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  WRITINGS OF JOHN BRINE
  by John Brine
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A collection of theological writings, sermons, and essays by John Brine,
compiled for study and devotional reading.

  Chapters: 86

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  TABLE OF CONTENTS
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    1. 01.00. Treatise on Various Subjects
    2. 01.01.     Of the Original Purity of Human Nature
    3. 01.02.     Of the Present Entire Depravity of Human Nature
    4. 01.03.     On the Spirit's Work in Regeneration
    5. 01.04.     On the Great Differnece Between Real Conversion and the Mere Semblance of it
    6. 01.05.     On the Life of Faith
    7. 01.06.     Of the Assurance of Faith
    8. 01.07.     Of A Believer's Growth in Grrace
    9. 01.08.     On Declensions in the Power of Godliness
   10. 01.09.     Of the Symptoms of Declension in the Power of Godliness
   11. 01.10.     Of the Ways and Means of Revival, Under Decays of Grace
   12. 01.11.     Of the Temptations of the Present Age
   13. 01.12.     Of Holy and Spiritual Communion With God
   14. 01.13.     Appendix 1
   15. 02.00. The Certain Efficacy of the Death of Christ Asserted
   16. 02.000.     The Preface
   17. 02.0000.     The Introduction
   18. 02.01.     Part 1
   19. 02.01.01.        Chapter 1
   20. 02.01.02.        Chapter 2
   21. 02.01.03.        Chapter 3
   22. 02.01.04.        Chapter 4
   23. 02.01.05.        Chapter 5
   24. 02.01.06.        Chapter 6
   25. 02.01.07.        Chapter 7
   26. 02.01.08.        Chapter 8
   27. 02.02.     Part 2
   28. 02.02.01.        Chapter 1
   29. 02.02.02.        Chapter 2
   30. 02.02.03.        Chapter 3
   31. 02.02.04.        Chapter 4
   32. 02.02.05.        Chapter 5
   33. 02.02.06.        Chapter 6
   34. 02.02.07.        Chapter 7
   35. 02.03.     Part 3
   36. 02.03.01.        Chapter 1
   37. 02.03.02.        Chapter 2
   38. 02.03.03.        Chapter 3
   39. 02.03.04.        Chapter 4
   40. 02.03.05.        Chapter 5
   41. 02.03.06.        Chapter 6
   42. 02.03.07.        Chapter 7
   43. 02.04.     Part 4
   44. 02.04.01.        Chapter 1
   45. 02.04.02.        Chapter 2
   46. 02.04.03.        Chapter 3
   47. 02.04.04.        Chapter 4
   48. 02.04.05.        Chapter 5
   49. 02.04.06.        Chapter 6
   50. 02.05.     Postscript
   51. 02.06.     Footnotes
   52. S. A Charge of Publishing a Palpable Falsity
   53. S. A Discourse on the Prayer of Jabez
   54. S. A Refuation of Arminian Principles
   55. S. A Sermon Preached at an Ordiantion of Deacons
   56. S. Amimadvwesions Upon The Letters
   57. S. Ancient Prophecy Proved to be Divine
   58. S. Antidote Against Spreading Antinomiam Principle
   59. S. Avindication of Divine Justice
   60. S. Cause of Salvation and Vocation Considered
   61. S. Christ The Object of God's Eternal Delight
   62. S. Diligence in Study
   63. S. Doctrine In The Supralapsarian Scheme
   64. S. Duty and Divine Efficiency Represented
   65. S. Eternal Justification
   66. S. God : The Defense and Glory of His Church
   67. S. Grace at the Sovereign Disposal of God
   68. S. Job's Epitaph Explained
   69. S. Motives to Love and Unity Among Calvinists
   70. S. Solemn Charge of Christian Minister Considered
   71. S. Some Account of The Choice Experiences
   72. S. The Baptist Against The Baptist
   73. S. The Believer Triumph over Death
   74. S. The Chief of Sinners Saved Through Jesus Christ
   75. S. The Christian Religion
   76. S. The Covenant of Grace Opened
   77. S. The Doctrine of Imputation
   78. S. The Faith of God's Elect Noted and Rectified
   79. S. The Glory of the Gospel considered
   80. S. The Gospel Not Absurd
   81. S. The Imputation of Christ Active Obedience
   82. S. The Knowledge of Future Glory
   83. S. The Nature of True Holiness
   84. S. The Oppostion of Flesh and Spirit In Believers
   85. S. The Proper Eternity of The Divine Decrees
   86. S. The True Sense of The Atonemebt

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  CHAPTER 1: 01.00. TREATISE ON VARIOUS SUBJECTS
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Treatise on Various Subjects by John Brine

1703 - 1765 TABLE OF CONTENTS This Treatise is divided into twelve Chapters, and
the subjects therein are Discussed in the following order:

Chapter I - Of the original purity of human nature.

Chapter 2 - Of the present entire depravity of human nature.

Chapter 3 - On the Spirit’s work in Regeneration; and also in Conversion, and
Sanctification.

Chapter 4 - Of the great difference between real conversion, and the mere
semblance of it.

Chapter 5 - On the life of faith.

Chapter 6 - Of the assurance of faith.

Chapter 7 - Of a believer’s growth in grace.

Chapter 8 - On declension in the power of godliness, and its causes.

Chapter 9 - Of the symptoms of declension in the power of godliness.

Chapter 10 - Of the means of revival, under decays of grace.

Chapter I I - Of the temptations of the present age; and cautions against them.

Chapter 12 - Of holy and spiritual Communion with God.

Appendix I - Analytical Index to the whole book.


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  CHAPTER 2: 01.01.     OF THE ORIGINAL PURITY OF HUMAN NATURE
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CHAPTER 1. OF THE ORIGINAL PURITY OF HUMAN NATURE.

0 my soul, what is that subject which thou art about to contemplate? Consider it
well, it is important, copious, and what thou hast never had experience of. How
then canst thou hope to form conceptions of it agreeable to its nature ? Canst
thou expect to delineate the original beauties of the human mind, who hast been.
unlovely, ever since thou wast, in the least degree, conscious of thy own acts I
Is it likely that thou shouldest be able to represent the perfection of the
intelligent creature, particularly Man, seeing thou hast never had a sight of
the lovely image, either in thyself, or in another? The undertaking must be
difficult to any depraved mind, and it certainly must be so much the more
difficult to thee, by how much thou art less holy, and more degenerated than
others are. But, my soul, be not discouraged, nor decline the work before thee,
on that account; the labour possibly, may be of some advantage to others, and to
thyself, it doubtless will be profitable ; for, the better thou shalt be
acquainted with the original purity and perfection of thy nature, a juster sense
thou wilt have of that vitiosity, which thou hast always been attended with, and
therefore, it may reasonably be expected, that thou wilt learn humility, the
evil nature of sin, and be stirred up to adore that divine favour, which hath
provided for thee a new beauty that never can be lost. If these useful ends
should be, on thy part, in any measure answered, thou wilt be well recompensed
for all thy pains, were they far greater than thou are able to take in this
momentous enquiry. And, therefore, proceed to consider what the excellency of
thy nature was, in its primitive state; and be sure that thou fail not to give
an impartial and fair representation of the original glory of the human mind, so
far as thou shalt be enabled to obtain the knowledge of it, because thou
naturally art the very reverse of it, in thy thoughts, desires, and affections.
This, this is my firm resolution, and it is what I hope constantly to keep in
view.

Man, as soon as he was created, became subject to a law. The relation between
God and the creature necessarily supposes, the subjection of the creature to the
will and rule of God. And the divine will hath the power and force of a law;
acting contrary to that, is disobedience and rebellion.

Again, that law whereunto man was subjected certainly was perfect or it
comprised the whole of his duty. For it is irrational and impious to imagine
that God can be the author of an imperfect law. Infinite rectitude cannot fail
of requiring what is holy in all its branches, and in its full extent.

Hence it follows that man was pure and holy in his creation-state, or possessed
of power to do the complete will of God. For equity requires that the powers of
the creature, as he is created by God, be sufficient to enable him to keep a
law, which is to be the rule of his actions. No acts of obedience, in justice,
can be demanded of the creature, which exceed his powers, as he is formed of his
Maker. For, it is equitable that there be a proportion between the ability of
the creature and the command under which he is placed; and, consequently, man,
in his original state was perfect, and attended with no moral disorder or
defect. If he was not so, he could not keep a perfect law; and to subject him to
a law which lie could not obey, through a weakness natural to him, as created of
his Almighty Ruler, would have been unjust. And, therefore, as the law was
perfect, so was man, the subject of it. God cannot omit requiring of the
creature what is holy, nor can He command acts of obedience of the creature.,
which are beyond that ability which He furnishes the creature with, in his
creation.

Moreover, the Holy Scriptures assert the perfection of human nature in its
original state. Uprightness is attributed to man, and it is declared that, God
made him in His own image. Lo, this only have I found, that God made man,
upright: (Ecclesiastes 7:29) that is to say, pure, and holy, and that perfectly
so. Man had a perfection of knowledge, a holy disposition of mind, and perfect
purity in his affections.

I. He had a perfection of knowledge; no ignorance attended him in his primitive
state.

1. Man had a perfect knowledge of God, according to the nature of that law or
covenant, whereby he was then directed to fear and serve Him. Without a
perception of the Being, and infinite powers of Deity, no acts of adoration,
reverence, trust, and love, can be exerted towards and on God our Maker. If,
therefore, man was obliged in his primitive state, to worship his Creator, of
which, surely, none can doubt, it must be supposed, that he was acquainted with
his divine excellencies and glory. A blind devotion was not performed by man in
innocence, nor did he worship he knew not what. Ignorance of God is the
consequence of sin, and, therefore, man was not the unhappy subject of that
ignorance and blindness, before his transgression.

Some have thought, that he had a knowledge of the Trinity, and it is not
improbable. For, though that is not attainable by reasoning on the operations of
God’s hand, we may fairly suppose that man received by ,immediate and
supernatural revelation, the knowledge of some truths, and why may we not
conclude, that, the knowledge of this mystery was conveyed to him in that way?
To the end he might, in his acts of devotion, pay those honors to the Divine
Three, which are the due of each.

Since ignorance of God is every-where represented as an unhappiness to men, it
is unreasonable to think that man originally was unacquainted with Him.

2. We cannot rationally suppose that he was a stranger to his duty, either in
the matter, manner, or extent of it. If he had not known what acts his Maker
required of him, it would have been impossible for him to behave himself
agreeably to His will. Obedience to any authority necessarily supposes the
knowledge of what is enjoined. For, if a subject happens to act as the law
requires, who has no knowledge of what is enacted, properly speaking, his acts
would not be obedience to the legislator, because he could have no respect to
his will in those acts, or intention of shewing his submission to his authority
in what he acted, which always enters into the nature of real obedience to a
superior, in what he commands. And, consequently, man must know what he ought to
practice, and in what manner, and with what views, the duties required of him
were to be performed; for otherwise, he could not be obedient to the will of his
Maker in what he did. And, unless he had had this knowledge of what it was, the
will of God he should practice, if he had failed of his duty or acted contrary
to it, no uneasy consciousness could possibly have taken place in his mind, upon
such failure, and unlawful acting. Conscience cannot accuse of offence, farther
than a perception of what ought to be done, and what ought to be avoided,
extends. It must, therefore, be concluded, that man was acquainted with his
duty, in the whole compass of it. As his understanding was not blinded by any
contracted prejudices, so no natural defect attended it. His mind was then
capable of discerning the objects which claimed his love, and of seeing those
objects which it became him to turn from and avoid. His rejection of the highest
good, and his choice of evil, were not the effects of ignorance. If he could
have pleaded that in his excuse, we may be certain he had not failed of it, for
he discovered an inclination to lessen his crime, if that had been possible ;
but he offers nothing of this kind to extenuate his guilt. This leads me to
observe,

3. He knew wherein his happiness consisted. If man in his first estate had been
insensible of the excellency of that good, unto which he was entitled so long as
he preserved his integrity, his folly had not been so great in forfeiting of his
title to it ; neither could he have taken pleasure in that good, while he had it
in possession; for delight from good enjoyed, arises from a perception of the
nature of that good; and, consequently, pleasure in it, cannot exceed that
measure of acquaintance the mind hath with it, in its excellency. We cannot
therefore suppose, that A dam was ignorant of his happy circumstances, in his
creation-state. If he was then happy, he must have been sensible wherein his
felicity consisted.

4. He was not ignorant of that misery which a breach of the law would bring him
into. He perfectly knew that sin against his Maker would certainly be followed
with consequences fatal to himself His perfect reason could not but discern that
rebellion against his Sovereign would expose him to his righteous displeasure.
Ignorance ,is to this, cannot be pleaded in his excuse. He dared to rebel, with
a full knowledge of the dreadful effects of an act of rebellion, according to
the appointment of God in the law.

II. His disposition was such as God approved of. It is irrational to imagine
that the mind of man was not the subject of any habits, good or evil, as he was
created of God; for that supposes, that he was neither holy nor unholy. The
disposition of his mind, as he came out of God’s hand, could not be sinful, for
that would make God the author of sin; and, consequently, he had no aversion to
holiness, nor inclination to evil, or his will was not under the influence of
any evil bias. He then must have a good and holy disposition. Adam was created
good in a moral sense, or else God gave being to a creature, which the purity of
his own nature would necessarily incline him to disapprove of, and prevent him
holding fellowship with, than which nothing more absurd can be supposed. For my
part, I can as soon believe that man rose into existence of himself, as that God
formed him with such dispositions as men universally give evidence have place in
their minds. The absurdity of such an imagination, I cannot but think must be
evident to every one who is not void of all consideration, and is not absolutely
a stranger to himself. Is it rational to suppose that God made man with such
instability, such inclinations, such irregularity and disorder in his passions,
as are now found with all men? It may be questioned, whether that man thinks at
all, (if he speaks truth,) who says that he hath no experience, nor ever had, of
any such depravity in him, as it is pretended every man is now the subject of.
For it is hardly possible that reason can be exercised without a discernment, in
some measure, that our reasonable nature is not, at present, such as it would be
well if it was.-With respect to some, who confidently assert that they have no
disposition to evil, it may partly be owing to ignorance of themselves, of the
nature of holiness and of sin; but perhaps, much more to perverseness and
obstinacy: they may hardily deny what they know to be true, rather than give any
advantage to a principle which they are obstinately determined to oppose and run
down at any rate. That human nature is now corrupt, is so plain a truth, that I
cannot be persuaded that any man retains consciousness, who hath no perception
of the dismal fact in himself. And is it not most absurd to imagine that God
created man such as he now is ? It is not so great a dishonor to God, to deny
that he is the author of the being of man, as it is to assert that He created
him such as he now is, in the temper and disposition of his mind. And to suppose
that He formed him without either good or evil inclinations, or without a
direction in his will, either to what is good, or to what is evil, is senseless
and irrational.

III. His affections were untainted, and no disorder attended him in his
passions. No temptation arose from vanity seated in the inferior powers of his
soul, which is the case with man in his fallen state. Neither were his passions
tumultuous and rebellious against his reason; so that his sin could not be
occasioned by the impurity of his affections, nor the impetuosity of his
passions. No unlawful love, delight, or aversion were implanted in the nature of
man by the great Author of his being. And, therefore, the dictates of his reason
did not meet with control from corruption in his affections, while he continued
innocent. And, consequently, obedience to the law of his Maker was not rendered
difficult by any unruliness in the passions of his soul. Disorder there, was the
effect, and not the cause of his apostacy. The arguments are various by which
this doctrine of the original purity of man is proved.

1. God created him in his own image and likeness. And this image must intend
moral rectitude. Intelligence or reason, though it is necessarily included, it
is not the principal thing designed by that divine likeness; for if rationality
was this image, it could never be lost. Sin, which defaces this beautiful image,
does not deprive men or devils of intelligence. The nature of both will
eternally continue rational. It is impossible that either can sink into
brutality. Thought and consciousness are inseparable from the nature of both.
And, therefore, the image of God must be something distinct from reason. Indeed,
reason only can be the subject of it ; but reason is not the thing itself To
suppose that mere reason is God’s likeness is an imagination unworthy of a
reasonable nature, with how much confidence so ever, some pretending unto a
superior degree of reason, assert that it is. This is a glaring evidence of
their deep corruption, depravity, and of their being unacquainted with the true
glory of an intelligent nature, even in theory. No censure too great can be
passed on an opinion so senseless, and reproachful to our Maker.

2. Whatever the law requires of men now, that was in human nature originally.
Doth not the law demand love to God with our whole hearts? It does. Can we be
supposed to love Him, without a true knowledge of Him, in His being, nature, and
perfections ? No; for such love is not a blind passion ; but a holy affection,
raised in the mind b a perception of His infinite excellencies. Ignorant
devotion is every whit as good in itself, as undiscerning affection towards the
Deity. Again, the law requires us to fear and reverence our Maker. And can there
be a reverence of God, without the knowledge of Him? No. We may have a dread of
something unknown, and revere a nature that we axe taught is excellent; but
unless we have some ideas of the power and excellency of that nature, we are
afraid of we know not what, and pay veneration to a being or nature possessed of
some supposed excellencies, but such as we are strangers unto. So the idolatrous
Athenians worshipped God. They had this inscription on one of their altars, To
the unknown God. And some men, if I understand them, would lead us into a belief
of the possibility of the human mind exerting acts of love, fear, and reverence
of God, without the knowledge of Him. Since the law requires these things of
men, of all men, certain it is that human nature in its primitive state, was the
happy subject of a true knowledge of God, in His nature, and infinitely glorious
perfections; of a holy affection to God, and of a disposition to reverence and
fear Him. Nor is any intelligent nature like unto God, which approves not of
goodness, truth, and righteousness. The moment an intelligent creature ceases to
love and delight in these things, he is strip of his glory, and becomes depraved
in his understanding, will, and affections.

3. Man in his original state was the object of the approbation of his Maker.
This cannot be denied, without the absurdity of supposing that God gave
existence to a creature, which He could not look upon with satisfaction and
pleasure. Now, if God approved of man when He had made him, he must be the
subject of such qualities in his reasonable nature, as were Pleasing to Him. For
bare intelligence is not the object either of God’s approbation or
disapprobation. A reasonable nature, which is the subject of perfect holiness,
is the object of God’s delight; and a reasonable nature depraved and vicious, is
the object of his displeasure; and, consequently, man originally was the the
happy subject of good habits, or of integrity, righteousness, and a perfection
of nature ; for then nothing could be wanting in him, to render him the fit
object of the approbation of his Creator.

4. Regeneration, or our new creation, is the implantation of, or giving being
unto, holy principles in our minds; that is, making the heart good, in order
unto the performance of good works. And this is called the image of God, and it
is said to consist in righteousness and true holiness. And, consequently, the
divine image is not intelligence; but purity and holiness in an intelligent
nature. Wherein a true knowledge of God, according to the nature of the covenant
under which man is, and love to Him, fear of Him, and a disposition to obey Him,
axe included.

5. Man was happy in his original state. He not only was free from pain and
misery, but he enjoyed delight. And the pleasure he had before his apostacy, was
of a pure and holy nature, such as God approved of. If his mind was not the
subject of perfect knowledge, according to the nature of that covenant under
which he then was; if his will had not been disposed to obedience . if his
affections had not been holy and pure, what pleasure could he possibly take in
those truths which were contained in the law, whereunto his obedience was
required? Happiness necessarily supposes delight, and delight as necessarily
supposes an agreeableness between the disposition of the soul, and the objects
from which its pleasure springs. Man was happy in innocence, he, therefore,
enjoyed pleasure, and that pleasure was pure and holy. He, then, must know
truth, and approve of it.

6. Man, in innocence, enjoyed a sense of divine favour, according unto the
nature of the covenant which was then made with him. This seems to me so evident
a truth, and so consonant to reason, that I think it cannot well be called in
question. And if it is true that Adam in that state enjoyed communion with his
Maker, surely he must then be the subject of heavenly knowledge and true
holiness. For if not, his mind would not have been disposed unto fellowship with
God, and he must have been incapable of taking any pleasure therein. A depraved
intelligent nature is averse to communion with God; and a mind which is not the
subject of a holy disposition, can have no inclination unto intimacy with him.
If any suppose that a reasonable nature, destitute of such a disposition, may be
inclined to communion with the Father of spirits, they must be strangers to that
happiness because it includes a perception of what God is, of the creature’s
relation to Him, and that all its felicity springs from Him, and an adoration of
His infinite perfections. Hence, it necessarily follows, that the mind of man,
originally, was not only free from corruption; but, also, that it was the happy
subject of pure and holy principles, which were concreated with it : for where
real holiness is not, it is impossible that communion with God can be enjoyed.

7. If man by acts of obedience had acquired good habits, he would have been the
author of his chief excellency, and not God, which it is blasphemous to imagine.
God indeed gave him a reasonable nature; but its ornament an beauty would not
have been a divine gift ; the supposition of which is intolerable arrogance and
insolence against the Author of our beings; and, therefore, man was certainly
created pure and holy. A mind which is the subject of good dispositions, is
better than a mind that is not. The acquirement, therefore, of such
dispositions, by a mind destitute of them, must be esteemed an acquisition of
greater glory than it before possessed; and, consequently, man’s highest
excellency must have been the effect of his own labor, and not of the bounty of
his Creator. This reasoning is what I think cannot be answered by those who deny
original righteousness. But holy acts can never arise in a mind destitute of
holy habits. If A dam, therefore, was not created with a holy disposition, he
could not have acquired it, because, without it, be could not perform holy acts.

8. Indifference to good and evil I think cannot have place in a reasonable
nature. Indifference in the mind can only respect things indifferent, which are
neither good nor evil, if the mind is supposed to be conversant about objects
whose nature is not indifferent. That intelligent nature certainly is not what
it ought to be, in whose account, it matters not whether truth or falsehood is
embraced, whether right or wrong is chosen and pursued. When the mind gives the
preference to what is right and fit, and is disposed to that, before its
contrary, it is good ; but when it is the subject of a disposition to what is
unfit, and makes choice of it, then it is depraved. The supposed indifference of
the human mind towards its duty, or the contrary of it, agrees not with the
experience either of good or bad men. It is not found in the soul of any man in
this world, nor can attend any human mind in the next world; and to conceit that
Adam was created of God, that which neither a good man nor an evil man is, is a
fond and ridiculous imagination. That he could not create him with vicious
dispositions all must grant, and, consequently, he made him with good
dispositions, because it is impossible that indifference to holiness or sin,
should ever be found in a reasonable nature. a creature disposed neither to good
nor to evil, never had real existence ; but is only a supposed being in the
foolish imaginations of some perverse men. The just and natural conclusions
arising from these things axe, viz., That man in his original state was the
happy subject of moral perfection; not only free from all vitiosity and disorder
in his reasonable nature, but possessed of positive holiness, the object of the
approbation of God who made him, and made him good, in a moral sense ; for
otherwise, he had not been a fit object of divine approbation. That his
knowledge was complete, or that he was perfectly acquainted with all the
momentous truths contained in that law or covenant, under which he then was.
That he had a disposition to good, or a liking to truth, righteousness, and
holiness. That he was capable of holding fellowship with his Maker, and actually
enjoyed a sense of His favor. That, therefore, pleasures pure and holy sprung up
in his mind, from an apprehension of an interest in the good will, care, and
bountiful kindness of his Creator. For he not only was entertained with a sight
of the pleasing wonders that surrounded him above, and on the earth beneath,
especially in that fertile spot of it whereon he was placed; but also with an
apprehension of the glory of the Author of the universe, in that way, wherein he
had then displayed it. Adam, therefore, was not only free from pain, uneasy
consciousness and misery ; but possessed happiness in a positive sense, full
satisfaction, joy and delight pure and holy, and such as God designs to a pure
and perfect mind. Hence it is apparent that no vain thoughts naturally sprung up
in the mind of man, no unlawful desires arose in his soul from an evil bias in
his will, nor were any natural tendencies then found in his affections towards
objects trifling, vain, and hurtful, through impurity seated in them. His
unclouded and perfect reason, which clearly discerned what was the matter of his
duty, and dictated him to the practice of it, met with no opposition from
disorder in his affections for they were as pure as his mind was discerning.
Reason in a state of innocence, as it was at no loss relating to the fitness or
unfitness of the part it was to act, in any instance; so it had no rebellious
inclination to subdue and conquer, in order to acting that part it knew to be
becoming and fit. God did not place man in such a difficult and disadvantageous
situation. He certainly had all the advantages which were necessary to
facilitate the practice of what his Maker required him to do. This cannot be
scrupled without a reflection both on the wisdom and goodness of his Creator.
For infinite wisdom and goodness must needs direct to the formation of the
creature free from all such corrupt inclinations, as would render his duty a
task difficult for him to perform. If man had found himself to be the subject of
any such dispositions from the first moment of his existence, as were repugnant
to his reason, he would never upon his apostacy have been silent on that head ;
but would certainly have pleaded it, as some extenuation of his crime. For, it
is evident, that he had an inclination to have done this on some pretence or
other, if it had been possible. And this would have been a much more plausible
plea, than the shameful one he used with his Maker, Lawgiver, and Judge: "The
woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
He discovered an inclination to impute his crime to the Author of his being, or
to prove that He was the occasion of it. And such is the impious and daring
conduct of his wretched descendants in too many instances. Because men find
themselves to be the subjects of such desires, or tendencies of mind, as they
know to be unfit, and repugnant to reason, they easily excuse themselves for
errors in practice, and with frontless assurance insist upon it, that it will be
cruelty in their Maker to call them to an account for those defects and
blemishes in their behavior, which are unavoidable in their present
circumstances. We, therefore, may conclude, with the greatest certainty, that
infinite wisdom would take care to prevent all occasion of such like cavilling
in the formation of man, that he might not have it to say that his duty was
difficult to be performed, by reason of an unsuitable turn in his will, and
tendency in his affections, as he was created of God.

And, surely, it is reasonable to conclude, that Adam performed devotional acts
with holy reverence and sacred delight. He could not but give tributes of’
praise to God his Maker, for his superabundant beneficence and favour towards
him, whereby he was furnished with everything not only needful to hip,
sustentation, in those happy circumstances wherein he was placed; but with
whatever he could desire for the entertainment and delight of his innocent and
heavenly mind, and constituted ruler and lord over the numerous ranks of
creatures the world contains. Above all, his grateful soul was doubtless
possessed of adoring thoughts of the wisdom, goodness, and power of his great
Creator, and of the interest he had in his approbation, protection, and
kindness. And his principles, natural to him, directed him to implore the
continuance of the care, aid, and guidance of his Almighty Former, wherein his
guiltless soul could not be attended with any dread of his terrors nor with the
least suspicion of a want of a favorable regard to him, in the mind of that
infinitely good Being who made him. And, therefore, what serenity, what
satisfaction, what pleasures must fill the breast of man in his primitive state,
who had a free access to his Maker, a sense of his favor, and was absolutely
free from all fear of his displeasure ! 0 what a happy state must this have
been!

Besides, his pure and holy mind. was not reluctant and indisposed to religious
services, nor wandering and sluggish in the performance of them ; for man was
then not the subject of any aversion to holiness and communion with God. And,
therefore, divine worship must be a branch of duty, wherein man took a peculiar
pleasure in his original state. Perfect love to the infinitely glorious Object
of his worship, sweetly engaged all the powers of his soul unto acts of
adoration, thanksgiving, and praise. As his understanding discerned the infinite
excellencies of his Creator, and his will was free from all evil bias, it
adhered to Him, and his affections being untainted, embraced and delighted in
God his Maker. As has been observed, whatever the law requires of all men now,
that was in man originally; the law commands us to worship our Maker, in a pure,
holy, and reverential manner, without reluctance, wandering, and mixture of
vanity in our thoughts, desires, and affections; and, consequently, innocent man
performed service of that noble and heavenly kind. If he had not, he never could
have claimed a title to God’s approbation and favor; but, on the contrary, must
have fallen under His displeasure and censure ; for if God receives not that
glory from the creature, which is due unto His holy and great name, He cannot
but resent it. And since the creature’s happiness consists in the knowledge of
God, in acts of love to Him, and in acts of obedience to His righteous will,
certain it is, that Adam in a manner perfectly devout and holy, worshipped his
great Creator.

Hereby we may be induced to enter upon a pleasing contemplation of the happiness
of the lovely pair, in the delightful garden of Eden. Two pure minds were
perfectly united in love, between which no strife or contention could arise, to
the disturbance and vexation of either. Adam, on his part, to whom we may allow
a superiority over the innocent and beautiful fair., he certainly was all
affection and kindness to her, nothing of a stern and angry disposition appeared
in his air, language, or in any of his actions towards her. His commands, when
he gave her any, were no other than such as proceeded from perfect reason,
sweetness of temper, and the truest affection. And the woman, on her part, was
all submission to her gentle ruler and loving companion, for whom she was
formed, and to whom she was given by her Maker, to attend him, and unite with
him, in all acts of adoration and praise, to the Former of them both. Perfect
harmony, unmixed delight, and untainted piety reigned in the breast of each. And
the man, we may suppose, pronounced orations on the wisdom, power, and
beneficence of the great Creator, in her hearing ; and that she, not less
capable of discerning the bright display of these divine perfections in the
wonderful works of creation, discovered an approbation of all he expressed, as
what perfectly, corresponded with her own ideas on those important subjects, and
unto both transporting!

Socinian and Arminian writers deny this original perfection and happiness of
man, because, they think, his apostacy cannot be explained, if he was the
subject of purity and holiness. They imagine that his mind, though it was not
tainted with moral evil, yet that it was not the subject of those dispositions
before mentioned, and, consequently, that lie could not be so happy a creature
as we conclude he was. But,

1. It is not a sufficient reason for the denial of the truth of anything which
reason leads us to conclude is true, that difficulty attends the explication of
some other thing, which fact proves is true also. It doubtless is more rational
to conclude upon the truth of what reason dictates to us must be true, than to
deny it, because somewhat afterwards occurs which we cannot explain, and show
how the latter can consist with the former. Reason plainly proves the truth of
mans original purity and rectitude, and fact proves the possibility of his
sinning against his Maker, though He formed him holy and happy. It is open folly
in men, whose understanding is much limited in the explication of things which
they have a power of discerning the truth of, to deny the truth of anything,
merely because they find themselves unable to explain how another thing is true,
which fact undeniably proves to be so.

2. The greatest perfection which a creature can be the subject of, raises him
not above a possibility of acting an unwise and sinful part ; for his nature
cannot be rendered immutable. It is inseparable from the nature of a creature,
as a creature, to be liable to change. As it is of the nature of God to be
unchangeable, who necessarily is what he is, and to whom it is impossible ever
to be in his nature other than he is. Deity alone is above the possibility of a
change. And, therefore, unto what height so ever you raise the perfection of the
creature man, in his original state, you place him not above the possibility of
a mutation. That cannot be without blasphemy, or making him equal unto God, in
what He always challenges, as a peculiar property of His nature. "I am the Lord,
I change not." He is the Father of lights, with whom is no variableness, neither
shadow of turning."

3. I apprehend that it is not merely on account of this difficulty, that these
men deny the doctrine of man’s original holiness; but for another reason also,
viz., man’s apostacy, though he was perfectly holy, proves the necessity of the
super-addition of divine grace immutably to preserve the pure creature in a
state of perfection. This is what they are unwilling to grant, because they will
have it, that the continued happiness of the creature depends on his acts,
without a determining influence from the grace of God. If they were to allow of
such an influence on the mind of a perfect creature, they could not consistently
insist upon it, that such an influence on the mind of an imperfect creature
destroys its free agency, which is what they constantly and vehemently urge
against it.

4. Since mutability, or a possibility of change, is true of the most holy
creature, that creature may sin and involve himself in ruin, if God withholds
confirming grace from him. And this was the case with man in innocence: his
nature was holy, but not immutably so; and as God withheld his determining
influence from Adam, and left him to the mutability of his own will, he made an
unhappy choice. Obedience to the law was not beyond the powers of his nature,
for God did not require impossibilities of him; but the holy habits of his mind
were insufficient infallibly to influence it unto acts of obedience. Power to
obey the divine command is one thing, that he had; and power to preserve the
will infallibly, in a continued choice of duty, is another and farther thing;
this latter be had not; and God withholding from him confirming grace, which is
necessary unto the creature’s invariably choosing to practice its duty, or
continuing rightly to use that power it bath, he violated the law of his Maker.
Ability to perform acts of duty, a perfect creature bath; but ability infallibly
to persevere therein, he bath not, because his mind is mutable in its liature,
and, consequently, how holy so ever the creature is, he is not raised by his
inherent principles above a possibility of sinning against God. And there is
reason to conclude that he certainly will, without supernatural grace, from the
fall of angels, and the apostacy of man, who were created pure and holy.

5. Those who deny the irresistible, or the effectual operation of God on the
human mind, because they fear that such an influence destroys its free agency,
must be obliged, according to their opinion, to maintain, that the saints in
heaven continue happy, by virtue of inherent principles, and not in consequence
of a determining act of the divine will upon their wills, to prevent their
making at any time an evil choice; which is highly derogatory to the glory of
divine grace. They allow indeed, that God makes the saints perfectly holy but
they must assert that they preserve themselves in a state of holiness and
happiness for ever. And they will not grant, that man, originally, was the
subject of that perfection, purity, and holiness, which it is reasonable to
conclude he was, lest an argument should be formed from thence, in confirmation
of the necessity of such an influence from God on the perfect creature, in
order, infallibly to preserve his holiness and happiness, so cautious are they
of yielding any thing to the prejudice of their dunghill idol, free-will. That
must stand, whatever falls. That is their governing principle, and their whole
scheme of divinity is so framed, as not to injure in the least degree this Diana
of theirs. By this govern themselves in forming their sentiments of man before
his fall, of human nature as fallen, of men unconverted, of men converted, and
of the saints in heaven. Of so extensive an influence is this unworthy, filthy
brat of their own begetting ; and so enamored are they with it, that they care
not what is lost, so that that is but safe. They are determined to do homage to
this favorite principle, at the expense of every thing else. Perhaps some would
propound a question relating to this subject, and enquire thus;. Why should evil
habits have greater influence on the mind than good habits? or, why should evil
habits prevent holy acts arising in the mind, since good habits, whereof the
mind of man it is supposed was the subject, did not prevent a sinful act in him?
I answer,

1. Sin is the consequence of mutability in the nature of a creature. If good
habits infallibly determined the will to the choice of good, the creature’s
continuance in a state of happiness would be independent of an act of the divine
will, and its influence upon the will of the creature, which it is impious to
imagine the possibility of. And, therefore, good habits can have no such
influence on the will of the creature, as infallibly to determine it to make a
wise and fit choice. But though the most perfect creature may, possibly, change
for the worse, because of its natural mutability, it by no means follows that a
sinful creature may effect a change in itself for the better, or perform holy
acts.

2. If a creature which is the subject of evil habits only, could will holiness,
it would then be in the power of the sinful creature to raise itself out of its
miserable state, and regain that happiness which it lost by sin but that is
impossible. The creature is the cause of its misery; but God alone is the author
of its salvation and recovery. I suppose that all such will acknowledge the
truth of this reasoning, who are persuaded of the inseparable connection between
holiness and happiness. If the sinful creature may become holy of itself, I
think it is certain, that it may by an innate power, become happy also.

3. Evil may be chosen under a false notion, or under the appearance of good. But
holiness cannot be chosen except as holiness, and because of its excellency.
Such a choice the depraved creature cannot make, for two reasons; One is, his
understanding discerns not the excellent nature of holiness. The other is, his
mind is enmity against it, as holiness, and, consequence it cannot be the matter
of his choice.

4. The law denounces wrath and misery against the sinner, and, therefore, it is
impossible that an apostate creature should ever recover its holiness, and
regain its happiness. When it doth the former, it also will the latter ; for no
holy creature will ever be rendered miserable, by infinite Holiness and infinite
Goodness.

Hence we may observe,

1. If man was overcome by temptation, when he had no corrupt habits in his mind,
but had holy dispositions in his soul, how foolish is it to think that, now he
is depraved, he stands not in need of powerful, special, and effectual grace
from God to make him holy, and preserve him in the midst of the numerous
temptations, which continually, and in every condition attend him ! If the
natural mutability of his will, in a state of perfection, rendered it so easy
for Satan to conquer and slay him, is it not absurd to imagine that he can
defend himself, now his heart is possessed of enemies more dangerous by far,
which are always disposed to join with him in whatever temptations he presents?
It certainly is. The fall of our first parents ought to teach us humility, and a
constant dependence on divine grace for our safety, unto which it is wholly
owing.

2. Sovereign goodness alone provides for, and secures the lasting felicity of
angels and men. Angels owe their standing unto favor beyond what is clue unto a
creature. God is not obliged to preserve the will of any creature from making an
improper choice, by his determining influence upon it. Holiness is the
intelligent creature’s due, in his creation, on the footing of equity ; but none
have a farther claim upon God. If, therefore, he affords, additional aid in
order to prevent his creatures from sinning, through the mutability of their
wills, it is the mere effect of his sovereign goodness. Unto this the saints owe
their security in heaven. Invariable happiness rests on a certain and infallible
cause, which the will of the holiest creature is not. Immutability can no more
take place in the will of a creature, than any other perfection can, which is
peculiar to the nature of God.

3. What a low notion the Socinians and Arminians have of rectitude,
righteousness, and the image of God! I must needs say, that though they pretend
to be zealous for holiness above others, their false notions about it, is one of
the principal objections I have against their sentiments. This I know, that as
there was more in man, in innocence, than they will allow of, so more is
required to be in men, in order to the enjoyment of happiness hereafter, than
they judge necessary hereunto. A man may carry to hell along with him, that
which they call a preparation for heaven. And I am sure, if their experience, as
to holiness, is not beyond their notions of it, they will never come there.

4. How greatly was the sin of man aggravated? It was committed against
knowledge, and under great advantages, through the beneficence of the object
against whom it was directed, after warning given, and an explicit declaration
of the consequence of his transgression. In his crime there was presumption,
unbelief, horrid ingratitude, and rebellion against the most just, the most
kind, and the most beneficent Ruler. How dreadful, therefore was his offence !
No circumstance was wanting in it, which could aggravate it.

5. Since God shewed him mercy, as we have reason to conclude he did, what
encouragement may we collect from hence, to hope for favor, under the deepest
sense of our unworthiness.

6. How should we adore the rich mercy and grace of God, which hath provided for
the recovery of lapsed men ! He was under no more obligation to rebellious man,
than to apostate spirits. And, therefore, he might as justly have left men, who
are the sinful descendants of Adam, eternally to perish, as he has those angels
that sinned. Can we seriously think of this without wonder, admiration, and
praise ! If we have any spiritual sense, and gratefulness in our minds, we
cannot.


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  CHAPTER 3: 01.02.     OF THE PRESENT ENTIRE DEPRAVITY OF HUMAN NATURE
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CHAPTER II. OF THE PRESENT ENTIRE DEPRAVITY OF HUMAN NATURE.

MANY seem to. take a peculiar pleasure in extolling of human nature, and give
such a representation of the state of mankind, as is plainly a contradiction
both to Scripture and universal experience. Because man still continues
intelligent, and hath a power of willing and nilling, of loving and hating,
which is essential to his constitution and make, and, therefore, can never be
lost, without his ceasing to be man, they persuade themselves, and would fain
make others believe also, that human nature is not much, if any thing, a
sufferer by the fall. Hence, they are exceedingly lavish in their encomiums, and
groundless flattering applauses of the human excellency. The depravation of our
nature is not the loss of intelligence ; but of that ability to exert itself in
a wise and fit manner, which it originally possessed. And therefore, When we
assert the necessity of the communication of divine grace, in order to our
acting in a holy and fit manner, we do not suggest that we are passive in doing
good, nor that we are acted upon as machines and puppets, which have not
intelligence, and consequently, neither perception, volition, nor pleasure, in
or about any objects, towards which they are impelled to move. Those who object
either the one or the other to us, plainly discover the want of due attention to
what we say, or a defect in their boasted intellectuals, or else a want of
fairness and honesty in their reasoning. Our depravity is a subject very largely
treated of in the Holy Scriptures. And it is only the light of revelation which
can guide us into the knowledge of the true nature and extent of that
depravation which attends us. The following particulars are clearly taught and
strongly inculcated, in those writings.

1. We are dead in sin. Death is not a decay of vigor and strength, through
sickness, disorder, or wounds but a privation of life, taken in a natural Sense,
as the body is the subject of it. And in a religious view, as the mind is the
subject of death, it is not a diminution of power for acting in a holy manner,
but a total loss and privation of that power. The life we lost by sin, is not
that spiritual principle which flows from new covenant-love ; but that principle
of holiness, which was con-created with man, and was connatural to him. Men
indeed are without the former; but it is in a way of negation only, not by
privation, as they are of the latter. Human nature in its original state, was
not the subject of the former, and, consequently, it could not be lost by man’s
apostacy. Since we are deprived of this principle of holiness, in consequence of
sin, we must be incapable of performing that obedience the law requires of us.
And much more must we be unable to act in a spiritual manner, about and towards
spiritual objects and things, to whose nature the new creature is congruous, and
upon which it acts itself.

II. We are under the dominion of sin. Whatever is intended by this phrase, it is
true of all those who are under the law. Romans 6:14. Hence we must conclude
that the tyranny of sin is of universal extent, for all men are in subjection to
the law, considered as the descendants of Adam. The phrase necessarily supposes
that sin hath possession of the soul; for the mind certainly is the subject of
that, under whose direction and influences it acts, whether it be a good or evil
principle. Besides, it evidently suggests that the mind is in subjection to
evil, as a governing principle, which determines it in all its volitions and
acts. This rule of sin is not a force upon the mind, to which it makes
opposition, for the soul is a subject, and not a captive to evil. It cannot but
will evil, through the reign of sin; yet, all its evil volitions are spontaneous
and free. The dominion of sin consists in its determining influence upon the
will. And this sway over the mind it keeps, until victorious grace makes a
conquest upon tile soul, by the implantation of a contrary principle, (which
opposes the influence of sin, and disposes the will to contrary acts) let
conscience remonstrate ever so sharply against the fatal choice sin inclines the
will to make. This is not a propensity to some particular evil; but an
inclination to deviate from the rule of our duty, taken in its full compass.
Yet, as the mind is incapable of exerting itself all manner of ways, and about
all sorts of objects at once, and in one instant, it is sometimes acting in one
manner, and sometimes in another, as it is variously affected by the different
objects about which it is conversant ; but all its actions are evil. And those
who study their own hearts most, will best understand the surprising variety of
ways wherein evil concupiscence acts its part in the soul. In the several stages
of human life, this reigning power of sin discovers itself In childhood, by
follies proper to that age. In youth it exerts itself in various ways, by a low
ambition, pride, and a strange fondness for sinful pleasures. In the state of
manhood, by a pursuit of the transitory things of this world, and this is often
under specious pretences of more extensive usefulness ; but in fact, men are
acted by a spirit of covetousness ; and in an advanced age, by impatience, &c.

III. Ignorance and darkness have overspread our minds. As a person who hath not
a power of seeing is incapable of being impressed by the strongest rays of
light, which any bodies reflect upon him, and must be unable to form ideas of
their appearance ; so men, naturally, by reason of the blindness of their minds,
cannot discern the nature of heavenly things. Hence the notions which they form
about, them are contrary to their nature, and they think them to be the very
reverse of what in fact they are. The highest wisdom they account folly; and
objects the most glorious and attractive, when viewed as they are in themselves,
they despise and reject, as having in their account nothing of the amiable and
charming in them. "The natural man receiveth not the things of the Spirit of
God, they are foolishness to him, neither can lie know them, because they are
spiritually discerned." In which words, are these things observable, 1. The
person spoken of, a man who is not the subject of something supernatural, which
might entitle him to a more raised character than that of natural, which is
inclusive of all those accomplishments that are to be acquired by instruction,
reading, and the most assiduous meditation. 2. The things of the Spirit of God,
i. e. Christian doctrines, which are foolishness to him, he discerns not
anything of wisdom in them, they seem to him the reverse, and, therefore, he
despises them, as a rational man ought to contemn what is absurd and foolish. 3.
He cannot know them, i. e. the things themselves, though he may the truth of
them. 4. The reason is, they are spiritually discerned. This incapacity of
understanding divine mysteries, is common to all unregenerate persons. But in
some, it is greatly heightened by the influence of Satan, who hath blinded the
minds of them that believe not, and by various strong prejudices of their own
contracting, through pride, and a vain elation of mind, supposing themselves
equal to the discovery of every branch of truth that is necessary to be known,
in order to their happiness. And sometimes this darkness is increased, by a
judicial act of God, giving them wholly over to follow the dictates of their own
corrupt and distempered minds.

IV. Men, are obstinate. The unyielding disposition of the human mind to heavenly
things, is beyond expression. On this account, the heart is compared to a stone,
to a rock, and the neck to an iron sinew. We not only want ability to perform
what is good; but a will and inclination to it also. The most pathetic in
treaties and moving expostulations, cannot entice the mind to close with what is
absolutely necessary to its solid peace and final happiness ; nor the most
awakening threats and thundering menaces, force the will to retract the evil
choice it has once made. An unsanctified mind will for ever risk the loss of the
chiefest good, and suffer the greatest misery, to gratify its sinful desires.
And numerous are the evasive and deceitful reasoning’s it will use to prevent a
sense of this its stupidity being fixed on it, to the disturbance Of so ruinous
a security. As men are without ability to come to Christ, and submit to His
authority, which is their misery ; so they will not come to Him, that they might
have life; but they reject Him by a positive act of opposition against H* in the
character of a Saviour, and this is their guilt, and will add to the weight of
their punishment. There is such a settled aversion in the mind to holiness in
them, that it will never be drawn by the alluring promises of happiness, nor be
driven by the awful denunciations of death and everlasting misery, to subject
itself to the law of God. Enmity, which the carnal mind is against God and his
law, will never be soothed, or terrified into the love of either. " The carnal
mind is enmity against God; it is not subject to the law of God, neither indeed
can be." Romans 8:7. The seeds of all vice are in all men, though all vices are
not predominant in the conduct of any man. Some things may be proposed for
consideration to confirm it. 1. The unregenerate mind approves not of any branch
of holiness the law enjoins ; but is contrary to it. 2. Nor does it disapprove
of any sin, as sin, or as it is a breach of the divine law. Under some other
considerations it may have a dislike of particular vices. 3. That which
dispose-, to the breach of one divine precept, is not inclined to keep any upon
the authority of the legislator. 4. Some vices are predominant in one man, and
others in another; one is immersed in sensual pleasures; another, who despises
them as low and sordid, is carried by a torrent of intellectual vices, which,
though they are more secret, are not less criminal. One man is proud, another is
covetous. One is envious, another is malicious and wrathful. 5. Different vices
act their part in the very same person, at different times, and under different
temptations and circumstances ; so you shall see the same person sometimes
covetous, and sometimes profuse ; sometimes fearful and diffident sometimes
presuming and rash.

These things fully prove that men are the subjects of a disposition to violate
the law in every part of it, and that they have not an inclination to obey any
part of it. For 6. That in man which inclines him to neglect any duty, is
disposed to none 3 and that which prompts him to one unlawful action, will lead
him on under a different temptation to another of a different kind, how much so
ever he may fancy himself averse to it. The reason is evident; a disposition to
any vice, sensual or intellectual, is wholly evil in its nature, and, therefore,
it will betray a person into the commission of any unlawful action, when, and as
it is influenced by various temptations. For though it is not possible that the
flesh should gratify itself at once, in all the ways it can act, it will not
refuse the gratification of its various lusts at different times, and by
different acts.

V. No unregenerate person acts agreeably to the law in any instance. It is
allowed that he may perform what is materially good, and decline what is
materially evil, in many particulars, and thereby obtain the character of a
virtuous man; but, yet not having in his heart a principle of holiness, which
alone is the spring of actions, that are properly good, and pleasing to God,
nothing he acts corresponds with the rule of his duty, with respect to its
motives, its source, nor its end. To conceit that holy acts may arise from
natural principles, and be performed by natural powers, is an imagination, which
entirely destroys the grace of the gospel, and totally nullifies the distinction
between persons regenerate and unregenerate. If this may be admitted, it is most
certain that regeneration is unnecessary; the consequence is clearly discerned,
and those acting’s of the mind, which are the genuine fruits of that gracious
work of God upon men, are boldly pronounced enthusiastic and irrational by many,
who put in their claim for the name of Christians. To such a height is men’s
contempt of divine grace advanced, in our sad times.

Holiness, in general, is a submission to God’s authority in the law; or, it is
an approbation of the commanding will of God: and this necessarily supposes a
subjection unto his authority in every branch of duty. A holy mind declines
whatever God forbids, and chooses to practice all he requires, without any
exception. Nothing short Of this is TRUE holiness. If, therefore, we approve not
of our duty in its full extent, we are greatly mistaken, if we imagine that we
have a real liking unto any part of it. A person who hath no principle of
holiness in him may be disinclined to many vices, and be disposed to practice
various virtues, as he discerns the former are unfit actions, and the latter are
comely and fit actions in themselves; but his disapprobation of vice, and
approbation of virtue, arise not from a disposition to submit to the will of God
in the law, and, therefore, his dislike of vice is not universal, nor is his
liking of virtue of that extent. Whereas a man imprincipled with real holiness,
his aversion to evil and choice of good, are of the same compass with the law
in. its prohibitions and precepts. Where there is not an universal approbation
of duty, there is not a real liking of any part of it, as duty. If our minds
submit not unto the will of God in all He commands, we submit not to His
authority in anything which He enjoins. And if a man hates sin, as sin, or as it
is contrary to the will of God, his abhorrence of evil must be of the same
compass as the law is, in its prohibitions. But if his aversion to evil springs
from other considerations, how great so ever that aversion may be to some
particular sins, it extends not unto all sin, nor is it a dislike of any sin, as
sin; but as an action followed with some inconveniences, which he chooses to
avoid; or at best, as an action unbecoming a creature of his make and rank :
wherein, there is no true hatred of sin, as such. Abhorrence of evil as evil,
supposes an acquaintance with the exceeding sinfulness of sin, which produces in
the mind a dislike of it, because of the malignity and vileness of its nature;
and, where that is, the opposition unto it certainly is universal. Indulgence
cannot be given unto any lust, either of the flesh, or of the mind.

But, on the contrary, if the heart is not wrought up, unto an abhorrence of sin,
as sin, it will be for sparing some cursed lust, or another, under some pretence
or other, either that it is but a small offence, and no great harm is in it; or,
that he will hereafter part with it, and give it up to be slain in a future
time; or, that God is not so rigorous, as not to connive at some little
gratifications of our strong desires. Ten thousand ways the flesh hath of
pleading for itself against the dictates of the conscience; and it will surely
prevail in the issue in some degree, or other, unless a person hates sin, as
sin.

Besides, grace only qualifies a person for performing holy and acceptable
obedience. Until heavenly light is infused into our minds, we discern not the
nature of that obedience which God requires of us, as Christians. That is not a
legal, but evangelical obedience. The matter of it is indeed contained in the
law, if not formally, yet radically; but the motives to it, and the ends of it,
are such as the law is unacquainted with, and gives us no direction about. Those
ends of obedience which are proper to the law, respecting us, are our
justification and life by it, which are incompatible with the gospel ; for that
is a revelation of the acceptance of our persons, and of our right to life, upon
another foundation. Now, before a man is furnished with a spiritual
understanding of the gospel way of justification, he acts in direct
contradiction to the righteousness of God in the law, and unto his grace in the
gospel. For though he cannot yield such obedience as the law requires, he
proposes to obtain justification by what he acts, which proposal is contrary
unto the righteousness of God in the law, for that requires sinless obedience
unto that end ; and in this proposal, he openly renounces the gospel of Christ,
or submits not unto that righteousness of God, which is revealed in the gospel
from faith to faith. And, therefore, his obedience cannot be accepted with God,
or entitle him unto life. That obedience which flows from faith in Christ, in a
poor sinner, only is acceptable to God. "For without faith it is impossible to
please God." The reasons of which are evident. In this obedience, the equity and
justice of God are heartily acknowledged, in requiring a perfect observance of
his holy commands, in order to justification and life. And, therein, a person
approves of God’s gracious method of justifying and saving miserable sinners,
alone by and through the mediation of Jesus Christ. Wherein, his grace, wisdom,
and justice most conspicuously shine, which his soul humbly adores. Besides,
this obedience is an effect of gratitude, for the many great and inestimable
blessings God in a way of mere sovereign goodness and mercy, bestows upon
unworthy creatures, and it is cheerfully and voluntarily performed. A man is
sweetly drawn by a sense of love, and not driven by the terrors of the law in
what he acts. Whereas, an unbeliever, in his acts of obedience, proposes to make
God a debtor to himself thereby; although his obedience is far, very far from
being such as the law demands to that end, which is one of the highest acts of
rebellion against the righteousness and justice of God, in the character of a
lawgiver, that a sinner can be guilty of. Farther, this is not a choice of duty,
as such; but only in a certain respect, and so far as regard to self-interest o
it, which frame of mind God abhors.

VI. If it is a truth, that persons who are born again, act in a holy spiritual
manner, only according to that spiritual principle, which is wrought in them at
the time of their regeneration; then, no actions of an unregenerate man are good
and holy. But Scripture and experience concur in giving evidence that this is
true. The flesh serves the law of sin; and that which is engaged in the service
of sin, Will never be brought to enter into the service of God. It is in its
nature to oppose the spiritual part, in all its motions and acts. The flesh
lusteth against the Spirit." And, therefore, the heart of a believer is never
entirely holy in any of his acting’s; but imperfections, and a tincture of evil,
attend his best performances, by reason of the continual presence of the law of
sin, whereof he is the subject. And, consequently, such who are unregenerate,
have no spring of holy actions in them ; hence, it must be concluded, that
nothing they do can be holy and acceptable to God. That an unregenerate person
is the subject of evil habits only, is a clear case. For if an unregenerate man
hath good principles in him, there can be no difference between a man who is in
a regenerate state, and one who is not. Persons born again are the subjects of
evil habits, as well as of good habits; and, therefore, if an unregenerate
person hath good principles in him, which dispose him unto good and holy acts,
all difference between a man that is born of God, and one who is not, must
necessarily be sunk and lost; because a regenerate man is no more, nor other
than he is, viz., the subject of holiness and sin; to suppose which, is absurd
and contradictory unto the whole current of sacred writ. Again, upon this
principle, regeneration is not necessary, nay, it is impossible that it can pass
upon a man, who is holy in the temper and disposition of his mind ; for that
work is the production of somewhat in a person, which before he was not the
subject of; and that must be holiness, because God is the author of it; except
there maybe a birth, when nothing is produced, which is contradictory to reason.
Regeneration is absolutely necessary to every man’s final happiness, and,
consequently, no man is holy before he is regenerated. All men, therefore, are
void of holiness, as a principle, or spring of action, that is naturally; and of
course no man until he is renewed in the spirit of his mind, can yield an holy
obedience unto God. An unregenerate man is in the flesh, and cannot please God.
He is wholly flesh, or hath nothing of spirit in him, from which spiritual acts
can arise, such as faith, hope, love, and reverence of God.

VII The carnal mind is enmity against God. By the carnal mind is intended a soul
destitute of the spirit and grace of God, or which is in the flesh, and,
therefore, cannot please God. Men may dispute, as long as they think fit; but
they will never be able to prove that any unregenerate mind is other than flesh,
whether it is drenched in sensual lusts, or no. All men in a state of
un-regeneracy are enmity against God. He is the object of their aversion. I
sometimes, indeed, hear good, wise, and learned men, in popular addresses to
sinners, tell them that they cannot believe, that they will care to say that
they do not desire to have anything to do with God; but, that they are willing
to gratify some lust, or another, which is the reason why they are for
postponing acquaintance with God; and pathetically expostulating with them on
this head, inform them that this is the accepted time, and that this is the day
of salvation ; and with great earnestness labor to convince them of their folly,
in putting off, until another season a choice of God and real happiness, for the
sake of any unlawful gratifications. This arises from the want of a due
consideration of the dreadful truth, that the language of the hearts of sinners
unto the Almighty, is " Depart from us; we desire not the knowledge of thy
ways." The fact is really this ; men choose lust, because they are not disposed
unto a choice of God and holiness and not that they neglect to make choice of
God, because they choose sin. A mind which chooses not God, certainly chooses
sin, of that there can be no doubt. But the reason why a man chooses not God, is
not because he chooses sin; but he chooses sin, because he chooses not God,
through an alienation of mind from him. And I observe, that the very same
persons who thus expostulate with sinners, when they are treating on different
subjects, plainly tell them that they cannot understand, and make choice of
spiritual things, through the blindness of their minds, and a fixed aversion in
their hearts unto those things; and so they allow of the truth of what, when
discoursing on some other subjects, they vehemently declare that they cannot be
persuaded is true. The consistency of these things, I have no discernment of ;
nor is it in my power to reconcile contradictions. Alas ! the dismal fact is
this, our hearts are estranged from God, are enmity against Him, and are by no
means willing to have anything to do with Him, nor with what is acceptable and
pleasing to Him and, therefore, there is nothing so vain, so trifling, nay, so
pernicious, that we choose not, rather than God and holiness. Nor is it possible
to persuade a depraved mind, to believe that its happiness consists in a sense
of the favor of God, and in a conformity to His holy will, and, consequently, to
prevail with it to choose God and holiness, by the highest strains of rhetoric
such can use, who are best qualified for striking the passions of mankind, in
the manner of their address.

Men’s enmity against God appears in a variety of ways. They like not to think of
him, as he is an infinitely holy and pure Being, and necessarily hates sin, and
disapproves of the persons of sinners; nor, as he is a sovereign Being, and,
consequently, may dispense of his favors according to his absolute pleasure,
with respect to the guilty creature-that he may either save or destroy
transgressors, just as it seems good in his sight. And, as men like not to think
of God, so they take no pleasure in discoursing on him. No subject of
conversation is so unacceptable to men in general, as God is; especially in the
purity of his nature, the strictness of his justice, and his infinite
displeasure with sin ; these are things, which they hope, are not true, which is
the very same as hoping that there is no God. The denial of these divine
perfections amounts unto a denial of Deity. And he who takes a secret pleasure
in thinking that God is not so holy, so inflexibly just, and so displeased with
sin, as his Word represents him, wishes there was no God. For it is the same
thing if we desire that we may not find him to be what he really is, viz. in
purity, holiness, justice, and righteousness, as to wish that he were not.

Enmity against God appears in an opposition to his law, in the extent and
spirituality of its precepts, and in the terror of its threatening for a breach
of its commands. Its requirements are thought too strict, and its menaces too
severe, by the carnal mind. God’s authority in commanding is despised, and his
justice in denouncing punishment, is censured as cruel. The carnal mind will not
acknowledge the equity of divine precepts in their full compass, nor the justice
of divine threatening for a failure of obedience, in that extent which the law
requires. Men who oppose the sovereignty of the grace of God in the gospel, are
enemies to his authority in the law, and will always be so. Such who think that
saving grace must be of universal extent, always judge that it is fit and proper
that the law should be dispensed with, in the rigour of its commands. And they
often break out into ungodly and hard speeches, against both the justice of God
in the law, and his sovereignty in the gospel. Because, according to the former,
they are obnoxious to eternal misery ; and according to the latter, salvation
cannot possibly be of themselves, either in whole or in part; but is entirely
resolved into the free will of God, without any moving consideration in them.
Men can neither be reconciled to the holiness of God, in the constitution of the
law, nor to his grace in the constitution of the gospel. He who is an enemy to
the latter, he also is so to the former.

I think that this natural opposition of the human mind to God and goodness, may
be strongly argued from the motions and acting’s of the unregenerate part in
believers. What their minds are according to that part, that the hearts of the
unregenerate wholly are, as to spiritual things. Now, the flesh in the saints,
opposes the acting’s of the spiritual part in them; and it raises other
thoughts, other desires, and other delights in the mind, and is conversant with
other objects than grace is; hence are all their wanderings in duty, their
backwardness unto it, and weariness of it. The flesh is not for holding
fellowship with God; He is the object of its aversion, and it too often diverts
the mind from the object it bath no delight in, but averse from. This it is
which renders it so difficult to contemplate heavenly things without
distraction, and tergiversations of soul. And, if it is thus with sanctified
persons, through the influence of the carnal part (unto the truth of which sad
experience universally testifies,) it necessarily follows, that the heart of an
unsanctified person, is all opposition to God and holiness. And by how much the
more any duty is spiritual, or how much the more nearly God is to be treated
with therein, by so much the more our hearts are disinclined unto it. He is the
most happy man living, who meets with the least interruption from the flesh in
his contemplations on God, in his approaches unto him, and in communion with
him, let his circumstances, as a man, be what they may. And hence we may learn
that the carnal mind hath no desire of possessing heaven. Many delude their
souls as to this matter, and think that they desire the happiness of that state,
who have no love to God, nor the least pleasure in heavenly objects. None are
willing to suffer the torments of hell, but they are few who have any relish for
the joys of heaven. Let us not deceive ourselves in an affair of such
importance. If we now have no pleasure in thoughts of God, of Jesus Christ, and
of the mysteries relating to his person, and offices, and work, and precious
benefits, we certainly have no disposition to enjoy heavenly glory; nor is it
possible that we should take any delight in the fellowship subsisting in that
state, or the pure spiritual service which is performed by the happy inhabitants
of that blissful world. Our hearts are certainly averse from heavenly objects,
heavenly communion, and heavenly service. If we form a conclusion that we desire
heaven, merely because we are afraid of hell, we are under a dreadful deception.
We may tremble at an apprehension of suffering the vengeance of God, when we
have no desire of enjoying a sense of his favor.

If men are not swearers, or unclean persons, nor drunkards, or thieves, they are
very apt to flatter themselves that all is well, that they are in a safe and
happy state. " They are pure in their own eyes; but they are not washed from
their filthiness." This is a sad delusion. Many who act not a brutal part,
frequent act a diabolical one. They wallow not in the mire of sensual lusts; but
they are under the sway of intellectual lusts, pride, covetousness, wrath,
anger, malice, contempt of others, who, perhaps, in no sense, are their
inferiors; these vices appear in them to the observation of almost every
spectator. Can we think that such sort of persons are holy and good? We must be
as much unacquainted with both sin and holiness as they themselves are, if we
do. I must needs say, that no persons are more strangers unto real holiness than
some who despise others, because they imagine, that they excel them therein.
They often say to such, who are truly sanctified, " stand by thyself, come not
near to me, I am holier than thou," whereas in fact, they are as distant from
true holiness, as any persons in the world can be. The proud Pharisee, while he
swells with an opinion of his superior merit, is no other than a slave, though
not to sensual, yet to intellectual lusts. No persons are more remote from
holiness than some who scorn to indulge sensual lust. The Pharisees, who were as
unholy as any men upon earth, were not whoremongers, adulterers, nor drunkards ;
they abstained from those sordid vices, and practiced many virtues, which much
recommended them to the people, and caused them to esteem them as persons of
great sanctity. If they had not maintained regularity in conduct, our Saviour
would never have compared them to " whited sepulchres," which axe fair and
beautiful; and he would not have likened them to tombs, if they had not been
inwardly full of putrid lusts. They declined fleshly lusts; but lusts of the
mind were predominant in them. And this is the sad condition of many, who think
themselves, and axe accounted by others, righteous persons. Concupiscence is
very extensive in its acting’s, and while it is restrained from exerting itself
in one way, it acts with great violence in another. It is surprising how ready
lusts of the mind are to break forth in some, who are not so much inclined to
gratify the lusts of the flesh. Malice and revenge often possess the breasts of
men for a long season, and with great impetuosity break forth into injurious
acts against their objects, whenever a fit opportunity offers, how long so ever
it may be, since they conceived displeasure in their minds against them.

Farther. That a man is either regenerate or unregenerate, is evident from many
considerations. 1. He is either dead in sin, or alive unto God. There is no
medium between death and life. What is life, but a principle of action, taken
either in a natural or spiritual sense? If, therefore, a person hath such a
principle in him, he is a living man; but if there is a total want of such a
principle, or power in him, he is dead, and is absolutely incapable of action.
And consequently, men must be either the subjects of spiritual life, or not. If
they are the subjects of such a principle, they are of " the living in
Jerusalem," as the prophet’s phrase is. On the contrary, if they have no
spiritual principle in them, they are dead in trespasses and sins. To conceit
that a man may be neither living nor dead, is a ridiculous imagination. Again,
2. A person is either light or darkness, in a spiritual sense. He is darkness,
if he hath not ability of discerning spiritual things. On the other hand, he is
made light in the Lord, if he hath any capacity of seeing the glory of God in
the person of Christ. This respects not the degree of light ; but the presence
of it, or the absolute and total want thereof. If a man is wholly destitute of
such light, he is in darkness, and is darkness ; but if in any measure, he hath
this heavenly light, he is not in a state of darkness. In some, this light is
strong, in others, it is feeble. Some discern spiritual things in a clear and
distinct manner, others more confusedly, they " see men as trees walking." But
in all who have it, it will "Shine more and more, unto the perfect day." I add,
3. Men are either under the law, or under grace. The unregenerate are under the
law, and there they must abide, whether they will or no, until they derive
grace, light, and life from Christ. They like not their situation indeed, when
conscience is awakened. And how should they, for it is a dreadful one? Such who
are the subjects of the law, and retained under its power, fain would come under
the rule of what they through ignorance, imagine is the grace of the gospel. The
yoke of the law galls them grievously, and, therefore, they are desirous to
shake it off, or plead for an abatement in the strictness of its precepts, for a
release from its curse; but it holds them fast, whether they will or not; it is
God’s just appointment, that so it shall be. And, consequently, their attempts
to lay hold on evangelical privileges and benefits, are no other than endeavors
to rob God of the choicest jewels He designs to bestow on His creatures. They
have no present title to receive gospel promises and gospel consolations. Let
them hear what the law saith, in its commands, prohibitions, and terrible
threatening, for they are according to justice its subjects. Men’s concern for
the encouragement of sinners in a state of unregeneracy, proceeds from ignorance
of the true nature both of the law and gospel, or from a dreadful corruption of
each. Such who are under grace, are indeed dead to the law by the body of
Christ; and that wherein they were held, while in unregeneracy, i. e. the law is
become dead to them, that is to say, as in the form of a covenant, and,
therefore, they are not subject to its threatening ; but have a visible claim,
according to the ordination of God, unto gospel promises, gospel privileges, and
gospel consolations, and no other than these persons have any such claim. Again,
4. A man is either holy or unholy. Holiness here intends not perfection, but a
holy gracious principle implanted in the heart by the Spirit of God, which
disposes the mind unto acts of holy obedience to the law, for such uses and ends
as are appointed of God. The man who is destitute of such a principle is
unregenerate, whatever his convictions are, his sorrows, his joys, his
resolutions, or his acts thereupon. There is no medium between sanctification
and a total want of it. It is true that there are degrees in it ; but impossible
it is that any man can neither be sanctified in part, nor unsanctified. Such an
apprehension is a mere dream. And, therefore, there can be no intermediate state
between regeneracy and unregeneracy. 5. A man is either in a state of meetness
for heaven, or he is not. If a person may be in a condition neither fit nor
wholly unfit for heaven, then the notion of Purgatory is not so ridiculous as
Protestant writers have represented it. Why may it not be thought probable, that
men dying in such a condition, may be detained in some middle state, between
heaven and hell, until such time as they shall be prepared for an entrance into
the blissful mansions ? This is the only doctrine by which the purifying flames
of purgatory can be supported. Moreover, 6. The Scripture gives us no other
distinction of men, than believers and unbelievers; of men who have faith, and
those who have not faith. Unto the former, ministers are charged with a
comfortable message; and unto the latter with a dreadful one. "He that
believeth, shall be saved; and he that believeth not, shall be damned." The law
condemns all as transgressors, and the gospel is a revelation of pardon, peace,
and salvation, as claimable only by believers. Until a man believes in Jesus
Christ, he can have no ground of comfort and peace. We must first die to the
law, and despair of obtaining life in that way, before we can rightly receive
comfort from the gospel. That secret right the elect have to pardon,
justification, and blessedness in Christ, is not the foundation on which faith
acts, but the divine declaration of God in the gospel.

These things, I suppose, are sufficient to prove, that there is no into-mediate
state between regeneracy and unregeneracy. If not, more arguments offer
themselves immediately to consideration, which would abundantly confirm it. Now,
if there is no such intermediate state, then it will follow that no unregenerate
man can be subject to the law of God, can discern the things of the Spirit, or
can come to Christ, and believe in him. The carnal mind and the natural, must
mean an unregenerate person, or one who is not born of God; and what is denied
of the power of any in such a state, is denied of all who are in that state,
whether they be profligate and abandoned sinners or no.

Some observations on this subject.

Observ. 1. Pride in men, as it is a sin, so it is extreme folly. For we have all
lost that which was the true glory of our nature, and are become the subjects of
such base and sordid lusts, as render us most abominable and hateful.

2. Salvation must be unconditional and free ; because as the human mind is thus
debased, it is incapable of performing duty, in order to the reception of divine
benefits.

3. It is astonishing goodness in God favorably to regard men.

4. He is at full liberty to bestow the special blessings of his grace on whom he
pleases, since none can prevent divine goodness by holy acts of obedience.

5. It betrays self-ignorance in those who extol human wisdom and power.

6. If we imagine that we have a natural capacity of doing good, it is an
evidence that we are in a state of unregeneracy. I would now answer some
objections.

Object. 1. If it is once believed by men that they are thus impaired in their
ability to do good, it will prevent them acting the best they can.

Ans. Wholly to neglect duty, because we cannot perform it as we ought, is a most
dreadful way of sinning, and doubtless will add much to the weight of our
punishment.

0bject. 2. Ungodly men have desired and sought after spiritual good, and
therefore, the human mind is capable of being raised up towards heavenly things.
So did Balaam, for instance.

Ans. In spiritual blessings, three things are to be considered. 1. A freedom
from misery, and the enjoyment of ease and pleasure, which are eligible to
nature, though corrupt. 2. The true nature of those blessings, as spiritual, so
they are neither discerned nor desired by a depraved mind. 3. God’s way of
bestowing these blessings is despised and rejected, as foolish and unfit, by the
carnal mind.

Object. 3. The proofs which are brought to confirm this doctrine of the
universal depravation of human nature are impertinently alleged, because they
are no other than descriptive characters of the baser part of mankind, who are
abandoned to vice, and, consequently, those proofs in no way affect, nor can
they relate to men of sobriety, virtue, and religion.

Ans. This objection, I confess, requires a particular consideration j for if it
is founded upon fact and truth, then the whole scheme of what we account the
gospel of the grace of God, will necessarily vanish into nothing.

1. There is no intermediate state between unregeneracy and regeneracy ; or,
every man is either unregenerate or regenerate. These two classes divide and
comprise all mankind. 2. Regeneration is a work of God upon men, which
capacitates them for, and disposes them unto a holy and acceptable obedience.
And, therefore, 3. Until this work is wrought upon a man, he is not able to "
serve God acceptably, with reverence and godly fear." For, 4. Every unregenerate
person is the subject of impure habits only. He hath no good and holy principles
in him. Yet, 5. There is a difference among unregenerate men, as to the
eruption, or breaking forth of evil in their conduct. Though all of this
character are unable to do good, yet many of them are just, sober, and
benevolent in their behavior, and do no run into any excess of riot. Hence it
follows, 6. That we must not conclude that every unregenerate person is that in
his conduct, which the Scripture charges upon some who are in this state, viz. a
swearer, a deceitful man, a murderer, and other the like detestable characters.
7. Some things expressed in Holy Scripture of an evil nature, are true of all
unregenerate persons, viz. ignorance of spiritual things, aversion to them,
enmity against God, and the like. These must be granted to be true of all who
are in a state of unregeneracy, except it can be proved that there is an
intermediate state between unregeneracy and regeneracy, or that a man may be
neither unregenerate nor regenerate, but something between both. And,
consequently, 8. The seeds of all vice are in all men, though all vice does not
appear in the conduct of every man. 9. God, who searches the heart, knows our
internal, invisible acts, and in his account, we are what we act internally; and
vice, yea, a great many vices may be acted in the mind of a person, who never
proceeds so far as to perpetrate vicious acts outwardly; and therefore such who
are virtuous in men’s esteem, they may, in God’s account be exceedingly criminal
and vicious. 10. Vice is sensual and intellectual, and either the one or the
other is predominant in every unregenerate person. These things, I think, amount
unto a full answer to this objection.

What is said of the depravity of mankind, is true of every man - some particular
acting’s of lust relate unto some persons only, which is no contradiction to the
doctrine of the depravation of men universally. The truth is this, all men are
corrupt but the corruption of our nature discovers itself in some persons more
in one way, in others, more in another manner. Some things spoken in the
Scripture of unregenerate men, respect concupiscence in their hearts; those
things are true of all to whom that character belongs, whatever their deportment
may be. There are other things expressed of the eruption of lust, in this or the
other manner. Some of those particulars are true of one unregenerate man, and
others of them are chargeable on some other unregenerate persons. When we say
that sin in the heart is a disposition to all and every sin, we do not mean that
it actually breaks forth into external acts of all kinds of evil in any man.
Perhaps that is not possible, because some lusts are so different from others in
some respects, that they are a check upon each other, which prevents the
gratification of all sorts of sins, at the same time, and in the same acts. For
instance, prodigality and covetousness : a man cannot well be lavish and
niggardly in the same acts; though he may be both, in different acts and at
different times. What we affirm, and shall always abide by, as a certain truth
on this subject, is this, That every man naturally hath no disposition to
holiness, and is inclined to evil. But we do not intend that this disposition to
evil discovers itself in all the same way, and in the same degree. No, no, we
allow that there is a very great difference among unregenerate men, as to the
breaking forth of those sins whereof all men are the subjects, both in the
manner and degree of them. Some are serious, and others are profane. Some are
tender and compassionate, others are cruel and unaffected with the miseries of
the most deplorable objects. Some are covetous, others axe bountiful and
generous in acts of liberality, for the relief of the indigent. Some are
swearers, others tremble at an irreverent mention of the great name of their
Maker. Some are tricking and fraudulent, others are men of honor and probity.
And, therefore, we are far from thinking that all unregenerate persons are of
dissolute manners, or that they are all guilty of all those crimes which the
sacred writers impute to men in a state of unregeneracy. Some of them are guilty
of one, and others of them are guilty of others of those crimes; and so, take
unregenerate men together, or in a collected view, and they afford matter for
the whole charge exhibited by the divine writers: and this is what we ought to
do, when we treat of the depravity of human nature.


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  CHAPTER 4: 01.03.     ON THE SPIRIT'S WORK IN REGENERATION
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CHAPTER III. ON THE SPIRIT’S WORK IN REGENERATION; AND ALSO IN CONVERSION AND
SANCTIFICATION.

Regeneration precedes, and may be considered as the foundation and spring of
Conversion and Sanctification. For that is the principle from which both arise.
Grace as a principle of spiritual acts, is first communicated, and from that
proceeds all acts of a holy spiritual nature, both internal and external.
Neither of the latter can be, until the former is wrought ; and when that is
effected, both the latter certainly follow. In the first We are merely passive,
in conversion and sanctification we are active. For,

Conversion is the primary acting’s of the grace of Regeneration, in turning from
sin, self, and Satan, unto God through Christ. And, Sanctification is the
progress of that work, and includes in it all the secondary acting’s of grace,
in opposition to sin, and in a course of holy obedience unto God. Having
observed the difference between these, I would proceed to shew,

First, The necessity of this work in order to our final happiness. And this will
appear by the consideration of two things in general. I. Without it no man is
"meet to be partaker of the inheritance of the saints in light. II. Election is
the choice of persons to holiness in this state, in order to the enjoyment of
happiness in the next.

1. No unregenerate person is meet for, nor capable of enjoying the heavenly
state. I. He is not the subject of a disposition suited to view the infinitely
glorious objects with the least degree of delight, which the blessed always
behold and adore, viz. God, Christ in his glory as Mediator, and the Holy
Spirit. Enmity, which the carnal mind is against God, will eternally turn from
Him, and choose other, yea, any other objects, rather than Him to view. His
infinite excellencies will. never affect with pleasure the depraved mind, nor
engage it for a single moment to reverence, praise, and adore him.

2. Nor is an unregenerate person capable of that holy fellowship which subsists
in the heavenly world, between God and the saints. This communion, on the part
of God, is His discovering to them His infinite perfections, as they have been
exercised in the contrivance of the stupendous design of their eternal
salvation, and in its accomplishment through the mediation of the blessed Jesus.
On their part it is a clear, steady, and uninterrupted prospect thereof, with
ineffable pleasure and the most profound reverence. The glory of heaven consists
much in a contemplation of the eternal grace, mercy wisdom, holiness, &c. of
God, as displayed in our recovery. And, consequently, minds prejudiced against
these sublime mysteries, as all our minds naturally are, will never have any
relish for them, nor satisfaction in them. Such who are indisposed to gracious
communion with God now, will never desire fellowship with him hereafter. Such a
cursed aversion is there in our hearts to God, that we could be always content
without a sense of His favor, provided we might but, for the same endless
duration, be free from a painful sensation of His terrible displeasure. It is
not heaven those men love and desire, but hell which they dread, that influences
them to reform their conduct, who are, enemies to the gospel of Christ. The
spiritual, the pure joys of the blessed world, they would never envy the saints
the fruition of, were not they to stiffer infernal torments, The annihilation of
heaven would give them no pain, the ceasing of hell would afford them the
highest degree of pleasure they at any time wish for. It is no better than
infatuation to think that men whose minds are wholly taken up with trifles and
carnal pleasures, who have no inclination to present communion with God, can
have any desire to the nearer fellowship with Him in heaven. And, therefore,
this new birth is absolutely necessary. Grace must be given, or else glory will
never be desired and enjoyed. And this is true of every man.

3. Unregenerate persons are disinclined to that spiritual, pure, and holy
service, which is the constant employ of the inhabitants of heaven. The departed
saints are not entered into a state of slumber and inactivity; but of the
noblest action and service, viz., of praising God, and punctually performing his
will, without any interruption or defects. As they have always a ravishing sense
of his goodness to them, so they exercise their perfectly pure minds in
ascriptions of praise and glory to Him, for delivering them from deserved ruin,
and placing them in the blissful mansions, where they find themselves possessed
of ease, delight, complacency and glory, wholly unmerited. Now, minds who are
unacquainted with the excellency, vast moment, and transcendent glory of the way
of salvation, by the blood, righteousness, and grace of Christ, can never unite
with the blessed in acts of adoration and praise on that account. For without a
perception of the propriety and fitness of this method of saving sinners, the
mind can never be suitably affected with, nor give to God the glory due unto his
name, for this infinitely wise and gracious contrivance. And without light
subjective, the glory of heaven objectively considered will not be discerned;
and, therefore, those only who are now made light in the Lord, will hereafter be
capable of beholding the celestial light of glory in the world above. If we do
not now admire and bless God for the provisions His rich grace and mercy have
made for our pardon, peace, the acceptance of our persons, and the
sanctification of our souls, by the sacrifice, obedience, and grace of His only
Son, as our alone and complete Saviour; let us never think of an entrance into
that world, all whose happy inhabitants are constantly employed in songs of
praise to God and the blessed Redeemer, for all saving benefits which flow from
His atoning death, and to God a well-pleasing sacrifice; for if we do, we shall
find ourselves dreadfully deceived.

II. Election to everlasting life is the choice of persons to holiness here, as
the means leading on to the fruition of it hereafter. As future blessedness is
the result of the eternal gracious decree of predestination, the enjoyment of
that, it must be concluded, was impossible to any, without this purpose of
divine grace; and since this decree appoints the participation of holiness here,
in order to the possession of felicity hereafter, it is a vain thing to admit
the least hope of happiness in eternity, unless we partake of holiness in time.
If God receives one unsanctified sinner to glory, He must act contrary to His
own purpose, and change a resolution He has formed, which is agreeable to His
own infinitely pure nature, and that would be a denial of Himself, which to Him
is impossible. Add to this, all those whom God intends to render perfectly happy
in the next world, He designs to make, in part, happy in this world; and as
holiness is essential to the happiness of an intelligent creature, it is most
certain that the participation of a happiness now begun, must consist in
partaking of holiness in some degree, at least, as complete happiness supposes a
perfection in holiness.

Hence observe, that it is mere calumny to asperse the doctrine of predestination
as licentious and unfriendly in its aspect to holiness ; nothing is more false
in fact, nor any thing more contrary to the truth and nature of things can be
devised, than that is, with what confidence so ever some are pleased to affirm
it. That doctrine which supposes the necessity of holiness, and such a necessity
as is indispensable in order to happiness, it is irrational to conceit that it
is calculated to encourage sin in any. Farther, none can have an evidence of
their election, who are destitute of holiness. This secret decree of God about
men, opens itself to their view, only by a communication of grace and true
holiness. Again, such as are the subjects of holiness, certainly are objects of
predestination unto everlasting life, and shall assuredly enjoy it.

Secondly. I would now shew what Regeneration, Conversion, and Sanctification
are, or wherein they consist.

I. Regeneration is the infusion of a new principle of spiritual life. Naturally
men are dead in trespasses and sins, and, therefore, in order to their acting in
a holy and spiritual manner, a living holy principle must be communicated to
them. Hence the saints are said to be quickened, that is to say, they are
inspired with life. And this is a new life, and is a spring of new actions. It
is called a new heart, and a new spirit, and a heart of flesh. Grace is not our
old nature made better, and excited unto spiritual acts ; but it is a new nature
produced in our minds by the infinite power and grace of God for which reason we
are said to be new creatures. Something now exists in us, which had no being in
our minds before. Nothing short of this comes up to the scriptural account of
this matter. No excitations, no impulses, no aids, however forcible and great
they are supposed to be, reach the intention of the Holy Spirit in those phrases
which he uses on this subject. Besides, our corrupt nature is not a fit subject
for heavenly excitations, nor is it possible to bring it in subjection to the
obedience of Christ. The carnal mind can never become subject to the law of God.
A bitter fountain will as soon send forth sweet streams, which all know is
impossible. Regeneration doth not consist in acts, but in the production of a
principle disposed unto actions holy and well-pleasing unto God, by Jesus
Christ; and therefore this work is instantaneous, and wrought on the mind at
once.

II. By Conversion I understand what may be called the primary acting’s of the
regenerate principle : before I proceed in discoursing on which, I would premise
two things; one is, the human mind, as it seems to me, is one rational principle
of operation. The schools have taught us that there are three distinct powers of
the human soul, viz., the understanding, the will, and the affections. They have
done this for the sake of accuracy, in speaking of the distinct acting’s of our
minds. I much question whether this is according to truth in philosophy, and I
cannot but apprehend that it hath not been serviceable to the cause of truth in
divinity; particularly, in treating on the subject now under consideration.

It seems to me, that our intelligent nature is one power, and not the subject of
different and distinct powers, but capable of exerting itself in various modes.
in perception, willing, nilling, loving, hating, &c. The other thing I would
premise is this; that grace is one spiritual principle of operation in the soul;
and not, properly speaking, various and distinct habits seated in our mind, but
able to exert itself after divers ways, as in spiritual perception, holy
choosing and refusing, loving and delighting in spiritual things, in a Spiritual
manner, which are commonly spoken of as acts of so many different and distinct
habits of grace in our minds ; but I think that they all proceed from one
principle as their common root and spring. If this is true, those contests which
have arisen and been litigated between learned men, concerning grace as having
one power of the mind only for its subject, and c6neerning the impropriety of
supposing that the grace of faith is seated in two powers of the soul, viz., the
understanding and the will : I say, if this is true, those contests may soon be
terminated ; and that it is not, I am humbly of opinion, neither philosophy nor
religion will prove. In conversion, or the primary acting’s of the regenerate
principle, may be observed the following particulars.

1. The mind perceives, or hath a conviction of its guiltiness and impurity. The
soul is impressed with a piercing sense of guilt, and it is directed to look
into that fountain from which have sprung all its sad criminal actions. And it
discerns therein a disposition to violate the law of God in as great a variety
of ways as our reasonable nature is capable of exerting itself. This is what the
apostle designs by the revival of sin upon the entrance of the law into the
soul: "I was alive without the law once; but when the commandment came, sin
revived, and I died." Romans 7:9. Moreover, that spiritual light which is
communicated in regeneration enables a man to see the exceeding sinfulness of
sin he becomes now really acquainted with the malignity of sin in its nature, as
it is contrary to the holy law of God, which law is a transcript of His
infinitely pure and holy nature. And from that arises an abhorrence of it, as a
most vile and loathsome thing.

2. The demerit of sin is also discerned ; that the wages of it is eternal death,
or the loss of divine favor, and suffering a dreadful and terrible sense of the
anger of God, and that for ever - from which arise many bitter self-reproaches,
and most keen reflections on account of sin committed. And the equity of the
constitution in the law, that sin shall expose to such terrible punishment, is
heartily acknowledged. Thus, a persons mouth is stopped, and he confesses
himself to be guilty before God, or justly liable to His, awful vengeance, for
his numerous transgressions and the plague of his heart. Hence he cries out,
What shall I do to be saved? In what way may I escape my dreadful doom, and
obtain life and happiness? Rest and peace are at the greatest distance, and it
is vain to hope for them in this state, says a person under this conviction.

3. The poor sinner is convince o the absolute impossibility of contributing, in
the least degree, to his recovery out of this miserable condition. Many ways are
usually suggested to the mind ; but as none of them are safe for a person to
trust, unto, by the light of divine grace the poor sinner sees the vanity of
them all, and that it would be acting a most egregiously foolish part in him, to
propose placing any confidence in the flesh; that it would be building on the
sand, and that therefore the fall of the superstructure must be certain, in a
time of temptation and trial.

4. God, in infinite goodness and compassion, by his Holy Spirit, discovers
Christ in his suitableness, ability, and tenderness, as a Saviour, unto the poor
trembling sinner. The merit of his obedience, the merit of his sacrifice, and
the treasures of his grace, are presented to the view of the soul for its
encouragement, support, and relief, in this distressed condition. And the
prospect of a Redeemer, under a sense of guilt, its nakedness, pollution, and
want of holiness, as a meetness for heaven, prevents the mind, overwhelmed with
grief, from sinking into despondency. Hence,

5. Desires after an interest in Christ spring up in the mind, and it resolves to
look for salvation in no other way. For it is fully convinced that security can
only be had in this; and it also discerns in some measure, the glory of this
method of salvation, And though the poor sinner heartily acknowledges that
Christ might very justly reject him, and refuse to shew him favor, yet he will
not hearken unto what carnal reason may tender for his peace under this trouble.
And therefore,

6. He humbly applies to Christ, as the only way of salvation, and escaping
divine vengeance. A man reasons thus with himself : If I continue to go on in
the practice of sin, certain destruction will be the consequence of it; and if I
yield the best obedience I am able, that cannot justify me before God, and give
me a right to eternal life, because it will not be such as the law requires to
those ends; and therefore ruin, and that for ever, is unavoidable in that way.
He argues much after the same manner as the lepers did, who sat at the gate of
Samaria, and said, "If we sit here we shall die; if we enter into the city, the
famine is in the city, we Shall die there ; if we fall into the hands of the
Assyrians, and they save us alive, we shall live; and if they kill us, we can
but die." So says the broken-hearted sinner; if I gratify my lusts, I am sure
destruction will follow; and if I perform duty, and depend on that, nothing but
endless misery is before me; Christ is the alone way of peace and safety; unto
Him therefore will I apply myself, if he shews me compassion I shall live, if he
refuses so to do, I can but die and, therefore, I will throw myself at his feet,
and "if I perish, I perish," as Esther said, when she went into the presence of
Ahasuerus without an order for it. And this application unto Christ is made with
a deep sense of our own unworthiness, and with speed, as a man-slayer hastened
to the city of refuge for security from the avenger of blood. Hence faith is
expressed by fleeing for refuge; Hebrews 6:18, Hereby we are preserved from
entirely sinking into despondency, and in this trust, we remain fully satisfied,
and some hope arises in our souls, that we shall meet with a kind and gracious
reception, from Him, whose encouraging language always expressed His heart, and
who hath Said, " Him that cometh unto me, I will in no wise cast out." John
6:37. A precious and gracious declaration indeed ! sufficient it is to answer
all objections which are formed in the mind from the consideration of our guilt
and impurity. Many thousands of poor convinced and sorrowful souls have had
reason to adore the compassion of a tender Saviour, which is so strongly
expressed in those blessed words of His. And that invitation wherewith the
sacred canon is almost closed, hath afforded great encouragement to multitudes:
"The Spirit and the Bride say, Come; let him that heareth say, Come; let him
that is athirst come; and who, so ever will, let him take the water of life
freely." Revelation 22:17. Under the benign influences of the good Spirit of
God, the soul is by these sweet declarations and invitations, encouraged to
apply to Christ for pardon, peace, righteousness, grace, wisdom, and strength ;
yea, V for every thing necessary to its welfare and happiness. And herein,
sometimes, great importunity is used, with a most frank and full acknowledgment
of our vileness and unworthiness. It is with us, as with the Canaanitish woman,
who upon a repulse from Christ, not out of unkindness to her, but to try her
faith, said, " Truth, Lord, yet the dogs eat of the crumbs which fall from their
master’s table." So we, in this application to a Redeemer, confess that we are
so vile, and so unworthy, that no name of reproach is too severe to be applied
to us; but notwithstanding that, we are determined to lie at the feet of Jesus,
and implore His help, who came into the world to save the chief of sinners. " Oh
! (says the soul,) I am justly described by that character, and therefore it is
fit I should abase myself in the very dust, and eternally own that shame and
confusion belong to me. But 0, precious truth! Christ came to save even such,
and, therefore, it may be, that I may obtain mercy, and find favor with Him.
However, in Him alone will I place my hope."

7. This act is a receiving of Christ as a Saviour. Sometimes, by a reception of
Christ and his benefits, we intend a man’s appropriating Him and His salvation
to himself, or his concluding upon it that Christ is his, and all saving
blessings which flow from Him. This is faith grown up into assurance. But that
is not what I here design, but a person’s choice of Christ to be his Saviour,
his approbation of I-Tim in that character, not only from the consideration of
the necessity of an interest in Him in order to his safety; but also from an
apprehension, in some measure, of His fitness to deliver us from ruin, through
His blood, righteousness, and grace. Upon this view, although we may be attended
with many doubts and fears relating to our interest in Christ and in his
salvation, here we fix all the hope we have, and are fully resolved never to
embrace any other object for our trust and confidence, let what will be the
issue. Now this is a real and true reception of Christ as He is proposed to us
in the gospel; or it is believing in Him, and taking Him for our Saviour, if
saved we shall be. And those who are assisted thus to apply to Him for salvation
from sin, and all its dismal effects, have no reason to doubt of the truth of
their faith, nor of the. love, compassion, and care of a tender Redeemer, who
will not cast out any that come to Him.

8. This act grants to God the authority of His law, the rights of His justice;
and it greatly honors Christ, though the soul, for want of skill in spiritual
things, may not discern it.

(I) There is in this act an hearty acknowledgement of the just authority of God
in the law, as He commands perfect holiness, and condemns the creature for the
want of it.

(2.) That it would be equal and righteous in God, to recompense the evil of sin,
with the evil of punishment. The poor sinner hath nothing to object to the
justice of his eternal damnation, and this he freely confesses, and it is
supposed in his application to Christ for Salvation., for it is only on the
ground of free and sovereign grace and mercy.

(3.) Christ receives from us in this act, that glory which is His due, in the
character of a Saviour from sin, both in its guilt and power. For herein we look
to Him alone for remission, peace, acceptation with God, and sanctification, or
for strength against every sin, and for grace to dispose and quicken us unto the
practice of every duty. If we duly considered how much we glorify God in this
act, and honor the blessed Jesus, we should not be so disconsolate, and mourn,
as sometimes we do, through temptations, jealousies, fears, and questionings
about our safety; but we should rather rejoice, in that, in some degree, we
glorify God, and do honor to a dear Redeemer; and with some measure of
cheerfulness, we should proceed in a renewal of such solemn and humble acts of
application to Christ, our precious and only Saviour, It is a certain trut1h,
that Christ is precious to those who believe, and it is equally true, that those
to whom He is precious, really do believe in Him.

According to what principle a man sees Christ in His excellency, according to
that principle he chooses Him. The understanding never receives spiritual light,
without a communication of grace to direct and determine the will to make choice
of the glorious objects, which the understanding, as enlightened, discerns. No
man sees the glory of the Lord, without being changed into the heavenly image
from glory to glory. It is not only light, but it is life and heat also. It is
not ineffectual and idle, but operative, and influences unto holy acts. It is
impossible, without spiritual light, spiritually to discern our misery; or the
way of recovery by grace; or the suitableness of Christ to our souls; or the
riches of His grace ; or the freeness of His love ; or the readiness of His
heart to save us ; or the desirableness of happiness; or the beauties of
holiness. It is only spiritual light which enables us in a spiritual manner to
discern spiritual things and if the mind is possessed of spiritual light, it is
not destitute of holiness, for they are inseparable.

Other acts also flow from this principle, viz., Repentance, which is sorrow for
sin, and abhorrence of it, as sin; and an earnest desire to forsake it, and to
be completely delivered from it. An approbation of the law, as holy, just, and
good. Fear and reverence of God. These I call the primary acting’s of grace,
which immediately follow upon regeneration, and are true conversion; or a
turning from sin, self, and Satan unto God; which we have seen is necessary to
future blessedness. They are included in that holiness, without which no man
shall see the Lord.

III. Sanctification consists in what, I think, may be called the secondary
acting’s of grace, and is inclusive of the primary acts of the spiritual
principle, which are mentioned above,

1. Sanctification consists in a denial of our corrupt inclinations; or, in an
abstinence from sin, out of a regard to the authority of God in the law. Which
evidently supposes an approbation of both the precepts and prohibitions of that
law; or a liking of what it commands, as good and holy, and an aversion unto
what it forbids, as evil and vile. This latter is usually called mortification,
and is one considerable branch of our sanctification; wherein we ought
especially, in a very strict manner, to regard the principles and views, upon
which we act, in our opposition to sin. For there may be an abstinence from acts
of evil, without a grain of holiness in the heart. If we forsake sin, only from
some prudential considerations; or, through the influence of legal motives,
concupiscence maintains its rule in our minds, and will continue so to do. But
it is to be feared that many are insensible of this, and content themselves with
a bare denial to gratify the flesh in external acts, and take it to be true
mortification; whereas, in fact, real mortification of sin, they are utterly
strangers to. And those, who are truly gracious, do not always abstain from
sinful actions, upon considerations of a pure, holy, and spiritual nature. For
there be many motives unto this abstinence from evil, which have great influence
on the mind, that arise not from the principle of grace in the souls of the
saints; and, therefore, there is great need narrowly to observe our hearts, and
closely to examine upon what views we act; without this, there will be little of
real holiness, though our conduct may be such as raises it above the censure of
those who know us best. If we are engaged in a spiritual manner, in this most
necessary branch of our duty, our minds will take into consideration the evil
nature of sin; the many obligations we are under, as Christians, to leave every
vice, that we should be holy in all manner of conversation and godliness ; and
from the great and numerous acts of goodness he hath put forth, in our favor,
from a sense of the manifold benefits which we receive from him, merely on the
foundation of kindness unmerited. Never let us think that we are any farther
holy than we act under the influence of such like considerations and motives;
for if we do, we shall form a mistaken opinion of ourselves. If we are not
deceived, as to the being of grace in our souls, we certainly shall be, as to
the degrees of it. It is a very dangerous mistake to think that all opposition
to sin is real mortification. And, therefore, let us look well to our ends and
our frames, in all our actions. If we fail in this thing, very little real
holiness will be found in our walk before God, how free from blame so ever it
may be in the sight of men.

2. The other branch of sanctification consists in an attendance to holy duties,
and the exercise of grace therein. The performance of duty, without the exercise
of grace, brings no glory to God, nor any spiritual advantage to our souls. We
may maintain the practice of religious services, in a regular manner, and yet be
very far from that spirituality and heavenly mindedness, which our profession
calls for. Regeneration is sanctification radically. The advancement of purity
and spirituality in our souls, is our sanctification progressively considered.
The Holy Spirit is the efficient cause of it. As grace in the principle is His
production; so the vigor and increase thereof, is effected by His benign
influences. And many precious considerations He suggests to the mind, to
strengthen and invigorate the gracious principle in us, viz., the love of God to
us; the tender and intense affection of the blessed Jesus; the greatness of that
salvation, which we enjoy through His obedience and sacrifice the dignity that
is conferred upon us, as we are constituted sons of God, by a sovereign act of
His immense goodness; the title we have to all spiritual and eternal blessings,
in consequence of our being brought into that relation. Our union to Christ is
another consideration, whereby our hearts are excited earnestly to desire a
conformity to Him, in meekness, lowliness, patience, submission to the will of
God, and in every other grace. Moreover, the divine Spirit gives us views of the
glory of the Lord, in the glass of the gospel, whereby we are changed into the
heavenly image from glory to glory. He that expects an increase of grace and
holiness in any other way, will certainly find himself sadly mistaken in his
expectations, let his endeavors be what they may. The new creature cannot be
nourished and improved, but by feeding upon, and digesting spiritual food, which
is Christ the Bread of Life : unless we receive the nourishing milk, and
generous wine of the gospel, we shall languish and decline in our spiritual
part. The want of this, through one cause or another, is the occasion of that
leanness o soul, which most complain of at this time, and it is to be feared,
not without great reason.


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  CHAPTER 5: 01.04.     ON THE GREAT DIFFERNECE BETWEEN REAL CONVERSION AND THE MERE SEMBLANCE OF IT
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CHAPTER IV. ON THE GREAT DIFFERENCE BETWEEN REAL CONVERSION, AND THE MERE
SEMBLANCE OF IT.

Sum a change may take place upon the mind, and appear in the conduct of a
person, which he may account real conversion, and it may be so esteemed by
others, which is far short of it, and hath nothing at all of the nature of that
in it.

First. I propose to consider this change. Secondly. To shew wherein the real
difference lies between conversion and that change. This is a subject of very
great moment and considerable difficulty. Herein, therefore, it is necessary to
proceed with caution, lest on one hand, the unconverted should imagine
themselves to be in a safe and happy state, and on the other, lest some who
really are the subjects of this good work, should fall under discouragement, and
be tempted to fear that they are destitute of true grace, and have only the
semblance of it. I begin with the former.

First. There is a change which is not conversion, and in this change the
following particulars are included:

I. Men may have an apprehension of the truth of spiritual things. This is light,
but not the light of grace.

1. A perception of the work of the law, and of the truth in it. This is what is
usually called the fitness and unfitness of things in relation to human actions.
The monstrous nature of vice, in numerous branches of it, may be discerned, and
the propriety and amiableness of virtuous actions be understood in a variety of
instances. This light is indeed natural to men, and inseparable from human
nature, though it may be much obscured by irregular passions, contracted
prejudice, and the fatal influence of temptation, wherewith men are surrounded
in every circumstance. The increase of this light by revelation, which exposes
every kind of vice, and represents virtue in all her lovely charms, is what I
here intend. Some by conversion seem to mean no more than a change of the
manners of dissolute persons, under the influence of such light. But this is a
great remove from it.

2. The knowledge of the truth of the doctrines of the gospel. They are
principles above reason, and therefore could not be discovered by it; but the
revelation of them, as to their truth, reason is capable of understanding; and,
consequently, men may know that they are true; and as there is a dependence of
one truth upon another, and an inseparable connection between all the branches
of revealed truth, the mind may discern that dependence and connection, and the
harmony of its diverse parts. This is the work of reason, not of grace. Hence
men destitute of the light of divine grace may have a clear discerning of the
truth of heavenly mysteries, who are wholly unacquainted with the nature of
those mysterious truths. This cannot be conversion. Orthodoxy is not to be taken
for faith, nor soundness of judgment for holiness. A man may understand all
mysteries, and preach the gospel, who is unconverted, and so remain. An awful
truth indeed. Matthew 7:22-23; 1 Corinthians 13:1-2.

II. There may be a legal conviction of sin in its guilt. A man’s sins may be set
in order before him ; his conscience may exhibit many charges against him, as
having acted in a criminal manner, and sharply remonstrate for his misbehavior.
The demerit of sin may awaken dreadful fears in his soul, and occasion severe
self-reproaches of folly, madness, and a wild fury, which has impetuously pushed
him on to gratify extravagant and unlawful lusts, to his endless ruin. From
hence springs 1. Sorrow and distress. A guilty mind cannot look upon past
offences without some degree of concern, lest that vengeance should overtake it,
which is its due for those criminal actions. 2. An enquiry how to escape
deserved punishment. And a man concludes that an alteration in his conduct is
necessary to this end, about which he is earnestly solicitous, and, therefore he
resolves upon forsaking a vicious course of life, avoiding the occasions of sin,
and determines with himself to practice all known duties for the future. And by
the influence of this conviction, he may become a virtuous person in his
deportment, and much recommend himself to the esteem of the sober and regular;
calm his disturbed conscience, and buoy himself up with hopes of regaining the
divine favor, upon an apprehension that God will be favorable and propitious to
him, if he acts the best part he is able.

III. He may not only yield ail assent unto, but also take some pleasure in the
gospel.

1. On account of its rationality. As it is a system of doctrines that are
perfectly consistent and harmonious.

2. Its general design. (I) Salvation from misery. Self-love disposes men to be
pleased with whatever they apprehend is for their advantage. And as the mind is
impressed with a sense of danger, and is seeking after security, it is affected
with pleasure by the report of the gospel, concerning a deliverance from eternal
ruin (2.) The same principle is excited by the revelation of a state of endless
felicity. The thought of the enjoyment of good eternally, gives the mind a very
sensible pleasure, though the nature of that good is not apprehended, but as the
contrary of torment and anguish. Under these considerations the word may
agreeably impress the mind, and possess it with joy, without any perception of
its true nature and relish of that. This is the case of stony ground hearers.

(3.) Sometimes the reasoning or the pathos of the preacher entertains the mind,
according to the different taste of the hearer. Some, though the smaller part of
mankind, as I take it, are much pleased with just and nervous reasoning. With
those, the logic of a preacher is acceptable ; others, who are far the greater
part, love to have their passions moved, if their judgments are not informed;
and they are generally much delighted when a religious address has such an
effect upon them, because they flatter themselves that this is true edification
by the word, though it is no such thing. They are entertained with the
preacher’s rhetoric, even when they have no relish for his doctrine.

IV. Divine institutions may be religiously regarded. A mam who hath a serious
turn of thought, cannot but apprehend, that it is his duty to worship his Maker,
and he sees that it is certainly requisite to worship God, in that manner He
requires. And as He hath clearly pointed out to us in His word, that mode of
worship which is acceptable to Him, he finds himself inclined to submit to His
will in this matter. Accordingly, he takes upon him the profession of
Christianity, and celebrates its sacred rites. And thus, in his own opinion, he
commences a true Christian, and often in the esteem of others also, when he is
as far from real Christianity, as he was before this change. He is not turned
from self to God ; but cursed sin is still the reigning principle in him, though
the manner of its rule is altered. Real grace takes away the dominion of sin ;
conviction only alters the form of its government. Sometimes it determines a man
to gratify itself in one way, and sometimes in another, as the mind is variously
affected by different circumstances.

V. Men may be conscientious and sincere in all these things. It would be
injurious to many, and contrary to truth and fact, to pronounce them
hypocritical and insincere, in their professions of sorrow for their crimes,
resolutions to reform, desires of escaping divine vengeance, and in their
endeavors to obtain that which they understand by happiness, and in the way
wherein they think it is to be attained. The want of a principle of grace in the
heart, by which alone a man can act spiritually, does not necessarily suppose
that whatever such a person acts of a religious nature, is performed in an
insincere and hypocritical manner. The convictions of these persons are real,
not pretended, though not spiritual ; their sorrow on account of their sins is
unfeigned, though it is not of a godly sort ; and their resolutions to amend
their ways are hearty, thou not of a holy nature; their desires of the enjoyment
of what they esteem happiness, are true, though not arising from grace; and
their intentions to acquire it may be deliberately formed, and followed with
earnest endeavors. For hypocrisy, in the gross sense of it, stands not opposed
to grace ; but to the truth and reality of a man’s declared intentions in his
actions. Though these persons are not really converted, and it may be, never
will be so, they are, in truth and fact, what they profess to be, viz.., greatly
in earnest relating to an escape from hell, and the obtaining of eternal rest
and peace, according to those apprehensions which they have thereof. I proceed
to shew, Secondly, Wherein lies the difference between this change, and real
conversion.

1. A spiritual conviction of sin, much differs from a mere legal conviction, in
several respects.

1. As to sin’s demerit. Legal conviction is a perception of the fact that sin
exposes a man to dreadful punishment. A person clearly discerns that it is a
certain truth that hell, or eternal torment and misery, is the consequence of a
violation of the law of God; and a consciousness of guilt awakens in his soul
the most dreadful fears, and prevents his taking any rest or ease, while he is
under the weight of this conviction. His language is, What shall I do I? Whither
shall I flee ? By what means shall I screen myself from that terrible vengeance
which is impending, and possibly may very soon fall upon me? Oh! The weight of
it is insupportable, and it is endless ! Oh, sad condition indeed! what will not
a man do in this case? what will he not offer to avert the threatening storm? He
will not withhold anything in the power of his hand to give, even though it were
" thousands of rams, or ten thousands of rivers of oil;" nay, he would even
"give his firstborn for his transgression, and sacrifice the fruit of his body,
for the sin of his soul;" he thinks nothing too dear to part with, for safety
and peace, in this distressed condition. And all this may be, where there is no
grace. Spiritual conviction proceeds much farther than the fact, that eternal
death is the wages of sin; it is carried on to discern the justice of this
constitution. Devils, and the spirits of wicked men know the dreadful truth to
their inconceivable horror; but the righteousness of this appointment of God,
they never will acknowledge. And a man may have a taste of hell, who hath, no
meetness at all for heaven.

Again, legal conviction, though it brings a man to dread suffering divine anger,
it does not cause him to lament the loss of divine favor. A man could patiently
bear ,in eternal separation from God, for communion with Him he desires not; but
His terrors give him the greatest uneasiness. We are mistaken, if we think that
heaven is desirable to us, merely because we tremble at the thoughts of hell. In
spiritual conviction, the mind of a poor sinner is influenced to Mourn deeply
under an apprehension of sin’s exposing him to suffering the loss of God’s
gracious and glorious presence. The thought of being in a state of exile and
distance from God, affects him sensibly, and his earnest petition unto God is,
"Cast me not away from thy presence," wherein there is a discovery of true love
to God; but trembling under a sense of divine vengeance, may be, without the
least degree of love to God, or delight in divine favor. The devils tremble, but
they will never love the object they dread.

2. In spiritual conviction, the mind of a poor sinner is furnished with the
knowledge of the exceeding sinfulness of sin. By virtue of the light of grace,
he discerns the malignity of sin, as it is contrary to the pure law of God, and
unto the holiness and rectitude of His nature. And from that arises an
abhorrence of sin, as sin, which is a real discovery that the mind approves of
the purity of God. Nothing of this nature is ever found in a legal conviction.
That indeed will prevail with a man to make opposition to sin, in its acts, upon
hopes of escaping punishment for past offences; but as those hopes decline or
lessen, his opposition to evil abates; and if they are entirely sunk, his
language immediately is, "There is no hope, I have followed after my lovers, and
after them I will go." To what purpose is it for me to deny myself of pleasures
which I choose, since my ruin is inevitable? I can but perish, let me indulge my
inclinations as far as I am able ; why should I refuse it, seeing there is no
room left for me to cherish hopes of escaping the damnation of hell? Now, under
the influence of a spiritual conviction of sin, the mind reasons and acts
otherwise ; for as it, discerns the evil that is in sin itself, it loathes it on
that account, and makes opposition to it from a sense of its vile nature and
even though punishment should be inflicted for past misconduct, yet the soul
desires to sin no more. Grace influences a man to say, whether my sins are
forgiven, or not forgiven; whether my soul is saved, or not saved ; as I may be
assisted, I will watch, pray, and strive against sin, which is so abominable and
vile in its nature; yea, though my eternal damnation was tome as certain as I
clearly discern it would be just, I should nevertheless be glad to sin no more.
Where there is not something of this nature, I say of this nature, not to speak
of its degree, I know not that a man hath any reason to think that he is the
happy subject of a spiritual conviction of sin. Acquaintance with sin’s nature,
and abhorrence of it, are evidences of such a conviction, and not the fear of
punishment.

3. There is a very great difference in the sorrow of a real Christian, from what
is found in the heart of a person who is not truly converted. A man who is
convinced, but not converted, may be overwhelmed with grief under a sense of
guilt; bitter sighs and deep groans may proceed from him, on account of his evil
conduct, because of its consequences ; and his sins may force him to cry, yea
roar. He may really and truly lament that he has acted such a sinful part, as he
is conscious to himself, he has done. So Judas repented of betraying his Master
; he was sorry, but not after a godly sort. It is not the degree, but the nature
of sorrow for sin, which is an evidence of that repentance, which the grace of
God produces, and whereof he approves, If a man’s concern only springs from the
consideration of that penalty which is due to sin, he is not the subject of
repentance unto life ; for concern on that account, and in a, very great degree
too, may be in a mind which loves sin and hates holiness. That sorrow which
arises from a gracious principle is of quite a different nature ; it is a
concern for having acted contrary to the will of God, for having abused His
goodness, and for having despised His authority. In the former, a person is only
under the influence of self-love ; a man is not sorry that lie has dishonored
God; but his grief is, that he has ruined himself In the latter, a person is
truly sorry for the evil he has committed, in distinct consideration from the
consequences of such behavior. He is a stranger to repentance unto life, who is
wholly destitute of this sorrow, let him howl ever so much under a sense of
divine wrath.

4. Legal conviction and spiritual conviction differ in this, the former brings
not a man to a thorough acquaintance with the vitiosity of his nature, the
latter does. Under a consciousness of guilt a person cannot be an absolute
stranger to his corrupt inclinations and disorderly passions, but he does not
discern himself so far as to loathe and abhor himself. As he sees not the
exceeding sinfulness of sin, so he hath not a view of the dreadful plague of sin
in his heart. In spiritual conviction a man’s heart is dissected, and exposed to
his view. He discerns that there is a total want of all good, and that his soul
is the subject of all evil radically. That concupiscence or lust, which dwells
in him, exerts itself in a most surprising variety of ways, that his
understanding is darkened, that his will is obstinate and perverse, disinclined
to holiness, and bent to sin, that his affections are light, vain, corrupt, and
disposed to unlawful objects. In a word, that he is in himself as an unclean
thing " and that his heart is a fountain of impurity, and always bath been so;
that he is flesh, and only flesh, the very contrary of that holiness and
spirituality which the law of God requires. And that, therefore, it is
impossible for him ever to recommend himself to the divine favor, or regain an
interest in the divine approbation which he lost by sin. Hence,

5. He dies to the law, and gives up entirely all hope of ever being justified by
his own works in the sight of God. Until a man is slain by the Law, and becomes
dead unto it as a Covenant, he is not prepared for, nor will he be disposed unto
a reception of the grace of the Gospel. No person will renounce his own
righteousness, in the business of his acceptation with God, without such an
acquaintance with himself, such a perception of the extent of the holy law of
God, and of the equity and justice of all its requirements, as a legal
conviction never gives. This is the reason why the mind under that conviction,
to what height so ever it is carried, never embraces and acquiesces in God’s way
of justifying a sinner. A person may have a clear discerning of the truth of the
doctrine of justification by the righteousness of Christ, who is under a legal
conviction ; but as that conviction does not cause him to die to the Law, it
will never dispose him to seek for life, and a happy immortality by the Gospel.
Such a one practically contradicts those notions he hath of evangelical truths.
The grace of the Spirit only disposes men to the embracement of, and an
acquiescence in the grace of the gospel. A man must die to the Law, or else he
will never live to God.

II. There is a vast difference between the knowledge of the gospel which a
temporary hath and that of a real Christian, as such. I say as such, because he
hath that knowledge, or may have, which the other hath; but that is not all, he
hath also another kind of knowledge. The former is supposed to have the
knowledge of the truth of the gospel in its diverse branches. That he may have
in a degree, perhaps, beyond what some Christians have, through hearing,
reading, and conversation; but he hath not that knowledge of the gospel, in any
of its branches, which a saint of the lowest forum. hath. For,

He doth not understand the nature of evangelical truths. All he knows about them
is, that they are true principles, and must necessarily be so because they are
revealed of God, who is truth, and cannot express a falsehood. The spiritually
enlightened person understands the things themselves, he knows the things of the
Spirit, and those things which " are freely given to us of God."

1. He discerns the wisdom of God discovered in the way of salvation by Jesus
Christ. That it is a method most fit and proper to bring poor sinners to the
enjoyment of happiness. Reason in some measure discerns the fitness of what is
commanded, but without divine illumination, the most rational cannot discover
the propriety and fitness of the way of salvation by Jesus Christ. The highest
cultivation of our genius prepares us not one jot for a cordial reception of the
gospel. Grace alone enables us to view the wisdom which is discovered in this
admirable contrivance. Unless we receive the Spirit of wisdom and revelation
from God, to teach us the nature of heavenly mysteries, we shall never
understand them to our spiritual advantage and His glory.

2. A Christian views the wonderful display of the divine perfections, which
there is in the gospel. That Sovereignty gave rise to the design of our
salvation, and is that foundation whereon it rests. That infinite wisdom
contrived the way wherein sin is punished to the full, and yet freely pardoned.
That God appears as displeased with sin, as gracious and merciful to the persons
of sinners, in the method he has taken to acquit them of guilt and free them
from punishment. That His justice shines with as bright a luster as His mercy.
And that His holiness is not less conspicuous than His love, in our redemption
by the suffering and death of His Son. That His law suffers nothing by our
deliverance from its curse, through the atonement of our blessed Redeemer.That
in the way of our justification the law is magnified, and exalted infinitely
beyond what it could have been by our most perfect obedience to it, unto
eternity. On account of these things, the saints value the gospel of Christ. The
world is not more mistaken in any thing, than in this matter; they imagine that
the gospel is embraced by the saints, merely because it is a scheme of
principles calculated for their security, but the truth is, though Christians
are thankful for that provision for their salvation, which they ought ever to
be, that is far from being the only reason why they approve of the evangelical
scheme; it recommends itself to their greatest esteem, because of that glory
which arises from it to the Divine Persons, and unto all the divine Perfections.
Real Christians are under the influence of a more generous principle, than
unregenerate persons are acquainted with; and have far nobler views than their
minds are raised up unto at any time, whatever their convictions, sorrows, Joys,
and endeavors may be. The glory of God, the honors of Christ, and of the Holy
Spirit, yield them the highest satisfaction and pleasure. And, therefore, as
they clearly discern that God hath saved them in a way worthy of Himself, and
becoming the purity, rectitude, and holiness of His nature, they rejoice and are
exceeding glad. There is at also this vast difference between legal conviction
and spiritual; the former excites a person to consult his own safety, and no
more ; the latter directs the subject of it unto a concern for the glory of God
also. Such whose minds have never, by all their convictions, been elevated above
a regard to their own interest, it is no wonder that they think that there is no
such openness in the souls of others. From hence spring all the calumnies that
are cast upon us, for our attachment to the doctrines of the grace of God, by
persons who are indeed in earnest about religion, but are destitute of spiritual
light, and are under the influence of legal convictions only.

3. Christ is discerned in his suitableness to our condition, as we are lost and
miserable in ourselves. The merit of His blood, death, and sacrifice, is
presented to the view of the spiritually convinced sinner, as the alone
procuring cause of the remission of sin, which prevents the mind sinking into
despondency, under a pressing sense of guilt. The merit of His obedience is
discovered to the mind fully convinced of the impossibility of ever being
justified by its own, for two reasons, first, because of sin already committed,
which will prove an eternal bar to justification by works; secondly, because no
duty can be performed in that perfect manner the law requires. And this view of
the merit of Christ’s righteousness, produces some degree of hope in the mind of
the spiritually convinced sinner, of his acceptation with God, his righteous
Judge. Again, the fullness of grace which is in Christ’s hand, is shewn to the
mind so convinced, and this encourages the soul to hope for all necessary and
seasonable supplies of holiness, wisdom, strength, and support, in all times of
affliction, temptation, and danger, and in order to the discharge of every duty,
and the exercise of every grace, as the difference of his circumstances, in this
changing state, may render needful. And the compassion, care, and power of
Christ, are also discovered to the soul. This view of a Saviour much endears Him
to the poor sinner, and lie is filled with wonder, that such a Redeemer, so
suited to his condition, should be provided for one in misery, and wholly so
through sin, and be provided too by the Object against whom all his sins have
been committed; this is grace which is above all degree of comparison
astonishing, and the soul cannot but be amazed at it. Hence,

4. The poor sinner resolves that he will look to Christ, and to Him only, for
salvation. Persons under legal convictions, place some degree of trust in the
merit of a Saviour, but they do not confide therein alone, nor will ever be
brought unto that. They seek for righteousness and life, partly by works, and
partly by Christ ; and what they account the grace of God, viz., a will to
accept and reward men, for acting according to their present abilities, and
those advantages which they enjoy. But the real Christian, in divine light, sees
that there is no such grace in God, that this agrees neither with the first nor
second covenant. That the first covenant, or the law, holds forth to the guilty
creature nothing but curse, wrath, and eternal vengeance. And that the second
covenant, or the gospel, is a revelation of salvation, by the blood,
righteousness, and grace of Christ, without anything of the creature to be
connected therewith, as the ground of its dependence and hope of life and
happiness. And the soul approves of, and acquiesces herein, as what is truly
wise, holy, gracious, and upon all accounts most fit. A person who is the
subject of that conviction of which I speak, heartily acknowledges that it is
proper for him eternally to own, that shame and confusion only are his due, for
his manifold and great transgressions. And that it would be acting a
presumptuous part in him ever to expect salvation in a way not honorable to God,
and His infinitely glorious perfections. And as he sees that this is the only
way wherein the glory of God can be exalted, this he chooses, delights in, and
rejects all others. Legal conviction of sin, and the bare knowledge of the
truths of the gospel, will never bring a person to this.

5. These views of Christ in His glory, and of the grace of God, in its freeness,
riches, sovereignty, and eternal duration, produce in the soul, not only
adoration and praise, but also spiritual and holy desires. Earnest desires of a
conformity to Christ, and of obedience to the whole will of God. Grace
influences a man not only to seek for a deliverance from the punishment of sin,
but for salvation from sin itself. Self-love may put a person upon the former,
but it will never carry him on to the latter. Some speak very contemptibly of
good desires ; but desires of grace are grace ; that is to say, that they spring
from a gracious principle, implanted in the heart by the Spirit of God; and this
is an eternal truth. A desire of holiness is a holy act, and cannot spring up in
the carnal mind, as it is corrupt; no holy acts arise from the flesh. If a
desire to sin is a sinful act, then a desire to be holy is an act of holiness.
Again, desire supposes an approbation of what is desired; for a person desires
not that which he does not approve of In a desire of holiness, therefore, is
contained an approbation of the law of God, unto which a carnal mind will never
become subject ; and, consequently, that person in whom holy desires arise, is
spiritual, holy, and born again. Moreover, what God produces in men by His
gracious influences upon them must be holy; He is the author of holy desires,
for He works in us to will, as well as to do, and both of His good pleasure.
Besides, that which God approves of is certainly holy; He approves of a holy
desire and will hear it. Herein consists the very essence of prayer. Our desires
are the language of our souls, and desires of holiness God will graciously
attend unto and fulfill. Blessed be his name for that abundant evidence which He
hath given us of this matter, in many sweet and precious promises. Thought is a
lower act than desire; and even that, when it is spiritual and holy, is
graciously regarded by God. He hath " a book of remembrance written before Him,
for them who think on His name." And He hears the desire of the humble; their
sighs and groans, arising from a sense of their sinfulness anti imperfections in
duty, are acceptable to Him.

It is false to suppose that a man may be convinced of his misery, and desire
salvation, (by fits and starts for many years) and yet be lost for ever. Nothing
more contrary to the tender love and care of Christ towards poor sensible
sinners can be asserted than this is. What! may a man see his misery, and desire
salvation by Jesus Christ, and yet be lost for ever? What is a desire of
salvation by Christ, but a poor sinner’s application to Him to be saved by Him?
Will He then refuse to save him ? Or are not His merit, and power, and fullness,
equal to His compassion? Would He save him, but cannot ?

Grace is an habitual disposition to holy acts; but in none is it always in
actual exercise. The less it is interrupted in its acting’s, the better; and
Christians ought to be careful about the exercise of it. Our Saviour has taught
us this doctrine, that happiness will attend the man who hath holy desires
:"Blessed are they that hunger and thirst after, righteousness, for they shall
be filled." In whomsoever a will is wrought to receive grace, life, and eternal
blessedness, to him those favors shall certainly be granted; for with that
gracious view was that desire and will produced in him.

Mr. Wesley advises a person not to account himself a Christian; no, not in the
lowest degree, unless the Spirit of God bears witness with his spirit, that he
is a child of God. That is to say, until he enjoys an assurance of an interest
in the love of God, is an heir of Him, and a joint-heir with Christ. What if a
man hath such an assurance? May he certainly conclude upon his everlasting
enjoyment of God, of whom he is assured he is an heir? No, by no means,
according to Mr. Wesley’s opinion that there may be a final falling away: for
grace in his heart may become extinct, as he thinks; and, therefore, this
assurance cannot be a persuasion of a certainty of being happy hereafter ;
because that is not a thing certain in itself, at least, with respect to some,
who really have true grace. For if a person may lose his meetness for heaven,
how well so ever he may be satisfied that he is at present the subject of that
meetness, it is impossible that he should enjoy an undoubted hope of coming
there. I beg leave to observe that it is not acting the part of a workman who
needeth not to be ashamed, in giving advice to Christians not to rest satisfied
with that measure of grace they have already received, to require them to
conclude they have none at all, because it is not carried to that height, which
0 ought to desire it may be brought in to their souls, for the glory of God, and
their greater consolation. Is it proper to persuade a man that he is not a babe
in Christ, because lie is not a father ? Is it any wisdom to labor to persuade a
person that he is dead in trespasses and sins, merely because he has not yet
arrived to that degree of spiritual strength which it is desirable he may? Is it
proper to deny such acts as certainly spring from a gracious principle in a
person, to be of a holy, spiritual nature, because some farther acts of the same
principle are yet wanting in him ? Is this the way to strengthen and improve
grace in the mind? On the contrary, is it not the way to promote unbelief ? It
certainly is, and hath no other tendency than to bring a person of a lower
measure of grace to conclude he has none; which is not a likely means of
increasing it. The best have need of exhortation to seek after the increase of
grace in their souls; but that is not a sufficient reason for calling upon any,
in whom true grace is, though in a low degree, to conclude upon his being wholly
destitute of it. That person who knows no better method of stirring up
Christians to their duty than this, ought to stay till he is better qualified
for a service of this kind, before he presumes to engage in it. But I return to
the work before me.

III. There is a great difference in the obedience of a person who is the subject
of a legal conviction, and that of a spiritual person. This difference is not in
the external matter of it ; for that, I grant, may be the same in both, as to
abstinence from sin, and the practice of duty. The one may be as outwardly
regular and religious as the other. But still there is a vast difference in the
obedience of these persons. The person under a legal conviction, acts out of
fear in what he does. He would not be what he is, was it not through terror of
conscience which drives him to it. He obeys God, as a man obeys a tyrant, under
whose power he is. Such obedience God abhors. The gracious soul attends to duty
from a principle of love to it, and delight in it. Again, the man who acts under
the influence of a legal conviction, proposes to make God a debtor to him by his
obedience and all the satisfaction he takes in what he does, arises from the
consideration of the reward he expects for his care, diligence, and denial of
his sins. His aim is his wages, and serving of himself, not God. This is also
highly displeasing unto God. Whereas a spiritual person aims at God’s glory, and
humbly owns that his service is so far from deserving a reward from God, that it
justly exposes his person to condemnation, because of those blemishes and
imperfections that are found even in the purest part of it. Again, a person
acting under the influence of legal conviction, is content with the performance
of duty, but a gracious soul alms at spirituality and communion with God
therein.

I shall conclude this subject with some observations.

1. Sometimes persons who give the best evidence of their being subjects of true
grace, are in great concern, through fears and jealousies, that they are not.
Because they are not that in degree, which the gracious principle in them causes
them to long, to be, they are fearful that they are not that which in fact they
are, viz., lovers of God, of Christ, and of holiness, and haters of sin, as sin.
On the other hand, 2. It is often seen, that some, who have no reason to
conclude that they are in a happy state, have no scruple at all of the goodness
of their state, and the safety of their condition. They are indeed other sort of
men than they once were, they have passed under a change, and they think all is
well. But they know not themselves, nor sin, nor God, nor Jesus Christ; nor
wherein the real happiness of a poor sinner consists, and are quite easy and
content without it. They cry to themselves peace, though they know not the way
to eternal rest and peace. They think that they are in the way to heaven, but in
fact, they are on the road to hell and everlasting misery. There is another way
which leads to death, besides that of indulging our sensual lusts, and
neglecting the duties of religion, viz., a proposal to obtain life by our own
works, in opposition to God’s way of saving poor sinners, alone by the blood,
righteousness, and grace of His Son. He, who thinks to acquire a right to heaven
by his own works, and attends to duty upon that principle, will in the issue
meet with a sad disappointment.

3. Not all that knowledge which a Christian hath of Christ, and heavenly thin,"
is of a spiritual nature. His discernment of the truth of evangelical mysteries,
may be clear and very extensive, and yet his spiritual acquaintance with them
may be but small. He may be very conversant about them, as to their truth,
connection and the harmony of the several branches of the gospel, and yet be but
very little, in the exercise of grace upon them. Let us, therefore, never form
an opinion either of the truth, or of the degree of our grace, from our
perception of the evidence of the truth of gospel doctrines. For, as a man may
perceive that evidence, who has no grace at all so a Christian may much increase
in his acquaintance with the truth of evangelical principles, and be able to
speak of them with great readiness, pertinence, and accuracy, and
notwithstanding that, woefully decline in a gracious, savory, and spiritual
knowledge of the things themselves, It is not always that our growth in grace is
equal to our improvement in light of this kind. And I must needs say, that it
would be better for most of us more carefully to attend unto this consideration,
than perhaps we do. A revival in the vital and experimental part of religion
will be expected in vain, tinder our sorrowful decays, without it.

4. Hence we see what care and caution, as well as faithfulness, are required in
a Christian minister. Great prudence, and a clear discerning of the difference
between real grace in its nature, and the genuine acting’s of it, and a legal
conviction, and of its effects are necessary, ill speaking to their hearers on
the important subject of the conversion of a sinner. Un-skillfulness’ in
treating on this point, may be attended with sad consequences, both to saints
and sinners. The former may be discouraged, or weakened in their faith j and the
latter may be tempted to think that they are in safety. If, on one hand, we are
not careful that our account of conversion exceeds not the nature of true grace
in those effects which it produces ; and if, on the other, we see not to it,
that our account of that work comes up to its real nature and genuine fruits.
And therefore, how awful and how difficult a labor is that of the ministry !
What compass of spiritual knowledge! What acquaintance with the workings of the
minds of men under convictions and temptations What a discernment of true grace
in its nature, acting’s, and fruits, are necessary unto the discharge of this
service, as well as an understanding of the mystery of God, and of the Father,
and of Christ ! What assiduity in study, not only in the holy word of God, but
also what careful observations of our own hearts, in times of trouble,
temptation, as well as in seasons of consolation and joy, is requisite ! A
well-taught of God Christian preacher, is the noblest and highest character a
poor sinful mortal can bear. But unto this, what labor, what skill, what
tenderness, what faithfulness, are absolutely necessary ! And therefore, once
more I observe,

5. It certainly behooves Christians to give all possible assistance and
encouragement to ministers in their work, which in itself is so very difficult,
and which in a proper discharge of it is of such importance to their advantage,
in their best interest. This is one duty, among many others, too much neglected
in these declining times. How many professors are unconcerned what difficulties
and discouragements their ministers labor under? They live in plenty, and are
rising in their circumstances, that is enough for them. They cannot but know, if
they will allow themselves to think, that their ministers find great difficulty
to provide things honest in the sight of men ; and yet they are so far from
affording them a little degree of sympathy under this circumstance, that they
frequently insult them, however modestly they demean themselves. I think that
man is blind, who discerns not some visible tokens of Christ’s displeasure, with
this sort of behavior towards his ministers. But I forbear to add on so
unpleasing a subject.


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  CHAPTER 6: 01.05.     ON THE LIFE OF FAITH
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CHAPTER V. ON THE LIFE OF FAITH

INQUISITIVE and contemplative men, who enjoyed not divine revelation, have
written much concerning the happy Life. They were greatly divided in their
sentiments about it, and really were ignorant of that life. The Holy Scripture
plainly informs us what it is, and sets before us shining examples of it for our
encouragement and imitation. That is a life of faith on Christ. The Apostle Paul
acquaints us that such was his life, " The life which I now live in the flesh, I
live by the faith of the Son of God." He not only was a subject of divine grace,
but he lived in the exercise of it, without which no solid satisfaction and
pleasure can be enjoyed, let our circumstances, as men, be ever so easy and
affluent. In that life, we shall derive from the glorious object of faith, full
contentment, settled tranquility, and permanent joy, how much so ever we are
tried and afflicted. And, therefore, an enquiry into it may be instructive and
beneficial to us.

1. The objects of faith are things invisible. Such as could not have been
discovered without revelation, they are things which eye hath not seen, nor ear
heard, which have not entered into the heart of man." Hence the grace of faith
is thus defined: "Now faith is the substance of things hoped for, and the
evidence of things not seen." The life of faith is taking a frequent prospect of
them, and conversing with them. And this is to have our conversation in heaven,

11. This is a life above the delectable things of this world. There is not
anything upon earth congruous in its nature to this noble and heaven-born grace,
it is of a far more exalted and sublime nature than the most splendid of
sublunary enjoyments. They are mere trifles in its esteem. And as this new
creature wants them not for its support and nourishment, it covets them not for
its diversion and pleasure. A person, who is the subject of this principle, may
indeed covet and be delighted with those gaudy toys, but not according to that
principle. It is not grace in any man which thirsts after, and is fond of the
glittering objects of time and sense, but the opposite of grace; for grace
raises the soul far higher than this earthly globe, even to heaven itself, where
Christ sitteth at the right hand of God. And, therefore, if we are strangers to
an elevation of mind above the choicest terrene things, we are unacquainted with
the only happy life, viz., that of faith. For in the exercise of that grace, we
"enter into that within the veil, whither the forerunner is for us entered." And
the prospects we take of those infinitely excelling objects, which there we
view, cause us to disregard the brightest things the world can boast of.

III. Faith carries the mind above the afflictive and distressing things of this
world. As it swims not upon a torrent of terrestrial pleasures, so it is not
depressed by a heavy weight of worldly sorrows. It smiles not on the gayest
things of this mortal state, nor hath it any sadness of countenance when it is
deprived of all earthly enjoyments. Its language is: Although the fig-tree shall
not blossom, neither shall fruit be in the vines; the labour of the olive shall
fail, and the fields shall yield no meat; the flock shall be cut off from the
fold, and there shall be no herd in the stall; yet will I rejoice in the Lord,
and joy in the Cod of my salvation." Habakkuk 3:17-18. In prosperity, it is
humble and modest; in affliction, it is submissive and patient; because it is
persuaded, " that all things work together for good, to them who love God, and
are the called according to His purpose." Romans 8:28. "It glories in
tribulation, which worketh patience, patience experience, and experience hope,
and hope maketh not ashamed; the love of God being shed abroad in the heart, by
the Holy Ghost." Romans 5:3-5.

IV. It is a life contrary to the evil part of the believer, and above his better
part. Faith is a combatant with the flesh in all its lusts, and is a holy
resolution to gratify neither those of the sensual, nor intellectual kind; and
it vehemently longs for the extirpation of both out of the mind. And as it is a
life of opposition to sin, it is a life above itself. Faith feeds upon Christ,
the heavenly and hidden manna, and it drinks of the pure delightful streams
which flow from the river of God’s eternal love, whereby it is refreshed and
much invigorated. If grace at any time looks upon its own beauty,’ it is not in
order to self contentment and admiration, but with an intention to raise the
mind cheerfully to engage in the delightful service of adoration and praise to
the lovely Redeemer, whose beautiful image it is. And it expects all supplies of
wisdom and strength from the Father of Glory, in every needful season. Again, in
the matter of consolation, it regards itself only as an evidence to itself of
its divine original, as an encouragement to hope for succour in temptations,
assistance in all difficulties, and renewed comfort in every trouble, from the
gracious and Almighty hand which formed it in the soul. The source of its being
is the origin of its joy, viz., the grace of God in Christ. This is, therefore,
a life contrary to our fleshly part, and above our spiritual part. Faith places
its trust in another, and derives all its peace, comfort, and pleasures from
Christ, who is all in all unto every real Christian.

V. The life of faith supposes a frequent exercise of that excellent grace. A
man’s life is the general course of his actions. A person is said to live a good
life if his conduct in the general is good; an ill life, if his actions in the
general course of them are evil. And so the Christian may be said to live a life
of faith, if that grace is often acted, and his duties are discharged in faith.
That alone denominates them the obedience of faith, if we multiply duties and
keep up a regular practice of them, without the exercise of this grace therein,
we bring no glory to God, nor do our souls receive any spiritual advantage by
them. By this exercise of the grace of faith, I mean direct acts of it on the
person, blood, righteousness, and fulness of Christ; and upon the grace,
kindness, and mercy of God through Him. This frequent renewal of direct acts of
faith is necessary to our spiritual peace, joy, and fruitfulness in good works,
to the praise and glory of God. And, therefore, if we do not seek after this
renewing of the acts of this grace, we may go on from month to month, and from
year to year, in a low, withering, and starving condition of soul; which, it is
to be feared, is the sorrowful condition of many professors at this time. It is
not the bare discharge of duties, though ever so many, that will preserve our
minds in a heavenly spiritual frame. Without the exercise of faith in them, they
are only lifeless, dull, and formal performances, wherein God is not honored,
nor our souls profited. It is well if the best axe not guilty of too much
overlooking this, to their great detriment in the highest interest we can
possibly have, to seek after the advancement of, so long as we. shall continue
in this world.

VI. A life of faith may be maintained in a believer even under darkness, and the
hiding of God’s face. A ravishing sense of divine love does not always attend
the exercise of this grace. It is sometimes acted when the cheering rays of the
Sun of righteousness shine not into the mind, and the refreshing light of
extraordinary comfort and joy is wanting. And hereby, the mind of a Christian is
preserved tranquil and composed, though it hath not that degree of pleasure,
which springs up in it, from the affecting manifestations of divine love. Nor
ought this serenity, which is maintained in the soul to be censured as
stupidity, or a carnal security, for it greatly differs there from, whatever
some may think who seem to have no other notion of faith, than what consists in
ravishment and ecstasy.

VII. This faith is a dependence on the faithfulness of God, to all his promises
and engagements. As God exhorts the saints to stay upon Him, and trust in His
name, "when they walk in darkness, and have no light." It is reasonable to
suppose, that such is the condition of believers sometimes, because the
exhortation would be needless, nor could it be- put into practice, if no such
case ever attended them. In that circumstance to act faith, evidences the
strength of it, and brings great glory to God. And when a Christian is enabled
to trust in the Lord, and rely on His fidelity to His gracious promises, he
walks with Him, and is concerned for His honor, and yields to him a becoming
obedience, though he enjoys not that sweet delight which he does when he is
favored with the light of His countenance, and His love is shed abroad in his
heart. And the foundation of this trust is firm and stable, and consequently,
there is no danger of shame and confusion succeeding it. Divine love is
immutable divine faithfulness is eternal; and therefore, this holy confidence
can never be attended with consequences prejudicial to its subject. This
dependence is not without some renewed direct act of faith on God and Jesus
Christ. Herein it differs from a carnal confidence, and dangerous presumption,
which is never attended with real acts of faith.

VIII. This life is a desire and expectation of better things than can be enjoyed
in this state. By those things, I do not intend what the world calls valuable,
and which money may procure; but jewels and treasures far beyond all comparison
with the choicest of them, viz., those gracious visits and heavenly pleasures
which the saints are sometimes favored with in the present state, as an earnest
of the full enjoyment of God in the world above. To be with Christ is far
better. What is that which is excelled? Not the good of this world, but the good
of grace, between which and the good things of this world, no comparison can be
made. Communion with God, and a view of Christ in His glory by faith, far
transcend the enjoyment of all the honors, the riches, and the delights which
this world hath to bestow on any mortal, notwithstanding the vain sons of men
court these things and when they attain a considerable share of them are elated
with them, in the surprising manner they be. A poor despised believer, who walks
with God, is far happier than he who possesses most of earth, and is a stranger
to heaven. But the future state of glory greatly excels the good of present
grace, and present communion with God. And a life of faith is an expectation of
that blessed Hope.


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  CHAPTER 7: 01.06.     OF THE ASSURANCE OF FAITH
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CHAPTER VI. OF THE ASSURANCE OF FAITH.

I. ASSURANCE may be considered objectively and subjectively. The former relates
to the objects on which faith is supposed to act. This is a firm persuasion of
the truth and existence of those objects. For instance, that the Son of God came
into our world, and that by his obedience and sacrifice he secured the salvation
of some men, or obtained eternal redemption for them. And this is necessarily
supposed in all acts of recumbence and dependence on him for deliverance from
sin, and the penal consequences of it. By the latter is intended a persuasion in
the mind of a poor sinner of his particular interest in Christ, and in His
salvation.

II. This latter is not essential to that faith which is of the operation of God,
as I apprehend. Several reasons induce me to think that true faith may be, and
is sometimes acted where this assurance is wanting. 1. Faith is sometimes
expressed by such phrases as do not necessarily include it, viz., seeing of
Christ, coming unto him, hoping in the Lord, and, if thou wilt, thou canst make
me clean. An assurance of the object is plainly supposed in all these, but not
the assurance of an interest in Him to whom application is made for help and
relief. 2. There is little or small faith, which is attended with fears,
jealousies, and doubting. "0 ! thou of little faith, wherefore didst thou doubt
3. There is a strong and a weak faith; the latter cannot well be thought to
include this assurance in it; for if it does, it will be difficult to Show
wherein the difference lies, between the strong and feeble acting’s of this
grace. 4. In Christ’s family there are different classes of Christians. All are
subjects of the Same grace in kind, but not in degree. Some are babes, not grown
up to any considerable pitch of knowledge, experience, and spiritual strength.
And in His fold there are some lambs, who are to be dealt very tenderly with ;
it does not seem very likely that these, at present, enjoy that strong
consolation, which carries the mind above all discouragements and fears. Yet,
III. This favor may be enjoyed.

1. This may be argued with very strong evidence, from the nature of divine
promises relating to salvation. A conditional promise of benefits neither
ascertains the enjoyment of them, in fact, nor is a proper foundation for an
assured persuasion of receiving them but absolute promises ascertain the
possession of that good they express, if the promiser is faithful to his word,
and in promising exceeds not his power; and are a firm bottom for an assurance
of the reception of it. All divine promises relating to salvation are absolute.
I Will and they shall, is the form wherein they run; and therefore, they
ascertain salvation, in fact, and are a solid basis of a steady assurance of it.
Since their nature is suited to produce and support such a persuasion, God
doubtless had this gracious end in expressing them. And if he had such an
intention, that must respect either the world or the church. Not the world
certainly, and, therefore, the church. Again, the church is triumphant and
militant. These promises are intended, then, either to confirm and establish the
faith of the church triumphant or militant. Not the church triumphant, and,
consequently, this must respect the church militant. And as all generals consist
of particulars, every particular is included in the general; hence it follows
that all the saints have right to that strong consolation, which the promises of
God are fitted in their nature to produce ; and it is possible, in the nature of
the thing, that they all may, and not to be doubted but some do, at least at
some seasons, enjoy it.

2. God, in confirming His promises with His oath, had this gracious end in view,
that those who have fled for refuge, to lay hold on the hope set before them,
might have that strong consolation which attends or arises from an assurance of
his favor to them, and their security in consequence thereof. Two things axe
clearly expressed in those words. (1.) An act of faith on Christ, fleeing for
refuge to Him ; and this is supposed to be done antecedent to the enjoyment of
that strong consolation. True faith, therefore, may be without it. (2.) That
they should enjoy strong consolation, who thus flee to Christ for Safety and
salvation from sin.

3. The witnessing and sealing of the Holy Spirit evidently prove that an
assurance of an interest in the love of God may be enjoyed by the saints: Romans
8:17 ; Ephesians 1:13. The latter text evinces the precedence of faith to
sealing, as well as expresses this holy persuasion, through the influence of the
Spirit upon the mind, as a witness, after believing. And the very same point of
doctrine is deducible from His operations, as the Spirit of adoption. He enables
believers to address God as their Father, with boldness, liberty, and
confidence, through Jesus Christ; and this He doth at some seasons, wherein they
have the greatest sense of their guilt, pollution, and unworthiness.

4. Many of the people of God have expressed their persuasion of an interest in
his love, and the glorious benefits springing from that fountain. "The Lord is
my light and my salvation, whom shall I fear? " " The Lord is my Shepherd, I
shall not want." "Who loved me, and gave Himself for me." I might multiply
testimonies of this kind, for they are very numerous in the Scripture. Nor is it
to be apprehended that this was peculiar to persons inspired; for the apostle
John expresses this matter in the name of Christians in general. "We have known
and believed the love that God hath unto us." If it is not one main design of
that epistle to prove this point, it must be allowed that many things are
therein delivered, which abundantly confirm it. And this cannot be peculiar to
prophets, apostles, or inspired persons, nor arise from inspiration; because
some have been inspired, who had no faith at all, as Balaam for instance, and
holy persons have not always enjoyed it, when under inspiration. Inspiration and
this holy persuasion, therefore, are distinct things, and the latter does not
necessarily attend or arise from the former.

5. I am of opinion that this great and glorious privilege might be more commonly
enjoyed than it is if professors were wisely cautious in behaving themselves. It
is by no means to be thought that this jewel is to be attained, without the
diligent use of those means which God hath appointed for our increase and growth
in grace; greater self-denial, watchfulness against sin and carnal pleasures,
mortification to our worldly interests with the assiduous practice of religious
duties viz., prayer, and reading the Word of God instead of the fashionable
books of our times; meditation, and a frequent review of our spiritual
experience, and a conscientious attendance on the worship of God, are the
appointed means of our advancement in heavenly knowledge. These are things to
which many professors discover but little inclination. Let not such, who
doubtless must be destitute of this assurance whereof we speak, dream of
attaining it in their present frame of mind and course of behavior; for if they
do, their imaginations of this sort will certainly prove deceiving dreams
indeed.

6. All believers have a proper and certain evidence within them, of their
interest in divine favor. Grace in the hearts of the saints is an effect of
God’s love to them, and His gracious purposes concerning them. And, therefore,
from the being of grace in their souls, they may safely infer that they are
objects of divine love, and interested in all those blessings, which take rise
there from.

7. Some, through causeless fears and jealousies, are prevented enjoying this
assurance. They are afraid, because sin is in them as an active and restless
principle, that they have no contrary principle of holiness; and because in part
they are Still carnal, that they are not spiritual persons; because grace is but
feebly acted in their minds, that they are void of it. And because for a season
they enjoy not strong consolation, that they have no title to it, or any
spiritual blessings. These jealousies and fears at least evidence a desire of
grace, which certainly springs from a gracious principle, for the desire of
grace is proper to grace. The want of skill in these persons to distinguish
between the motions of the flesh and those of the Spirit; or of attention to
both, within themselves, and of a consideration of the new covenant, according
to whose nature God will always proceed towards them, are the occasions of their
distressing fears.

IV. When this holy assurance is maintained in the souls of believers, it
influences them unto a humble and close walk with God. Pride, carnality, and
neglect of duty, are not attendants of the assurance of faith. If lusts ’ either
of the flesh or of the mind, are indulged, and a man is careless and negligent
in his conversation, let him not imagine that this favor is vouchsafed to him by
the blessed Spirit; for when the Spirit of God operates as a Comforter He also
does as a Sanctifier. This strong consolation is never enjoyed, without a
heavenly constraint upon the mind to love God, and cheerfully obey Him. It is
probable that some may mistake in this matter, and take a merely rational
conclusion for this assurance, wherein the Holy Spirit has no concern, viz.,
Thus, a man reflects upon his past experience of divine goodness, as he thinks,
in former seasons, and Says within himself, this must have been the work of God
upon me ; I, therefore, am the subject of his grace, and interested in his love.
But if he thus reflects, and thus reasons, when his condition and the general
frame of his mind call loudly upon him to the duties of humiliation, and sorrow
for sin, spiritual sloth, and criminal indulgences, he may assure himself, that
in this the divine Sanctifier has no concern, and that the conclusion lie has
drawn contains nothing of that holy assurance in it whereof we now speak. There
is, I think, such a difference between the merely rational acting’s of our own
minds in this business, and the blessed guidance of the Holy Spirit in our
reflecting upon his work on our souls, as is easily discernible to the saints
and they are greatly wanting to themselves, with regard to their spiritual peace
and solid comfort, if they neglect to attend to that difference in this review
of their past acts. In the former, only ease and quiet are sought after, in
which consists carnal security; in the latter, strength against sin, and a
renewal of the vigor of grace which has fallen under a decay, and present direct
acts of faith are put forth in this latter, which are not in the former.

V. It is our duty to endeavor to obtain it. We ought to be thankful for the
lowest measure of faith, but not content ourselves with a low degree of grace;
because the being of grace in our hearts, though small, is an evidence of our
safety. As far as anything of this nature is found in us, so far we have just
cause well to examine ourselves, lest at last we prove mistaken in cherishing
hopes of a real conversion. This can be no sign of it ; for it is in the nature
of the new creature to desire both its preservation and improvement ; the
neglect hereof can only arise from the flesh, its opposite and combatant.
Nothing is more inculcated -upon us, than this endeavor after an advancement in
holiness and spirituality: "Give diligence to make your calling and election
sure;" "and, add to your faith, virtue," &c., and let us go on to perfection;"
with various other exhortations of the same kind, which plainly prove that this
is a duty indispensably incumbent on us. But, alas! We are very defective
herein, which is the cause of that slow progress we make in the knowledge of
heavenly things, and to this is owing very much that want, of the savour and
relish of them, which too visibly appears in most professors at this day.

VI. Great advantages attend it. Spiritual peace, which greatly differs from that
carnal security that usually, is the concomitant of a backsliding frame. Joy in
God, which causes us to despise those low and weak pleasures wherewith our
corrupt minds are too apt to be delighted. Freedom and boldness in our addresses
at the throne of grace. Thankfulness and gratitude to our heavenly Father, for
all the good and inestimable blessings he is pleased to confer upon us. "Blessed
be the God and Father of our Lord Jesus Christ, who hath blessed us," &c. This
strength of faith will enable us to give glory to God, even under such
dispensations as are most trying to it. What difficulties will it not surmount;
what afflictions will it not bear with calmness, submission, patience, yea, with
triumph? Since such advantages arise to ourselves, and such glory to God from
this faith, shall we think any thing too hard a labor to attain it, or any thing
too dear and valuable to part with for its enjoyment? It is our folly if we do.

There is no inconsistency at all, between a persuasion of the necessity of a
strict and regular attendance to duty, on our part, in order to the enjoyment of
a sense of divine favor, and a belief that our growth in grace entirely depends
on the efficiency of the Holy Spirit. As to the acknowledgment of the latter,
and a steady regard to it as a precious and indubitable truth, I will not give
place to any man in the world. But then, on the other hand, I am equally
satisfied, that it is only in the ways of holiness that any have reason to hope
for the benign influences of the Spirit of God, in order to the strengthening
and increase of grace in their hearts. A careless, negligent, and loose walk
will always be followed with dread effects. The bitter weeds, the briars and
thorns of corruption of one kind or other will grow, and grace will decline. Sad
instances of the truth of this our times abound with. All pretensions unto the
present enjoyment of the assurance of faith in those whose conversation is
unbecoming the gospel, are groundless, if they ever enjoyed that favor. In some,
it is to be feared, that at last it will appear, that they never were by the
Holy Spirit sealed unto the day of redemption, notwithstanding all that
confidence with which they have expressed themselves. This is an observation not
intended for any who are mourning under a sense of their sins and sinfulness,
whatever their revolts may have been through the violence of temptation and the
strength of lust stirred up by it. Far be it from me to offer anything, which
hath the least tendency to break the bruised reed, and quench the smoking flax.
But the condition of some, who are at ease in Zion, calls for awakening reproof,
that at least, they may not have it to say that they were suffered to go down
into the chambers of death, without any warning given to them of their danger.

Objection. Some perhaps will say, "This doctrine of assurance of safety and
security, or a firm persuasion of an interest in Christ, and in His salvation,
is not a likely method to promote holiness; for if a man enjoys a certain hope
of being happy hereafter, what need he concern himself about the manner of his
behavior? His sins are pardoned, his person is justified, he is an heir of
heaven, and his title to eternal life is unalienable; can it, therefore, be
expected of him that he should watch, pray and fight, since his future welfare
is a thing certain in itself, an d lie knows it to be so?"

Answer 1. Such who thus object, are of a different opinion from our Saviour, who
plainly told some that their sins were pardoned. " Son, be of good cheer, thy
sins are forgiven thee." And "her sins, which are many, are forgiven." Besides,
as He predicted to Peter his denial of Him, He acquainted him with that interest
he had in His prevalent intercession. "I have prayed for thee, that thy faith
fail not; and expressly mentions his recovery: When thou art converted,
strengthen thy brethren." This Objection, therefore, is leveled against the
wisdom of our blessed Saviour; and if its force is admitted, it must be at the
expense of His want of care about the suitable behavior of His followers. This
is a consideration sufficient entirely to sink the objection, and to cause its
authors to blush, if they had the least degree of modesty left. But,

2. Who are the persons, that from an assurance of an interest in Christ, and in
His saving benefits, can be supposed, upon that assurance, will grow remiss and
careless about the practice of their duty? They must be either unregenerate or
regenerate persons. The unregenerate cannot have this assurance, and, therefore,
they cannot abuse it in the manner the objection supposes. And, consequently, if
it is thus abused, it must be by regenerate sanctified men. From what principle
in them can this abuse of so precious a favor spring? It must be either from the
flesh or from the spirit. That it cannot arise from the latter., is, I suppose,
a truth evident to all. And what if the flesh is inclined to abuse this or any
other divine truth, is that a sufficient reason for the rejection of it? Surely
it is not. He who is insensible that there is that in him which is inclined to
take occasion to sin from the commandment in the law, as well as from the
promises of the gospel, is a stranger to the plague of his heart. But is it
proper, for that reason, to part with either the law or the gospel? Certainly it
is not. This is an undoubted truth, that, that in men which abuses the gospel,
it will also pervert and abuse the law; and, if we admit this shameful
objection, we can therefore retain neither the law nor the gospel.

3. Since it is only the flesh, which can be guilty of thus abusing the doctrine
treated of, how absurd is it to imagine that a man can enjoy this assurance
while he is pampering and gratifying the flesh! That man deceives himself who is
confident of enjoying future happiness, which consists very much in a perfect
freedom from all sin, who allows himself in the present practice of it. I
utterly deny that that man desires to be free from sin hereafter, who does not
desire to forsake it now. This assurance therefore, cannot in fact give the
least encouragement to sin. It is an act of the spiritual part in a believer,
which never gives any advantage to the fleshly part in him.

4. It is a sacred truth, and as such it is firmly believed by us, that faith,
without works is dead. This faith "purifies the heart," and it produces good
works in the life of him who is the subject of it. How then can this excellent
grace be, where the genuine fruits of it are not found? This objection is no
better than mere calumny, designed to traduce and reproach a precious
evangelical truth. But this is nothing now nor strange. If some sort of men did
not despise, reject, and slander divine truths, it would be a strong temptation
for me to think myself mistaken, in esteeming them such. For the things of the
Spirit of God will always be foolishness to some men.

5. Those who thus object, either express the part, which they themselves would
act, upon such a persuasion, or they do not. If they do not, why is it that they
object after this manner? If they do, and are in earnest, I am not afraid nor
ashamed to tell them that they are strangers to grace and holiness; and if they
have no other principle than what at present influences and determines them,
nothing is more certain than that they will descend into the bottomless pit,
from whence there is no redemption. That man to whom it would be a satisfaction
to continue in sin, upon having an assurance of impunity, most certainly is in
the broad road to destruction. He who desires not to be holy now, is dreadfully
mistaken, if he imagines that he desires holiness hereafter. The eternal ruin of
such sort of persons, whose real principle this objection expresses, is
inevitable, without sovereign grace and mercy works a change in their hearts;
and their everlasting damnation will be just. If any pretend unto an assurance
of the pardon of their sin, and of the salvation of their souls by the blood and
righteousness of Christ, who have no experience of hearty sorrow for sin,
indignation against it, and against themselves because of their transgressions,
they know nothing at all what that holy assurance is. They undoubtedly are "in
the gall of bitterness, and, bonds of iniquity." Some such bold pretenders and
impious boasters it may be there are; but their condition is most dreadful, for
death, eternal death, in fact can only be expected by them. I am sure that
heaven is not their choice, and that they have nothing to look for, but the
fiery vengeance of a holy God. This I know is true, that assurance of pardon
through the blood of the Son of God, never fails to produce in the mind the
greatest abhorrence of sin, and the most earnest desires of its utter
destruction.


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  CHAPTER 8: 01.07.     OF A BELIEVER'S GROWTH IN GRRACE
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CHAPTER VII. OF A BELIEVER’S GROWTH IN GRACE. By grace I do not intend a
speculative knowledge of the doctrines of Christianity. That an acquaintance
with the truth, connection, and harmony of Christian principles is not grace,
sufficiently appears I think, from what has been before observed. Nor gifts
grace; neither an ability to explain, defend, and inculcate those doctrines,
though it be in ever so serviceable a manner. A man may be furnished with
eminent gifts, and greatly improve them by reading, meditation, and a diligent
exercise of those talents, and at the same time dwindle in his graces. And he
certainly will so do, if he aims not at the exercise of his graces in the
exercise of his gifts. When it is thus with any who are employed in public work,
however accurate their performances may be, a spiritual savour will always be
found wanting in them. It is as necessary for a minister to look well to his
graces as to his gifts, if he desires and designs an improvement in both. I fear
that with many there is great neglect in this matter, if the best are not
culpable of too much negligence herein. As the Apostle Paid was very eminent in
grace and holiness, so it was his earnest desire, that churches and particular
persons to whom he directed his Epistles, might increase and greatly flourish
therein. And in my opinion, we may easily learn wherein that growth of grace
consists, by attending unto his solemn prayers to God in behalf those to whom he
writes; and by consulting the accounts, which he gives us of his own gracious
experience, relating unto this momentous subject.

1. Let its attend unto the consideration of what was the subject matter of his
request unto God for others.

Hereby our views will be much enlarged on this noble subject; and if there is
any thing of spirituality in our minds, we shall, under the blessing of God, be
stirred up to make his petitions for others, our requests unto God for
ourselves. He prays for the enlargement of the saints’ knowledge of heavenly
mysteries. This favor he earnestly desires might be vouchsafed unto the
Ephesians, Philippians, and to the Colossians. It is evident that he intends the
most sublime and deep mysteries of the gospel. Doctrines which many through
ignorance, pride, or it may be as to some, a contempt of them, would have them
buried in eternal silence and oblivion; or if not so, will scarcely allow of an
explicit mention of them in public; because, as they say, " they are of so
abstruse, difficult, and perplexed a nature, that they are above the reach of
vulgar and ordinary capacities; and therefore not likely to be of any very great
use to the interest of holiness and practical religion, which it must be the
real and principal design of the Christian revelation to promote. And the
dreadful effects of this blasphemous pretence against God and His sacred truths,
under which the church at this time groans, and in many places withers and
declines, in savour, spirituality, and experimental religion, are far more than
I am capable of enumerating. The meanest Christian is able to conceive of the
sublimest principles that are peculiar to the gospel, in that manner the apostle
desired the dear saints to whom his epistles were inscribed, might understand
them: that is to say, in a spiritual manner. Strong reason is not necessary to
this, though strong grace is needful to a fixed and steady persuasion of them
after a spiritual sort. The knowledge of technical terms, the use of which has
become necessary in treating on those subjects, through learned men’s subtle and
quaint distinctions upon them, not out of love to the truth, but with a desire
to curtail, corrupt, or entirely sink it, is not required to a spiritual
understanding of them. Philosophy and logic are useless things in this matter.
Neither are they of that advantage, even when soberly used, in the handling of
evangelical doctrines, as some suggest they are. They cannot contribute anything
towards the discovery of those truths. The reason is plain, they are no other
than an artificial ordering of our conceptions concerning some natural truths,
and inferring others from them, which naturally follow from thence. And what can
that do towards the discovery of supernatural truths, or of the nature of those
truths? Nothing, at all. Persons who (in comparison with others) may be
accounted babes in the knowledge of earthly things, may have a clear and
distinct understanding of the nature of the mysteries of Christianity, though
they cannot discourse of them in that artificial way, which some with great
readiness may do, who are as ignorant of the things themselves, whereof they
speak, as a stock or a stone. God knows that human science is a poor foundation
for human pride. Philosophy, even in her own sphere, is not so knowing in many
instances, as her votaries represent her. She often puts us off, with ingenious
conjectures only, though she vaunts, as if she gave us the most undeniable
demonstration, and we are so foolish as to grow up into confidence without proof
It is enough for her to act this part, in natural thin, let us never permit her
to impose upon us in spirituals also. This observation dropt from me before I
was well’ aware, but since it has fallen from my pen, I shall not retract it,
for I know it is truth, however mortifying it is to our boasted intellectual
powers, which I could give proof of in various instances.

I. They are common Christians, for whose improvement in the knowledge of the
mysteries of divine grace, the apostle prays; not such whose talents were above
the ordinary degree. The evidence afforded in favor of their truth, is obvious
in itself, and not beyond the reach of a common understanding, though it is much
obscured by the studied distinctions, philosophical objections, and critical
wrestling’s of many learned men. And as to the nature of those mysterious
doctrines, reason merely, can never understand it. This I think may be received,
as a certain rule in divinity, viz., that those principles,, which as to their
truth are above the discovery of reason, the natural understanding of men, how
much so ever it is improved, can never attain unto an acquaintance with their
true nature. That is a supernatural gift. And the meanest capacity is as
susceptible of this heavenly grace as the most capacious mind. And, therefore,
the profoundest doctrines of Christianity may be profitably understood by
persons of very small discernment and abilities in other things, as they are
proposed to the faith of the saints in the Holy Scriptures, for their
encouragement and consolation. This holds true even with respect to the
doctrines of the Trinity, the incarnation of the Son of God, predestination,
satisfaction, and efficacious grace. Though they cannot dispute about essence
and person, priority or posteriority, nor concerning subsistence in itself, or
in another nor of the divine decrees, in consistence with human liberty; nor of
the foundation on which God proceeded in the business of satisfaction; nor of
the certain efficacy of divine grace in the conversion of a poor sinner, in an
agreement with the free agency of the subject of that effectual influence. I my,
though they cannot debate those points with subtle objectors, they are capable
of understanding these precious truths, in such sort as they are revealed of
God, with a gracious view to excite in their minds a holy adoration of Himself,
and of His designs in their favor; and to engage them to exert acts of faith,
hope, and joy in a glorious Redeemer, wherein alone consists that knowledge
which will stand our souls in stead, in a time of trial, temptation, and more
especially at the awful hour of death. The apostle entreats that the knowledge
of the Ephesians might be increased in the great things of God, viz., His
relation unto Christ, as mediator, and unto His people in and through Him. This
is implied in that character under which he speaks of God, in his solemn address
to Him, "The God of our Lord Jesus Christ." And, that they might clearly view
Him, as the Fountain and Author of blessedness and glory, signified by the other
branch of His character, " the Father of glory." He communicates grace, which is
a meet ness for future glory; it is the first-fruits of it, and is of a glorious
nature, and is called glory. An advance in grace is a transformation of the mind
into the heavenly image, from glory to glory. The titles he gives to the blessed
Spirit are very instructive, and suited unto the matter of his following
petitions: " The Spirit of wisdom and revelation." He perfectly knows all the
deep things of Cod, wherein His wisdom is in the fullest manner discovered, and
is able to make us know them to our peace, consolation, and spiritual joy. Now
follow his requests unto God for them, that their minds might be furnished with
larger degrees of heavenly light: " The eyes of your understanding being
enlightened," whereby they would clearly discern what was "the hope of their
calling." Vocation intends that holy calling, which is the fruit of God’s
purpose and grace, given us in Christ before the world began. The hope of it may
respect either the object and foundation of the saints spiritual expectations,
or the good which grace in the soul is a hope of enjoying hereafter, which is
expressed by "riches of glory," attributed to the heavenly inheritance. Somewhat
of that glory we receive in this state - but the riches, plenitude, and
perfection of it, are reserved for our enjoyment in the future state. Again, he
desires that they might know what grace and power were displayed and exerted in
that good work wrought in them, as the only preparative for a participation of
that glorious state. His desire was that they might have a more enlarged
apprehension of the cause of their vivification, when they were in a state of
death in sin. Which cause is the infinite power of God. "The greatness of His
power, yea, the exceeding greatness of His power, and the working of His mighty
power, the same as He exerted in raisin Christ from the dead." Some learned men,
in order to evade the force of an argument taken from hence, in confirmation of
the doctrine of the efficacious grace of God, in t1te conversion of a poor
sinner, observe, that it was the manner of the eastern writers to use strong
language and bold figures and that, therefore, some abatement of the force of
their expressions may be made, consistently enough with the true intention of
those authors. When criticism fails, this shift is to serve their turn. And no
question but they compliment themselves very highly, on account of this invented
evasion, by the help of which, they may divine writer to as low sink the pompous
language of a sense as they would have had him expressed, if they had dictated
to him on those subjects. We see that other people, besides the Papists, know
how to make the Scriptures a nose of wax. What if some others should act the
same part? And why may they not, on what is said relating to the subject of
future blessedness in this place and elsewhere; and maintain, that though lofty
and grand expressions are used on that subject, yet no such grand and noble
ideas are intended to be conveyed by those exalted modes of speech, as we
imagine; and insist upon it that the future state of the saints is not such in
grandeur, majesty, bliss, and glory, as those rising expressions in loftiness
naturally lead up, to conclude upon. What must we say to them? Surely this,
except we will content ourselves with low apprehensions of that blessed state
and lay aside our hopes of being hereafter so happy as we desire to be, that
they are bold corrupters of the Word of God, though they boast of superior
learning and ingenuity. in interpreting it. Without the leave of these men, we
shall still believe that when we read of God’s inheritance in the saints, and of
glory, and of Gods glory, and of the riches of that divine glory, in relation to
that inheritance, such blessedness is designed, as far transcends our present
most exalted ideas of it. And when we read of God’s power, of the greatness of
His power, of the exceeding greatness of His power, and of the working of His
mighty power, in effecting a saving change in our souls, we shall still retain a
persuasion, (whether these men will allow us or no,) of two things.

(1.) That this change requires the exertion of the infinite power of God to
produce it. (2.) That almighty power is certainly effectual in its influence on
the hearts of sinners, and really converts them from sin to God. And since the
knowledge of this, and the increase of it, among other things, were the matter
of the apostle’s request to God for the Ephesians, we are firmly persuaded that
the belief of it is a necessary article of faith, and that it is what may be
apprehended in a very useful manner by common Christians, and that a growth in
grace necessarily supposes an increasing acquaintance with this, and the other
things above mentioned. Let some call them speculative points of doctrine, which
have little or no influence upon practice. It is true, indeed, they have no
influence at all upon the minds and the behavior of many; but that is because
they are strangers to Christianity, both in its principles and that holy
conversation which it recommends. Farther, the apostle prays that God,
"according to the riches of His glory," or of His grace, which is His glory, and
lie designs and desires that they might so account it, would strengthen them,
"with might by His Spirit in their inner man." The inner man only is the subject
of a divine influence, and capable of receiving spiritual strength; the flesh,
or old man, is not so; and it betrays eat ignorance, both of grace and of the
flesh too, to imagine that it can. Increase in grace consists much in the
communication of, in additional vigor to our spiritual part, whereby it exerts
itself in a lively manner. Farther, he beseeches God that "Christ might dwell in
their hearts by faith," i.e., that they might be much conversant with Him in a
way of believing, or in acting faith on Him, in his person, offices, work, and
benefits in the merit of His obedience, and of His sacrifice, and in the
fullness of His grace, and the prevalence of His intercession, that "being
rooted and grounded in love," in a sense of a dear Saviour’s love to them, in
their love to Him, and to one another, they might be equal to any of the saints,
in a perception of the love of Christ or in an acquaintance with that love in
its dimensions, the " breadth, length, depth, and height" of it, know and be
persuaded of it, as an affection which surpasses our most extensive ideas, and
that they might "be filled with all the fullness of God." Upon the whole, I
think two things may fairly be inferred, from what is expressed by the apostle
in a way of petition. First. That grace is a spiritual understanding of
spiritual things, or heavenly mysteries. Secondly. That the increase of grace
necessarily supposes the advancement of that knowledge. And the apostle prayed
that the Philippians might abound in love, more and more, "in knowledge, and in
all judgment." Christian love is not a blind affection or passion; it is, a
spiritually discerning grace. And those things that are the objects on which the
grace of love is acted, are discerned in some measure in their nature, in order
to a spiritual delight in them. Hence it follows, that where there is not a
spiritual understanding of spiritual things, there is no spiritual pleasure in
them; and also that we are deceived if we think that we increase in love to
heavenly objects, without a growing acquaintance with their excellency and
glory. An advancement in divine love, cannot be without an improvement in
heavenly knowledge. The more a Christian knows of the importance and glory of
evangelical truths, the more will his heart be attracted after them, and the
infinitely glorious objects to which they relate, Father, Son, and Holy Spirit.
And therefore it is a folly greatly to be lamented, that men propose to raise
and maintain in the minds of those to whom they minister, a holy affection,
without endeavoring to furnish them with an understanding of the holy mysteries
of the Christian religion. For no object is loved, farther than it is
apprehended and known. Love to God springs from the knowledge of Him, in the
designs and acting’s of His grace, and the benefits accruing to our souls from
thence. In the doctrines of Christianity, two things are to be observed. 1.
Their truth. 2. Their nature. A man may discern the former, who hath no
perception of the latter. In the latter, an apprehension of the former is
necessarily included; for the nature of evangelical truths cannot be known
without the mind hath received a conviction of their verity; and consequently,
the flourishing of the grace of love, supposes a growing acquaintance both with
the truth and nature of these doctrines. But it may be needful to observe, by
way of caution, that love only arises from a spiritual perception of the nature
of those sublime truths; a bare conviction of their truth, however full it is,
by an attentive consideration of the clear evidences given in favor thereof,
will never beget any delight in the things them selves, for they are still
unknown. Let none, therefore, content themselves with a discernment and
persuasion of their truth, nor imagine that they are Christians because they
have acknowledge of the truth of those principles; for men may eternally perish
under the just condemnation of the law, who yield the firmest assent unto the
truth of the gospel. Real grace is a spiritual understanding of spiritual
things, and the soul’s adherence unto them, and holy delight in them, as they
are glorious, and exalt the glory of God in His persons and infinite
perfections. The Colossians were also interested in the prayers of the apostle;
and for them he entreated of God an enlargement of their heavenly knowledge, or
an in creasing acquaintance with the will of God, i.e., His counsels and
purposes of grace, concerning their salvation in its several parts, and in the
infinitely wise methods wherein it is accomplished; which contrivance is the
fullest, brightest, and most astonishing display of the wisdom of God. His
wisdom shines in all His works; but in the affair of our redemption by Christ,
there is such an exercise of mercy and grace towards sinners; and such a
manifestation of divine wrath and indignation against sin; as will for ever fill
the minds of saints and angels with astonishment and delight. In this business
the greatest evil is overruled by sovereign love, for bringing into view and
everlasting enjoyment the highest good, viz., the treasures of God’s kindness,
grace and mercy; which otherwise had lain eternally hid and concealed. And it is
especially to be observed, that it is a spiritual understanding of that so deep
and sublime a mystery that the apostle intends, and that is the matter of his
request to God on their behalf. That it is an acquaintance with the real and
true nature of the doctrines of Christianity, not merely a perception of their
truth, which never produces those effects that he ardently wished might
plentifully be found with them. Farther, that he designs an increase in the
knowledge of the profound truths of the Christian revelation, will not, I think,
admit of the least scruple, if we take into consideration that his desire was,
that they might be replenished with the knowledge of "the mystery of God, and of
the Father, and of Christ," where is clearly proposed to their serious
consideration, and consequently to their faith, what many nominal Christians
pretend can be no article of the belief of common and ordinary saints, viz., the
doctrine of the Trinity, or of the real distinction of Father, Son, and Spirit,
their equality and their union. And that glorious mystery which these Three,
alike eternal, wise, powerful, and good, were concerned in the contrivance of,
even the salvation of sinners by Jesus Christ. And it is worthy of notice that
if there is anything in that scheme which deserves the name of mystery above
other parts of it, the apostle desired that they might receive the largest and
richest assurance of its truth, and that they might profess and own it as an
article of their creed Nor did the inspired writer, under the dictates of the
Holy Spirit, pray for what is in its nature impossible. True it is, let learned
men take it as they please, common Christians are full as capable of
understanding the great things of God, as any of those who have the best title
to that character. And as Christ is the sum and substance of evangelical truth,
or as all those truths meet in Him, their proper Center, a growth in heavenly
knowledge is an increase of our acquaintance with Him, in the constitution of
His person, offices, work, fullness, and benefits. Hence the apostle exhorts us
to "walk in Him, as we have received Him, which intends the renewal of acts of
faith upon Him, as He "of God, is made unto us wisdom, righteousness,
sanctification, and redemption." Nor is there any increase in grace and
holiness, without renewed acts of faith on Him, for it is only by believing
views of His glory, that we are changed into the heavenly image, from glory to
glory.

II. If we attend unto the consideration of the apostle’s gracious experience as
lie relates it, in respect to this point, we shall see the truth of what is
observed above, fully exemplified in him. He declares, that he lived a life of
faith on Christ, in His love, the acts of His love, its nature, and the precious
effects of it. And by a discernment of his Excellency, beauty, and glory, ardent
love to Him, delight in Him, and earnest desires of a clearer knowledge of Him,
and of greater conformity unto Him, were produced in his soul.

1. He set no value on all his accomplishments and Excellencies, which he had
esteemed gain. The discovery he received of the glory of Christ, the Sun of
righteousness, obscured and hid all the shine of his own glittering
righteousness, which before was exceedingly pleasing to him, and in the light
whereof he had walked with great delight. He now saw that he had been involved
in darkness, that caused him to be content in sparks, and walking in
encompassing himself about with the light of his own re; and that it was rich
grace undeceived him, and prevented his lying down in eternal sorrow; which is
the case of all those who are left to this dependence on their own services,
however exact and shining they may be in their apprehension, for they are no
other than an ignis fatuus, which will lead men into everlasting perdition.

2. He accounted all things, i.e., his extraordinary gifts, and their exercise
for the benefit of the church, his grace, and the acting’s of it in all duties
he discharged both as a Christian and a minister, but "loss for the f the
knowledge of Christ." The phrase is excellency o very observable, he doth not
say for Christ, but for the knowledge of Christ. Such a value he put upon an
acquaintance with Him, in His glory, in the glory of His person, righteousness
and grace, as caused him to look upon all other things as comparatively nothing.
And he freely, cheerfully suffered the loss of them all, and esteemed them but
dung, dog’s meat, (as the Greek word signifies) for Christ.

3. In this low estimate of all these excellencies, he had respect to the
righteousness of Christ for justification before God; and therefore, he casts no
slight or contempt on grace and the fruits of it in itself, but rejects it in
the business of his acceptation with God, for the righteousness of Christ, which
is infinitely glorious and valuable, and hath infinite merit in it arising from
the infinite dignity of His person, who is as truly God, as He is really man.

4. He expresses an intense desire to know Him, that is to say, to grow in the
knowledge of His person, who is incomparably excellent and beautiful, and admits
of no compare with the loveliest among angels or saints. His glory is like that
of the sun, theirs but like that of the planets, which is borrowed, and
inexpressibly inferior to that of those lucid bodies from which they derive it
all. Every excellency centers in Him, and therefore, He deservedly is the object
of the love, joy, adoration and delight of the happy mints and angels who
encircle His throne in heaven. He is all beauty without blemish, all radiant
glory, without so much as the least shade, or a feeble ray. As God, He is
possessed of all infinite perfections. As man, He is the subject f purity
untainted, and adorned with all the shining graces of the Holy Spirit in their
plenitude and perfection. As God and man -united, He is the most glorious effect
of the immense wisdom of God; which constitution of His person was designed to
answer ends respecting God and the church, which could not in any other way be
effected.

Ends most interesting to the glory of all the divine perfections, and unto our
peace, joy, and everlasting felicity. And, consequently, a spiritual view of His
person, will kindle in our hearts fervent love to Him, beget a holy delight in
him, encourage us to exercise a holy trust in Him, and influence us to make the
adoring song of the blessed angels who were the joyful messengers of His
nativity, our own, and with pleasing accents cause us to pronounce their
language on that most happy occasion: "Glory to God in the highest, on earth
peace, and. good-will towards men." If we attentively consider the grace, mercy,
kindness, and wisdom discovered in the constitution of His person, we shall be
at a loss to determine which most calls for our wonder, praise, and holy
admiration. Again, the knowledge of the different states of our gracious
Redeemer, must certainly strike us with amazement, and possess our souls with
ravishing pleasure. Can we view this glorious person in the depth of poverty,
laden with calumny and reproach, delivered up to suffering and death, yea, to an
ignominious, painful, and accursed death, and that for our sins, and in order to
our eternal redemption from misery, which we so justly deserved, without
astonishment at the grace of God, and without shame, sorrow for, and indignation
against sin and ourselves? 0ur hearts must be stone, if this prospect affects
them not. On the other hand, can we see Him crowned with glory, and not feel the
pleasing passions of love, delight, and joy arise in our breasts? It can never
be.

5. The apostle earnestly desired a farther acquaintance with the power of His
resurrection. That hath an influence into our justification, as it is an evident
demonstration of the reality and completeness of His satisfaction; is God’s act
of acquitting Him of our sins, and is His discharge of us from guilt, in Him,
a.9 members whom he represented. He was "raised again for our justification." A
surety’s discharge from his obligation upon payment made, necessarily infers the
right to a discharge of the principal, whose surety he is. Again, the
resurrection of Christ hath a powerful influence into our spiritual life, both
in the principle and growth of it. One happy consequence of the Head’s rising
again, is, the members partaking of a divine life from Him. We are begotten
again by virtue of His resurrection. Once more, our resurrection to a state of
blessedness, is a fruit of His vivification who died for our sins. This is a
point largely insisted on by our apostle, in the fifteenth chapter of his first
Epistle to the Corinthians : - "Because Christ lives, we shall live also." These
are very momentous truths, and if faith is in a lively manner exercised upon
them, our souls will be filled with solid peace, and holy triumph over all our
enemies, and we shall set very light by all the things of this world, our minds
and affections will be raised to things that are above, where our risen Lord is.

6. Grace is conversant about the fellowship of the sufferings of Christ. His
sufferings were great and of a penal nature, in our stead, and for our
redemption. We therefore, have fellowship with Him therein. He suffered as our
Surety and Head, and we as debtors and members, were therein concerned. Hence,
whatever benefits and advantages arise from His sufferings, they relate to us,
and were intended for us: this, the very nature of the thing, and the grounds of
that amazing transaction, abundantly testify. And how great and glorious are
those blessings which spring from his agony and death! Pardon of sin, of all sin
to those whose guilt He bore; peace and reconciliation with God security from
divine vengeance; victory over sin, death and hell. Since such eminent fruits
arise from the sufferings of Christ, and since there is so much of the wisdom,
grace, mercy, sovereignty, righteousness, and justice of God, discovered in that
affair ; and since faith discerns these things therein, what joy ! What
consolation! What adoration! Must the prospect of them produce, and maintain in
the souls of believers! And an intense desire to increase in the knowledge of
those things is a good evidence of a growth in grace. On the contrary, if we are
content with a low degree of understanding in these important truths, and we are
but little conversant with them, grace is under a decline: for these things are
our food, our life, our all, as we are Christians or spiritual persons.

7. The apostle longed vehemently for a conformity to the death of Christ. By
virtue of His death, His members are dead to the law, sin, and to the world. His
death is the condemnation and death of sin, which is the procuring cause of
death, curse, and wrath: and as faith views this, the saints die unto sin and
live unto God, and serve Him on other grounds and considerations than What the
law proposes, in a cheerful, spiritual, and heavenly manner, without legal
terrors, which never produce an obedience that is acceptable to God. And they
die to the world. That is to them as a dead carcass, wholly unfit for their
entertainment and delight, even in the very best things it has to boast of. Its
riches are not valued, its pleasures are despised, all its honors are trampled
on as low and mean trifles, when faith is much exercised on a crucified Saviour.
Hence, says the apostle "by whom the world is crucified unto me, and I unto the
world." The men of the world have no pleasure in grace, and grace hath no
delight in the world; it considers all its delectable things not only as
trifles, but as dead and lifeless objects, which have nothing amiable and
attractive in them. A man would as soon embrace and hug in his bosom a stinking
carcass, as grace choose and delight in the perishing vanities of this polluted
world. If it hath not better and infinitely more glorious objects to converse
with and exert itself upon, it will retire and remain inactive. And we may be
certain of the truth of this, that grace is not exercised even if it is as a
principle, in the minds of those who are immersed in worldly cares, carnal
pleasures, and the empty titles this world can bestow on men. Oh! How many
professors give sad evidence of a carnal mind, by a pursuit after, fondness for,
and delight in things which the name they bear obliges them to consider as dead,
putrid, and rotten How far are they from desiring a conformity to the death of
Christ, who are for living in pleasure, and are never easy but when they are
amusing themselves with one vanity or another, none of which afford them
satisfaction; and therefore, they endeavor to supply their emptiness by their
great variety, and run round in an amazing circle of unsatisfying newly invented
delights, to the loss of all their spiritual peace, joy, and it may be, unto the
eternal ruin of their precious souls hereafter. And hence we may see, that it is
a vain thing to hope for an increase in holiness and spirituality, without a
growing acquaintance with Christ, in His person, the power of His resurrection,
and in the fellowship of His sufferings; for conformity to His death is
unattainable in any other way.

8. The apostle expresses the extent of his desire, which was of a vast compass,
for it reached unto the summit of that glory God intends to bestow upon His
people, at the resurrection of their bodies from the dead. This lie longed
after, kept in view, and joyfully expected waiting for the adoption," or that
blessedness and which belong unto the children of God, who are heirs of Him and
joint-heirs with Christ ; and this he explains by the redemption of the body, in
that place. And elsewhere, he declares the same earnest longing for this happy
state, wherein "mortality shall be swallowed up of Life. This was his aim, and
the bent of his desire "If by any means I might attain unto the resurrection of
the dead." His proficiency in heavenly knowledge, grace and holiness was very
great; but far short of What he aimed at: "Not as though I had already attained,
either were already perfect; that is to say, I am so far from having arrived to
that glory, that I am not yet perfect, or furnished with that knowledge, purity,
and love, which the souls of departed saints are the subjects of. And therefore,
he desired to depart and be with Christ, which is far better than the present
state, but inferior in glory to that which will commence immediately upon the
resurrection, when the saints will be rendered immortal, spiritual, and glorious
in their mortal part; their glorified bodies be re-united to their perfect
minds; and made capable of steadily looking upon Christ their Head in all His
glory at the right hand of God, whose face shines as the sun in its full
strength; when all the elect will be presented to the Father, in those heights
of glory His everlasting love appointed them to the enjoyment of, as sons and
heirs of Himself ; when a complete victory over all their enemies, sin, Satan,
death and hell, shall be enjoyed by them all. And when the divine Father will
most clearly appear to be all in all. ALL to Christ as the Mediator and Head of
the elect body, " the church of the first-born, whose names are written in
heaven;" and ALL in every member of that body. And therefore, Head and Members
will eternally unite in songs of praise, joy, and adoration for his gracious,
sovereign, and infinitely wise purposes concerning them. Christ the Head will
lead in ascriptions of glory to the Father, for the designs lie formed about Him
and His members in his eternal mind, and they will joyfully catch His adoring
language, and express their gratitude for His redeeming love in the lofty
strains of praise they will learn of Him in the world above. And the holy angels
who encircle the church, placed near the throne of their exalted Head, with holy
affection, delight, and wonder, will gaze upon the superior glory of the bride,
the Lamb’s wife; as the result of sovereign goodness and immense wisdom, which
will engage them all to ascribe salvation, glory, and power to God, and unto Him
that sits on the throne for ever and ever. This glorious state was ardently
desired by the apostle, and he had it in prospect; and he followed after, or
endeavored to obtain the knowledge of this state. " If that I may apprehend that
for which I am apprehended of Christ Jesus." Calling is unto God’s eternal
glory, and it is a disposition to converse in a way of believing, with those
objects, which will always be viewed in that blissful state. He did not reckon
himself to have apprehended; his knowledge, though very extensive, was not
complete: but one thing above all others he did, "forgetting the things that
were behind," i.e., the world, on which be had turned his back, with an
intention never more to afford it a smiling look in its most pleasing dress and
forms; and as to the things he had already learned of a spiritual nature, lie
would not dwell on them, but as a person in a race, (to which he alludes,) looks
not back on the ground he has run over, but continues his course without stay or
abatement of his pace, that he may win the prize for which he runs ; so would he
pursue his end in view reaching forth towards the things that are before."
Glorious and precious things he had enjoyed views of by faith ; but not content
with those prospects, his desires were intensely carried forth after new
glories, which he knew would open to his clear, uninterrupted, and endless view
in the better world, where he vehemently longed to be. "I press toward the mark,
for the prize of the high calling of God in Christ Jesus." Effectual vocation is
a high calling indeed: it is glorious in all its causes, viz., the impulsive,
the rich grace and mercy of God; the procuring, the blood of Christ; the
efficient, is the good Spirit of God. Its final cause, that God may be honored
and glorified by us. He forms us for Himself, that we may show forth His praise.
And it is with a view to our enjoyment of God; for we are begotten again to an
inheritance that is incorruptible, undefiled, and that fades not away, reserved
in heaven for us. And the nature of it is spiritual and glorious; its effects
are all excellent and holy. It is the calling of God, and that as in Christ
Jesus, as a new-covenant God and Father in and through Him, to all those who are
the happy subjects of this vocation. The prize is eternal glory and blessedness.
The mark we must reach if we receive the prize, is Christ in His person,
offices, work. and benefits. For those who have not the Son have not the life of
grace, nor shall possess the life of glory. The holy apostle pressed towards
Christ, as his all in all. As the foundation of his hope of pardon, peace, and
acceptation with God; and as his title to future glory. And as He, who alone
could keep and preserve him to that state, and put him into the possession of
it. The Father has given Him power over all flesh, that He might give eternal
life to as many as He hath given Him. Oh! The holy ardor of this excellent saint
and great apostle, to improve in spiritual knowledge, fervent love, and true
holiness he was so intent on these things, that he regarded nothing else. And
herein he proposes himself as an example to others. Could we imitate him, 0 how
happy should we be!

I think it may not be improper to make some observations on the gracious
experience of this eminently holy person. And,

1. Surely we must be convinced, that as the essence of grace consists in a
spiritual knowledge of Christ, growth in it necessarily supposes an increasing
acquaintance with His excellency and glory, as the Head and Saviour of the
church. For if real grace is a perception of His beauty in His person, and of
His suitableness to our condition in the character of a Redeemer, certainly an
advancement therein must consist in more clear views of His glory, which never
fail of changing our minds in a higher degree into the heavenly image, even from
glory to glory. Hence is this exhortation given us: "But grow in grace, and in
the knowledge of Jesus Christ." A mind wholly destitute of the spiritual
knowledge of Christ, is devoid of grace. For without this knowledge, the heart
cannot be good. And where there is but low degree of it, there is but a small
measure of grace. Only let it be observed, that it is an understanding of
spiritual things themselves that is designed, and not merely a perception of
their truth. Persons capable of the latter, may eternally remain incapable of
the former. For this kind of knowledge is proper only to holy spiritual persons.

2. All endeavors after improvement in holiness, without mixing faith with the
great doctrines of the gospel, whereof Christ is the sum and substance, will
prove ineffectual. One important end of the Christian ministry is to promote
spirituality and heavenly mindedness in believers; and this end cannot be
answered but by proposing to their consideration evangelical truths, and their
acting faith upon them. That ministry, therefore, which is most spiritual, is
best suited to answer this great design. Such who act in that sphere in the
church, under the influence of various motives, may determine to say little, if
anything, in the course of their ministry, on some points of doctrine; but as
this is not to their honor, so it is not to the advantage of those who hear
them. And to such a height is this prudential caution carried by many, as that
very little is declared concerning the origin of our salvation, viz., the divine
sovereignty on which it entirely rests, and into which it must wholly be
resolved. Also concerning the certain efficacy of the death of Christ, because
that is inconsistent with the corrupt notion of a general ransom; nor concerning
unconditional justification, nor of the determining influence of the grace of
God, on whomsoever it is exerted, in order to their conversion. The effects
hereof are ignorance, and a lifeless formality in religion.

3. When we enquire into’ the state and frame of our souls, let us especially
consider how Christ and evangelical doctrines stand in our esteem. If Christ is
not precious, dear, and infinitely valuable in our account, we know Him not, nor
have a just claim to the character of believers. Unto them that believe, He is
precious. If He is in our estimation, fairer than the children of men ; the
chiefest among ten thousand, and altogether lovely; if His person is the object
of our choice above all others, because of that transcendent glory we see in Him
-- if His benefits are the matter of our delight, joy, and the ground of all our
future hopes, in times of trial, temptations, and spiritual distress, occasioned
by a sense of sin, deserved curse, wrath, and vengeance ; and we place our
confidence therein, let what will be the issue. If our souls act thus, upon a
conviction of the wisdom, fitness, and glory of this method of salvation; if the
thoughts we have of Him, of His benefits, and His grace, afford us our chiefest
pleasure; and if we lament that we know Him and love Him no more, and serve Him
no better; if we value the gospel, as it is a revelation of Him, in what He is
in Himself, in what He is of God made to us, we have reason to conclude that we
are passed from death unto life, and shall not come into condemnation; and that
grace is growing in us.

4. Hence we may learn what is to be our aim under a declension, in order to a
revival of our graces, and wherein that revival consists. What saint so ever is
declined in grace, whether he is gone off from the practice of his duty or not,
Christ and the truths of the gospel are less valued by him, than formerly they
were. His thoughts are less employed on the person of Christ, and he hath not
the same relish and savour of evangelical truths. He is not so much conversant
with them, nor hath the same pleasure in them as formerly. His mind is
entertained with other objects, and his affections are grown cool to heavenly
things. If this is our case, as it certainly is the sorrowful condition of many
professors in our days; and considering how general this is, it is very much, if
it is not thus with us in some degree; let us be persuaded of this, as a certain
truth, that a revival under this melancholy decay, must begin where we were
directed by the Holy Spirit at our first conversion, to begin in our acting’s
God-ward, viz., in an application unto Christ, who is our life, our all, and in
a renewed acceptation of the report of the gospel concerning Him, in His person,
offices, work, and precious benefits. Without this, an alteration for the better
is not to be expected; for if it is, we shall certainly meet with a sad
disappointment. Grace when decayed will never recover its vigor, unless it is
acted on those glorious objects, which it is a disposition to view and embrace
with delight. Mortification of sin is the other general branch of duty,
whereunto true grace disposes Christians.

Sin dwells in them. When they would do good, evil is present with thon. And of
the flesh, or unregenerate part, these things may be observed, viz., that no
good thing dwells in it. The nature of it is wholly evil, and it is entirely
contrary to grace and, therefore, no good can be educed out of it. Fire may as
soon be struck out of ice, as good dispositions and motions be produced in the
corrupt part of the regenerate. And it will never be prevailed upon to concur
with the new principle in any of those acts which it puts forth; hence the mind
of a believer is at no time wholly spiritual and holy in its acts ; there is
more or less of a renitence, or an impulsive resistance in his soul to what is
holy, at all seasons. He is never so heavenly, as to have nothing of carnality
arising in his mind ; so that his purest actions are tinctured with a sinful
defilement and be is not without cause of shame and self-abasement in his best
moments. All his righteousness are as filthy rays. No persons are more remote
from real holiness, than those who conceit that they have nothing of sin. It may
be taken for granted that there is no true love to God in that man, who is
confident that he hath no aversation of mind from God.

Again, as the flesh constantly opposes what is good, so it disposes the will to
what is evil; and all its motions, as under its direction, are towards objects
that are vain and carnal. Besides, the violence of it is sometimes very great,
and it captivates the will and the affections, notwithstanding the opposition
which grace makes against it. Farther, it is seated in the heart, and hath
possession in all its powers. The understanding, the will, and the affections,
are all subject to its cursed influence. Hence darkness, obstinacy, and vanity,
are found in the minds of the best. Moreover, grace or the new creature is not
more heartily engaged in the service of God, than the flesh is disposed to the
service of sin and it is as possible to bring the spiritual part into an actual
rebellion against God, as to prevail with the unregenerate part to subject
itself to His authority. And, therefore, though there are not two distinct
rational principles of operation in a believer, there are two distinct springs
of action, in the one intelligent principle of operation in him, viz., in his
mind ; and one gives the will one direction, and the other gives it another, as
contrary as can be ; so that he acts according to one spring of action in one
way, and according to the other spring of action in another way, and in both
spontaneously; for those contrary actions are both voluntary, because the will
is the subject of both these principles, sin and grace. It, therefore, chooses
evil freely, and it voluntarily inclines to good. And unto neither is it wholly
or only disposed. For the choice of evil is not made, without opposition from
grace; nor is the choice of good, without opposition from sin. Hence it follows
that though all the powers in a Christian are concerned, both in acts of sin,
and in acts of holiness, yet none of his powers are wholly and only exerted in
acts of either kind. The presence of sin, prevents the mind from being entirely
spiritual and heavenly, in any of its acts; and the presence of grace, prevents
its being wholly evil in any of its actions. And, therefore, there is a great
difference in the manner of a regenerate man’s sinning, and of the unregenerate
man’s, though the external acts may be the very same. The unregenerate are
wholly evil in acts of sin, the regenerate are not so. For as the good actions
of the saints have not the concurrence of the flesh with the spirit in them; so
the regenerate part concurs not with the unregenerate part, in their sinful
actions. Grace opposes sin, and sin opposes grace; and neither principle hath,
nor can have the heart wholly at its direction, because it is the subject of
both, as determining principles of operation of a contrary nature. And,
consequently, there is such a war in the breast of a believer, as all
unregenerate persons are wholly unacquainted with. They are strangers to that -
grief and pain, joy and sorrow, which are the effects of this combat between the
flesh and spirit in the saints. They have not that will to good, nor that
reluctance to evil, which regenerate persons experience within themselves.
Mortification of sin is the great duty, and it ought to be the constant business
of a Christian. With respect to it, we may observe, that it supposes not the
extirpation of sin out of the heart; it will retain its being in the soul. This
law is so deeply engraved on our minds, that we cannot efface it. The highest
measure of grace we receive in this state, expels not this troublesome inmate,
it keeps its residence in the heart. And its nature is not at all altered. It is
still what it was, and all its motions and acts are the very same which they
always were. Regeneration is not an amendment of our corrupt nature, but the
implantation of a contrary principle in our souls. Nor hath the old man lost any
of his members; he is complete in all his parts, though his dominion is taken
away. The flesh in its disposition continues to be the very same it ever was,
and therefore, the same thoughts, the same desires, and the same corrupt motions
in the affections, may arise and be stirred up, as were before grace was wrought
in the soul.

Mortification of sin implies these things. 1. Abstinence from the practice of
evil. Lust is very fertile in conception, and its aim is to bring forth every
monstrous fetus with which it is pregnant. Grace is a check, upon it, and
stifles numerous of its productions, as soon as they are formed; they never see
the light nor become visible to any eye, but that of the soul itself, and unto
the all-penetrating eye of God, who knows us far better than we know ourselves.
And this watchfulness upon lust, lest it break forth, is extended to all its
various branches, its sensitive, and also its intellectual part. Some, who seem
much mortified to sensual lusts, are greatly captivated by intellectual lusts.
They are not swine indeed, or they do not wallow in the filth of uncleanness,
drunkenness, and other fleshly gratifications but they are full of pride,
covetousness, envy, malice, and contempt of others; which are lusts as hateful
as any an intelligent creature can indulge in. True grace opposes sins of every
kind, not only those of the flesh, but of the mind also. That which is an
opposition to sin, as sin, must be as extensive as sin itself is. It is the
property of real grace not to connive at, or nourish any evil.

2. The regenerate part is all opposition to internal as well as watchfulness
against the breaking acts of sin, forth thereof in external acts. Without which
there is no purity of heart, or nothing of that holiness which is indispensably
required to future happiness. Many seem to think otherwise; and, therefore, so
long as lust breaks not forth into outward acts of sin, they are content, and
think all is well. As for thoughts of folly, and the first motions of the will
and affections towards what is evil, these give them no uneasiness at all. For
they have worked themselves up into a persuasion that they shall not be
accountable for their thoughts to Him) who requires our hearts, and if we give
Him them not, He receives nothing from us He values in the least measure. This
was the case of the Pharisees, whom our Lord compares unto whited sepulchres,
which are beautiful without; but within full of dead men’s bones. Men may appear
fair, whose hearts are full of filth and putrefaction. Evangelical mortification
of sin not only respects the behavior, but the heart; there it begins the
thoughts, desires, and affections, are principally the seat of it. Real grace is
not content with regularity of conduct, its aim is to introduce into the mind
spirituality; abhorrence of evil, in the root and spring of it, love to God, and
delight in a conformity of soul to His will. Where these things are not in some
measure, there is nothing of that mortification which God requires of men. Lust
is not killed, maimed, or rendered incapable of acting. Its life is continued,
it remains entire in all its parts, and it exerts itself, even in the most
sanctified, in a surprising variety of ways, to their disturbance, vexation, and
inexpressible grief, many times, and especially when temptations are* permitted
to assault their souls. Then it is kindled in the mind; and unless seasonable
supplies of grace are immediately afforded, to assist against it, and check its
violence, it will assuredly prevail in such a season, even in the most spiritual
of the saints. Hence the apostle advises them to consider themselves, (I lest
they also be tempted." If grace in a believer is left to itself to struggle with
sin under a temptation, lust will certainly get the better of it, and prevail to
such a degree, as may be matter of sorrow to him all the remaining part of life.
Sin is far from being dead, mutilated, or deprived of power for action. Still it
is true that grace, desires its destruction, and rejoices greatly because of
that foundation it hath to conclude upon its expulsion out of the soul at death.
Oh! says the Christian, that is worth dying for. Let this earthly tabernacle
shake, decay, and be dissolved, that I may no longer, nor any more for ever be
distressed by this innate enemy, which continually annoys and assaults me, and
sometimes with so much fury and violence, as strikes me with terror, and causes
me to fear that I shall not be able to hold out in the combat. Sin is impatient
of the restraints laid upon it by grace; and grace is uneasy with the motions of
sin. Hence there is action and re-action continually in the mind of a saint. Sin
inclines him one way, grace disposes him to another, even a quite contrary way.
And, therefore, he cannot do what he would, and as he would, neither with
respect to duty nor evil. The spiritual part is often prevented from performing
duty in such a manner as it desires, through the opposition of the flesh. And
lust is hindered of gratifying itself in that manner it seeks and endeavors to
do, because grace opposes it, and sharply remonstrates against its motions and
tendency. But of this opposition between sin and grace, holiness and
un-holiness, unregenerate persons have no perception at all. Nor do good men
always express themselves on this subject of mortification, consistent with
their own and the experience of other holy persons; whereby the faith and hope
of gracious souls are -sometimes weakened, and occasion is given to unbelief to
prevail against faith. This is the effect of inadvertency, and of a want of due
attention to the contrary workings of sin and grace in their own souls. Much
skill and spiritual wisdom are required to speak on such subjects as immediately
affect the experience of Christians; and these are not acquired but by the
gracious instruction of the Holy Spirit, and a careful observance of ourselves.
It is full as necessary for ministers to be diligent in reading their own
hearts, as it is to be assiduous in reading of books. Without the former, they
will not have the tongue of the learned, nor know how to speak a word in season
to him that is weary.

3. The influence of the Spirit of God upon the principle of grace is absolutely
necessary hereunto. The difference is very great between grace and sin, or
between the old man and the new man, relating to ability for action. The flesh
needs no external influence to quicken it to action. It is at all times capable
of exerting itself, without assistance from without. It is a self mover; so is
not grace; that depends upon an external cause to quicken and excite it. The
saints can sin, without being acted by another; but they cannot act in a holy
spiritual manner, without assistance from Christ, who is their Head of life and
influence. Without Him they can do nothing. They are not sufficient of
themselves, as of themselves, to think anything that is good and holy. And,
therefore, good men often pray for heavenly aid and assistance. Self endeavors
to mortify sin will always prove ineffectual. The Holy Spirit is the sole Author
of this work. And,

1. He gives us a sense of sin’s evil nature, and maintains it in our hearts,
without which we shall never be in earnest in an opposition to sin and its
interest. And it is only in the light of divine grace that we discern its
malignity and abominable nature, which discernment engages the soul to seek
after its ruin. 2. The blessed Spirit of God suggests to our minds such
considerations and motives to watchfulness against sin’s encroachments, as are
of the most persuasive nature, whereby we are awakened to use diligence in the
business of opposition to sin. 3. He makes us sensible of, and warns us against
temptations, which are great incentives to lust; and influences us to oppose
them, and gives us strength against them, and by His all-powerful assistance, we
repel their force. 4. The divine Spirit communicates vigor to our graces, and
maintains their exercise. Sin is no farther truly mortified, than grace is
exercised in an opposition to it. A bare abstinence from acts of sin may be
without a principle of grace, and consequently, without the exercise of that
principle in the minds of those in whom it is ; but that is not that
mortification the Scripture speaks of, and which is the incumbent duty of the
saints. That is an abstinence from evil arising from a dislike and hatred of it,
as it is displeasing to God, grieving to His Spirit, and prejudicial to our
noblest part. And these things necessarily suppose the acting’s of the new
creature in us, in a way of faith, hope, love, godly repentance, and
self-denial. No unregenerate person really is engaged in the mortification of
his lusts, nor is the regenerate man any farther exercised in this necessary
work than as divine grace is in activity. That subdues and keeps sin under in
the soul, which reigns in opposition to it, through righteousness unto eternal
life; which is grace, and nothing else. And yet how many poor souls delude
themselves with hopes of real mortification of sin, because it is, by various
considerations, which are taken from the consequences of sin, prevented breaking
forth into external acts! Within, it rages and rules the mind, though it is, as
to outward acts, laid under restraint by terror, occasioned and kept up in the
breast through a sense of its direful effects. Conviction will not suffer a man
to sin quietly, it will raise a dreadful storm in his mind, and compel him to
think closely of what, according to the just constitution in the law, is the
wages of sin, viz., eternal death. Hence he resolves not to indulge his criminal
inclinations; but his will is not thereby turned off from evil, and towards
holiness. The former is not his aversion, nor the latter the object of his
choice and delight. His conscience is against sin, as it is an unfit thing, and
attended with dreadful will is in the interest of sin, and he would make no
difficulty of complying with its solicitations, provided it did not expose his
person to danger and misery. Many, it is to be feared, owe all the denial of
their vicious desires to this remonstrance the natural conscience makes against
sin. The only reason why they refuse to gratify lust is, such gratification will
destroy their peace, and involve them in trouble, which is not easy to be borne
with. The gospel furnishes believers with many very cogent motives to
watchfulness against sin.

(1) I begin with the almost exploded doctrine of election. That is an eternal,
sovereign, and gracious appointment of men to a participation of real holiness
in this state, and unto perfect holiness in the future. It is a purpose of
everlasting date; an act which passed in the divine mind before the foundation
of the world, whereby holiness in its beginning is secured to the objects of
that decree in time, and complete holiness in eternity. This is a sovereign act.
It is a free act of God’s will ; and not an act which proceeds on the foundation
of right in the creature unto those blessings, it is a designation of its
objects to the enjoyment of The creature cannot reasonably be supposed to have a
right to any favors from God, but such as are included in the first covenant, on
the ground of its obedience. And the want of such obedience as that covenant
required, is a forfeiture of all right to those privileges, which that covenant
contains, and subjects it to all the inconveniences and miseries therein
threatened. And, therefore, it is a senseless thought that the creature can
acquire a right to such blessings as far transcend in excellency and glory,
those which the first covenant promises. And where a right to favors can take
place in none, sovereignty must be the foundation of a decree to bestow them on
some. Again, it is a gratuitous act, and the effect of mere goodness, grace, and
mercy. A design to confer honor on such whose conduct justly exposes them to
everlasting shame and disgrace; a resolution to make those for ever happy, who,
according to equity, are obnoxious to endless misery, can arise from no other
cause than kindness and mercy. Such is the decree of election. And that it is a
purpose of conveying holiness, the Scriptures plainly teach; under which notion,
it is a precious doctrine to the saints, who know that holiness necessarily
enters into happiness, and desire no other felicity than what is at least
inseparably connected with a perfection of purity With them it is a very
engaging motive to endeavor after holiness, and a great encouragement ultimately
to hope for a complete victory over all sin. As for others who object to this
doctrine, as of a discouraging nature to serious minds, who are in doubt whether
they are elected or no; it may be observed, that they form the objection,
without a clue consideration of the nature of it, for it is a precious
foundation of faith and hope to every man who hath the grace of it in the lowest
measure. And if by serious minds they do not mean regenerate persons, then I
affirm that they have no right at present to that consolation which the gospel
provides. And with respect to such who may be easy under a prevalence of sin,
from an imagination of their being elected, they are guilty of great impiety and
senselessness too; for they discover no approbation of the design of election;
or a desire that that design might take place in them; and, consequently, what
pleasure they have therein, is not in the true nature of it; but in a false and
impious notion of a doctrine that is according to godliness. On the other hand,
those who content themselves in sinful neglects and criminal gratifications,
because they cannot presently be assured of their election, and reproach the
doctrine on the on that account, I would in treat the favor of them to spare
their reproaches, at least till such time as they are truly desirous of being
holy, for as yet they have nothing of holiness in them; and when in some degree
they shall become truly holy, it is great odds if they do not change their
opinion concerning this doctrine. Holiness is the fruit of it. And a good hope
through grace of an interest in the blessings springing from that divine
purpose, hath a most sweet and determining influence upon the minds of the
saints to love, adore, praise, and yield obedience unto God in all things.
Persons, who rejoice in a humble hope of being chosen to holiness, can never,
according to the same principle, take pleasure in sin. That, which approves of
the design of election, is the result of it. And where there is a true
approbation of that design, there that design is in part already executed, and
will be fully accomplished hereafter. If any think they should like to be holy
in the next world, but are very well satisfied to remain unholy till the moment
they depart out of this, they only delude themselves in those thoughts. True
grace is a desire of present purity. I confess that I am not solicitous about
the encouragement of many sorts of persons, which some are. I think that no man
hath a title to evangelical comforts, who is not the subject of evangelical
dispositions. It is greatly to be wished that this was strictly observed, in
endeavors to administer consolation to the souls of men.

If it were, it would quickly appear that there is no need to mince or conceal
any doctrine of the gospel, lest such should be discouraged who give the least
evidence of a right to divine consolation; nor any necessity of advancing
anti-evangelical notions, in order to relieve and comfort spiritually humble
souls under their sorrows. Nay, which is far more, it is true that no such
notions, however plausible they may seem to some, are calculated to afford them
encouragement and hope of obtaining salvation. It is a very easy work to prove
that universal grace, which from its own nature is not effectual, is wholly
unsuited to comfort humble and spiritually convinced sinners; and that it is
only fitted to nourish the natural pride of men, which must be subdued, if their
souls are ever saved. I am no more concerned for the consolation of a man who is
not convinced that he is irrecoverably lost and ruined for ever, in himself,
than a physician would think himself obliged to administer medicine to a person
in perfect health. Until men know that only hell or eternal damnation, according
to righteousness and equity, can be expected by them, on the foundation of their
own works, I shall never be solicitous at all about their encouragement and
consolation. All such as are disposed to encourage a hope in sinners of enjoying
heaven, without a sense of their misery and helplessness in themselves, have no
warrant from God for what they act in this business. A man must first be
convinced of his being obnoxious to divine wrath, and irrecoverably so, as to
himself, either in whole or in part, before he will submit to God’s appointed
way of salvation. And to such the doctrine of predestination contains nothing of
a discouraging nature in it, let some men cavil as they please. On the contrary,
it is a precious foundation of solid hope and comfort to all such. Persons, who
are the only men upon earth that have a, right to evangelical peace, joy, and
consolation, And in proportion to their spiritual acquaintance with this
doctrine, will their spiritual and holy obedience be in the degrees of it. The
notion of election to everlasting life may be abused; but the grace of it never
can be; let all its adversaries reproach it as they will now, for which they
must shortly be accountable to Him, whose this doctrine is and which they are
capable of knowing is His, by that clear revelation He hath given of it in His
sacred Word.

(2.) Another engaging motive to abstain from sin is the saint’s relation to God.
They are His sons and daughters; the consideration of which influences them not
to touch the unclean thing, sin. Grace disposes them to reason thus with
themselves: it is certainly most reasonable and fit that I who am so beloved, so
dignified, and entitled to privileges so numerous and so great by God, and that
in a way of mere grace and rich mercy, should abstain from all appearance of
evil.

(3.) Redemption, or the pardon of sin by the blood of Christ, hath the same
powerful influence on the mind. A sense of remission produces joy; an
apprehension of the expensive price of pardon, excites in the mind a holy
indignation against sin. He who pretends to the enjoyment of a sense of the
forgiveness of his offences by the agony and death of Jesus Christ, without
experience of a hatred of sin, is a stranger to that unspeakable privilege. And
what a man hates, he will certainly endeavor to avoid. This is the true reason
why sin is not more subdued in us than it is; we are not, as we ought to be,
employed in holy meditations on the sufferings of a dear Saviour in order to
procure our pardon, and save our souls from wrath and hell. It is not possible
that that man’s thoughts can be much exercised on the sorrows, pains,
reproaches, and the accursed death of Christ, with a view to his redemption from
sin, who makes light of it, and is easy under its prevalence. Let but professors
act faith much on a crucified Saviour, and I dare affirm that the work of the
mortification of sill will be happily advanced in their souls.

(4.) The indwelling of the Holy Spirit in believers is a very persuasive motive
to watch against sin. His presence with, and in the saints, is their honor and
their security; and the consideration of His residence in their hearts, cannot
fail of begetting and cherishing desires of purity and holiness. How piercing is
the thought of acting a part that is grieving to Him! This is a subject worthy
of greater enlargement; but the limits which I have proscribed to myself will
not allow of it. And, therefore, I shall close it with answering two queries.

Query 1. May sin prevail in some particular acts, where true grace is, since
that is opposite unto sin, and seeing it hath such important and so many weighty
considerations to quicken it to watchfulness, against all the motions of evil in
the heart?

Answer. No scruple can reasonably be admitted concerning the possibility of the
prevalence of sin in some particular acts, even where true grace is. For we have
infallible evidence of the real conversion of some in whom the old man has
gained the predominance, as to particular acts. And, therefore, let none presume
peremptorily to say that a man hath no grace who is overtaken in a fault,
concerning whom he hath had reason to hope well of. Some who have been so
censorious in peremptorily judging another, have had sad occasion to change
their opinion, by the advantage sin has obtained over themselves. Let all such
beware that this prove not their own case. They have just cause to fear it may
be, in such a frame of mind.

Query 2. How comes sin to prevail, since grace is always resident in the soul?

Answer. 1. A long interruption in the exercise of grace exposes the soul to
numerous temptations and unto manifold snares, with the sad influence of each.

2. Sin in such a season gets great strength in the heart; and hence follows the
breakings forth of it in the life, in some actions or other sometimes in more,
sometimes in fewer instances.


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  CHAPTER 9: 01.08.     ON DECLENSIONS IN THE POWER OF GODLINESS
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ON DECLENSIONS IN THE POWER OF GODLINESS; ITS CAUSES, &C.

CHAPTER VIII, A real believer will never sink into a state o unregeneracy; or,
grace in his heart will never become extinct: yet he may greatly decline, with
respect to the liveliness, vigour, and exercise of grace, through various
causes. The Christian may suffer a suspension of the divine influences. There is
always such an influx of divine power and grace as maintain the being of the
spiritual principle of grace in the hearts of the saints; but they do not at all
times enjoy the enlivening operations of blessed Spirit on that principle,
whereby its acting’s are interrupted for a season, their joy and consolation
abate, and they become less conversant about spiritual objects. The flesh takes
this advantage, and often acts its part with great violence; and the consequence
is of a very sorrowful nature to the Christian, for he declines in the new man,
and the old man gains wonderful degrees of strength.

Query 1. Why does God thus withdraw from His people, or suspend His comforting
influences, which are necessary to their close walk with Him ?

Ansswer.1, He may do this in a sovereign way, or without any cause in the manner
of their behavior towards himself.

2. It may be with a view to teach them more fully the knowledge of themselves,
relating to the strength of corruption, and the weakness of grace in itself; and
blessed fruits follow upon it, under His direction and guidance, though for the
present it is distressing to the saints.

3. Sometimes it is in a way of awful rebuke for their miscarriages; and when
this is the case, they cannot well be insensible of it, for the cause is near to
view. He will make them know that though He loves their persons, He hates their
sins; that though He will not frown them into hell as an angry Judge, He will
correct them as an offended Father and it may be Iong before He admits them to
former freedom and familiarity. This is an awful, but a holy and righteous
dispensation of God towards His disobedient children. Let us, if we are in this
sorrowful condition, freely and heartily own the justice of the rebuke we lie
under, and adore the favor that God draws not His sword against us, but in
kindness and mercy uses His rod upon us, for our great good in the end.

Query 2. Can this with drawment consist with divine faithfulness, and God’s care
of the new creature?

Answer. Yes ; for it is neither total nor final. He preserves the being of grace
and He will revive it again, which two things comprise the whole of what is
intended in those promises that relate to our perseverance in faith and holiness
to the end.

II. Another cause of declension is the opposition that sin makes to grace in the
souls of believers. That is ever present with them, and at no time is it
inactive, whether we perceive it or no. The advantages it hath, through its
power and force, treachery and deceit, cursed cunning, continual presence, the
variety of objects upon which it acts, and the numerous temptations by which it
is excited, are indeed inexpressible; as every one who carefully observes the
various ways wherein it assaults us will soon and fully be convinced. But, alas!
we are too apt to be inattentive to its serpentine windings and turnings,
whereby we become great sufferers in our noblest part, before we are at all
aware of it. This, this is a stupid folly in us, and it costs us dear. By this
means we get a blot, our souls receive a deep wound, (and astonishing grace it
is that it proves not mortal,) our spiritual part languishes, and it would
certainly expire, but that our gracious Father and compassionate Head preserves
its being in our souls. No thanks to us that its existence is maintained, for
sin has prevailed with us to act a part, through our inadvertency and extreme
folly, that tends to our ruin and destruction. Grace never thrives where sin is
nourished, for the interest of the flesh and of the Spirit cannot be promoted at
the same time. If corruption is predominant in its acting’s in our hearts, we
cannot reasonably be in doubt a single moment, whether we are flourishing or
declining in grace it may at once, and without any debate upon our condition, be
determined that the opposition to sin declines in its vigor, and that
concupiscence increases in strength.

Query 1. When may sin be said to be predominant in its acting’s, in a believer,
which is so very detrimental to grace?

Answer. It hath a predominance in the mind when it fills the thoughts, entangles
the affections, and prevails upon the will to choose such objects as are
agreeable to it. To instance, in covetousness, which is a thirst after the empty
and perishing things of this world. If the mind is possessed with anxious
thoughts about the increasing of our temporal estate ; if our affections are
ensnared, and pleasing images are formed in our corrupt fancies from that
increase, sin is certainly predominant in a way of covetousness, pride, and a
low ambition. And I think that professors in general have reason, remarkably at
this time, to examine themselves closely as to this matter, for an eager pursuit
after corruptible perishing things is manifestly in many as that which preys
upon the vitals of religion ; for while they are forming numerous projects to
add to their earthly store, they starve their souls, and in religion appear mere
skeletons.

Query 2. Can this prevalency of sin in the mind consist, with true grace ?

Answer. 1. Some would roundly assert that it cannot, and boldly pronounce every
one in whom it is, to be an unregenerate person. But,

2. I dare not pass such a censure, nor affirm that there is no principle of
holiness in a mind wherein sin gains such a predominancy in acting ; there may
be life where there is not growth and vigor. Yet,

3. This I am free to assert, that such a prevalency of corruption is
inconsistent with spiritual peace, joy in God, and divine consolation. "If any
man loves the world, the love of the Father is not in him." If love to the world
fills the mind, there can be but a very small sense of divine love to us, and
but a very low degree of love to God in our hearts. I am confident of the truth
of this, let who will be affected by it. And I am persuaded that the number of
such is, at this time, very great.

III. A languor in grace, may be occasioned by a neglect of duty. Various duties
are enjoined upon us, with a gracious view on the part of our heavenly Father to
our spiritual profit; and, if we do not practice those duties, we are unmindful
of our own advantage, as well as of the glory of God, which negligence must be
followed with loss to ourselves. Those duties are, reading the Scripture,
meditation on it, prayer, especially private addresses at the throne of grace,
hearing the gospel preached, and the celebration of the holy institutions of
Christ, all which are intended for our spiritual benefit ; and a proper
attendance to them is usually blessed of God, to the increase of heavenly
knowledge, the establishment of faith, and indeed unto the improvement of every
grace of the Spirit. This is that precious reward which God has given us grace
to hope for, in keeping His commandments. On the contrary, we must expect Him to
hide His face from us, if we seek Him not in those ways wherein He has promised
to meet and bless us; for such neglect is both a violation of His command, and a
regardless of our own good.

Some, perhaps, may say that they experience no reluctance to these exercises,
but as the appointed seasons of such duties return they are ready to the
performance of them, and cheerfully discharge them. I would ask these persons if
they aim at spirituality of mind, and a solemn treating with God himself therein
If that is not their aim, they may perform them without trouble and difficulty
to themselves; but let them know this also, that it is without any honor to God.
Such, whose attention it is not, in prayer, and other religious duties, to deal
with God in them, will not perceive any disinclination in their minds unto them
; they may therefore wonder at others, whose design this is, and who think that
those duties are not performed to any good purpose without it, speak of such an
aversion in themselves to duties which reason itself cannot but allow to be
necessary. The only way of discovering this cursed aversion in our hearts to
such exercises, is by an aim to perform them in a spiritual manner. If giving to
God the lip contents us, we shall not find any difficulty to attend to that; but
if we really desire to give Him our hearts, we shall quickly perceive that this,
though a reasonable, is a most difficult service. The insensibility which many
discover of the distance of the mind from God, in a great measure arises from a
contentment in duty itself, without their hearts being raised up unto, and fixed
on God in duty; without which, we do Him no honor, nor does any advantage accrue
to ourselves by the discharge of it,-conscience may be quieted, but grace is not
acted.

Readiness to the performance of social duties is not always an evidence of
liveliness in a Christian, no, nor yet in a minister. A private Christian may
not experience such a backwardness to prayer with others, as he finds in himself
to that exercise in his closet. The reason is, when he speaks in the name of
others, gifts have their exercise, his invention and memory are set to work in
some measure, but in a private address to God gifts have less employ. The
discharge of that alone, therefore, if it is performed in any tolerable manner
to his sanctification, it must be by the exercise of his graces rather than the
exercise of his gifts. A person may seem to be well-fitted for that duty, when
he performs it in the presence of others, who, in reality, is but very meanly
qualified in the frame of his mind for the practice of it by himself; and,
therefore, let us rather judge of our condition by what we are in the closet,
than by that which we are in the family, or in the church for that judgment is
most likely to be formed according to truth, because there is not the same
danger of mistaking the exercise of gifts for the exercise of grace. And, thus,
a minister may readily be disposed to the practice of those public duties that
are proper to his station in the church, and to others he may appear to be
zealous and lively in their discharge, when in fact, though he exercises his
ministerial gifts, his graces may be very little, if at all, acted therein. Both
may be free to exercise their gifts, when they are not disposed to the exercise
of grace. With respect to the duty of meditation, it may be be observed, that
that is either the exercise of reason merely about spiritual things, or it is
the exercise of grace upon them. The former is a close thinking of the evidences
of divine truths in their connection and agreement between themselves, and in
what language they may be most aptly expressed for the instruction and benefit
of others, and this is the proper business of a minister. Or meditation on
heavenly subjects, is the exercise of the mind, as it is spiritually
illuminated, in contemplating the nature of evangelical doctrines, the glory
that is in them, as they are glorifying to God. This latter is indeed the
exercise of our reason; yet not that merely, but as it is sanctified by the
grace of God. All meditation on spiritual things is not spiritual meditation, we
are greatly mistaken if we think it is. I humbly apprehend it is very necessary
for ministers well to consider this, lest they be tempted to content themselves
with merely rational acts of the mind, about and upon the doctrines of
Christianity, which their honorable calling makes it their especial duty
diligently to study. Unto the former we may be very well disposed, and,
accordingly practice it with good advantage to others, but with no profit at all
to ourselves, in a spiritual sense; because to our own benefits the exercise of
grace is necessary in our meditations. Let not ministers, therefore, when they
examine into the state of their own souls, proceed in their enquiry on, or with
regard to their acts as ministers, but with respect to such acting’s of grace as
are common to them with other Christians; if they do not it is very probable
they may think more favorable of themselves than they ought.

IV. Criminal indulgencies are very prejudicial to grace. It may be taken as a
certain rule, that by whatever means sin is increased, grace is impaired, and
the flesh grows in strength, when and so far as it is gratified in its desires,
it increases in its demands as fast as they are answered, for it is of an
insatiable nature. In vain shall we expect sin to abate of urgency in its pleas
and arguing for gratification, if in any degree, or in any acts, we are
prevailed with to give it countenance, modesty and limits it has none. We shall
always find it grow in impetuosity and violence by every act of indulgence, it
is able through its artifice and cunning, to obtain. The only way of keeping it
under, is refusing to hearken to its solicitations. If once it gains a small
advance, it will not fail of making a great advantage to itself by our
inadvertency and folly; and, in proportion to the increase of the vigor of sin,
grace declines in its strength, darkness spreads itself over the mind, and an
indisposed-ness to spiritual acts and duties is the certain consequence of all
sinful self-pleasing. There are lusts of the sensitive, and lusts of our
intellectual part-indulgence to the latter is as dangerous and hurtful as
indulgence to the former, though but few seem to be persuaded of its truth.
Pride is as pernicious as intemperance, and covetousness is not less hurtful
than incontinence.

If we follow after lying vanities of any sort, we forsake our own mercies.
Backsliding is always attended with very ill consequences to ourselves, as it
dishonors our heavenly Father. If our conversation is vain, frothy, and
unguarded, we have no reason to wonder that we are lean in our souls, that our
graces are languid, and that we are destitute of those spiritual comforts we
formerly enjoyed. It is a dreadful delusion to imagine that we may pamper the
flesh, and at the same time preserve the vigor of the Spirit. Grey hairs will
certainly be found upon us, whether we are sensible of it or not, if the corrupt
lusts in our hearts are suffered to break forth into act. Indeed, it is not in
our own power to give spirit to the new man, but we can sorely wound the new
creature in us, and bring it under a sad waste of spirits, by acting a part
agreeable to the old man, The eruptions of lust will assuredly be followed with
a melancholy decay in grace; for if we live after the flesh we shall die, i.e.,
we shall decay in the exercise of grace, lose our comforts, and bring our souls
into such a condition as may render it very difficult to determine, upon
inquiry, whether we are in the flesh or in the Spirit, dead in sin, or dead unto
it. Oh ! the egregious folly that many are guilty of, who feed the carnal part,
to the great detriment of their spiritual part. If, indeed, they are true
Christians, it must be confessed that their behavior affords very little
evidence of real Christianity.

V. The declension of Christians is sometimes owing to an un-edifying ministry.
The ministerial work is intended for the edification of the church ; and it is
very necessary that those, whose employ this is, should always keep that great
end in view. As it is their proper business to feed the sheep and lambs of
Christ, they ought to see to it that they set before them the wholesome savoury
food of the gospel. And it is requisite that they should consider the various
cases of the saints, what is the condition of their souls; what kind of
temptations attend them; what are their distresses; and what weaknesses they are
encompassed with; whether they are growing or declining in grace. Without a due
consideration of these, and other things, it is not likely that they should much
assist the people of God, or help them in their spiritual joy. Moreover, it is
very needful for them ever to remember this, that they may please when they do
not profit. Real edification is often wanting in hearers, when the preacher
gives them full satisfaction in his discourses, because it is neither his aim
nor their desire, that they may receive spiritual advantage. His intention is to
approve himself rather to their reason than their grace. Hence he more studies
accuracy than savor in his composures, and is satisfied with the character of
being ingenious without the more amiable one of being spiritual. And many
hearers applaud such kind of discourses, and especially if the preacher has the
additional art of moving their passions, by the manner of his address in
delivering them, both he and they are content, though the great ends of
preaching are very little, if at all answered, by his labored and pathetic
performances; and, therefore, neither he nor his hearers make any advances in
holiness and spirituality by those services, which are pleasing to himself, and
gain their approbation. It is the matter delivered that edifies, and not the
preacher’s method, language, and air; these things have no influence at all into
real edification. And, therefore, though a person may be much delighted with a
minister’s accuracy, charming language, and agreeable address, he may receive no
more spiritual advantage in hearing than the fourm on which he sits. That
preaching which is calculated to feed the church of God, is not an address to
the unsanctified reason, flighty wit, and blind passions of mankind, but to the
gracious principle in the hearts of believers, which is only nourished by the
doctrine of the grace of God and truths relating to Christ as a crucified
Saviour. Without a minister determines, as the apostle did, to make Christ the
subject of his discourses, he cannot justly expect that his hearers should
improve in the knowledge of Him, and in that holy obedience to Him, which is the
blessed fruit of a divine faith in His person, offices, benefits, and grace.
Acceptable obedience springs from that holy principle of grace which is wrought
in the souls of believers b the Spirit of God, and the vigor of that principle
is maintained by evangelical truths and, consequently, discourses that have
little of the gospel in them are not calculated to render the Christian fruitful
in faith, and in those good works which spring from it. I am afraid that the
barrenness of many professors, is in a great measure owing to a defect of this
nature in the ministry on which they attend. Persons may remain unfruitful,
indeed, under means that are in the best manner fitted for the cultivation and
improvement of their graces ; and this is too often seen through their own
criminal neglects and sinful indulgences ; but, if a minister is careful to
discharge his duty in presenting his hearers with the generous wine and
nourishing milk of the Word, their leanness and decay in the vigor of grace is
not the fruit of a culpable defect in his ministrations, that must be owing to
some other cause.

VI. Formality in religious exercises will have this sad effect upon us. The
difference is not much as to this matter whether we neglect or practice those
duties, if it be only in a formal manner ; the bare performance may prevent
stings of conscience, but it will never contribute anything towards an
improvement in grace; and that ease of mind which it gives, is nothing better
than carnal security, which in many will be followed with endless destruction,
to their great amazement. And very ill effects will attend a course of formal
obedience, even in the real Christian, for such obedience is not the exercise of
grace, and the heavenly principle in our souls declines by an interruption in
its acts. And, therefore, if it is not our desire and aim in the discharge of
duty, to exercise grace therein, we shall not be in any degree the better for
the practice of it. As to spiritual advantage, such service will never promote
that in our minds; and, yet, for want of a due consideration of this, and
through the wretched aversion of our hearts to a close and solemn intercourse
with God, in the ways of His appointment, how apt are we to content ourselves
with doing acts of duty without a serious and diligent attendance unto the
manners of their discharge ! When this is our case, we honor God but little, and
very small is that profit our souls receive from such performances. There is
nothing of holiness in the obedience of the formalist; and God knows that
sometimes there is but very little of it in that of the real Christian.

VII. Unprofitable and vain conversation brings on the same consequence. Society
becomes either useful or the contrary, according to the nature of the subjects
about which conversation is held. If the subject of discourse is weighty and
solid, it is suited to entertain a grave and serious mind; but if it is
trifling, though it is embellished with some agreeable turns of wit, the
pleasure it gives is very little, and it affords no satisfactory reflection.
Spiritual converse is calculated to warm the heart, and improve the graces of
Christians. In this the weakest believer may bear his part, and that not without
singular advantage, even to such who are far his superiors in discernment and
abilities. Sometimes persons of inferior talents give happy evidence that they
are best qualified for heavenly conversation. Though they have less of the
rational capacity, they excel in spirituality and heavenly-mindedness, which
fits them for that kind of discourse that is most beneficial to the saints.

If we indulge ourselves in conversing about things that are carnal and pleasing
to the flesh, we certainly prejudice ourselves, and it may be, we also spread
injury among all who hear us. If our converse discovers that our minds are
worldly, carnal, an vain, it is not improbable but it may render the minds of
others so too, for that is its natural tendency.


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  CHAPTER 10: 01.09.     OF THE SYMPTOMS OF DECLENSION IN THE POWER OF GODLINESS
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OF THE SYMPTOMS OF DECLENSION IN THE POWER OF GODLINESS.

CHAPTER IX.

1. A drowsy and slumbering frame of mind is a sure sign of declension.
Sluggishness and inactivity are certain evidences of a declining state in a
Christian. Though there may be life, still liveliness and vigor are wanting.
Some ill habit of mind is contracted, if we are disposed to carnal ease, and are
not prepared for spiritual exercise and communion with God therein. This is a
very Sad frame, and bitterness will be the issue of it. So it was with the
church: I sleep, says she, but my heart waketh. It is the voice of my beloved,
&c. If Christ finds us indisposed to give Him entertainment, when He graciously
condescends to make us a kind visit, we may reasonably expect Him to withdraw
from us, and teach us the evil of our ingratitude, by the want of His delightful
presence as He did the church, when in such a frame. It is very much to be
lamented that ever such a wretched stupor Should seize us, as unfits us for
holding fellowship with a dear Redeemer; but this is sometimes our case, through
the prevalence of the flesh. It is with us as it is with a person asleep, our
senses are locked up, we neither see nor hear as we ought, nor are agreeably
impressed by any spiritual objects; but are almost wholly taken up with things
of a very different nature, to the great detriment of the gracious principle in
us. Besides, then we suffer the enemies of Christ quietly to introduce noxious
errors into His church. And this is remarkably true in our times. As there never
was a season, at least since the Reformation, wherein corruption of doctrine was
more artfully, violently, and generally introduced; so never with less
opposition from those who profess to be the friends of Sacred truth. As this is
the shame of some, it is an occasion of glorying in others.

II. Loss of spiritual appetite is a sign of declension in grace. If we nauseate
our heavenly food, we may be assured that it is the effect of some very bad
disorder in our souls. For if the new creature is in a sound and healthful
state, it will desire, feed upon, and digest with pleasure that elegant food
which our heavenly Father hath provided for its support and entertainment. Our
taste is grievously vitiated by sin, if we do not savor the things that be of
God. If we prefer ashes to the hidden manna, grace must be under a melancholy
decline, and corruption grown strong. If we do not hunger and thirst after the
bread and water of life, there is reason to conclude that we feed upon husks,
which are not food for the new creature ; but its opposite in our hearts. When
grace is lively and flourishing, the mind is disposed to seek after and embrace
spiritual objects; but if the flesh hath the ascendant, we slight heavenly
things, and our affections are fixed on earthly things. The want of a relish of
spiritual food, and a hankering after what is agreeable to the flesh, arise from
some dangerous distemper which hath seized the soul; and Satisfying our
disorderly desires, tends to fix that distemper, and to bring the new creature
into a languishing condition.

III. Declension attends us, if our love to God, Christ, and to spiritual things
is abated. When grace flourishes, love is ardent, our affections strongly tend
towards heavenly objects, and we take much pleasure in them. This is often the
case at first conversion. The love of our espousals is fervent, and causes us to
surmount those difficulties, which, when an abatement in the warmth of our
affections takes place, we think insuperable. It is truly melancholy that we
should lessen in our love to those objects which are infinitely amiable, and
most deserving of our intense desire and highest delight; but so it is, through
a variety of causes in ourselves, and numerous temptations which we meet with in
the world; insomuch that it may be difficult to determine to our full
satisfaction whether we are the subjects of this heavenly grace or no. And this
decay of our love is generally the effect of negligence and want of caution to
avoid sinful pleasures ; or it may be occasioned by an anxious concern about the
things of the world: either of these will damp our spiritual affections, and
render our minds vain and carnal. This luke-warmness is very displeasing to
Christ, who is recommended to our esteem by all that is charming and attractive.
I suppose that none who think themselves concerned in matters of this important
nature, can be wholly insensible of that coldness which almost universally is
found amongst professors in our times, And though it is the subject of common
complaint, but few seem inclined to lay it to heart, as we all ought to do, nor
to betake themselves to proper methods for a revival of a holy affection in
their souls. The aim of some is not, or at least it doth not seem to be, that
Christ and His grace may become more precious to their souls; but they are
striving after holiness, with little, if any regard, to the person, love, glory,
and grace of Christ; hence they labor in the fire, and all their pains are to no
purpose at all; their work is consumed, and they are totally disappointed of
attaining real spirituality. The issue of all their labor is only a legal frame
of mind, and such an opposition to sin as the flesh itself will join in, under
the lash of the law, to whose conduct and rule they subject themselves. As these
persons are much pleased with their imaginary success against sin, because the
axe hath lopped off some of the branches of lust; so none are more inclined to
censoriousness in judging others, who in fact are what they would be thought to
be, but in reality are not so, viz., spiritual and holy. Every man will
certainly be deceived who shall think to introduce spirituality into his mind
and affections, without acts of faith on the glory of Christ, for thereby alone
is the mind changed into the heavenly image, from glory to glory. If, therefore,
Christ is less precious to our souls than He has formerly been, in His person,
offices, grace, and benefits, whatever we think of ourselves, we are assuredly
declined in grace, let our opposition to lust be what it may, under the
influence of other considerations.

Grace must certainly be declined, if our affections are chilled towards Christ
and heavenly things; if they are less in our thoughts, and are not so pleasant
and delightful to us as they have been. Where there is intense love to any
object, it will often make it present to the mind, and that will view it with
pleasure, which increases the passion of love to the object. So it is in natural
things ; and in spiritual things it is the same. If our thoughts are but little
employed about Christ, nothing is more certain than this, that we love Him but
little. What! love Him much, and think of Him but little! It is impossible. Warm
affections to a dear Saviour will frequently make Him present to the soul, and
cause it to view Him with wonder and delight; and that pleasing prospect of Him
will maintain a fervency of love to Him. For spiritual affections are a great
help to spiritual thoughts, and spiritual thoughts promote spirituality in the
affections.

Some persons seem to me to be almost utterly unacquainted with the true workings
of grace in the heart, who yet profess it is their desire to improve in grace ;
for while they are laboring after holiness or what is so in their apprehensions,
they plainly manifest that they have forgotten, if they ever knew, how it is to
be attained.

IV. Another symptom of a decay in grace, is an abatement of our zeal for the
honor of God, and of a dear Redeemer. As the gracious principle in believers is
an humble hope in divine mercy through a Mediator; so it is a concern for the
divine honor. And if that principle is lively and vigorous, it will cause us to
decline whatever reflects dishonor on God and His ways, and engage us cheerfully
to practice those duties with a peculiar pleasure, that are most conducive to
the glory of God, and which give the clearest evidence of our subjection to
Christ, as King in Zion. If the new creature is preserved in a healthful state,
it will influence us to bring forth much fruit to the glory of our heavenly
Father ; but if it falls under a decay in vigor and liveliness, our concern to
glorify God will be very small. And this is evidently the condition of numerous
professors at this time. Of this also general acknowledgment is made; but
without the use of proper means for rekindling a holy zeal in our hearts for the
honor of God and of a precious Saviour. Until other measures are taken than many
pursue, it is not likely that this evil will be remedied; but it may be expected
to increase, except where it is advanced so far already, as not to admit of any
increase. This may be the dreadful condition of some who once made a fair show.

V. A thirst after, and fondness of the world, is a symptom. of declension in
grace. Lawful it is to desire as much as is really wanted, and we have ground to
hope for the bestowment, of such a share of the things of this life, in some way
or other; enjoying that, contentment with it is our duty, if we never have more
in possession. And it is of very little consideration whether we have or not. It
is even a reproachful thing to human nature, to be all pursuit after the
transitory things, of this fluctuating state. Various considerations may well
make us ashamed, even as men, of our insatiable thirst after riches, and those
advantages which they can procure us, viz., the brevity of human life those
advantages, therefore, we cannot long possess. The uncertainty of our continuing
in this state, the short time our feeble frame seems to be erected for,
especially in the enjoyment of health and ease, without which nothing in the
world can render us comfortable, as men. Again, we cannot enjoy much of this
world, let us be entitled to ever so large a share of it. Great men have no more
enjoyment of what their brawny servants luxuriously devour in their kitchens,
than of what their horses eat at the manger, and drink at the pond. The gay
liveries of their lackeys, and fine trappings which adorn the creatures of their
ease, ambition, and pride, come not into the number of those things they enjoy,
nor is it possible that they should, Besides, abundance makes us neither wiser
nor better; and, therefore, that man is a fool, who thinks that an addition to
his fortune increases his happiness. More over, riches are uncertain things, and
possibly they may not be long kept. Once more, that respect which is paid us, in
a affuent circumstances, is seldom to ourselves, but to what we have about us ;
but men’s good opinion of themselves will not suffer them to discern the
flattery of cringing dependents, and of such who intend, sometimes at least, to
have the command of their purse.

There are other considerations which may make us ashamed, as Christians, of our
thirst after, and fondness of earthly treasure, viz., God puts no value upon it.
He throws it away as a thing of nought, on the very worst enemies He hath in the
world. Again, it cannot do us the least degree of good, as we are Christians.
Earthly treasure cannot increase our grace. Besides, we have infinitely better
things to entertain our minds with than magnificent dwellings, rich furniture,
costly apparel, and sparkling decorations. He who hath not, is a stranger to
happiness, how much so ever his vain fancy is pleased with the splendid figure
lie makes wherein he cannot justly compare With a butterfly or a tulip.

These things are so obvious, that no difficulty at all obstructs the sight of
them ; and yet even professors at this time are much intoxicated with this
strong opiate, and seem to discover that they think they shall never have enough
of this world, while they are permitted to live in it. A full evidence this is
that they are but very little conversant, in a way of faith, with a better. No
wonder, therefore, if they are much in doubt whether they are likely to enjoy
that world, when they shall be obliged to leave this, at such seasons as they
are compelled, by one means or other, to exercise their thoughts about so gloomy
and terrifying a subject. Again,

VI. The want of watchfulness against sin, excited by a quick and tender sense of
its evil nature, is a sure sign of a decay in grace. When the new creature is in
a good plight, and is vigorously acted, sin is exceedingly hateful to the
saints, because then they have a clear and striking apprehension of the
malignity of its nature, which maintains in them a holy indignation against it.
If the mind is much exercised in the consideration of that price which was paid
for the remission of our guilt, viz., the blood of Christ, as a lively hope of
pardon is thereby ingenerated, so a detestation of evil, whose pardon cost Him
thus dear, certainly springs up in the mind from that consideration. And this is
always attended with strict watchfulness against it. For the soul cannot bear
the thought of countenancing that which was the procuring cause of such shame,
sorrow, and pain, as a precious Jesus was put to, felt and endured, in order to
our redemption from that misery to which sin subjected us. If any pretend unto
an assurance of forgiveness on this foundation, without any experience of shame,
sorrow, and hatred of sin, on account of its vile nature, I dare boldly
pronounce such a pretension to be no other than a vain presumption, that is
likely to be followed by an eternal loss of their immortal souls. Everlasting
ruin will certainly ensue, if sovereign mercy interposes not to make them
ashamed of this irreligious confidence. A sense of pardon, through the death of
Christ, always produces a hearty sorrow for sin, and this influences unto
watchfulness against all appearance of evil. And, therefore, the want of such
caution must be an evidence of an interruption in the exercise of grace, if not
of a total want of holiness in the soul.

VII. When we are more governed in our conduct by prudential, than spiritual
considerations. By such considerations, I intend a view to our reputation and
advantage, as men, and unto our own credit, in the character of professors.
Indulgence in criminal lusts is attended with disgrace, at least among the sober
part of mankind, we can never gain and preserve an interest in their esteem but
by a good behavior. And, irregularity is followed with many pernicious effects
in the circumstances of men; thereby a person not only tarnishes his character,
but draws upon himself and his family very great inconveniences,-it prevents him
making provision for their future prosperity; it wastes his present substance,
and entails reproach on his name, and poverty on his descendants. If men even
make a profession of religion, then a loose and unguarded conduct justly renders
them the objects of slight and disregard in the religious character. Now, if our
circumspection, sobriety, and attendance to the duties of religion arise from
these considerations, and we are what we be as to these things, by the influence
of such motives, we have not our conversation in the world, by the grace of God,
but by fleshly wisdom. Grace hath higher views and far nobler ends in all its
acts; and it is a glaring proof of a sad declension in grace if we are acted by
these considerations, rather than by views to the glory of God and the honor of
Christ. A behavior of this kind is not only most distant from true holiness, but
it contains not anything of real virtue in it, for even that is the practice of
morality, upon other and better considerations than these. The Lord, who
searches the hearts of men and is intimately acquainted with all our governing
views, only knows what low degrees of holiness sometimes are found in us, even
when our deportment is such as raises it above the censure of those who have
opportunity of knowing us best. Let us thoroughly consider this awful truth,
that there is no more of true holiness in us than there is of a single eye to
His glory in the denial of our lusts, and the discharge of our duty in the civil
and religious life. Oh! what need have we of the exercise of forgiving love
since our defects are so very many ! and what necessity are we under to implore
the divine aid to assist us in our obedience, without which not the least degree
of real spirituality will ever be found in it ! So far as we are influenced by a
regard to our advantage as men, and our own credit as professors in our
deportment, rather than to the honor of Jesus Christ, and His gospel, we fail of
yielding that holy obedience to Him He requires of us. We are not under the
direction and determining influence of grace in what we do, but merely
prudential considerations and motives if we have not an eye to the glory of God
in all we do.

VIII. When we are influenced not so much by evangelical as legal motives; for
then, though there may be more show of holiness there is less of it in reality;
and this will always attend an indifference towards the pure and unmixed gospel
of Christ. It is a great mistake to imagine that spiritual obedience will ever
be promoted by legal principles. A declension in grace will always follow an
abatement in a regard to the doctrines of grace, whether the Christian is
sensible of it or no. He may regularly keep up the practice of religious duties,
and on that account conceit that he is not declining ; but a narrow and strict
view of his heart and frame will soon convince him of a melancholy languor in
his graces, in proportion to the abatement of his regard to the pure gospel of
Christ. The reason is evident, the vigor of grace in the heart is only to be
maintained by mixing faith with the doctrines of grace. Hence is owing that dry,
formal, and sapless obedience which many professors satisfy themselves with
keeping up. There may be as much as ever of the form of godliness, but the power
of it is greatly wanting.

Query 1. Why is grace suffered to decline, and sin permitted to break forth into
such acts as it sometimes has in good men?

Answer. Great modesty becomes us in a question of so much difficulty, lest we "
darken counsel by words without knowledge. But some reasons for it may be
assigned, viz. God may permit this with a view to exalt the glory of His grace
in their pardon and Salvation. This permission on His part is consistent with
His righteousness and holiness ; but if any commit evil that His grace may
abound, it is a wicked and most impious way of sinning yea, beyond what the
devil is capable of, for he has no opportunity of sinning against God at this
dreadful rate. Again, To convince haughty sinners of madness in pretending to
perfection. If the best saints have been guilty of committing the foulest sins,
a pretence to perfection can have nothing to support it. That it is certainly
true that none are justified by virtue of their own obedience. Moreover, For our
caution, not imitation, that we may learn what the power of sin is, where there
is most grace.

Lastly., For the relief of humble souls -under a brolien sense of their guilt;
or to encourage them to hope in divine mercy for pardon. And this is a wise,
gracious and holy end of God in such permission.

Query 2. How may a Christian under declension arrive at satisfaction that he is
the subject of true grace?

Answer. 1. If he is very much declined it may be difficult for him to attain a
satisfying evidence of this matter, which is enough, one would think, to deter
us from that carelessness and negligence which occasions it. That is a condition
greatly to be dreaded, wherein a person can scarcely collect any ground of hope
that he is in the way to heaven, but for ought he knows, at present, be may be
in that path which leads down to the chambers of death. Is not this sufficient
to make us tremble and start back from an act of sin, when we are solicited by
the flesh and Satan to commit it ? But alas! through the deceit and violence of
lust under temptation, we are guilty of acting a most cruel part against
ourselves; and if a dear Redeemer, against whom we offend, had no more
compassion for us than we have for ourselves, perish we must, without remedy.
Well it is for us, that God and a precious Saviour bear us greater love than we
have for ourselves without this our eternal ruin would be inevitable.

2. It may not be best for us always to attain to Satisfaction in this point. In
some frames it might prove a temptation, viz., when we aim not at present
acting’s of faith and repentance.

3. The wisest part we can act in such a sad condition is, rather to desire and
seek after acting grace now, than to enquire whether we have acted it before.
And if it shall please God to enable us thereunto, we shall in some measure be
able to discern an evidence of the truth of what we are desirous of obtaining
satisfaction about. For where such acts be as are proper to grace, there grace
most certainly is. Besides, this is the only way of coming out of this sad
condition, for a revival cannot be without renewed acting’s of grace in the
soul.

4. Uneasiness with this condition, and a desire of being brought out of it, as
it is what dishonors God, may be considered is the breathing of the new
creature, though laboring under much weakness, which sin has brought upon it;
for this is a farther view than our own peace, and is the soul’s tendency
towards God, as the object of its choice and delight according to the regenerate
part ; and, therefore, where this is, there is ground of hope that the mind is
not destitute of a principle of spiritual life, though it is fallen into a very
melancholy decay. But,

5. Suppose the worst thou canst, believer, even this, which I know will be very
cutting to thy soul, that as yet thou hast never truly acted faith on Jesus
Christ. Thou now seest thy need of Him, and of a communication of grace from
Him, to make thee what thou fearest thou art not, viz., holy. Thy proper
business at this time is to flee to Him for refuge, or to commit thy soul to Him
to be sanctified and saved by Him ; and doing this will be acting the best and
wisest part thou canst in thy present condition. Fears of being mistaken in
relation to past acts of faith should not prevent thee making a present
application to Christ for help and relief in thy sorrowful state.

Query 3. What is included in a revival of grace ? or wherein consists a recovery
from backsliding ?

Answer. A renewed conversion after backsliding is excellently expressed by
David, after his grievous revolt, in Psalms 51:1-19., whereupon I shall make
some observations.

1. He is solicitously concerned about the remission of his sins; and divine
mercy is the ground of his hope and the matter of his plea, not his surprisal
into evil, nor his sorrow and contrition for it, though it appears it was very
great, but mercy, goodness, and grace alone, without the consideration of any
extenuating circum stances.

2. He speaks of his conduct, not in soft and qualifying terms, but in such
language as was suited to its nature, and expressive of the just sense he had of
it, and of indignation against himself on account thereof. He calls it
transgression, or rebellion, sin, and iniquity, and expressly mentions the worst
part of his miscarriage, blood-guiltiness. When repentance is truly acted, the
soul abhors tender names for its sin, nor does it seek to cover and hide its
iniquities. That which under temptation is thought no great offence, when truly
repented of is accounted heinous. Sin, before its commission, often appears to
the mind as a very small evil, but true grace acting in a way of repentance for
it, throws off all its false colorings, and views it in its dreadful malignity ;
and cannot bear to use tender and soft language about so vile and detestable a
thing as sin is.

3. David considers God as the object against whom he sinned, and that he had
done that great evil in His sight; wherein a variety of considerations are
included which influenced his mind to an ingenuous sorrow, viz., what the Lord
is in Himself, and what He was to him, and had done for him.

4. He confesses the sinfulness of his nature, he traces up the stream to the
fountain from which it proceeded, viz., the impurity of his heart. As, acts of
sin are discovered as flowing from that origin, when repentance is exercised, a
person views that evil source with great humiliation and self-abasement. He
discerns that, he is, in his disposition, the reverse of that inward truth which
God requires. The nature of sin is directly contrary to eternal truth, and in
all its pleas and arguing it is a deception of the mind. Most properly,
therefore, does David consider it as the very reverse of amiable truth.

5. He prays earnestly for holiness. Whenever sin is discerned in its malignant
nature, holiness, its contrary, is seen in its excellency and beauty and as sin
is then the object of the mind’s great aversion, holiness is the object of its
choice and delight. There cannot be an abhorrence of sin, without pleasure at
the same time, and in the same degree, in holiness. True repentance is not only
a loathing of acts of sin, but it also is the soul’s desire of being
unprincipled with a disposition and temper of a contrary nature.

6. He deprecates the loss of God’s gracious, spiritual, and immediate presence.

7. Prays for the enjoyment of divine consolation, and to be upheld in his walk
by the good Spirit of God.

(1.) Grace influences the penitent heartily to acknowledge that lie deserves to
be cast away from the gracious presence of God, and for ever to lie under His
awful displeasure. The justice of so terrible a procedure is freely owned, but
it is contrary to the nature of grace to be content without a sense of divine
favor, and therefore a submission to the loss of God’s gracious and glorious
presence, is not required of grace ; for that principle, whose nature it is to
desire a sense of the favor of God, cannot be content with the eternal loss of
it, that would be acting contrary to itself ; the supposition of the possibility
of which is absurd. In nothing does the difference between legal and evangelical
repentance more appear than in this, the former dreads suffering under God’s
anger, the latter trembles at the thought of sustaining the loss of divine
favor; and, consequently, it is not in the nature of grace to dispose a poor
sinner to be willing to bear that loss. It confesses indeed that it would be
just with God to banish the criminal from Himself, but it can never consent to
an eternal separation from Him. Nor does God require this of any, neither does
he produce in the minds of His children a willingness for ever to be banished
from Himself.

(2.) David had enjoyed precious discoveries of divine love and goodness, and of
an interest in God’s salvation, which filled his soul with peace, consolation
and joy.

(3.) Such manifestations had been withheld upon his evil behavior. No man shall
enjoy heavenly comforts while he continues in a backsliding frame and course.

(4.) He longs and prays for the restoration of those joys to his soul. Through
sovereign and infinite grace there is proper foundation to hope for this signal
favor; grace in the heart in some measure discerns this, and that encourages it
to use freedom in its address to God for it. The seasons of the return of these
heavenly visits, is wholly in the sovereign pleasure of God; and sometimes they
are sooner, and sometimes later, just as it pleases Him to act by His
disobedient children. Some He is pleased to surprise with melting discoveries of
His goodness, mercy, and grace, immediately upon their sin, and thereby He
breaks their hearts in love, and at once recovers them from their evil frame and
way. This was Peter’s case. And, sometimes He withdraws for a considerable space
of time, and then the mind becomes either stupid through the continued
prevalence of sin, or sorrowful under a sense of its shameful departure from
God, and the bitter effects of that ungrateful carriage. The former seems to
have been David’s condition; but he is now awaked out of his lethargy, and the
heavenly principle again vigorously exerts itself.

Query 4. May a Christian think he is declined in grace, and be mistaken in that
matter?

Answer. I think he may, and that some gracious souls are mourning under such an
apprehension without cause. For,

1. They have a fuller knowledge of themselves. One branch of the Spirit’s work,
is to furnish us with the knowledge of ourselves ; and we never have right
apprehensions of our nature, state, and condition until our dark minds are
irradiated with the light of divine grace. According to the degrees of that
light, is that acquaintance we have with our own sinfulness, weakness, darkness,
and alienation of mind from the life of God. Grace, when increased, enlarges our
views of our hearts, and enables us to look deeper into that gulp of iniquity
which is therein. Hence, some, from a growing acquaintance with the various ways
wherein sin exerts itself, are induced to think that they are waxing worse and
worse; whereas this apprehension springs up in the mind, not from the growing
power of sin, but the increasing light of divine grace in the soul. Persons most
sanctified, are always most sensible of their natural impurity. When grace is
quickest in acts of opposition to sin, it is soonest discovered in its corrupt
motions. Hence, saints who have been very eminent for holiness have most
complained of their vileness, and the power of sin in their hearts. Where there
is the largest measure of grace, there is the fullest knowledge of sin in its
nature, being, power, and treachery ; and we are never less spiritual than when
we are least sensible of our natural carnality.

2. The self-displeasure of these persons is greater. Nothing is more natural to
us than to be pleased with ourselves on account of some imaginary excellency or
other. This vanity is often fed, even by such supposed qualifications, wherein
real merit has not the least concern. This is one sad evidence, though
overlooked by many, of the dreadful corruption of our nature, and is such
abominable pride as calls for deep humiliation and self-abasement. Grace, when
it thrives, brings us to a hearty and ingenuous acknowledgment, that we are so
far from being possessed of advantages, which are a proper foundation of
self-admiration and applause, that we are the unhappy subjects of every
detestable quality, which is a just reason why a creature should shrink into
nothing in its own esteem, and be content for ever to lie in the dust. Without
true grace no man is humbled to make such submissions in kind, as the state of
every man calls for and unless that holy principle is preserved by the good
Spirit of God, in lively exercise, our natural pride will soon rise up to a
considerable degree, and we shall fancy ourselves to be at least somewhat fair
and beautiful. On the contrary, if grace flourishes, we shall clearly discern
that we have no more just pretension to beauty, than a man who is covered from
head to foot with filthy running ulcerous sores, the stench of which makes him
even weary of his life, as it is offensive to all about him.

3. Sin is more hateful to them. Mere uneasiness under a sense of guilt, is no
evidence of the being of grace in the soul. That which exposes to penalty, in a
reflection upon it, will give pain to the mind, and produce heavy censures of a
man’s self. Love to sin is not inconsistent with great regret, when the mind
hath a painful sensation of sin’s demerit. The consequence of vice may be
dreaded, even when a man is under the sway of vicious inclinations, Conviction
disturbs him, and will not suffer him to enjoy peace, but it produces no dislike
to sin, as sin. As sin is impatient of any restraint, there may be a strong
contest between that and conviction, and this jarring of conviction and sin some
take for real conversion, whereas it is quite of another nature. Grace brings
the mind to detest sin in itself, upon a clear perception of its vile nature.
This is what a legal conviction will never do, let it be carried to ever so
great a height ; and it is a good evidence of an increase in grace, when the
mind is much influenced to hate sin, because of its evil nature, and to resolve
to forsake and oppose it under that consideration, whatever becomes of the poor
soul, whether it is saved or lost. Nothing short of true grace will effect such
a disposition of mind : and yet some humble persons go mourning who are the
happy subjects of that disposition, but they shall be comforted.

4. They have a clearer knowledge of Christ, and He is more precious to them.
Grace is a discernment of the glory, beauty, and excellency of the Saviour, in
His person; and a perception of the value and preciousness of His righteousness,
sacrifice, and fullness, which raises the highest esteem of Him in the mind,-it
engages the soul to choose Him and delight in Him ; and as this principle is
more or less exercised upon Christ, the believer increases or declines in love
to Him. If our spiritual views of Him are unfrequent, our affections will grow
carnal, and our hearts will be much inclined to look after and embrace other
objects. And this decay of spirituality in the affections, is attended with no
small degree of insensibility ; love is cooled, and the man takes little or no
notice of it, that is not the matter of his grief; he is playing the harlot with
a variety of other lovers. I have nothing to offer for the peace and consolation
of those who are in such a frame their case requires not a cordial but a
corrosive, to bring them out of their lethargy, for if they are possessed of a
living principle, they are seized with a sad slumber. But the persons whose
encouragement I aim at, are such whose love is not in fact abated; but through
causeless fears and jealousies they are apprehensive it is, which apprehension
fills them with sorrow and bitterness, and that is a comfortable evidence of the
reality and fervency too of their affection to this infinitely amiable object.

3. They are more spiritual in their obedience. A Christian may be sunk very low
in grace, even when he is regular in the course of his obedience. Two things are
necessary to evidence the truth of grace in the heart. (1.) The practice of
duty. (2.) A spiritual principle in the soul as the spring of it. Where the
first is not, it will readily be granted that a person is graceless ; but as to
the second, neither the nature of it is understood, nor the necessity of it
acknowledged by many, whose aim and endeavor, as they say of themselves, is to
be as obedient and holy as they can.

(1.) A person must become dead to the law in order to live unto God. The law is
dead to a Christian, and he is dead to that."I through the law am dead to the
law ; that, being, dead wherein we were held." It is the law that the apostle
speaks of, under the authority and condemning power of which we all naturally
are ; but grace brings us from under its yoke and disposes us to practice duty
upon other considerations and motives than what the law is acquainted with, And
there are duties, which though radically are contained in the law, they are not
formally; wherein much of that obedience consists that is required of believers.
Acts of faith in Christ, evangelical repentance, love to Him, and gratitude for
His saving benefits. None of these branches of our obedience are formally
contained in the law, though they are so radically, as it is a perfect and
eternal rule of righteousness. The measure of the precepts of the law, as in the
form of a covenant, is the truth it reveals, legal obedience is founded on
doctrines which are proper to the law; and, consequently, acts of faith in
Christ, love to Him, and subjection to His authority in His complex character of
a Mediator, are none of the ditties of the covenant of works. Hence, it follows
that they cannot be the immediate duties of such as are under that covenant. But
this, by the bye.

(2.) Perfect holiness is required by the law. It allows of no defects or
imperfections. Infinite perfection can never give an imperfect law. This seems
to me so clear a point, that I think a man must offer violence to reason if he
doubts of its truth: and yet some express themselves in such a manner concerning
Moses law, (as they term the law of God,) which cannot easily be reconciled with
it. But,

(3.) It is called the letter, in distinction from the gospel, which is styled
the Spirit. " The letter killeth, the Spirit giveth life;" because the truths of
the gospel excel in spirituality those truths that are proper to the law. The
latter are glorious, but the former exceed in glory. And they are the foundation
of a more spiritual obedience than What the law as a covenant is acquainted
withal.

(4.) This is the reason why human understanding discerns, in some degree, the
propriety of the doctrine of the law, and the reasonableness of that obedience
which is built upon it. But it cannot discover any excellency in evangelical
principles, nor the fitness of that obedience which is built on those principles
as its foundation ; and hence, unregenerate persons, what conviction so ever
they receive of the truth of the gospel in discharge of duty, they always act
under the influence of the doctrine of the law, so far as they understand it,
and not in the least measure agreeably to the nature and genius of the gospel.
And, even in believers there is a propensity to this legal obedience. Their
minds are not wholly evangelized. Sometimes, and in some instances, they are not
actuated by the influence of evangelical, but legal motives. It is a good
evidence of a growth in grace, when the soul attends much to the practice of
those duties that are founded on the doctrine of the gospel, and unto the
discharge of all under the influence of that doctrine.

First, This spiritual obedience is without fear, that is to say, it arises not
from a dread of punishment. He that obeys merely from the consideration of the
dreadful consequences of disobedience, no more approves of the matter of duty,
than a vassal approves of the command of a tyrant, that is contrary to his own
inclination, though he executes it, because lie would not expose himself to his
merciless fury. Such obedience cannot be pleasing to a man of an ingenuous open
disposition it can only be agreeable to him who makes his will a law to others,
whether it be right or wrong. And, can we think that it will be accepted with
God? No, surely! He abhors it, and must do so ; for it supposes that a man
either thinks himself called unto unreason able service, or that his inclination
is to violate the just and equitable command, if he durst ; the former is a
blasphemous reproach cast on God, the latter is the will’s refusal of duty, and
its choice of sin, provided it might be with safety to the man himself. It is
just that sin should expose to penalty, but to avoid the commission of it merely
to escape punishment, is far, very far, from that holy obedience which God
requires of of his creatures.

Secondly, Spiritual obedience is freely and cheerfully performed not with
reluctance, as men do, whenever they act Linder the influence of terror and
dread. The law may drive a person to duty, but the gospel sweetly draws him. A
sense of wrath may restrain sin, and prevent it breaking forth, but it will
never produce a contrary disposition in the soul. Grace doth the latter, and
when it is lively, obedience is the more voluntarily performed.

Thirdly, It is an evidence of spirituality when duties are the matter of our
delight. The flesh may be compelled to practice them by various considerations,
but never with the least degree of pleasure. Grace is a disposition to acts of
ditty, and therefore it is no unpleasing task, which it is unto the flesh. And
if the new creature is lively and vigorous, the more spiritual any duty is, by
so much the more is the mind of a Christian delighted with it. A readiness to
engage in exercises wherein the proper business of the soul is to hold communion
with God; and if that is the attractive unto those exercises, it is a sure sign
of heavenly mindedness. The persons whose consolation I here aim at, are happily
disposed to those branches of Christian obedience, in an especial manner,
wherein nearness unto God is to be enjoyed ; and on that account they take
pleasure in them : and yet, because they find within themselves a reluctance to
those duties, arising from the flesh, they are sometimes greatly discouraged,
and think that surely they are in a declining state ; but, on the contrary, they
are really flourishing in grace. We should not form our judgment of the being of
grace in our souls, by a freedom from the being or acting’s of sin in us, that
is not to be expected so long as we are here ; neither should we measure our
grace by the opposition the flesh makes against it, but by the genuine acting’s,
of the gracious principle in its in acts of holy obedience, and its opposition
to the motions of the corrupt part in our hearts. The difference between a
regenerate and unregenerate person is this, the regenerate man is partly
spiritual and partly carnal, in the disposition and acts of his mind; the
unregenerate is wholly carnal in his dispositions and in all his acts, whether
he is employed about what is materially good, or what is materially evil. For
such as his nature is, such are all his actions, either in the matter of them or
in their circumstances. No good thing is in the flesh, and therefore nothing
that is good can possibly be brought out of it, either by the terrors of the law
or the sweet and melting truths of the gospel. The difference between a growing
and a declining Christian is this, grace is much and vigorously acted in the
former, but little and very weakly in the latter. Grace, when it is highest in
its acts, never prevails with the flesh to unite with it in what is spiritual;
that always, and in all instances, opposes the spiritual part ; hence, every act
of duty a regenerate person performs, is imperfect, and tinctured with evil and,
where there is the most grace there is the clearest sense of the opposition it
meets with from the law of sin, in that course of holy spiritual obedience,
whereunto it disposes the Christian. And therefore the growing saint, for want
of a due consideration of this, may conceive that he is under a decline, and
walk mournfully on that account, when he hath the best evidence of true grace in
his heart, and of its increase also.

One thing I would mention here, in a way of caution, and that is, what I have
offered is not intended for the jocund and merry professor, such as our times
abound with ; let them not imagine that this is a cordial which God hath
prepared for them. I would as soon present them with a cup of poison, while they
continue in their present frame and course of behavior, as with the consolatory
truths of the gospel. Let them take care, though they please themselves with the
doctrines of grace, as some of them do, that the law does not, by and bye, seize
them as its rightful subjects, in all its dreadful terrors; if it should, all
their jollity will be suddenly turned into distress, and their catastrophe will
be terrible beyond expression, and even thought too. Some may say, "What, would
you have religion wear a melancholy gloom?" No such thing is intended. But this
I know, that carnal mirth is not the fruit of real experimental religion. That
produces pleasure of a far better nature, a joy that is solid and lasting.


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  CHAPTER 11: 01.10.     OF THE WAYS AND MEANS OF REVIVAL, UNDER DECAYS OF GRACE
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OF THE WAYS AND MEANS OF REVIVAL, UNDER DECAYS OF GRACE.

CHAPTER X. The Holy Spirit, in a way of efficiency, is the sole cause of a happy
revival, under decays of grace. It is not by might nor by power, but by the
Spirit of God, that the work of grace is maintained and carried on in the souls
of believers. And, therefore, the church in a declining state, and under a deep
sense of it, makes application unto God for a revival. "Wilt thou not revive us
again ? that thy people may rejoice in thee."

There is but little joy in God, when grace comes under decline. Though the Holy
Spirit alone can effect this desirable change in the frame and behavior of
withering, barren professors, still various means are appointed of God, which
are subservient to this end; and if we neglect to use those means, no wonder
that we still have reason to complain, and cry out, 0 our leanness, our leanness
; for the treacherous dealers, even under all our complaints, are dealing
treacherously; and, therefore, an alteration for the better cannot reasonably be
expected. If we are thoroughly persuaded of this, we shall really desire a time
of refreshing from God, to excite us to use diligence, in order that our graces
may be revived, and to strengthen what remains that is ready to die.

Much labor and diligence are required unto this. It is not complaining of the
sickly condition of our souls, which will effect their cure. Confessions of
those follies that have brought diseases on us, though repeated ever so often,
will avail nothing towards the removal of them. If we intend the recovery of our
former health and vigor, we must act, as well as complain and groan. We must
keep at a distance from those persons and those snares which have drawn us into
the instances of folly, which have occasioned that disorder which is the matter
of our complaint. Without this, we may multiply acknowledgments and expressions
of concern for our past miscarriages, to no purpose at all. It is very great
folly to think of regaining our former strength, so long as we embrace and dally
with those objects, through whose evil influence we are fallen into a sorrowful
decline. It is not our bewailing the pernicious effects of sin, that will
prevent its baneful influence upon us; except we are determined to forsake that,
to which our melancholy disorder is owing, never let us think of recovering our
former healthful and vigorous state; for if we do, we shall certainly be
deceived to our further prejudice : for such a frame of mind tends to ruin, nor
can it be prevented, but by sovereign grace effecting a contrary disposition in
us.

I. We must remember from whence we are fallen, and lay to heart the sad
occasions of our declension.

Let us recollect what convictions of sin we have had, and what tenderness of
conscience they produced. How fearful we were of acting anything that bordered
upon evil, out of a regard to the glory of God, as well as the peace of our own
minds. What watchfulness against all baits and temptations which were laid in
our way to ensnare us, we then exercised. Let us remember how precious Christ
was then to our souls. The views we had of the value of those benefits which
spring from His obedience, death, and sacrifice. In what manner our souls
desired to be "found in Him," and applied to Him for pardon, peace,
righteousness, wisdom, strength, and indeed for all that is necessary to our
present consolation, holiness, and future welfare. Let us remember how our souls
admired and adored the grace of God, which formed the astonishing design of our
eternal salvation from ruin which we so Justly deserved; though to effect it, He
must part with His own Son from His bosom, and deliver Him up to shame, sorrow,
curse, and a penal death; His law and justice requiring it, that we wretched
transgressors might be saved. And shall we not call to mind what pleasing wonder
possessed our souls, from the consideration of the honor conferred upon us,
viz., that God made us His sons, clothed us with the best robe, with fine linen,
clean and white, a garment pure, spotless, and of infinite value; adorned our
souls with precious jewels, the graces of His Holy Spirit, as tokens of His
infinite love to our persons, and the earnest and first-fruits of eternal glory
whereunto He called us? Shall we be so ungrateful to our heavenly Father, as to
bury in forgetfulness the gracious discoveries of his kindness, grace, and mercy
to our souls, when we were overwhelmed with a sense of guilt, curse, and
vengeance, which we saw we had contracted, and whereunto we were exposed,
without any ground of hope of relief and deliverance, but only from that
infinitely glorious object against whom we had been sinning all our days ? Let
us remember how sweet the gospel was to us, what a rich treasure, and delightful
food it was to our poor famishing souls ; how we delighted in the ordinances of
Christ, that we " sat under His shadow with great delight and His fruit was
sweet to our taste." The remembrance of these things, on the one hand, may
produce joy; and on the other, shame, sorrow, indignation, and revenge against
sin and ourselves, when we consider what a melancholy change we have passed
under. Oh! surely with shame, blushing, and confusion of face, we must think of
our present declension. What want of watchfulness against sin is now found in
us, and what near approaches do we dare to make unto it! What a languor is there
in our graces! How little is faith, in exercise! And how is our love abated to
God, to Christ, to His gospel, His ordinances, and His people.

We cannot wholly be insensible that we are without those gracious visits of
divine love from our covenant Father, our only Saviour, our best Friend, and
elder Brother, who was born for our help and relief in the worst of adversity,
which in time past, our souls enjoyed. And this distance between God and our
souls, is the consequence of our sin, sloth, negligence, and base ingratitude.
Are our hearts affected with this as they ought to be ? They are not, God knows.
We are in a sad slumber, perhaps some are in a dead sleep, as we use to say, and
nothing Will wake and rouse them out of their Wretched carnal security, but some
shocking and terrible dispensation, which, whenever it comes, will put them into
the utmost consternation and terror and they may not be able to determine
whether they are of the living in Jerusalem, or sinners and hypocrites in Zion;
whose portion will be fearfulness here, and everlasting burnings hereafter,
notwithstanding that flourishing profession they once made. Awful thought
indeed! Should we not each of us say, What have I done to cause God to hide His
face from me? Wherein have I grieved the Holy Spirit, which hath occasioned Him
to withhold His benign comforting influences from my Poor soul, through the want
of which I am attended with darkness, deadness, loss of spiritual consolation,
joy in God; and am at a great uncertainty, in my own apprehension, whether I am
in the way to heaven, or in the broad road to hell and destruction ! Oh ! the
bitter effects of sin!

II. Consider what Christ required of the church at Sardis, Which many
interpreters think is a representation of the church under the Reformation
fallen into sad declension; and they apply it to our times. He requires them to
"remember how they received," i. e., with what joy they embraced His gospel, and
received Himself as held forth therein, in His person, offices, work, and
benefits. How they had received His sacred institutions and excellent laws, that
they had celebrated the former with spiritual pleasure and great advantage; and
submitted to the latter with holy reverence and zeal for His glory as King in
Zion. Again, He calls upon them to recollect how " they had heard," what
attention they gave to His delightful voice in the promises He expressed, the
warnings He gave against sin, temptations, and snares they would meet withal, in
the course of their pilgrimage in this world; which suggests that they had been
defective in this matter, which was the cause of their deadness and formality;
so that they seemed not to have life; at least, no vigor or liveliness were
discovered; but they were sunk very much into a dead formality, in the course of
their behavior. Moreover, Christ commands them to "hold fast," i. e., His
doctrine; this implies that they were in danger of having it either violently or
artfully taken from them, by open or secret enemies. Very needful advice for us
in our dreadful times. Some, with much cunning insinuation, and all the arts of
address, endeavor gradually to lessen our regard to those important doctrines;
the rescuing of which from Popish corruption, was the chief glory of the
Reformation; an with daring insults, proud confidence, and matchless injustice,
do many reproach and vilify those doctrines. What need therefore, have we of
this advice, and how well is it suited to our circumstances! Many are sunk into
a neutral spirit, and discover no concern at principles are introduced, nor what
doctrines are given up. They are but speculative points, (they say) and if they
can but promote practical and experimental religion, for their parts, they are
quiet and easy, Do not, then, evangelical truths enter into that religion they
would advance? Are not those truths the foundation, life, and soul of it? If
not, let us boldly renounce it, as no religion of the blessed Jesus; this is
what our profession of being His followers obliges us unto, let these cowardly
men take that renunciation how they please. If, indeed, they are the ground of
that practical and experimental religion these persons pretend it is their
design and endeavor to promote, why, then, are they unconcerned about what
treatment those doctrines meet with? The introduction of other doctrines than
those the Reformers boldly defended against the hellish fury and rage of Rome,
brought into the Reformed Church that pride and contempt of spirituality, which
have been, and still are nourished by those doctrines, which in the end, unless
God prevents it, will prove our ruin, and render the Reformed Church, for
corruption in principles, full as infamous, if not more so, than that of Rome,
which Christ will "consume with the spirit of his mouth, and the brightness of
his coming." Never let us part with those things wherein is continuance, and by
which we are to be saved, if saved we shall be, through the fawning and
flatteries of these professed friends, but secret enemies of the gospel of
Christ. Nor let us ever be frightened out of our faith by the rage, contempt,
and scorn that open adversaries pour upon us, because of our regard to the
doctrines of God’s sovereign and distinguishing grace ; though, through the
defection of many, but few may join us in an opposition to that tide of fury
against those precious truths, which flows in upon us with great rapidity. Let
us stand our ground, keep firm hold, and quit ourselves like men," in the
defense of principles, which ought to be far dearer to us than the most valuable
privileges we can enjoy of a temporal nature, yea, than life itself. For if
those truths are rent from us, from what source, then, can we derive peace in
trouble, strength in weakness, joy In sorrow, light in darkness, comfort in
life, or hope in death? And on what may we build an expectation of happiness
hereafter, if the doctrines of the Reformation are wrested from us ? On nothing.
Though multitudes now desert them, through one cause or another.

These doctrines are, Efficacious grace in the conversion of a poor sinner,
communicated on the foundation of eternal predestination to everlasting life.
Complete atonement for sin, by the death and sacrifice of Christ. Justification
by His righteousness, without any works of our own; and received by faith, in
order to our peace, joy, and hope of heaven. Final perseverance in faith and
holiness, what shocks so ever we may meet with from sin, Satan, or the world.
These blessed truths are the only supports of a divine faith, and heavenly hope;
and I am not afraid or ashamed to say, that he is no Christian who is ignorant
of their sweetness, power, spirituality, and effectual influence to promote
holiness in all its branches; let some clamor as long as they think proper, and
charge these glorious truths with licentiousness. But I must acquaint them that
there is a time hastening, wherein they will be obliged to give their account to
Him, whose these doctrines are, and whose glory is much concerned in them, for
all their ungodly and hard speeches against them. They will do well to consider
what defense for themselves they shall be able to make. Reproach, slander,
falsehood, and contumely, will not be suffered at His tribunal, though now they
are permitted to practice these abominable vices, to run down truth, and
propagate destructive errors.

III. We must do "the first works," if we design a revival of our graces. This
calls for humility and diligence, to both which our proud and slothful hearts
are too much disinclined. We must be content to begin afresh, both to learn and
practice, since through carelessness and sloth we are gone backwards in
knowledge and practice too. It sometimes is with the saints as with schoolboys,
who by their negligence are so far from improvement, that they have almost
forgot the rudiments of a language or an art they have begun to learn; in which
case it is necessary that they. make a new beginning; this suits not with. their
pride, but unto it they must submit. So the Christian has sometimes need of
being taught again, "what are the first principles of the oracles of God," when
for the time he has been in the school of Christ, his improvement ought to be
such as would fit him for giving instruction to others in these plain and easy
principles. But through negligence he has let them slip. And we must be content
to pass through the very same lessons of conviction, sorrow, humiliation, and
repentance, we long since learned of the Holy Spirit. Whatever we think of the
matter, a revival cannot be without it. This is humbling to our pride, but our
past negligence has rendered it absolutely necessary ; besides, we must attend
to those duties we formerly did, viz., prayer, reading, meditation,
self-examination, hearing, and ordinances; if we do not, we may multiply
complaints of our leanness, without adding anything to our vigor, strength, and
fruitfulness. As we are, So we shall continue to be, or grow worse, if that can
be, unless we use those means which Christ has appointed for our growth in
grace. And we must re-assume our former watchfulness against sin, and all
occasions of it. Decline all those ways, and that sort of conversation which
have proved snares to our souls. This wise part we acted at first conversion,
and a new conversion requires our acting the very same part. Perhaps some jolly,
loose-walking, merry professors, Who abound in our times, we may have contracted
acquaintance with ; and their discourse, with the manner of their behavior, has
insensibly tainted our minds at first, and caused us to remit somewhat of our
strict watchfulness; this has been followed with those acts of backsliding,
whereunto we owe that barrenness of soul we so justly complain of. If this is
our case, we cannot by serious advice and a grave example reform them, then let
us forsake their company, and get rid of a conversation, by the ill influence of
which we may long suffer, if not to the day of our death. Grace will not long
thrive under the droppings of a pernicious conversation, nor will it revive
where it is Sunk and decayed under that disadvantage. If we throw water upon a
low fire, we must surely be sensible that it will not maintain and revive it.
Vain conversation is to grace, what water is to fire.

Query. How can this declension consist with promises of growth?

Answer. Our increase in grace is often represented by the growth of plants,
which in some seasons is interrupted. As in winter, through the sun’s distance,
nipping winds, and pinching frost, they lose all their beauty; but their sap
abides in the root, and upon the return of the enlivening sun, through the
influence of its quickening rays, the sap ascends, the plant which not long
since afforded no pleasing prospect, salutes our eye with a delightful green; it
presently buds, its blossoms open, and it yields precious fruits. So the
Christian, when the Sun of Righteousness withdraws, and the north wind of
temptations blows upon him, at the present he grows not, grace subsides,
corruption rises, and the beauty of his profession is gone, and no fruit is
brought forth to the glory of God. But, when the Sun of Righteousness returns,
with the cheering rays of his graces that have lain hid discover themselves
again, he recovers his former beauty, "blossoms as the rose, grows as the
Lilly," spreads his roots and bears much fruit to the glory of his Heavenly
Father. Let us not then on a sudden, pronounce a, person dead who is, it may be,
now barren ;he may have brought forth fruit; and though it is winter with him
now, he may see a returning spring, and again afford us a lovely prospect; and
for this let us wait and hope.

Lastly, let the saint recovered from backsliding and declension, adore the
divine goodness, grace, and mercy discovered in his new conversion. lf he takes
into serious consideration, his provoking carriage, and God’s patience,
long-suffering, faithfulness to His promises, and the immutability of His love
to his person, under all his unworthiness : if he well considers from what a Sad
frame he is delivered, and what advantages, divine pleasures, and signal favors
he is again brought unto the enjoyment of: if he thoroughly considers what new
honors is done him, by making him again fruitful in good works, to the glory of
his Heavenly Father, and to the joy and usefulness of his fellow Christians,
pleasure inexpressible must flow in his breast. Let him also remember that he is
still in a state of imperfection, and snares, and dangers ; and that, therefore,
another declension may succeed: for as grace communicated to him at his first
conversion, prevented not his former decay, which has been so much to the
dishonor of God, and the grief of his soul; so neither may that grace bestowed
on him, in this new conversion, preserve him from a future declension. In order
to this, renewed supplies of grace are necessary, to keep him in a humble,
watchful, and depending frame of soul on his Head of life and influence. Sin,
upon this revival, is indeed much subdued ; but he may possibly live to find it
act again, with as much violence as ever it did; and grace, may again subside,
though it now advances and expands itself in the soul.

However spiritual he now is in his frame, he is not got beyond the reach of
temptation, and he is still the subject of that, which under fresh temptations,
will not only incline him, but prevail with him also, to act a part (unless
divine grace interposes to his succor) that will involve him in the same
sorrowful condition he is now emerged out of. It is enough to make one tremble
to think what prevalence the flesh has gained, even after the most affecting
discoveries of divine love and goodness, that have ever been vouchsafed to
saints most eminent for holiness. Some have got their foulest blemishes, after
they have received the most signal tokens of divine favor they were ever
indulged withal.

Let this teach us humility and caution; they are, I am sure, the useful lessons
we ought to learn by those awful dispensations under Which some eminent saints
have passed, with whom none of us are comparable in holiness and the power of
religion.


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  CHAPTER 12: 01.11.     OF THE TEMPTATIONS OF THE PRESENT AGE
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OF THE TEMPTATIONS OF THE PRESENT AGE.

CHAPTER XI.

Temptation is exceedingly dangerous to us, because we have that in us which is
fit matter or it to act upon. It is not with us as it was with our great master,
who had no disposition in Him upon which a temptation could fix itself, and
therefore he repelled the force of all sorts of temptations, without their
making the least impression on His mind. " The prince of this world cometh, and
hath nothing in me." We are like unto a city besieged by powerful enemies,
wherein there is a strong party within, who are on the side of the besiegers,
and who seek for an opportunity to give them entrance, and betray it into their
hands; therefore we can never be safe, without a strict watch kept on these
intestine enemies, as well as a resolute defense against the enemies without.
Consider believer, what swarms of evil lusts there are in thine heart, which are
always ready to join with any temptation, and thou wilt soon be convinced of the
necessity of constant watchfulness against temptations, that without it thou
canst never walk Safely a moment. In an unguarded minute, the enemies of thy
soul will find an avenue, got entrance and presently fire thy lusts, and cause
thee to act, a part which will fill thee with shame, sorrow, and fear, perhaps,
all thy days. Consider likewise that not every guard in such time of danger will
secure thee. It may be, thou thinkest that a regard to thy honor, or interest in
the world, &,c., will be sufficient security in temptation ; but alas! when once
temptation hath got access to thy soul, and lust is kindled by it, thou wilt
find that it will break through all such restraints with as much ease as Sampson
burst the strong cords wherewith the Philistines bound him when asleep.

All such reasoning’s will prove like a bowing wall and tottering fence, before
temptation when united with our lusts.

We enjoy our liberties as men and Christians. Separation from the Establishment
is not deemed by our laws criminal, nor are we on that account subject now to
any penalties. We live in the quiet possession of our property in safety and
peace, and are protected in the free exercise of our religion by the laws of our
country. So that we suffer no such hardships as our forefathers underwent, to
preserve a good conscience. They suffered confiscation of goods, imprisonment,
corporal punishment, and death, because they had the pious courage not to join
with others in those acts of religious communion which they were persuaded were
not agreeable to the institution of Christ. But as for us, though at some
periods clouds have gathered, and dreadful storms have threatened us, still God,
in his providence, has wonderfully appeared in our behalf, dissipated those
clouds, and prevented the impending storms with which we were threatened: so
that we have no experience of the sharpness and severity of persecution for
conscience’ sake, nor of the temptations which attend a suffering state on
account of our profession. But our long ease, increase of wealth, and the great
change which these pleasing circumstances, through the corruptions of men’s
hearts, have introduced in the temper and behavior of numerous professors, have
exposed its to temptations no less dangerous and threatening than the sharpest
persecution. And multitudes have been hereby much ensnared. We are waxed fat, we
are grown thick, we have forsaken the Lord that made us, and have Lightly
esteemed the rock of our salvation. What loss of substance, of liberty, of case,
yea of life could not effect, that liberty, affluence, and worldly honor have
done, in many among us, viz., rendered them carnal, careless, and loose, both in
their principles and conduct; so that now we are but little like them whose
descendants we are, in zeal for truth, in love, humility, and mortification to
the world. And, these melancholy circumstances are growing upon us more and
more. If men are not stark blind, or are not wholly disposed to take no notice
of the state of things amongst us, they must be obliged to confess the dreadful
truth. And what will be the issue, God only knows. It is very probable such, as
very few, if any, have expectation of, or will at present be persuaded will be
the result. Our present security in that deplorable condition into which we are
sunk in a religious sense, is no symptom in our favor. God hath often brought
the severest judgments upon it people, when according to political maxims, they
have imagined themselves in the greatest safety. And if his treatment of us
should not be such, I am sure it will be entirely owing to sovereign mercy, for
our circumstances are of that nature as leave us without any other ground of
hope. And how long it may be His pleasure in the dispensations of His Providence
to act towards us on that foundation, is a secret in His own breast, and
absolutely out of our view. Our times may very justly be esteemed (Xalepoi)
difficult, troublesome, and dangerous. For many, who are of the religious
character, are manifestly under the influence of such vices as the apostle in 2
Timothy 3:1-5, enumerates. Some are captivated by one, and others by other
vices. Some are proud, and others are envious or lovers of themselves, or of
pleasures, are heady, high-minded, &c. It is not to be thought that all these
vices are found predominant in any man pretending to religion - but take a
number of those persons together, who have "a form of godliness," and they fill
up this dismal account, or afford matter for this charge in all its branches,
sad and heavy as it is. One person is likely to prove an ensnaring temptation to
us in one way, and another in some other way ; and such a multiplicity of evil
practices among professors, renders a strict watchfulness exceedingly necessary;
without it, we shall soon find ourselves in such entanglements as will prove of
very bad consequence to our souls. To maintain strictness of walk and
conversation, when carelessness, indifference, sloth, and love to the world,
with indulgence in those evils, which always accompany such a frame of mind,
prevail among professors, is the privilege and happiness of but a few, because
it requires more guard upon ourselves, more self-denial, and less conversation
with such dangerous companions, than through the treachery of our hearts we are
disposed to exercise. Sometimes we , are sooner laughed out of our religion by
men of this character, than we are driven out of it, by the fierceness and
cruelty of others who persecute us for our profession, but who make none
themselves. In my opinion, those who make pretences to religion in words; but in
their behaviors are any way irregular, are the most dangerous companions a good
man can intimately converse with. Because he may be tempted to think that there
is not much evil in this or that irregular practice, through a charitable
judgment he forms of the persons addicted to those practices. Familiarity
cannot, without great difficulty, be held with loose professors, but to the
prejudice of grace in our souls. For, alas! where watchfulness against
temptations is wanting, the mind is certainly in a fit frame for falling in with
them, as soon and as fast as they offer of what nature so ever they be. And he
that is insensible that evil conduct in others, may prove a temptation to the
best of us, is unacquainted with the depravity of human nature.

1. Temptations leveled against our faith, by open and avowed enemies, are many.
The gospel, since the reformation in England, never met with more violent
opposition, in most of its branches, than at this time it does. The doctrine of
the Holy Trinity; of the Incarnation of Christ of His obedience to the law for
us, in order to our justification before God the great truth of His atonement
and satisfaction for sin; the doctrine of the nature, necessity, efficacy, and
effect of the Holy Spirit’s operations on the minds of men., these all-important
truths are the matter of the rude scorn of multitudes. Men seem determined to
bear down those principles with supercilious and haughty airs, blustering
language, and bold charges of absurdity and nonsense. And, therefore, our
adherence to those sacred truths, forfeits in the esteem of these men, our claim
to the character of rational, and much more to that of being wise and ingenious
: to such a height are their insolence and pride swelled at this day. Formerly
those who disbelieved those doctrines, were at no small pains and labor to
advance objections against them, many of which were plausible; but now contempt,
blasphemous reproach, noise and triumph, are the weapons used to batter down our
faith and hope in the blood, righteousness, and grace of our precious Redeemer.
The reasoning of the present most celebrated adversaries of evangelical truths,
requires no great labor to answer. Impertinence, set off with the advantage of
confidence and effrontery, is to do the execution intended. And it is not a
little surprising how far this end is answered by that bluster which these men
make. It is also very observable that they are exceedingly lavish in their
complaints one to another, and liberally bestow encomiums one on another for
their endeavors this way. And infidels seem to have learned this art of
demolishing revelation, by sneer and banter upon it, rather than by advancing
objections against it, in a sober manner, like real inquirers after truth. And
yet they put on the grimace of being passionately in love with truth, whenever
an wherever they can discover it. While they pretend to be absolutely divested
of all prepossession and prejudice, and to follow wherever reason leads, without
the least reluctance, they give glaring evidence of their having thrown off all
awe of God and regard to impartial reason too, in the manner of their treating
inspired persons, their writings, and the doctrines which they have delivered.
And by these unfair and unreasonable methods, they have been able to turn off
many from a religious regard to the sacred pages; and have taught them to admire
themselves for being profanely witty on what is sacred.

II. The secret enemies of divine truth are numerous’. front whom many
temptations arise.

1. Men of this character, especially if they are ministers, very rarely are open
and frank in declaring their sentiments. They choose to lie concealed as to
their notions, until such time as they have been able to ingratiate themselves
into the good opinion of those whom they intend to bring over to their
sentiments. And very watchful they are, for every opportunity and advantage
which may offer that are favorable to their design, nor will they fail of
improving them to the utmost. Doctrines which they have no relish for, it may be
some in their congregations firmly believe; and therefore they dare not, at
once, and in a plain manner, deny them ; but by Long silence about them, and now
and then advancing principles not consistent with them, they insensibly instill
them into the minds of their hearers, and draw them off from that regard they
once paid to those other principles. It is very sad what Influence such conduct
hath had, and still hath in many places I had almost said to the total
subversion of Christianity. And in others this sort of demeanor is very likely
to be productive of the same dreadful effects. May the good Lord have mercy upon
His churches, and preserve them from being seduced by these men who lie in wait
to deceive. If Christians are not excited to watchfulness against them, by their
insinuations and address, whereof they are perfect masters, they will be in
great danger of being drawn aside. For these men are qualified for that kind of
disservice to the, church of God, whereunto they have devoted themselves, and
unto which they direct all their studies.

2. This sort of persons frequently declaim much against controversy in religion
and against insisting on controverted points; because as they are pleased to
say, that tends to fill men’s heads with niceties and speculative notions, which
have no great influence on their morals to make them better. And that it is
certainly best to treat on plain and practical subjects, which are calculated to
promote holiness. By this means they bring, their hearers to be content without
discourses on the important truths of the gospel, until at length they become
indifferent about them, and greatly prejudiced against them. Then,

3. The fit time being come for them to be open and unreserved, they then throw
off the mask, and can dare to enter upon the stage of controversy, and with
downright blows oppose those doctrines they never believed.; but till now were
shy of letting it be known. Now they become zealous defenders of the principles,
which before they but whispered softly in the ears of some trusty friends. In
this their success they glory, as if it was a very honorable achievement. Let
them expect their reward from Him, whose Servants they pretend to be.

III. Many persons carefully avoid the use of some terms and phrases, by which
the most important doctrines of Christianity are expressed. For instance, You
shall never hear them use the terms eternal, nor infinite, concerning our
blessed Saviour, when they speak of Him ; this silence about His eternity and
infinity hath the effect intended, that is to say, it brings men to be
unconcerned whether he is eternal or infinite, or no! Whether He always was, or
once was not ? Whether He is in His powers and perfections, unlimited or
limited’? In a word, whether He is God or a creature only.

Others, they decline the use of the terms sovereign and discriminating, when
they speak of the grace of God. Grace, free grace, exuberant, boundless grace,
are epithets they choose, and they are very serviceable, for some take them in a
different sense from what they intend, which they like very well while others
understand them in their true sense; and so persons of different apprehensions
on the subject of divine grace, are content with the artful preacher. But for
never so much would he be prevailed with to use a mode of speech expressive of
the absolute freedom and discriminating nature of the love of God to men.

*Farther, the terms elect, election, predestinate, predestination, are with many
grown obsolete; although they are Scriptural terms. The use of these terms is
laid aside, it may be, lest some persons should be offended who disrelish the
doctrine of predestination and where that is the case, you may be assured the
doctrine is not opened and inculcated ; though it is the basis and origin of our
salvation from misery. And by this means people become almost strangers to that
doctrine, and many contract great prejudices against it.

Moreover, the use of the tern-is absolute and unconditional justification is
discontinued. The righteousness and sacrifice of Christ are, it may be allowed,
an influence into our pardon and justification ; but something must be performed
by its in order to an interest in, or title to the benefits arising from His
obedience and death; and this performance is not wholly owing to the operation
of divine grace on our souls. Which is nothing better than the Popish doctrine
of justif cation. But how sadly are some well-meaning people imposed on by this
cunning of the preacher They think his meaning is, that the blood and
righteousness of Christ are the sole and entire causes of our remission and
acceptation with God : whereas the artful preacher is at a great distance from
any such meaning.

Again. the terms irresistible and efectual grace, are never heard. Aids,
assistances, operations of grace, and divine impulses, are spoken of with great
freedom. By this means, some who ascribe the whole of their Regeneration to the
grace and spirit of God, are persuaded to think that so the preacher means; but
it is wholly a mistake; and he has others about him who are well aware of it,
and applaud his imposing art. They are fully sensible that he intends no more
than this, that God assists us in turning from sin to Him; and that our choice
of holiness is from ourselves. without the determining influence of divine grace
upon our wills in that choice. And so the preacher gives satisfaction to the
unwary Calvinist, and the Arminian also.

I add, these persons cautiously decline the use of the term merit ; but the
doctrine of merit they are advocates for, in that sense wherein it was
understood by Popish writers. They disclaim merit of condignity; but maintain
the doctrine of merit of congruity. That is to say, though they deny that, in
strict justice, men merit favors at the hand of God; still they plead that it is
fit that persons so and so qualified should become entitled to those blessings
which are conditionally procured by the death and sacrifice of Christ. And thus,
without the use of the term, they effectually propagate the doctrine of merit;
and in that. sense which the greatest adversaries of the grace of God towards
men have desired it might be maintained. For no man, who acknowledges that human
nature is ruined by sin, can ever contend for merit in a higher sense. Thus we
have lost the chief glory of the Reformation, and the very life and soul of
Popery greatly flourishes amongst us, to our great scandal and the satisfaction
of the Romanists. This is the dreadful condition of a multitude of those who
pass under the denomination Protestant Dissenters. And what will be the issue of
these things, the Lord only knows. May we be prepared for the worst. Some
terrible dispensations we may justly fear will befall us in our present
situation, it is so exceedingly bad; nor is there any room, as yet, to hope for
an amendment in our circumstances.

Another instance of the art of these persons is, they speak with great contempt
concerning schemes and schematics, This is done with a design of broaching some
erroneous opinions, without being called to an account; and for advancing
principles inconsistent with the analogy of faith. Through the weakness and
inadvertency of some, and the supine ness of others, this artifice, absurd as it
is in itself, hath answered the intention of those who have used it in many
instances. For they have been suffered to vent opinions contrary to the common
faith of Christians, without any rebuke or check- from some, because they would
not seem to be bigoted to any particular scheme or party. These artful men must
know that religious principles are linked together and compose a scheme,
notwithstanding they speak against schemes in religion and against religious
schematics.

Thus the desired and intended effect hath been followed in many places by a
total neglect of those Solid and glorious truths wherewith the hearts of
Christians formerly were warmed, and by whose kindly influence upon them, they
meekly, patiently, and courageously suffered reproach, and almost all manner of
evils, lived comfortably, holily, and died triumphantly even in the midst of
flames. Add to these things, much art is used to persuade us that this and tile
other doctrine is not necessary to be believed, in order to salvation. With
some, not the doctrine of Christ’s Deity. With others, not His satisfaction, at
least as proper, full, and ascertaining peace, pardon, and eternal salvation.
With others, not the doctrine of justification by his righteousness. With
others, not the doctrine of effectual and efficacious grace. Nay, with some, it
is not thought absolutely necessary to believe that Jesus was the Messiah
promised. They seem to think salvation is possible to an unbelieving Jew,
provided that he is but honest and sincere. Indeed it is well if he hath not as
much of Christianity in him as they have.

Once more, there is all opinion prevailing which is of a dangerous nature to the
souls of men, dishonorable to God, and naturally tends to lessen our regard to
the merit of a Saviour’s blood, viz., that God is a benevolent merciful Being,
and will make all reasonable allowances for the imperfections and follies of
life. Are these moral imperfections? Are these sinful follies ? If they be, what
allowance is it reasonable for infinite rectitude and purity to make for our
being guilty of such imperfections and such follies? The supposition of the
reasonableness of any such allowances, is a horrid reproach to the holiness and
justice of God, who is of purer eyes than to behold iniquity. May my soul
eternally detest the thought. Is not this likely to beget light thoughts of sin
in the minds of men ? Doth it not tend to cause them to imagine that the
remission of such offences is no great matter ? Who will think themselves much
concerned to look to the blood of Christ for the pardon of such small and
unavoidable offences? But this is a foundation, it seems, whereon some lay a
considerable stress : although it agrees neither with the religion of nature,
nor yet with the religion of Jesus; nothing like it is contained either in the
law or in the gospel of Christ. A deceased minister of the Independent
denomination, says, "My greatest concern is to have rational and solid
expectations of future happiness. I would not be mistaken nor build on the sand
; but would impress my mind with a firm belief of the certainty of the future
world, and live in a practical preparation for it. I rely very much on the
rational notions we have of the moral perfections of God, not only as a just,
but a benevolent and merciful Being; who knows our frame, and will make all
reasonable allowances for our imperfections and follies in life; and not only
so, but upon our repentance and faith in Christ, will pardon our past sins,
though never so many and great." Part of a Letter from Mr. Neal to Dr. Miles, of
Tooting; as quoted by Dr. Jennings, in his Funeral Sermon for Mr. Neal. The law
makes no allowances for our defects and foibles; and the gospel gives us no
ground to hope for the pardon of any sin, but through the atoning blood of the
Son of God. Every imperfection and every act of folly, exposes us to the just
condemnation of the law; and the blood of Christ alone procures our deliverance
from that condemnation. To this cause we owe the remission of our smaller and
greater transgressions. No sin at all, is pardoned, but upon the foundation of
Christ’s atonement. Nothing more contrary to the strictness and purity of the
law, and to the grace and justice of God in the gospel, can be advanced than
this, that the remission of our lesser offences is an effect of divine
benevolence and clemency, without respect to the blood of Christ as the
meritorious cause thereof. Besides, salvation is not an effect of what is called
benevolence and mercy in God; which we are supposed to have rational notions of,
distinct from the Christian revelation, and whereon that is thought to be built.
It is the result of mere sovereignty. God saves not sinners, because it was fit
and proper he should save them, but because it was His pleasure. And
consequently evangelical discoveries are not built upon, and super-added to our
rational notions of God. Those discoveries are absolutely now, and in their
nature wholly distinct from those truths which the Scripture contains, relating
to sin and sinners.

Natural religion is no other than the doctrine of the covenant Of works. That
covenant promises the enjoyment of good to the innocent creature; but it
threatens the transgressor with death and eternal misery, and it leaves him in
that condition into which his guilt hath plunged him, without any foundation of
hope of a deliverance from sin and its dreadful consequences. According to that
covenant, nothing is to be expected from our righteous Judge; but curse, wrath,
vengeance, and fiery indignation to devour us. And therefore it is most false
that the new covenant is built upon and super-added to any natural or rational
notions we can have of God in His moral perfections. The measure and rule of our
natural notions of God, is the law that is the religion of nature in its purity
and perfection. And what is there in the law which only promises life and
happiness to the innocent creature, and denounces vengeance and everlasting
death to the sinner, that can furnish us with the least hope of the pardon of
sin, and of the welfare of criminals? Nothing at all. Believer let me entreat
thee to beware of this pernicious doctrine, which is nothing but a corruption of
the religion of nature; and is falsely said to be the religion of Jesus. In
fact, it is most remote from it. The Christian religion is not a diminution of
the glory, authority, and extent of the law, in order to our recovery; but a
full and effectual provision for its honor, in all its branches in our pardon
and salvation. Better it were ten thousand times that we should perish for ever,
according to our desert, than that any slur should be cast on the holiness and
justice of God in that way whereby our recovery is brought about. If once we
imagine that our imperfections and unavoidable weaknesses in the present state,
are pardoned, or that allowances are made for them by divine benevolence and
mercy, otherwise than on the foundation of the blood-shedding and sacrifice of
Christ, we shall soon conceit that there is less, far less of evil in those
imperfections and foibles than in fact there is, and that the remission of them
is a thing to be expected as of course. And, therefore, that sorrow,
humiliation, and self-abhorrence for them will not be found in us, which
certainly ought to be. This is the common doctrine of our corrupt times.

IV. Some act a neutral part, -appear on no side you cannot tell whether they are
of this, or of the contrary opinion. This sort of persons have ends to answer,
which are pleasing to themselves; and sometimes their views are accomplished,
and when they are they congratulate themselves on the happy success of their
caution and prudence, and look upon some others with contempt, for their folly
in entering on the defense of unpopular opinions, whereby they have fixed an
odium on their characters, and rendered themselves unacceptable to many who hold
the others in admiration. But how do those persons endure hardness as good
soldiers of Jesus Christ, who decline coming into the field, and not dare to
meet an enemy of His in the gate, lest they become sufferers by it in their
reputation or secular advantage ? I am sure these are not times wherein we can
please men in general, and preserve the character of faithful servants to
Christ. Opposition to His gospel is now become too common to allow of that.
Through this neutrality of some, the interest of sacred truth declines, and
erroneous doctrines are propagated without any check in many places. Those who
think them selves concerned in matters of this nature, must in some measure be
apprized of the truth of what is declared.

Many temptations attend us which are very likely to have all ill influence oil
our minds, relating to real holiness and the power of religion. The effect of a
neglect of the doctrines of the Reformation, and embracing of contrary
principles, hath not been such as it was pretended would follow that change of
opinion. Holiness has declined in proportion to the degree of that alteration of
sentiments. Let men pretend what they please, a departure from those principles
will never be followed with good effects in the minds and morals of mankind. We
are as far departed from that purity of conversation, which was the honor of the
Reformers, as we are gone off from their faith.

1. A mistaken notion of holiness is now become general. Men imagine that to be
holiness which is not so ; and, consequently, they are content without it, and
conceit they have it ; but in fact they are ignorant of it and enemies unto it.
Morality is thought to be holiness; and evangelical obedience is not accounted
necessary. Hence, self-applause is maintained in such whose minds are void of
true grace.

Regularity of conduct is esteemed all that is necessary to future welfare.
Regeneration is so stated as will necessarily lead us to conclude that it is a
change whereof some have no need; and that they cannot be the subjects of it
for, if it is no more than a reformation from vice and a dissolute course of
life, which many affirm. it is not, the sober virtuous part of mankind have
always been what a regenerate person is supposed to be, and therefore they
cannot pass under that change. As, for faith in Christ, or a dependence on His
blood and righteousness for pardon of sin, and acceptation with God, love to His
person, delight in His presence, and a cheerful obedience to Him, arising from a
sense of His saving benefits, they are things which have no other existence than
in the imagination of mistaken minds, in the opinion of many. This is an open
renunciation of all Christianity, and leaves us no other religion than that of
corrupt nature somewhat improved, and reinforced at the best by those moral
precepts and positive rites, strip of all their importance and significance in
the writings of the New Testament. These men are blind leaders of the blind, and
unless God mercifully prevents it, those who lead, and those who are led by
them, will both fall into the ditch; for they are entirely unacquainted with the
nature of holiness, without which no man shall see the Lord. It is a vain
imagination that morality is that purity which the Christian religion requires
as necessary to happiness; without we have more than that, nothing is more
certain than our eternal ruin. But when evangelical doctrines are given up,
gospel holiness and obedience must be rejected as imaginary things; and,
therefore, those who deny the precious truths of atonement of sin by the death
of Christ, justification by His righteousness, and the necessity of the
effectual operations of His Spirit on the souls of men, to make them meet to be
partakers of the inheritance of the saints in light, they act consistently in
rejecting the Scriptural account of holiness; for that cannot be supported
without granting the truth of the principles on which it is built, which are
those mentioned with others of the like nature. Take away the object of that
faith which purifies the heart, and you necessarily destroy the very notion of
its being ; for that is a mere nullity, if its object is removed ; and if the
grace of faith exists not, holiness, which is supposed to spring from it, can
have no real existence ; and, consequently, we must sink into bare morality, and
the Christian religion can be no more, no other, than a refinement of natural
religion from corruption, and a reinforcement of it, which some of these men say
it is: others of them are more upon their guard, they mean the same, but will
not own it.

2. A selfish and worldly disposition hath taken deep root in the mind, and
discovers itself in the conduct of many professors. The interest of this world
engrosses so much of the thoughts, desires, affections, and time, of numerous
persons under a profession, that religion can come in but for a very small
portion of either. And, some whose business of life is so very urgent upon them,
that they cannot spare a few hours from it to attend on the worship of God; are
able to devote whole days, now and then, to recreation and diversion from that
fatigue and hurry. And how many rack their invention to form schemes for
increasing their earthly store, who scarcely are at the expense of a serious
thought in what way they may promote the interest of truth, religion, or
holiness, either in themselves or others! If this is not the case, why are
meetings appointed for transacting the affairs of Christ in His house, so
slenderly attended as they be; and occasional assemblies so seldom favored with
the presence of some, who no doubt could give their attendance, at least oftener
than they do, if lukewarmness, and love to the world and the things of it, were
not the cause of their absence many times? Unto such a height is this pursuit
after the world grown in many, that it proves matter of discouragement to some,
who are inclined not to pursue this world in such a manner as to leave no room
for attending to things of infinitely greater moment. In a word, such are our
circumstances, as to many, that, if a part of one day in seven, was not
appointed to the service of God, I cannot tell whether any portion of time would
be spent by them in divine service or not in a public way. When will the Sabbath
and new, moon be over, that we may buy and sell, and get gain? " seems to be the
inward thought of too many. Not only so, but other practices also discover this
frame to have possession in the minds of many professors, which are sad blots
upon their characters, and furnish the enemies of religion with abundant matter
of reproach.

3. With many there is very little of self-denial as to carnal pleasures. This is
found among those who are of advanced circumstances. Their affluence is
dreadfully abused in the gratification of vain desires, and it seems as if it
was without remorse. They can act as the world, and run in the same circle of
vanity as they do. And such who do not choose to conform to the world, are the
objects of their contempt on that account. Strictness of conversation, and
separation from carnal men in the course of their conduct, is laughed at as
needless scrupulosity and a foolish squeamishness. Men have long proposed to
indulge themselves in sinful delights, and in the issue to lie down in safety
but it will never be ; God forbid it ever should be. He must lay aside His
righteousness and justice, if the end of these ways is peace.

4. But few are careful to keep up family worship. There is reason to fear that
it is very rarely practiced, by many who would be thought to be Christians. They
have not time to give. God thanks for the mercies of the day, to confess their
sins to Him, and in treat His protection in the night, in the presence of their
children and servants. This was not always the case. Professors formerly did not
behave themselves in this manner. We are much degenerated in our conduct, and
shall we wonder if we have lost our comforts? That is nothing strange, it cannot
be with us otherwise than it is, so long as we continue to behave in the manner
we do. And thus it is with many of every denomination among us.

5. Another thing which is greatly to be lamented, is a trifling and vain
conversation almost universally prevails among professors. The subjects of our
converse are the affairs of this world, or what is far worse, evanid pleasures,
which taint our minds and. affections. Scarcely ever have we anything to say of
God, of Jesus Christ, of the precious truths relating to Him, which are the
life, comfort, and joy, of Christians now, and will be the matter of their
contemplation for ever, when they shall have done with this world and all things
in it. The motives to caution and watchfulness, lest we enter into, or be
surprised by temptations of any kind, are many. I shall mention some :

1. Our dear Saviour gives us this advice Watch and pray, lest ye enter into
temptation." We cannot doubt of His kind intention therein, since we have such
incontestable evidences of the reality and strength of his affection to us. Love
always consults the good and welfare of its objects ; and, therefore, it must be
concluded, that our Lord designed our advantage in this advice. He will never
abridge us, either of liberty or pleasures, which we may enjoy without injury to
ourselves and dishonor to His Father and ours also, through rich grace. Shall we
then fail heedfully to attend to His counsel? If we do, we Shall have sad
occasion to bewail our folly in that matter. It is well for those who have not
had cause to confess the truth of this, from sorrowful experience.

2. If we consider the tendency of temptations, we shall see reason to shun them.
They are many of them leveled against our faith, as has been observed. If we do
not watch against temptations of that sort, we shall insensibly abate in our
religious regard to those important truths, from whence we derive all our
spiritual peace, joy, and consolation ; the consequence of which will be
leanness of soul. Some, who seemed once to have a delightful savour of the
precious truths of the gospel, through a want of this necessary caution, are
moved from their steadfastness, and are seeking for comfort in such a way as
they will never find it in this world and on a foundation which will not support
their hopes in a dying hour, of the enjoyment of happiness in the next. Let us
watch and pray, that we may not thus be shaken in our regards to those momentous
principles, which have been sweeter to our souls than the honey, and the
honeycomb. Again, let us consider what is the tendency of the temptations which
attend us, relating unto an abatement of strictness in our conversation and
walk. The sorrowful effects of them we may see in many ; and if we have no
experience of their baneful influence on ourselves, it is owing unto sovereign
grace and mercy, which hath preserved us in the midst of so many dangerous
snares that have been laid to entrap our feet in our Christian pilgrimage. Let
us be so wise as to learn caution where there is danger, by the damage others
have sustained through a want thereof; and be persuaded of the truth of this,
without making the experiment, that we are as liable as others to suffer in our
best interest, by being imprudently free with occasions of sin.

3. Let its consider well the treachery of our own hearts. They are full of lusts
which are always ready to fall in with evil temptations of any kind. and,
therefore, ought by no means to be trusted in dalliances with those objects,
which in temptation are presented to the mind. If we are so foolish as to place
any confidence in them, and flatter ourselves, that the temptation we may be
under shall not carry us any great length, in that we shall contract great guilt
; and it will be much if the flesh exceeds not those limits which in the
beginning of the temptation it prescribed to itself For whatever it pretends
unto of that nature, its evil desires are, in fact, boundless. And, therefore,
we may with as much safety trust gunpowder within the reach of fire, as our
deceitful hearts with temptations. This is a cogent motive to watchfulness and
prayer, to be kept by the power of God in these perilous times. If we are
insensible of our danger through the want of necessary consideration, we shall
not walk circumspectly, and it may be, that may be followed with such effects as
we shall have just reason to bewail and mourn on account of, so long as we have
breath. That which is the case of some others may possibly become ours, if we,
like them, should be so mad as to sport with folly. For, what are we more than
others in ourselves? Nothing, as to holiness and strength against temptations.

4. We shall do well to consider what influence temptation hath had over the
minds of some eminent saints; and what bitter effects it produced when they were
left under its power. It evidently appears that persons most spiritual will fall
an easy conquest to temptation, if they are not upheld by powerful grace when
under it. If some have been overcome by the force of it, who have given evidence
of being subjects of such a measure of holiness and grace, as not any, I think,
will presume to compare with them therein, but such who have great reason to
conclude that they have none at all; how cautious ought we to be, that we enter
not into temptation ! and what necessity of strict watchfulness is there, since
we are surrounded with so great a variety of temptations, and such as arise from
the conversation of some of all sorts of persons, and to whom it would even be a
pleasure, to prevail with us to act as they themselves do, to the dishonor of
Christ and the reproach of His gospel; for our corrupt times are not without
professors of such an abominable and diabolical disposition as that is. They are
loose in their behavior, and they like to see others so too.


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  CHAPTER 13: 01.12.     OF HOLY AND SPIRITUAL COMMUNION WITH GOD
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CHAPTER XII. OF HOLY AND SPIRITUAL COMMUNION WITH GOD.

It is evident that communion and fellowship hath always subsisted between God
and His saints. In every age He hath graciously condescended to give them
intimations of His favor. Old-Testament believers enjoyed this inestimable
privilege. We often meet with such modes of speech in the writings of the
prophets as put this matter out of all doubt, and raise it far above modest
objection, though the terms communion and fellowship are not used: what we
intend by them for substance, is clearly and plentifully expressed. God lifted
up the light of His countenance upon his people. Made His face to shine upon
them. He granted to them the Joys of His salvation. The Sun, of Righteousness
arose upon them with healing in His wings. God by His favor made their mountain
to stand strong, and many other expressions equivalent to these, which convey no
other idea than what is intended by communion with Him. And, By this communion
is designed, a spiritual perception of the glory of God in the Mediator Jesus
Christ; and a comfortable sense of divine love to the soul, which begets holy
joy, adoration, and an humble trust in the Lord. And it is the gracious
sovereign pleasure of each divine Person thus to manifest Himself to the saints,
and to encourage them to put forth acts of faith and hope on Him, agreeably to
that part He bears in their eternal salvation : which communion is founded on
the new covenant, or covenant of grace. For God cannot have any fellowship with
the violators of the covenant of works, on the foundation of that covenant. The
reasons are these :-according to that covenant He holds them guilty. They have
transgressed the terms of it, and, therefore, they must in relation to that
covenant, be considered as guilty persons. And the nature of it allows of no
familiarity and friendship between God and the guilty creature. It denounces a
curse against sinners. "Cursed is every one that continueth not in all things
which are written in the book of the law, to do them." They are obnoxious to
divine wrath and vengeance. All title to divine favor is forfeited
irrecoverably, and that for ever, according to the first covenant ; and man is
liable to eternal misery in a separation from God. Divine righteousness
inflexibly requires a satisfaction to be made, if the sinner re-enjoys communion
with God. The old way of enjoying nearness to God is entirely cut of by sin. It
is impossible that the person of a sinner can be accepted with God, by virtue of
or according to a covenant by which he stands condemned in His sight. The
acceptation of the person of man with God, was the foundation whereon he drew
near to Him in the old covenant; and, therefore, as his crime rendered his
person unacceptable to his Maker, it will be an eternal bar to his enjoyment of
divine fellowship on the ground of the covenant of works. The new covenant is a
gracious provision for the remission of our guilt, and the acceptance of our
persons, in such a way as was wholly unknown to the old covenant. Now, as
spiritual converse with God is founded upon the acceptation of our persons with
Him, it necessarily follows, that our justification in His sight is prior, in
order of nature at least, unto our enjoyment of a sense of His favor. I have
thought, that it is in order of time, as well as in order of nature, prior
thereunto; and I have not yet met with anything which convinces me of a mistake
in that matter, and, as I suppose, I never shall. But however that be, I am
persuaded that all such must allow that the acceptation of the person through
the obedience and sacrifice of Christ, is prior in order of nature to gracious
communion with God, who embrace the doctrine of the new covenant, because that
follows upon and can never precede justification in His sight, either according
to the old or the new covenant.

Acceptation with God is the ground of communion with Him. In the new covenant an
immovable and everlasting foundation is laid for our enjoying fellowship with
God.

1. He unalterably wills and engages to be our God, our Father, and our Friend. "
I will be to them a God, and they shall be to me a people." This resolution,
engagement, and promise, wholly springs from sovereign goodness, grace, and
mercy, which is a never-failing source of good to our poor souls. Oh ! believer,
thou mayest view this origin of thy blessedness with holy triumph, in the midst
of all dangers and distresses, which at any time surround and invade thee. For,
as it is not the effect of any external cause, nothing can move God to recede
from this infinitely merciful purpose, nor bring Him to violate this gracious
and free engagement to thee in Christ thy Head, in this covenant, which is
ordered in all things, and sure, It is astonishing goodness, that, such a solid
and firm foundation should be laid for our lasting, yea, everlasting communion
with God, who so justly deserve to be eternally driven by avenging justice, from
His presence.

2. God promises to pardon all our sins. Guilt is an effectual bar to our
enjoyment of a sense of God’s favor in the first covenant ; but it is not so in
the new, because remission is promised therein; and a gracious method is
provided for the removal and expiation of our sins, though they be many, great,
and dreadfully aggravated. The language of God in this covenant is, "I will be
merciful to their unrighteousness, their sins and their iniquities will I
remember no more." It is on this foundation that grace is communicated in our
regeneration; and on this ground it is, that all supplies of grace are conveyed
to our souls afterwards to maintain that good work in us. The blood of this
covenant cleanses from guilt contracted after conversion, otherwise the saints
would be deprived of the benefit of communion with God; and instead of a
comfortable sense of His favor, they would inevitably come under His terrible
displeasure.

3. He graciously justifies their persons. They are "justified freely by His
grace." And that is by the sovereign appointment of Christ’s righteousness to be
theirs, and the gracious imputation of that righteousness unto them. That He
saves sinners is the greatest wonder we shall ever be acquainted with; but it is
in such a way as magnifies the law, and makes it honorable. And, therefore, in
this appointment He takes infinite delight. He is well pleased for Christ’s
righteousness’ sake; and that everlasting righteousness is the everlasting
foundation of the saints’ communion with God. Their justification is the ground
of their present communion with their heavenly Father, and of their most near
fellowship with Him in the future state. Whom He justifies, them He also
glorifies." All our approaches unto God ought to be on this foundation, as our
admission into heaven will be solely on this ground. Let us make mention only of
the righteousness of our dear Saviour, when we draw near to our covenant God and
Father; for in that alone He accepts of our persons; and because of that only it
is that He delights in and holds communion with us while we are in this state of
distance from His heavenly court, the seat of His immediate presence.

These precious truths are necessary to be well settled in our minds, as to our
persuasion and spiritual understanding of them. If we are not convinced of them,
if we discern not their importance and glory, if we acquiesce not in them, we
shall find it impossible to think of an approach unto God, under a sense of
guilt, pollution, and unworthiness, with the least measure of satisfaction, or
boldness and liberty of mind ; nor can we form any expectation and hope of God’s
meeting with and blessing us, except on these principles. Sinful men miserably
cheat their own souls, who hope to enjoy an interview with God here, or
hereafter, to their joy, who reject this new way of fellowship with Him. Death,
misery, and eternal woe will be the consequence of such rejection, if it is
final. Life, peace, consolation, and blessedness, are only to be received and
enjoyed in the new and living way, which is peculiar to the new covenant. And,
since a foundation is laid for lasting, yea, eternal friendship between God and
our souls, how ought we to admire and adore His free grace, whose basis this is,
and all the blessings that thereon rest!

First,The saints enjoy communion with God the Father. He is their Father in
Christ. The affection He hath unto them, and the familiarity he permits them to
use with Him, are suitable to a character so tender and expressive of kindness,
compassion, and care.

1. They have communion with Him in His love, which is,

1. Eternal, and not of late date. All the transient acts of that love are in
time, but itself is from eternity. Christ the Head was the object of the
Father’s love before the foundation of the world ; and His people also as early
were objects of His love. For the "Father hath loved them as he hath loved
Christ: because He loved them with an everlasting love, therefore he draws them,
with loving-kindness. Their present existence is not necessary to an existence
in divine love, nor to any of the immanent acts of that love towards them, such
as the choice of them to eternal salvation is, &c. Those whom God from the
beginning chose to salvation, He loved. As for that logical axiom, that a
nonentity, or what is not, cannot be the subject of any affection, in divinity,
and as applied to God’s eternal acts of favor towards His people, it is no
better than learned nonsense, which, if admitted, would overthrow the whole
ground of our salvation. The certain future existence of the persons beloved and
chosen to eternal salvation is plainly supposed, but not their present being in
either of those acts. Divine love was fixed on the human nature of Christ before
its actual subsistence, and divine favour was placed on the persons of all the
elect before all of them really existed, yea, before time commenced. And, as to
the common objection, that then God must love His people in their sins, it is of
no weight at all. What the objection expresses is true; if not, no design of
saving them from their sins had ever been formed in the mind, nor would any
divine acts have ever been put forth in order to that end. The distinction of
God’s loving their persons, and hating their sins, is easy and just. Besides,
God’s approbation of the work of grace in believers, is not his love to their
persons, but it is quite of a distinct consideration from that love he bears to
their persons. In general, professors are grown weary of the doctrine of God’s
everlasting love, and will scarcely allow of the mention of it, through I know
not how many groundless fears, of ill consequences following upon it, which
carnal and corrupt reason suggests. That our depraved nature may abuse this
doctrine, I am sensible; and I also know, that it will take occasion to sin even
from the commandment; but I do not think it is proper, on these accounts, to
part with, either the law, or the gospel. Let not the children of God neglect
His favor, because the children of the devil may dare to abuse the evangelical
revelation of it, unto the just damnation of their souls.

II. Divine love is sovereign. God’s approbation of the innocent creature, is
according to right ; justice requires it ; but love to a guilty creature, must
be an act of sovereignty. Right hath no place in that matter ; it certainly is
an act of God’s free will, without all direction from justice. He loves not
sinful men, because it is fit and proper for him to love them ; but because He
WILL, and for no other reason. He hath mercy, because He will have mercy; and he
hath compassion, because he will have compassion. As there is nothing in Deity,
whereunto our cursed nature is more opposite than divine sovereignty; so there
is nothing in God, which true grace more cheerfully submits unto, and more
humbly adores: Its language is, "Even so, Father, for it seemed good in thy
sight."

3. The love of God is immense. His grace is, as He Himself is, absolutely
without limits. The riches of divine mercy and goodness, in number far exceed
the sand on the sea shore. Hence we read of the "Multitude of His tender
mercies, of the riches of His grace, and of the exceeding riches of His kindness
towards us in. Christ Jesus." These epithets are expressive of the boundless
nature of divine love to the elect. And as such attributions are given unto it,
so such acts and benefits arise from it, as will own no other than infinite
mercy for their cause, viz., an eternal decree in God, to bring unworthy
creatures to the enjoyment of the highest good and glory, their nature is
capable of possessing, which was an act of the richest mercy and grace. Again,
God has given us His Son, and His Spirit ; grace and glory ; nothing that is
good divine love withholds from us, Since the grace of God bestows upon us what
is in its nature most valuable, and even that to the utmost capacity of our
enjoying it; certainly it is in itself infinitely beyond our comprehension. We
can as soon span the heavens, and grasp the earth, as form adequate ideas of
that love, which is the fountain of our salvation and blessedness. And, yet how
backward are we to receive what God freely gives, and kindly invites us to take
at His hand, because we are conscious to ourselves of great unworthiness ?
Whereas, the bestowment of those favors, would not be grace, but only
liberality, if we were the subjects of fitness moving, to the communication of
them. We sometimes say within ourselves, when we are conversant about spiritual
blessings, and our souls desire a participation of them : " Alas ! these are
favors my unworthiness forbids me to hope for the enjoyment of. Surely it will
be deemed presumption, in such a one as I am, to hope for benefits of so
glorious and exalted a nature." When we thus reason, we dishonor the grace of
God, whose glory consists in conferring the most eminent blessings on the most
unworthy. Never do we honor God so much as when lying in the dust, at His
foot-stool, under a sense of our own vileness, we appropriate to ourselves the
richest blessings his grace bestows, being encouraged thereunto by an
apprehension of the absolute freedom with which they are given. Rich grace has
not thought them too great to give, and we ought not to think them too great for
us to expect, and hope for the enjoyment of.

4. The love of God is immutable. If its nature admitted of change, it might
cease : and the cessation of divine love would be the drying up of the fountain,
from whence spring all our life, peace, comfort, and joy. But this can never be.
Love, which hath a beginning, may possibly have an end. But favor, which never
began, will never, never end. God’s love to his people, no more commenced, than
His existence ; nor will it cease, alter, or abate, any more than His being will
discontinue. When he ceases to love His saints, He will cease to be. He intends
to assure us of this most interesting truth, when He declares of Himself, that
He is love. " God is love." Greater ground of security we need not, nor can
have, than this is.

5. Divine love is inseparable. Immutability supposes the endless duration, and
the equality of its intenseness at all times, without any variation. Its
inseparableness seems to point out the absolute impossibility of any change,
which may take place in the state, circumstances, or frames of those who are the
objects of it, dividing them from that love. "Nothing shall separate us from the
love of God, which is in Christ Jesus our Lord." As it will never decline, nor
cease of itself, because its own nature is unchanging; so no temptation, (shall
I say it ? I will, and pronounce it boldly too) nor sin shall ever divide the
saints from the love of God in Christ ; "nor things present, nor things to
come," whatever those things may be, and are. In one word, nothing which can
come within the reach of language, or even imagination, shall divide believers
from the heart of their heavenly Father.

Now, to have communion with God in His love, is to discern the nature of it, and
act faith upon it, as it is revealed in the holy Scripture. Hence the apostle
John says, " we have known and believed the love that God hath unto us."
Sometimes the saints are chiefly conversant about it in its properties, and
rejoice and triumph in its eternity, sovereignty, immensity,, immutability, and
in the inseparableness of its nature. The Holy Spirit places them at the shore
of this boundless infathomable ocean, and enables them to take a very far
extended prospect of it, whereby their souls are possessed with delight, wonder,
and adoration. He causes them to approach to that throne with pleasure, mixed
with awe and reverence, from which this " river of the water of life proceeds;
and its rise, numerous streams, and constant flow, fill them with "joy
unspeakable and full of glory." Sometimes they are delightfully engaged in
viewing the great and manifold effects of divine love effects which could only
spring from such a cause, as they know it to be by the prospects they have been
favored with of its properties and nature, and both excite their praise, their
joy, and their astonishment; and their hearts feel a holy flame of love kindled
towards God. " We love Hint because He first loved us." Divine love manifested
to our souls, never fails to produce a holy, sincere, and cordial affection unto
God. His love to us is the powerful and resistless attractive of our love to
Him. The reason why we love Him no more than we do, is, because we are no more
conversant with His infinite love to us. The grace of love in us increases, or,
declines as we exercise faith on divine love in a higher or lower degree.

II. The saints enjoy communion with God in His counsels and purposes concerning
their salvation. That design was an impenetrable secret in the divine mind. No
created understanding could ever have discovered it. What grace purposes, and
acts in favor of sinners, natural reason could never have so much as
conjectured. This secret is with, them who fear the Lord, and He shews unto them
His covenant. His "deep things" He reveals to believers by his Spirit; and He
gives them the knowledge of those things which are freely given unto them of
God.

Secondly, Intimacy, and fellowship is maintained between Christ anal the
church.. His relation to the Saints is the ground of His communion with them:
they are His brethren, His children, His bride, His members, bone of his bone
flesh of his flesh. If, therefore, friendship should not subsist between Him and
them, the great end of their union would not be answered; and the characters He
wears would sink into empty and insignificant titles. In the book of Solomon’s
Song, that intimacy and intercourse which Christ and the church hold with mutual
delight and pleasure, is represented in a most lively and affecting manner.

Some of the church’s expressions of Christ’s beauty rise so high, and some parts
of her language relating to her affection unto Him are so strong, as might
induce us to conclude that it is designed as a representation of fellowship
between Christ and her in heaven, rather than of their mutual friendship in the
present state ; but that there are some other things said and acted by the
church, which will by no means allow us to understand it in that light, viz.,
her acknowledgment of her blackness: " Look not upon me because I am black: I am
black but comely, as the tents of Kedar, as the curtains of Solomon." Which she
will have no ground to say of herself when arrayed with shining robes of glory,
and actually become the subject of holiness unblameable in the presence of her
heavenly Father. And we find her conduct in some instances was such towards her
Beloved as it can never be when she is taken by Him into His immediate presence.
She was backward of receiving Him when He condescended to wait upon her, and in
melting moving language called her to give Him entrance, Song of Solomon 5:1-16.
Besides, sometimes, we find her sadly bewailing the loss of His presence, which
she will have no cause for in heaven; there she will always have Him in her
view, she will ever be near Him, and without any interruption hold the most
sweet and delightful communion with Him. Add to these considerations, she was
not in her present condition above the grieving censures and unfriendly rebukes
of such, whose character and work required in them a very different behavior
towards her. "The watchmen that went about the city found me; they smote me,
they wounded me; the keepers of the walls took away my veil from me." These
things forbid our understanding this book as a representation of that communion
which subsists in the heavenly world between Christ and the church ; and,
consequently, even here, believers may enjoy very clear views of Christ’s glory,
they may be filled with a ravishing sense of His love to them and delight in
them; and their hearts may glow with ardent affection to Him. The church
describes the beauties of the person of Christ ; asserts her interest in Him,
and His in her. She expresses a vehement desire of His presence, and the delight
she took in His company. Again, she declares her enjoyment of it. And Christ, on
His part, represents her beauty. Declares to her that she was the object of His
love, delight, and complacency. He kindly invites her to come into His company,
acquaints her that He desires to see her face and hear her voice, that her
beauties ravished His heart. And that He valued none but her : or that none but
she was the object of His affection and love.

Thirdly, The saints enjoy communion with the blessed Spirit. The part He bears
in the economy of our salvation is, in general, the sanctification of our souls.
For, we are" chosen to salvation through sanctification of the Spirit." His
office, and work, is to reveal and apply to us what the Father hath given to us
in the everlasting covenant. which is " all our salvation and all out, desire,"
and is what Christ hath obtained for us by His obedience and the oblation of
Himself to God as a sacrifice, according to his engagement in that covenant.
This includes the Holy Spirit’s residence in our souls, and His gracious
influence upon us, whereby He gives being unto a spiritual principle in our
hearts, and graciously excites that principle, as well as maintains and
preserves it. He convinces, comforts, and gives testimony to the saints of their
adoption, or of their standing in the near and honorable relation of sons to
God. He subdues sin, and cherishes and promotes holiness in our souls; and He
abides with us in the blessed character of a Comforter, notwithstanding we often
grieve Him by our folly, sin, and base ingratitude. These benign influences of
the Holy Spirit upon us, and those effects, which they produce, are boldly
pronounced enthusiasm, by many, who wear a religious character and put in their
claim for the name of Christians. But true it is, that in these things consists
the very life of real Christianity; and he who is an absolute stranger unto an
experience of their truth in himself, let him be what he may in other respects,
a Christian he is not. The reason why men despise these things, as the effects
of a warm and deluded imagination, is, they End them not in themselves. And, as
they are not in them, they conclude, that they have no real existence in others.
Nor is this to be wondered at, for the spiritual man, how well soever he is
known, merely as a man, he is wholly unknown as he is spiritual, unto the carnal
man; he discerns him not: The spiritual man is judged, or discerned of no man.
(1 Corinthians 2:16). Hence it is, that love to a saint, as such, is a sure
evidence of the spirituality of him, who is the subject of that, love. Grace
only discerns, and values grace in another ; Or it is only the image of Christ
in one man, that discerns and esteems it in another.

Communion with the Holy Spirit consists in spiritual views of that office, which
he graciously condescended to take upon himself in the economy of our salvation;
and of his operations on us, as effects of that infinite love He bears to our
persons. And it is under his blessed guidance and instruction, that enjoy
fellowship with Christ: for " He takes of His things, and shews them unto vs."
In prospects whereof, lie all the power, sweetness, and glory of real religion :
let some graceless and unholy persons deride those things as they please. And,
therefore, I would, a little more particularly consider the, important and
delightful subject of communion with Christ, as it is represented, in that
divine and, heavenly book of Solomon’s Song. And.

1. It is a very elegant description Which the church gives of His person. Says
she, "He is white and ruddy, the chiefest among ten thousand." That is to say,
there is none like Him, in beauty and glory. She may well be thought to have in
view the constitution of his person ; or, His two natures, divine and human as
they are personally united : the purity of His human nature, and its bloody
agony, unparalleled sufferings, and accursed death, whereby, her redemption from
sin, curse and hell was effected. " His head is as the most fine gold; His locks
are bushy, and black as a raven." Wherein she hath respect to the importance,
purity, and glory of all His designs, Which are formed with the highest wisdom,
and, therefore, are unalterable, and cannot fail of their accomplishments.
Besides, she intends His beauty and strength. He never declines in His vigour.
Grey hairs are not, nor ever will be found upon Him. His beauty fades not, His
strength decays not. She adds, "His eyes are as the eyes of doves, by the rivers
of waters, washed with milk, and fitly set." His eyes are piercing. He hath in
exact knowledge of all things. He is acquainted with all the troubles,
temptations, sorrows, and wants of His saints. For He is " a discerner of the
thoughts and intents of the heart, and tries the reins," Besides, He is chaste,
tender, loving, and constant, in His care of the church. For His eye of love is
immovable fixed on her. Farther, "His cheeks are as a bed of spices, as sweet
flowers." In him His dear saints find rest tinder weariness and fatigue,
occasioned by sin, temptation, and a variety of afflictions, which attend them
in this vale of fears ; and revival, when they faint in their minds through the
sharpness of their spiritual conflicts with the enemies of their souls. Besides,
his fragrance fills them with inexpressible delight. "His name is as ointment
poured forth," which spreads an odour all around, and therefore, " the virgins
love him : His lips, like lilies, dropping sweet-smelling myrrh." They are
lovely beyond comparison; and all His words are sweet, precious, and expressed
in a most ,graceful manner. He speaks, as never man spoke. For grace is poured
into his lips. His hands are as gold rings set with the beryl." All His works
are glorious, for He is wonderful in working both in providence and grace. "His
belly is as bright ivory, overlaid with sapphires." Christ’s affection to the
church is pure, disinterested and permanent. " His legs are as pillars of
marble, set upon sockets of fine gold." His strength is firm and durable : All
His steps are graceful, and answer ends most valuable. "His countenance is as
Lebanon, excellent as the Cedars." His appearance is grand, majestic and mild ;
it commands awe, and begets love. "His mouth is most sweet, He is altogether
lovely." His speech is soft and winning ; and He is all beauty and perfection.

2. Christ describes the beauty and glory of the Church. He commends her
garments, which are "garments of salvation." A robe of righteousness, of
infinite value, and of everlasting duration, influence and efficacy as to her
acceptation with God, and title to blessedness. The fragrance of this robe is
great, "like the smell of Lebanon." And its splendor is like that, of the sun.
The church in her justification is "clear as the sun," though in her
sanctification, she is but "fair as the moon," not without spots and waning. The
divine Father delights in the saints, as He views them in this white raiment,
and pronounces them perfect herein. " Thou art perfect through My comeliness,
which I have put upon thee. The Lord is well pleased for Christ’s righteousness’
sake, who hath magnified the law, and made it honorable." Again the church’s
Beloved delineates her beauteous features, and expresses how much her various
graces delighted Him. That she had " ravished His heart with one of her eyes,"
i. e., the eye of faith, which is very penetrating, and is capable of discerning
objects at a great distance. It looks into the deep things of God; things which
the eye of mere reason can never discover, nor discern the nature of : and it
penetrates into the heavenly world, and views the glorious objects which are "
within the veil, Whither the Forerunner is for us entered." And the eye of faith
is chaste and pure. It bestows no amorous glances on earthly objects; nor looks
to any but unto Christ, and His blood and righteousness, for pardon, peace,
reconciliation, and acceptance with God: and unto his fullness for all supplies
of grace, wisdom, and strength, in times of temptation, trial and affliction,
yea, through the whole of the Christian’s pilgrimage in this world. These
acting’s of the grace of faith on Christ, are exceedingly pleasing to Him, and
greatly to the advantage of the saints ; for hereby they become more and more
like him, increase in love to Him, and by so much the less do they esteem the
delectable things of this world. Acts of faith on the person, offices, and
benefits of Christ, and on the glory of God through Him, never fail of elevating
the mind above this earthly globe, and raising the affections to heavenly
objects which infinitely transcend, in glory and grandeur, the noblest and most
refined of terrestrial enjoyments. And, yet, alas ! how much are the minds of
many professors disposed to cast smiling looks on their own filthy rays, rather
than look steadily on the infinitely glorious righteousness of Christ, in the
great affair of their justification before God ; and rather choose to view their
own imaginary beauties, than the glories of the person of Christ Besides, Christ
commends the love of the church : "How fair is thy love!" The saints are
subjects of a spiritual affection to Him. Others see no beauty or comeliness in
Him, why they should desire Him; in their esteem., He is a tender plant, and as
a root out of a dry ground; but, in the account of believers, He is fairer,
infinitely fairer than the children of men. For they discern the Divine
perfection’s which He possesses, and the purity of his human nature, which is
richly adorned with all the gifts and graces of the Holy Spirit, in their
perfection. They view Him in the form of God, and as the brightness of the
Father’s gory, and the express image of his person; which prospect ingenerates
in their souls a holy reverence of Him, steady trust in Him, and a warm
affection to Him. And, as they discern the purity of his human nature, and all
the gifts and graces of the blessed Spirit therein residing, in their plenitude
; and its union, or personal oneness with the Son of God, in order to bring,
about their eternal redemption, in a way honorable to all the attributes of God,
His sovereignty, His grace, His mercy, His justice, His holiness, His truth and
faithfulness, they cannot but adore the wisdom of this constitution, and take up
their rest in this infinitely glorious object, who is the delight of the Father
; admired and adored by the holy angels ; and eternally will be the object of
the highest delight, joy, and complacency of the church in the world above,
where she will behold Him in His glory at the right hand of the Father, without
interruption for evermore. The reason why we love this amiable person no more
than we do, is, we are so little exercised in viewing His divine excellencies.
If the eye of our faith was more frequently directed to Him ; and we took
spiritual views of His person, His love, His blood, His righteousness, and of
His grace, we should not have that sad occasion, which most of us have, to
bewail our want of love to Him. For no man can behold Him in His glory without
his affections being strongly attracted towards Him, nor without delight and joy
in Him. He who loves not Christ, never beheld His glory. And, he, whose views of
Him by faith are infrequent, and long interrupted, through carnality, a pursuit
after the world, and indulgence in sin in any way, declines in his affection to
a dear Redeemer. If the grace of faith is but little acted, the grace of love
will not be fervent. Since Christ take’s so much pleasure in our love to His
person, how ought we to aim at the increase of our affection to Him ! All the
return we can make Him for His astonishing love to our persons, and the
stupendous acts of it, is a cordial affection to Him, and obedience to His
commands, springing from that affection, which he may justly expect of us.

3. The church’s Beloved acquainted her with that interest she had in His tender,
intense, and constant, affection, than which nothing is more entertaining and
delightful to the saints. She expresses ardent desires after the gracious tokens
of His favor : " Let Him kiss me with the kisses of His mouth; His love is
better than wine." And He, in infinite goodness, condescended to grant her what
she so earnestly requested of Him : " He brought her into His banqueting house,
and His banner over her was love." Believers sometimes, are very jealous of
Christ’s love to them, which jealousy is attended with great anxiety and pain of
mind. Others are afraid of His anger and wrath but are content without a sense
of His love. Nature trembles at an apprehension of His vengeance, because it is
not to be borne : grace is a holy spiritual desire of a sense of His favor.
Those jealousies which attend the saints concerning an interest in the love of a
dear Saviour, often arise from a misapprehension about the nature of His love;
or, at least, from a want of a due consideration of it. They are suspicious of
Christ’s kind regard to them, because of their unworthiness. They discern so
much impurity in their hearts, so many imperfections in all their services, and
are conscious of so many instances of backsliding from Him, that they fear it
cannot be, that such unlovely, and unworthy creatures as they know themselves to
be, should have an interest in His kindness. These thoughts spring up in their
minds from unbelief, and the want of a proper attention to the nature of the
love of Christ, which is absolutely free and unattracted. If none were to be the
objects of His favor, who are destitute of amiable qualities, or engaging,
excellencies, not one of the human race ever would be interested in His
affection. It is in consequence of an interest in His love, that we become the
subjects of such dispositions of soul as, are pleasing to Him. His love to our
persons is the cause, and not the effect of holiness in us.

It may be of use to the saints, well to consider what Christ’s love to them is,
and how it differs from His approbation of their graces, and the acting’s
thereof for they are distinct things, and ought not to be confounded. His love
to their persons, is a will to do them good, with delight and joy therein : this
is eternal, free, and immutable, or always the same, whatever their state or
circumstances may be. His delight in their graces is not His love to their
persons; but it is His approbation of what He works in them, as a fruit of that
affection He bears to them. From hence Christians may collect that their
unworthiness is no objection to their interest, in the kindness of a dear
Redeemer. And this, if properly attended unto, will enable us to answer the
cavils which are raised against the love of Christ to men, while they are under
the dominion of sin. For if His love to the persons of men is distinct from His
approbation or disapprobation of their temper and actions, certainly, it will
follow that His kind regard may be extended to their persons, even while they
are the subjects of no other than evil qualities, because an approbation neither
of what they are, nor of what they act, is supposed in His love to their
persons. Blessed be God, that creatures most unworthy of His love, may be
beloved by Him, without the least reflection on His holiness and purity ; if
that was a thing impossible, the salvation of the sons of men would be so too.
All holiness in us springs from the love of God and Christ to our souls, and
therefore, our interest in the love of both must be prior to the being of grace
in our hearts. And, therefore, it is dishonorable to the love of Christ, to call
into question our interest in it, because we are unlovely. He loves not His
church because she is amiable, but he loves her while unlovely; and as an effect
of His love to her, He makes her amiable, and adorns her with all the graces of
His Holy Spirit. But let none from hence imagine that they are objects of the
love of Christ, who have not within themselves the fruits of His love. For
though His people are beloved by Him, when they are not the subjects of His
grace, they have not, nor can they have any evidence or perception thereof,
while they are in a state of alienation from Him. The nature of His love is well
fitted to encourage and comfort those that are mourning in Zion, under a deep
sense of their guilt, impurity, and great unworthiness; but it gives not support
to the presumption and confidence of such, who are at ease in Zion. Disconsolate
saints sometimes are strongly tempted to entertain thoughts concerning an
interest in the love of Christ, which agree not with its nature, as to its
freeness and sovereignty, wherein they are to be corrected ; but daring sinners
subject themselves to heavy condemnation, who abuse this doctrine, and give full
evidence that they have no ground at all to conclude upon an interest therein.

4. The church expresses the great pleasure she took in the enjoyment of the
presence of Christ : grace in believers is a disposition to hold fellowship with
the blessed Jesus. It desires a sense of His favor above all things. Nothing is
so delightful to the saints as communion with Him : that fills them with joy and
gladness, far beyond the increase of corn and wine. For that grace is a
principle of love to the person of Christ, upon a perception of His incomparable
excellencies and glory, and it seeks after and delights in His presence. It is
not, nor can be, entertained with the tarnished glories, and trifling togs of a
perishing world. It is not in the nature of the gracious principle to desire
after, and delight in the painted. beauties of fading time. For it is a
disposition to view, converse with, and take pleasure in objects, infinitely
more glorious, than the most eligible things that are under the sun. And a
precious variety of important and ravishing subjects it is furnished with,
whereon to exercise itself in holy contemplation, viz.

Christ in the admirable constitution of His person, who is truly God, and really
man; and both united, in order to bring about the eternal salvation of poor
sinners, in such a way as exalts the glory of all the perfection’s of God, in a
far higher manner than it is displayed in the works of creation and providence.

Again, the several relations wherein Christ stands to His people, are fit matter
for the delightful meditations of spiritually-minded persons. Herein they at
once discern their interest in His most tender affections, constant care, and
their everlasting security; as well as that great honor, whereunto they are by
sovereign grace and mercy advanced. He is the First-born among many brethren."
He and they are both of one, for which cause He is not ashamed to call them
brethren." Christ is the husband of the church; and that love which He bears to
her is most intense, constant and invariable. He is a head unto her, and will
always sympathize with His poor, suffering and afflicted members ; nor will ever
suffer any to rend them from himself ; but will take care of, provide for,
supply, and securely defend them in every time of difficulty and danger.
Besides, He is a Father to the saints, and he will never be wanting in acts of
kindness to them, which might be expected of Him to put forth in their favor, in
a character so tender.

All these relations are expressive of Christ’s love to, and delight in the
saints, and of their safety and immortal dignity. Communion with Christ in His
relations, consists in holy contemplation’s thereon, in adoring thoughts of the
astonishing goodness which is therein discovered, unto such wretched and vile
creatures as we are ; and in acts of love to Him, trust in Him, in forming such
expectations from Him in all our times of need, as the nature of those relations
is a proper foundation of : and ineffable joy arises from fellowship with
Christ, as standing in those relations to our poor souls.

Farther, a view by faith of His several offices greatly comforts the saints. For
as He is in the office of a Prophet, we may hope for instruction from Him, in
all things relating to the glory of God and our good. His priestly office is a
precious ground of consolation : in that character He hath transacted, and doth
transact all affairs between God and our souls, wherein our eternal redemption
and complete salvation are concerned. And He is an High Priest who becomes us,
i. e., every way fitted to officiate for us in that capacity, and "is able to
save to the uttermost all who come to God by Him." As He is our King,
protection, honor and victory over all our enemies may be expected from Him.
And, therefore, communion with Him, in His offices must be productive of peace,
joy and triumph in the saints. Their spiritual consolation arises from a sense
of His glory, compassion, union with them, and the offices He bears and
executes, with a view to the glory of His Father, in an inseparable connection
with their welfare and happiness. Wherefore’ as the grace of faith is more or
less exercised upon Him, their holy spiritual joy increases or declines.

If our communion with Christ in His person, love, relations and offices is rare,
and but little; we have but small experience of that joy, which is unspeakable
and full of glory. Grace is not entertained, nourished, strengthened, or
increased in us. For all our vigor, liveliness, and improvement in purity,
depend on the acting’s of the grace of faith upon Christ, as our all in all. The
graces of the Holy Spirit in us languish, and we become barren in our frames, in
our walk and conversation, if we live not in the exercise of faith on Him;
unless we " abide in Him, or walk in Him, as we have received Him," we shall
bring forth no fruit to the glory of our heavenly Father. Through one cause or
another, too, too often we are prevented so doing to the great detriment of our
souls, and the prejudice of the new creature in us. So far as we are strangers
unto a renewal of acts of faith upon Christ, we must be without that pure,
spiritual and holy delight, which arises from believing views of Him, or
gracious and intimate communion with Him. And, therefore, it ought to be our
desire and aim, in all duties, and in all ordinances, to behold the King of Zion
in His beauty. If He graciously condescends to sit at His " table" with us, our
" spikenard will send forth a sweet smell," i. e., our graces will emit a sweet
odor, and our souls will rejoice in God our Saviour.

Moreover, communion with Christ in what He hath done for us, will greatly revive
our graces, and cheer our minds. If we view that he hath finished our
transgression, made an end of our sins, made reconciliation for our iniquity,
and brought in an everlasting righteousness for us, in order to our
justification before God ; pleasure inexpressible will possess our breasts. If
we act faith on the victory He hath obtained over all our enemies, sin, Satan,
death and hell; and we behold Him as crowned with glory and honor, upon that
conquest, our spiritual affections will be warmed, our minds will be raised
above this vain world: God Himself will be the object of our joy, delight and
adoration, who in the character of the God of all grace, designed, constituted,
and gave to us such a gracious, glorious, and every way suitable and complete
Saviour. And our souls will be much animated, and encouraged to fight the good
fight of faith ; nor shall we doubt of enjoying, in the issue, a full conquest
over all our spiritual adversaries through Him that hath loved us. It is the
want of this communion with our Redeemer, in what He hath done for us, that
occasions us to go mourning in the manner we do, now we are conflicting with
sin, Satan and the world. Acts of faith on Him, would enable us to triumph in
the midst of our conflicts with the enemies of our souls.

Besides, fellowship with our blessed Lord in those precious benefits, which He
hath procured for, and effectually secured to us, by His mediatorial acts and
sufferings, is a spring of heavenly joy to our hearts, viz., The most glorious
robe of righteousness, which adorns our persons, renders us righteous eternally
in the divine account, and gives us an unalienable right and title to future
blessedness. The pardon of our sins, which is inclusive of our deliverance from
condemnation, wrath and vengeance. His Holy Spirit, with all necessary supplies
of grace, to revive the good work in us, to maintain it in our souls, in spite
of all the opposition it meets with from sin and Satan, and to perfect it in
glory. The enjoyment of communion with Him in these His benefits, must yield us
the highest pleasure. No earthly possessions are comparable in importance,
excellency and glory to these blessings, and therefore nothing in the whole
world can give that pleasure to the mind, as prospects of them by faith always
produce in the souls of believers. They say, as the church did with holy
exultation, when favored with this divine fellowship; " I will greatly rejoice
in the Lord, my soul shall be joyful in my God ,for he hath clothed me with the
garments of salvation, He hath covered me with the robe of righteousness."

I add, the apprehension of that goodness, grace, mercy, -wisdom, righteousness
and justice, which shine gloriously in this admirable constitution, and
appointment of Christ to be our all and in all, delights and ravishes the
heavenly-minded person. An advancement in a spiritual understanding of these
thing renders the soul more humble, more joyful, more holy, more mortified to
the world - and, therefore, we cannot act a better part, by ourselves, and we
cannot do anything more glorifying to God, than seeking after this spiritual
communion with Him, and with His Son Jesus Christ. Sad it is, that the flesh,
that the empty, fading, and putrid things of time and sense, should ever prevent
us of, interrupt and make breaks upon a fellowship so spiritual, so sublime, so
heavenly, and whereby our best interest is so much promoted. This it is that
embitters life to spiritually-minded persons, and causes them earnestly to
desire to depart and be with Christ, when no interruptions through any cause
whatever, will attend their communion with Him. They sometimes say with Job, I
loathe it, I would not live alway. Their souls long for the enjoyment of that
blissful state, wherein they will for ever be near unto, and view with unmixed
and increasing pleasure, the glory of God in the person of Christ, as it is
displayed in all His mediatorial acts and sufferings, in order to bring them
unto that glorious state. The sweetness of the first-fruits, which they have in
present possession, makes them long for the delightful and plenteous harvest.
The importance, glory, and great variety of spiritual things cannot fail of
affording to a spiritual mind, satisfaction and delight. As God designed no
other matters for the entertainment of the new-born principle, in the souls of
His children, than those, and such like glorious truths, whereof Christ is the
center and sum ; so no other than these things it desires, nor can it take up
with ; because they are not of a nature suitable and agreeable to grace, for
that is wholly spiritual and heavenly. That noble principle raises the mind
above earthly enjoyments and treasures, it leads the soul into heaven, and
converses with those glorious objects that are within the veil, whither its
Forerunner is for it entered. It takes a view of Christ in His glory, at the
right hand of His Father, with pleasing wonder, and a holy rapture. The church
invites the Daughters of Jerusalem to take this prospect : "Go forth, and behold
King Solomon, with the crown wherewith his mother crowned him, in the day of his
espousals, and in the day of gladness of his heart." Grace exults with joy at
the sight of Christ as crowned with glory, who was crowned with thorns for our
sakes. It is fit that He who was reduced to the lowest state of humiliation, to
promote the glory of God, in the salvation of the objects of His love, should be
raised to that state of dignity He now enjoys at His right hand. No prospect can
be more pleasing than this, to those who love our dear Lord Jesus. And if views
by faith of the glory of Christ, afford us so much delight, oh ! what pleasure
must possess our grateful souls, when we shall enjoy the heavenly vision of the
glory of our best friend ?

5. The church sometimes was without the company of her Beloved: He withdrew from
her, and though she sought Him diligently, she could not find Him.This not
unfrequently is the sorrowful case with the saints. Such as are the children of
light, sometimes walk in darkness, and are without the light of comfort and joy
for a season. When clear and bright days are enjoyed, and the rays of the Sun of
righteousness shine upon the Christian, especially at first conversion, he
expects not, it may be, dark and cloudy seasons ; much less nights of melancholy
desertion and darkness -but unto his great sorrow, he meets with them, and he
may be tempted to fear, that all his comfort was illusion, and that that light
wherein he formerly rejoiced, was fancied only. Which apprehension, so far as it
is suffered to prevail, must be attended with distress and grief. " Weeping
endureth for a night, but joy shall come in the morning;" for which let the
Christian wait and hope. His business is to wait on the Lord, and be of good
courage, and to continue in waiting for Him, yea, to wait patiently for His
gracious return unto his sorrowing soul. " Light is sown for the righteous, and
gladness for the upright in heart." And though that precious seed may lie under
the clods a considerable season, let not the saints faint, and grow weary of
waiting for its springing forth, it will certainly shoot forth, and they shall
again, in the appointed season, enjoy what their souls are mourning for the want
of. "The vision may be for an appointed time;" but it will speak, it will not
lie; and though it tarry, (and, as they may think, though it tarry long,) let
them wait for it. Present want of the light of God’s countenance, is no
evidence, that the soul hath not formerly enjoyed that heavenly favor. Past
experience of divine goodness, is a precious ground of hope of the re-enjoyment
of that glorious privilege.

(1.) Christ may stand at a distance for the trial of faith; and to teach His
people to live a life of dependence on His care of them, and love to them, and
of His faithfulness to all His promises and engagements, when they enjoy not His
sensible comforting presence with them. It is the duty of those who "fear the
Lord, and obey the voice of His servant, when they walk in darkness, and have no
light, then to trust in the name of the Lord, and stay upon their God." Such who
dare affirm, that this is carnal security, are very unskillful in the word of
righteousness: And are no better than bold intruders into the sacred office of
the ministry. One considerable branch of the minister’s work is to "comfort the
mourners in Zion;" and if there are any such, they must be the persons whose
consolation is now proposed.

(2.) Sometimes Christians are guilty of acting a part, which is offensive to
their dear Saviour, and therefore, He withdraws from them. Darkness spreads
itself over them, thick clouds interpose between Him and their souls, and they
see not His smiling face. This was the case with the church, when she was
inclined into carnal ease, rather than to rise and give her Beloved entrance. He
quickened her desires after the enjoyment of His company, by an effectual touch
upon her heart; but He withdrew, departed and, left her to bewail her folly, in
her sinful neglect. Upon this her bowels were troubled, she arose and sought
Him; but she found Him not. It is just with Him to hide Himself from us, if we
axe indifferent about the enjoyments of His delightful presence ; and give us
occasion to confess our ingratitude to Him, by the loss we sustain in
consequence of it. His love in itself passes under no vicissitude, it is always
the same; that is our security ; but the manifestation of it to our souls, from
which our peace, comfort, and joy spring, may be interrupted, through our
negligence., sloth, and sin. A sense of it, when it is so, may well break our
hearts ; for there is no ingratitude in the world like it.

(3.) If this is the case with us, let us not content ourselves, without His
presence; but, as the church did, continue in seeking after Him, although we
find Him not for a season. Our ungrateful carriage towards Him, we may justly
expect him to resent, and it is our duty to acknowledge our iniquity, wherein we
have transgressed against the Lord: Nor should we think it any unkindness, that
He shows Himself displeased with our evil conduct, by absenting Himself for a
while. Let us hope for the returning visits of His love to our souls, for He
will not always chide, nor keep His anger for ever.

(4.) If we have had a gracious experience of renewed discoveries of His love,
after we caused Him by our evil behavior to depart, surely we must be convinced
that it will be our wisdom to conduct ourselves, with more caution for time to
come, lest we should be again deprived of what we ought to value more, far more,
than life itself, viz. Communion with Him, wherein our peace, our joy, and all
our delight, as Christians, consist.

I would now consider our communion with God, in the course of that holy
obedience which He requires us to yield unto Him, while we are in this mortal
state. And I begin,- First, with duties ’of a religious nature which are
various.

1. Meditation. This is a duty that may be practiced with singular advantage to
our souls. If our minds are much exercised, in contemplation on divine subjects,
we shall thereby become spiritual and heavenly in our desires and affections.
Nothing is more conducive to our improvement in knowledge, and growth in grace,
than a diligent attention to this duty. But, alas ! through one cause or
another, how few of the fleeting hours of our lives are filled up with this
exercise ! Our minds are sluggish, our avocations are many, and carnal
pleasures, or a vain and trifling conversation with the men of the world, or it
may be with luke-warm professors, waste so many of our precious moments, that we
have but little time to spare from business and pleasure, for this heavenly
work. Retirement is not the choice of many, Which certainly is the best for this
exercise. As to the subjects of a holy meditation, they are noble, grand,
sublime, deep, and manifold. They are things where into, the angels desire to
look ; and whereon we shall contemplate for ever, if we arrive to heaven at
death. Is not that enough to invite our thoughts, and fix our attention on those
important things.

If it is not an engaging motive with us, in some measure, to employ our thoughts
in this way now, what reason have we to think, that those glorious subject will
entertain our minds hereafter ? Without it, we cannot have any evidence that the
employment of heaven will be the matter of our choice and delight. If we take no
pleasure in thoughts of the grace, wisdom, holiness, and justice of God, as
displayed in the accomplishment of our redemption by Jesus Christ, we are
deceived in imagining, that we are the fit subjects of that bliss, and that
glory, which is possessed by " the spirits of just men made perfect." For that,
very much consists in an uninterrupted prospect of, and delightful contemplation
on those momentous truths. If now we have no desire to exercise ourselves in
holy meditation on the glories of the person of Christ, and concerning His
grace, compassion, and benefits, why should we fancy ourselves at all qualified
for, or disposed unto, that service in another state ? Real grace is conversant
about the same objects, as glory is; (a delightful thought this) though it is
not able now to discern them, in their full brightness, which it will be when
sublimated into glory; and, therefore if we are wholly indisposed to this
heavenly exercise now, let us not once think that it will be our choice, when
with us time shall be no more.

2. Prayer is another branch of our duty, wherein we ought to aim at, and desire
communion with God. 0 amazing goodness ! A throne of grace is erected, and a
mercy-seat for us to approach unto, and present our supplications before. Nor
are we without solid ground to hope for an audience, and a gracious answer to
our humble and spiritual requests, let us ask what we will that is conducive to
our good, and the glory of our heavenly Father for us to enjoy. And, therefore,
the Christian under the influence of the spirit of grace and supplications, uses
freedom, liberty, and confidence, in presenting unto God, through Christ, his
petitions, for mercy and grace to help in every time of need. And sometimes, the
saints are favoured with great nearness unto God, even under the deepest sense
of their guilt, vileness, and misery, in themselves; and are enabled to plead
the blood and righteousness of Christ before the divine throne, as the ground of
their hope of pardon, peace, and acceptation with God; and He causes His face to
shine upon them, in this exercise of prayer,

3. It is our duty to read the Word of God, and we ought to have in view
communion with Him therein. The Holy Scripture is a standing revelation from
heaven ; and it is to be considered, as the voice of Christ speaking to us, no
less than if He was actually present, and we heard His precious mouth express
the heavenly truths therein contained. In that sacred book, what lofty
sentiments are delivered! Doctrines are handed down to us thereby, that far
surpass, in sublimity, depth, sweetness and glory, any discoveries, our shallow
reason could ever have made. And how many sweet, gracious, and soul-reviving
promises are therein expressed, which are adapted to all our circumstances, of
what nature soever they be! Those promises are confirmed with Gods oath, that we
might have strong consolation, arising from a view of our eternal security,
which rests on the immutability of God’s counsel concerning our salvation. Will
not the importance of the principles revelation contains, invite to the study of
it ? Will not the gracious promises of it, which are expressions of the love of
God to us, and of His, unalterable designs about us, engage our attention ? Will
not the representation of the glory of Christ, in this glass of the Word,
attract our eye, and entertain our minds? If not, our hearts are carnal, and we
walk ,as men.

4. Attendance on the preaching of the gospel, is a branch of our duty, wherein,
we ought to propose the enjoyment ,of communion with God. It is to be feared
that many hearers have too little regard unto this, although no usefulness, or
spiritual advantage arises from hearing the gospel preached, without our souls
attend unto it not as the word of man; but as it is indeed, the word of God.
Curiosity and taste are the main things to be gratified with multitudes, in
their hearing, and such cannot reasonably hope for the enjoyment of communion
with God,-it is not their aim and desire; they are content without it, when they
are charmed with the preachers’ accuracy, reasoning, pathos, or address. The
Lord only knows how many trifling hearers are found at this day, among the
number of those who have so much of the form of religion, as rather to attend
divine service, than spend the Lord’s-day wholly in sloth or pleasure. The
gospel is a joyful sound-glad tidings of great joy. For it informs us of Gods
love to sinful men, of the mission and coming of Christ into the world to save
them. And it gives us assurance that guilt is expiated, that divine anger is
appeased, that a glorious robe is provided to, clothe our naked souls, that
riches immense are laid up for us, who were sunk into the greatest depths of
poverty, that a kingdom is appointed to us, who were beggars sitting on a
dunghill. To favour, relish and embrace these things by faith, is to enjoy
communion with God in them.

5. The celebration of the institutions of Christ, is a duty wherein we may hope
to enjoy fellowship with God. They were graciously appointed in order to the
edification of believers. There is this great difference between the positive
rites of the Old Testament, and those of the New Testament: carnal, unregenerate
persons were admitted unto the former, but they have no right to the latter.
Faith was not required of any, in order unto circumcision, offering of
sacrifices, or to any other acts of external worship, under that dispensation.
Believers, and unbelievers, among the Jews, were admitted to all those
ordinances. But it is not so with respect to the rites of the New Testament,
baptism-and the Lord’s-supper. Faith, and a discernment of the Lord’s body, are
required of such as are admitted unto them. In those sacred institutions, Christ
is represented to our faith, as suffering, dead, buried, and risen again for our
justification. And, therefore, they are wisely and graciously appointed for the
confirmation of our faith, the increase of our hope, love, and of every other
grace. This is the great end we ought to have in view, in the celebration of
them; and Christ hath given us ground to expect His presence and blessing in
both. When He instituted baptism, He promised His presence, so long as that
ordinance shall be administered: " Lo, I ant with you always, even to the end of
the world. And as in His supper, He requires that we should do it in remembrance
of Him ; we have comfortable reason to hope that He will come into our souls,
and sup with us, and that we shall sup with Him.

Some persons strip these institutions of all their importance, though they
administer and celebrate them. They cannot, therefore, propose to enjoy
communion with God, and a dear Redeemer in them. Those who deny that Christ was
a proper sacrifice for sin, that real atonement is made by His death, and that
His descending into the lower parts of the earth, or making His grave with the
wicked, and with the rich in His death, was required of Him by divine justice,
as a necessary part of his humiliation for our crimes; and that his resurrection
hath a causal and effectual influence into our justification; for what reasons
they continue the use of the institutions of baptism and the supper, themselves
best know. This is certain, if these principles are false, those institutions
can have no relation unto any of them; and if they have not, it will be very
difficult to show wherein their weight and significance consist, or what
important ends respecting the advantage of our souls, can possibly accrue to us
from the administration and celebration of them. Such who give up Christian
doctrines, may without prejudice, also give up Christian institutions.

We are under obligation to design and aim at our spiritual improvement in these
appointments. And we have great encouragement to hope for the presence of our
heavenly Father, and of our blessed Saviour, in these ordinances, which are
significative of such glorious and important things, wherein our peace,
consolation, joy, and eternal welfare are so deeply interested.

Communion with God and the Lord Jesus Christ, in those institutions, consists in
holy adoring thoughts of the love of each. In views by faith of Christ, as
suffering, dying, and descending into the grave, and rising again from the dead,
in order to our remission, reconciliation with God, our justification in His
sight, and a complete and everlasting conquest over all our formidable enemies.
When grace is acted on these noble and transporting subjects, love to God and
Christ is happily promoted, and an indignation against sin is cherished in the
soul. Says the Christian, " 0 thou base, vile, most hateful thing, sin, which
was the procuring cause of such dolorous sufferings, as my dear Lord Jesus
endured in the garden, on the, cross, &c. What stabs did my pride, my
covetousness, my envy, my sensuality, and others of my sins, give my blessed
Lord! And unto what grief was He put, in order to appease the justice of God for
them! May I eternally hate them all, and let their ruin hasten." This is the
language of grace in the hearts of the saints.

Secondly. Communion with God and Jesus Christ, may be enjoyed in the practice of
the duties of the second table. Mark xii. 31. If our minds were spiritual, holy
and heavenly, we should know how to discharge our duty towards all mankind, in
such a manner as would much glorify our heavenly Father, and greatly honour our
dear Redeemer.

1. In declining all words, and all actions, which tend to prejudice our
neighbor. We are required to love our neighbor as ourselves. And love is the
fulfilling of the law : it works no ill. Love is always friendly, kind and
benevolent. It never acts a part injurious to its objects. Motives to an
universal love of men are many, viz., the command of God; His bounty and
liberality towards all, in the dispensations of His providence, the unjust as
well as the just, the evil as well as the good; wherein we ought to imitate Him,
and approve ourselves to be His children; the behavior of our great Master,
whose steps we ought to follow, will teach us meekness, gentleness and
benevolence towards all, even towards our very enemies. If we take Him for our
pattern, we shall not render evil for evil, but reward evil with good.

We shall be inoffensive, harmless, and the sons of God without rebuke; if we
imitate Jesus Christ, who was holy, harmless, and without guile. And if our
minds are influenced by these considerations, and others of the like nature, to
decline everything that is prejudicial to our neighbor, and to act the kind, the
sympathetic, the benevolent part towards all; our obedience is spiritual, holy,
acceptable and pleasing unto God, through Christ, and therein we enjoy communion
both with the Father and the Son. Nothing short of which is real holiness ; a
very necessary truth, and to be more considered than by most it is.

2. A spiritually-minded person is not without communion with God, in the duties
of his calling. The despised mechanic and artificer, who labors with his hands,
working the thing which is good, that he may have to give to him that needeth,
is often far more happy than those who treat him with contempt. His mind is
exercised upon noble and most excellent subjects, and he derives from them pure,
holy and lasting joy; while the great and rich are squandering away their time
in visits, in a vain pernicious conversation, and hurtful pleasures. As the
world now is, a lower station of life is more eligible than advanced
circumstances the temptations attending greatness, unto pride, vanity, luxury,
and a regardlessness of the power of religion, where the form of it is, are so
numerous, from the growing corruption of our dreadful times. How many have fell
down, wounded sorely, if not mortally, by the force of those temptations! Happy
are the few who escape without injury, by possessing an abundance, A person who
attends to the duties of his calling, as a part of the service of Christ, which
all who profess to be His followers ought to do, not only honors his God, but
reaps great profit to himself.

3. If we are careful to fill up our several relations and stations in life in a
spiritual manner, we shall not be without communion with God, in those duties,
thereunto belonging in the conjugal relation, the paternal, &c. Grace will teach
us to practice the duties of every relation in such a way as will redound to the
glory of God, and our good. Were we more holy, how pleasant and profitable would
the discharge of the duties of our respective stations in life be ! Nothing
unjust, severe and cruel would be required by masters ; servants would not be
unfaithful, unruly, and disobedient to the reasonable commands of their
employers. If we were under the powerful influence of Christian principles,
love, meekness, humility, sympathy, benevolence, kindness, and every thing that
is commendable and praiseworthy, would adorn our profession; and our minds would
be raised up unto God in our duties; peace, joy and delight would possess our
breasts, and we should esteem the divine precepts concerning all things to be
right. But alas! how defective are we in every duty ! How little of that
spirituality is found in our obedience, which our profession calls for! And
therefore we bring but little glory to our heavenly Father, do small honor to
our blessed Redeemer, who lived a life of sorrows for us, suffered an accursed
death for our sakes, and now He lives to make intercession for us. What need
have we of His atoning blood to cleanse us from sinful mixtures, which are found
in all the acts of our obedience ! And how necessary are the quickening and
sanctifying operations of the Holy Spirit upon our hearts, to enable us to live
and act in a holy, spiritual, and heavenly manner! And since pleasure attends
all duties so far as we are spiritual in the discharge of them ; then what
delight will possess our souls, when we shall serve our God day and night,
without fainting, weariness, or the least tincture of evil in any of our acts!
And when our communion with the Father, Son and Spirit shall be most near,
uninterrupted, and without end ! To whom be everlasting honors ascribed. Amen.


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  CHAPTER 14: 01.13.     APPENDIX 1
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ANALYTICAL INDEX. This Treatise is divided into twelve Chapters, and the
subjects therein are discussed in the following order.

CHAPTER I. Of the original purity of human nature. "Man was pure and holy in his
Creation state; his affections were untainted; and no disorder attended him in
his passions: no unlawful love, delight, or aversion, were implanted in the
nature of man, by the great Author of his being." 1. He had a perfection of
knowledge. 2. His disposition was such as God approved of 3. His affections were
untainted. 4. The objections of Socinian and Arminian writers, replied to.

CHAPTER II. Of the present entire depravity of human nature. "Our depravity is a
subject very largely treated of in the Holy Scriptures." 1. We are dead in sin.
2. We are under the dominion of sin. 3. Ignorance and darkness have overspread
our minds. 4. Men are obstinate. 5. No unregenerate person acts agreeably to
God’s holy law. 6. None of his actions, while in that state, are good and holy.
7. The carnal mind is enmity against God. "A man is either regenerate or
unregenerate." Observations oil this subject.

CHAPTER III. On the Spirit’s work in Regeneration; and also in Conversion, and
Sanctification. "Regeneration precedes, and may be considered as the foundation
and spring of conversion and sanctification." 1. Of the necessity of
regeneration. 2. What is regeneration, conversion, and sanctification; or,
wherein they consist. Regeneration, the infusion of a new principle of spiritual
Life. Conversion, the primary acting’s of the regenerate principle.
Sanctification, the secondary acting’s of grace.

CHAPTER IV. Of the great difference between real conversion, and the mere
semblance of it. "This is a subject of very great moment, and one of
considerable difficulty." 1. There is a change, which is not conversion. 2.
Wherein lies the difference between this change, and real conversion; shown in
various particulars. Concluding observation.

CHAPTER V. On the life of faith. "The holy Scripture plainly informs us what it
is ; and sets before us shining examples of it." 1. The objects of faith are
things invisible. 2. The life of faith is above the delectable things of this
world. 3. Faith carries the mind above the afflictive and distressing things of
this world. 4. It is a life contrary to the evil part of the believer, and above
his better part. 5. The life of faith supposes a frequent exercise of that
grace. 6. It may be maintained in a believer even under darkness, and the
hidings of God’s face. 7. That it is a life of dependence on the faithfulness of
God. 8. It is an ardent desire, and a sure expectation of better things than can
be enjoyed in this state.

CHAPTER VI. Of the assurance of faith. This important subject is handled, 1.
Objectively and subjectively. 2. Assurance not esscntial to that faith which is
of God’s operation. 3. That this favour may be enjoyed; argued in several
particulars., 4. Of the influence attending this holy assurance. 5. Of our duty
to endeavour to maintain it. 6. That great advantages attend it. Objections
answered.

CHAPTER VII. Of a believer’s growth in grace. A negative definition," By grace I
do not intend a speculative knowledge of the doctrines of Christianity." 1. The
prayer of the apostle for the saints enlargement in spiritual knowledge. 2. A
consideration of the apostle’s own gracious experience on this point ; and
observations on that experience. 3. What is implied in mortification of sin? Two
queries answered.

CHAPTER VIII. On declension in the power of godliness, its causes, &c. The
axiom. "A real believer will never sink into a state of unregeneracy ; yet, he
may greatly decline with respect to the liveliness, vigour, and exercise of
grace, through various causes." 1. The Christian may suffer a suspension of
divine influences. 2. The opposition that sin makes to grace in the souls of
believers, often a cause of declension. 3. A langour in grace may be occasioned
by a neglect of holy duties. 4. Criminal indulgencies very prejudicial to grace.
5. The declensions of Christians are sometimes owing to an un-edifying ministry.
6. Formality in religious exercises will cause a decline in the power of
godliness.

CHAPTER IX. Of the Symptoms of declension in the power of godliness. 1. A drowsy
and slumbering frame of mind is a sure sign of declension. 2. Loss of spiritual
appetite is a sign of declension in grace. 3. Declension attends us, if our love
to God, Christ, and to spiritual things, is abated. 4. Another symptom is an
abatement of zeal for the honour of God, and of a dear Redeemer. 5. A thirst
after, and fondness of the world, is a symptom of declension in grace. 6. The
want of watchfulness against sin is a sure sign of decay in grace. 7. Being more
governed in our conduct, by prudential than spiritual considerations, 8. When
influenced not so much by evangelical, as legal motives. 9. Queries answered.
(1.) Why is grace suffered to decline, and sin permitted to break forth 7 (2.)
How may a Christian, under declension, arrive at satisfaction that he is the
subject of true grace? (3.) What is included in a revival of grace, &c.? (4.)
May a Christian think he is declined in grace, and be mistaken in that matter?
10. The difference between a regenerate, and an unregenerate person.

CHAPTER X. Of the means of revival, under decays of grace. "The Holy Spirit, in
a way of efficiency, the sole cause of a happy revival." 1. We must remember
from whence we are fallen, and lay to heart the sad occasions of our declension.
2. A consideration of what Christ required of the church at Sardis. 3. We must
do the "First works," if we design a revival of our graces, 4. Query. How can
this declension consist with promises of growth? Answered. 5. Cautions to the
saint on his recovery.

CHAPTER XI. Of the temptations of the present age; and cautions against them.
"Temptation is exceedingly dangerous, because we have that in us which is fit
matter for it to act upon." 1. Temptations leveled against our faith, by open
and avowed enemies. 2. The secret enemies of divine truth, from whom temptations
arise. 3. Of persons carefully avoiding the use of some terms and phrases, by
which the most important doctrines of Christianity are expressed. 4. Some act a
neutral part; they appear on no side; you cannot tell what their opinion is. 5.
The motives to caution and watchfulness, lost we be surprised by temptation.

CHAPTER X11. Of holy and spiritual Communion with God. "Fellowship with God hath
always subsisted between God and His saints." 1. The saints enjoy communion with
God the Father in his love, which is (1.) Eternal. (2.) Sovereign. (3.) Immense.
(4.) Immutable. (5.) Inseparable. (6.) The saints enjoy communion with God in
all his counsels and purposes concerning their salvation. 2. Intimacy and
fellowship is maintained between Christ and the church; they being his brethren,
his children, his bride, his members, bone of his bone, and flesh of his flesh.
3. The saints enjoy communion with the blessed Spirit. Some experimental
portions of Solomon’s song illustrated. 4. The several relations wherein Christ
stands to His people, a fit matter for delightful meditation to spiritually
minded persons. 5. The church is sometimes without the company of her beloved.
The reasons why, are shewed. 6. and lastly. A consideration of our communion
with God, in the course of that holy obedience which He requires us to yield
unto Him, while we are in this mortal state. 1. Duties of a religious nature.
(I.) Meditation. (2.) Prayer. (3.) Reading the sacred Word. (4.) Attending on
the preaching of the gospel. (5.) Celebrating of the institutions of Christ. 2.
Communion with God and Christ, enjoyed, in the practice of the duties of the
second table. The volume closes with a glance at the sacred delight which will
possess our souls, when we shall serve our God day and night, without fainting,
weariness, or the least tincture of evil in any of our acts; and when our
communion with the Father, Son and Spirit shall be most near, uninterrupted, and
without end.


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  CHAPTER 15: 02.00. THE CERTAIN EFFICACY OF THE DEATH OF CHRIST ASSERTED
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The Certain Efficacy of the Death of Christ Asserted by John Brine (London:
Aaron Ward, 1743) THE CERTAIN EFFICACY OF THE DEATH OF CHRIST, ASSERTED: OR, The
NECESSITY, REALITY, and PERFECTION, of his Satisfaction are pleaded for: The
Objections of the SOCINIANS and ARMINIANS are answered: The Moral Law proved to
be in full Force: And the inconditional Nature of the new Covenant is
demonstrated; in Answer to a Book, called, THE RUIN AND RECOVERY OF MANKIND; The
Mistakes of the Author, on various Subjects are Discovered and Corrected, viz.
The Annihilation of Infants. The Imputation of Original Sin to Men. The Charge
of Sin on Christ. The Imputation of his Righteousness to his People.

ALSO, The Necessity, and Nature of the Work of the Holy Spirit in Regeneration,
are treated of: The Scriptural Account of these important Doctrines is clearly
stated, and vindicated, from his, and the Exceptions of some others. WITH A
POSTCRIPT, Proving that a Charge of Guilt is inseparable from Punishment. BY
JOHN BRINE LONDON ¾ Printed for, and Sold by AARON WARD, at the King’s Arms in
Little- Britain. London 1743.


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  CHAPTER 16: 02.000.     THE PREFACE
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THE PREFACE

I apprehend, that every intelligent Reader will allow, that the various Subjects
treated of in the following Sheets, are of the greatest Importance: Because the
Glory of God in all his Perfections, the Honour of Christ, and the eternal
Happiness of his People, are intimately concerned in them. Doctrines of such
Moment require the most impartial Examination, in order to form a Judgment about
them: If an Enquiry, deliberate and serious, calm and unbiass’d, is necessary in
any Doctrinal Points, it is evidently so in each of these Particulars, wherein,
I hope I have not been negligent. But I am not insensible of the Meanness, and
on many Accounts, the Unfitness of him who has ventured in this public Manner to
deliver his Thoughts of these evangelical Mysteries, to undertake the Defence of
the Doctrines of the true Grace of God, of the real Satisfaction of Christ, and
of the Efficacy of the gracious Influences of the divine Spirit, in Opposition
to the Misrepresentations which the Author of the Ruin and Recovery of Mankind,
gives of those heavenly Truths. It would have been very pleasing to me, if any
Person furnished with Abilities suitable to a more copious Defence of there
momentous Doctrines, had undertaken it, and thereby prevented a feebler one. The
Author of which being fully persuaded of their real Excellency and singular
Weight, he cannot but wish to see them in the best Manner defended. As I greatly
desired this, I waited a considerable Time, with Expectation of seeing so
necessary a Piece of Service perform’d; but have been disappointed, herein,
Thinking it highly needful, that something should be offered in Vindication of
that Faith which was once delivered to the Saints, in Answer to the Book above
mentioned, and no Person, that I knew of, of superior Abilities undertaking this
task, I could not but interpret it, as a Call upon me in Providence, to set
about a Labour, which I know, as it requires, it also deserves a much abler
Hand. If any thing I have advanced in Favour of what appears to me to be the
Doctrine of Scripture, may in the least Measure, convince Opposers, settle
wavering Minds, and establish those Truths of Christ, which have formerly been
own’d and contended for, as such, by the Church of God, it will give me a
peculiar Pleasure. To which I think, I may subjoin, that such is my religious
Regard to the Principles, I undertake to defend, that it would be a Satisfaction
to me, to see this Work, which I present to the pious and impartial Reader sink
in his Esteem, by the Publication of a learned and judicious Defence of those
Principles.

Till then, it may be this Performance, such as it is, will not be wholly
useless; but it may afford some Assistance to the common Reader, at least, in
his Enquiries about the sublime and glorious Doctrines of the Grace of God, of
the Merit and Satisfaction of Christ, and concerning the Work of the holy Spirit
on the Souls of Men in Regeneration. Perhaps some may think, that since Deism
and Infidelity greatly spread, in this unhappy Age, it is very unseasonable to
oppose a Writer, who appears an Advocate for the Christian Religion, and
endeavours to set any Scriptural Doctrines in an easy and unexceptionable Light,
tho’ be may be mistaken in some particular Things, especially, when it is his
professed Design to compose the Differences which subsist among the Friends of
Revelation, to the great Disadvantage of that Revelation, may not this Cause its
Enemies to sneer and triumph? In answer to which I observe, I. We are under an
indispensable Obligation, not only to vindicate the holy Scripture from those
Objections, which bold and daring Men are pleased to frame against it; but also
to contend for the glorious Truths therein express’d, by whom soever they are
misrepresented, or corrupted, or oppos’d. It seems to me a Conduct not the most.
consistent, to maintain the Credibility of the Bible, and decline or censure an
Attempt to defend and support its Doctrines. 2. If one Christian Writer takes
the Liberty to oppose the Sentiments of other Christians, why may not they be
allowed to offer to public View, the Reasons which induce them to embrace and
adhere to those Principles? Surely this can’t be thought in the least
unreasonable. 3. As for the Improvement, that Deists and Infidels may make of
the different Sentiments of Christians, to the Prejudice of the Christian
Revelation or Religion, unless I am very much mistaken, far greater Advantage is
given them, by a Connivance at the Errors and Mistakes of such who profess to
maintain a Veneration for the sacred Pages: For many of the Deists have
Penetration sufficient to discover, that the most peculiar and mysterious
Doctrines, which one Set of Christians contend for, are really contained in the
holy Scriptures, tho’ other Christians may think differently, and therefore they
take the impious Freedom to disbelieve Revelation, and deny its Authority. 4. An
Attempt to reconcile Christians, whose Sentiments are opposite, concerning the
momentous Doctrines of a Sinner’s Justification before God, and of the
Operations of the holy Spirit in Regeneration, will ever prove fruitless, and
greatly prejudicial to Truth: For no Concessions can be made to those who think,
that Christ’s Righteousness alone, is not the Matter of our Acceptance with God,
without great Detriment to the good old Protestant Doctrine of Justification by
Faith in Opposition to Works. Nor may any Concessions be made to those, who
apprehend, that the Will of Man is actively concern’d in Regeneration,
consistent with this most important Truth, that the Saints are the Workmanship
of God created in Christ Jesus unto good Works. Of this Opinion was the great
Dr. Owen, (who was a very competent Judge in the, Case) as appears by the Advice
he gives to Ministers, with which I shall close my Preface.

Hold fast the Form of wholesome Words and sound Doctrine, know that there are
other Ways of Peace, and Accommodation with Dissenters, than by letting go the
least Particle of Truth. When Men should accommodate their own Hearts to Love
and Peace they must not double with their Souls, and accommodate the Truth of
the Gospel to other Men’s Imaginations. Perhaps some will suggest great Things
of going a middle Way in Divinity between Dissenters: But what is the Issue for
the most Part of such Proposals? After they have by their middle Ways raised no
less Contention, than was before, between the Extremes, (yea when Things before
were in some good Measure allayed,) the Accommodators themselves, through an
ambitious Desire, to make good, and defend their own Expedients, are insensibly
carried over to the Party and Extreme, to whom they thought to make, a
Condescension unto; and by endeavouring to blanck their Opinions to make them
seem probable, they are engaged to the Defence of their Consequences, before
they are aware. Amyraldus, whom I look upon, as one of the greatest Wits of
these Days, will at present go a middle Way between the Churches of France, and
the Arminians: What hath been the Issue? Among the Churches, Divisions, Tumult,
Disorder; among the Professors and Ministers, Revilings, Evilsurmisings; to the
whole Body of the People, Scandals and Offences; and in respect of himself,
Evidence of his daily approaching nearer to the Arminian Party, until as one of
them faith of him he is not far from (their) Kingdom of Heaven.f1 But is this
all? Nay but Grotius, Episcopius, Curcaellaus, etc. (quanta Nomina ) with
others, must go a middle Way to accommodate with the Socinians, and all that
will not follow are rigid Men, that by any Means will defend the Opinions they
are fallen upon. The same Plea is made by others for Accommodation with the
Papists; and still Moderation, the middle Way, Condescension are cry’d up. I can
freely say, that I know not that Man in England, who is willing to go farther in
Forbearance, Love, and Communion with all that fear God, and hold the Foundation
than I am, but that this is to be done, upon other Grounds, Principles and Ways,
by other Means and Expedients, than by a Condescension from the Exactness of the
least Apex of Gospel Truth, or by an Accommodation of Doctrines by loose and
general Terms, I have elsewhere sufficiently declared. Let no Man deceive you
with vain

Pretences; hold fast the Truth as it is in Jesus, part not with one IOTA, and
contend for it, when called thereunto. The Preface to his Book against Biddle,
p. 55, 56.


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  CHAPTER 17: 02.0000.     THE INTRODUCTION
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THE INTRODUCTION THE Author of a Book which bears the Title of The Ruin and
Recovery of Mankind, is of Opinion, That GOD hath chosen a certain Number of Men
to everlasting Life; and that they shall infallibly be saved thro’ the Merits
and Righteousness of CHRIST. It is not to be doubted, but that the unalterable
Love of GOD to the Elect, and their final Happiness, as a certain Effect
thereof, are Truths which appear to this Writer with the brightest Evidence.
Since he is also of Opinion, that Men universally are interested in CHRIST’S
Death; that all are brought into a salvable State; or, that thro’ the
superabundant Merit of our Saviour, a conditional Provision of Salvation is made
for every Man without Exception. The Gentleman discovers a very great
Satisfaction in this Scheme, (if it will bear that Name, and he likes it should
be so called) because, as he apprehends, peculiar Advantages attend it far
beyond the Calvinistical and Arminian Schemes, neither of which, as he
conceives, are clearly and fully consistent with the Scriptures. As this Scheme
secures the eternal Salvation of the whole Number of the Elect, it also provides
for the Happiness of All; and therefore the Author thinks, that the Calvinist
may be fully satisfied with it, and the Arminian likewise. The Calvinist may,
because it expresses the Whole of his Sentiments concerning the everlasting
Security of GOD’s Chosen and the Arminian has no just Reason to be dissatisfied
with it; because, according to this Opinion, GOD in his immense Goodness really
wills, and has provided conditionally for the Felicity of ALL. Those for whom
Happiness is in a conditional Manner designed, suffer nothing by the effectual
Provision which is made for the Elect: And on the other Hand, such as are chosen
to eternal Life, are not brought into a State of the least Uncertainty by GOD’s
Intention to save Some who never may be, nay, it is certain, who never will be
saved. The ingenious Author suspects, that those who disapprove of this Scheme,
are ill-natured, and love not their Neighbour as themselves. The Reasoning in
his Book would have lost Nothing of its Beauty and Force, if he had spared this
Reflection. I humbly hope we want not Compassion to our Fellow-Creatures, but we
would not be led by Pity to Men into any Principles that are dishonourable to
the divine Perfections, eversive of CHRIST’S Satisfaction, and which in Reality
leave them under an Impossibility of Salvation, notwithstanding GOD intended
their Happiness; all which necessarily follow upon his Sentiments, as may
hereafter appear. This Work will consist of four Parts: In the First I shall
endeavour to prove the limited Extent of the Death of CHRIST, and the certain
Salvation of all those for whom he died. In the Second, the Objections which are
usually urged by the Arminians, and others, will be answered. In the Third shall
attempt to prove the Impossibility of the Salvation of the Non-Elect, upon the
Supposition of no other than a conditional Provision of Salvation being made for
them. In the Fourth Part shall attend to what he delivers on the Subjects of the
Imputation of original Sin to Men, the Charge of Sin on CHRIST, and the
Imputation of his Righteousness to his People.


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  CHAPTER 18: 02.01.     PART 1
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Part 1


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  CHAPTER 19: 02.01.01.        CHAPTER 1
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CHAPTER 1. Contains the First Argument to Prove the Limited Extent of CHRIST’s
Death IN this first Part I propose to enter upon the Consideration of the Extent
of the Death of CHRIST; whether he died for all Mankind, or a Part of the human
Nature only. This is a Question of very great Moment, and is a Point which has
been much contested. Some affirm, That he died for all Men; as well for those
who are damned, as for such who are eternally saved. Others deny it; and (for
very weighty Reasons as they think) conceive he expired on the Cross for none
but those who enjoy eternal Felicity. In my Apprehension the Truth lies on this
Side of the Question: For the Support of my Opinion, I shall in this Chapter
present the Reader with an Account of the Nature and Effects of divine Love, of
which CHRIST’s Death is such an amazing Instance, that ever hath, and eternally
will, fill Angels and Saints with the greatest Admiration and Astonishment.
Divine Goodness was the impulsive Cause of the Sufferings of the Redeemer, in
order to the Salvation of Sinners.

I. The Love of GOD the Father, is abundantly display’d in this wonderful
Transaction (John 3:16.). From the many strong Expressions concerning the Love
of GOD, which induced him to put his Son to Death for Men, it may reasonably be
concluded, that all those for whom he died, were the Objects of his Favour,
taken in its most comprehensive Sense. If no greater Instance of divine Goodness
ever was, is, or wilt be, given to Men, than that of CHRIST, as a Sacrifice for
them, then more intense, immutable, and inseparable Love GOD bears to None, than
to such, for whom CHRIST became an atoning Sacrifice. Now I cannot conceive,
that a Decree to eternally punish, and the Execution of that Decree, can consist
with an Interest in the rich, inconceivable, and inseparable Love of GOD; if it
may, then a certain Conclusion of being happy, cannot be drawn from an undoubted
Evidence of an Interest in the good Will and Favour of GOD. For according to
this Supposition, a Person who is beloved of GOD, may eternally perish, or
suffer his awful Vengeance, than which, nothing seems more absurd to me. With
respect to the Nature and Properties of the Love of GOD, we may observe as
follows:

1. It is infinite: No Tongue can fully express it, or any Mind comprehend it, it
passes Knowledge (Ephesians 3:19.). The most extensive Ideas that a finite
Understanding can frame about Divine Love, are infinitely below its true Nature.
The Heaven is not so far above the Earth, as the Goodness of GOD is beyond the
most raised Conceptions we are able to form of it; it is an Ocean which swells
higher than all the Mountains of Opposition, in such as are the Objects of it;
and it is a Fountain from which flows all necessary Good to those who are
interested in it. Since therefore all Men have not an Interest in this rich and
super-abounding Grace of GOD, all Men are not the Subjects of Redemption by
CHRIST.

2. The Love of GOD is immutable; divine Favour is subject to no Vicissitude; GOD
is without any Shadow of turning (James 1:7.). The Mercy of the Lord will be to
everlasting upon such, towards whom it acted in Favour of, from everlasting
(Psalms 103:17.). Those to whom GOD was gracious in his eternal Counsels, and
for whom he provided a Ransom (Job 33:24.), he cannot execute his Vengeance
upon, without a Change in his Affection, and an Alteration in his Purposes. If
therefore all Men are not saved, but some fall under the Infliction of divine
Penalty, all Men were not the Objects of that Love which gave CHRIST as a
Sacrifice for Sin; and of Consequence, not interested in his Death. The
Redemption he has wrought, or obtained, by his Blood, is not of larger Compass,
than is that Love, as an Effect of which, he was constituted a Redeemer and
Saviour.

3. The Favour and Love of GOD is inseparable. This most delightful and important
Doctrine the Apostle clearly asserts, and largely treats of (Romans 8:32, Romans
8:35-39): What Love of GOD that is, from which there can be no Separation, is
easily to be collected from the Scope and Design of the Place; it is that good
Will and Favour of GOD which determined him to give his Son for Sinners. He that
spared not his own Son, but delivered him up for us all, How shall he not with
him also freely give us all Things? From hence it evidently appears, That the
Love which it was the Intention of the inspired Writer to prove a Separation
from, is impossible, is that which was the impulsive Cause of CHRIST’S Death.
This affords us an irrefragable Argument that he died for Some only, and not for
Men universally. In order to invalidate its Force, it must be demonstrated, that
the Love of GOD which is inseparable, was not the Cause of CHRIST’S Death; or
that those for whom he suffered, are not the Objects of it; or else, that tho’
Men are interested in the inseparable Love of GOD, they may eternally perish.

II. The certain Effects of divine Love which gave CHRIST to die for miserable
Sinners, I cannot but apprehend are so many weighty Objections against the
unlimited Extent of his Death.

1. Election to Salvation results from it: Those who are the Objects of divine
Favour, are not included in the Decree of Reprobation; they are not appointed to
Wrath, but to obtain Salvation by Jesus Christ. There is a certain Connection
between the Love of GOD, and an Ordination to Life, as between Cause and Effect;
hence, says the Apostle, We are bound to give Thanks always to God for you
Brethren beloved of the Lord, because God hath from the Beginning chosen you to
Salvation (2 Thessalonians 2:13.). And therefore, Redemption which springs from
the same Cause as Election doth, is of no larger Compass than is that gracious
Decree: For this Reason; it is only in the Name of the Elect, that this
remarkable Challenge, with a View to the Death of CHRIST, as the Foundation of
it is expressed, Who shall lay any Thing to the Charge of God’s Elect? It is God
that justifies. Who is he that condemneth? It is Christ that died (Romans
8:33-34).

2. Adoption is an Effect of the same Love: Such who are the Objects of divine
Goodness, Grace, and Favour, enjoy the Dignity and Privileges of Sons: Behold
what Manner of Love the Father hath bestowed upon us, that we should be called
the Sons of God (1 John 3:1.). If Filiation is not connected with the rich Grace
of GOD, or doth not spring from it, as a certain Effect thereof, to what Purpose
are those Words expressed? Adoption is to the Praise of the Glory of that Grace,
according to the Riches of which we have Redemption through Christ’s Blood
(Ephesians 2:6-7). And therefore, that Blood was shed for those, and those only,
who are dignified with the Relation of Sons to GOD; which, we know is not true
of all Men.

3. Vocation is a Fruit of that Love which delivered CHRIST to Death for Sinners:
Such to whom GOD appointed him to be a SAVIOUR, to them he was gracious in his
eternal Counsels, or loved with an everlasting Love; and those whom he loves
with an everlasting Love, he draws with Loving Kindness (Jeremiah 31:3). In his
appointed Time he quickens all such to whom he bears an infinite Affection. It
is evident from what has been before observed, that all for whom CHRIST died,
are the Objects of the infinite, immutable, and inseparable Love of GOD; and
therefore, they who are quickened by divine Grace, and only they, are interested
in a dying SAVIOUR.

4. Eternal Life springs from that Love which was the impulsive Cause of CHRIST’S
Death: The Happiness of Heaven is an eminent Gift of divine Grace; but great as
it is, the Goodness of GOD shines with as bright a Lustre in the Gift of CHRIST
for us, as in the Communication of all that Blessedness to us. That was such an
Act of Favour, as is not to be exceeded by any Instance of Kindness whatever;
since Heaven is the Fruit of GOD’s good Pleasure (Luke 12:32), i.e. of his rich
Grace and Goodness as the Gift of CHRIST was, it is, and will be, bestowed on
all those for whom he was given. The Reason is evident: Two Effects arising from
the same Cause, are equally and certainly produced by it; the one, as well as
the other. Each of the Things we have mentioned, the Apostle includes when he
thus reasons, He that spared not his own Son, but delivered him up for us all,
how shall he not with him also freely give us all Things (Romans 8:32.)? All Men
receive not all Things; and therefore, CHRIST died for some Men only.

II. The happy Subjects of Redemption are Objects of the most intense Love, of
the Author of that Redemption: A greater Instance of Compassion to Sinners is
nor, or can be, given by a SAVIOUR, than dying for them. This is constantly
represented as the highest Act of Friendship, good Will, and Favour. If
therefore, we will form our Judgment of the

Affection of CHRIST to sinful Men, from the most amazing Proof he has given of
it, we shall find ourselves obliged to allow, that greater Love he bears to
None, than to Such on whole Account he endured the Ignominy, Reproach, and
Cruelty of the Cross. When the Church expresses her warmest Sense of CHRIST’S
Love to her, she instances in his Sufferings for her; Unto him that loved us,
and washed us from our sins, in his own Blood; which the Apostle also doth, Who
loved me, and gave himself for me (Revelation 1:5.). Can it be thought, that
such as were in Hell, were interested in this most intense Love of the Redeemer;
or, that Judas had the same Share in the tender Affection of a SAVIOUR, as
Peter? May it be imagined, that the unparalleled Compassion of CHRIST which
determined him to die for Sinners, will not induce him to communicate to them
whatever is necessary to their Salvation, especially as that was the End he
intended in dying for them? Surely not! An Opinion more derogatory to the Glory
of the Love of CHRIST, than is this, that he withholds from many for whom he
suffered; that which is absolutely requisite to the Knowledge of himself as a
SAVIOUR, which he certainly doth; if he died for all Men (for many enjoy not an
external Revelation) will not loon be invented. Strange! It is beyond all
Imagination that CHRIST should so love Multitudes, as to die for them, to whom a
Discovery of his having so done, is not in Providence afforded. With Regard to
the Nature of the Love of CHRIST, the same might be observed of it, as has been
of the Father’s: That it is immense, invariable, and inseparable. He is the same
Yesterday, and To-day, and for ever (Hebrews 13:8.). His Affection to Sinners is
infinitely above any Change. That which might be thought to extinguish the Flame
of Love in his Breast towards them, if any thing could, he full knew when first
he loved them; i.e. their own Unworthiness. Since therefore, notwithstanding
that, he resolved to love them, and died to render them happy, that will not
diminish his Affection to them, or separate them from his Favour. If therefore
he shall sentence any of those to the Regions of Darkness, and Horror, for ever,
for whom he suffered, they are such whom he ever loved, and eternally will love;
even as intensely as those whom he fills with pure Delights, by shedding the
Rays of his Glory around, upon, and in them, in Heaven. When it shall be proved
that CHRIST did not love those for whom he died, or that his Love is mutable,
may cool, be extinguished, that Fury and Hatred may take Place thereof in his
Heart; then, and not till then, (which never will be) may the Doctrine of the
universal Extent of his Death be established.

III. Those Persons for whom CHRIST died, are the Objects of the Love of the holy
Spirit. Such as are interested in the good Will of the Father, and Son, have an
Interest in the special Grace and Love of the Spirit; for as the Trinity of
Persons are undivided in their Essence, their Affection and Love is equal, and
extended to the very same Objects. Now, as it hath been proved, (and as I hope
beyond all just Exception) that those who are the Purchase of CHRIST’s Blood,
have a peculiar Interest in the Love of the Father, and Son, it is reasonable to
conclude, that they are infinitely beloved of the holy Spirit; and if so, as the
Father appointed the Son a SAVIOUR to them, and the Son graciously condescended
to take that Capacity upon him, and acting in that Character, hath redeemed them
from all Iniquity: The holy Spirit who bears the same Affection to them, as the
other divine Persons do, and unites with them in the kind Design of their
Salvation, will not fail to regenerate, sanctify, and preserve them, to a future
State of Bliss. Hence therefore we may conclude, that those in whom the. Spirit
of GOD implants not Grace, and a divine Life as a Meetness for Heaven, are not
the Objects of redeeming Love, or interested in the Death of CHRIST. The
Doctrine of universal Redemption, is inconsistent with a peculiar and special
Work of Grace on the Hearts of some Men, in order to their final Happiness. Such
to whom CHRIST is a Redeemer, the Spirit is a Sanctifier. He is not a Sanctifier
to all Men; neither is CHRIST a Redeemer to all. I close this Chapter with
observing, That the Opinion of universal Redemption infinitely derogates from
the Love of the Father, Son, and Spirit, represents it as mutable, like that of
a Creature, and therefore that Opinion cannot be true.


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  CHAPTER 20: 02.01.02.        CHAPTER 2
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CHAPTER 2. Contains a Second Argument in Favour of the Limited Extent of
CHRIST’s Death THE End of CHRIST’S Death hath always been acknowledged a
principal Point in the present Controversy. According to the Apprehensions Men
have of the Design of his Sufferings, are their Sentiments of the Extent of his
Death: That he died for All, without Exception, as the Arminians conceive, or
that his Death is limited to Some, as the Calvinists think; and therefore, our
most serious, diligent, and impartial Enquiry, is here absolutely necessary, if
we would discover, embrace, and adhere to Truth in this important Article of
Faith. The End of CHRIST’S Death may be considered, as it bears Respect to GOD
the Father, to himself, and to Men.

I. GOD had in View his own Glory, as the ultimate End in delivering up his Son
to Death. 1st., The Praise of his glorious Grace: he took this most surprising
Step, that his free, Sovereign, and immutable Love, might be display’d in the
fullest Manner. 2dly, In this extraordinary Transaction, he had a Regard to the
Honour of his Law, which we have dreadfully violated, and are subject to the
Condemnation of, on that Account. 3dly, The Glory and Vindication of his Justice
was one End proposed in this Affair, or that he might appear to be just and
righteous in saving Sinners.

II. The End with Respect to CHRIST himself, was twofold, I. That he might have
the Satisfaction and Pleasure of seeing those for whom he died, completely happy
for ever. 2. That he might receive Glory and Praise from them, on Account of
that Salvation he effected by his Sufferings and Death for them,

III. The End respecting those for whom he suffered, is now to be attended to.
This was either to put Men into a salvable State, that is to say, to procure a
Possibility of their Salvation on certain Conditions; thus the Remonstrants
think. Or the Intention of his Death was to actually save and bring Men to
Heaven, which seems to me to be the Truth of the Case. In Order to clear up, and
confirm this weighty Point, I shall give the Reader a general View of the Design
of GOD, and CHRIST, in this singular Transaction; and also a more particular
one.

1st, Let it be observed, That the Father, and Son, unite in the End and Design
of his Sufferings. The Intention was the same in both: In the Father who
delivered up our SAVIOUR to Suffering, and in CHRIST who voluntarily suffered
for us, his Pleasure consisted in a Compliance with, and Performance of, the
Father’s Will.

2dly, This in general was the Salvation of Sinners. The End proposed in the
Incarnation and Sufferings of the Redeemer, was the Welfare and Happiness of
offending Creatures; and the Gospel which brings us this welcome Report, is
highly deferring of the most grateful Reception: It is a faithful saying, and
worthy of all Acceptation, that Christ Jesus came into the World to save Sinners
(1 Timothy 1:15.). The Design of our LORD’S Appearance was this, That his People
might have Life, and that they might have it more abundantly (John 10:10.), i.e.
That they might be the happy Subjects of a divine Life now, and possess eternal
Life hereafter. It therefore was not a bare Possibility of Salvation, or a
conditional Grant and Promise of Life, that CHRIST came to obtain; but the End
of his Coming, was to effect Eternal Redemption; and this he actually and really
obtained before his Ascension to Glory (Hebrews 9:12.). I apprehend that it will
contribute much Light and Evidence in this Matter, to consider well the Covenant
of Grace.

(1.) CHRIST the Mediator of this Covenant was a Head, either to all Men, or to
some only, that is, an influential Head, from whom Grace, Holiness, and Life,
are derived; for here I do not speak of him as a Head of mere Dominion and Rule,
such he is to Angels, to the apostate Spirits, and to Men universally, but as a
Head of Life, and Influence, which he only is to his Body, the Church, who are
the Elect of GOD alone.

(2.) These Persons only can be interested in the Covenant of Grace; the Reason
of which is, CHRIST in that Covenant is constituted a Head to all those who are
included in it, in order to communicate to them, the Blessings therein promised;
and therefore, none but such to whom he is a Head of Life, and Influence, are
within the Compass of that Covenant.

(3.) It is clearly deducible from the Promises of the new Covenant, that GOD and
CHRIST, really and fully intended the Salvation of all the Persons to whom those
Promises are made. For this Covenant comprises all spiritual and eternal
Blessings; or they are all granted and promised therein. Hence David speaks of
this Covenant as including the Whole of his Salvation, This is all my Salvation,
and all my Desire (2 Samuel 23:5.). Herein the Affair of the Sufferings and
Death of CHRIST, was settled as a Condition required of him, and agreed to by
him, in order to viewing his Seed, enjoy the great and glorious Benefits therein
given to them. But of these Things more will be spoken hereafter. I proceed to
give the Reader a more particular View of the End of our SAVIOUR’S Death.

I. Both the Father and CHRIST intended the Expiation of the Guilt of those for
whom he suffered.

1. This was the Intention of the Father. It was his Will not to impute Sin to
Those whom be reconciled to himself by the Death of his Son. He charged their
Guilt on CHRIST their Surety, and they stand clear of all Sin in his Sight; and
if he is not disappointed of his End, they are constituted, or made righteous.
For he hath made him to be Sin for us who know no Sin, that we might be made the
Righteousness of God in him (2 Corinthians 5:21).

2. This also was the Design of CHRIST: The Lamb of God had not bore the
Iniquities of many, but that he intended to remove them into an everlasting
Oblivion, as the Antitype of the Scape Goat; Once in the end of the World, hath
he appeared to put away Sin by the Sacrifice of himself (Hebrews 9:26.). The
Father’s Will to impute Sin to CHRIST, and his Compliance therewith, evidently
prove, that both designed the Discharge of Sinners from Guilt, which is a
considerable Branch of Salvation.

II. A farther End in View was, to secure Life to miserable and dead Sinners.

1. The Father proposed this gracious End in the Mission of his Son: In this, was
manifested the Love of God towards us, because that God lent his only begotten
son into the World, that we might live through him (John 4:9.). The evident
Import and plain Sense of these Words is, that GOD intended the Life of sinful
Men in fending of CHRIST.

2. Our Saviour had the same thing in View, in coming into the World; of this he
clearly informed his Disciples; I am come, that they might have Life, and that
they might have it more abundantly (John 10:10.). The Life of Sinners who are
naturally dead in Sin, was one eminent Part of the Joy that was let before
CHRIST, which caused him to endure the Cross, and despise the Shame (Hebrews
12:2.) attending it.

III. Our Holiness or Sanctification was one End of his Death. In ourselves we
are morally impure and unmeet, for the Fruition of GOD, CHRIST sanctified
himself, or set himself apart to Death, that those for whom he died, might be
made holy; for their Sakes I sanctify myself, that they also might be
sanctified, through the Truth; sanctify them, through thy Truth; thy Word is
Truth (John 17:1-26; John 19:17.) His Design in the Gift of himself for the
Church was, that he might sanctify and cleanse it with the washing of Water by
the Word (Ephesians 5:26.).

IV. The Redeemer desired that all those might be eternally happy for whom he
laid down his Life. Such was that love he bore to Sinners, that he was not less
intent on their Welfare and Happiness, than on his own Glory; he could not be
content to dwell in Heaven alone, or without them, to see his Glory, and
participate of Bliss, in the presence of his Father with him; except a Corn of
Wheat fall into the Ground and die, it abideth; alone (John 12:24.). In which
Words it is the Design of our Lord to acquaint his Disciples with the Necessity
of his Death, in order to the Felicity of his People, and of his proposing their
Happiness, as the End of his dying for them. From there Things it appears very
evidently, that it was not a mere Possibility of Salvation which God and Christ
proposed in his Death, but the actual, real, and certain Salvation of all such
for whom he suffered.

V. The Means used to this Purpose are most: proper and effectual, to question
which, is highly blasphemous. It would be an impious Impeachment of divine
Wisdom to imagine, that God in any of his Works, uses Means not suited to attain
his End. The Death of Christ, as it was a most gracious Method of saving
Sinners, so it is an effectual one: This cannot be denied without imputing Folly
to him, who is the Fountain of Wisdom.

1. By the Imputation of Sin to Christ, and the Infliction of Punishment on him,
the infinite Displeasure of God against it, is fully discovered, and from hence
arises the real and certain Remission of it, in whom we have Redemption through
his Blood the Forgiveness of Sins (Ephesians 2:7.). From this Definition of
Redemption it is clear, that it consists in the Pardon of Sin; those therefore,
whose Sins are not remitted, are not the Subjects of Redemption.

2. Christ’s Subjection to, and sustaining of the Law’s Curse, is a full
Vindication of its Honour, and is the gracious and effectual Method which was
appointed by infinite Wisdom to secure our Deliverance from the dreadful Menaces
thereof, Christ hath redeemed us from the Curse of the Law, being made a Curse
for us (Galatians 3:10.).

3. The Death of the blessed Jesus was designed to bring about our Reconciliation
with God: His Substitution in our Room, bearing our Guilt, and undergoing the
Penalty due to us, are undeniable Proofs thereof. And since his Death was penal,
it must be satisfactory to the Law and Justice of God. Hence we read, That the
Chastisement of our Peace was upon him, and that with his Stripes we are healed
(Isaiah 53:5.). As the End designed in cutting off the Messiah, was to make
Reconciliation for Iniquity (Daniel 9:24-26.), that gracious End is
accomplished; for Peace is made by the Blood of his Cross (Colossians 1:20.); so
that when we were Enemies, we were reconciled to God by the Death of his Son
(Romans 5:10.). Upon the Whole, it is very evident, that it was the kind
Intention of God and Christ by his Death, to effectually secure the certain
Salvation of all those for whom he died; unless therefore they are disappointed
of the End they intended, unless their Design is rendered abortive, and unless
the Redeemer died in vain: All such for whom he suffered, will certainly be
saved; and therefore, since all Men are not saved, all Men are not interested in
the atoning Sacrifice of Christ; nor was his Death intended as a Means of the
Salvation of every Man without Exception, which was the important Point to be
proved.


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  CHAPTER 21: 02.01.03.        CHAPTER 3
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CHAPTER 3. Contains a Third Argument in Favour of the Limited Extent of CHRIST’s
Death

I. THE very different Appellations, which, in the Scripture, are given to Such
for whom Christ died, from those which others bear, deserve our particular
Consideration. They suggest to us that special and peculiar Interest, which the
former have in the Compassion and Love of Christ, and in his saving Benefits;
and that the latter are not the Objects of his Favour; that he had not the same
Design concerning them; and that they share not in the happy Effects of his
Sufferings and Death.

1. They are called, the Sheep of Christ, by, which may be signified their
Disposition to wander, their Distance from God in their natural State: This is
also expressive of the Redeemer’s Concern about them, and of his peculiar
Interest in them, as distinguished from others. Our Lord speaks several Things
of these Persons, which he no where expresses, concerning the rest Of Mankind,
that may justly lead us to conclude, he had formed such Resolutions about them,
as he had not taken up about the Goats, viz. That he must bring them (John
10:16.), that they hear his Voice, that he knows them, that they follow him,
that he gives to them eternal Life, that they shall never perish, that none
shall pluck them out of his Hand, nor out of his Father’s Hand (John 10:27-29);
nothing like these Things is ever declared of others; and therefore, we have no
Reason to think it was the Intention of Christ to save Such to whom this
Character is never applied. We are plainly told, That for these Persons Jesus
Christ died: I lay down my Life for the Sheep (John 10:15.). If it be said, This
is certainly true, because he died for all Mankind, of whom they are a Part; but
that from hence it is not to be proved that he suffered not for others also. I
answer,

(1.) Its no where said, he died for such as are represented under the opposite
Character of Goats; if this had been any where expressed, that would have been a
demonstrative Proof of the universal Extent of Christ’s Death; but it falls out
to the great Disadvantage of this Opinion, that no Hint of such a Nature is to
be found in all the Scripture.

(2.) It is the Design of our Saviour to set forth his particular and special
Regard to these Persons in Distinction from all others, when he calls them his
Sheep; which upon a due Consideration of the Things before observed, cannot well
be denied. And therefore, when he says, I lay down my Life for the Sheep, his
Intention is to represent this Act as a singular Instance of his good Will and
Favour to them, as they stand distinguished from others; of consequence others
are not interested in his Death.

(3.) I suppose it will be granted, that eternal Life is only given to the Sheep,
not to the Goats, who in Judgment will be placed at the Left Hand of Christ,
upon whom an awful Sentence of Condemnation will be pronounced, and dreadful
Punishment will be inflicted: as therefore the Omission of the exceptive
Particle only, when our Saviour says, To them I give eternal Life, leaves no
room to think he also gives eternal Life to others; so the Omission of that
Particle when he says, I lay down my Life for the Sheep, is no just Objection to
the Limitation of his Death to them; for it is here as plainly understood as
there, and the whole Scope of our Saviour’s Discourse leads to that Sense, as I
can’t but think must be evident to every impartial Enquirer.

2. Sons and Children are Characters given to such for whom the Redeemer
suffered. From the several Places in which these Persons are honoured with these
Titles, and Christ is said to die for them, it evidently appears, that it was
the Intention of God to save them through his Sufferings and Death; for they
were to be gathered together in one (John 11:52.), and to be brought to Glory
(Hebrews 2:10.). In order to which, Christ was made perfect thro’ Sufferings, on
their Account; viz. a perfect Saviour. This was by his undergoing all that the
Law and Justice of God required to their Discharge. He was made a perfect
Saviour to None in his Death, but to those who are Sons; and therefore None but
such who are Sons, have an Interest: in his Death.

3. Church is an Appellation by which those Persons for whom Christ suffered, are
distinguished from others. It will (as I suppose) be readily acknowledged, that
the Whole of Mankind are not designed by this Character, but only the Church of
the First-born who are written in Heaven. Now if it was the Intention of the
Apostle to represent the special Love of Christ to those who are saved, (which
cannot reasonably be called in Question) where he mentions Christ’s giving
himself to that End (Ephesians 5:25-26), there Is the clearest Reason to think
that his Death is a full Proof of that peculiar Affection which he bears to the
Saved-Ones; for that alone is here produced as such an Evidence; and therefore,
his Death is limited to the Church of the First-born, nor are any others
interested therein.

4. Another Title given to these Persons, is the Body of Christ: This is
expressive of that foederal Union which subsists between him and them. He is the
Head, and they are the Members. By Way of Distinction from others, he is
declared to be the Saviour of the Body (Ephesians 5:23.): Such Christ is to
them, and to them only for whom he died. He cannot with any Propriety be called
a Saviour of them who are not saved; he freed not them from the Curse of the Law
on whom it is inflicted he redeem’d not them from Hell who suffer eternal
Vengeance there, since Christ is not a Saviour to those who perish, but only to
his Body, the Church of the Firstborn, who are written in Heaven, and Salvation
arises from his Death as the meritorious and procuring Cause thereof; they are
the only Persons for whom he died, to whom that Title properly belongs, who are
not all Men is most certain.

5. The Elect is another Name by which they are known. That the Chosen of God,
are the only Persons, against whom a Charge of Guilt cannot be exhibited,
appears very plainly, from this Challenge of the Apostle in their Behalf: Who
shall lay any Thing to the Charge of God’s Elect? It is God that justifies. Who
is he that condemneth? It is Christ that died (Romans 8:33-34). Others are under
the Imputation of Sin, a Sentence of Condemnation; and that Sentence will
certainly be executed upon them. In the Opinion of the Apostle, the Death of
Christ is a sufficient Security, from a Charge of Offence, and a Sentence of
Condemnation; and therefore, such for whom he died, to them, Sin is not imputed;
nor, is any Curse pronounced against them, considered as interested in his
Death, which Things are true of the Elect of God only, in whole Name alone, this
Challenge is expressed. The same Thing is evident from two Places of Scripture
compared together, the First is, Hebrews 12:23. To the Church of the First-born.
The Second is, Ephesians 5:25. He loved the Church, and gave himself for it. The
Church consists of such Persons only, who are written in Heaven; viz. Who are
elected to Everlasting Life, for these Christ is said to die, or give himself:
And to say that he died for others also, is to speak beside the Scripture.

II. Others of the human Race are as plainly distinguished from them, by very
different Characters.

1. They are called The Rest: The Election hath obtained it, and the Rest were
blinded (Romans 11:7.): It is expressly asserted, that Christ died for the
Former, but of the Latter, no such Thing is any where intimated; and therefore
to affirm that he died for Men universally, is to extend his Death far beyond
what the Scriptures do. As for those general Expressions, the World, the whole
World, it can never be proved, that they include Persons of these different
Characters, the Election, and the Rest; and therefore, from those Expressions it
cannot fairly be inferred, that Christ died for the Elect, and Reprobates also,
which is the Point to be demonstrated.

2. The World is another Title under which they pass, by way of Distinction from
the People of Christ: I pray for them, I pray not for the World, but for them
which thou hast given me, for they are thine (John 17:9.). If ye were of the
World, the World would love his own; but because ye are not of the World, but I
have chosen you out of the World; therefore the World hateth you (John 15:19.).
To establish the Doctrine of the unlimited Extent of Christ’s Death, it ought to
be proved, That that World is redeemed, out of which, the Church of God is said
to be redeemed (Revelation 5:9.); and therefore was not redeemed together with
it.

3. They have the Character of Goats: The Sheep he will set at his Right Hand,
but the Goats on his Left (Matthew 25:33.). Our Lord expressly declares, He laid
down his Life for the Sheep; but he never says any thing like it of the GOATS.
His Sheep he knows, bears a great Respect to them, is never unmindful of them,
securely defends them, and gives to them eternal Life: The others denominated
GOATS, he NEVER KNEW (Matthew 7:23.). They are not the Objects of his good Will
and Favour; he gives not to them eternal Life, but consigns them over to endless
Misery. How confidently soever it shall be affirmed, I do not expect to see it
proved, that Christ died to save those WHOM he NEVER KNEW.

4. They are represented as Persons appointed to Condemnation, and WRATH (Jude
1:4.), which is a Character just the REVERSE of those, for whom Christ is said
to die. They are (as we have seen) called, the Elect, and said to be chosen to
Salvation (1 Thessalonians 5:9.). Let it be clearly proved, if it can be, that
Christ suffered with an Intention to save those, who are APPOINTED to WRATH; and
when that is done, I shall ask some Questions, which will not admit of Answers
very easy. Whether an Intention, to save, and to punish, are the same, or may
consist together? If God and Christ once designed to save those, whom they
eternally punish, when they changed their Purpose concerning these Persons?
Whether such an Alteration of Purpose is consistent with Immutability? And to
what Motives, or Reasons, we may attribute, this Change of Resolution and
Design? I have always thought, that the Council of the Lord shall stand; that he
will do all his Pleasure (2 Thessalonians 2:12; 15:13.); that the Counsel of the
Lord standeth for ever, and the Thoughts of his Heart to all Generations (Isaiah
46:10.); that none have resisted his Will (Psalms 33:11.), or prevented the
Accomplishment of his infinitely wise Determinations: But when I shall see it
once proved, that God intended to save all Men, by the Death of his Son, I will
readily acknowledge myself mistaken, In the Sentiments, (so agreeable to the
Scripture) just now expressed, and that the Bible is not the most consistent
Book, which was ever wrote: But at present I am under no Apprehension that I
shall be obliged, to make Concessions so dishonourable to God, and destructive
of his Veracity in his Word.


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  CHAPTER 22: 02.01.04.        CHAPTER 4
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CHAPTER 4. Contains a Fourth Argument in Favour of the Limited Extent of
CHRIST’s Death THE learned and ingenious Author of The Ruin and Recovery of
Mankind, in Words greatly extols the Merits of our Saviour, he frequently speaks
of his redundant, superabundant, and overflowing Merit; but his Opinion is a
real Extenuation, and Nullity of his true Merit, as will hereafter appear.

1. The Foundation of Christ’s Merit, in his Obedience and Sufferings, is the
infinite Dignity of his Person; his Obedience to the Law, his Sufferings and
Death had not been available to the Justification of Men, or to the Remission of
their Sins, if he had been a mere Creature, or Man only. His human Nature was
the Subject of Obedience and Suffering; but his Obedience and Sufferings have
their infinite Value, from his Divine Nature: His Righteousness being the
Righteousness of God, and his Blood being the Blood of God, is the Reason,
Cause, and Foundation of that Merit, which attends both.

2. It was an eminent Act of free and foreign Favour to Christ, as Man, to ordain
his human Nature to a personal Union, with the Word the Son of God: This, which
is his highest Honour, as Man and Mediator, is a free Gift, or it is a Fruit of
the Father’s everlasting and eternal Love to him (John 17:24.). This he did not,
he could not merit; for our Saviour can’t be supposed to have merited that,
which rendered him a Subject capable of meriting. Which Augustin well improves
as an Argument against Merit in us. And Calvin from him insists upon the same
Argument in his Institutions (Lib. II. Cap 17.). Limborch very much
misrepresents Calvin’s Sense in this Pointf2. His Opinion was not, that
intrinsick Merit, did not attend what Christ did and suffered; this he pleads
for; but inasmuch as this Union of the human Nature with the Divine, is the
Result of God’s Decree, he resolves Christ’s Merit into that Decree, as the
Origin of it; and represents the Grace of God as the supreme Cause, and the
Merit of Christ, as the subordinate Cause of Salvation.

3. As a supreme, and subordinate Cause, are not inconsistent, so Salvation
though it is merited by Christ, it is still freely given; the Grace of God is to
be considered, as the supreme Cause, and Fountain of it: For since, the Merit of
Christ, (as we shall find it is, if we trace it up to its Source) is to be
resolved into, the free, and sovereign good Will of God, we affirm nothing
incompatible, with the Freeness, Riches, and Sovereignty of Divine Grace, when
we say, that our Salvation is merited, by the Obedience, and Sufferings of our
Saviour. The Reason is, a Cause supreme, and subordinate, are by no Means
repugnant.

4. Infinite Merit attended, what Christ did and suffered for his People, and by
Virtue of the Union which subsists between him, and them, that Merit becomes
theirs.

1st. His Obedience to the Law, had an infinite Merit attending of it. In order
to give the Reader, a clear, and distinct, and just Idea of this most important
Point, I observe.

(1.) It was by a special Divine Constitution, that Christ became Subject to the
Law, Men are born under the Law, or Covenant of Works, as the natural
Descendants of Adam, with whom, that Covenant was made, but so was not Christ:
The first Adam was not a Head to the last Adam; and therefore, if the last Adam,
comes under the Obligation of that Law, which was given to the first Adam, it
must be, by an Appointment, and Decree peculiar to himself; hence as Christ was
made of a Woman, i.e. as his human Nature was produced in a supernatural Manner,
or not according to the settled Law of Nature, so he was made under the Law, by
a special Appointment (Galatians 4:4.), otherwise he would have had no Concern,
with the Law, or Covenant of Works, as a Subject of it. For as the first Man,
was not a Head to the second Man, who is the Lord from Heaven (1 Corinthians
15:47.), nor he a natural Descendant from him, he was not, nor could be obliged
to the Observation of that Law, or Covenant, (but by special Appointment) which
was given to, and made with the first Man.

(2.) Christ as Man, by Vertue of his personal Union, with the Word, the Son of
God, was raised above the Condition, and State of a mere Creature; or, had a
Right to Glory, and Blessedness, even to Glory, as great as we may suppose, his
human Nature thus advanced was capable of enjoying, for he was appointed Heir of
all Things (Hebrews 1:3.); he was rich (2 Corinthians 8:9.), and his stooping to
a low State was a voluntary Act of Condescension, being found in Fashion as a
Man, be humbled himself (Php 2:8.); and therefore Obedience to the Law, became
not due from him, in order to the Fruition of God: As he was exalted above the
State, and Condition, of all Creatures, by Vertue of this Union, he is not to be
considered under the same Obligation with them. And this is the great Mystery,
and Glory of the Gospel; Oh that my Soul may for ever, admire, and adore it!

3.) Though he was not a mere Creature, but God as well as Man, and was thus
exempted from the common State, and Condition of Creatures, yet, by a special
Designation of the Father, and his own voluntary Agreement, he became subject to
the Law., or Covenant of Works, not on his own Account, for that was impossible,
but for the sake, of others; or with a gracious View, to their Redemption, from
that Law, considered as a Covenant of Works.

(4.) Those, on whose Account he became subject to the Law, or Covenant of Works,
are such, for whom he was a Surety to the Father, or to whom he was constituted
a representative Head, and no others: For as his Obligation to the Law, or
Covenant of Works, wholly arises from the Father’s sovereign Will, and his own
voluntary Consent, it can’t be thought, that he stood obliged to fulfil that
Law, or Covenant, for those, whole Surety he was not, and to whom he was not
appointed, representative Head, until therefore, we shall see it clearly proved,
that Christ is a Head, to such, who are not of his Body the Church, we shall
continue to firmly believe, that he only fulfilled the Law for them, and that he
is not, or was designed to be the End of the Law for Righteousness to any
others.

(5.) Our blessed Saviour was perfectly conformable to the Law, his Nature was
pure, and his Conduct unblemished, he did no Sin, neither was Guile found in his
Mouth (1 Peter 2:22.). His Obedience was commensurable to, or every Way, such as
the Law required, he always did those Things which pleased the Father.

(6.) As in his Obedience, he is to be considered a Surety and Head, his
Righteousness, or Obedience, is imputed those, and only to those, for whom he
became a Surety, and to whom. he was appointed a Head. He is not a Head to all
Men, he only is to his Body the Church, i.e. the Church of First-born, who are
written in Heaven, or the Elect of God, who we know are not all Men: All Men
therefore ate not interested in his Obedience, and the Merit of it, which was
the Point to be proved.

(7) The Deity of Christ infinitely exhalted his Obedience: Immense Honour arose
to the Law by Christ’s Subjection to it, and Observation of it, he magnified the
Law, and made it honourable (Isaiah 42:21.). The Obedience of our Lord is
attended with Merit suitable to the Dignity of his Person, which Merit becomes
theirs, on whole Account, he was made under the Law, and for whom as a Surety,
and Head, he fulfilled it; they therefore are entitled to all those Benefits and
Blessings which are the Result, of his Obedience; hence says the Apostle, That
being justified by his Grace, we should be made Heirs, according to the Hope of
eternal Life (Titus 3:17.).

(8) Infinite Merit attended the Sufferings of Christ: The Blood of our Redeemer,
is equal in Value, and Worth, to the Greatness and Dignity his Person. Now he is
the Brightness of the Father’s Glory, and the express Image of his Person
(Hebrews 1:3.). It therefore is no Diminution, or lessening of the Father’s
Honour, to esteem him, his EQUAL (Php 2:6.); of Consequence, he is a Person
infinitely great and glorious. And if his Sufferings are allowed to have any
thing of superior Worth in them, to those of a mere Creature, on Account of his
Deity, if we will be consistent, and carry up our Reasoning, to its proper
Pitch, in an Affair, wherein it is absolutely necessary to be done, we must
grant, that as they have any thing more of Merit, in them, than those of a mere
Creature, they have infinitely more and greater Worth: Hence it follows, that
his Suffering are an adequate, and every Way sufficient Price, for our
Redemption: An infinite Justice was offended, and an infinite Person suffered:
Here was an Equality between the Judge, who punished, and the Subject, on whom
Punishment was inflicted. And if the Death of Christ was a full, and adequate
Price, of Redemption, then all those, for whom he died, in Justice, have a Right
and Claim to a Discharge from Guilt, Freedom from Condemnation, and Security
from the penal Effects of Sin. Whether these Things can consist with the
universal Extent of his Death, a small Degree of Discernment, in spiritual
Truths, will enable any Person to discover. It is impossible to maintain the
true Merit of Christ, without granting, that all those partake of the Benefits
which he merited, for whom they were procured; for it is unjust, to withhold
that, to which a Person hath a Right; Merit gives Right to those Favours, which
are supposed to be merited, whether that Merit, is personal, or it is the Merit
of another, but becomes ours, by Vertue of the meritorious Action being done by
one between whom and us, there is such a Union, as lays a proper Foundation, for
the Imputation of that Action to us, which is the Case here, as plainly appears
by what has been before observed. This cannot be denied, without an entire
Subversion of the Gospel, in the most weighty Points, it recommends to our Faith
and full Assent.


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  CHAPTER 23: 02.01.05.        CHAPTER 5
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CHAPTER 5. Contains a Fifth Argument in Favour of the Limited Extent of CHRIST’s
Death

REDEMPTION which is effected by the Death of Christ, Is a clear and cogent
Argument in Favour of the limited Extent of his Death.

1. Redemption may be considered as metaphorical; that is a mere Deliverance out
of Misery and Servitude, without the Payment of any Price. Thus the Israelites
are said to be redeemed (1 Chronicles 17:21.) out of the Hands of the Egyptians,
when no Price, or valuable Consideration, was given for their Release from
Bondage. The Socinians maintain, that such is our Redemption by Christ, that he
paid no Price, or valuable Consideration, for our Deliverance from the penal
Effects of Sinf3.

2. It is proper, and that is when a Price is given, or a valuable Consideration,
is yielded by him who acts the Part of a Redeemer, for those who enjoy Liberty
in Consequence of his so doing, (1). This may have Place in the Deliverance of
Captives, who are held under Confinement by a Conqueror. (2.) In the Deliverance
of Criminals from deferred Punishment, in this View, our Redemption is to be
considered, for we are Criminals, and obnoxious to very severe Penalty, for our
Offences, against God, our Sovereign, and our Judge.

3. Christ as our Redeemer paid a valuable Price, or Consideration, for our
Redemption. In order fairly to make out this, it will be necessary to prove —
That he suffered in our Stead — That his Sufferings were that Penalty, to which
we were obnoxious — That those Sufferings of Christ were a proper Price, or
valuable Consideration, for our Deliverances and Exemption from Punishment.

I. Christ suffered in our Place and Stead not merely for our Good, as the
Socinians and Armininians urge: For though it is certain, that in suffering in
our Room he suffered for our Good, yet this he might be supposed to do, without
suffering in our Stead. The observation of two Things will fully clear up this.

1. Christ was a Surety to God for those Persons, on whose Account he died; hence
he is said to be the Surety of a better Testament, or Covenant, diaqhkhv
(Hebrews 7:22.). For this Reason, his Blood is called the Blood of the
everlasting Covenant (Hebrews 13:11.). He was not a Surety for God to Sinners,
as the Socinians, and Arminians contendf4; he stood in no Need of a Surety. to
make good his Engagements; it is blasphemous to imagine it, the Thought thereof
is a horrid Reflection, on the Power, or Veracity of God. And therefore if
Christ was a Surety at all, he was our Surety, and took our Debt upon him, as
such, he died, in order to clear that Debt, which necessarily supposes his
Substitution in our Place, or Relation to the Law of God.

2. He is expressly said to have suffered for us; i.e. in our Stead; for the
Preposition uper evidently designs the Substitution of one Person in the Room
and Place of another ina uper sou diakonou, That in thy Stead be might have
ministered (Philemon 1:13.), uper Crisou deomeqa. We pray you in Christ’s Stead
(2 Corinthians 5:20.), uper gar tou agaqou for a good Man (Romans 5:7.), i.e. in
the Stead of a good Man, and no Reason can be assigned, why it should not be
taken in this Sense, when it is said, Crisov uper hman apeqane, Christ died for
us; the Just suffered for the Unjust (1 Peter 3:18), uper adikwn in Stead of the
Unjust, agreeable to the Sense of the Preposition in other Places, until
therefore some substantial and clear Reason is assigned for a different Sense,
we shall not grant what is merely begg’d, the Cause is too important to allow of
such a Complement. The Reason which is urged against this Sense, taken from its
being said that Christ suffered pdei amartiwn, i.e. for Sins (1 Peter 3:18.), is
so far, from militating with it, that it abundantly confirms it, for he of whom
it is declared, that he suffers for the Crimes of another, must be understood to
suffer in the Stead of that other Person, when it is affirmed that he suffers
for him.

II. Christ suffered the Penalty, that they were liable to, on whole Account he
died. Which thus appears:

1. Their Guilt was imputed to him: He was made Sin for them (2 Corinthians
5:21.), the Lord laid on him the Iniquities of us all (Isaiah 53:6.), he bore
our Sins in his own Body on the Tree (1 Peter 2:24.). Christ was in himself
innocent, but by Imputation, he was made Sin or Guilty, without that, his
Sufferings could not be of a penal Nature, for proper Punishment is the
Infliction of the Evil of Suffering, for the Evil of Sin; Penalty therefore
always bears Respect to a Charge of Offence, committed either by the Person
himself who suffers, or by others, for and in whose Stead he suffers, which is
the Care here. Nor is there any thing unjust in this, if the Party offended,
hath a Power of excusing the guilty Party and of accepting the Engagement of
another to suffer for him, and he who engages, hath a Power over his Life, if
that is at his Disposal, and he is free to resign it, which Things though they
are not found among Men, they are all true, and actually found here, or else we
are undone for EVER.

2. He was made a Curse: That very Thing from which we are freed, by the Death of
Christ, he was made in dying for us, which is the Curse and Condemnation of the
Law, he redeemed us from the Curse of the Law being made a Curse for us
(Galatians 3:12.). No, say the Socinians and Arminians, he was not properly made
a Curse, if not properly, then not at all; for there is no improper Sense, in
which he could be made a Curse, the Apostle affirms, he was made a Curse for us,
every one knows whom we ought to believe, the inspired Writer rather than those
Men.

3. Our gracious Redeemer sustained the Shock of the Father’s vindictive
Displeasure: What less, than this, can be the Import of such Modes of Expression
as these: It pleased the Lord to bruise him, he hath put him to Grief ( Isaiah
43:10.), and awake, O Sword, against my Shepherd, against the Man that is my
Fellow, finite the Shepherd ( Zechariah 13:7.). This awful Language is
expressive of a real and positive Act, of God himself against his Son, as the
Surety of Sinners, and standing charged with their Guilt, which must be an Act
of Vengeance. The whole Punishment due to Sin, when punished in such a Subject
as Christ is, was inflicted on him, who had infinite Dignity, whole Sufferings
therefore were of infinite Value, and of Consequence, it was not necessary that
they should be endless in Duration, because they were in Value immense: Hence it
is evident that the Shortness of the Time of his Sufferings, is no just
Objection, to his undergoing that very Punishment, which was due to, or from us;
though Socinians and Arminians are pleated to argue it is.

III. Christ’s Sufferings were a proper Price, or valuable Consideration for our
Redemption. The Socinians deny that his Death was a Price, though it is
expressly so called, Lutron, (Matthew 20:28.), i.e. a Price of Redemption, which
is the proper Signification of the Word. The Arminians will nor allow, that it
was a full, and adequate Price; but that it was so according to the Estimation
of God, or his gracious Acceptation. And tome others, who perhaps would take it
amiss, to be reckoned of that Party, agree with them therein; thus Dr. Doddridge
speaking of what Christ paid for us, faith, it was GRACIOUSLY ALLOWED of God, as
a valuable Consideration . This is infinitely to sink the Merit of the Redeemer,
below its true Nature; for his Death must needs be an adequate and full Price of
Redemption, or a complete Payment of our Debt; because he suffered that very
Punishment, which was due to the Criminals he intended to redeem, and was equal,
in Dignity, to their offended Judge, who inflicted that Penalty. The Sufferings
of an innocent Person, in the Room of the Guilty, ought to be allowed and
accepted, as a valuable Consideration, for their Deliverance, if he suffers all
that penal Evil which the Law threatens, Justice requires it, it is not an Act
of Favour, but of Righteousness: And therefore, if Christ really suffered for
Sinners, the WHOLE of that Punishment, which was due to, or from them, in Right
and Justice, they are intitled to Impunity: If indeed he has not, but a Part of
it only, then we are left in a miserable Condition; for we are unable to bear
the least Part of the Penalty our Sins deserve. But the Father expects no more
for our Deliverance and Redemption, than Christ has paid: And therefore all
those for whom he died, have Remission of Sins, Freedom from Condemnation, and
Security from WRATH. In whom we have Redemption through his Blood, the
Forgiveness of Sins (Ephesians 2:7.). Where is therefore now no Condemnation to
them which are in Christ Jesus (Romans 8:1.). Being justified by his Blood, we
shall be saved from Wrath through him. The universal Extent of the Death of
Christ, supposes the Reverse of there Things, so plainly expressed, in the Holy
Scriptures: That the Surety bore Sin, and that the Sinner remains under a Charge
of it. — That our Saviour was made a Curse, and that the Offender continues
under it. That our Lord sustained the infinite Displeasure and Wrath of God, and
that those (at least many, yea the greater Part of them) for whom he so did,
will eternally lie under his awful Vengeance. Thus Men take the Liberty to
depreciate the Merit of the Redeemer under a Pretence of extending it, and to
contradict the plainest Evidence of the Word of God, in Favour of their own
Opinions, which have no Foundation in the sacred Writings, as I hope fully to
evince and prove hereafter. The Author of The Ruin and Recovery of Mankind,
makes a Concession which (if I mistake not) is entirely inconsistent with the
universal Extent of Christ’s Death, though he appears a zealous Advocate for it,
(in a marginal Note.) It is this, I cannot find that Scripture once asserts,
that Christ redeemed all Men, or died to redeem them all. I beg Leave to ask
this Gentleman, Whether Christ died with an Intention to redeem such for whom he
paid a Price of Redemption? Surely he must: The Scripture represents his Death
as a Price of Redemption; and I should think his Death was that in his
Intention, which it was in Fact; if therefore he died for all Men, in his Death
he intended to pay a Price of Redemption for all Men, or died to redeem them
all. The Arminians in order to reconcile the Doctrine of universal Redemption,
with particular Salvation; or the Happiness of a Part of human Nature only, with
the universal Extent of Christ’s Death, distinguish upon Redemption, as
impetrated, and as applied. They suppose that Redemption was impetrated for all
Men; but that it is applied to some only, the Reason of which is, all do not
perform those Conditions, upon which the Application of Redemption dependsf5. To
this I answer: Though the Impetration of Redemption, and the Application of it,
may be distinguished, they cannot be separated: For it is unjust to render the
Enjoyment of that uncertain which is impetrated, or obtained, by the Payment of
a proper, and full Price, to those for whom it is so obtained, by the Injunction
of any Conditions on them. It would be acting an injurious Part to him, who paid
that Price. And therefore, since Redemption is not applied to all Men, but to
some only, it was not impetrated, or obtained for all Men, but for a Part of the
human Nature only. Upon the Whole, we may safely conclude, That the Extent of
Christ’s Death is not universal, but particular, and limited to some.


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  CHAPTER 24: 02.01.06.        CHAPTER 6
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CHAPTER 6. Contains a Sixth Argument in Favour of the Limited Extent of CHRIST’s
Death THAT Reconciliation which Christ effected by his Death, seems to me, a
nervous Argument in Favour of the limited Extent of it. The Doctrine of divine
Reconciliation supposes not any Change, in the Disposition of Gods or from a
Purpose of inflicting Punishment, to friendly Design of conferring Benefits,
neither of which are compatible with the Perfections of God: And therefore
Apprehensions of this Sort, are by no Means to be entertained, when we speak of
that Peace which Christ has made for Sinners. But it supposes an infinite
Displeasure with Sin, in God. A Disapprobation of our Persons, considered as
Offenders; and the Engagement of divine Justice against us, as Transgressors:
All which are perfectly consistent, with the everlasting Love of God to us, and
with his gracious Choice of us in Christ to eternal Salvation; and with the
invariable Approbation of our Persons, as view’d in the Beloved. Hence it
appears, That Reconciliation with God, by the Death of Christ, is not a
Procurement of divine Favour, as the Socinians object to us: But it really is an
Effect thereof, There is no Repugnancy, between the free, sovereign, and eternal
Love of God to his Elect, and the Doctrine of real Peace, being made for them by
the Blood of Christ’s Cross. The pretended Inconsistency of God’s good Will and
Favour, Love to and Delight in his People, with actual, and proper
Reconciliation, which is effected by the Sufferings of the Redeemer, is no other
than a foolish Objection of the Socinians, who are professed Adversaries, to the
Merits and Satisfaction of Christ. And it is Pity, that any through a Desire to
maintain the precious Truth of God’s Free, immutable, and eternal Love to his
People should in the least countenance an Objection formed by the worst Enemies,
which the Gospel has, against the proper and real Atonement of Christ: Since
there is no Inconsistency in these Things; but both are alike true, and of equal
Moment, in our Salvation, viz. The free Love of God to his People, and Atonement
made for their Sins, by the Sufferings of our blessed Lord. The Ground of this
Mistake, is, considering God as attended with human Passions, than which,
nothing more dishonourable to the divine Being, can by a Creature be deviled.
Reconciliation is not a Change in the Heart of God, from an angry Disposition,
to a friendly Affection, as it is in Men; but it is a full, and proper
Satisfaction to his violated Law, and offended Justice, Nor is another Objection
which the Socinians make, of the least Weight; i.e. That God is never said to be
reconciled to Men; but that we are said to be reconciled to him, by the Death of
his Sonf6. For the Party to whom Christ offered himself, as a Sacrifice, is
reconciled, which was not Men, but God. Besides, it is the usual Mode of
speaking, to express Reconciliation, by the Party who offends, becoming
reconciled, to the Party offended: Go thy Way, and first be reconciled to thy
Brother (Matthew 5:24.). God in this Affair is to be considered, as a Judge,
insisting on a plenary Satisfaction to his Law, and Justice, which being given,
he hath no farther Demand to make; and therefore is most properly said to be
appeased, or reconciled to Sinners.

I. Christ was to make Peace or Reconciliation: Let him take hold of my Strength;
i.e. on Christ who is the Son of Man, whom God has made strong for himself: And
is called the Power of God, that he may make Peace with me, and he shall make
Peace with me (1 Corinthians 1:24; Isaiah 27:5.). One gracious End of the
Messiah’s being cut off; but not for himself, was to make Reconciliation for
Iniquity (Daniel 9:24-26.). The Church under the legal Dispensation, was taught
to expect the great Benefit, of real Atonement, or Peace and Reconciliation, by
and through the Sufferings of the Messiah: And the Saints then acted Faith on
that Atonement: The Chastisement of our Peace was upon him, and with his Stripes
we are healed (Isaiah 53:5.).

II. The Nature of the Sufferings of our blessed Redeemer, is an evident Proof,
that he suffered in order to make Peace and Reconciliation. His Sufferings were
penal, and therefore, so far as he sustained that Punishment, which was due to,
or from Sinners, they must be satisfactory to the Law, and Justice of God. Sin
was imputed to him; The Curse of the Law was inflicted on him: And the Sword of
divine Justice smote him. Which Things are a full Evidence, that in suffering he
was punished: And if the Whole of that Penalty which Sin demerits, was endured
by our Saviour, the certain Effect thereof, must be real, and perfect, Peace, or
Reconciliation with God. If indeed he suffered only a Part of that Punishment,
then complete Atonement is not made, he is but a partial Saviour, and was not
made perfect through Sufferings. But this we can, by no Means, allow of, not
only because it dreadfully affects our eternal Interest, but also because it
impeaches divine Wisdom, and Justice, and reflects the greatest Dishonour on
Christ himself.

III. The Gospel is a Report of Peace and Reconciliation. It is called The Gospel
of Peace: And the Word of Reconciliation (Ephesians 6:15. 2 Corinthians 5:19.).
Because it assures us, That Peace is made, by the Blood of the Cross of Christ.
And that when we were Enemies, we were reconciled to God by the Death of his
Son. And that we are healed by the Stripes, i.e. the Sufferings of our Lord. It
is not a Report of a Disposition, or Inclination in God, to be reconciled to
sinful Men, on Account of the Suffering, and Death of Christ; but it is a clear,
and glorious, and gracious Discovery, or Proclamation of real, and actual, and
perfect Peace, or Reconciliation effected by his Passion and Death, The Divine
Will to Reconciliation is not an Effect, but it is the Cause of Christ’s
suffering for Sinners, in order to his making Peace for them; Hence we read,
that the Apostles preached Peace by Jesus Christ (Acts 10:31.); not a Will or
Disposition in God to a Reconciliation with offending Creatures, but real Peace,
or actual Atonement, and Reconciliation. And therefore some Gentlemen must
excuse me, if I say that they are very different Preacher, from the Apostles,
and bring us another Gospel (which is not another, no Gospel of Christ at all)
who represent God as only willing to be reconciled to Sinners, thro’ the Death
of his Son) and not actually reconciled.

IV. The Distinction of a first, and second, or of a former, and a latter
Reconciliation, the former as common to all Men, and the latter as peculiar to
Believers upon Believing, which the Arminians urge, is an Invention of their
ownf7. They suppose that which cannot in Justice be granted; viz. That Christ:
by his Death obtained a conditional Grant, of Pardon and Life for all Men: This
they call the first, or former Reconciliation; and thus much are they pleased to
allow to the Merits of our Saviour; but not that he merited that Grace, which is
necessary to enable Men to perform those Conditions, on which the latter
Reconciliation is to be enjoyed, (and herein the Author of The Ruin and Recovery
of Mankind, agrees with them, as to the larger Number of Men, for whom Christ
died.) This I say is supposing what Justice forbids us to allow, in this Care,
or in any Affair of this Nature. For it is manifestly unjust, to require an
innocent Person to suffer for a Criminal, that Punishment which he deserves, and
enjoy any Conditions on the Criminal, which may render his Impunity precarious,
and for Want of the Performance of such Conditions, actually punish him; of this
the Arminians are fully sensible; and therefore they deny that in a strict Sense
Christ was punished. And so to must our Author also, if be will be consistent
with himself. I should think this Gentleman can’t esteem it an unreasonable
Request, if I ask the Favour of him, to tell us plainly, whether he apprehends
Christ was really punished for Sinners in his Sufferings? Whether he endur’d the
Whole, or a Part only, of that Penalty which was due to, or from them, for whom
he died? And whether he thinks it agreeable to Justice to inflict the whole
Punishment, due to Offenders, on a Surety for them, and punish them also.

I t seems clear to me, even to a Demonstration; that if our precious Saviour was
punished in his Sufferings: That if he underwent the Whole of that Punishment,
to which they were liable for whom he died: And if it cannot consist with
Justice, and Righteousness, to inflict Penalty on a Surety, and on Offenders
also: That all those for Right to Impunity, whom Christ suffered, have a Pardon,
and Life; or that the Law and Justice of God are satisfied, that no Fury is, or
can be in God, against those Persons; but that he is actually reconciled to
them, or pacified towards them for all that they have done. Which is evidently
inconsistent with the universal Extent of Christ’s Death; and therefore, I
cannot but apprehend that it is particular; and limited to time.


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  CHAPTER 25: 02.01.07.        CHAPTER 7
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CHAPTER 7. Contains the Seventh Argument to Prove the Limited Extent of CHRIST’s
Death THE Satisfaction of Christ is justly accounted a most momentous, and
important Article of Faith, because his Glory, and the Efficacy of his Merits,
the Honour, and Justice of God: And the Salvation of his People, are inseparably
connected with it, are built upon it, and arise from it. We therefore are under
infinite Obligations, to accurately inquire into it, clearly Rate it, and
zealously defend it. And since the Adversaries of evangelical Truths, exercise
their greatest Skill, and use their utmost Efforts, in militating against the
Necessity of it, its Reality, and the Perfection thereof, we certainly ought not
to be less diligent in asserting, and vindicating its Necessity, Reality, and
Perfection.

I. I shall endeavour to prove, that in order to the Remission of Sin,
Satisfaction is necessary and such a Satisfaction, as is fun, and adequate to
what the Law and Justice of God require, which can be no other than what is
given to both by Christ. Some Divines who defend the Satisfaction of Christ as
real, and complete, have yet thought, that God might, if such was his Pleasure,
have pardoned Sin, without any Atonement or Satisfaction for it: They apprehend
that the Necessity of Christ’s Satisfaction is hypothetical only, or what
results from a divine Decree and Purpose, that is to say, That God having
decreed the Death of his Son, as a Satisfaction to his Law, and Justice, his
Death became necessary by Vertue of that Decree; but that God might have
pardoned Sin, and saved Sinners, without his dying, had he not decreed his
Death. At first View, this may seem too curious an Enquiry, and that it may
better become us, to acquiesce in what God has done, as what upon the Whole is
certainly wise, and just; since infinite Wisdom and Justice cannot do any thing,
but what is so, rather than enquire whether God might have acted otherwise in
this Affair, than it hath been his Pleasure to act. I confess that under the
Influence of this Consideration, for a great while, I declined the Examination
of this Point: But upon observing that the Socinians argue strongly against the
Satisfaction of Christ, from no Satisfaction being absolutely necessary, and
that they think this Point being gained, they are able with Ease, to answer all
other Arguments, tho’ they are much mistaken. I began to think, that I might
very safely enquire into it for the Defence of Truth; accordingly I did: And as
I hope upon a humble, serious, and impartial Enquiry on this Head, have, arrived
to a clear, and full Conviction, that the Justice of God necessarily requires a
proper, and plenary Satisfaction for Sin, if Sinners are pardoned; and that
since this is just and righteous, am persuaded that the Judge of all the Earth
who cannot but do what is so, could not save Sinners, without such a Provision
for the Honour of his law and Justice, any more than he can deny himself. The
Reasons which induce me to be of this Opinion, are these:

1. It is reasonable to think, that God would not have punished his Son, in the
Manner he did, if it had not been necessary, to secure his Glory, and maintain
the Honour of his Law in saving of Sinners. It is hard to conceive that a good
and merciful God, who doth not willingly afflict or grieve the Children of Men,
should so sorely bruise, wound, and punish, his only Son, who is dearer to him,
than Angels or Men, without any Necessity for it, or the Honour of his
Perfections so requiring, if Sinners are saved by him. His Sufferings were
penal, or he was punished in suffering: For he bore Sin, or Guilt was imputed to
him — He suffered for Sinners, or in their Stead — He suffered for their Sins,
that is to say, their Sins were the meritorious and procuring Cause of his
Sufferings — He was made a Curse, i.e. the Curse due to us Christ endured —
Justice incensed by our Sins, smote him, wounded him, and put him to Grief. And
therefore in Suffering Christ was punished for Sin. Besides, it was Punishment
of an amazing and dreadful Weight that he sustained: Unless this is granted, we
shall not be able to vindicate the Resolution and Fortitude of our Saviour, in
and under his Sufferings such were the Complaints which he uttered.

Many Martyrs, not to say equall’d, but far exceeded him, in Courage, if he
underwent bodily Pains, and Reproaches from Men only, if he was not smitten,
stricken of God and afflicted: And what adds much Weight to this, is, our
Saviour had not that to trouble him, which the best of Martyrs have: A
Consciousness personal Guilt, that they are Sinners, and deserve Wrath: Unbelief
or Diffidence, a Sense of God’s Displeasure, he was not, or could be in Doubt,
about and Interest in the Favour of his Father, or concerning the good Issue of
his Sufferings. Besides he had that to comfort him, in suffering, which the best
of Men cannot be supposed to have. A Sense of his personal Union with the Son of
God, a full and certain Evidence that he had never offended the Father, that the
highest Honour and Glory, would redound to the Law and Justice of God, by his
Sufferings: That Sinners would certainly be thereby saved, and himself after his
Sufferings be crowned with Glory, in which he could not have either any Equal or
Partner: That he should have a Name which is above every Name that is named in
this World, or in that which is to come. Now if Christ had not that to grieve
him, which the best Saints on the Earth have, and if he enjoyed that which no
good Man can be supposed to enjoy, tho’ it be in suffering for the best Cause in
the World: Unless we allow that in his Sufferings he was made a Curse, and had a
piercing Sense of that Wrath which is due to Sin, How shall we be able to
account for the sore Complaints he expressed? Let Christians view their
suffering Lord in the Garden, in his Agony, and there sweating, great Drops of
Blood falling down in Plenty to the Ground, and think whether it will become
them to imagine, this preternatural Sweat, was only occasioned by a Dread of the
bodily Pains, he was to undergo. Let them hear him expressing himself thus, Now
is my Soul troubled, and what shall I say? And my Soul is exceeding sorrowful
even unto Death. Attending to this, his Language; let them ask themselves
whether it is likely, that Christ should be so much inferior in Courage and
Fortitude, to many of his Servants, who have gone to the Rack, and to the Stake,
in Triumph, and with Exultation? Upon the Whole, we may safely conclude, That
our Saviour was punished, and that the Weight of his Punishment was exceeding
great. Why should it be thought, That God would punish his Son, whom he
infinitely loves, in such a Manner, if it was not necessary to secure the Honour
of his Perfections? Nor can I think that less than Christ actually suffered,
would have been sufficient to the Redemption of his People, much less that one
Drop of his Blood, as some have said, would have been sufficient to that End.

2. It was proper that God should equally provide for the Honour of all his
Attributes. It seems not to comport with his infinite Wisdom, to regard the
Exaltation of the Glory of his free Mercy, in Remission, and wholly neglect the
Honour of his Justice, which on]y could be manifested in the Infliction of
Punishment. Why may it not be thought becoming God, and suitable to his Nature,
which is holy as well as gracious, to shew himself offended with Sin, by
punishing it, while he shews himself gracious in remitting it to the Sinner? The
inspired Writer to the Hebrews, plainly suggests to us this Idea: It became him
for whom are all Things, and by whom are all Things, in bringing many Sons to
Glory, to make the Captain of their Salvation, perfect through Sufferings. If
bringing Men to Heaven this Way became God, or was proper for his own Glory; he
could not bring them to Happiness without it; unless we suppose that God may, or
can omit, what it becomes him to do; which we have no more Reason to think, than
that he can be unmindful of his Honour.

3. God cannot but hate Sin: As he is a Being infinitely holy in his Nature, he
necessarily, tho’ freely, loves and delights in Holiness; so he necessarily
detests and hates the contrary of it, Sin: He is of purer Eyes than to behold
Iniquity; be cannot look upon Evil with Approbation or Connivance. Sin is the
abominable Thing his righteous Soul hates: Hatred in God is not an Affection, or
Portion, the infinite Blessedness of his Nature admits not of that, but it is a
Will to shew Resentment against Sin, which, what is it but the Infliction of
Penalty? If it be thought that the Holiness of God’s Nature, moves him to shew
his Approbation of a Conformity to his Will, in his Creatures, Why may we not
conceive, that his infinite Rectitude, and Purity, will certainly and
necessarily determine him, to act an opposite Part, when his Creatures are
chargeable with a Behaviour towards him quite the Reverse.

4. It is just and righteous to punish Sin: Is it a righteous Thing with God to
recompense Tribulation to Sinners: he is not unrighteous who taketh Vengeance.
Socinus observes to very little Purpose, that God’s punishing of Men, is called
Wrath, Anger, Fury, Indignation, and Severity. His Acts of Punishment being so
spoken of, import nothing contrary to Justice and Equity in those Acts, or that
God proceeds in such Acts, from an angry and revengeful Disposition; and
therefore this is no Objection to the Righteousness, Equity, and Justice, which
are inseparable from those Acts. As God is essentially just and righteous, he
necessarily, tho’ freely, wills to act what is just and righteous; but should he
will not to punish Sin, he then would will to omit an Act that is just and
righteous, and is agreeable to the Holiness and Righteousness of his Nature,
which is what he cannot do.

5. This essential Righteousness of God is own’d and acknowledg’d by the Heathen:
They have a Conviction in their Minds, that Sin deserves Punishment, or that
those who are guilty of it, are worthy of Death, Romans 1:32. This is as
forcible an Argument that God is essentially just, as their Acknowledgment of a
Deity and supreme Being, is, that there is a God. From the Sense they had of
Punishment being due to Sin; proceeded their Terrors of Conscience, Dread of
Wrath, and the many Methods they fixed upon, to avert that Vengeance they fear’d
on Account of their Vices. Whatever Men in Controversy may now say upon the
Head, when once Guilt lies on the Conscience, and the Demerit of it is
apprehended, there is not any thing in the World so difficult to be believed, as
is that of the Remission of our Sins, even under the unspeakable Advantage, of a
gracious Revelation of a full Satisfaction being made by the Blood of Christ:
Such a deep Impression is made on the natural Conscience, of the Justice,
Holiness, and Righteousness of God; and so far is the Light of Nature from
dictating to us, there is Ground to hope for Pardon.

6. Out of Christ God is a consuming Fire. The Words indeed are metaphorical; but
the Sense of them is plain and obvious, viz. That as Fire necessarily consumes
all combustible Matter within its Reach, so God necessarily, but freely (for he
is an Intelligent and free Agent, which Fire is not) punisheth and consumes by
his flaming Vengeance all such, whose Sins are not atoned for by the Sacrifice
of his Son.

7. If this Point is proved and granted, then it necessarily follows, that Christ
in suffering, satisfied for Sin, or else it cannot be remitted: Of this, the
Socinians are fully convinced; and therefore they use their utmost Skill in
objecting to it: And some others who entirely dissent from their Opinion
concerning the Ends and Effects of his Death, will not allow of the Necessity of
Satisfaction, particularly Dr. Twiss, Vossius, and Dr. Goodwin. I shall first
attend to the Objections of the Socinians, and then consider their Exceptions to
it. I shall begin with Crellius his Objections; which are as follow:

Object. 1. God hath a Power of inflicting, or not inflicting Punishment: but it
is not repugnant to divine Justice, to pardon a Sinner whom be hath a Right to
punishf8.

Answ. 1. God is indeed the supreme Lord and Governor of the World, as he
necessarily must be, since he created and upholds it 2. But he doth not inflict
Punishment, as a universal Lord, for then he might be supposed to punish
innocent Creatures, but as Judge of all, and he cannot omit doing what is right
in Judgment; such is the Infliction of Penalty on Offenders.

3. God acts not as supreme Lord in the Affair of punishing Sin; except in the
Constitution of Christ a Surety, to the End he might bear Sin, and sustain the
Penalty demerited by it, in order to Satisfaction for it, herein indeed, God
acted not as a Judge, but as the universal Sovereign, and Lord of all, that is
to say, in his Constitution; but in his Suffering for Sins, God acted as Judge.

Object. 2. He does Injury to None, whether he punishes, or not punishesf9 Answ.
1. None ever thought that a Neglect to punish, would be an Injury to the
Offender.

2. The Prejudice arising from such a Neglect would affect God’s Perfections, not
the Sinner, Punishment in Care of Sin, is a Debt, not properly due to us, but to
the Justice of God.

Object. 3. Punishment is not due to the Offender, he owes it; and be owes it to
him, against whom all the Injury ultimately tendsf10.

Answ. 1. Because Punishment is not due to the Offender, but he owes it to the
Law giver, it follows not that the Legislator, may in Justice forbear to inflict
it.

2. The Infliction of Punishment for Sin, is not as God is affected with Injury
by it; for as he is not profited by good Actions; he is not injured by evil
Actions; but God inflicts Punishment as Law-giver and Judge.

Object. 4. Any one may part with his Rightf11.

Answ. 1. There is a Right of Debt, which being of an indifferent Nature, may be
given up.

2. There is a Right of Rule and Government; this cannot be resigned, without a
Disregard to the Law, under which the governed Party is; this is, or at least
ought to be granted with Respect to the divine Law in its Precepts.: And it
ought to be allowed in its Sanction and Threatening, unless it may be proved,
that though the Righteousness and Justice of God necessarily, yet freely
determines him to delight in, and command Holiness, it doth not determine him to
hate, and will to punish its contrary Sin. Thus far the Objections of Cressius,
and the Answers to them. I shall now consider Socinus his Objections, to the
Necessity of Satisfaction for Sin, as they are delivered by him in his Book, de
Jesu Christo Servatore.

Object. 1. To pardon is to abate of what is right and due, this a Man may do,
much more God, our Sins are Debts, and may be forgiven without Paymentf12.

Answ. 1. Obedience is God’s Right or Due from Men, with this his Right he cannot
part, for if so, God may allow of Disobedience, or Sin: But a Man who is a
rightful Matter and Lord of a Servant, may let his Servant at Liberty, and
require no farther Obedience or Service from him; hence we see though Men may
part with their Right, it follows not that God may also part with his.

2. Our Sins are not properly, but metaphorically called Debts; a proper Debt is
something that we owe to a Creditor, which we received from him, such are not
our Sins; but as a Debtor owes something to a Creditor, that he hath received
from him, we owe a debt of suffering to the Law and Justice of God, for that we
have acted against both.

Object. 2. The Justice of God by which be punishes Sin, it not an essential
Property of his Nature, but is an Effect of his Willf13.

Answ. 1. All Righteousness and Justice is essential to God, or else his Nature,
is not absolutely and infinitely perfect, which it certainly is.

2. It is granted, that God cannot but punish impenitent Sinners, the Reason of
which is, the Holiness and Righteousness of his Nature: If God cannot but punish
such, the Infliction of Punishment on them, is not an Effect of his Will.

3. We should all eternally remain obstinate and impenitent, were it not for the
Satisfaction of Christ, which secures the Communication of that Grace, that is
necessary to work Repentance in us; and therefore, were it not for this
Satisfaction, we should necessarily suffer Punishment.

Object. 3. Punitive Justice is contrary to Mercy: Mercy is essential to God, and
if punitive Justice is essential to him, the are there contrary Properties in
God, which cannot bef14.

Answ. 1. Justice is not contrary to Mercy, Cruelty indeed is; but that hath no
Place in God’s inflicting Punishment on Sinners.

2. Different Acts flow from Justice and Mercy, yet they are not contrary: To
argue from Acts to Properties, is very weak and inconclusive.

3. If God acts contrary to Mercy in punishing, then impenitent Sinners cannot be
punished for Sin; the Reason is, God cannot do an Act, that is contrary to any
of his Attributes.

Object. 4. There is a twofold Righteousness, and a two-fold Mercy: One
Righteousness, God perpetually exercises, when he punishes and destroys the
Wicked and Obstinate, and Men lost to all Hope. The other is that by which God
sometimes punishes sinners, not obstinate, nor wholly desperate, whose
Repentance is not deferred: Yea, God might, if he would, punish the Penitent,
exclusive of the Promise of his Mercy, by which he hath freely after some Sort
bound himself to us. From whence the two-fold Mercy of God, as we have said,
appears. One by which he pardons all sin, to those who repent, as his Promises
shew, and confers Salvation, and Life. The other is that by which he truly
prevents, calls, and allures Men hitherto immersed in sins, to himself, and
graciously offers the Pardon of their sins, and Salvation to them, they not
thinking of those Thingsf15.

Answ. 1. We should all remain wicked and obstinate, were it not for the
Satisfaction of Christ, in Vertue of which, Grace is communicated to us in Order
to Faith and Repentance, as was before observed.

2. Its confess’d that God corrects in Faithfulness and Goodness, those whom he
loves, and for whole Offences Satisfaction is made by the Death of Christ; but
he cannot in Justice inflict Punishment oh them; the Reason is, Christ sustained
Punishment in their Stead. It is also acknowledged, that not supposing the
Satisfaction of Christ, God might eternally punish them; but that being
supposed, he cannot. Allow but Socinus the Thing he begs, and he will certainly
prove his Point.

3. God’s pardoning Sin is an Act of Justice, as well as Mercy. To us it is an
Act of Mercy, to Christ who has made Atonement, it Is an Act of Righteousness
and Justice.

4. God exercises long Suffering towards the Wicked, or defers Execution of
Punishment, as long as seems meet to his infinite Wisdom. Thus it appears that
these Distinctions of Justice and Mercy, as opposite, are only invented by
Socinus to answer an End, which they by no Means do. His whole Arguing here is
sophistical; he begs the Thing he ought to prove, viz. that Satisfaction is not
made by Christ, which being allowed him, the Proof of the Nonnecessity of his
Satisfaction is most easy.

Object. 5. If Justice is essential to God, not pardon sin, no not the least sin
to any one, i.e. without Satisfactionf16.

Answ. It is the manifest Design of Socinus, to urge this upon us as a great
Absurdity, we acknowledge it to be our firm Opinion, out of the Regard we have
to the Honour of God, in whom all Justice and Righteousness, we are fully
persuaded is essential: Nor is it in the Power of any Man, as I believe to prove
it absurd that God cannot pardon Sin without a Satisfaction, no not the least
Sin.

Object. 6. This is not called Righteousness in the Scripture, but Severity,
Vengeance, etcf17.

Answ. 1. Never was any Thing more falsely spoken by Man, than is this, that the
Infliction of Punishment, is not called Righteousness, Romans 1:32.

2. It is called Severity and Vengeance suitable to our Apprehensions of it: But
this suggests not in the least, that it Is an Act, not flowing from
Righteousness and Justice.

Object 7. To punish sin, and pardon it, are contraryf18.

Answ. This is true, if Respect is had to one and the same Subject, in punishing
and pardoning: But if Respect is had to different Subjects, as it is in this
Affair, they are not.

God willed not to punish Sin, in his People, but in his Son. On his Son he
actually inflicted Punishment, on them he doth not: To pardon Sin in the Sinner,
and punish it in the Sinner’s Surety, are not contradictory, or the one is not
eversive of the other.

Object. 8. Its unjust to punish Sin in Christf19. The Justice of God in the
Imputation, of Sin to Christ, and the Infliction of Penalty on him, shall
hereafter under divine Assistance, be vindicated from the Objections of Socinus,
where this Objection will be particularly considered.

Object. 9. Mercy as opposite to Justice is not essential to God, but is an
Effect of his Willf20.

Answ. 1. Mercy and Justice are not contrary, as was before observed, tho’ Mercy
and Cruelty are.

2. God’s Nature is infinitely merciful, but the Exercise of his Mercy, is under
the Direction of his most holy Will, as to its Objects, the Time, Manner, and
the Degree of its Discovery; otherwise it can’t be true that he hath Mercy, on
whom he will have Mercy.

3. The Exercise of Justice and Mercy are not to be considered in the same Light:
Justice is not exercised, but in Case of Demerit: This the essential
Righteousness of God requires; but Mercy is exercised freely, or without Merit;
there is nothing in the objects of Mercy, that render its Exercise and Discovery
towards them necessary, as there is in those, towards whom Justice is exercised.

Object. 10. God very commonly, and most readily pardons Sinf21.

Answ. Whatever Men may now think of the Pardon of Sin, they will certainly find
at God’s awful Tribunal, that it is not to be had at such an easy Rate, as in
Tenderness to themselves, and without a due Sense of his Righteousness and
Justice, they may at present imagine.

Object. 11. God’s Justice and Mercy are not infinite, for he is slow to Anger,
and abundant in Mercy, the latter exceeds the formerf22.

Answ. 1. From the Delay of Punishment, it can’t be proved that God’s Displeasure
with Sin is not infinite.

2. Though God according to his sovereign Pleasure in the Dispensations of his
Providence, discovers more of long Suffering, Patience, Goodness, and Mercy than
of punitive Justice, it follows not from hence, that they are unequal in
himself, and may not consist together.

Object. 12. Socinus asserts, that we being deceived by a Shew of the Word
Justice, think that God’s Sovereignty and Anger is infinitef23.

Answ. 1. Its no Deception to think that the Indiction of Punishment, is a
righteous and just Act; and therefore this Man was guilty of impious Boldness,
in saying, that we are willing to call it by some worthy Name; viz. Justice, as
though this was an Honour not strictly due to it.

2. Righteous and just Acts proceed from Righteousness and Justice; and therefore
the Act of punishing, flows from God’s Righteousness and Justice, which
doubtless is essential to him.

3. Of consequence it must needs be infinite, for there is nothing in God, but
what is so. I proceed to consider the Objections of the very learned Dr. Twiss
against the Necessity of Satisfaction.

I. His first Argument stands thus. If God cannot pardon Sin without a
Satisfaction, then this is either because he cannot by his Power, or because he
cannot by his Justicef24.

Answ. 1. What God cannot do by one Attribute, he cannot do by any; for he cannot
act contrary or unsuitable in any of his Perfections.

2. We plead that Justice requires Satisfaction for Sin, it therefore was not
very pertinent in the learned Man, to argue from Power to Justice; the Point to
be proved was, that Justice doth not require Satisfaction; till that is proved
it can’t be demonstrated, that God may by his Power forgive Sin without
Satisfaction. That God may by his Power forgive Sin without Satisfaction, is
concluded, because it implies no Contradiction; to be able to remit Sin, and to
be able not to remit, are not made up of contradictory Terms, that is, to be
able to forgive Sin, is no Contradiction, and to be able not, is no
Contradiction, and therefore God may do either, just as he pleases. Again, these
things are not contradictory; to be able to remit Sins without Satisfaction, and
to be able not, because this a Man may do, yea he ought to forgive his Enemies.
The Answer is, I. A Man may do what God cannot, a Man may give up his Rule and
Authority over his Servants, but God cannot, for he is necessarily, the Lord of
his Creatures, and cannot dispense with their Obedience to him. 2. It is a
Contradiction not to will to punish Sin, for the Infliction of Punishment is an
Act of Justice, and God cannot but will to act justly. 3. Its a Contradiction
that God is able not to hate Sin, which is a Will to punish it, as was observed
above, for if God is able not to hate Sin, he is able to approve of it, which
his infinitely pure Nature cannot do. 4. Men in some Instances may forgive
Injuries, when they are personal, and a publick Good is not affected; but in
Instance where the common Good is affected, they have not a Power of forgiving
Injuries. Now Sin cannot be pardoned without a Satisfaction, because thereby the
Government, Justice, and Righteousness of God, would be much affected.

II. His Second Argument is; If God cannot suffer sin to go unpunished; then it
must unavoidably be, that he punishes by absolute Necessityf25.

Answ. 1. There is a Necessity in God, which tho’ it is natural, is not absolute;
but results from his Will, necessarily, and yet freely; thus if God wills to
create a rational Creature, an Angel, or a Man, he cannot but will to create
that Creature holy. So if God wills to speak or reveal his Mind to Men, he
cannot but will to speak Truth, and yet he freely wills to speak Truth; this is
a Necessity tho’ natural yet not absolute. He urges, none doubts, but that the
Punishment of evil Men may be encreased in this World, which he supposes cannot
be, if God punishes necessarily, and that God must punish as far he as is able.

Answ. 1. Tho’ God necessarily punishes Sin, he punishes freely, and according to
his infinite Wisdom, as to Time, Manner, and Degree. 2. Not as far as he is
able, but so far as in Righteousness he judges it just, and fit to punish. 3.
And therefore the Time, Manner, and Degree of Punishment are according to divine
Constitution; but tho’ these Circumstances of inflicting Penalty, are under the
Direction of the Will of God, it doth not follow that he may will not to punish.

Arg. 3. God may inflict a milder Punishment, than Sin deserves, and therefore be
may according to his absolute Power, suspend the whole Penalty, to support which
he reasons thus: God may reward beyond Desert, and therefore he may punish
without Desertf26.

Answ. 1. As before tho’ God necessarily punishes Sin, yet the Execution of
Punishment, as to the Circumstances of it, such as Time, Manner, and Degree, is
under the Direction of his most holy Will and Wisdom!

2. Tho’ God may confer Favours, where there is no Merit, it doth not follows
that he may punish without Demerit: The Supposition is false, his Justice doth
not require the Bestowment of Favours more than are due; but it requires the
Infliction of Punishment where there is Demerit. To consider the Communication
of divine Benefits, in the same Light with the Infliction of Punishment, is
highly improper: The Reason is plain, God may confer Blessings without Desert
but his Justice allows not of the Infliction of Penalty, without Demerit; for
proper Punishment, always hath Relation to Guilt, and Suffering without that is
not Penalty.

3. Since the Supposition is false, that God may punish where there is no
Demerit, it is not true, that he may omit to punish where it is.

Arg. 4. God may inflict Suffering exceeding great, yea eternal, without any
Demerit: therefore he also may, notwithstanding Demerit however great, suspend
Punishment as great The Antecedent, saith he, is proved more than once
elsewhere: The Consequence is evident from hence, God is more inclined to do
good, than to punish. He goes on and asks whether it is impossible for God to
bring a sinner to Repentance? If you shall say it is impossible, I ask why it is
impossible to bring a Sinner to Repentance? Since this includes no
Contradiction. If it should be granted that it is possible, see what follows,
that God is brought by a certain, natural, and absolute Necessity to punish some
sinner, and that for ever, (unless Christ should be his Surety) though he
repents, and departs this Life in a State of Repentance. He also objects, that
God cannot annihilate a Sinner if so, f27.

Answ. 1. Why doth the learned Man in this Argument, speak of Suffering merely;
this is not fair, it is Punishment, not mere Suffering that is under
Consideration; all Penalty is Suffering, but all Suffering is not Penalty.

2. If God may inflict Suffering without Demerit, he cannot suspend Punishment,
where Demerit is, the former is an Act of absolute Sovereignty, the latter is an
Act flowing from the Righteousness of God’s Nature.

3. To will to bring a Sinner to Repentance, and to will to punish him are
contrary: Since therefore God cannot but will to punish, the Repentance of a
Sinner is impossible without Christ’s Satisfaction.

4. God is said to be more inclined to do good, than to punish, because the
Motive to the latter is in the Subject, not so in the former.

5. Annihilation may be without Demerit: No Creature hath a Claim upon God, to
preserve it in a State of Existence; its Production into Being, was a sovereign
Act of God’s Will, and so is its Preservation in a State of Being: Annihilation
therefore is no Punishment, which we shall have Occasion to treat of hereafter:
But Sin being supposed, I deny that God may annihilate the Creature, and am
persuaded that any Absurdity attending this, will never be proved.

6. The Elect may be said to be punished in Christ, by Reason of that Foederal
Union, which subsists between him and them: Christ and they are one in Law, yet
it can’t be said that they made Satisfaction, he made Satisfaction on whom the
Punishment was personally inflicted, this was Christ not the Elect;
notwithstanding it may truly be said, that they suffered in him, as he was their
Head and represented them Vossius thus objects I. The Question is not whether it
is just to take Satisfaction, but whether it is unjust not to take itf28.

Answ. 1. As hath been proved, the Justice of God’s Nature, requires that Sin be
punished.

2. Its confessed that Christ’s making Satisfaction was refusable, God might have
insisted on our Suffering, and not have. Resolved on his: But he offers this
Argument: If God is merciful in doing this or that Thing, it follows not that in
not doing it be is unmerciful: Very true; but there is that in a Sinner, which
requires the Exercise of Justice, tho’ there is nothing in him that requires the
Exercise of Mercy.

Object. II. He goes on to observe, that every Agent that acteth naturally, acts
on the Object naturally receptive of his Action; wherefore, if to punish be
natural (namely in such a Sense as infers Necessity) such an Action cannot pass
from the Person of the Sinner to anotherf29.

Answ. 1. An intelligent Agent acting naturally, acteth with Will, and Choice,
thus God in punishing Sin, acteth necessarily, yet freely, and with Choice; and
therefore tho’ his punishing of Sin is necessary, punishing of it in the Person
of the Sinner, or in the Person of a Surety, was free to the divine Will.

2. The Act of Punishment flows from Justice; but that Christ should be the
Subject of it, is an Effect of divine Sovereignty: God’s Will to punish is
necessary; but his Will to punish Sin in Christ, is most sovereign, and free; it
is Punishment for Sin, Justice indispensably requires, but not the Punishment of
it in a Surety.

Object. III. The Wisdom of God greatly shines in this Affair, as it chose the
Means, but it seems not to have Place herein, if God could not by Nature act
otherwisef30.

Answ. The Righteousness of God requires Satisfaction for Sin: Infinite Wisdom
contrived the Satisfaction Christ hath made. Dr. Goodwin objects thus, Christ
put the Necessity of his Suffering on the will of God, and therefore, that
Necessity arose not from the divine Nature, but the divine Willf31.

Answ. The Necessity of Satisfaction arises from God’s Justice; but Christ’s
making Satisfaction is the Result of God’s sovereign Pleasure: So that Christ’s
Sufferings were the Effect of God’s Choice, in order to Satisfaction for Sin,
tho’ a proper Satisfaction became necessary from his Justice. The very learned
Dr. Twiss objects, that the necessary Consequence, of the Truth we contend for
as Atheism: That God is a necessary Agent and acts not freelyf32, this is a
dreadful Consequence indeed, and if any Degree of Proof, could be given of it,
all pious Minds would doubtless reject an Opinion, that is necessarily attended
with such a Consequence; but well it is, Proof fails.

Answ. 1. Some Necessity in God consists with the Freedom of his Choice, as God
having decreed to punish his Son for Sin, he cannot but continue to will the
Infliction of Punishment on him, by Reason of the Immutability of his Nature,
and yet he continues to will this most freely.

2. If God speaks to Men, he cannot but speak Truth, and yet when he speaks, he
speaks Truth most freely.

3. If God will create Man, he cannot but create him pure, and yet he creates Man
pure and holy, with his free Will and Choice.

4. If God wills to permit Man to Sin, he cannot but will to punish his Sin, the
Justice of his Nature so requiring, and yet he wills to punish Sin freely. Under
this Objection, it may not be improper to take Notice of the immutable Relation,
Reason and moral Fitnesses of Things, independent on the Will of God, which is
much talked of, in this very enlightened and refined Age: If this is the belt
Instance, that is to be fixed on, as an Evidence of its admirable Improvement,
Men of the present Time, have little Reason to boast of their superior Knowledge
and Discoveries. For, 1. The several Relations of things between themselves, and
God, is wholly dependent on the divine Will.

2. To suppose that any thing, out of God, is the Rule of his Will, is to imagine
him to have some superior, and to be under the Direction of something out of
himself; than which, nothing more dishonourable to God, can be invented by the
depraved Mind of Man.

3. The Opinion of the absolute Necessity of Satisfaction, is at an infinite
Remove from this moral Fitness of Things, supposed to be a Rule to the Will of
God, from which he cannot vary. That supposes something out of God, to be a Rule
and Law to his Will: This maintains, that the Righteousness of God’s Nature, is
the Rule of his Will, and not any Thing extrinsical, or out of himself, which
hath no other than a Chimerical Existence, in the vain, and loose Imaginations
of Men of corrupt Minds.

II. The Reality of Christ’s Satisfaction is now to be proved: The Remonstrants,
and some others deny the Reality of the Satisfaction of Christ; they allow not
of the proper Ends and certain Effects of his Death; but imagine that by his
Sacrifice God was at Liberty to save Men on what Condition soever he pleased:
not that his Sufferings, great as they were, procured Salvation certainly, and
infallibly for all such, on whose Account he suffered. To detect the Falshood of
this Opinion, and establish the Reality of Christ’s Satisfaction, is my Design
at present; and I apprehend the following Particulars abundantly confirm this
most important Truth.

1. Christ by his Death expiated Sin: He bore the Sins of all such for whom he
died, or their Guilt was imputed to him, and by bearing it, he bore it away,
hence we read of his purging our Sins, and putting away Sin by the Sacrifice of
him. self: The Transgressions of God’s People are removed from them as far as
the East is from the West: And those contrary Points will sooner meet, than the
Sins and the Persons of those whose Iniquities Christ sustained. Crimes cannot
be charged on the Offender, and also on another for him, that is not compatible
with Justice, and therefore God in designing Reconciliation to Men, by the Death
of his Son, imputed not their sins to them, but charged them on him; hence if he
is acquitted of their Guilt, it can’t be considered as chargeable on them. The
Pardon of Sin, or Justification from it, must necessarily be a certain Effect of
his Death, and therefore the Satisfaction of Christ is real and proper.

2. He redeemed those from the Curse of the Law, on whose Account he was made a
Curse: To obtain only, a conditional Grant of Freedom from the Law’s Curse, is
not real Redemption: If nothing more than this is to be attributed to the Death
of Christ; then he obtained not eternal Redemption; his Death was only an
Attempt to redeem Men, and it may prove successless, by their Non-performance of
the Conditions enjoined, and we are to consider God, as acting a Part in this
Affair, which no righteous Man would do, viz. punish the Surety and also the
Offender. Either Christ in Suffering was punished, or he was not, he was not say
the Socinians and the Remonstranis, which if true, then indeed he made not
Satisfaction for Sin, if it is at all punished, it must be in the Sinner. If
Christ was punished in his Sufferings, he bore either a Part of that Punishment
to which we were obnoxious, or the whole of it; if a Part only, we are
inevitably undone, and are left notwithstanding his Death, without Hope of
Salvation, nor is he a perfect Saviour; if he bore the whole, let such who
conceive that God punishes those for whom he died, vindicate and clear his
Justice in so doing, if they are able.

3. Such for whom Christ died Reconciliation is made: God is really reconciled,
not willing to be reconciled, on Performance of certain Conditions, that to say
the most of it is only a Disposition to Reconciliation: But Peace is made by the
Blood of Christ’s Cross, says the Apostle: No, say the Arminians, only Articles
of Peace are obtained by the Death of Christ, and Sinners are to compose the
Difference between God and them, by performing certain Conditions, contrary to
which we are persuaded, that being justified by Christ’s Blood, we shall be
saved from Wrath through him, and that when we were Enemies, we were reconciled
to God, by the Death of his Son: that the Messiah made Reconciliation for
Iniquity: and that the Gospel is the Word or a Report of Peace and
Reconciliation, as effected by a dying Saviour. But it seems in all these
Particulars, we please ourselves with any Dreams and buoy ourselves up with
false Hopes, though as we apprehended, there things are expressly asserted by
the Prophets, and Apostles: But it seems, That the Chastisement of our Peace,
was not upon Christ, neither by his Stripes are we healed: It is only a
conditional Grant of Peace, and Healing, that is the Effect of the Sufferings of
our Lord, and he may have the Satisfaction of seeing the Travail of his Soul
suffer eternal Vengeance: We really thought, it could be no Pleasure to a
Saviour, to view such in Hell, lying for ever under the Wrath of God, for whom
he made his Soul an Offering for Sin: And it will doubtless be fully proved that
we are mistaken in these Sentiments, when it shall be made evident, that the
inspired Writers intended to convey Ideas, contrary to what their Words fully
express, which we think never can be done.

4. He suffered in the Room and Stead of those, for whom he died: The Just
suffered for the Un-just, that he might bring them to God: The Surety sustained
the Persons, and stood in the Place of all those, for whom he shed his most
precious Blood. God our righteous Judge accepting his Engagement for us, and in
Consequence of such his Engagement, and his own Acceptation of it, punishing of
Christ for us, it cannot consist with his Justice, to punish us also;
Righteousness requires not the Death of a Surety and of the Offender too for the
same Offences: Either therefore Christ did not die, and was not punished in our
Stead, or he has made Satisfaction for us. The Socinians therefore, who deny the
Satisfaction of Christ, are right in denying that he suffered in our Room and
Place.

5. Christ was punished for our Crimes: He was wounded for our Transgressions,
and bruised for our Iniquities. An innocent Person cannot suffer for the
Offences of Criminals; but in his own Intention, and in that of the Judge who
inflicts Penalty, it must be in order to make Satisfaction for them, no other
just End can be proposed in such a Transaction.

6. It is highly unjust to punish a Surety for a Criminal, and enjoin any
Conditions on that Criminal, which may render his Impunity uncertain; and upon
Non-performance of those Conditions punish him for his Offence. Its a real
Injury to the Surety, and for which he can’t be recompensed. It is allowed this
may be in pecuniary Punishments, because the Surety may sustain no Injury by it,
the Money which he paid being returned to him, as in Justice it ought to be; but
it cannot have Place in corporal Punishment, as in suffering Tortures, Pains,
and Death. It is unjust to require an innocent Person to suffer corporal
Punishment for an Offender, and leave his Impunity uncertain, under any
Conditions to be performed by him; and upon Non-performance to inflict
Punishment on him: The Reason of which is evident, the innocent Person is
deprived of what he has a just Claim to, viz. the Impunity of him for whom he
suffered: This not being granted and enjoyed, no Recompence can be made to him
for suffering on Account of the Criminal’s Guilt. If therefore any of those are
punished for whom Christ suffered Death, an ireparable Injury is done to him;
but this we know can never be: For that Justice of God which indispensibly
requires the Punishment of Sin, requires the Impunity of such, for whom Christ
sustained Penalty. God cannot but punish Sin, either in the Sinner, or in a
Surety for him; and since he has punished Sin in Christ the Surety, he cannot
but forgive, and omit to inflict Punishment on the Offender. These Things
sufficiently prove the Reality of Christ’s Satisfaction, and the limited Extent
of his Death.

III. That the Satisfaction of Christ, is plenary, and full, is now to be
established, which these following Particulars clearly demonstrate.

1. Men cannot make Satisfaction for the least Offence: The Punishment demerited
by every Sin against God, is of such Weight, as would for ever sink us into
Horror, and Despair: We are not able to sustain the Curse and Wrath, to which we
become obnoxious by the smallest Crime. And therefore if Christ’s Satisfaction
is incomplete, we are eternally undone, and must: unavoidably suffer endless
Punishment in Hell, on Account of that remaining Guilt for which he has not
atoned.

2. Men are in no Part the Cause of their Salvation: If any thing which they
suffer or do, appeases the divine Displeasure, they are Authors at least in
Part, of their Salvation, which they are not, Christ is the sole Author of their
Recovery, and Happiness, and he ought to have the whole Glory arising from it.

3. He is a perfect Saviour: Such he was made by Suffering, and therefore he
suffered not a Part only, of the Punishment Sin demerits; but the whole of that
Punishment, or else he is no more than a partial Saviour. It is greatly
prejudicial to the Honour of Christ, to consider him an incomplete Saviour, but
such he is if his Satisfaction is incomplete, and not full.

4. His Blood cleanses from all Sin: He suffered either for all the Sins of those
for whom he died, or he suffered for some of them only: If he suffered for all
their Sins, then he sustained the Punishment, that all their Sins taken together
demerited, if so, then in Right and Justice, no part of that Penalty may be
inflicted on them. To this it is objected, that he suffered not for final
Impenitency, and therefore such as are finally impenitent God may justly punish.
To which I answer: (1.) Sin being atoned for, in Consequence of that Atonement,
Faith, Grace and Holiness, are given to all such, for whom the Atonement is
made. (2.) If Punishment is inflicted on such for whom Christ died, it is either
for some, or for all their Sins: If for all their Sins, as good Christ had never
died for them, for they reap no Advantage from his Death; but if for some of
their Sins only then it follows, that the damned will experience no Remourse,
and Terror, for some of their Sins, it may be not for Murder, as Cain, not for
the betraying of Christ, as Judas; but Stings of Conscience, will attend them
only for final Impenitence, for which Christ died not. (3.) It is not as
Unbelief is final, that it subjects Men to Punishment; but as it is a Sin, as
such Christ hath made Satisfaction for it, on the Account of those for whom he
suffered, and therefore in them it shall not be finalf33. (4.) Perhaps it is not
easy to be proved, that it is the Want of Faith in Christ:, which subjects us to
Condemnation, such indeed who have not Faith are condemned; but it does not
follow that the want of Faith is the Cause of that Condemnation. If Christ
suffered for some of the Sins of Men only, his Satisfaction is doubtless
incomplete, and we are certain of this uncomfortable and dreadful Truth, that we
must necessarily perish. Let the Assertors of the universal Extent of Christ’s
Death, take which part of this Argument they please, we are persuaded they will
never be able to answer it. (5.) Where no Curse is due, nothing is necessary to
be suffered; but no Condemnation is due to them that are in Christ; the Reason
is plainly this, he hath redeemed them from the Law’s Curse, by being made a
Curse for them. So that his Satisfaction is full, plenary, and complete, which
can never consist with the Universality of the Extent of his Death. This Chapter
I shall conclude, with an Observation of Dr. Owen’s; it is this remarkable one,
to affirm Christ to die for all Men, is the readiest way to prove he died for no
Man, in the Sense Christians have hitherto believed, and to hurry poor Souls,
into the Bottom, of all Socinian Blasphemiesf34. When he wrote this, he little
thought, that any Successor of his, would stenuously assert and defend a
Doctrine of such a pernicious Tendency, an Apprehension of it would have given
his pious Soul great Distress.


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  CHAPTER 26: 02.01.08.        CHAPTER 8
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CHAPTER 8 Contains an Eighth Argument in Favour of the Limited Extent of
CHRIST’s Death THE Intercession of our Saviour, is one Branch of his sacerdotal
Office, and therefore he intercedes for those Persons on whole Account, as a
Priest, he offered an atoning Sacrifice. His Sacrifice and Intercession are of
the same Latitude; the former cannot with any Propriety be conceived of larger
Compass than the latter, as we shall quickly discover, and if not, then, if
there are any for whom Christ prays not, there certainly are some for whom he
died not.

1. Our Lord expressly affirms that he prayed not for the World: I pray for them,
I pray not for the World, but for them which thou hast given me (John 17:9.).
Those Persons who are interested in the Intercession of the Redeemer, are
distinguished from others, included under the Term World, by various Things —
They are the Fathers — They are given to Christ — Power is given to him, over
all Flesh, that he may give eternal Life to the whole Number of them — For their
sakes Christ Sanctified himself, that they also might be sanctified through the
Truth — They are not of the World — They are loved of the Father, as Christ is.
None of these Particulars are any where expressed concerning those, who are
designed by the Term World. It can’t be said of them, that they are the Fathers,
by a gracious Choice, or Ordination to everlasting Life; on the contrary they
were of old appointed to Condemnation and Wrath (Jude 1:4.), as a just
Punishment of their Sins — They are not given to Christ to be saved by him. For
them he did not sanctify himself, and therefore for them he prayed not.

2. Such for whom Christ prays, he intercedes with the Father to communicate
Grace and Glory to: He requests of the Father, to send his Spirit into their
Hearts, to convince them of Sin, to apply his saving Benefits to them, and to
meeten them for a State of future Blessedness, and for their actual Possession
of eternal Felicity in his Presence.

3. His Intercession is certainly prevalent: The Father hears him, and grants the
Blessings, he asks, in Favour of all such, for whom he makes Intercession, for
which Reason the Apostle concludes upon his Ability, to save to the uttermost,
from his ever living to make Intercession. Two Things fully prove this Point.
(1) The Promises and Engagement of the Father to him; he required Christ to make
his Soul an Offering for Sin, and promised that as a Reward far so doing, he
should see his Seed, i.e. not in Hell, but in Heavens as I think, and that the
Pleasure of the Lord, i.e. not the Destruction, but the Salvation of Sinners
should prosper in his Hand (1 Thessalonians 5:9.), or under his Influence.
Supposing therefore it was allowed that the Satisfaction of Christ, was not
proper and complete, which it certainly is: Since the Father called him to
suffer, and promised him the Welfare of Sinners on that Condition, and as he has
suffered at that Call of the Father, it would be a manifest Violation of Right,
not to grant the Favours promised upon that Condition. But what adds much weight
to this is, (2). Christ’s Intercession is founded upon the Perfection of his
Satisfaction. That Sin is expiated — That an everlasting Righteousness is
brought in, for the Justification of those to whom Christ is constituted a Head,
or for whom he was a Surety — That actual Reconciliation is made, are Things not
now to be proved. Clear and sufficient Proof is, I hope, already given of each
of these Particulars: And therefore the Discharge of these Persons from Guilt,
the Justification of their Persons, their Impunity, and Participation of all
heavenly Blessing, must necessarily be agreeable to the Justice, and
Righteousness of God. Hence it follows that Christ is certainly heard of the
Father in his Petitions, in Favour of all those for whom he prays: If therefore
all partake not of Grace and Glory, Christ prays not for all Men, nor is his
Death of unlimited and universal Extent.

4. Those for whom Christ died, he most intensely loves: His dying for them is an
incontestable Proof of the great Affection he bears to them; those whom he so
loves, he certainly desires the Welfare, and Happiness of. His Intercession is
the Expression of that Desire; if therefore there are some, for whom he prays
not, there are some whom he loves not, whose Salvation he desires not, and of
Consequence, for whom he died not with an Intention to save them.

5. Typical Atonement made by the Priests under the Law, had Relation to all
those, and only to those, for whom Sacrifices were offered. And thus the
Intercession of the Antitype, in the holy Place not made with Hands, bears
Respect to all those, and only to those, for whom he offered himself a Sacrifice
infinitely pleasing to God. His Intercession is of Compass as large, as his
Death, and his Death is not of wider Extent, than is his Intercession; his
Intercession is limited, and his Death also is.

6. It is the Blood of Christ which speaks, and it speaks better Things than that
of Abel. Now his Blood doubtless pleads in Favour of all those, for whom it was
shed; if therefore there are any for whom it speaks not, it evidently follows
there are some for whom he died not. The Arminians object to this Argument taken
from the limited Extent of Christ’s Intercession. Thus,

Object. 1. Though Christ did not at that Time pray for the World, it is not to
be concluded, that be at no other Time did or would.

Answ. 1. Christ always prays for the Salvation of all such, whose Salvation he
desires; and therefore, since he then prayed not for the World, he desires not
the Salvation of that World of Men; nor is it to be thought he can, for if so,
he must desire, and pray the Father to save such, as he hath appointed to
Condemnation and Wrath, and not agreeable to the Will, and Counsel of the
Father, which is absurd to imagine.

2. It is no where else said that Christ prays for the World, that they may be
saved; and therefore, there is no Reason to believe he ever did, doth, or will
intercede for them.

3. That Place contains a glorious Plan of Christ’s Intercession in Heaven, we
have there expressed what Favours he asks for his People, and it seems to be
designed to inform us for whom he intercedes, as well as for what Blessings he
asks, and if so, then, now he is in Heaven he prays not for the World; but only
for those who are given him of the Father.

Object. 2. Christ afterwards prays that the World might believe.

Answ. It is not saving Faith that is intended; but a Conviction of his divine
Mission and Authority: The World reproached him, as an Impostor and Deceiver of
the People, he prays for the Vindication of his own Honour in those Words, and
not their Happiness John 17:21. These are some of those Arguments, which I
apprehend clearly prove the limited Extent of Christ’s Death, and the certain
Salvation of all such for whom he died. — The Objections unto this Point, shall
in the second Part be attended to, and I doubt not, but under divine Assistance,
this Doctrine may be defended, from all just: Exceptions, how much soever the
Force of some particular Objections may be boasted of, by those who be the
Authors of them.


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  CHAPTER 27: 02.02.     PART 2
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Part 2


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  CHAPTER 28: 02.02.01.        CHAPTER 1
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CHAPTER 1 Contains Answers to the Author’s General Arguments in Favour of the
Universal Extent of the Death of CHRIST THE universal Extent of Christ’s Death,
is spoken of with as much Freedom and Assurance, as if the Scripture had
expressly said, he died for ALL MEN: Which is not once affirmed, in any Part of
the sacred Writings. Nor is it said, he tasted Death for every MAN (Hebrews
2:9.). Anqrwpov Man is not in the Text, in the Greek, we have only pantov, which
is either an Enallage of Number, for pantwn, all, or uiou, or adelov, may be
understood, agreeable to the Scope of the Writer, for every Son, or for every,
Brother; that is to say, for every Individual of those Sons, and Brethren, whom
God intended to bring to Glory (Hebrews 2:10.). And therefore, those Words are
not a proper Foundation for the Author of The Ruin and Recovery of Mankind, to
proceed upon in shewing, in what Sense Christ died for every Man. But I shall
attend to his Arguments, and he argues thus:

Arg. 1. We may suppose it is owing to the exuberant Merits of Christ, that this
Earth continues to be the Habitation for Mankind; and that the Life of Adam and
Eve, were preferred some hundreds of Years after the Day in which they first
sinned, since the express Word or Threatening consign’d them over to Death
immediately. (Page 215.)

Answ. 1. It is very probable that pardoning Mercy was extended to our first
Parents, and that they were eternally saved.

2. If that Threatening had been immediately executed, there would have been none
of the human Race to be either saved or lost. As God had a Design of saving some
of their Descendants, they must of Necessity be continued in Life, not only so
long as to have Seed: But a Time sufficient to provide for, succour, and protect
that Seed during the State of Infancy. And if the whole Number of the Elect are
born into the World, Men must be placed in such Circumstances as will admit of
it. Surely it can’t be reasonably thought, that to bring Men into Being, and
suffer them to dwell on the Earth, for a Course of Years, are a Proof, that God
intends to bring them to Heaven, or that he has made Provision for that Purpose.

3. Deferring the Execution of Punishment, for a Season, Is no solid Argument,
that God designs the Salvation of Men, for he permits some to live for many
Years, who treasure up Wrath against the Day of Wrath, and with an Intention
that they may so do.

Arg. 2. ‘Tis owing to the superabundant Merit of the Obedience and Sufferings of
Christ, that the Earth is appointed still, and order’d to produce such a Variety
of Supports and Comforts for Mankind in their successive Generations. (Page
216.)

Answ. 1. If it is the Will of God, that there should be successive Generations
of Men, he must be supposed to will that they enjoy what is necessary to the
Nourishment and Support of animal Life, without that, there could not be such a
Succession of the human Race.

2. The Comforts of Life are new Covenant Blessings to all those for whom Christ
died, such they are not to all Men, for Riches are sometimes kept for the Owners
thereof to their Hurt. And therefore merely from Men’s enjoying those Comforts,
we are not to conclude as this Author does, That God is upon Terms of Grace and
Reconciliation, with all the Rebel Race of his Creature Man. (217.)

3. Many such who are excluded a Share in spiritual Blessings, are favoured with
a large Profusion of temporal good Things: As Ishmael, Esau, Pharoah, and many
Millions of others, to argue from the Bounty of God’s Providence, to the
Purposes of his Grace, is very inconclusive: Indians may be thought to have as
good a Ground of Hope, of being the Favourites of Heaven upon this Principle, as
Christians themselves, for their abound in the Riches and Delights of Nature.

Arg. 3. That Mankind have the common Faculties of Nature continued to them, is
to be ascribed to the Undertaking of Christ: That they have the Use of their
Senses and Limbs in any Measures of Health, Ease, Vigour, and Activity; for
there were all forfeited by sin, and included in the Word, Death. All this is
probably owing to Christ. (Ibid.)

Answ. If I understand the Author’s Meaning in this Argument, it is this, that
our continuing to be Men or rational Creatures, is owing to the Merit of Christ,
such Sinners will eternally remain in Hell, so that this merely is no great
Advantage to Mankind. Farther he seems to me to apprehend, that our natural
Senses are enjoyed by us on the same Account, and the Vigour and Activity of our
Limbs, without which Mankind would soon become extinct: Whence it follows, that
if God wills a Succession of Men in the World, he must be thought to will that
Mankind should enjoy each of these, at least so far, as is necessary to the
Propagation of their Race. When I come to treat of the Annihilation of Infants,
which is the Opinion of this learned Writer, I shall shew that it was not our
Being, which we forfeited by Sin; but our Well-Being or Happiness only: So that
the Continuance of our Existence, is not to be ascribed to the Death of Christ,
as the meritorious Cause of it.

Arg. 4. That Men have any Sparks of natural Virtue, Benevolence, Goodness and
Compassion is probably the Fruit of the Mediation of Christ. (218.)

Answ. 1. It is a Favour that God in his Providence checks and restrains the
unbounded Lusts of Men, thereby they are prevented contracting a great Deal of
Guilt, which their vicious Nature prompts them to. 2. This also is necessary to
the Accomplishment of God’s gracious Designs concerning his Elect, for without
such a Restraint upon Men, it is more than probable the human Race would soon
cease to be, so extravagant is the Madness, Rage, and Enmity of Men. 3. As God
may of his absolute Will, defer Punishment for a Time, he may confer Favours on
Men, and let such Bounds to their Lusts, as his own Designs render necessary,
without Regard to the Merit of Christ, as a procuring Cause, of such a
Communication of Benefits to them, and of laying such a Restraint upon their
unruly, and impetuous Passions; from hence therefore it cannot fairly be
concluded, that Christ died for every Man.

Arg. 5. That all Mankind have had a Gospel revealed to them, or a Covenant of
Grace proposed to their Acceptance, first by Adam, and afterwards by Noah,
proceeds from the generous Undertaking of Christ. (218.)

Answ. 1. God in the first Promise made to fallen Man, clearly signified his
peculiar, and distinguishing Favour to some of the human Race, and his Rejection
of others of them, by the express Mention which he therein makes, of the Seed of
the Woman, and the Seed of the Serpent. 2. Neither Adam nor Noah, proposed the
Covenant of Grace to all Mankind, i.e. the whole World, for they lived to see
but a very inconsiderable Part of Mankind comparatively. 3. Their Descendants
soon lost all Memory of this Revelation, and became as ignorant of it, as if
such a Revelation had never been afforded to their pious Progenitors.

Arg. 6. ‘Tis probably owing to the same Undertaking of Christ, and the
overflowing Value of his Righteousness and Death, that there are so many Means
of Grace and divine assistances, both outward and inward, afforded to whole
Nations where the Gospel comes. (220.)

Answ. 1. Since hearing is the appointed Means of Faith, it can’t be, but that
those concerning whom God hath no Intention of working Faith in them, must hear
the Gospel with those about whom he hath such a Design, since they reside among
them. 2. But God affords not the Gospel as a Means of ingenerating Faith in
such, on whom he never purposed to confer that Grace. 3. Divine Assistances are
not afforded to such, in order to Salvation, who are appointed to Wrath. 4.
These supposed Assistances, are sufficient, or they are not, ‘tis certain they
are not, because it is not allow’d that any gracious Habits are infused. Sin
retains its Dominion in the Heart: Men continue dead in Sin, and their Minds
remain carnal, and Enmity against God: They are still unregenerate, in the
Flesh, and cannot please their Maker. It is very trifling to talk of Divine
Assistances, being afforded to Men, in order to their Salvation, who are left of
God in a State of Unregeneracy.

Arg. 7. In the last Place, ‘tis owing to the most redundant Merit of Christ our
Lord, that such a conditional Pardon and Salvation, or such conditional
Propositions of Peace as the Gospel expresses, were ever provided for them who
were not elected. (221.)

Answ. 1. It is not to be proved, that such a conditional Provision of Salvation,
is made for all the Non-Elect, at most, it can he made for some of them only;
unless it is supposed and allow’d, that they (i.e. many of them) remain wholly
ignorant of those Conditions, which are required to Salvation, because no
Revelation is in Providence afforded to vast Numbers of the human Species.

2. Not one Soul will ever be saved by such a conditional Provision, which I
intend to prove, the Lord assisting, hereafter. This therefore represents God as
designing to save Millions of Men, but for Want of suitably providing for the
Accomplishment of that Design, he is disappointed of his End, and those Steps
which he takes to it are all ineffectual. When Men shall be able to prove, that
God is not infinitely wise, they may prove him to be the Author of a Design,
that certainly will not be executed; when it shall be made evident, that he is
not infinitely powerful, then indeed it may be granted, that the Means he uses
to a certain End, may fail of compassing that End, that is to say, when it is
proved, that he is not God, then there Things may follow, but not till then.

3. The Invitations and Declarations delivered in the Gospel, are not expressive
of such a conditional Provision of Salvation for all Men; but of the Characters
of such Persons as shall be saved, in whom God by his Spirit, works Desires of
Salvation by Christ, and they are designed as Encouragements to such Persons
only. And therefore no Argument can justly be formed from thence, in Favour of a
Design in God to save Men universally.


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  CHAPTER 29: 02.02.02.        CHAPTER 2
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CHAPTER 2 Contains Answers to Particular Arguments in Favour of the Universal
Extent of the Death of CHRIST THIS ingenious Gentleman delivers it as his
Opinion, that there is such a Thing as a Sufficiency of Pardon, Grace and
Happiness, provided for all Mankind by Jesus Christ: And that ‘tis left to their
NATURAL Powers under COMMON Helps to accept or refuse it. To support which he
proposes the Considerations, or Arguments following.

Consid. 1. It is very hard to vindicate the Sincerity of the Blessed God, or his
Son, in their universal Offers of Grace and Salvation to Men, and their fending
Ministers with such Messages and Invitations to accept of Mercy, if there be not
such a conditional Pardon and Salvation provided for them. (224.)

Answ. 1, Either this Tender of Grace and Salvation is universal, or it is not,
it is supposed and asserted to be universal, if so, then this Offer is made to
every individual of Mankind without Exception. This we know is not true in Fact,
for a great Part of the World were never informed of this Saviour and this
Salvation, the Argument is therefore most: evidently defective; what because
some Men have an Offer of Christ: and Salvation, doth it thence follow, that he
is provided as a Saviour for the whole World? What because some Men are invited
to accept of a Redeemer, is this a necessary Consequence of such an Invitation,
that a conditional Provision of Happiness is made for every Man, for such as
receive no Intimation that there is such a Person as Christ, or such a
Salvation? This Argument is so manifestly weak and inconclusive, that I should
but impose on the Understanding and Patience of the Reader, to enlarge on the
Impropriety of it,

2. Since a full Satisfaction is made to the Law and Justice of God, for the Sins
of all those for whom Christ suffered, (which I hope has been clearly proved in
the first Part,) it would be unsure to enjoyn any Conditions on those Persons,
which would render their Pardon and Salvation precarious; and for
Non-performance of those Conditions, inflict the Punishment demerited by their
Sins on them: This would be doing, an irreparable Injury to a Saviour, who
underwent that Punishment in their Stead, to which they were exposed by their
Guilt.

3. It is in the Power of Men to embrace this Tender of Christ and Salvation, or
it is not: If it is not in the Power of Men to accept this Offer, then either
God will give them Ability to embrace it, or he will not: To say that Men have
Power of themselves to accept this gracious Tender, would entirely let aside the
Necessity of a supernatural Influence on their Minds, in Order to Regeneration.
If it is not allowed that God will give Ability to Men, to embrace this Offer,
perhaps it may be very difficult to vindicate, the Wisdom, and Sincerity of God,
in making such an Offer to them: And if it should be granted that God gives to
Men sufficient Power, to accept this gracious Tender; as this Author seems to
think, and which he expresses by COMMON Helps; then either these Common Helps,
take away the Heart of Stone, and give an Heart of Flesh: Either they implant
Divine Principles, in the Souls of Men, such as Faith, Love to God, etc. or they
do not: If they do, then it must be allowed, that all to whom this Tender of
Grace and Salvation is made are really regenerated, and truly believe in Christ,
which we are certain all Men. who hear the Gospel do not: If these COMMON Helps
are sufficient to enable Sinners, to accept the Offer, though no such heavenly
Principles are infused into them, then it necessarily follows, that such as are
in the Flesh, i.e. an unregenerate State, may please God, which we really
thought they could not, because, the Apostle expressly affirms, they cannot: If
these COMMON Helps are insufficient, to enable Men, to embrace this Offer, then
the Rhetorick of our Author, may be turned upon himself, and he may find it no
easy Matter, to vindicate the Sincerity of God, in offering Christ, and
Salvation, to Men, and at the same Time, deny them sufficient Ability to accept
the Offers he makes.

4. If by this Tender of Christ, and Grace, and Salvation, be intended a
proposing of him for Acceptance, to all such, as are willing to receive him, so
far as I am able to discern it may be granted, without any Prejudice to the
distinguishing Grace of God, or Danger of extolling the Power of the Creature,
and without affording the least Support to the Opinion of a conditional
Provision of Salvation design’d for all Men.

For,

1. This suggests not that God has provided Salvation for all Men, and that it is
his Desire, and Intention that everyone who hears the Gospel should enjoy
Happiness.

2. But it supposes that those Persons to whom such a Proposal of Christ: for
Acceptance is made, have Desires after him, and Salvation by him, upon a
Conviction of their miserable Condition by Nature, and a Sense of his
Suitableness and Ability as a Saviour:

Now it is certain, that all such may lay hold on a Redeemer, for he is held
forth to them in the Gospel to that End. Whosoever will, may take the Water of
Life freely (Revelation 12:17.).

3. It imports not, that those may have Christ and Salvation who are Enemies to
him, or who have no Conviction of the Necessity of an Interest in him. Well
then, if to offer Christ, and Grace, and Salvation, be only a Declaration, that
all who have Desires of being saved by him, may freely take him, and all his
Benefits, and no more; there is nothing in this, which countenances the Opinion
of a conditional Scheme of Salvation designed of God for all Men for it is a
Call and Invitation to Men, not merely as Sinners; but as sinful Creatures
convinced of their Misery, to lay hold on Christ for Salvation.

4. Men are not called or invited to this, as righteous, i.e. in their own
Apprehensions; but as Sinners, i.e. as sensible of their Sins and Sinfulness. So
that the Offer of Christ, or Proposal of him for Acceptance, is not made to Men,
as Men, or to Sinners, merely as Sinners; but it is made to them as convinced,
thirsting, hungring Sinners after Christ, and his Righteousness, and his
Salvation, which is not incontinent with the discriminating Favour of God; but
is a clear Proof of it. It supposes not a Power for spiritual Acts in
unregernerate Men, nor affords any Support to the Doctrine of a conditional
Provision of Salvation for all Mankind.

5. Though Christ is not offered, or proposed for Acceptance to the Elect, as
such, yet they are the, only Persons to whom he is held forth in the Gospel for
Acceptance: Because they only have Desires after him. He is proposed to them as
Persons seeing their Need of him, which, though it is not a Proposal of him as a
Saviour to them, considered in the Character of the Elect; but as Sinners
sensible of their Guilt, Danger, and Misery, this Proposal can be made to such
only who are Objects of Election: Unless it may be proved, that the Non-elect
see their Need of Christ and his Salvation. The Proof of which would exceed all
my Expectation.

6. If an Offer, or Proposal of Christ for Acceptance is made to Sinners, merely
as Sinners, whether sensible, or insensible of their lost Condition, I would
ask, if it is the Will and Design of God, that they should accept of him as a
Saviour? If it he said, that such is the Will and Design of God; then it must be
allowed, that he is disappointed of his Purpose in making this Proposal; with
respect to the far greater Number of those to whom the Offer is made: Which
seems to me evidently inconsistent with the Perfections of God. And if it is not
his Desire and Intention, that Men should accept this Tender of Christ, to what
End is such an Offer of the blessed Jesus made? Again, if it is the Purpose of
God, that Men should embrace the Proposal, then (as was argued above) either
they have a Power to accept the Offer, or they have not. If they have, then they
may believe of themselves, and Faith is not the Gift of God, as we have always
thought it to be, because the Apostle expressly affirms it is. If they have not
such a Power, either God will communicate to them an Ability for it, or he will
not. If he will, then they shall certainly believe, for that Ability is the
Grace of Faith, wrought by divine Power in the Hearts of Men. If he will not,
then he must be supposed to make an Offer and design the Acceptance of it, which
he knows is a Thing impossible, because he grants not to Men a Sufficiency of
Strength to embrace that Offer.

Hence we may plainly see, that a general Tender of Christ, and Grace, and
Salvation cannot be made to all who hear the Gospel, much less is such a Tender
afforded to those who am Strangers to the Gospel, and are without Hope and
without God in the World. This Argument therefore in Favour of universal Grace,
and a conditional Salvation provided for all Mankind, how much soever it is
boasted of, fails of proving the Universality of divine Grace, and of a
conditional Provision of Salvation, for every Man without Exception.

5. I will add one Thing more here, (though to some, perhaps, it may seem
unnecessary) which is, That when I say, that an Offer or Proposal of Christ: for
Acceptance is made in the Gospel to Sinners sensible of their Misery, and who
are seeking after Salvation, I do not intend a BARE Offer, though I apprehend an
Offer is included; but a gracious Declaration, that God has provided Christ as a
Saviour for such Persons, as they are, that he is given to them, and that it is
a Duty incumbent on them to thankfully receive him as God’s free Gift.

6. With respect to divine Calls, Invitations, and Exhortations, we may observe:
They either relate to Men concerned about their eternal Interests, and who are
under a Work of Grace: Or they refer to Men, who are not the Subjects of such a
good Work, only the latter come under Consideration here. And, I. Men are called
upon to repent, (1.) Of all Sin, i.e. of their sinful Behaviour in general, thus
in Acts 17:31. (2.) Of some particular Evil, so in Acts 4:19. The Murderers of
Christ are required to repent of that Wickedness, in Order to escaping those
dreadful Judgments; to which that horrid Act, and their inveterate Opposition to
the Gospel and Interest of Christ expos’d them. Repentance or Sorrow for Sin, as
it seems to me, would have been the Duty of sinful Creatures, in Case no
Provision had been made for their Recovery, and will eternally remain to be the
Duty of those, on whom deferred Punishment will be inflicted, tho’ not
Repentance of such a Nature, as attends or flows from an Act of Faith in Christ;
and therefore unregenerate Persons are exhorted to the Exercise of Sorrow for
Sin in the Word of God. (3.) Unrenewed Men are called upon, to submit to the
evangelical Revelation, and to use those Talents which they are furnished with
in the Advancement of Christ’s Interest, Matthew 20:16. But none of there Things
prove that there is a conditional Provision of Salvation made for all Men.

Consider. 2. It is very hard to defend the Sincerity of the Spirit of God in
awakening the Consciences of these Persons, sometimes, who are not elected, and
stirring them up, to think of receiving the Salvation of Christ, if there be no
such Salvation conditionally provided for them to receive. (P. 227.)

Answ. 1. That Men at some Seasons may have terrifying Apprehensions of Sin, and
its Consequences; that they may take some Pleasure in a general Idea of
Salvation which the Gospel reveals; and that they may break off their sinful
Courses, are all granted; but, that there are Effects of a real and positive
Work of the Spirit upon their Hearts, wants Proof; these Effects are no other,
than, what may be produced by the natural Conscience, accusing of Sin, and
assisted by the external Revelation of the Will of God.

2. It is not to be thought that the holy Spirit, who is an infinitely wise
Agent, ever operates in such a Manner, as will certainly be ineffectual to
attain his End, in his Operations, which this Consideration necessarily supposes
him to do; for it allows not, that he infuses Principles of divine Life in the
Heart; in order to spiritual Acts; but it takes it for granted, that the holy
Spirit excites Men to act, without giving Life, a Principle of Action; that he
stirs Men up to bring forth good Fruit, without making them good Trees, which if
our Lord is right, they cannot do; and therefore we conclude that there are no
such Excitations, Impulses, or Influences of the Spirit, in or upon dead
Sinners. Excitations to act, without giving Ability for Action, as it seems to
us, will be eternally vain, and fruitless.

Consid. 3. It is equally difficult to vindicate the Equity of God, as the Judge
of all Men, in condemning Unbelievers, and punishing them eternally for not
accepting the Offers of Pardon, if there was not so much as a conditional Pardon
provided for them. (P. 228.)

Answ. 1. It will be very difficult indeed, to vindicate the Equity of God, in
damning Men for not believing in Christ, who never heard that such a Saviour
appeared in the World; which if not admitted will enervate the Force of this
Argument. Sure this Gentleman can’t think it a forcible Way of Reasoning, to say
some Men will be punished for not accepting the Offers of Pardon, to whom the
Gospel has been preached, and therefore a conditional Provision of Salvation is
made for every Man without Exception: For such as receive no Intimation of this
conditional Provision, and of Consequence Faith in Christ, cannot be expected of
them. Whatever Weight there may be in this Argument, it can only extend to such
a Part of Mankind, as are furnished with a Revelation of Christ, which a great,
if not the greater Number of Men are not.

2. The Law is an accidental Cause or Occasion of Sin in Men, the Blame of which
is not to be imputed to the Law; but it is wholly chargeable on the depraved
Lusts of Men, which are irritated by the Prohibition of Sin in the Law, and
therefore break out with the greater Violence. This as it heightens their Guilt,
it will increase their Punishment, and the Equity of the Divine Lawgiver, is
very easy of Vindication, in the Infliction of that heavier Penalty.

3. Thus the Gospel may be an accidental Occasion of Sin to Men, hence says
Christ, I came not to fend Peace on the Earth, but a Sword, and elsewhere, to
send a Fire, and what will I if it be already kindled. The Gospel is not
chargeable with the Fault, but the Obstinacy and Prejudice of Men: Their
Opposition to the Gospel must one Day be accounted for, and a Disbelief of its
greatest Mysteries, will, I doubt not, expose them to very severe Penalty;
because though those Mysteries are above human Comprehension, and their Nature
is inexplicable; the Revelation of them, is so very clear, explicite, and full,
that if Men would but admit of the obvious and natural Interpretation of the
Language of Scripture, they could not refuse an Assent to those mysterious
Doctrines, as divine Principles. And therefore the Punishment of those who never
heard the Gospel, will be more tolerable, than such shall suffer who are
Adversaries to evangelical Truths.

4. All unregenerate Men will be eternally damned; but that the Want of
Regeneration, will be the Cause of their Condemnation, seems to me a most harsh
and severe Idea. I cannot tell how to think, that God will punish Men eternally,
because they have not heavenly Principles infused into them, the Infusion of
which is a Work proper to God. If Men are not damned, because they are not
regenerate, they are not condemned and punished for the Want of that Faith which
is peculiar to Persons regenerated. If Men are eternally damned for the Want of
that Faith, it must: be either for Want of the Habit, or of the Act if for Want
of the Habit, then God damns Men, because they are destitute of that, which he
ALONE can give to and create in them. Again, if Men are damned for Want of the
Act of Faith, they are eternally condemned and punished, because they have not
put forth a supernatural Act, for such is that Faith in Christ:, which is proper
to the Regenerate, as Dr. Goodwin very fully and judiciously provesf35. This
seems to me an Idea, not consistent with, either the Goodness, or Justice of
God, and therefore I humbly apprehend it is not to be admitted, It is one Thing,
to say that Punishment will certainly be inflicted on such as believe not, and
another, that it is the Want of Faith, which demerits that Punishment. The Sense
of those Words in John 3:18, brought to support this severe Opinion, is now to
be enquired into. He that believeth on him, is not condemned, but be that
believeth not is condemned already, because he hath not believed on the Name of
the only begotten Son of God.

1. It is not the Execution, but the Threatening of Punishment, which is intended
in the Text.

2. Believers are not under the Law, as a Covenant of Works, to them therefore
there is no Condemnation, or Threatening of Wrath and Punishment.

3. Unbelievers are under the Law, whether Elect, Non-elect, and are subject to
the Threatnings of it.

4. Hence it follows, that the Want of Faith, is the Cause of Men’s lying under
the sentential Curse and Condemnation of the Law; this is expressed by the
Particle ALREADY, in which lies the Emphasis of the Words: But from this, it is
not to be apprehended, that the Want of Faith demerits the Punishment
threatened.

Consid. 3. It is very hard to suppose, that when the Word of God by the general
Commands, Promises, Threatnings given to all Men what soever, and often repeated
therein, represents Mankind as in a State of Probation, and in the Way to
eternal Rewards, or eternal Punishments, according to their Behaviour in this
Life: I say ‘tis hard to suppose all this to be no real and just Representation,
but a mere Amusement. (Page 230, 231.)

Answ. 1. These Things are either true of Men universally, or of some only, if
they are not true of all Men, it is not to be inferred from those Things, that
all Men are in a State of Probation: But we are sure that such to whom no
Revelation is afforded, are not commanded to believe in Christ, and that no
divine Promises are given to them: And therefore should it be granted that these
Things are the fullest Proof of such being in a State of Trial, to whom the
Gospel is preached, they afford no Proof at all, that those to whom it is not
revealed, are also in a State of Probation. That which is universal, may be said
of Particulars, because Particulars are included in what is universal; but that
which is particular and limited to some, cannot truly be expressed of all.

2. If it is Fact that those who hear the Gospel are in a State of Probation,
then they are under a Law or Covenant of Works, and will be rewarded or punished
hereafter, according as they obey, or disobey that Law. If this is affirmed, as
it is plainly supposed and suggested in this Argument, then I would beg leave to
put the following Queries. Is this Law perfect, or is all Sin forbid by it? Then
none can keep it and obtain Life by it: For there is not a just Man who lives
and sinneth not. Is the Law imperfect and doth it allow of Evil in any Instance?
To assert this is rank Antinomianism. Will the divine Legislator justify Men,
for an imperfect Observation of a perfect Law? Then God must be supposed to
account them righteous, who are not so, and his Judgment will not be found
according to Truth. Is an imperfect Obedience accepted of God, as if perfect,
and doth God reward his Creatures for such an Obedience? Then it follows, That
that Obedience, which subjects to Punishment, because it is defective, entitles
to a Reward: These Things may be allowed to be true when flagrant Contradictions
are so. Are those Works or Conditions, which this Law requires, in the Power of
Men? If so then Salvation may be of Works, which the Apostles deny more than
once. If there Conditions are not in the Power of Men, either God will afford to
them Grace sufficient, to enable them to perform them, or he will not; If he
will, then he regenerates all Men, of whom the fulfilling those Conditions is
expected; for no Man can believe, and repent truly, without the Graces of Faith
and Repentance. If he will not, then Men are put into such a State of Trial, as
renders their Salvation impossible. Is it just to punish Christ for the Sins of
Men, and enjoy in Conditions on them, which render their Impunity, not to say
precarious, but their Punishment inevitable? Thus it must be, since God wilt not
regenerate them, for without the Infusion of divine Life or gracious Habits, Men
are no more able to believe and obey God, in a spiritual Manner, than to keep
his perfect Law. For without Faith it is impossible to please God: and they who
are in the Flesh, i.e. who are in an unregenerate State cannot please God. The
eternal Damnation therefore of all such, whom God is not pleased to create in
Christ Jesus unto good Works is unavoidable. Let the Gentleman solve this
Difficulty, when he is at leisure, if he pleases, and if he is able to do it, it
is what may be justly expected of him. The ingenious Author apprehends, that if
a conditional Provision (at least) of Salvation, is not made for the Non-elect,
they are in the same State with Devils, for whom no Saviour was provided, and
whom God has not treated in a Way of Precept, Promise and Threatening. But he is
greatly mistaken: Christ was not provided as a Saviour, for such as eternally
perish; he is not a Saviour to those, who are not saved. Besides there are many
Millions of Men, whom God has not treated in a Way of Precept, Promise and
Threatening, are they also in a State of Tryal, and is it expected of them, who
never heard a Syllable of Christ, that they should believe in him, in Order to
Salvation? Again, God commands Men (such to whom a Revelation is afforded) to be
holy, and threatens to punish them for Sin: But that he promises to pardon, and
save all who hear the Gospel, if they will with such Helps, as he is pleased to
afford to them, repent and believe in Christ, as yet wants Proof:
Notwithstanding they are not in such a State as the Devils are: For Judgment is
not at present executed upon them, eternal Punishment is threatened, but it is
not inflicted: This is a great Favour, and is so esteemed by those, who know the
pungent Grief, which arises from a Sense of Guilt, and of the Wrath of God.
Moreover Men enjoy many Mercies, for the Support, Convenience, and innocent
Amusement of Life; whereas the Apostate Spirits have nothing to alleviate their
Grief, or abate the Weight of their Sufferings. Farther no Man has any just
Occasion to be discouraged, though Salvation is limited to the Elect of God. Men
may be considered, either as concerned, or unconcerned about their future
Welfare. Those who are unconcerned about their eternal Interest, as it seems to
me, have no Right, to the least

Degree of that Consolation, which the Gospel provides. As for such who are
serious, and disposed to enquire into Things, which relate to their eternal
Peace; this Doctrine contains nothing in it of a discouraging Nature to them;
except it be that God promises to bear the Desires of the humble, and that such,
who upon a Conviction of their lost Condition by Nature, and a View of Christ’s
Ability as a Saviour, seek for Salvation by and through him, shall receive what
they apply to him for: I say they have no Reason to be dejected, except it is,
that God hath promised to save such Persons as they are, and will infallibly
make good his Promises to them. And one would Imagine, that there is not any
thing of a discouraging Nature in this. But this is a Point I shall have
Occasion to consider hereafter; and therefore say the less of it now.

Consid. 5. This seems to be a fair and easy Way to answer several of those Texts
of Scripture, which represent God as the Saviour of all Men. Some of those
Scriptures the learned Gentleman quotes, one of them is by Mistake wrongly
cited; it is 1 Timothy 2:6. Who gave himself a Ransom for all: Not for all Men
as this Author reads it; nor is the Term Man in the Greek, in Hebrews 2:9. as is
above observed. After the Quotation of those Texts, he proceeds thus: I grant
indeed that many of these Scriptures, may have a pretty sufficient Answer given
to them, by the Art of Criticism, but there are some Few of those Scriptures,
and of their parallel Places, which can never be so well explained; but by
supposing that the Death of Christ, has such an all-sufficient and overflowing
Merit in it, as to provide a sufficient conditional Pardon, and conditional
Salvation for the Non-elect, while it also provides absolute, effectual, and
certain Pardon, and Salvation for those whom God has elected. (P. 231, 232.)

Answ. 1. This Gentleman seems not to disapprove of what he calls the Art of
Criticism, used in explaining those Texts, and if not, I should think he must:
allow, that those critical Explanations are just and proper.

2. We should have been obliged to this learned Author, if he had pointed out to
us, which of those Scriptures in his Opinion, will admit of sufficient Answers,
and which he thinks will not. This would have been of some Moment in the Affair
under Debate.

3. As he hath not thought proper to do this, which if he had, it may be I might
have apprehended otherwise, I am firmly of Opinion, that every Text brought to
support the Doctrine of the universal Extent of Christ’s Death, will admit of
Answers just and altogether sufficient. And I shall consider them, in the Order
they are presented by Limborch on this Subject. But before I do this, it may not
be improper, to attend to the sixth Consideration or Argument advanced by this
ingenious Person, in Favour of the universal Extent of the Death of Christ, and
of a conditional Provision of Salvation made for every Man without Exception. It
is this,

Consid. 6. That all Mankind have some conditional Salvation provided for them,
and some real Grace and Pardon offered to them by a new Covenant, appears from
this, that all Men, both wicked and righteous, or just and unjust, shall be
railed from the Dead, to give an Account of Things done in the Body, whether
good or evil, and to receive Rewards or Punishments in their Body, as well as in
their Souls, according to the Improvement or Misimprovement of the Dispensations
under, which they have lived. — Now a Resurrection is by no Means provided by
the Law of Innocency or Covenant of Works: That only threatens Death for sin,
without the least Hint or Thought of the Body’s rising again. This Doctrine of
the Resurrection therefore seems to be the Effect of the overflowing Merit of
Christ. (P. 238, 239.)

Answ. 1. The Purport of the Threatening in the Law, is to be interpreted by the
Punishment, which is inflicted on Sinners: Since therefore God raises the Bodies
of ungodly Men, and punishes them in their Body, as well in their Souls; it may
justly be concluded, that the Infliction of such Punishment, was intended in the
divine Threatening: For it can’t reasonably be thought, that God exceeds in the
Penalty he inflicts on Sinners, the true Meaning of his Threatening in the Law.

2. Either that Threatening extends to the whole Persons of Men, in each
constituent Part of their Nature, or to one Part of Men only. That the
Threatening affects the Body as well as the Soul is evident; because the Body
dies and returns to Dust. Now the Death threatened not only included in it the
first, but also the second Death; and therefore as that Threatning respected the
entire Person of Man, the Body, as well as the Soul, it seems to follow, that
his Body, in Union with his Soul, was to suffer the second Death, or endless
Punishment, which necessarily supposes its Resurrection from the Dead. The Law
of Innocency therefore provides for the Resurrection of the Body, and the
Resurrection of Men; even the Resurrection of the Saints is not founded in the
Mediation and Merit of Christ. The Death of Christ is not the Cause of Believers
merely rising again, or their Resurrection is not to be attributed to his dying
for them; tho’ their Resurrection to a State of Happiness is an Effect thereof.

3. If the Resurrection of Men is owing to the Mediation of Christ, as this
ingenious Author apprehends, and if they will be rewarded or condemned,
according as they embrace or reject Pardon and Grace offered to them in the
Gospel: Then either the Offer is made to all Men, or to some only, if there are
any to whom no Tender of Pardon and Salvation is afforded, that cannot be a
Reason of their Resurrection; nor can this Covenant or new Law, be a Rule of
Procedure in Judgment with them: Unless it may be thought, that Men will be
judged and condemned by a Law, of which they received no Notice. This is so
manifestly absurd, that but very few, I am persuaded, will ever assent to it.

4. That there are a very considerable Part of Mankind, who know nothing, or have
Means of knowing any thing of the Gospel, is too evident to admit of the least
Dispute. Shall they be condemned because they receive not that Pardon and Grace,
a Tender of which is not afforded to them? This is with me, a most difficult
Thing to be believed.

5. I am therefore of the same Opinion with the Apostle Paul, who was a much
better Judge in there Things, than is this Gentleman, though a learned and
ingenious Person, that some there are without Law, (Romans 2:13.) i.e. a divine
Revelation, and that they will perish without Law, i.e. the Law as it is
revealed in the Word of God, wilt not be the Rule of proceeding towards them in
Judgment: And that as many as have sinned in the Law, or under the Advantage of
a clearer Discovery of the Law in the divine Word, shall be judged by the Law,
as so revealed to them.

6. The Gospel was not revealed to all Mankind, in Adam their first Father, to
him it was revealed indeed; but he did not personally convey the Knowledge of it
to any of his Descendants, who were born after his Decease: And it is pretty
evident, that his Posterity very soon lost all Notices they had received of it.
Nor did Noah preach the Gospel to all the World, it cannot be supposed he did,
to all the Inhabitants of the Earth who lived before the Flood, nor could he
after it, his Posterity quickly lost all Knowledge of it, and sunk into
abominable Idolatry.

7. May not therefore a great Part of Mankind, at the last Day, upon this
Principle, object to their Judge; that they are try’d and condemn’d by a Law, of
which they never had the least Knowledge, and in their Circumstances could not
possibly have any Acquaintance with it: That this Law indeed provides a severer
Punishment, but no Advantage, for never was any Tender of Pardon and Grace
afforded to them. If such an Opinion as this is calculated to vindicate the
Equity of God the Judge of all Men, I confess I have no Notion what Equity is. A
feebler and more improper Argument in Favour of a conditional Provision of
Salvation for all Mankind, than is this, cannot readily be formed, as I
apprehend.


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  CHAPTER 30: 02.02.03.        CHAPTER 3
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CHAPTER 3 Contains Answers to an Argument taken from the Use of the Term ALL,
about the Death of CHRIST

LIMBORCH in treating about the Extent of the Death of Christ, endeavours to
prove it is universal, by various Arguments drawn from Scripture, and from some
Absurdities, which in his Opinion necessarily attend the particular and limited
Extent of his Death, all which I shall attempt to answer. The Arguments formed
from Scripture, he ranges into four Classes or Heads. The first principal
Argument, he takes from its being said, that Christ died for all. The second,
that he died for the World. The third, that Christ is said to come into the
World to save Sinners, etc. indefinitely; and therefore, as he thinks, all
Sinners are included. His fourth Argument he draws from those Scriptures,
wherein it is said, Christ died for those who perish. Then follow his Arguments
taken from the Absurdities, which in his Apprehension, attend the Doctrine of
the limited Extent of Christ’s Death. In this Chapter I shall consider his first
principal Argument formed from its being said, that Christ died for allf36.
Among the various Scriptures, which he produces, where the Term all is used with
Relation to the Death of Christ: Those Words of the Prophet are introduced: Hath
laid on him the Iniquities of us all (Isaiah 53:6); which Words can only be
understood of the Church; for the Prophet is not speaking of Men in general, but
of some in particular, who were healed with the Stripes of Christ, which all Men
are not. He also produces there Words of the Apostle, delivered him up for us
all (Romans 8:32.). Men universally cannot be intended in that Text is evident,
for the Apostle is there speaking of God’s Elect, of Believers, and not of Men
in general, the Term all therefore includes not the whole of human Race; but
such of Mankind only, who are elected, and believe in Christ, in consequence of
their Election in him to Holiness and eternal Life.

I. It is said indeed in several Places, that Christ died for all; but not in any
one Place that he died for all MEN, or for every MAN, as was observed above: And
since those for whom he is said to die or give himself, Land distinguished from
others, by the Characters of Sheep, Children, Sons, and the Church, and the
Church of the Firstborn, who are written in Heaven: And others are as plainly
distinguished from them, by very different Titles, as The Rest, The World, and
Goats, for whom it is no where said Christ died, there is great Reason to
interpret those Texts, wherein he is declared to have died for all, of all the
Sheep, all the Children, all the Sons, and of the whole Church of the
First-born, who are written in Heaven. And no solid Reason can be offered, why
we should extend those Places to other Persons described and distinguished from
them, by very different Characters, and for whom it is not once affirmed Christ
suffered Death.

II. If it had been said, which it is not, that Christ died for all MEN, that
alone would have been insufficient to prove his Death, is of unlimited and
universal Extent. For, that the Terms all Men are used in a restrictive Sense
very frequently, cannot be denied, as for Instance, when it is said All Men held
John for a Prophet. Multitudes of Men never heard of John, and a great many who
did, entertained a contrary Opinion of him. Thus also when it is said, All Men
came to Christ: A Limitation must be underwood, for he was rejected by far the
greater Number of the Jews. Many more Instances of this Sort might be produced
to prove, that the Terms all Men, are to be interpreted with Restriction; but
these are sufficient to that Purpose. And therefore if even the Terms all MEN
had been sed with Relation to the Death of Christ, (which they no where are)
that would not have afforded an unexceptionable Proof, of the unlimited Extent
of his Death.

III. Where the Term all is used in this Subject, a Limitation seems to be
required; as in these Words: Who gave himself a Ransom for all (1 Timothy 2:6.)
The Apostle before speaks of different Ranks of Men, of Governors supreme and
subordinate, and directs us to pray for all Men, i.e. for Men of differing
Conditions in Life, and then observes to enforce the Exhortation, that God will
have all Men to be saved, and that Christ: gave himself a Ransom for all, in
both which Men of every Condition and State in Life are intended: As for those
Words: If one died for all, then were all dead: (2 Corinthians 5:14.) they
afford no Countenance to the Opinion of the universal Extent of Christ’s Death,
because all those for whom he died, are said to be dead, and his dying for them
is offer’d as a Proof of their being dead; or there Persons are represented as
dead in Consequence of Christ’s dying for them; and therefore a Death to Sin
must be designed; when Christ died, he died unto Sin, and they died unto Sin in
him as their Head and Representative.: All Men are naturally dead in Sin, but
that is not a Fruit of Christ’s Death. The Apostle evidently designs a Death,
that is the Effect of Christ’s dying, which can intend no other than a Death to
Sin; and therefore all MEN are not designed in these Words, but some only. Thus
this Text which is urged as a Proof of the unlimited Extent of Christ’s Death,
contrary to the Intention of our Opponents, furnishes us with an Argument for
it, and such an Argument it is, as will not admit of a very easy Answer. The
latter Part of the Words leads not to a different Sense, inaoizwntev, i.e. that
they, or all these living, or being made alive by divine Grace, should not live
unto themselves, but unto him, that died for them. Christ’s dying for them and
their spiritual Life, as a Fruit and Consequence of his Death, are represented
as forcible and persuasive Motives, to live to Christ, and therefore he died not
for all MEN, for all MEN are not dead to Sin, and do not live spiritually in
Consequence of his dying, which the Apostle plainly supposes of all those for
whom he died; and what farther establishes this Sense of the Words, is, Christ
rose again for their Justification, which is not true of all MEN and therefore
he died not for all Men.

Those Words, he tasted Death for every Man, require a Limitation, as has been
above observed, its every Son, every Brother, every Child, that is designed, and
not every individual of Mankind; Man is not in the Text, and the Scope of the
Place directs us to understand it of every Son or Brother. So weak and
inconclusive is the Argument taken from the Use of the Term all, in Favour of
the Opinion of the universal Extent of Christ’s Death, that it might justly be
expected to hear no more of it. Several Things are objected to the
Interpretation of this Term all, to Men of all Sorts, and of every Condition,
which it will be proper to consider, and give Answers to.

1. If this Exposition of these Places should be admitted, it must be said that
there are no Sort of Men, of whom there are not any, but for them Christ died;
but from whence may this be evident, if Christ died not for all and every
one.f38 I answer, sure it may be evident, that he died for some Men of all Ranks
and Conditions in Life, for Rulers and Subjects, for high and low, for learned
and unlearned, for wise and unwise, for rich and poor, for bond and free, for
old and young, without a Supposition of his dying for Men universally. It is
clear that God saves some of every Sort, for though not many wise Men after the
Flesh, not many mighty, not many noble are called; some such are called, as well
as others of different States; and therefore no doubt may he made of Christ’s
dying for some of every Condition and State, tho’ he did not die for the whole
Race of Mankind. The learned Man farther observes thus: Besides among all Sorts
of Men, there are both ungodly, and impenitent even unto Death; for some of such
Christ likewise died, and consequently according to their Opinion, some of them
will be saved, which is absurd. (Ibid.) The Answer to this is: Either Christ in
dying for Men had Respect to Faith and Repentance in them, or he had not; if he
had, then he suffered for penitent and believing Persons only, which effectually
destroys the Opinion of the universal Extent of his Death. If he had not Respect
to Faith and Repentance in Men, when he died for them; then he suffered for
them, considered as ungodly and without Strength, which he certainly did, and it
is this that renders his Grace, Love and Compassion, so admirable, and
conspicuous in dying for them. When therefore it is said, he died for Men of all
Sorts, the Meaning is, he died for sinful Men of all Sorts; and not for such as
believe, and for such as are finally impenitent. This Distribution of Men into
penitent, and finally impenitent, in treating on the Death of Christ, is very
impertinent: For it is all Sorts of Men as Sinners, that Respect is had to, and
not to Men as Sinners and Saints, tho’ of Sinners, Men become Saints, in
Consequence of Christ’s Death; and for such as are not sanctified by divine
Truth, Christ did not sanctify himself, or let himself apart to Suffering and
Death on their Account. Again, says he,

2. It may according to this Exposition be much more justly said of all, that
Christ died not for them, or rather, that he died for none, because according to
them (the Calvinists) there are in all States, a much greater Number, for whom
Christ did not die: And thus all, that is Men of every Condition, are said to be
excluded the Benefits of Christ’s Death. (Ibid.)

Answ. It is strange! That to assert Christ to die for many, for some Men of
every State and Condition, and that they shall certainly enjoy the Benefits of
his Death, should be thought to imply he died for no Man, and that all Men are
excluded the Benefits of his Death. Besides, to say Christ died for some Men of
all Sorts; but that he did not die for all Men of any Sort, are not
contradictory, and therefore it is ridiculous to infer from his dying for some
of every Sort; but not for all of any Sort, that he died for NONE.

3. The Term all, when it is taken of a most special and peculiar Species, cannot
denote the Sorts of each; but only when it is expressed concerning a Thing of
diverse Species: But Man is a most special and peculiar Species, having no
inferior Species under himself. You will say, philosophical Kinds are not
understood, but political, into which Mankind is distributed.

Answ. It is queried, whether it is the Usage of Scripture, that the Term all
expressed of that Species, which by Logicians is called most special, should
signify not every individual of it; but the political Sorts. (Ibid.) I reply,
thus it plainly is: That ye may eat the Flesh of Kings, and the Flesh of
Captains, and the Flesh of mighty Men, and the Flesh of Horses, and of them that
fit on them, and the Flesh of ALL MEN, both bond and free, both small and great
(Revelation 19:18.). All in this Text doth not design every one of the human
Species; but the human Species of every Circumstance and Condition. So also is
this Term all to be understood in there Words: For tho’ I am free from all Men,
yet have I made myself a Servant to ALL (1 Corinthians 9:19.), i.e. to Men of
every Nation, State, and Condition: Not every one of the human Species; but to
the human Species of every Circumstance, as the Apostle himself explains it; Jew
and Gentile and the weak, that he might gain some of every State; and therefore
it is usual with the Scripture, to distribute the most special or peculiar
Species into political Kinds, and the Term ALL is expressive of every one of
those Kinds. Nor can I think the learned Man was unapprized of it, tho’ he was
pleased to frame this Objection: However the Removal of it hath occasioned very
little Difficulty.

4. The Circumstances of some Places, sometimes require the Restriction and
Limitation of the Term all: But in Places where it is said Christ died for all,
no Circumstances occur, which require a Restriction of this Kind: But in same,
Circumstances are found which manifestly exclude all Restriction. (Ibid.)

Answ. 1. Tho’ no Circumstances occurred in the several Places, where the Term
all is used with Relation to the Death of Christ; yet if understanding it in an
unlimited Sense, cannot consist with what is delivered concerning his Death in
other Places of Scripture, as is evident it cannot, from what has been observed
in the first Part of this Undertaking: It ought to be interpreted with
Limitation, and especially since it is very frequently used in a restrictive
Sense, 2. It happens to prove a Mistake, that Circumstances do not occur which
require a Limitation, when it is used about the Affair of Christ’s Death. That
all Men like Sheep have gone astray (Isaiah 53:6.), is readily acknowledged; but
it is not true that ALL Men confess it with Shame and evangelical Sorrow, as the
Church does; and the Terms US ALL in the latter Part of the Text, intend not any
others, or more than such, who have a spiritual Sense of their Sins, and humbly
confess them unto God, which ALL MEN do not. Says this Author no Restriction can
be admitted in 2 Corinthians 5:14, That the contrary of this is true is before
proved: But, saith he, all denotes not all, who are dead to Sin and themselves,
is plain, because the End of Christ’s Death is the same for all, that they
should not live unto themselves; but to Christ who died for them: Therefore be
died for them in that State, in which, as yet, they were not dead to sin.
(Ibid.)

Answ. As when they were Enemies they were reconciled to God, by the Death of his
Son (Romans 5:10.): So by the Death of Christ, their Head and Representative
they really, tho’ not personally, became dead to Sin, when in themselves they
were Enemies to God, and dead in Trespasses and sins, which is the Cause of
their quickening, and dying unto Sin. It therefore is very evident, that
Circumstances occur, even in these Words which require a Restriction in the
Interpretation of the Term ALL, and so far are they from countenancing the
Opinion of the unlimited Extent of Christ’s Death, that they are a clear Proof
he died not for ALL MEN.


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  CHAPTER 31: 02.02.04.        CHAPTER 4
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CHAPTER 4 Contains an Answer to the Argument taken from its being said that
CHRIST died for the World

Arg. 2. A second principal Argument we take from those Places, where it is said
Christ died for the World: The first of which occurs is John 3:16. and the Word
World denotes all Men in Kind. (Isaiah 53:6.)

Answ. 1. It cannot be denied but that the Term World is ambiguous, and of very
different Significations in Scripture: And therefore from the bare Use of that
Term with Relation to the Death of Christ, we are not to form our Opinion of its
Extent. But we ought to consider and compare other Places, where this important
Subject is treated of; and if they hold forth such a Sense, as will not admit of
the universal Extent of his Death, we cannot fairly conclude that so it is, from
the Use of this Word, which we know to be of doubtful Import: And especially as
it is used in a limited. Sense, and is even sometimes put for, and designs no
more than Believers, and the Elect of God, who shall infallibly be saved.

2. Tho’ it is denied that the Term World is put for the Church and Elect of God,
the Proof that so it is, will not be attended with the least Difficulty by any
thing our Opponents are able to object to that Sense. It is indeed put for the
Non-elect, or at least for Men in a State of Unregeneracy, in these Words: Whom
the World cannot receive John 14:17.). It is very vident that it designs the
Non-elect in these Words: I pray not for the World (John 17:9.). And thus it may
mean, at least it must mean Men in a State of Unregeneracy, where it is said:
The whole World lieth in Wickedness (1 John 5:19.). Its of the same Import when
Satan is called the Prince of this World (John 14:30.): And the God of this
World (2 Corinthians 4:4.), But because it is put for the Non-elect, that
therefore it is not used for the Elect, by no means follows. It’s manifestly put
for the Elect and Church of God in several Places of Scripture, thus in these
Words: For the Promise that he should be the Heir of the World (Romans 4:13.).
That is of the same Import with, the Father of the Faithful: Both Phrase are of
the same Latitude, and express the same Idea; and therefore by the Term World
the Elect of God and they only are to be understood in that Text. This also is
its Signification in these Words: Now if the Fall of them be the Riches of the
World (Romans 11:13.). This like-wise must be its Sense where it is said: God
was in Christ reconciling the World unto himself, not imputing their Trespasses
unto them (2 Corinthians 5:19.). Until clear and evident Proof is given, that
God imputes not Sin to the Non-elect, it must necessarily be concluded, that the
Elect alone are intended in this Text. God imputes Sin to those, and only to
those, whom he eternally condemns and punishes, and therefore the Nonelect to
whom he imputes Sin, and on whom he inflicts endless Punishment cannot be
intended. It is also put for the Church under the New Testament-Dispensation in
there Words: For unto the Angels hath he not put in Subjection the World to
come, whereof we speak (Hebrews 2:5.). This Term World denotes the Elect and
Church of God in these Words: And giveth Life to the World (John 6:33.). Christ
gives Life only to his Sheep or to such who are given to him of the Father: To
this it is indeed answered, That it designs Christ’s doing what is required in
order to it, tho’ it follows not through the Vice of Men, refuting, or opposing
his Operation. Limborch.f39

I reply,

1. An Attempt to give Life to Men, who are dead, which is insuccessful, thro’
what Cause soever, cannot properly be called giving Life, seeing they still
remain dead.

2. Doth Christ so much as attempt to give Life to such, to whom he reveals not
himself, as the Way, the Truth, and the Life: I should think not, which we are
sure he doth not to VAST Multitudes. But to support this it is farther observed,
that God is said to have pursed Israel, and they were not purged. I answer
thereby are intended, those Warning, Reproofs, Threatenings of Punishment: And
Promises of Protection, Peace, and Plenty, In case they would reform in their
Worship, and Conduct, which they received by the Ministry of the Prophets: But
what are all these Things to Christ’s giving Life to the World? Which Is
effected by a real, powerful, and positive Work of his Spirit upon their Hearts,
and is always effectual, or else his People are not made willing in the Day of
his Power; which we cannot but apprehend they are, because it is expressly
declared, that so they shall be (Psalms 110:3.). It is also objected thus: But
be it so that the Term World, sometimes denotes the Elect, yet the Circumstances
of this Place, viz. John 3:16. will by no means bear that Exposition, because it
is added, that every one that believeth, should not perish; but have everlasting
Life: For hence it is plain, that some of those for whom Christ died, may not
believe, and may perish: Otherwise the Language is unapt and improper; which,
since they (the Calvinists) will not grant; it follows by the Word World, others
also besides the Elect are comprehended, and as we say all Menf40.

Answ. 1. Respect may be had to the Elect, tho’ not under that formal
Consideration; but as Persons in like Circumstances with others; i.e. sinful,
condemned by the Law, and liable to Wrath, and therefore may very properly be
called by the Name of the World, as expressive of their Misery, and deplorable
State by Nature, as so considered, they are Children of Wrath, even as others.

2. The Elect of God consist of Jews, and Gentiles, which was a Mystery but
little known, till the dearer Revelation of the Gospel, by Christ, and his
Apostles. The Jews generally apprehended themselves, to be the only Favourites
of Heaven: To convince them of this Mistake, we meet with such general
Expressions, in comprise Gentiles, as well as Jews, and particularly the Term
World in this Text.

3. Therefore under,. standing the Words of the Elect only, no Impropriety
attends the Mode of Expression, though it is denied, that any of them may not
believe, and may perish; because Respect is had to them, as guilty miserable
Sinners, and as Jews and Gentiles. God so loved the World, i.e. his Elect; that
whosoever, i.e. that what Persons soever they are, believing, they shall not
perish. The Words regard their State and condition: and therefore the sense is
not, whoever of these Persons believes, but whatever be the Extract,
Circumstance, and State of him, who believes, he shall not perish but infallibly
be faced, thro’ the Mediation and Sufferings of Christ.

4. So it must be, because God infinitely loves ALL those Persons, represented
under the Character of the World, in this Place, Doth God so love ALL Men? Why
then doth he reveal his Will to SOME Men only? Why then doth not God give his
Spirit and Grace to SOME MEN, for whom he gave his Son? The Gift of whom,
without the Gift of the Spirit will not save them. Is divine Love productive of
some saving Benefits, and not of ALL to SOME MEN? If so, then they must
inevitably perish, for their Salvation is absolutely impossible, because the
Love of God doth not determine him, to communicate to them, that Grace which is
necessary to prevent their eternal Ruin. Is the Favour of God mutable? May it
change, and turn into Hatred? This, however absurd it is, must certainly be
allowed, if God once loved ALL Men, and now hates SOME Men, Let our Opponents
take which Part of this Argument they please, I am persuaded they will never be
able to solidly answer it.

5. The Distinction of a Love of Complacency, and Love of Benevolence, which
latter is said to be here intended, removes not the Difficulty: By this Love of
Benevolence, God is said to decree, to shew Favour, and give Life to Men, if
they will believef41. To which I object thus: Such a Purpose cannot reasonably
be thought to be in God concerning ALL Men, without an Intention, that the
Object of Faith should be proposed to ALL Men. And if once he so designed, when,
and for what Reasons, did he recede from that Purpose, and wink at the
Ignorance, and heathenish Darkness of WHOLE NATIONS for CENTURIES of YEARS?

Again, if God decreed to give Christ to Death, to save Men upon Condition of
their believing in him, he either knew, or did not know, whether they would
believe or not: If it be said, he did know; then he appointed his Son’s Death to
an End, which he foresaw would not be attained by it, at least with Respect to
the far greater Part of Mankind, for it is certain, that but a FEW will believe
and be saved, which as it seems to me, cannot comport with the Wisdom and
Justice of God, or with his peculiar Regard to Christ. If God did not know,
whether Men would believe, or not, then he is not omniscient, nor can be
supposed to have decreed their Happiness or Misery. But he waits to see Men born
into the World, and finish Life., and in what Manner they so do, before he wills
their Bills or Punishment, and gave his Son to Death, altogether at an
Uncertainty, whether his End therein, at least With Respect to the far greater
Part or Mankind, would be brought about or not; which is a Thought one would not
entertain of a WISE Man, in Affairs of infinitely less Importance. And shall
this ever be conceived of GOD the Source of ALL Wisdom? May he himself forbid
it, and by his holy Spirit prevent Men’s embracing and spreading such
Principles, as necessarily suppose it; which this most evidently does. Farther,
either Men can believe of themselves, or they cannot: If they may, then Faith is
not the Gift of God; but such it certainly is: Then, either God will below this
Gift on Men, or he will not: IF he will, then ALL Men will certainly believe,
which the far greater Number of them do not. If he will not bestow the Gift of
Faith upon them, or create this Grace in their Hearts, they can no more believe,
than see without Eyes, walk without Feet, or do Business without Hands, whatever
Excitations, Impulses, and Influences, it is imagined they may receive to act
Faith. 4. In my humble Opinion, God can no more punish his Son, for the Sins of
Men, and only grant to them Conditions of impunity, and if they fail of
performing those Conditions, eternally punish them for their Sins, than he can
for ever punish an innocent Creature, or act unjustly: And thus I cannot but
conceive, ‘till I shall see this dreadful Opinion fully proved, that the
Satisfaction of Christ, is not proper and complete; which that it is, is not now
to be demonstrated, it has been done already. And ‘tis mere trifling to talk of
Christ’s Suffering Punishment, in the Room and Place of Sinners, without
allowing that Law and Justice are satisfied, for their Offences; if he sustained
the WHOLE of that Penalty their Sins demerit: If indeed he did not; but a PART
of it only, we are inevitably undone, and it is a vain Thing to contend about a
conditional Impunity: For there is nothing, but a certain fearful looking for of
judgment, and fiery Indignation, which will shortly devour us: Let Men buoy us
up, with what airy and false Hopes of Salvation, they please. The second
Scripture produced to this Purpose is, 2 Corinthians 5:19. God was in Christ,
reconciling the World to himself not imputing their Trespasses to them: That
there Words relate only to the Elect of God, may be thus proved. God acted
towards these Persons, as he was in Christ, or he formed the Design and Plan of
their Reconciliation, as he was in the Mediator; which intends the same, as if
it had been said, they were in Christ: When it is affirmed that Sinners are in
Christ, or that God is in Christ, as he puts forth any Acts, or Act towards
them, in them, or upon them, the Idea conveyed by both Phrases is the very same;
which is, that God is graciously determined, to shew Favour to those Persons in
Christ, and to deal with them as a Covenant-God. And since the Arminians contend
that none but Believers are in Christ, it might justly be expected that they
should readily grant us, that the Term World, in this Text, designs Believers or
the Church and Elect of God only. This however we will not crave of them as a
Favour, but effectually prove: And what is now advanced, is such a Proof of it,
as may perhaps, occasion them no small Difficulty to set aside: For God was in
Christ to those Persons, and only to those, whom he chose in him to eternal
Salvation before the World began; he never was, or ever will be in Christ, to
more, or any others. Besides, God imputes not Sin to that World of Men, whom he
reconciles: This is true of the Elect ALONE.

1. No such Challenge can be expressed in Favour of others, as the Apostle gives
out in their Behalf: Who shall lay any Thing to the Charge of God’s Elect, it is
God that justifies.

2. Those to whom God imputes not Sin, are happy Persons, so they are pronounced
to be, by the inspired Writers David and Paul: And surely by the joint Evidences
of these two infallible Witnesses, this glorious Truth is fully established,
beyond all the Exceptions of the Arminians, or others, whatever Name they bear,
or Sett of Principles they are pleased to embrace.

3. The Happiness of those, to Whom Sin is not imputed, is most certain, because
to them God imputes Righteousness, which the Apostle proves from David Romans
4:6-7. Now those to whom Righteousness is imputed, are justified in the Lord,
and in him shall they glory: Being made or constituted righteous, by the
Imputation of Christ’s Obedience, they shall receive Justification of Life, and
shall reign in Life, by one Jesus Christ their Lord.

4. The Non-imputation of Sin, necessarily infers a. Freedom from Condemnation:
For a Curse Is only denounced upon a Charge of Offence, such as are acquitted,
of their Guilt, are redeemed from the Law’s Curse, and therefore they are under
no Denunciations of Wrath and Vengeance, except sententially, as considered
under the Covenant of Works, which indeed the Elect of God are, until their
Conversion, but converted they shall be, and enjoy Freedom from a Sentence of
Condemnation contained in the Law (under which, they naturally are) in
Consequence of their Redemption by Christ: And shall certainly receive the
Adoption (i.e. the Honour and Privileges) of Sons: Those who partake of one
spiritual Blessing, shall receive ALL; for there is an inseparable Connection
between those Benefits. Such whom God justifies, he also glorifies, he doubtless
justifies them, to whom, he imputes not Sin: The Elect: only enjoy a
Nonimputation of Sin, and therefore no other Persons, than the Elect, can be
intended, by that World of Men, to whom Sin is not imputed. Let any Arminian,
produce Reasons as clear and cogent for Understanding the Term World in this
Text, of Men universally, or others, if they are able, and they shall no longer
meet with Opposition from me.

Limborch objects several Things to this Interpretation.

1. Says he, we have shewn, that it is contrary to the Stile of the Scripture, to
understand by the World, the Elect. (Ibid.) This has been sufficiently refuted
above, and therefore it requires no farther Answer now.

2. This Text, says he, permits not, that by the World the Elect may be
understood; because all are said to be reconciled, to whom the Word of
Reconciliation is sent, which is the Word of the Gospel; but that is not sent
absolutely to the Elect; but it is sent to all men indifferently. (Ibid.)

Answ. Its not said, that all Men are reconciled; the Apostle only speaks of
himself of his Fellow-Labourers, and of Believers, when he says: Who hath
reconciled us to himself by Jesus Christ, and not of ALL MEN. Again, the Gospel
is not sent indifferently to ALL MEN: For it is not at all sent, to many
Millions of Men; besides, it is sent with a special Regard to the Elect, tho’
others also hear it; God sends it to those, whom he has graciously chosen, with
a Design, that it shall be effectual to their Salvation: If his intention was
the same, concerning others, he would exert his Power, and bring them to believe
it, to the saving of their Souls, which he doth not. Farther the Gospel is not
sent to any Place, or continued where it is sent, unless God hath a People
there. As for the Figment of the learned Man, of a prior and posterior
Reconciliation, that we have before considered, and entirely removed out of the
Way, and therefore it is here useless, and needs no farther Answer.

3. It is said, that the Apostle exhorts us to be reconciled to God. Very true,
he doth so, but he also informs us elsewhere, that when we were Enemies, we were
reconciled to God, by the Death of his Son (Romans 5:10.); both which are here
intended, the former was effected for us by Jesus Christ, the latter is wrought
in us by the Spirit of Christ, and is a certain Effect and Consequence of the
former. A third Text, on which the Opinion of the universal Extent of the Death
of Christ is founded, and from which it is urged, is 1 John 11:2. And he is the
Propitiation for our Sins; and not for ours only; but also for the Sins of the
whole World.

Answ. The Terms whole World, frequently intend only a Part of Mankind, as when
we read, that all the World were taxed, only that Part is designed, which was in
Subjection to the Roman Power; and in this Epistle the Terms are used in a
limited Sense: Thus in these Words, The whole World lieth in Wickedness: It is
evident, that only a Part of Mankind are intended, i.e. such who are in an
unregenerate State; and the Terms must be understood with Restriction, when it
is said, all or the whole World, wondered after the Beast: For God always had a
Seed to serve him, and who were accounted to him for a Generation. It is pleaded
that this is a Catholick Epistle, or written to Gentile Believers, as well as
believing Jews, and that therefore, when the Apostle says, not for our’s only;
but also for the Sins of the whole World, he comprises Believers, both of the
Jewish and Gentile Extract, and in the latter Phrase, takes in all of all
Nations, or such of all Nations as believe not.

Answ. several Reasons may be assign’d, why it is to be concluded, that this
Epistle was wrote to, and principally intended for the Use of believing Jews.

1. The Author of it was an Apostle of the Circumcision, as Peter also was, in
the Discharge of his Office, therefore, it is reasonable to suppose he chiefly
regarded Believers of his own Nation, tho’ not exclusively of Gentile Saints.

2. Various Things in the Epistle itself, clearly prove it to be wrote to Jews
and not to Gentiles,

(1.) Those Words in 1 John 2:7. Brethren I write no new Commandment unto you;
but an old Commandment, which ye had from the Beginning: The old Commandment, is
the Word, which ye heard from the Beginning, i.e. from the Commencement of the
Gospel Dispensation, which was not true of the Gentiles; but is true of the Jews
only.

(2.) Those Words in 1 John 2:24, evidence the same: Let that therefore abide in
you, which ye have heard from the Beginning: These Persons therefore, heard the
Gospel when first preach’d by Christ, and his Apostles, which the Gentiles did
not.

(3.) Those Words in 1 John 3:11, For this is the Message, that ye beard from the
Beginning, that ye love one another. The Gentile Nations heard not this Message,
from the Beginning, and therefore to them this Epistle, was not directed.

(4.) The Persons to whom it was wrote, were commanded, by Christ himself, in his
personal Ministry, to love one another, which the Gentiles were not, for he was
sent to the lost Sheep, of the House of Israel ONLY. He, i.e. Christ gave us,
i.e. us Jews, a Commandment to love another, 1 John 3:23. The Apostle is
therefore writing to such of his own Country-men, as believed, and not to the
Gentiles. Hence we cannot but conclude, that when he says, For our sins, in
these Words, he intends himself, and his own Countrymen, who believed in Christ.
If the Apostle had proceeded no farther, but ended his Discourse, of Christ’s
Atonement here, it might have occasioned great Inconvenience, and Cause of
Difference to Believers, both of Jewish and Gentile Extract, and therefore he
adds in the last Part of the Text: But also for the sins of the whole World: The
Reason of which is plain, the believing Jews were not without great Difficulty
persuaded, that the Gentiles, were Fellow-Heirs with them, of the Blessings of
Abraham, as might be abundantly proved, if that was here necessary: It therefore
was of great Importance that the Apostle subjoyns this Phrase: But also for the
sins of the whole World. In order to remove that popular Prejudice, and teach
them, that the Gentiles were not excluded a Share, in the Benefits of the
Messiah; but it cannot fairly be inferred from hence, that every Individual of
Mankind, is interested in the Death of Christ: Some of all Nations are; but not
all of any Nation.

Limborch objects thus: The Support and Foundation, of Consolation proposed to a
Sinner in the first Verse, is taken away: For how should he be certain, that he
hath Christ, an Advocate with the Father, if his Propitiation, is not common to
all Sinners; but belongs to some only, and is absolutely peculiar to the Elect.
(Ibid.)

Answ. 1. This Objection supposes, that the Intercession of Christ, and his
Death, are of the same Extent, which is a great Truth: But tho’ the Objection
supposes it, and argues upon it, I am apprehensive, that it will not be allow’d,
because it would enervate a principal Argument formed in Favour of the Opinion,
of the universal Extent of Christ’s Death: Which thus appears. There is a World
of Men, for whom Christ prays not; it is supposed, that he is an Advocate, or
Intercessor for all such, for whose Sins, he is a Propitiation, and therefore we
have a World Men, for whom Christ prays not, that are not included in this whole
World, for whose Sins be made Atonement.

2. The Knowledge which a Believer hath, of an Interest in Christ, as an atoning
Sacrifice, and prevalent Intercessor, with the Father, is not of so low a
Nature, as this Objection suggests: Which is only an Inference drawn from
Premises, in a natural Manner. As thus, Christ died for all Men, without
Exception, I am of the human Species, and therefore he died for me. For such on
whose Account he died, he is an Advocate, he died for every Man, and for every
Man he is an Advocate, or Intercessor, and therefore he is my Advocate with the
Father. It will shortly appear how far this is, from being the Faith of the
Operation of God.

3. Though the Intercession, and Atonement of Christ, are limited to some, yet a
Man may have a comfortable Hope, and solid Persuasion of an Interest in both. 1.
By a powerful Impression, of evangelical Promises on the Mind. 2. By discerning
the happy Fruits, of Christ’s Propitiation, and Intercession, in himself: Such
as Love to God, Abhorrence of Sin, and Dependence on Christ for Salvation, and
Desires of Conformity to him. These are Effects of his Death and Intercession;
and therefore the Subjects of there Things may safely conclude, upon an Interest
in both. 3. Our Election of God may be known by its Fruits in us, hence says the
Apostle, Knowing Brethren beloved, your Election of God. For our Gospel came not
unto you in Word only; but also in Power, and in the Holy Ghost, and in much
Assurance (1 Thessalonians 1:4-5).

4. The Intercession of Christ, is not to be proposed to ALL MEN, as a Foundation
of Consolation: If any think, that the Wicked and Ungodly, are to be comforted,
by observing to them, that Christ hath atoned for their Sins, and is an Advocate
for them, with the Father: I cannot but declare myself to be of a very different
Opinion. That as no Man can receive evangelical Consolations, until he sees his
Need of Christ, and Salvation by him: So none have a Right to those
Consolations, before they are the Subjects of such Convictions. To propose the
Satisfaction of Christ, and his Intercession, as Grounds, and Foundations of
Hope, Comfort, and Joy to unregenerate Men: I am fully persuaded, Is to cast
Pearls before Swine, indeed.

5. Every proper Subject of Comfort, may enjoy it, notwithstanding the Limitation
of the Death, and Intercession of Christ, to the Elect: That is every sensible
Soul may, who seeks for Salvation by him. For there is not any Thing of a
discouraging Nature in this Doctrine, to such whole Hearts the Lord would not
have made sad.

6. The Opinion of the universal Extent, of Christ’s Death, and Intercession, is
no very comfortable one. It supposes indeed, that he died, to save Men; but that
notwithstanding his Sufferings and Death, they may perish eternally, and that in
Fact, the greater Number of Men, will for ever perish, because by his Death, he
did not secure to them, that Grace which is necessary to keep them, in a World
of Sin, Temptations and Snares. Pardon of Sin, Reconciliation, and Security from
Punishment, are by no Means, to be thought, the certain Effects of his Death, to
any, say some, not to the greater Part of Mankind, say others: And therefore
ALL, as some, or the greater Number, of those for whom he died, as others think,
must secure those Benefits, by their own Obedience, or else, notwithstanding his
Death, they will inevitably perish for ever. Christ indeed, say some, intercedes
for Men universally; but his Intercession prevails not so far, as to furnish a
great Part of those, for whom he prays, with an external Revelation of himself:
Nor is his Intercession, in Favour of many of those, who enjoy such a
Revelation, a certain Means, of procuring for them; that Grace of the Father,
which is necessary to preserve them safe: But tho’ Christ prays for their
Salvation, and Happiness, they may, and many of them will certainly, and
infallibly suffer endless Punishment in Hell: This doth not seem to me, to be
that comfortable Doctrine, which affords strong Consolation to the Heirs of
Promise, according to the Will of God: And therefore I am persuaded, its no
Doctrine of his; its not from Heaven; but of Men, to say no worse of it. I shall
here subjoin Limborch’s third Argument, with the Answers to it.

Arg. 3. This, says he, we collect from those Places, where it is said, the Lord
Jesus came into the World, to save Sinners, and to seek, and to save that which
was lost, which could not be, without the Intervention of his Death. Since
therefore the Language of the Scripture, is indefinite, having no Limitation, or
Restriction, from whence it may appear, that Jesus came into the World, to save
some Sinners only: We rightly collect, that Christ died for Sinners
indefinitely: And therefore not for the Elect only; but all Sinners, yea, that
be died for all Men, because all Men are Sinners (Ibid.).

Answ. 1. The People Christ came to save, were really Sinners; and therefore in
coming to save them, it is rightly said, he came to save Sinners. And that in
dying for them, he died for Sinners.

2. If he came to save all Sinners, why then are not all Sinners saved? Is it
because he failed of performing, what was necessary to their Salvation? If so,
what Advantage do they receive from his Appearance in the World, and dying for
them? If he did not fail herein, what then should be the Reason that Christ hath
the Dissatisfaction, of seeing the far greater Part of those, whom he died to
save, suffer Vengeance in Hell for ever? Is it, because the Father on his Part,
fails to communicate to them, that Grace, which is necessary to secure their
final Happiness? If so, how may we vindicate his Veracity, and Faithfulness:
Since he promised Christ, on Condition of his dying, that he should see of the
Travail of his Soul, to his Satisfaction, and that his Pleasure, i.e. the
Salvation of Sinners should prosper in his Hand. That the far larger Number of
those are eternally damned, for whom Christ died, if he died for all Men, is too
evident to admit of the least Dispute: And I should think, that their suffering
eternal Torments, can’t well be interpreted, of that Success, which the Father
promised to him, upon his Undertaking to suffer and die for them. Neither of
there Things are to be imagined: On Christ’s Part there was not any Defect, for
in Suffering he was made perfect, i.e. a perfect Saviour, nor is on the
Father’s.

3. Christ is not a Saviour to those, who are not saved: An Attempt to save
Persons in Misery, that is unsuccessful, in no other Case but this, (if so, it
must be in this) would be accounted Salvation, any more than an Attempt, to
destroy a dangerous Enemy, without Success would be esteemed Victory, and
denominate the Author of such an Attempt a Conqueror. All Men are not saved,
Christ therefore is not a Saviour to all Men: If he is not the Author of eternal
Redemption to the Whole of Mankind, which we are sure he is not; then he is only
in Name, and not in Fact a Saviour to some Men, yea to far the greater Part of
the human Race, to all such as suffer everlasting Punishment in the Regions of
Blackness, Darkness and Horror.

4. He is the Saviour of his Body the Church: These are the Persons given to him
of the Father, or whom he sanctified and prepared for Glory: It cannot be truly
said, that he is the Saviour of those, who are not of his Body the Church.

5. He was to save his People from their Sins, as the Angel informed Joseph: He
shall save his People from their Sins, and he actually doth free them, from an
Imputation of Guilt, and delivers them from all the penal Effects of their Sins.
To say that Christ came to save more than his People, from their Sins, is to
speak beside the holy Scripture. Upon the whole, nothing can be justly collected
from the Phrases of Christ’s coming into the World to save Sinners, and to seek
and to save that which was lost, in Favour of an Intention in him to save ALL
Men, and that he died for all Men with such a View: Because in coming and dying
to save SOME Men ONLY, he came and died to save Sinners, for such are all Men.


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  CHAPTER 32: 02.02.05.        CHAPTER 5
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CHAPTER 5 Contains Answers to the Argument taken from those Places where it said
CHRIST died for those who perish A Fourth Argument is, Christ is said to die for
some that perish, and therefore he died not, for the Elect only. 1st. Thus in
Romans 14:15. and 2dly, in 1 Corinthians 8:11.f42

Answ. To perish sometimes imports a sinking into nothing, thus in there Words:
They go to nothing, and perish (Job 6:18.). Sometimes it intends suffering
eternal Punishment, so in this Text: And perished in the Gainsaying of Core
(Jude 1:11.). In other Places, it designs Loss of spiritual Joy and Comfort, and
the Weakness of the Graces of the Saints, as in there Words: Unless thy Law had
been my Delights, I had perished in mine Affliction (Psalms 119:92.). Now the
Question is, in which of these Senses, the Phrase is to be understood, where it
is supposed that such may perish, for whom Christ died. Not in the first Sense,
the Arminians will allow, anti that very rightly; but this is not to be
collected, and prov’d from those particular Places; but from other Texts and the
Analogy of Faith, which will not admit of this Sense. And we reject the second
Signification, because it is contrary to other Places of Scripture, as may be
seen above, and to the whole Analogy of Faith. To establish this Sense, it must
be proved, that some for whom Christ died, are not of the Number of his Sheep,
for whom he laid down his Life: Or that his Sheep, may eternally perish, and
that there are some of his Sheep, to whom, he doth not give eternal Life, that
some of his Sheep, may be plucked out of his Hand, and out of the Father’s Hand.
But it will be a very difficult Matter to prove, that Christ delivered a Sense,
directly contrary to that, which his Words undeniably express. We therefore
justly conclude, that tho’ his Sheep for whom he laid down his Life, may dwindle
in their Comforts, and decay in the Exercise of Grace, they shall not be
eternally miserable, any more than they will cease to be, and that the Apostle
intends perishing, in the third Sense, in these Places; which gives no
Countenance, to the Opinion, of the universal Extent of Christ’s Death, or of
the Possibility, of such suffering endless Punishment, for whom our Saviour
died. The third Scripture produced to serve, this Purpose is; Of how much sorer
Punishment, suppose ye, shall he be thought worthy, who hath trodden under Foot
the Son of God, and hath counted the Blood of the Covenant, wherewith he was
sanctified, an unholy Thing, and hath done Despite unto the Spirit of Grace
(Hebrews 10:29.)?

Answ. The Words suggest no such Sense, as is suppos’d and taken for granted: The
Sanctification of the Person committing the Sin, of which the Apostle speaks, is
not intended; but the Sanctification of Christ. His letting himself apart to
suffer, and his actually suffering, and thereby becoming to Sinners, the only
Way of Life and Hope, which contribute nothing to the Support of the Opinion of
the unlimited Extent of his Death, or that any of those for whom he died, may
eternally perish. The fourth Scripture which is urged to this End is: Denying
the Lord that bought them, and bring upon themselves swift Destruction (2 Peter
2:1.).

Answ. 1. It must be confessed, that there Words (at least) do not afford a clear
Proof, that any of those perish eternally for whom Christ died: Because it is
not to be proved that Christ is here intended, or that the Price of his Blood,
is treated of and referred to: Hence It appears, that but very little at most:,
can be inferred from them, in Favour of the Opinion we militate against; indeed
not any thing with Certainty. For

(1) It cannot be proved, that Christ is the Person, who is said to have bought
these Men, and if that is not capable of evident Proof, it must be allowed, that
this Text affords not any clear Evidence, of Christ’s buying these Persons: For
ought we could have known, it might be God the Father, who is intended, if
nothing in the Words themselves, had directed us to understand them of him,
which Despothv translated Lord imports, for that is a Name, which is never given
to Christ in the New-Testament.

(2). Buying may intend, as it doth, in some other Places, providential Mercies,
thus in these Words: Is he not thy Father, that has bought thee (Deuteronomy
32:6.)?

(3). God the Father may be, and is denied by wicked Men, who introduce into the
Church damnable Heresies, to his Dishonour and the Disturbance of his People.

(4). They bring on themselves swift Destruction, by acting such a Part. We have
many weighty Reasons for interpreting the Text in this Sense, rather than in the
other, for which the Arminians contend.

[1.] These Persons were not the Objects of divine Favour, because they were not
drawn with Loving Kindness: As all those are whom God has loved with an
everlasting Love (Jeremiah 31:3.).

[2.] They were appointed to Condemnation and Wrath, or were made to be taken,
and destroyed (James 5:12. Jude 1:4.) which cannot consist with a Design of
saving them by Jesus Christ.

[3.] If God ever intended to save them; I would ask why he changed his Purpose,
and what was the Occasion of that Change, and how this can consist with his
Immutability? To say that the Change is not in God; but in them, is no proper
Answer to the Enquiry: For then it will be farther ask’d, whether God always
knew, what Manner of Men, they would be? To affirm he did not know, and so he
once really designed their eternal Happiness, until they proved other Sort of
Men, than he expected, Is a plain Denial of divine Prescience. If he always
knew, what Kind of Persons they would be, and yet once intended their Salvation,
he could not ever appoint them to Wrath, and punish them for Sin, without a
Change in himself, and that for no Reason possible to be assign’d.

[4.] If Christ died for them, they are either destroy’d for those of their Sins,
for which he suffered, or for other Sins, for which he atoned not: If for those
Sins, for which the Redeemer suffered, then Punishment is twice inflicted for
those Sins, once on Christ, and also on them, which cannot consist with Justice.
If for other Sins, then, they perish, because of a Defect, in the Satisfaction
of Christf43: Which is not by any Means to be allow’d.


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  CHAPTER 33: 02.02.06.        CHAPTER 6
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CHAPTER 6

Contains Answers to the Absurdities charged on the Opinion of the limited Extent
of CHRIST’s Death, and a Vindication of Calvin from a Misrepresentation

LIMBORCH charges the Doctrine of the particular Extent of the Death of Christ,
with several Absurdities, from which, I shall here attempt to vindicate that
important Truth.

Absurd. 1. All to whom Christ is revealed, art bound to believe, that he died
for them: If therefore he died not for all Men, they are obliged to believe a
Falshoodf43.

Answ. 1. If this was admitted, it would not prove, that Christ died for all Men;
because he is not revealed to all Men by a great Number. The Obligation to
believe, cannot exceed in Compass, the Extent of the Revelation of Christ, and
since that is not universal, but limited, it is impertinent, to argue from a
particular Obligation, to an universal Conclusion, in which, all Men are
included, as well those not under the Obligation, as those that are under it.

2. It is certain not only, that all Men to whom Christ is revealed, ought to
believe that he died for them, but it is equally certain, that they cannot
disbelieve it, if he died for all Mankind: The Reason is most evident, in Order
to a Belief of an Interest in his Death, no more is necessary, than
understanding, this very plain Proposition, Christ died for every Man without
Exception, and Mens allowing themselves, to be of the human Species, of which
they cannot doubt, without falling into a strange Delirium, and losing the
proper Exercise of their Reason: Hence it appears, that the full Assurance of
Faith, is no extraordinary Attainment. Upon this Principle, it must necessarily
be allowed, that a Persuasion of an Interest in a suffering Redeemer, is not
proper to Believers, for it is, and must be in such, who are unregenerate. And
therefore why, the Faith of primitive Christians, and of the Martyrs since, as
consisting in a Persuasion, of an Interest in the Death of Christ, should be
accounted a great Favour, no Reason can be assigned: For the most wicked Man
upon the Earth, who hears the Gospel, has the same evident Foundation, for such
a Confidence, as they had.

3. That all Men who hear the Gospel, are bound to believe in Christ, I humbly
apprehend, is not very easy of Proof. They are indeed obliged to various Things,
in consequence of enjoying the great Advantage, of a Revelation from God. They
ought to search the Scriptures, and that diligently. It is their Duty to
meditate upon the Scriptures, and use their Powers of Reasoning, in the best
Manner they are able, in order to discover their true Meaning and Sense: They
are not to enquire into the Modus, of the mysterious Things therein revealed,
and embrace or reject the Doctrines of the Word of God, either as they can
comprehend them, or as they exceed the narrow Limits of their shallow, and
imperfect Understandings. The Part which Multitudes act, of this Nature, must
one Day be accounted for. Again they ought to pray to God for Direction, in the
reading of his holy Word. Farther they will be found inexcusable, in an awful
Time approaching, in neglecting to hear the Gospel, and for a Disregard to the
Worship of God. Moreover as Opposition to the Truths, and Interest of Christ
greatly heightens their Guilt, and will increase their Punishment hereafter. But
that they are obliged, to believe in Christ, and take him as theirs, without, or
prior to a Conviction of their Need of him, and of his Suitableness to their
Condition, as Creatures lost, miserable, and helpless, is much questioned, and I
think, as yet wants Proof. The common, and external Revelation of Christ,
obliges not, to special; but a common, and historical Faith, agreeable to the
Nature of the Revelation: A special Revelation of Christ, obliges in a special
Faith in him, which as I conceive supposes these Things.

1. A Sinner by the Infusion of divine Light sees himself to be guilty, vile, and
without any spiritual Strength.

2. That he is condemned by the righteous Law of God, and that his Condemnation,
is strictly just.

3. That he is obnoxious to inconceivable, and endless Penalty, for his numerous
Sins.

4. That he cannot, by any means, deliver himself from Wrath, and secure his
future Welfare.

5. He views Christ to be the only Saviour, and his Mind is furnished with
delightful Ideas, of his infinite Merit, everlasting Righteousness and Strength.
He discovers incomparable Beauties, and Excellencies in his Person, and beholds
that Riches unsearchable, and ever durable, are lodged in his Hand, for the
Supply of the Wants, of such needy indigent Creatures, as he now sees himself to
be. In a Word, he is fully convinced, that such an high Priest, and gracious
Redeemer, as Christ: is, becomes him.

6. On this special Revelation of the blessed Jesus in him, he stands obliged, to
put forth Acts of special Faith, Hope and Love, towards Christ, for it seems
reasonable, to suppose, that this additional and superadded Light, to the
external Revelation in the Word, obliges to new Duties, which are suited to the
Nature of this superadded Revelation. And what those Duties, arising from such a
Revelation should be, unless those just now expressed, it may prove very
difficult to shew, And therefore I cannot but conclude, that Men to whom the
Gospel is barely preached, or without the Supperaddition of an internal
Revelation, are not obliged to a special and supernatural Faith.

Absurd. 2. If Christ died not for all Men, then no Man, when Christ is preached
to him, can be certain, that he is bound to believe in him, which is most absurd
(Ibid.),

Answ. Every Man is bound to believe, according to the Nature and Degree of the
Revelation made to him. The external Revelation in the Word, is of itself
insufficient to convince Men of their Need of Christ, and to furnish their Minds
with an experimental Knowledge of Christ’s Glory and Suitableness as a Saviour:
And therefore, it follows not from the Nature and Degree of this external
Revelation, that Men must know themselves bound to believe in Christ, or to put
forth supernatural Acts: The Things revealed, are supernatural: But the Mode of
the Revelation, is natural, and obliges not to acts above Nature.

Absurd. 3. Then no Man wilt be condemned for Incredulity (Ibid.)

Answ. Men will be condemned, for not yielding such an Assent to the Gospel
Revelation, as the Nature of it requires: Thus the Jews were; and all other
Opposers of it, under what Pretences soever, will find their Punishment
increased, as their Guilt is aggravated and heighten’d by an Opposition to it. A
special and internal Revelation of Christ, fails not to produce a Supernatural
Faith: Hence those, who are the Subjects of it, are passed from Death to Life,
and shall not come into Condemnation. Such who enjoy it not, are not obliged
from the Nature of that Revelation, which is afforded to them, to this special
Faith.

Absurd. 4. Baptism is a sealing of the Covenant of Grace, and may be only
administered to such, who are in that Covenant: If Christ died not for all Men,
then those, who only make a Profession of Faith, may not be baptized: God and
Christ could not require their Baptism, for they not being in the Covenant it
cannot be sealed to them (Ibid.).

Answ. Baptism is not a Seal to the Covenant of Grace, that only is, or can be a
Seal to this Covenant, by which it is confirmed; and that ALONE is the Blood of
Christ: This Covenant therefore hath not, or can have any other Seal, than his
most precious Blood. Again, if all Men are in the Covenant of Grace, why do not
all Men partake of the Benefits therein promised? Its Mercies are sure, and all
its Promises are yea and Amen, to the Glory of God by Jesus Christ: And
therefore, never was that Man in the Covenant of Grace, whether he be the Son of
Abraham, or the Son of Pharoah, who partakes not of ALL the Blessings promised
in that Covenant. Before I conclude this Chapter, I shall vindicate Calvin from
a Misrepresentation, which the Author of the Ruin and Recovery of Mankind, gives
of his Sentiments, relating to the Extent of Christ’s Death. He represents it as
the Opinion of Calvin, that Christ died for all Men, and produces several of his
Comments on divers Texts of Scripture, to support that Representation. In Answer
to which, I observe as Spanhemius does, its no Wonder, if before the Controversy
arose he wrote with less Guard, on this Subject. I add, that if his general
Expressions in those Comments, are to be interpreted of all Men, and that, if at
the Time of his writing those Comments, he was of Opinion, that the Extent of
Christ’s Death is universal; it is evident he afterwards changed his Sentiments,
in this Point, on farther Enquiry: His Note on 1 John 2:2. is a full Proof of
this: A Part of which Note, this Gentleman presents the Reader with, but
suppresses that Part of it, which acquaints us with the real Sentiments of that
great Reformer, on this Subject: The Truth is, a more partial, unfair, and
disingenuous Quotation of an Author, to serve a Turn, will not soon be met with:
I can hardly allow myself to think that the Gentleman, whom I have Reason to
believe, is the Author of this Book, would descend to so low a Piece of Artifice
to gain Countenance to his own Opinion; I should rather imagine that he took it
from Mr. Baxter, as it stands in his Catholic Theology, but that I observe some
small Variation from his Manner of quoting it. However, it is certain, when
Calvin wrote this Note, he no more believed that Christ died for all Men to save
them, than he believed, that he died for Devils; for he says expressly, under
the Term all, Reprobates are not comprehended The Reader may please to take a
View of his Note entire, and he then will see, that Calvin’s Opinion was, Christ
died for the Elect and Church of God only. The Note runs thus, not for ours
only: This he adds for illustrating or enlarging his Subject, that Believers
might really be persuaded, that the Expiation effected by Christ, is extended to
all who receive the Gospel by Faith. But here a Question is moved, how the Sins
of the whole World can be expiated? I omit the Ravings of frantic Men, who
admit, with this Pretence, all REPROBATES, yea, and Satan himself to Salvation.
This monstrous Figment is unworthy of any Refutation. Some to avoid this
Absurdity, have said Christ suffered sufficiently for the whole World, but
effectually for the Elect alone, This Solution commonly obtains in the Schools,
although I confess this to be true, yet I deny it agrees to this Place. The
Design of John was no other, than to shew, this is a Benefit common to the whole
Church. Therefore under the Term all he includes not REPROBATES; but he designs
those, who as they believed, were also dispersed through various Parts of the
World. For then is the Grace of Christ truly illustrated, as it is meet it
should be, when it is published as the Salvation of the Worldf44. This Gentleman
favours the Reader only with this imperfect Part of Calvin’s Note: How can the
Sins of the whole World be expiated? Some have said Christ suffered sufficiently
for the whole World, but effectually for the sins of the Elect alone; this is
the common Solution of the Schools, and though I confess this to be true, yet I
don’t think it agrees to this Place (Page 237.). Was ever any Author more
unfairly quoted, to serve a Turn in a Point of Controversy? I am of Opinion,
that the Reader wilt think with me, no Author can well be cited in a more
partial Manner. The true Sentiments of Calvin, are entirely kept from View; if
they had been brought to Light, the Reader would have seen, that by the general
Terms, he makes Use of in some other of his Comments on several Texts, he did
not intend that Christ died for REPROBATES, or if he did then so intend, that he
had now changed his Sentiments in this Matter. Thus we see, that a Gentleman of
great Ingenuity, in Heat of Controversy, may be guilty of very great Unfairness
and Partially, in the Citation of an Author, whom he is desirous to represent as
a Favourer of his own Opinions.


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  CHAPTER 34: 02.02.07.        CHAPTER 7
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CHAPTER 7 Contains Answers to the Author’s General Objections

Object. 1. Reprobation, in the most severe absolute Sense of it, says he, stands
in such a direct Contradiction to all our Notions of Kindness and Love to
others, in which the blessed God is set forth as our Example, that our Reason
cannot tell how to receive it (Page 244.).

Answ. 1. That some of the human Race are hated of God, and appointed to Wrath
and ever-lasting Condemnation, Is as evident from Scripture, as it is, that
others on the contrary are chosen to eternal Felicity. And if this was a
Doctrine attended with Difficulties, to us insuperable and inexplicable, we
ought, nevertheless, to readily and heartily assent to it, in a holy Submission
to the sovereign and righteous Will and Counsel of God, whose Judgments tho’
deep and infathomable, must we are sure, necessarily be equitable and just: In a
Refusal of it we shall certainly be deem’d guilty of inexcusable Incredulity and
Folly: How much more shall we expose ourselves to the divine Censure, if we
refuse to believe a Doctrine, not only revealed of God, but let in such a Light,
as raises it above any reasonable Objections, which this Doctrine is, as will
quickly appear.

II. This Gentleman observes, that it hath a dreadful Aspect, upon far the
greatest Part of our Fellow-Creatures considered as mere Creatures (Ibid.) i.e.
as I suppose he means not considered as guilty of Sin.

Answ. 1. This Observation seems to me not true: I cannot but account it a most
unfair, as well as a disadvantageous Method of Rating that Doctrine. For, I.
Reprobation is either an Act of Preterition, wherein God decreed not to bestow
eternal Bliss on some Men, which none had a Right to claim, and therefore he was
at Liberty, to appoint Men to that happy State or not, just as it pleased him,
and his purposing to bestow it on some, was an Act of undeserved and sovereign
Favour towards them; and his Decree not to confer eternal Glory on others, was a
sovereign Act of his; but it contains nothing of Injustice in it; since they,
nor others, had the least Right or Claim to it.

2. It is Pre-Damnation or an Appointment to suffer Penalty, which Act passed not
in the divine Mind without Respect had to Sin, as deserving that Punishment: So
that Men were not considered as MERE Creatures; but as guilty and worthy of
Death in this Act of God. Now if there is nothing contrary to the Kindness and
Goodness of God, in the actual Infliction of Punishment for Sin committed; why
it should be thought inconsistent with the Kindness and Goodness of God, to will
or purpose to inflict that deferred Punishment, it will be found no easy Matter
to assign the Reason of.

3. Is God obliged to provide for the Recovery of his guilty Creatures, and must
he be charged with Cruelty if he does not? Then, why is not Provision made for
the Salvation of the Apostate Spirits, for Devils as well as Men? His awful
Dealing with them, is a full Proof, that his Kindness and Goodness lay him under
no Obligation to provide afresh, for the Happiness of his offending Creatures,
and to put them on a new Foot of Hope.

4. It is a Favour that sinful Men are permitted to dwell on the Earth, in the
Midst of so many Mercies, for so long a Time as they do, since Justice might be
much more speedily executed on them.

III. The learned Author enquires, What great Advantages can be derived to
Religion and Christianity, by endeavouring to limit the Extent of the Death of
Christ and to take away all manner of Hopes, and Prayers, and Endeavours, from
the Non-elect (Page 245.).

Answ. 1. No Advantage arises to the Satisfaction of Christ, by asserting that
many of those may and certainly will suffer the Torments of Hell for EVER, on
whose Account he sustained Punishment: This is a manifest Subversion of the
Reality and Perfection of his Satisfaction, and it offers great Prejudice to
revealed Religion and Christianity, and therefore is by no means to be endured,
let who will appear an Advocate for it.

2. No unregenerate Man, may justly entertain Hopes of Salvation, remaining in a
State of Unregeneracy, even upon the Principles of this Author; for he allows
that no Man will be saved, unless he believes and repents; an Unbeliever and
impenitent Person therefore, while he is so, cannot hope upon solid Grounds,
that he shall be happy hereafter. And as none know, while in that State, whether
they are Objects of Election, or the contrary: As on the one Hand, they cannot
conclude upon their Election; so on the other, they have no Evidence of their
Reprobation. Hence it is easily to be discerned, that they are not by the
Doctrine of Election justly discouraged from those Hopes, Prayers, and
Endeavours, of which any may apprehend them capable, without the Grace of God.

3. The Sentiments of this Gentleman are full as discouraging, as the Opinion he
opposes is: For since he will not allow, that God gives effectual Grace to the
Non-elect, their Salvation is impossible, and their Damnation is ascertain, as
if no such conditional Provision of Salvation was made for them, which will be
hereafter prov’d. His Opinion really sinks the Merit of the Redeemer, infinitely
below its true Value, subverts his proper Satisfaction for Sin, without the
least Advantage to the Non-elect, for whom he thinks Christ died, as well as for
the Elect.

IV. He enquires, Are the Elect discouraged by it? Not in the least (P. 246.).

Answ. 1. Many of the Elect, under serious Impressions, are much in doubt about
their Election: This I suppose will be granted.

2. It is affirmed that God by his Spirit often works upon the Minds of the
Non-elect, and excites and stirs them up to desire and seek after Salvation in
Christ: But since he gives them not effectual Grace, they may thro’ their own
Folly and Obstinacy cause the Spirit to withdraw from them, and may never become
regenerate or meet for Heaven; and therefore notwithstanding these divine
Influences upon them, and their Desires after Christ and his Salvation, to Hell
they must as certainly go, as if they had never felt or experienced any of those
Things. Doctrine of a more discouraging Nature to a tender Mind, convinced of
Sin, and of a Need of Christ, without a Persuasion of an Interest in God’s
electing Love, will not, I am of Opinion, very soon be invented and propagated
by Men, who are profess’d Adversaries to evangelical Truths. The Case in Fact is
this, if the Sentiments of this Gentleman contain any Thing of an encouraging
Nature to Sinners, they are not the spiritually awakened and convinc’d; but the
Careless and Unconcerned about heavenly Things, as it seems to me, who are but
too apt to presume upon the Sufficiency of their own NATURAL Powers, with COMMON
Helps to obtain Salvation.

IV. Says this Gentleman, But many Persons who are awakened to a Sense of Sin,
and are seeking after Christ for Salvation, by this narrow Doctrine may be
terribly discouraged, from receiving his Offers of Grace, when they are taught
to doubt whether there be any Grace provided for them, or whether Jesus be
appointed to act as their Saviour (Ibid.).

Answ. 1. A narrow Doctrine is most likely to be true, because the Way to Life is
narrow, and but Few will find it, as we think, since he who is the Truth hath
said it, and those Few, are only the chosen Few: None besides them discover and
walk in this Way. And this Doctrine being called narrow in a Way of Contempt, by
any Man, or Set of Men whatsoever, will give us no other Concern, than what
arises from the Consideration of their offending against Christ and his Gospel.

2. Who teach Men awakened to a Sense of Sin, and to seek after Christ, to doubt
whether any Grace is provided for them, or whether Jesus was appointed to act as
a Saviour for them? Surely not such as constantly teach, that because Grace was
provided for them in eternal Election, and Christ was appointed to act as a
Saviour for them, therefore his Spirit operates in this Manner on their Hearts,
and raises Desires in them after Christ and his Salvation, which Desires God
graciously hears, and will certainly satisfy: I say not such Teachers surely,
and I pray the Lord to deliver his Churches, from all such as teach otherwise.

V. It may, says he, drive some poor Souls to Despair, when they hear that unless
they are elected they may seek after Salvation by Christ in vain (Ibid.).

Answ. The Doctrine of Election affords the greatest Encouragement to such as
seek after Christ and Salvation by him, because it supposes, that this Act of
seeking, is a Fruit of it, and that they who seek shall find.

VI. It may, adds he, tempt them to begin at the wrong End, and seek to pry into
the Counsels of God, etc. before they dare trust in Grace, or submit to the
Gospel of Christ (Ibid.).

Answ. 1. God’s Word, and not his secret Purpose is the Rule of our Conduct.

2. There is nothing in the Doctrine, that leads to this Practice, and if Men are
prevailed with to act such a Part, by Unbelief, or Satan, that is no just
Objection to the Doctrine itself.

3. In thus seeking they submit to Christ’s Gospel, and therefore shall be saved.


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  CHAPTER 35: 02.03.     PART 3
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PART 3. IN this third Part 1 intend the Proof of the Impossibility of the
Salvation of the Non-elect, upon the Supposition of a conditional Provision
only, being made for their Happiness. The Author of The Ruin and Recovery of
Mankind, allows, that they cannot obtain Life by the Law of Innocency, or
Covenant of Works; because that requires Perfection of every Man, in order to
it: If therefore, they secure their eternal Felicity, it must be by the
Observation of a Law, which enjoins easier Terms and Conditions of Life, than
that Law doth. I observe he cautiously avoids the Use of the Terms, a new and
remedial, or milder Law, which have commonly been used about this Subject, by
such Persons, with whom he agrees; particularly by Mr. Baxter, whose Track of
Thoughts, he has very nearly followed, in what he delivers on this Subject, and
in his Attempt to reconcile the Calvinists and Arminians. Since he means the
same Thing, it is of very little Consideration, that he declines the Use of the
Terms, perhaps he might have particular Reasons, which determined him, to make
use of a somewhat different Mode of speaking, when he intended to convey to the
Reader the very same Ideas. God forbid, that by a Change of the Mode of
Language, we should be led to another Gospel, which is not another, no Gospel of
Christ at all. I hope that such is our firm Regard to the free Grace of God, as
the alone and entire Cause of Salvation, in Opposition to Works, perfect or
imperfect, that we shall not be prevailed with, by a Representation of Works, as
Causes of Salvation, in any Sense, tho’ in a different Dress, to part with the
pure and unmixed Gospel of Christ. No surely, we shall be able to discover, when
Works are represented, as having a casual Influence into Salvation, in what
Language soever, such an Opinion is express’d. I have always apprehended, that
Letters, Syllables, and Words, are perfectly indifferent Things, neither good
nor bad, and that it is acting a very low Part, to object to Terms, which are
only Signs of our Ideas, provided we are agreed about the Thought or Idea
convey’d by those Terms: But yet we ought to deliver our Conceptions, especially
in divine Things, by such Words as are properly expressive of our Ideas, and of
the Truth itself. So that it is of some Moment, whether Faith shall be called a
Condition of Salvation or not; because that Term is capable of a Construction,
inconsistent with free Justification by the Imputation of the Righteousness of
Christ alone: And therefore it is necessary, that the Use of that Term should be
laid aside.


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  CHAPTER 36: 02.03.01.        CHAPTER 1
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CHAPTER 1 The Law of Innocency proved to be in full Force; Believers are under
it as a Rule of Conduct; Its various Uses to them are shewn; The Non-elect are
under it in the Form of a Covenant of Works.

SOCINIANS, Arminians, and Baxterians, all agree in an Opposition to the holy Law
of God, which is the invariable and eternal Rule of Righteousness to Men: They
contend, that since, that Law requires absolute Perfection in Heart and Life,
and Men are depraved and cannot obey it, or obtain Life by it, Christ hath
introduced new Law, which enjoins easier Terms and Conditions, and which it is
in the Power of Men with common Helps to keep, and secure eternal Happiness by
the Observation of. If another Law is enacted by Christ, under which Man was
not, in a State of Innocence, that Law is either perfect or imperfect, or though
the Law is perfect, God will justify and save Men by an imperfect Observation of
it. If the Law is perfect and requires complete Holiness in Heart and Life, it
is the very same, that was given to Man in his primitive Estate, i.e. it is the
same materially and not another specifically different from it: If it is another
specifically distinct from it; then indeed, it is an imperfect Law, and exact
and universal Purity is not required by it, which to suppose, makes our Saviour
the Minister of Sin, and to allow of Iniquity by a Law.

You will say this is a very heavy Charge, which deeply affects the Sentiments of
some good Men; true it is so; but I am under no Scruple of fully supporting this
Charge, heavy as it is. The Law of Innocence is not abrogated, and another
essentially distinct from it, introduced into its Room, as at needs must be, if
perfect Holiness is not commanded.

I. The Apostle Paul constantly teaches, that the Gospel doth not make void the
holy Law of God; but on the contrary he asserts in the strongest Manner the
Establishment of the Law by the Gospel: With respect to Believers they are not
indeed under it, considered formally as a Covenant promising Reward in Case of
Obedience and threatening Punishment upon a Breach of its Precepts, for they are
not under the Law, as in form of a Covenant, but under Grace in Covenant Form,
they are not without Law or a Rule of Conduct to God, but are under the Law to
Christ. It hath been frequently and with great Confidence objected to the
Assertors of the free Grace of God, that they deny, that Believers are under any
Obligation to keep the Law, as a Rule of Behaviour, if any such Persons are to
be found, their Number I am persuaded is very inconsiderable, would to God that
none of his rational Creatures ever admitted a Thought so contrary to the Purity
of his Nature, and destructive of his Government. For my own Part I declare I
shall as soon believe, that not a Word of the Gospel is true, as that Believers
are not obliged to observe the holy and perfect Law of God, as a Rule of
Conversation and Walk: I would offer several Things to the Consideration of the
Reader, in order to expose the egregious Folly and unparallel’d Immorality of
such a wild and extravagant Conceit.

1. This necessarily supposes that none of the Actions of a Believer are sinful.
If the apostolical Definition of Sin, is allowed to be just and true, the
necessary Consequence is, that where no Law is, there is no Transgression; then
a Neglect to reverence, adore, and serve God, will be no Sin, then the
Perpretation of the most abominable Vices will not be criminal: For if Sin is a
Transgression of a Law, and Believers are not under the Law, this Consequence is
unavoidable. Maccovius rightly observes, Should no Law intervene, there would be
no good Work, nor any Sin, all Actions would then be indifferent. Therefore,

2. The Distinction of Good and Evil would then vanish into Air, and cease to be:
Upon such a Principle, the eternal Difference between right and wrong, just and
unjust, Holiness and Sin, can never subsist.

3. According to this licentious Opinion, no Actions of Believers would deserve
Punishment; for it is a Breach of the Law only that subjects Men to Penalty, and
the Displeasure of God, then there would be no Need for them to address the
divine Being, in the Manner the inspired Writer did, rebuke me not in thine
Anger, neither chasten me in thy hot Displeasure.

4. This therefore is an unavoidable Consequence of such an immoral Principle,
that Christ suffered for no Actions of Believers. The Doctrine of the Scriptures
is, that he bore their Sins, and sustain’d the Punishment by them demerited: If
Believers are under no Law they sin not, nor could Christ have any Sin of theirs
imputed to him, he could not be wounded for their Transgressions, and bruised
for their Iniquities: What then becomes of the Gospel as well as the Law, we
have neither the one nor the other.

5. This vile Opinion is subversive of the Experience of Believers: They are much
disquieted in their Minds through the unregenerate Part, that is in them, and
the Motions of it; but upon an Application of the Blood of Christ they enjoy
Peace and Tranquillity. A Sense of Sin and Guilt distresses them, a View of
Pardon fills them with Joy unspeakable and full of Glory: But if they are under
no Law, and sin not, they cannot be either Subjects of Sorrow through a Sense of
Sin, or of Joy through a Discovery of Remission.

6. Evangelical Repentance can have no Place, because that is a godly Sorrow for
Sin: If Believers are not Subjects of Sin, (as they are not if they are under no
Law,) they cannot be Subjects of Repentance. This is so contrary to Scripture
and Experience, that nothing can be more so, they look on Christ whom they have
pierced, or who suffered for their Sins, and mourn as a Man mourneth for his
only Son.

7. Hence it follows, that Christian Communities have no Rules to walk by; nay,
it is impossible that there should according to this Principle, be any Christian
Churches or Societies, if a particular Believer is under no Law a Collection of
them can be under none; then they are not obliged to comfort the distressed, to
support the weak, to relieve the necessitous, to reprove the loose, or eject the
scandalous, and the Church at Corinth was put upon a wrong Practice by the
Apostle, in casting out the incestuous Person.

8. This necessarily supposes that Christ dissolved all Obligation to Duty, than
which, there is not any thing more false. His Satisfaction secures the Persons
of Believers from Punishment, but changes not the Nature of their Actions:
Vicious Acts in them are still sinful, and will eternally remain so; Redemption
from the Law’s Curse, frees not from the Obligation to observes its Precepts.

9. This abominable Notion eclipses the Glory of free Grace in the Remission of
Sin: If it is not allow’d that Sin is committed by Believers, how can free Grace
be discovered in their Forgiveness? ‘Tis a most plain Contradiction, that Sin is
forgiven to the Saints, if it be denied that they contract Guilt.

10. If no divine Law is in Force to Believers, God is not their Governor or
Christ their King: Rule and Dominion necessarily supposes a Law or Rule of
Behaviour is given to the governed: If Believers are under no Law, God then
exercises no Rule over them or concerns himself about their Conduct: It is a
Thing indifferent to him, whether they honour or dishonour him, adore or deny
him his Glory.

11. This monstrous Opinion sets aside the Work of the Spirit upon the Hearts of
the Saints: If they are under no Law, then it can’t be imagined that the Spirit
of God convinces them of Sin, humbles them for it, or raises Desires in them, of
a Freedom from it, or gives them Joy and Peace under a Sense of pardoning Love,
or in a Word, that he sanctifies their Hearts, and makes them holy, for all
their Holiness and Sin are only imaginary Things.

II. The holy and righteous Law of God, is of great Use and Advantage to the
Saints: The proper Use of it is very profitable, and it serves to excellent
Purposes; the Law is good if a man use it lawfully, and therefore it is not made
void or abrogated by the Gospel, its Uses to the Saints are such as follow.

1. They collect from it what Thoughts, Words and Actions are good or sinful.
That the Commands and Prohibitions of the Law extend to the Acts of our Minds,
to internal as well as external Acts, is most evident from the Exposition given
of it by our Saviour, in his Sermon on the Mount; tis a very mistaken
Apprehension that Men are not accountable for their Thoughts, however difficult
they may find it to preserve them pure, regular and holy. We cannot exercise
that Humiliation necessary to Creatures guilty and vile, without a Sense of that
Guilt we have contracted, and the Knowledge of this is only to be acquired from
the Law of God, the Rule of our Conduct, and therefore an Acquaintance with, and
a strict Regard to that Law, in its Precepts and Prohibitions, procure us great
Benefit.

2. It is from the Law of God we learn our miserable Condition by Nature: That we
are destitute of a Righteousness necessary to our Acceptance with the divine
Legislator; we are taught by the Purity, Spirituality and vast Compass of his
Commands; and the Menaces of the Law in Care of Disobedience give us a full
Conviction of that Wrath, Vengeance, and Weight of Punishment, to which our
Crimes export us, hence we cannot but conclude, that our natural State is very
calamitous and sad. 3. It is by the Law of God we discover the absolute
Necessity, of placing our Hopes and Confidence in the Righteousness of Christ
alone, which only is commensurable to its extensive Demands: ‘Till Men are under
a powerful Conviction of the Defers and Blemishes, that attend their own
Obedience, they will not submit to the perfect Obedience of a Saviour, which is
that Righteousness, that is revealed in the Gospel from Faith to Faith. And it
is only in the Glass of God’s Law, that we can see how defective we are, in
every Act of Duty, and get an Acquaintance with our numerous Offences.

4. By a proper Knowledge of the divine Law, we are excited to adore divine
Goodness, which provided a Redeemer for us. In Proportion to our Apprehensions
of the Misery, to which Sin hath exposed us, and the Difficulty that attended
our Recovery, and the dreadful Nature of that Curse Christ endured for us, will
our Gratitude rise for that Salvation, the sovereign Love and Favour of God
designed to us, through the Mediation and Merits of his Son.

5. The Law furnishes us with the Knowledge of our Duty; Ignorance of the Part we
ought to act, in a Variety of Instances, towards God, ourselves and our
Neighbour, is no small Branch of the Unhappiness attending human Nature. It is
only by that Law which is wisely made the Rule of our Deportment in all Things,
that we can improve in our Knowledge of Duty, and get rid of that Darkness and
Ignorance about the manner of conducting ourselves, which is a Reproach to the
Race of Mankind. These are some of those Advantages, which arise to us from the
righteous Law of God, but it is here to be observed that the Law cannot be of
that Service to us, we plead for, unless it is perfect: This leads me to shew,
that a Law of milder Terms, and easier Conditions of Life is not given to Men.

III. The Enaction of an imperfect Law, is a mistaken Opinion, which thus
appears, 1. It is inconsistent with the Perfections of God.

(1). It is contrary to his infinite Purity and Holiness. Such as Is the Nature
of God, such is his Law; his Nature is holy, and so is his Law. Holiness he
cannot but approve and command: Sin he cannot but hate and forbid: Nothing more
dishonourable to God will Men soon invent, than is the Opinion of his being the
Author of an imperfect Law.

(2). This cannot consist with the Immutability of God. That which God commands,
he esteems good; and what he forbids, is evil in his Account. If God ceases to
enjoyn the Holiness he once did, or to forbid the Evil in any Instance which he
strictly prohibited, it follows, that what he once accounted good, and what in
his Esteem once was Evil, are not by the divine Mind considered in the same
View, which is incompatible with the Invariableness of God our supreme Lord and
Judge. Thus it must be, unless God requires not what he approves, and forbids
not what he disapproves, which is a Thought that will not be readily admitted,
by those who have a due Concern for the Glory of God.

(3). It would be an Impeachment of the Wisdom of God to conceive him the Author
of such a Law, as essentially differs from that he before gave. It is not
possible for human Governments, who have only an imperfect View of things, and
as they at present appear, to enact Laws, in many Cases, which if always to be
continued in Force, would no Way be prejudicial to themselves or to the
Subjects; but such an Apprehension of the supreme Being, divers him of his
infinite Wisdom, and limits his Knowledge.

2. Such is the Nature of the divine Decrees, that their Accomplishment requires
not the giving of a Law different from that of Innocence. It can’t be reasonably
thought, that the Purposes of God are so framed, as to render any thing
necessary, that is inconsistent with the Glory of his Attributes, far be it from
us, to entertain so unbecoming an Opinion of God, who is infinitely wise, holy
and just.

1. God’s Decree to save Men is not conditional, but most free and absolute. If
he purposed the Salvation of any Part of Mankind, upon certain Conditions,
either the Performance of those Conditions is in their Power or it is not, if
they have not Ability to fulfil those Conditions, then unless he gives them
Strength for their Performance, Salvation is impossible to be attained, and we
must necessarily suppose God to will and decree, that to be, which he knew could
not be, because be would not do that for Men, which the Accomplishment of his
Designs about them, necessarily required him to do. If God will enable Men to
perform those Terms of Life, then their final Happiness is certain, but this is
not granted, it is only allow’d, that God affords those Aids and Assistances to
Men, which if duly improved would be sufficient to secure their Felicity. But,

(1.) Can this be conceiv’d of such a Part of the human Race, as are wholly
ignorant, that Salvation is at all intended for any by Jesus Christ? Surely not.
(2.) The Helps which are said to be given to such a Part of Mankind, as hear the
Gospel, either make Men regenerate, and inspire them with Life, or they do not;
if they do, then is their Salvation not a thing doubtful, but certain; if they
do not, then let Men say what they please, till it is prov’d that Persons
unregenerate, and under the Dominion of Sin, and dead in it, and who are in the
Flesh, may perform Service acceptable to God, which may perhaps be found a very
difficult Matter to be prov’d, if it should ever be attempted: Salvation,
notwithstanding these supposed common Helps and Assistances, will remain a Thing
impossible, and God must be thought to have decreed that to be, which he
eternally knew could never be. A Purpose of this Sort, who will attribute to a
wise Man, and shall we admit such an Apprehension of God who is in Wisdom
infinite? Therefore God’s Decree of saving Men is inconditional, of Consequence
Life and Happiness are not proposed on Terms and Conditions to be performed by
Men; but are freely promised, and graciously bestowed on all such, whom God
intended to save: This Consideration alone, I should think is sufficient to
disprove the Opinion of a conditional Salvation provided for any.

2. God willed not to impute Sin to those, whom he purposed to reconcile to
himself by Jesus Christ, 2 Corinthians 5:19. God was in Christ reconciling the
World to himself, not imputing their Trespasses to them: Where there is a
Non-imputation of Sin, there can be no Infliction of Punishment; if there may,
then the Happiness of those to whom Sin is not imputed, is not certainly
inferable from the Non-imputation of Guilt; but thus it is in the Opinion of the
Apostle, blessed is the Man to whom the Lord will not impute Sin, or did God
once intend not to charge Sin on Men, but afterwards changed his Purpose; what
should be the Reason of such an Alteration in the divine Mind? Is it because the
Satisfaction of Christ is incomplete? Then is he an imperfect Saviour, we are
inevitably undone, and God is disappointed of his End, in the Constitution of
his Son a Redeemer to his People, which may by no Means be allow’d of, or is it
because Men fail of performing what is necessary on their Part to actual Pardon?
Then God only willed in a conditional Manner their Remission, but decreed
absolutely the Satisfaction of Christ for their Sins, and agreeable to this
absolute Decree, actually charged Sin on Christ, and punished him in the Stead
of Sinners whom he proposed to save, and yet, he also charges Sin on many of
those Persons, and eternally damns them for those Sins: If the Justice of God in
such a Procedure may be vindicated, I should be glad to see it done, a Decree to
pardon Sinners conditionally, cannot consist with an absolute Decree that Christ
should satisfy for Sin: There therefore is no such conditional Grant of Pardon
to all Men, which may not take Place as to the greater Part of them.

3. God decreed to justify Sinners by the Obedience of Christ, and as he viewed
them in his Righteousness, they ever were the Objects of his Approbation and
Delight. Such as are the Subjects of Vocation, are the Objects of Justification,
for whom God calls, them he justifies if the Apostle be right: But he calls not
all, even externally, and many who hear the Gospel, he calls not effctually;
now, I ask if the Righteousness of Christ secures Justification to all such, for
whom that Righteousness was intended of God? If it is answered no, then it
should seem to follow, that God is disappointed of his End, in designing that
Righteousness to such a Purpose: This will be denied, and it will be urg’d, that
it was intended for all such, as believe, and no others; then I would ask
another Question, can Men believe without the Grace of Faith is given? If so, it
is of themselves, and not the Gift of God, and we have hitherto been mistaken in
considering it as a divine Gift, and were unhappily led into that Mistake, by an
express Assertion of the Apostle, that so it is, his Assertions are therefore
not to be admitted without some Caution. But if it should prove after all, that
the Apostle was right, then, I ask will God give the. Grace of Faith to all
such, for whom the Righteousness of Christ was designed? If you answer, God will
afford such Helps to Men, as are sufficient to enable them to believe: This I
observe is either true of some only, or it is true of all; it can’t be true of
all, because Christ was never proposed as an Object of Faith to many. Again,
these Helps afforded to some Part of Mankind, either produce the Grace and Habit
of Faith in them, or they do not: If they do, then all who enjoy those Helps,
actually become Believers, for where the Grace of Faith is wrought, God doth not
fail to educe it into Act: If they do not produce the Habit of Faith in the
Souls of Men, and yet they are sufficient to enable Men to believe, it mutt then
be granted, that heavenly Acts, may be where there is no spiritual Life, that
Men dead in Sin under the Dominion of it, whole Hearts are Stone, who are
unregenerate, and in the Flesh, may please God, that Grapes may be gathered of
Thorns, and Figs of Thistles, and that the Tree need not be made good, in order
to bring forth good Fruit.

4. If God decreed the Salvation of all Men conditionally, he either decreed to
give them that Grace which is necessary to assist them to perform those Terms of
Life, which pursuant to that his Decree he sets before them. If he did not
decree to confer those Aids, that are absolutely necessary to fulfilling the
Conditions of Salvation, their Damnation is inevitable, and certain: If God
decreed to afford them sufficient Helps, then those Helps regenerate Men or they
do not; if they do, then all Men shall be saved, unless it may be that heavenly
Life, created in their Hearts is extinguished, and they after divine Quickenings
become dead in Sin, which cannot be; for in whomsoever a good Work is begun, it
shall be performed until the Day of Christ: If there Assistances give not Life,
they are insufficient to enable a dead Man to act: If they produce no Principle
of Love to God, they are insufficient to cause Enmity, to love him and his Ways,
so that the Decrees of God, concerning the Salvation of Sinners cannot be
conditional, nor is a Law of easier Terms and Conditions of Life, given to Men,
by which they may obtain Happiness.

IV. Many Absurdities attend the Supposition of the Enaction and Introduction of
such a Law, which I shall now mention: It is apprehended that the Conditions and
Terms of Life proposed to Men, are Faith, Repentance, and sincere Obedience,
that this new Law pronounces not Damnation in Care of Sin; but only in Case
Repentance is wanting. If thus it is, then I observe as follows:

1. A Person really regenerate may be guilty of the most flagitious Crimes: If
Murder, Incest, Adultery, Cursing, Swearing, and a Denial of Christ, may be so
esteem’d the Observation therefore of this Law may consist with the worst of
Vices.

2. If no other Obedience is commanded in this Law, than may be interrupted by
the Commission of such detestable Crimes, it will follow, that there are not
Sins, for all Sin is a Transgression of some Law: Its not supposed, that Men are
under any other Law, if therefore they are not Breaches of this Law or Covenant,
it is a very imperfect Law indeed, and an infinitely holy God can no more be the
Author of it, than he can be the Author of Sin, which he necessarily hates.

3. Sin and Imperfection are even necessary to our Acceptance with God: Such an
Obedience in Kind, as the Law requires to that End, we must yield and not
another, that is specifically different from it; but such a perfect Obedience
is: And therefore by, or according to this Law, perfect Obedience cannot intitle
us to Life and Happiness, for such the Law requires not: Principles nothing so
dishonourable to God, and contrary to his Law would be branded with the odious
Name of Antinomianism in some Men, by those who embrace this detestable Opinion.

4. It is a plain Contradiction, to affirm that this Law is not violated by
Believers, and yet that Repentance is a necessary Condition of it, for
Repentance presupposes the Commission of Sin, since it is a godly Sorrow for it,
wherefore those who sin not, they cannot act Repentance; For as has been before
observed: Sin is a Breach of some Law, Men cannot violate a Law, under which
they are not, ’tis denied that they are under the perfect Law of God, against
that Law therefore they do not offend, and if this new Law is not violated, it
will be difficult to prove that Repentance is a Condition of it.

5. If to avoid there Consequences which are most evidently absurd, it should be
said that this Law forbids all Sin, and requires universal Holiness, it is the
very same with that Law given to Man before his Fall, and it is not possible
that Men should keep it, or obtain Life by it; to this it is answer’d by
Limborch, That the Law, yea the Law of Christ forbids all Sin, but that God doth
not rigourously insist on a complete Obedience to it: But uses Indulgence as a
kind Father, pardons the Sins of Believers, and accepts of their sincere
Obedience in the Room of perfect. To which I reply,

1. The most detestable Crimes do not expose them to God’s Displeasure, that
Believers may, and that they have fallen into the worst of Sins is capable of
the most evident Proof. Is their sincere Obedience, notwithstanding those
Miscarriages accepted of God, how can it be, That that Obedience should deserve
Reward, and Punishment also? Not by the same Law sure, which this Opinion
supposes; but there are Things so plainly contradictory, that both cannot
rationally be allow’d to be true.

2. If this Law forbids all Sin, Men cannot perfectly obey it; and if God
justifies and fares Men on Account of their imperfect Obedience, then he hath
published a Law which he intended should never be fulfilled, either by Sinners
themselves, or by a Surety for them, how much this makes for the Honour of the
divine Law, every intelligent Reader will easily determine.

3. This Opinion naturally tends to pacify a guilty Conscience without an
Application of the Blood of Christ; which is the only proper Means of the
Removal of Guilt; because it is the sole meritorious Cause of Pardon. If this
new Law doth not subject us to Penalty, unless for Impenitence, it is our
Repentance, that is the proper Condition and Cause of Remission, and not the
Sacrifice of Christ. If this does not let aside the comfortable Experience of
the Saints in applying to a crucify’d Saviour, for a Sense of Pardon, I am much
mistaken.

4. This Notion supposes that imperfect Works intitle us to Life, they therefore
do not subject us to Condemnation and Wrath; but Heaven is bestowed on such who
according to the perfect Law of God, deserve Hell and eternal Destruction, and
that on Account of their own filthy Rags, for such are the best Duties of the
Saints, when compared to the holy Law of God, if this is not Antinomianism, pray
what shall, or may we so esteem?

5. If God in justifying Men, accounts them righteous, they are so, or they are
not, if they are righteous, then they have perfectly observed that Law which was
the Rule of their Conduct, or else they cannot be truly so accounted, if this
may be then opposite Characters agree to them, just and unjust, righteous and
unrighteous, and they merit a Reward, and deserve Punishment, by one and the
same Obedience, which cannot be, if Men are not righteous, then God in
justifying of them, forms not his Opinion of them according to Truth, he esteems
them to be what in Reality they are not, which who will dare affirm.

Upon the Whole, there is no imperfect Law enacted or can be, which sinful Men
may keep, nor doth God or can he justify Men, for an imperfect Obedience to a
perfect Law, the Opinion therefore of a conditional Provision of Salvation for
all Mankind, is down right Error, dishonourable to God and no Way profitable to
Men, as shall be hereafter proved. The Law of Innocency is in full Force, the
Elect are redeemed from its Curse by the Blood of Christ, God acts towards them,
upon the Foot of a Covenant of Grace, diametrically opposite to that, and by
this their eternal Salvation is secured, the Non-elect are left under the
Covenant of Works, to them no Law is given which can give Life, and by which a
justifying Righteousness can come, their Salvation therefore is not possible.

1. If the Non-elect are not under the Law of Innocency, they are under no Law,
for there is no other Law, which the Things above urged, I apprehend prove very
fully: If they are under it, they are under it as a Covenant, or as a Rule of
Conduct only; if they are under it in the latter, and not in the former Sense,
then their Sins are not imputed to them, they are not condemned, on them
Punishment will not be executed; but they will be certainly saved, which none
will affirm. They therefore are under it, as a Covenant of Works, and God will
proceed towards them, agreeable to the Nature of that Law or Covenant.

2. Those, to whom Sin is imputed, are under a Covenant of Works: For the
Covenant of Grace promises the Remission of Sin, and therefore it is not
according to the Nature of that Covenant to charge it. The Challenge which the
Apostle expresses in Favour of God’s chosen, plainly supposes the Imputation of
Sin to others: Who shall lay any Thing to the Charge of God’s Elect? It is God
that justifies, who shall condemn? It is Christ that died. And if Sin is charged
on the Persons of the Non-elect, as we have Reason to conclude it is; because
this Challenge is given in the Name of the ELECT only: They are under the
Covenant of Works, and have no Right to any of the Blessings of the Covenant of
Grace, for they are not included in the Compass of it.

3. Condemnation is pronounced against such, as are not in Christ: None are in
him, but those, who were chosen in him, and to whom he was appointed a Head in
the divine Decrees. The Non-elect were not chosen in Christ, nor was he
constituted a Head to them, and therefore they stand condemned or are under the
Curse of the Law of Works: To suppose, that Christ may become a Head to any
Persons, to whom he was not appointed such in God’s Decree, or that they may
ever be in him as Members, is to extend his Headship beyond the divine Purposes,
and can’t be true. Hence it follows, that Christ is not a Head of Life and
Influence to more than the Elect of God, and therefore the whole Number of the
Non-elect, are left under the Covenant of Works, and no conditional Provision of
Salvation, is by any other Covenant made for, and granted to them.

4. They are no Part of his Church, for the Church of Christ only consists of
such Persons, who are denominated, the first born, and who are written in
Heaven: All others are trader the Covenant of Works.

5. God will proceed in Judgment towards them, agreeable to the Nature of that
Covenant, to those of them, who have sinned without Law, as without Law, and to
those of them, who have sinned in the Law, as under the external Revelation of
that Law: And therefore we may strongly conclude, that they are under that Law
or Covenant, for it is highly reasonable to suppose, that they are now under
that Law, by which they will hereafter be tried and judg’d. Now, this Law
proposes no other Terms or Conditions of Life, than perfect Works: Hence it is
apparent, that no Proposal of imperfect Works, as Terms of future Happiness is
made to the Non-elect.

6. Men cannot be under two Covenants, that are specifically distinct, under a
Law of Works, and under a Covenant of Grace also. Either Men are under the
Covenant of Grace or not: If they are under the Covenant of Grace, their Sins
are forgiven, their Persons are justified, their Hearts shall be sanctified, and
they shall be eternally sav’d, according to the Promises of that Covenant, which
is ordered in all Things and sure. Since therefore many Men are not saved, they
were never interested in the Covenant of Grace; but were left of God, as a
righteous Judge, under the Covenant of Works.

7. A great, if not the greater Part of the Non-elect, hear nothing of the
Gospel. Can it justly be supposed, that they are under a Covenant, which is
entirely concealed from them, and that they will be judg’d by a Law, of which
they never had the least Notice? This seems to me a very unreasonable
Supposition. And if a great Part of them, will be proceeded against, in divine
Judgment, according to the Law of Works: Can it reasonably be thought, that
others of them will be judged by a different Law, one Part of them, by the
Covenant or Law of perfect Works, and the other Part, by a Law of imperfect
Works? Surely it cannot be.


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  CHAPTER 37: 02.03.02.        CHAPTER 2
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CHAPTER 2

Shews, That no Law is given, which can give Life; That Faith and Repentance are
Things impossible to unregenerate Men, and that God is the sole Author of
Regeneration. THE Opinion of a conditional Grant of Life to Men, supposes, that
a Laws given, by which Happiness is attainable, and that a justifying
Righteousness may be by that Law: Against which I object, thus,

I. If any such Law was extant and in Force, in the Apostle’s Time, he had not
the Pleasure of an Acquaintance with it, this is evident from his own Words: If
there had been a Law given, which could have given Life, verily Righteousness
would have been by the Law (Galatians 3:21.). The Reasoning in which Text, (as
the Apostle’s every where is) is exceeding clear and strong, ‘tis this: There is
no Law enacted, by which Righteousness, justification, and Acceptance with God
can be; and therefore there is no Law published, that can intitle Men to Life.
The Opinion of Terms and Conditions of Life and Happiness, by fulfilling of
which, Men may secure their eternal Blessedness, not being as ancient in the
Church as the Time of this inspired Writer, I cannot believe it to be true.

II. If this Opinion is true, then, Salvation is due to the Works of Men: For if
they perform those Terms and Conditions, which the Law prescribes, they may
claim Life upon the Foot of Right, and the Reward cannot be esteemed of Grace;
but must be accounted a due Debt: For to him that worketh, is the Reward, not
reckon’d of Grace, but of Debt (Romans 4:4.). That Happiness becomes due to Men,
on account of Works, is constantly denied: Not of Works, least any Man should
boast (Ephesians 2:9.) Boasting is not excluded by a Law of Works; but by the
Law of Faith (Ephesians 3:27.). To this it is answer’d, that the Apostle denies
perfect Works to have Place in our Justification, or such Works as the Law of
Innocency requires, which the Jews contended for; but that Works commanded by
Christ, i.e. Faith, Repentance, and sincere Obedience, are Terms and Conditions
of Life: To which I reply,

1. No such Distinction of Works, is to be found, where ever the Apostle treats
of this Subject, and therefore it is not to be prov’d, that perfect Works are
ONLY excluded.

2. It is faith, that the Jews contended perfect Works, as Conditions of Life.
For, they sought Life, as it were by the Works of the Law; and not by a perfect
and sinless Observation of it.

3. They did not allow, that the Law of God required Perfection, in order to
Life. This is so evident by the Vindication of the Law from their corrupt
Interpretations of it, in the Sermon of Christ upon the Mount, that it will not
admit of the least Doubt. And therefore to suppose the Apostle in his Debates
with the Jews, only militates against the Opinion, of Justification by perfect
Works, is to represent him as an impertinent Caviller, which is not greatly to
his Honour.

4. It is irrational to think, that the Jews could entertain such an
Apprehension: For,

(1.) They had an Account of the Blemishes, which attended the most pious of
their Forefathers, and therefore they could not conceive, that they were
justify’d and sav’d, by a perfect Observation of the divine Law.

(2.) Promises of Pardon were given, as a Foundation of Hope, in their sacred
Writings, which would not permit them to imagine, that Salvation and Happiness,
were alone to be expected by perfect Works.

(3.) The Ceremonial Law provided them with Sacrifices for Sin, and in a Variety
of Instances, obliged them, to acknowledge that they were Sinners. How a People,
in such Circumstances, could think that perfect Works, were the Terms and
Conditions of Life, is hard to conceive.

III. If Faith, Repentance, and new Obedience, are the Terms and Conditions of
Life, these are not in the Power of Men: They cannot believe in Christ, or truly
repent of Sin, nor in a spiritual Manner obey God: To prove which, I offer the
following Particulars to Consideration.

1. Men cannot discern the Importance, Excellency and Worth of spiritual Things:
Their Understanding is darkened; and therefore they are incapable of discovering
the Beauty and Glory, of evangelical Truths: The natural Man receiveth not the
Things of the Spirit of God: For they are Foolishness to him; neither can he
know them, because they are spiritually discerned (1 Corinthians 2:14.). ‘Tis as
reasonable to think, a Man may discern Objects, who is naturally blind, as
imagine a Sinner, who hath no spiritual Sight, is able to see the Value and
Excellency of divine Mysteries.

2. The Will of Man is averse to Holiness, and is strongly bent to Sin: Hence it
is asserted, that, The carnal Mind is Enmity against God, that it is not subject
to his Law, neither indeed can be (Romans 8:7.), and since there is such an
Aversion to God, and such a Propensity to Evil fixed in the human Will, Men
unregenerate cannot chuse those Things, that are pleasing to God, and which will
conduce to their spiritual and eternal Welfare.

3. They are without spiritual Ability, and have not Power to perform what is
spiritually good. The sacred Writer expressly affirms that we are without
Strength, he doth not say, we are without great or sufficient Strength; but
without Strength, which is exclusive of the least Degree of Power. And our
Saviour asserts that without him we can do NOTHING: From him therefore Ability
is derived, for the Performance, of every Act of evangelical Obedience.

4. The Hearts of Men are Stone: The natural Hardness of their Hearts, renders
them incapable of evangelical Sorrow. The Adamant Stone will sooner yield to the
Stroke of the Hammer, than the obdurate Hearts of Men, will yield to the Law’s
Threatnings and Gospel Promises: They are harder than the nether Milstone, and
are not susceptive of spiritual Impressions.

5. Men are dead or void of spiritual Life. Life is the Principle of Action:
Since Sinners are not the Subjects of a divine Life, heavenly Acts are not
within the Compass of their Power. Such are Faith, Repentance and holy
Obedience: These then, if they are Conditions and Terms of Happiness, Men cannot
perform, and of Consequence, it is impossible to obtain Life and Felicity, by a
Law or Covenant, which requires those Things, in order to the Fruition of Bliss.
It is allowed indeed, that divine Influences are necessary to enable Sinners to
believe, to act Repentance and obey God: But not that any Principle or Habit of
Grace, is infus’d and implanted by the Holy Spirit, in the Hearts of Men. Dr.
Doddridge gives us his Sentiments, on this Subject in these Words: They who
believed on him were possess’d of these Principles, not in Consequence, of their
being born of Blood, i.e. their being descended from the Loins of the holy
Patriarchs, or sharing in Circumcision and the Blood of the Sacrifices: Nor
could they ascribe it MERELY to the WILL of the FLESH, i.e. their own superior
Wisdom and Goodness, as if by the Power of corrupted Nature ALONE, they had made
themselves to differf45. Elsewhere the same Gentleman has these Words: The Cause
of Men’s final and everlasting Ruin, may be referred in one View of it, to God’s
withholding those gracious Influences, which if they had been imparted, would
indeed have subdued the greatest Perverseness; but the witholding these
Influences, is not MERELY an ARBITRARY Act; (I suppose he means sovereign) but
is a just Punishment of Men’s Wickedness, and of their obstinate Folly, in
trifling with the Means of his Grace, and grieving his holy Spirit, till it was
provoked to withdraw, This Thought, (no very bright and just one) which I might
largely prove to you to be a Compendium of the Scripture Scheme, reconciles all;
and any Consequences drawn from one Part of that Scheme, to the Denial of the
other, how plausible soever, must CERTAINLY be falsef46. This is very strongly
expressed indeed, and hardly leaves us room to think, the Gentleman apprehends
himself, under a Possibility of being mistaken in this weighty Point. If I might
be allowed to entertain any Scruple in a Matter, wherein this learned Person is
so remarkably positive, I should think this Scheme to be antiscriptural, and
imagine that Objections, far more than plausible, may be advanced against it:

They are such, as follow:

1. This Scheme supposes, that God intends the Salvation of some who perish: His
Counsel therefore in there Instances doth not stand, and he does not all his
Pleasure.

2. It supposes, that the Efficacy of divine Grace, is dependent on, and is to be
resolved into the Will of Man. I have till now apprehended, that it is not of
him that willeth, or of him that runneth; but of God that sheweth Mercy.

3. If this Scheme is true, then God excites Men to spiritual Acts, who are
destitute of spiritual Life, and therefore we must be mistaken, in thinking a
Principle of Grace and Holiness, is necessary to Acts of Holiness.

4. Then Men may bear good Fruit, before they are made good: Grapes may be
gathered of Thorns, and Figs of Thistles, which we have thought till this Time,
could not be.

5. The Scheme suggests, that God operates on Men in such a Manner, as he knows
will not be effectual, to attain what he proposes in his Operations, whereas we
have imagined, that the Word of God shall not return to him void; but that, it
shall accomplish that which he pleases, and proper to the Thing, i.e. the End,
whereto be sends it: But if this Scheme is true, we are doubtless mistaken.

6. It insinuates, that Men may cease to trifle with the Means of Grace, and
subject themselves to the divine Law, even whilst the Enmity of their Hearts
against God remains: We therefore have misunderstood the Apostle, who affirms,
that the carnal Mind cannot be subject to that Law, and his Words are to be
interpreted in a Sense very different to that, which they plainly express.

7. If this Scheme is true, then God works on some, with an Intention to save
them, on whom the Decree of Reprobation is passed: Judas the Son of Perdition,
who is gone to his own Place, for Instance: So that God hath contrary Wills,
i.e. he wills to save some Men, and operates upon them, with a Design to bring
them to Heaven, who were of old appointed to Condemnation. This seems to us most
manifestly absurd.

8. Then, God draws some with loving Kindness, whom he never lov’d: We have
apprehended, that heavenly Attraction is a Fruit of everlasting Love; but it
seems in some Instances it is not so: God attracts them he hates, as well as
those he loves.

9. Hence it follows, some hear and learn of the Father, who never come to
Christ, the Words of our Lord therefore, which assert the contrary, are to be
understood in a Sense quite foreign to their obvious and natural Import, and
when he says, every Man that hath beard and hath learned of the Father cometh
unto me, we must: understand him to mean, some who hear and learn of the Father
come not to me.

10. According to this Scheme, God operates on some in a gracious Manner, to whom
he imputes Sin, condemns by his Law, and leaves them to perish for ever, under
the Curie of the Covenant of Works.

11. It supposes, that God works on some to save them, WHOM Christ NEVER KNEW,
and for WHOM he NEVER pray’d, and therefore whole Salvation, he NEVER DESIRED,
which can’t be reasonably thought. It may be these Objections, will be found
somewhat more, than plausible, and occasion greater Difficulty, to solidly
answer, than this Gentleman, and some others, might conceive to attend a Point,
in which he is so very positive and dogmatical.

IV. All Acts of Faith, evangelical Repentance and new Obedience, flow from a
Principle of Holiness created or infus’d into the Souls of Men, and therefore no
unregenerate Person, can fulfil there Conditions and Terms of Life.

1. If these Things are possible to unrenewed Men, then they may be saved without
Regeneration or the new Birth; but if we do not as strangely mistake the
Doctrine of our Saviour, in this Point, as we do in some others, according to
the Principles of some Men, this cannot be. If a Man may act Faith, without the
Grace of Faith wrought in his Heart: If he may exercise Repentance, without the
Gift of the Grace of Repentance: And if Men may act holily, without a Principle
of Holiness, implanted in them, they may be admitted to Heaven, without such a
Change passing upon them, as that of the new Birth is: For tho’ they have not
Principles of Grace in them, yet since they believe, repent of their Sins, and
sincerely obey God, they shall be sav’d. And if Men may act Faith, or believe,
before the Habit or Principle of Faith is wrought in them, then either their Act
of believing without the Habit, must be taken for Regeneration, or else a
Believer is not a regenerate Person: And if this is Regeneration without the
Habit of Faith in the Soul, then, when a Man believes not, or his Act of Faith
is interrupted, he sinks again into a State of Unregeneracy, and Men must he
supposed, to become regenerate, or unregenerate, as often as they act, or act
not Faith; but this cannot be. And therefore the Infusion of Grace, and a divine
Life, into the Heart, must be that Regeneration, the Scripture speaks of, and is
antecedently necessary to all Acts of Faith, Repentance, and holy Obedience to
Christ:.

2. Regeneration is the Implantation of some supernatural Principles in the Mind;
unless the Expressions used about it in Scripture, are to be interpreted
infinitely below a Construction, which must be confess’d to be obvious and
natural, and therefore not to be denied without manifest Necessity. Such Modes
of speaking, as, being born again, quickened when dead, and created in Christ,
are (at least) capable of being constru’d, without any Degree of Force, of the
Production, of something in Men, which before they were not the Subjects of: And
when it is said that we are new Creatures, it may mean, and seems properly to
mean, that some heavenly Principle is created in us, which ‘till that Time we
had not. This I think must be allow’d, and what Necessity can be urged, which
should oblige us to understand these Modes of Speech in a lower Sense: Unless it
is this, Enmity may love: Unbelief act Faith: And Sin may be productive of holy
Acts: And Ignorance discover the true Nature of heavenly Things. In a Word, I
can conceive of no other Necessity for this, than only maintaining that one
contrary, may produce another: Darkness, Light, Sin, Holiness, and Enmity, Love;
and who will not allow of the Propriety of this, especially, when it is to
answer the desirable End of maintaining the Power of FREE WILL in MEN, to chuse
what is good? It is likely all will grant it; but such as are fully determined
to advance the Glory, Sovereignty and Efficacy of divine Grace. These Persons
are indeed so tenacious of the Honour of the Grace of God, and at the Time
desirous, not to embrace any Principle evidently repugnant to Reason, that they
will never allow the Necessity pleaded for.

3. If Regeneration is not the Infusion of a divine Life into the Heart, then
there are not contrary Principles in the Minds of regenerate Persons, then the
Flesh lusteth not against the Spirit, nor the Spirit against the Flesh: For
Spirit and Flesh are not in them: They have not a Law of Sin, and a Law of
Holiness in their Minds, nor do contrary Acts flow from contrary Principles, as
Acts of Faith, and Acts of Unbelief: But the Case is in Fact this, when their
Hearts are excited by divine Grace, and their Wills are at Leisure to attend to,
and are disposed to concur, with the Influences of the holy Spirit upon them,
Acts of Faith and Holiness are produced, and they spring from the Mind not as
possess’d of any supernatural Principles; but only, as it is under some divine
Influences and Impulses. If it is thus, the Bible seems to me a Book most
obscure, and I think the Experience of the Saints is not to be accounted for.

4. That in a Believer, which serves the Law of Sin, which is Flesh, and lusteth
against the Spirit, is not, or can be, the Subject of divine Excitations and
Influences to spiritual Acts: Who will say that the Minds of Believers, as
depraved, carnal and corrupt, are stirr’d up, to love God, hate Sin, and act
Faith on Christ? Should any affirm it, I imagine they will never be able to
prove it. ‘Tis the spiritual Part in a Saint, that is excited to spiritual Acts:
It is not his Unbelief, that is stirred up to believe in Christ; but his Faith
which is wrought in him, as a Principle, in order to the Act. Unregenerate
Persons therefore, being in the Flesh, and wholly carnal, they are not meet
Subjects for those Excitations, which are spoken of: And such supposed
Influences, will be eternally ineffectual to produce a single Act of Faith and
Holiness in them. Let us then be very plainly told, what is intended by common
Helps of divine Grace, and what Effects they do or may produce, if it be thought
proper, do they regenerate Men, or do they not? If they do, then Men really
believe, repent of their Sins, and obey the Precepts of Christ, and shall
infallibly be saved: If they do not regenerate Men, then notwithstanding those
Exciations, Impulses and Influences of the holy Spirit upon them, their
Salvation, is absolutely impossible.

V. God alone, and entirely is the Author of Regeneration, which thus appears:

1. It is the Infusion, Creation, and begetting of a new Life and Principle in
the Hearts of Men: This is evident from what has been above observ’d. The Will
of Man cannot rationally be thought to contribute to the Production of an
infused Habit or Principle: So far, as any Habit is owing to the Concurrence of
the Will, so far it is acquired and not infus’d.

2. If the human Will is active herein, it must be so either as it is regenerate,
or unregenerate, if that Faculty is the Subject of Sin, or of Holiness. If the
Will should be said to concur, as it is made holy, that implies a manifest
Contradiction, for it supposes a Man to be unregenerate, when he is regenerated,
and it is the regenerate Part in him, treat renders the. Will capable of this
Concurrence. If the Will acts herein, and cooperates with divine Grace, as
unregenerate, in order to Regeneration, then one contrary assists in the
Production of another, and it necessarily, supposes, that the Will may act in a
holy spiritual Manner before it is made holy, which we deny, and ever shall do,
until we see it clearly proved, that a Principle of Grace is not necessary to
heavenly Acts.

3. If we are actively concerned in our Regeneration, then it is owing to
ourselves, (at least in Part) that we differ from others, and become meet to be
Partakers of the Inheritance of the Saints in Light, and the WHOLE of this Work
is not to be ascribed to divine Grace. The Consequence (disagreeable as it would
once have been to some, who I fear are in great Danger of falling from Grace,
i.e. the Doctrine of Grace is heard with Patience) is allow’d: The Grace of God
indeed hath the Honour of being represented as the supreme Cause of the new
Birth; but the Will of Man is affirmed to be a Cause, tho’ subordinately to
divine Grace; and therefore as Dr. Doddridge plainly suggests, it is of
ourselves, at least in Part, that we differ from others, and it is because we
will to be regenerated, that we become so.

4. Then the Efficacy of divine Grace is dependent on, and is to be resolved into
the Will of Man: Unless the Will of Man concurs, divine Grace, will not obtain
it’s End in its Operations: God will be disappointed of his Design in the
Influences he affords to Men: His Will is resisted, i.e. it is overcome, and his
Attempt to regenerate Men proves insuccessful, and his kind Purposes are
rendered abortive: How these Things suit with his Wisdom, and agree to the
Nature of his all-powerful Operations, a small Degree of Discernment in
spiritual Truths, will enable us to determine. Upon the whole we may rarely
conclude, That the Salvation of Men is impossible, according to this imaginary
conditional Scheme of Salvation: For the Performance of the supposed Terms of
Pardon and Salvation propos’d to Men, they are absolutely unequal to, and tho’
God has thus conditionally design’d their Happiness, he will not it seems,
communicate to them that Grace, which is requisite to enable them to fulfil
those Conditions, and therefore they must unavoidably perish, and their
Damnation is as certain, as if such a conditional Grant or Proposal of Life, had
never been made to them.


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  CHAPTER 38: 02.03.03.        CHAPTER 3
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CHAPTER 3 The Method which this Author takes to reconcile the Calvinists and
Arminians, consider’d. His Mistakes noted, and the Impossibility of a
Reconciliation proved, from the Disagreement of their Principles.

IT is greatly to be wish’d, that all who profess to believe the Christian
Religion, were united in their Sentiments, and heartily embraced divine Truths.
An Agreement in Error, is far from being desirable, that is joining in an
Opposition, to the Cause and Interest of Christ; and therefore in attempting to
compose Differences, which subsist among nominal Christians, no Person ought to
make the least Abatement of Truth, or in any Degree countenance Error: To do
this, is betraying Truth, and gives an Opportunity, for false Opinions to be
propagated, with the greater Ease and Advantage. The Sentiments of many are so
widely different, that an Attempt to reconcile them, is extremely dangerous. No
Concessions can be made to one Party, without great Disadvantage to the Truth,
embraced by the other, for as there is a Connection in Error, as welt as Truth,
one Concession to an erroneous Opinion, makes way for, and necessarily obliges
to another. If we grant to the Arminians, that Christ died for all Men without
Exception, we shall never be able to prove against the Socinians the Reality and
Perfection of his Satisfaction: The Remonstrants are fully sensible of this, and
therefore they give up, into the Hands of the Socinians, the glorious and
important Doctrine, of his real and proper Atonement for Sin. And if we yield to
them, that divine Grace is not effectual, in its Operations, they will easily
maintain the Opinion, of the Dependence of Salvation on the Will of Man: The
Uncertainty of the Salvation of any particular Man, and indeed of all Men; and
that Faith is not given but acquired. How this Gentleman succeeds in his
Attempt, to reconcile the very different Sentiments of Calvinists, and
Arminians, relating to the Nature of the Influences, of the Grace of God, upon
the Souls of Men, I shall now observe; as a Foundation to proceed upon, he lays
down fix Propositions, to which, he thinks both Parties may agree: It will be
very necessary, to well consider and examine those Propositions.

Prop. I. God has provided a glorious Salvation for fallen Men by Jesus Christ,
which is sufficient far all Men in its own Nature, and shall be certainly
effectual to all that are willing to accept of it upon his appointed Terms, or
in his own appointed Way, i.e. in a Way of Repentance for sin, Renewal unto
Holiness, and Faith or Dependence on the Mercy of God through Jesus Christf47.

1. That the Sufferings of Christ would have been sufficient for the Salvation of
all Men, if God had appointed him a Saviour to all: And if the Sins of all Men
had been imputed to him: And if he had died in the Room and Place of all Men, is
readily granted, because of the infinite Dignity of his Person. But,

2. It remains to be prov’d, that he was appointed a Saviour to Men universally:
That the Sins of all Men were charged on him: And that he suffered in the Stead
of the whole Race of Mankind, until each of there Particulars is fully prov’d,
this Proposition will not be a proper Foundation, to argue upon, in Favour of a
Provision being made, for the Salvation of all Men, as it is design’d to be.

3. It is only a Part of Mankind, who can be concern’d herein because it is not
to be expected, that such as know nothing of this divine Appointment, should
fulfil those Terms, on which this Salvation, is to become effectual to Men.

4. None will ever be willing to accept of Salvation, in that Way God intends it
shall be enjoy’d; but such whom he makes so, in the Day of his Power. And
therefore this Proposition, is a most improper Foundation, on which to build the
Possibility of the Salvation of all Men. For the Salvation of no Man is
possible, without the effectual Operations of the Grace of God.

5. It supposes, that the Efficacy and certain Effects of Christ’s Merits depend
on the human Will, which is highly dishonourable to our Saviour, impeaches the
Wisdom, Goodness and Justice of God, and is eversive of the Satisfaction of
Christ, and therefore we can’t but take the Liberty to reject this Proposition,
as an unsound and rotten Foundation of Agreement among Christians, and of their
Hope of Life,

Prop. II. Since God has made so glorious a Provision far the Recovery of
Mankind, he will not leave it to mere Chance and Uncertainty, whether any Person
shall repent and accept of this offer’d Salvation or no; left thro’ the
universal Depravation and wretched Obstiancy Men, his own gracious Counsels for
our Salvation should be frustrated, and the important Labours and Sufferings of
his Son be sustain’d to no saving Purpose, and render’d almost useless to the
World (Ibid, p. 265,266.). This Proposition fills me with Astonishment, it is so
contrary to the Grace, Wisdom and Justice, and Immutability, and Faithfulness of
God, as there his Perfections are gloriously displayed in the admirable Scheme
of Salvation, by the Sufferings and Death of his Son. For,

1. It evidently supposes that no real and proper Satisfaction for Sin, is made
for any Part of Mankind, by the Death of the blessed Jesus. All it allows is,
that Christ by his Sufferings obtained a bare Possibility of Salvation for all
Men, and that God so far, as the Death of Christ, considered in itself, hath an
Influence into our Salvation, intended it no more for one Man, than another, for
Peter no more than for Judas.

2. It seems God leaves it to mere Chance and Uncertainty, as to some, for whom
he put his Son to Death, in order to their Salvation, whether they shall believe
and repent, and accept of this offer’d Salvation or no. So that he punished
Christ, for the Sins of some Men, with a perfect Indifference, whether they reap
any Advantage from his Sufferings or not. A Thought more dishonourable to the
divine Perfections, will not soon enter into the Mind, or fall from the Pen of
any Writer, than this is, I am fully persuaded.

3. Unless God is pleased by his Spirit and Grace, to conquer the rebellious
Hearts of Men, not one of them will ever believe and repent: It is not a Chance
and a Thing uncertain, whether they will or no, for it is most certain they
cannot, and that they will not come to Christ, that they may have Life. No Man
can come to Christ except the Father draws him. And the carnal Mind cannot be
subject to the holy Law of God.

4. It as evidently supposes, that the gracious Counsels of God are frustrated,
as to some, whole Salvation he intended. The Pleasure of the Lord, altho’ Christ
made his Soul an Offering for sin, to the End it might, doth not prosper in his
Hand; but is, as to the greater Part of Mankind render’d abortive, and not
accomplished: For it seems it was the gracious Counsel of God, that all Men
should be saved by the Death of Christ, and yet the larger Number of Men, are
eternally damn’d, and for Want of that, on the Part of God, without which their
Salvation was impossible.

Prop. III. There is no Way, which I can conceive of, how God should secure or
ascertain the Salvation of any in general, or make it lure even to his own
Foreknowledge, unless it be same Way or other ascertain’d, which particular
Persons shall accept of this Grace end Salvation (Page 266.). As to this
Propositions I observe

1. It is certain, that not a single Person will or can believe, without the
special and efficacious Grace of God this to the divine Being could not be
unknown.

2. Justice requires the certain Salvation, of all those, for whom Christ died,
as appears from what has been observed above.

3. The certain Salvation of Men results from God’s Decree, to confer that Grace
upon them which secures it, and without which their Damnation would be as
certain.

Prop. IV. God will magnify his Grace in the Salvation of all those who are
saved, in such a Manner, that every one shall acknowledge his own Salvation,
perfectly owing to the divine Mercy, and that none shall have Cause or Occasion
to glory in himself; but shall confess to the Glory of divine Grace, that it is
Grace, that is the Supreme and the chief Cause, that has made him to differ from
others (Ibid.).

1. If the Will of the Creature is a subordinate Cause of Salvation, it is not
wholly to be ascribed to God and his infinite Mercy.

2. It is supposed to be so of the Will of Man, that the Efficacy of divine
Grace, is dependent on and must be resolved into it: And therefore the Event is
principally owing to the human Will, which is represented as a subordinate Cause
of Salvation.

Prop. V. How much soever the blessed God may design to manifest and magnify his
free and sovereign Grace towards sinful Men, yet in every Step of his Procedure,
he will maintain such an invariable Regard to his Equity as Governor of the
World, that be will never exercise his Grace in such a Manner, as to take away
the necessary Regards and Honours due to his governing Justice. The great God
has given Man an understanding Mind to distinguish between Good and Evil, and a
Freedom of Will to chuse one or the ether, and ordained him to be always, and in
all Circumstances a proper Subject of his moral Government. And he has
determined and resolved in Righteousness to manifest himself at last, as a Judge
to render to every one according to their Works: And therefore be will maintain
this righteous Design of his Government, to make the eternal Rewards and
Punishments of Men, to depend on what they themselves have freely chosen,
whether it be good or evil: Nor will be ever do any thing inconsistent with this
his glorious and universal Design, as a righteous Governor and Judge of his
intelligent Creatures (Ibid. p. 267, 268.).

1. To this Proposition, Papists, Socinians, and Arminians may all agree: Men of
what Character and Denomination soever, who think, that Salvation is not of free
Grace; but that future Happiness, notwithstanding all what Christ hath done, and
suffered, is dependent on, and to be secured by our own Obedience, will most:
heartily assent to it.

2. It is suited to a Covenant of Works alone, tho’ I suppose, this Favour will
be allowed to guilty enfeebled Men, that imperfect Works, which deserve eternal
Death, shall be rewarded with eternal Life. If this Proposition is true, either
the Gospel is not true, or it has been strangely misunderstood, by the Bulk of
our first Reformers, and by all those, who have opposed the Errors of the
Socinians and Arminians, concerning the Grace of God.

3. The Proposition is so framed, as only to suit Man in a State of Innocence,
and as under the Law of Innocency. But since Man is become depraved, he is
incapable of understanding what is, or what is not evil, in a proper Manner: Nor
hath he a Freedom of Will to chuse the former, and refuse the latter; if he
hath, What Necessity is there of divine Grace, to enlighten his Mind, and
sanctify his Will? 4. If Salvation is dependent on the Will and Obedience of
Men, then it is of Works; and therefore according to the Doctrine contain’d in
this Proposition, it is not 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 of Grace: Otherwise Work is no more Work. This clear and nervous Reasoning
has never yet been answer’d, nor ever will be, by all the Shuffles, Evasions,
and groundless Distinctions about Works, which the fertile Wits of Men shall be
able to invent. 5. For what Reason are the Merits, and Satisfaction, and
Obedience of Christ, entirely left out, when God is represented, as acting upon
the Foot of Justice, towards guilty miserable Creatures? Hath divine Justice no
Regard to Christ’s Satisfaction for Sin, in this whole Affair? Or is it because
its Honour is not vindicated, by the Sufferings of a precious Saviour? And is no
Obligation laid on the Justice of God, by the Death of Christ, to grant Pardon
and Life? Is it equitable to punish the Surety, and inflict eternal Punishment,
Wrath and Vengeance on such, whole Surety he was, and for whole Sins he made
Atonement? The good Lord of his infinite Mercy grant, that in Judgment, I may
not be proceeded towards, in a Way of Justice, with Relation to my own Acts of
Repentance, and Obedience: For if so I should be, I am sure, the Consequence
would be dreadful; but solely with Regard to the Merits and Righteousness of
Christ, whereby alone, I am certain, that I a most miserable Sinner can stand in
his Sight, and be justify’d at his awful and righteous Tribunal.

Prop. VI. Therefore when divine Grace operates upon the Minds or Wills of Men,
in order to their Conversion and Salvation, it is generally done in such a soft,
gentle, and connatural Manner, that does not put any Violence upon the Faculties
of the Soul. But for the most Part, the Grace of God and his holy Spirit, seem
to operate insensibly, as though our own Faculties wrought this of themselves,
and without any strong, certain and evident Notice, that it is the Operation of
any Spirit superior to our own: And yet, by the blessed Effects of our
Conversion, and Sanctification, compar’d with the Records of Scripture, we
certainly infer that it must be, by Vertue of some divine Influence, received
from above, that the Glory may be given unto God, and his Grace, as the supreme
Cause of our Salvation (268.).

1. This Proposition evidently allows, that God operates on some, in a Manner
very perceptible, and that it may easily be known it is a divine Influence on
the Soul: And therefore I would ark, if in such Instances any Violence is
offered to the Wills of Men, and if they are involuntary in the Choice of Good,
under this powerful Influence? The Answer will hardly be in the Affirmative, for
very evident Reasons.

2. Tho’ God operates imperceptibly, yet I hope it may be granted he works
effectually, and infallibly determines our Wills to chuse Good, and refuse Evil,
by his gracious and most persuasive Operations in us. The Want of a Perception,
of its being a divine Work we are under, is no Objection to its Efficacy; nor
affords the least Proof that our Wills, are left in a State of Indifference,
about the Choice of Good or Evil.

3. I humbly apprehend, that God operates on our Minds, in such a Manner, not
only at our first Conversion; but afterwards also, in many Instances of
Conviction and deep Sorrow for Sin, a Sense of Wrath, and heavenly Joys, that
its evident in itself, whether we duly attend to it or not, that we are under a
supernatural influence, and yet tho’ our Wills are thus powerfully acted upon,
they act most freely in all these Instances.

4. Divine Grace hath the Honour of being allow’d the supreme Cause of Salvation,
I could be glad, if it might be granted, that it is the SOLE and ENTIRE CAUSE:
For these Reasons, to deny it, and represent the human Will, as a subordinate
Cause, robs divine Grace of its Glory, and may occasion some who experience,
that in them, that is in their Flesh, dwelleth NO GOOD THING, to despair of ever
being saved. I am willing to hope, that such have no just Occasion to doubt of
Salvation by Christ, who most evidently find to their great Concern, Sorrow and
Shame, that they have of themselves, neither a Will to what is good, nor Ability
to perform it: Adored be divine Favour for it! They have not, for God worketh in
them to will and to do, of his good Pleasure. And Christ filleth all in all, he
fills their Souls with the heavenly Graces of his Spirit, and he fills those
Graces, with Vigour and Activity: He is the Alpha and Omega in their Salvation:
He is the Author and the Finisher of their Faith. Christ laid the Foundation of
the noble and surprising Structure of their eternal Salvation, he carries on the
Building, and will lay the top Stone thereof, and they with loud Acclamations of
Joy will eternally cry, Grace! Grace! unto it. He alone builds the Temple of the
Lord, and he shall bear the Glory. The chief Point, which this learned
Gentleman, in his Attempt to reconcile the Calvinists and Arminian, labours to
prove, is this, that the Will is not determined, by absolute and resistless
Force to chuse, what the Understanding represents as good and eligible. He seems
to apprehend that the Opinion of the Calvinist, deprives the Will of its natural
Freedom, and subjects it, to an unnatural Force: That allowing his Sentiments to
be true, free Agency is lost, and that Men are moved, as Machines or Puppets,
and act not of Choice. In order to let this Matter in as clear and easy a Light
as I can, I would observe the following Things.

I. Some Necessity is consistent with Liberty, that is in say, a free Agent may
necessarily will, and yet his Will act freely, in what he wills. 1. This is true
of God, who, it is most certain, acts freely in all Things: For he worketh all
Things, according to the Counsel of his own Will. Now he cannot but love and
will Holiness, and he cannot but hate and will to punish its contrary, Sin; and
yet his Will acts most freely in both.

2. Our Saviour could not but will to obey his Father, and yet his Will was not
under any unnatural Force or Compulsion; but he was a free Agent, in all the
eminent Instances of his Submission to the Father’s Pleasure concerning him,
tho’ he could not but will to finish the Work, which the Father gave him to do.

3. Elect Angels cannot but will to obey God, and yet all their Acts of Obedience
are free and voluntary: Some Necessity in them therefore is consistent with
Liberty.

4. The Spirits of just Men made perfect, cannot but chuse what is good and
agreeable to the Will of God, and yet their Choice of Good, is free and
voluntary. Therefore,

II. Freedom doth not consist in an Indifferency, or Liberty to will Holiness, or
will Sin, without any Biass and prevailing Disposition to one more than the
other: If it does, then there is no Being, but what may make an improper Choice;
the Consequence of such an Opinion is too horrid and blasphemous to be nam’d.

III. What if this is a Point absolutely inexplicable to us? What if it is
attended with insuperable Difficulties, as to the Modus of it? Are there not a
great Variety of Things that are so, both in the natural and moral World? Which
yet we find ourselves obliged to believe and assent to, and therefore why should
we refuse an Assent here? Since I should think from the Instances just now
mentioned, we must be convinc’d, that some Necessity and Liberty, do not imply
any Contradiction, for what is, does not, with what Obscurities and Darkness
soever, the Modus of that Thing may be attended, which hide it from human View.
None I believe, will ever be able to demonstrate that some Kind of Necessity,
cannot consist with free Agency, how confidently soever, they may be pleased to
assert it: So little do Men know, wherein is feared the Freedom of their Wills.

IV. It is not I think merely owing to the Illumination of the Mind, by which the
Glory and Excellency of heavenly Things are discerned, that the Will is
determined to the Choice of them; but by a real, positive and supernatural Work
on the Will itself: And thus I can’t but think, because the Soul in all its
Faculties, is the Subject of the sanctifying Operations of divine Grace.

1. The bare Illumination of the Mind, how great soever, removes not the Aversion
in the Will to spiritual Things.

2. Nor gives a different Biass and Inclination to it.

3. In an unregenerate Man, there is a Propensity to Evil, in a regenerate
Person, there also is a contrary Bent and Inclination: According to the Flesh,
he cannot but serve the Law of Sin, in which his Will acts freely, and according
to the Spirit he cannot but hate Sin, and serve the Law of God, in which he
likewise acts voluntarily.

V. No Influences without the Infusion of gracious Habits, are sufficient to
enable a Man, to chuse Holiness and refuse Evil: To suppose that a Man destitute
of supernatural Principles, may be influenced to embrace spiritual Good, as it
seems to me, cannot consist with a Freedom of Choice; because the Will without
such Principles cannot approve of that Good, and therefore it would be
determined to make a Choice, without an Approbation of the Object chosen, which
is ever essential to a free Choice. Hence it follows, That that Opinion which is
pretended to be embrac’d, in order to preserve the Liberty of the Will in its
Acts or Volitions, at once deprives it of its Freedom, and supposes Men to be
furnished with a Power, which they are not. The Author of the Ruin and Recovery
of Mankind, apprehends, that the Distinction of natural Power and moral
Impotence, reconciles all relating to this Subject. Amyraldus and Mr. Baxter
before him had the same Apprehension. As to that Distraction, I observe,

1. Natural inability seems to be understood, of a Want of Faculties for
reasoning and willing, and not of the Want of proper Habits or Principles in
those Faculties, by which Men become capable of reasoning justly, and willing as
they ought to will. This is a Supposition of what none contend for, that I know
of, what is and will be still insisted on is, that tho’ Men have their natural
Powers of reasoning and willing, those natural Powers without supernatural
Principles and Aids, cannot reason and will as they ought, about spiritual
Things.

2. Moral Impotence seems to be taken for Men’s labouring under such Prejudices
and Ignorance, that without some superior Aids and Influences, they cannot
reason and will as they ought; but it is not allowed that an Infusion of
gracious Habits is necessary to either. I answer, It cannot be said of the Body
of Adam, before its Union with his Soul, that It was naturally incapable of
Sensation, or of the various Motions, for which its curious Organs and several
Members were fitted and prepared, if natural Inability be taken in the Sense
here express’d, yet I imagine none wilt say, it was possible for it to have
Sensation or to move, before the Infusion of the Soul, and kindling the vital
Flame in it. But of a Log of Wood, and of a shapeless Clod of Earth, it may be
said that they are naturally incapable, of such Sensation and wonderful Motions,
as the curious Machine of the Body of Man, is capable of having and performing,
as animated by the Soul. When we say Men are naturally unable to reason justly,
and to will, as they ought to will about spiritual Things, we mean that they can
no more, reason justly and will rightly, than the Body of Adam was capable of
Sensation or Motion, before Life was given to it, tho’ it had all the Organs of
Sense, and all the Muscles and Members requisite to Motion. The same may be
observed of the Body of Lazaras, while it lay breathless in the Grave, neither
the one nor the other, wanted the proper Organs of Sense, or the Muscles and
Members necessary to Motion: And yet it was absolutely impossible, that either
should have Sensation or move a Finger, before the Infusion of the Soul, and
during its Absence from the Body. And thus, tho’ Men have the natural Powers of
reasoning and willing, while in an unregenerate State, yet until spiritual Life
and heavenly Principles are infused and created them, they can no more reason
and will spiritually, than the Body of Adam could have Sensation and move
without the Soul, or than the Body of Lazarus could rise out of the Grave, while
his Soul was absent from it. This Distinction therefore, by no Means, proves
what it is design’d, as a Proof of, viz. That an Infusion of spiritual Life is
not necessary to spiritual Acts. Grant us but the Idea we plead for, which is
manifestly expressed in the Scripture, and we shall be content, and leave you to
call it by what Name soever you please: It is the Thought not Terms that I would
at any Time contend about. It is very observable, that this Gentleman allows of
the Infusion of gracious Habits, in order to spiritual Acts, in which he
dissents from Mr. Baxter who denies it, as the Arminians do; I heartily thank
him for this Concession to the Advantage of divine Truth; but he must allow me
to tell him, that this is such a Concession, as effectually overthrows the
greatest Part of his reasoning on this Subject, and is a full Evidence of the
Impossibility of a Reconciliation between the Calvinists, who contend for this,
as a most important Doctrine, consistent with their other Principles, and the
Arminians who deny it, which their Principles necessarily require them to do.


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  CHAPTER 39: 02.03.04.        CHAPTER 4
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CHAPTER 4

Shews, that the new Covenant was made with Christ, from everlasting, as the Head
of the Elect, and That that Covenant is absolute or unconditional.

THE. new Covenant or Covenant of Grace, is to be considered either in its
Constitution, or Manifestation. It was constituted and entered into by God the
Father and Christ, as the Mediator and Head of the Elect, wherein are several
Things to be observed.

1. That a certain and definite Number of Persons, were eternally beloved of God:
Hence he says to the Church: Yea I have loved thee with an everlasting Love, and
therefore with loving Kindness have I drawn thee. The Love of God is so spoken
of, not only because it will continue to everlasting; but also because its
Commencement was from everlasting, which evidently appears by there Words: The
Mercy of the Lord, is from everlasting to everlasting, upon them who fear him.
And this delightful Truth receives full Proof from our Saviour, when he says,
And hast loved them, as thou hast loved me. The Love of God to his People, is of
the same Date, with that Love he bears to his Son, which I presume, none will
deny to be eternal.

2. Those Persons, who were the Objects of God’s special Favour, he unalterably
determined to save: He did not appoint them to Wrath, but to obtain Salvation by
Jesus Christ. His Purpose was to render them happy, in the eternal Fruition of
himself. He chose them to Salvation, thro’ Sanctification of the Spirit, and the
Belief of the Truth. As many as are included in this gracious Decree, have
believed, do or shall believe: For according to this divine Purpose, they are
saved and called with an holy Calling, and not according to their own Works.

3. In order to secure this glorious and gracious Design of their Salvation, God
the Father made Choice of his Son to be their Head, Redeemer and Saviour. And as
we are allow’d to speak of this important Affair, by the scriptural Account of
it, he proposed To him, that he should in their Nature, suffer for their
Offences, and obey the Law for them, that the Honour of his Justice might be
vindicated, and the Riches of his Grace might be gloriously display’d in their
Happiness, to each of which Christ readily consented. The Language of the
Mediator in this Compact was, Lo I come, I delight to do thy Will. Upon his
consenting to perform the arduous Work assign’d him, the Father promised great
and glorious Thing, to him: Some of which respect himself personally, as He
shall not fail, nor be discouraged; which Promise assured him of Assistance in
his Work. Other Promises relate to Christ mystically, as, Thy People shall be
willing in the Day of thy Power. There Transactions between the Father and Son,
considered as the Head of the Elect, amount to the Nature of a full, formal and
explicite Covenant. That this Covenant was entered into with the Elect in Christ
their Head, is very evident from hence, that Grace was given to them in Christ
before the World began, according to which, they are saved and called, with an
holy Calling. And that Grace was given to them in this eternal Covenant of
Grace. The Constitution of it was in Eternity; the Manifestation and Application
of the Benefits promised in it, are in Time. That this Covenant is absolute and
inconditional, may be argued from there Things.

I. God’s Purpose to save Sinners, was sovereign, free and absolute, or the
Persons who are the Objects of that most gracious Decree, were not considered
therein as holy, penitent and believing, and therefore were ordained to
everlasting Life. But God chose them in Christ, that they might be holy, and not
because he foresaw they would so be. To suppose that any became the Objects of
God’s Choice, on Account of the Foresight of Faith or Holiness, prior to the
divine Decree, to work Faith in them, necessarily infers that Faith is not of
the Operation of God, nor a heavenly Gift. Faith and Holiness if so, are not
Fruits flowing from God’s gracious Decree; but are the Cause of it: And hence it
also follows, that Salvation is chiefly dependent on the fickle and uncertain
Wills of Men, and is not secured by the most effectual and operative Will of
God: Adored be divine Grace this is not the Care; but God chose us to Salvation,
without any external Motive or Qualification in us, which induced him to put
forth such an Act about us. He hath Mercy, because he will have Mercy, and for
no other Reason. An inconditional Decree, and a conditional Covenant, by which
our eternal State, is to be determined, are eternally repugnant, and therefore
since God’s Decree to save his People is inconditional, the new Covenant must
necessarily be absolute and free, and without all proper Conditions.

II. If this Covenant is conditional, it is a Covenant of Works, for Works must
be the Conditions contain’d in it: And whether those Works are perfect or
imperfect, upon the Performance of them, Men may challenge the precious Benefits
promised on those Conditions: They merit them, according to the Nature of the
Covenant, and the Obligation under which God says himself, by his Promise. This
is not denied by those, who embrace the Opinion, of a conditional Scheme of
Salvation, Mr. Baxter thus delivers himself upon this Head, in his Aphorisms of
Justification. Thesis 26. As Promise is an Obligation, and the Thing promised is
called Debt; so the Performers of the Condition are called worhty, and their
Performance Merit, tho’ properly it is all of Grace, and not of Debt. This
Concession is plain and honest; but what he adds to qualify it, Is contrary to
the express Words of the Apostle. To him that worketh, the Reward is not
reckon’d of Grace, but of Debt. Merit and Grace are eternally opposite, (even
when Merit is taken in this qualify’d Sense, and intrinsic Worth is not
contended for) they will never consist together, by distinguishing Works, into
perfect and imperfect, who ever dream’d, that depraved Men can perform perfect
Works? And if Men could, those Works would not be meritorious in the Sense he
falsely imagines, that is to say, That the Reward of eternal Life, in a strict
and proper Sense, would upon the Foot of Justice, become their just Debt, on
Account of the intrinsic Value of those Works. If by my Performance of the
Conditions of the new Covenant, the Blessings of that Covenant, become my due,
according to the Nature of its Promises, it is irrational to suppose, that they
are free Gifts, and are freely bestowed on me. All that is allow’d to free Grace
in the Business of Salvation, is, that it delivers us from the perfect Law of
God, brings us under an imperfect Law, by the Observation of which, Life is to
be obtain’d: But as has been observ’d, if Salvation is of Works, of any Kind, it
is not of Grace, and of Consequence, a conditional Covenant, cannot be the
Covenant of Grace.

III. Those Things, which are said to be the Conditions of this Covenant are
absolutely promised, and freely given it: And therefore they cannot be the
Conditions of it. The gracious Language of God in this Covenant is: A new Heart
also will I give you, and a new Spirit will I put within you, and I will take
away the stony Heart out of your Flesh, and I will give you an Heart of Flesh.
And I will put my Spirit within you, and cause you to walk in my Statutes, and
ye shall keep my Judgments, and do them. It is evident that Regeneration, as the
Principle of evangelical Obedience and practical Holiness, is promised in there
Scriptures: And therefore they are Blessings, and not Conditions of the new
Covenant, for they cannot be Conditions, and promis’d Benefits also: The new
Covenant then is really absolute, and inconditional: And Faith, Repentance, and
sincere Obedience are not Terms and Conditions which it enjoyns.

I conclude this Chapter with an Observation of Dr. Owen’s; it is this: Thus it
is, the Covenant of God is not suspended, of our Will, or any Conditions to be
performed by us; it hath all its Vertue and Effect from the Authority, Grace and
Faithfulness of God himself. For it is an absolute Promise of Grace; nor is
there any Condition of this Covenant which is not contain’d in the Promise
itself. Therefore they act an unskilful and preposterous Part, who from the
Nature of a Covenant used to be enter’d into between Men, endeavour to explain
the Nature of the divine Covenantf48


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  CHAPTER 40: 02.03.05.        CHAPTER 5
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CHAPTER 5 Contains Answers to such Arguments as are advanced to prove the Gospel
is a Law. THE Gospel is represented and spoken of, as a Joyful Sound, and glad
Tydings of great Joy. And it may well be so esteem’d: For it is a Discovery of
full, free, certain and everlasting Salvation to miserable, helpless and
unworthy Sinners thro Jesus Christ. ‘Tis hence we learn the Resolutions of
matchless and stupendous Favour! To secure Happiness to us, who by our Sins were
involved in the greatest Misery. ‘Tis this acquaints us with the admirable and
astonishing Methods, which divine Wisdom and Love fix’d on, to effect so
wonderful and gracious a Design: Methods no less surprising, than the kind
Design itself, and which are wisely suited to effectually bring about the End in
View. The Gospel declares, That Peace, Pardon, and Acceptance with God, and
eternal Felicity in the Fruition of him, are inviolably secured to us, by the
Sufferings and Obedience of Christ. And that, as to what is necessary to prepare
us for, and preserve us to the heavenly State, God will not fail to work it in
us, and bestow it upon us, as the Effect of his gracious and sovereign Pleasure.
In a Word, the Gospel is a Revelation of pure Grace, in its glorious
Contrivances about us, Actings for us, and effectual Influences upon us: And
therefore it is called The Gospel of the Grace of God. This agreeable Account of
the Gospel, which is so well suited to our helpless Condition, and to raise and
comfort our distressed Minds, under a Sense of Guilt, the Law’s Curse, and
divine Displeasure is vehemently oppos’d by some, who contend it Is a Law with
Sanction, and that it denounces dreadful Menaces against us, that the States of
Men are not determin’d, by God’s Decrees about them, or by what Christ hath done
and suffer’d for them: Nor by the Influences of the holy Spirit upon them. That
free Grace hath not secured Salvation, but only grants to Men Conditions of
Life, and puts them upon a fresh Tryal for it: That the Gospel is a new Law,
according to the Observation of which, or Disobedience to it, our eternal State
will be happy or miserable. Various Arguments are made Use of to prove that the
Gospel is such a Law, which I shall new consider and endeavour to answer.

Arg. I. The Gospel is called a Law in Scripture, and therefore it is to be
concluded that it is such. The Gospel is intended by the Law of Faith.

Answ. The Term Law does not always intend a Law with Sanction, neither in human,
nor inspired Writings; but a settled Rule or fixed Order of Things. This is a
frequent Use of the Word, with Poets and Philosophers, this is the manifest
Import of it with Juvenal, where he speaks of the Law of Speechf49. And
Philosophers use the Term in the same Sense, when their mention the Laws of
Nature, the Laws of Bodies, and the Laws of Motion. It is the Order which
obtains in Nature, in Bodies and in Motion that is disign’d. In this Sense the
Gospel may be called a Law, for it is a Discovery of the most beautiful Order,
which obtains in Man’s Salvation. It is not justly to be collected from the bare
Use of the Term Law in Scripture, with Relation to the Gospel, that it is a Law
with Sanction, for many Times, it signifies no more than Doctrine or
Instruction, according to the Import of the Hebrew Word jrwt a Law, which comes
from jryto cast, because Doctrine is as it were cast out of the Lips. It was
customary with the Jews to call all Doctrine a Law, agreeable to their usual
Mode of speaking, the Apostle so calls the Gospel; but it by no Means, follows,
that it is a proper Law, which enjoyns Conditions and promises Blessings, in
Case those Conditions are fulfilled, and threatens Death and Damnation, on
Account of their being neglected.

Arg. II. Faith, Repentance and all good Works are required by the Gospel, as
Conditions of Life, the Want whereof subjects Men to Threatnings of dreadful and
sore Punishment: And therefore it is a Law which commands Obedience, as
necessary to intitle us to Happiness, and condemns us for the Omission of it.

Answ. Faith is a free Gift of divine Favour, as was before observed, for which
Reason, it cannot be a proper Condition of the new Covenant: It is absurd to
think, that Faith or any other Grace, is a Gift of divine Favour, and a
Condition, on which our Right to new Covenant-Blessings depends. Again, if Faith
and Repentance are Conditions of Life, that is unattainable, for these are not
in the Power of Men: And therefore those Scriptures which inform us, that Faith
and Holiness are pre-requisite to everlasting Life, do not intend that they are
Conditions of it, but are only descriptive Characters of such Persons, who will
enjoy it. Thus in these Words: He that believeth and is baptized shall be saved:
But he that believeth not shall be damned. That God formed a glorious Design of
saving some of the Race of Mankind is indisputable, from the clear and express
Declaration of the Gospel; but who those are, cannot be collected, except from
such Scriptures, as acquaint us with their proper Characters, by which they
stand distinguished from the rest of their Fellow-Creatures. And that is all
that is intended in those Words, and in Texts of the like Nature.

Arg. III. The Gospel commands Men to believe and repent, and therefore it is a
Law.

Answ. A Command from one who is a rightful Sovereign and Governor, and which is
just in itself, is a Law and binding upon the Subject. But it doth not appear
that the Gospel consists of Commands and Comminations; they really are
incompatible with the Nature of it, which as has been already mentioned, is a
Doctrine of pure Grace, or a Revelation of God’s most gracious Purposes,
concerning the Objects of his Favour. Witsius very rightly observes thus: The
Covenant of Grace, or the Gospel strictly taken, which is the Deed of that
Covenant, whereas it consists in MERE PROMISES, properly prescribes NOTHING, as
Duty requires NOTHING, commands NOTHING; not this indeed, believe, trust, hope
in the Lord, and Things of the like Nature. But shews, declares, signifies to
us, what God promises in Christ, what he intends to do, and will do. All
Prescription of Duty belongs to the Law, as after others venerable Voetius has
well observed, Disput. Tom. 4. p. 24. and following Pages. And this truly, we
must hold, if with all the Reformed, we would constantly defend the Perfection
of the Law, containing in its Compass all Virtues, all Duties of Holiness. f50

Arg. IV. Subjection and Obedience are required by the Gospel, which are proper
to a Law, and therefore the Gospel is a Law.

Answ. That some are represented, as disobedient to the Gospel is granted, thus
in these Words, and that obey not the Gospel of our Lord Jesus Christ (2
Thessalonians 1:8.). The Word is upaousi which is expressive of a Slight and
Disregard to the Gospel, as a Revelation of Salvation, and not of a Breach of
Precepts contained in it, as tho’ it was a Law. Again, the Gospel establishes
the Law, inasmuch as it informs us, that God will write his Laws in the Hearts
of his People, or implant Holiness in them, agreeable to the Nature of his Law.
It also furnishes us with powerful Motives to the Practice of our Duty; such as,
the free Remission of our Sins: The gracious Acceptance of our Persons in the
Righteousness of Christ; and of a firm Title to eternal Life, which are
Incitements to Holiness, of a most persuasive Nature. Moreover it clearly
directs us to the proper End, we ought to propose to ourselves in all our Acts
of Obedience, viz. the Glory of God. That Obedience, which hath these
Attendants, may justly be called evangelical: Not because the Gospel is the Rule
of our Duty; but by Reason, it serves for our Instruction in the right Practice
of it: Nor is it to be inferred from there Things, that the Gospel is a Law
consisting of Precepts, Prohibitions and Comminations.

Arg. V. Men may be and are guilty of Transgressions against the Gospel; but
where no Law is, there is no Transgression, of Consequence the Gospel must be a
Law.

Answ. As was before observ’d from Witsius, the Law is perfect, or it includes
the Whole of our Duty, to God and Men. There is no Act of Obedience, which we
are oblig’d to; but the holy Law of God commands it, if not, the Law is
defective, which it cannot be, because the divine Legislator is infinitely
perfect, and cannot be the Author of any imperfect Law. Now the Law obliges Men
to honour, fear, adore and obey God: And therefore they must be under an
indispensable Obligation, to assent to the Truth of what he shall, at any Time,
please to reveal. An humble Adoration of God, as a Being of infinite Wisdom,
Power, Truth and Justice, without Doubt, includes a Belief of the Verity of all
the Doctrines he discovers: And if so, it is a Duty incumbent upon all Men, to
credit the Mysteries of the Gospel, as revealed by him, and the Want thereof,
subjects them to the righteous Condemnation of the Law of Works. The real Truth
of scriptural Doctrines, how far soever they may exceed the narrow Compass of
our limited and impair’d Faculties of Reasoning, is not to be called into
Question. Surely the divine Authority, by which they are recommended to us, is
sufficient of itself, to gain our Assent to those Doctrines, how mysterious and
inexplicable soever, they may appear to us, with Relation to the Modus of the
Things, therein treated of. Since the Truths of the Gospel have ALL THE
DEMONSTRATION THEIR NATURE WILL, ADMIT OF: And it is certain they are not
demonstrable, by the Principles of deprav’d Reason, and their Nature is of such
Sublimity and Height, that no finite Mind, can by the utmost Stretch of Thought
rise up to it, any more than that which is finite can comprehend Infinity, or
infinitely extend it self: It is most unreasonable, to refuse an Assent to them,
because they have not Demonstration of such a Kind, as is inconsistent with
their Nature, and which, if they had, they would not be what they are, viz. The
deep Things of God: And therefore Mens Opposition to the Gospel of Christ, is a
manifest Breach of the Covenant of Works, under which they are, and they justly
expose themselves to the Menaces of that Law, by their Opposition to it, as the
most daring of them, will quickly find, to their Shame and Confusion, tho’ they
now sneer at, and burlesque the Mysteries of the Christian Revelation; for, as
for solid Thought, and just Reasoning, I am fully convinced, it is not to be
expected of some Gentlemen, who vaunt, as if they were the only Men of Sense and
Reason. No Transgressions strictly speaking, can be committed, against the
Gospel, which is a Revelation of pure Grace: Those Duties which are sometimes
called Gospel-Duties, are not properly so, or they are not enjoyn’d by it as a
Law; but they are called such, because the Gospel is the Object of them, as it
is of that Assent, which all Men to whom it is preach’d, are under an
indispensable Obligation to yield to its Truths, tho’ they do not spiritually
understand them. Or they are so called, because they are proper to the Gospel-
Dispensation, as Baptism and the Lord’s Supper; but the Gospel doth not enjoyn,
even these Institutions as a Law; for by Vertue of the Covenant of Works, tho’
not as so considered, but merely as a Rule of Conduct, Believers are oblig’d to
practise those Duties because God commands them in that Manner to worship him.
And without Doubt, he hath a Right to institute what Mode of Worship he pleases,
and upon the immediate Notice, that it is his Will to be worship’d, in this, or
in the other Manner, we become bound to worship him in that Manner, by this
Command, in the Law, Thou shalt worship the Lord thy God, and him only shalt
thou serve. Hence it appears, that a Refusal of Assent to the Gospel, and a
Neglect of New-Testament Duties, are Transgressions of the holy Law of God; but
are not properly Offences committed against the Gospel, and therefore it is not
a Law, as it is urged to be.

Arg. VI. Christ: as Mediator hath a Law, according to which, he dispenses
Blessings and inflicts Punishments: The Law of Works is not: that Law, and
therefore the Gospel is.

Answ. It is evident from what has been before observ’d, that we do not receive
spiritual Benefits, on Account of our Obedience to any Law, for they are freely
given to us. Christ: as Mediator hath the Covenant of Works in his Hand, and his
People are under it, as a Rule of Duty, and are under no other defective and
imperfect Law, such as the Gospel is very absurdly imagin’d to be. Nor is our
Obedience the Cause or Ground, of our receiving any Favours from God; and
therefore the Gospel is not a Law, which is to be observ’d in Order to a
Participation of heavenly Blessings, that is intirely foreign to its Nature.

Arg. VII. Men will be judg’d at the last Day, according to the Tenor of the
Gospel, for Proof of this, these Words are urg’d: In the Day when God shall
judge the Secrets of Men, by Jesus Christ, according to my Gospel (Romans
2:14.). And therefore the Gospel is a Law.

Answ. This Text fails of proving the Point: Two Things are to be observ’d which
comprise the full Sense of the Words.

1. That Christ is raised to this high Dignity and Honour, as Man and Mediator,
to examine, try and pass Sentence on all Offenders, and openly to acquit and
pronounce blessed all such, as believe in him, which the Gospel reveals to us,
otherwise we had been ignorant of it.

2. That as Life and Salvation is declared by the Gospel to be design’d and
prepar’d for Believers in Christ, and only such: So God will at the Day of
Judgment, make it apparent, that the evangelical Account hereof is strictly
true, by receiving to Happiness the Saints, and by condemning impenitent
Sinners. But neither of these Things afford the least Evidence and Proof, that
the Gospel is a Law, by the Observation of which, Life is to be obtain’d, or
that eternal Death will be inflicted on Men for Offences committed against it,
this Argument therefore has nothing of Weight and Force in it, to prove that the
Gospel is a new Law. Nor have any of the Arguments advanced in Favour of this
Opinion, Strength sufficient to support it. The Gospel is, we must conclude a
Revelation of pure Grace, and of full, free and everlasting Salvation by Jesus
Christ, and no Law at all.


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  CHAPTER 41: 02.03.06.        CHAPTER 6
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CHAPTER 6

Shews, that the State of the Heathen, is a weighty Objection, to the Scheme of a
conditional Provision of Salvation made for all Mankind.

I. THE ingenious Author of The Ruin and Recovery of Mankind, professedly treats
of the State of the Heathen World; but is very sparing in what he delivers on
this Subject, which I imagine might arise from a Consciousness, that their
Circumstances, are a very strong Objection to the Scheme, he endeavours to
defend. In Fact at least, I am strongly persuaded, it is so, whether he had any
Apprehensions of it or not: For if a conditional Provision of Salvation, is made
for all Men without Exception, and if God really intended to save every
Individual of Mankind, on Condition of Faith in Christ, Repentance and a Renewal
unto Holiness, it is reasonable to think, that God in his Providence, would take
Care that the Revelation of this his Design should be as extensive, as the
Design itself. For how can God expect Men to believe in his Son, if they never
hear that there is such a Person as Christ?

II. The learned Author, on this Subject, sets out with a manifest Mistake, and
asserts That is not to be doubted, which no considerate Person can ever believe,
viz. That the Gospel has been twice preached to all Mankind, first by Adam, and
afterwards by Noahf51. If by all Mankind he intends all the natural Descendants
of Adam, he liv’d to see, but a small Number of them, comparatively to the many
Millions, who have been born since his Decease, which may also be said of Noah;
and therefore it cannot with the least Appearance of Truth, be affirm’d that
either of them preach’d the Gospel to all Men. If he means all Mankind, who
liv’d in their respective Ages, it is using the Terms All Mankind in a very
limited Sense indeed: And a very small Part of the human Race, are included in
those Terms. Such an ambiguous Use of the Terms is very unfair, in treating on a
Subject, wherein every Man without Exception is supposed to be concern’d: They
must be very unwary and extremely credulous Readers, who are impos’d on by such
an Artifice. With as much Truth it might be said, yeas with less Appearance of
False-hood, that Dr. Owen preached the Gospel to the same Individuals, as Dr.
Watts now does, which he did not, as I suppose, to any of them; and I fear that
the Doctrine, which Dr. Owen greatly recommended, is but too, too much
desregarded by a Minister, who succeeds him, tho’ not immediately, in the Work
of preaching to a Congregation, who in Dr. Owen’s Life-time had the Honour and
Advantage of his Instructions; and that as an Effect thereof, the solid and
found Divinity, which he zealously defended, is become distateful to many, if
not to the greater Part of that Community. It cannot be said, that either Adam
or Noah preached the Gospel to all Mankind, in that Sense, in which the Term
Mankind is ever used in this Controversy, it is not put for the Number of Men
who exist in any particular Age; but for all Men, who did exist in former Ages,
who exist in the present, and who shall exist in future Ages.

Neither of them preach’d the Gospel to Men, born hundreds and thousands of Years
after their Departure out of this Life. And I should think, it can’t be
apprehended, that Noah preach’d the Gospel to all Men who liv’d in his own Time,
before the Flood: Its probable, that not so much as his Name was known, in many
Parts of the habitable World, before the universal Deluge, which was brought
upon the Earth.

III. Until the Law was given on Mount Sinai, those Revelations, which God was
pleased to afford to holy Men, were not writtenf52. So that Mankind had not, in
preceding Ages, the Advantage of a standing Revelation: They had indeed the
Benefit of their pious Instructions, so far as their Influence reach’d; but that
was far from being of universal Extent: And as the Mind of Man is naturally
averse to spiritual Things, it is reasonable to think, that those Lessons of
Piety, which the holy Patriarchs taught, might make but little Impression, on
the Souls of Men in general, and that they might soon, entirely loose all Sense
of those pious Instructions they receiv’d from them, which divine Revelation,
assures us was actually the Case, and that all Flesh corrupted their Way, and
sunk into the Practice of the most stupid Idolatry.

IV. When a standing Revelation was given, the Jews were the only People in the
World, who were favour’d therewith, for many Ages: Other Nations were permitted
to live in gross Darkness, and fatal Ignorance: They sat in Darkness, and in the
Shadow of Death: The Lord shewed his Work to Jacob; his Statutes and his
Judgments to Israel; he dealt not so with any Nation, and as for his Judgments
they knew them not. The other numerous Nations in the World, receiv’d no Notices
of the Messiah, who should be born, and become, The Author of eternal
Redemption, to those who obey him.

V. It appears from those Accounts, which are given us of the Gentile Nations, in
the Writings of the Prophets and Apostles, that in general they were devoted to
Destruction, without an information of a divine Design, to save any Part of the
human Race. God poured out his Fury on the Heathen: They were not a People for
many Ages, but were Aliens from the Common-wealth of Israel, and Strangers from
the Covenants of Promise, were without Hope, and without God in the World. The
Gospel therefore for Series of Ages, was concealed from them: How this can
comport with a Decree to save every Individual of Mankind, on Condition of Faith
in Christ, will be exceeding difficult to demonstrate. The Dispensatioins of
Providence, toward the far greater Part of Mankind, for a long Tract of Years,
will not easily be reconciled, with such a conditional Purpose of saving every
Man by Jesus Christ. Besides. it is not to be prov’d, that every Nation in the
World, even in these Gospel Times, has heard of Christ and Salvation by him. And
in many Places, where the Gospel has been preach’d Ages since, Men have no more
Sense and Remembrance of it, than if such a gracious Discovery had never been
made, in those Parts of the World. If it should be said, That those Nations are
deprived of the Light of the Gospel, for their Sins and Opposition to it, I
would ask, if it is for their own Sins, or for the Sins of their Ancestors?

If for the Sins of their Fore fathers, their Salvation and Damnation, depended
not on their own Wills and Conduct; but on the Wills and Behaviour of their
Progenitors, which cannot be admitted. If they are deprived of the glorious
Light of the Gospel, for their own Sins, this supposes, that God intended to
save them by the Gospel of his Son; but foreseeing in what Manner they would
conduct themselves, under that great Advantage, he determin’d to leave them, to
eternally perish without it, whereas the Nature of the divine Decrees, according
to this Opinion, necessarily requires, that they should hear the Gospel,
whatever may have been the Carriage of their Ancestors, or in what Manner soever
they would conduct themselves under it.

VI. The Calling of the Gentiles to the Participation of the Gospel Salvation,
and evangelical Privileges, is represented as a Mystery. The preaching of Christ
among the Gentiles is one Branch of the great Mystery of Godliness. ‘Tis true in
the prophetical Writings, very plain Predictions are delivered, that so it
should be, and that great Success would attend its Publication among them: But
because many Ages past, before those Predictions had their Accomplishment, and
the Jews contracted a great Dislike of them, and were very much prepossess’d in
their own Favor, to the Contempt of the Gentiles, they lost the true Sense of
these Prophecies, and even when the Gentiles were converted to the Christian
Faith, it was with great Difficulty they were persuaded, that God intended their
Salvation, and upon a Conviction of the Reality of such a Purpose in God,
concerning heathen Sinners, they were fill’d with Astonishment. God suffered
them to walk in Darkness to their eternal Destruction for many Centuries, and
winked at those Times of Ignorance. The Author of The Ruin and Recovery of
Mankind, interprets uperidwn, of a lighter Degree of Punishment; but that Sense
is plainly contrary to the Scope of the Place (Acts 17:30.). The Meaning of it
is, God neglected to furnish them with a Revelation of his Will, or suffered
them to live in Blindness and Ignorance.

VII. That the Punishment, which will be inflicted on heathen Sinners, will be
lighter, than that, which will be inflicted on such Sinners, who hear the
Gospel, and refuse an Assent to it, and oppose that glorious Scheme of Salvation
by Christ, is readily granted; but surely this fails of proving, that a
conditional Provision of Happiness, Is made for such a Part of Mankind, as know
nothing, and never had Means or Opportunity of knowing any thing of the Gospel.

VIII. Wherever God hath any considerable Number of People whom he intends to
save, he sends his Gospel, as is clearly signified to the Apostle, No Man shall
set on thee to hurt thee, for I have much People in this City (Acts 18:10.). And
therefore in those Places where the Gospel is not preached, we have no Reason to
think, that there are any considerable Number of Persons, for whom Salvation is
design’d: Where there is such a Number the Word of God is sent, they are
gather’d in to Christ, a Church State is let up, evangelical Institutions are
practised, and Gospel Privileges are enjoy’d.

IX. It is not to be dissembled, that the Arminians turn this Objection upon us,
say they, if God designs to save some of all Nations and Families of the Earth,
as you yourselves allow he does, it lies upon you to answer this Objection, as
well as upon us. To which I observe we are able to do it, upon our Principles,
beyond any just Exception or Reply. For,

1. We maintain indeed, that God has elect Persons of every Nation; but then its
only known to him, who they are, and in what Ages they do or shall exist. There
Persons he will either bring out of those dark Regions, into Places where the
Light of the Gospel is, or he will send his Gospel to those Parts where they
reside.

2. Tho’ God may not have any Persons, whom he designs to save, in this or that
particular Nation, in this Century, or had not in some foregoing Centuries, he
may have such among them, in succeeding Times, those Persons he will certainly
call, and they shall enjoy the glorious Light of his Gospel, and if this is not
accomplished, until the latter Day, when the Gospel shall have a surprising
Spread, and the Knowledge of the Lord shall cover the Earth, as the Waters do
the Seas: This furnishes out no solid Objection to our Opinion, for if it hath
not its Accomplishment before, it certainly shall have, when the Fulness of the
Gentiles, shall be brought in.


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  CHAPTER 42: 02.03.07.        CHAPTER 7
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CHAPTER 7 The Author’s Opinion of the Annihilation of the dying Infants of
ungodly Parents examined and refuted; The Death threatned in the Law, intends
not the Destruction of the Being of a Sinner, but his Well-being, and
Annihilation is proved to be no Punishment.

I. THIS Gentlemen seems to take it for granted, that the Death threatened in the
Law is the Destruction of the Being of a Sinner; but produces not one Text of
Scripture, wherein the Term Death, is so to be understood: This he ought to have
done, since he hath not, we may reasonably suppose, he knew of no Place, where
it is capable of such a Construction, his Opinion therefore of the Infants of
ungodly Parents ceasing to exist at Death, is not founded on Scripture; but is
entirely foreign to it, which is a Reason sufficient for our Rejection of this
novel Opinion.

II. If Christ suffer’d that Punishment, which the Law denounces against Sin, in
order to make Satisfaction for it, the Death threatned cannot be the Destruction
of the Being of Transgressors, this must be evident to every one: And if the
same Penalty was not inflicted on Christ, to which sinful Men are obnoxious, for
their Offences against God, then Satisfaction is not made, by his Sufferings,
nor are we heal’d by his Stripes: Should it be said, that it was endless
Punishment, the Law threaten’d in Case of Disobedience; and that since Christ’s
Sufferings were short in Duration, they were not the same Penalty we should have
sustain’d. I would answer, the Eternity of our Punishment, is only a
Circumstance, arising from our Incapacity to suffer it, in its whole Weight, in
any imaginable Part of Time, and our Unworthiness, who suffer Punishment, and
that herefore the Shortness of the Duration of the Sufferings of Christ, is no
Objection to the Identity of the Penalty, tho’ in this Circumstance different;
but if it was His of Being the Law threatned, it is certain Christ could not
bear it, nor hath made Satisfaction for Sin.

III. The Wages of Sin is that Death the Law threatens, and that Death is the
Opposite of eternal Life, which cannot be Loss of Being, but of Wellbeing only;
and therefore it was not the Destruction of our Being, the Law intended by
Death, but an eternally miserable State of Being.

IV. The Punishment which is executed on Men for Sin, is that Punishment the Law
threatened, and not Penalty of another Nature, and specifically different from
it: Loss of Being, and a being for ever miserable, are as distinct, as, To be,
and Not to be, than which, nothing can be more opposite, and therefore it was a
being eternally miserable, which the holy Law of God denounced against Man, in
Care of his Disobedience: For we have not the least Hint, that the Punishment is
changed, or that a different Penalty is to be inflicted on Men, from that which
the Law at first threatened.

V. I humbly apprehend Annihilation is no Punishment at all, for these Reasons
following.

1. Man hath no Right to a Continuance of his Existence, even in Case he offends
not. A Right he hath to be happy, according to the Law under which he was
originally placed, if God should will him still to be. His existing was
absolutely dependent on the sovereign Pleasure of his Maker, but his Well-being
depended on his Observation of that Law, which was given to him.

2. Man could not by his Sin forfeit that to which he had no Claim: No Right he
had to continue in Being; this cannot be supposed consistent with his absolute
Dependence on the sovereign Will. of God, as to his Existence, or Nonexistence;
for if this is allow’d, God was under an Obligation to preserve him in a State
of Being, in Case he did not sin against him, his Sovereign Lord and righteous
Governor.

3. God may, if he pleases, annihilate the most perfect of his Creatures: They
all rose into Being, by Vertue of his absolute Will, and their continuing to be,
must be resolv’d into the same Cause, unless we raise an innocent Creature to a
State of Independence on God, which would deify the Creature, and deprive the
Almighty Creator, of his unalienable sovereign Right, Power and Dominion over
the Works of his Hand.

4. Disobedience God cannot but punish, and therefore in Case of Sin, he cannot
annihilate and destroy the Being of an offending Creature. That God by Necessity
of Nature wills, and yet freely wills to punish Sin, hath, as I hope, been fully
prov’d in the first Part, to which the Reader is referr’d. Now if God cannot but
will to punish Sin, he cannot will to take away the Being of a Sinner. This may
at first View seem strange, and it will perhaps be ask’d, What, may God of his
absolute Pleasure, destroy the Being of an innocent Creature? and can he not
annihilate a guilty Creature? How is this? Does Sin raise the Subject of it, to
an Independence on the Will of God? Answer. No; by no Means: But the Case is
thus: The Righteousness and Justice of God’s Nature, necessarily, but freely
determines him to will the Punishment of Sin, and of Consequence to will the
Being of a Sinner, the Subject of Sin, and of the Penalty that Sin demerits.

Object. The Destruction of the Being of a rational immortal Creature, deprives
that Creature of Happiness, which is a great Punishment.

Answ. 1. Its deprived of Happiness, either before or upon its Annihilation: If
you shall say before, that is an Infliction of Penalty while it exists, and is
not the Annihilation of it. And if you say after or upon Annihilation, the
guilty Creature is deprived of Happiness, it is a very manifest Contradiction;
for this necessarily supposes the annihilated Creature to still exist, which it
does not. Annihilation is a Privation of Being, but properly speaking, it is not
a Privation of Happiness: For a Privation of Happiness necessarily infers the
Existence of some Being, which is the Subject of that Privation.

2. All Punishment causes Grief and Pain to the Subjects of it. But, 1. No Grief
and Pain follow upon Annihilation is certain, the Reason is clear, that which is
not, cannot be the Subject of Joy or Grief, of Happiness or Misery. 2. It
therefore is so far from being a Punishment to annihilate a Creature under the
least Degree of Pain and Torture, that it puts an End to his suffering Pain, and
of Consequence, Annihilation Is no Punishment, nor is threatened by the Law as a
Penalty. And therefore Adam did not subject himself or any of his Descendants,
to the Loss of Being by his Disobedience. And of Consequence, this novel
Opinion, of the Annihilation of the Infants of ungodly Parents, who die in a
State of Infancy, is not founded on the Word of God, or right Reason; but is an
Invention of his own, and is very deservedly rejected. This is not a Place to
examine the Author’s Sentiments, concerning the State of the Children of pious
Parents, during their Infancy, and therefore I decline it.


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  CHAPTER 43: 02.04.     PART 4
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Part 4


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  CHAPTER 44: 02.04.01.        CHAPTER 1
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CHAPTER 1

Treats of Imputation. An Enquiry whether the Fault of a Criminal may be imputed
to an innocent Person, among Men; This is disallowed, and the Reasons of it are
assigned; An Argument to prove it may be, is answered. IN this fourth Part 1
propose to consider what the learned Author delivers, in his Essays on imputed
Sin, and imputed Righteousness; And on the Guilt and Defilement of Sin. I humbly
apprehend the Method he takes to explain the Doctrine of the Imputation of
Adam’s Sin to his Posterity, and of the Imputation of our Sins to Christ, is
very unhappy and improper, or rather, that in. reality he denies the Imputation
of either.

I. The Hebrew Word bçj is frequently used to express Imputation, as in these
Instances, And it was counted unto him for Righteousness (Leviticus 17:4.).
Blood shall be imputed to him (Genesis 15:6.). And that was counted unto him for
Righteousness (Psalms 106:31.). Blessed is the Man to whom the Lord imputeth not
Iniquity (Psalms 106:31-32). In each of these Scriptures that Word is used,
which the Septuagint render by logibomai, as the Apostle also does. 1. It
imports to place to the Account of a Person, an Action, righteous or
unrighteous. 2. Upon so doing, to reckon and esteem him righteous or
unrighteous, according to the Nature of the Action imputed to him. The Greek
Word logizomai, is used in the New Testament, in both there Senses. In the
first: of there, it is used in these Words: That it may not be laid to his
Charge (1 Timothy 4:16.). And in this Text: Not imputing their Trespasses to
them (2 Corinthians 5:19.). Also, in this Scripture:

Blessed is the Man to whom the Lord will not impute Sin (Romans 4:6.). The
contrary of this is, the Imputation of Righteousness: Even as David also
describeth the Blessedness of the Man, unto whom God imputeth Righteousness
without Works (Romans 5:8.). It is taken in the second Sense in several Places.
Thus, in there Words: The Temple of the great Goddess Diana should be despised,
or esteem’d as nothing, eiv ouden logiv qennai (Acts 19:27.). And in this Text:
Brethren, I count not logizomai myself to have apprehended (Php 3:13.). And this
its Import in there Words: To him that worketh, the Reward is not reckon’d of
Grace, but of Debt (Romans 4:4.). It is not the Imputation of the Reward, but
the Estimation, or reckoning it a due Debt, that is plainly intended. Imputation
of Sin or righteousness, is the Foundation of reputing a Man, a Sinner or Just;
nor can a Man, consistent with Justice, be accounted a Sinner, without a Charge
or Imputation of Offence: Neither can a Person be reckon’d righteous, without
the Imputation of Righteousness, but by Mistake; for he is not what he is
esteem’d to be. The Imputation or Charge of a Crime, renders the Person, who is
the Subject of that Charge, liable to Punishment, according to the Sanction and
Threatning of the Law, by which, the Crime is imputed. Suffering without the
Imputation of Offence is not Punishment: Says Grotius, Punishment in its general
signification, is the Evil of Suffering which is inflicted for the Evil
orationf53. The same Account Selden gives of Penaltyf54. And therefore
Punishment cannot be inflicted on an innocent Person, as so consider’d, without
manifest Injustice.

Query. May the Fault of a Criminal be imputed to an innocent Person, and he be
made to suffer the Punishment due to that Offence, among Men?

Answ. 1. No such Union subsists among Men, as can make them one Person in the
Eye of the Law; and therefore the Righteousness of one Man, cannot be imputed to
another; nor can one Man’s Guilt be charged on another. All human Laws respect
Men personally. Hence they are, and must: be justified and condemn’d, either as
they obey, or disobey the Law in their own Persons.

2. Pecuniary Punishments may be inflicted on an innocent Person, in the Room of
the Guilty, who is fined for any Offence. The Ground of which must always be his
voluntary Agreement, for without that, it would be Oppression and Robbery under
a Pretence of the Execution of Justice: But his Payment of the Mulct or Fine, is
not properly a Punishment to him, because it is not required of him with Respect
to the Perpetration or Charge of the Crime, which is the formalis Ratio of
Penalty. He takes it upon him as a Debt, and as such merely it is demanded of
him. This it Man may do, because he has Power over his Property, and may dispose
of it at his Pleasure.

3. But capital Punishment may not be sustain’d by an innocent Person, in the
Room of a Criminal.

(1.) Because the Law cannot make the Crime deserving that Punishment his, the
Reason is very evident, the Law only deals with Men in their own Persons, and
justifies or condemns them, as they are or are not conformable to it.

(2.) The Law or Legislature have no Power, to require an innocent Person, to
suffer in Stead of the Guilty: All just Laws, and every just Legislature,
protect the Lives of guiltless Subjects, and therefore may not require such to
suffer capitally for Offenders.

(3.) An innocent Person may not agree to suffer capital Punishment for a
Trangressor, the Reason is, he hath not Power over his own Life, as Grotius
observesf55. And should the Legislature accept of such an Engagement, and
proceed to Execution upon it, this would be a manifest Violation of Right; for
Justice necessarily obliges the Legislature to protect, and by no means allows
of taking away the Life of any innocent Subject.

(4.) Mutilation or the Loss of an Eye, or of any Member of the Body, may not be
inflicted on an innocent Person, instead of the guilty; because it may not be
done, without the Consent of the innocent Party: And the Law of Nature (which
human Laws never ought to contradict) obliges all Men not only to preserve Life
itself; but also to preserve themselves entire and free from Maimingf56. A Man
has no more Power over his Eye, than over his Head, and therefore I think the
Conduct of Zaleucus, is incapable of Defence, who submitted to the Loss of one
of his Eyes, for a Crime of his Son’s, which required the Loss of both his, that
he might be deprived but of one: Nor can I conceive how this was any Way
satisfactory to the Law, since he and his Son could not legally be considered as
one Person.

Object. Treason is frequently imputed to the Children of a Traytor, and they
suffer Poverty and Disgrace for their Father’s Sinf57.

Answ. 1. ‘Tis evident, that the Law does not consider the Children of a Traytor,
as guilty of his Treason, if it did, the same Punishment would be inflicted on
them, as is inflicted on their traiterous Parent.

2. Children inheriting Honours, from their Parents, they cannot be suppos’d to
be intitled to those Honours; but by Virtue of their Father’s Right. And as a
Traytor forfeits all his Dignity, which was originally derived from the Crown;
his Descendants can have no Claim to it, for he cannot convey that Honour to his
Posterity, which by Overt Acts of Treason he has forfeited. This may be
considered as suffering in his Children; but properly speaking it is not
Punishment: Nor are they reputed as guilty with him, of that Rebellion he stands
charged with.

3. As by Virtue of the mutual Contract, between the King and the Subjects, the
King holds his Power and Prerogative: So by Virtue of that Contract, the Subject
holds his Right to Life, Dignity, Liberty, and his Estate, on Condition of
Loyalty and Subjection to his Prince; in Care therefore of Treason, against his
lawful Sovereign, he forfeits his Life, Dignity and Liberty, and also his
Estate; his Descendants having no other Title to his Estate, than what was
sounded in his Right, they are justly deprived of it in Consequence of their
Father’s Crime, and yet they are not to be considered as criminal: Nor Is this a
Punishment to them, strictly speaking, to their Father it is; but not to them.
There Things are a sufficient Answer to what this Author advances on this
Subject in the 387th Page of his Book. As to what he supposes of an innocent
Person being permitted by the Laws of a State, to suffer Imprisonment,
Banishment, or scourging in the Room of an Offender (Page 388.), such a Conduct
could not be justified by the Word of God or right Reason, so far as I am able
to conceive, because the Crime could not be made his, by any Act of his own, nor
Act of the State: His Imprisonment, Banishment or Scourging, therefore would not
be Punishment, but merely Suffering. Nor hath any Man, nor have any Sett of Men
a legal Power to inflict Sufferings on any Person; but in Case of Offence: For
no Man becomes subject to the Evil of Suffering from a Fellow-Creature, but upon
the Supposition of the Evil of Offence; and since no such Union does, or can
subsist between one Man and another, as lays a proper Foundation for the Law to
consider them as one Person, the Offence or Righteousness of one, may not be
imputed to another, and the other suffer for his Crime; and if a Government will
reward others, for the serviceable Actions of some one particular Man, ‘tis
Matter of mere Bounty, they can have no Claim to the Reward, because the
serviceable Actions of that Man cannot be made their’s by the State, any more
than criminal Actions may. But what have all there Things to do with the Subject
under our present Consideration, which infinitely differs from any supposable
Case among Men. The learned Author makes three Remarks in order to support his
Observations of this Kind:

Rem 1. That there are several such Histories in the Bible, wherein the Instances
of the like Kinds among the Transactions of Men are delivered down to us in such
Sort of Expressions or Words of the same Import. Abraham’s eminent Obedience to
God in bringing his Son Isaac to the Altar, was rewarded not only in Blessings
to Abraham himself, but to his Seed, Genesis 22:16, Here it may be said, that
Abraham’s Obedience, at least in the Result and Consequence of it is imputed to
his Seed. The same Promise is repeated again to Isaac, and assign’d to his Seed,
Genesis 26:4-5. Abraham’s Righteousness was thus imputed to Isaac and his Seed.
The eminent Act of Righteousness of Phineas was so far imputed to his Children,
as that they received the Reward of it as well as himself, Numbers 25:11. The
Crime of Achan by the Appointment of God, was so far imputed to his Children,
that they were all stoned for the Sake of his Crime. The Guilt or Punishment of
it, was imputed to the Children together with the Father, Joshua 7:24. The
Falsehood and Covetousness of Gehazi were imputed to his Posterity, 2 Kings
5:25. When God by the Mouth of his Prophet pronounced that Leprosy should cleave
unto him, and to his Seed for ever (Pages 394, 395, 396.).

Answ. 1. The Scripture saith nothing of the Imputation of Abraham’s Obedience to
his Seed, or of their being made righteous thereby, or of the Imputation of it
to Isaac and his Seed. Nor is any Thing said of the Imputation of the eminent
Act of Righteousness of Phineas to his Seed. Neither is any Thing declared of
the Charge of Achan’s Sin on his Children, tho’ they perished with him. Nor are
we told that Gehazi’s Crimes were imputed to his Descendants.

2. God may of his sovereign Goodness confer temporal Benefits on Men, without
the Imputation of any Righteousness to them: That of Christ’s, or the Obedience
of pious Parents. Thus he did on the Seed of Abraham, the Posterity of Isaac,
and on the Descendants of Phineas: His so doing may be considered as an
Approbation of their Piety and holy Conversations; but affords no Argument at
all, in Favour of the Imputation of their Obedience to them.

3. God may take away the Lives of Children with their ungodly Parents, without
the Imputation of their Parents Sin to them, for they are born under a Sentence
of Death: The Execution of that Sentence, at such a Time and in such a Manner,
as it was executed on the Children of Achan, may justly be considered, as an
Instance of God’s great Displeasure with his Sin; but it is no Proof of the
Charge of his Guilt on them.

4. No Instance that I know of, is to be produced, where a Communication of
Benefits or the Infliction of Punishment, is called Imputation of Righteousness,
and the Imputation of Sin; this is such a Sense of Imputation, as is most
foreign to the Scripture, the former and the latter follow upon Imputation, and
cannot with the least Propriety be taken for the Thing itself. It destroys all
proper Imputation, which implies these two Things and nothing more.

(1.). Placing to the Account of a Man, Actions righteous or sinful.

(2). Accounting that Man just or unjust as those Actions are just or unjust,
which are imputed to him. To confer Reward or inflict Punishment, is a third
Thing that results from the Imputation of Righteousness or of Sin, and is not
included in it.

Rem. 2. The Words sin and Iniquity afj or hafj ˆw[ and Amartia both in the
Hebrew and Greek Languages, signify, sometimes, Liableness to Punishment, or
Punishment itself (396, 397.).

Ans. 1. It cannot be denied, that there Terms are frequently put for sinful
Actions themselves, as in there Words. Wash me thoroughly from mine iniquity,
ygz[m i.e. from my Guilt, and cleanse me from my sin, ytafhm i.e. from my Sinful
Actions (Psalms 51:2.); Thus also in this Text of Scripture, Thou hast not dealt
with us after our sins, nor rewarded us according to our Iniquities (Psalms
103:10.). It is manifestly our criminal Conduct, that is intended in there
Words. It would be almost an endless Labour, to instance in the numerous Places,
where sinful Actions or Guilt is designed by there Terms. The Greek Word,
Amartia, i.e. Sin, is I think, used more than a hundred and sixty times in the
new Testament, and it is not in any one Place put for Obligation to Punishment
or Penalty itself; but always deflates, either sinful Actions, or the corrupt
Habits of the Mind from which criminal Actions proceed, and it is evidently
distinguish’d from Punishment in these Words, come out of her my People, that ye
be not Partakers of her taiv Amartiaiv i.e. Sins, or evil Conduct, and that ye
receive not of her Plagues (Revelation 18:4.). The plain Sense of the Text is,
that ye may not involve yourselves in her Guilt, and share in her Punishment.

2. The Hebrew Word hafH is sometimes taken for Punishment, or the Evil which Sin
demerits; but it includes a Charge of the Offence, and is nor understood in an
abstract Consideration from it: So in there Words, if thou dost well thou shalt
be accepted, and if thou doest not well, Sin lieth at the Door (Genesis 4:7.),
i.e. Guilt will be charged on thee, and the Penalty it deserves shall be
executed, which are the contrary of Acceptance, that supposes Justification or
the Non-imputation of Sin and a Reward: This Charge of Guilt, and a Subjection
to Punishment on that Account. In same Places it may be put for a Sacrifice for
Sin; but in those Places the Guilt is included, which the legal Sacrifices
typically bore, and Christ: who made his Soul an Offering for Sin, bore it
really, as the Antitype of the legal Sacrifices.

3. The Hebrew Word ˆz[i.e. Iniquity, may sometimes signify the Punishment of
Sin, as in the Instance this Gentleman produces, Hosea 10:13. which by Mistake
is quoted Hosea 12:1-14. Ye have plowed Wickedness and reaped Iniquity, i.e. the
Consequence of your Crimes or dreadful Punishment; but this was not without the
Imputation of their Sin itself. The thing to be prov’d in this Point is, that
Punishment may be inflicted without any Charge of Offence. If therefore a
thousand Places could be produced, where the Word is put for the Penalty of Sin,
as taken in a strict Connection, with the Imputation of Sin itself, as the Cause
of Punishment; they must have a great degree of Discernment indeed, who shall be
able to discover, that Penalty may be inflicted on any Subject, to whom Guilt or
Sin is not imputed, as the Cause of suffering that Punishment. It may design
Penal Evil in there Words: God layeth up his Iniquity for his Children (Job
21:19.), and in these: In the Iniquities of their Fathers shall they pine away
with them (Leviticus 26:39.). Thus also in this Text, Our Fathers have sinned,
and we have born their Iniquities (Lamentations 5:9.), i.e. the Consequences of
their Sins and of our own; but surely not without a Charge of Guilt. These are
all the Places, that I know of, where Iniquity I put for Punishment, and in
neither of them, Penalty is intended in an abstract Consideration from a Charge
of Guilt or Sin. To produce Instance, where it is taken for Punishment, in
strict Connection with, and as following upon the Imputation of Crimes, fails
entirely of proving that Punishment, may be inflicted on any Subject considered
as innocent, to say the belt of it, it is no other than impertinent Cavilling.

Rem. 3. The Scripture does not, as I remember, any where in express Words
assert, that the Sin of Adam is imputed to his Children, or that the Sins of
Mankind or of Believers were imputed to Christ, or that the Righteousness of
Christ is imputed to Believers (Page 403.).

Answ. 1. If the Ideas conveyed by there Phrases are found in Scripture, it is
triffling to object to the Truth of those things, because these very Words, and
in such a Form, are not therein express’d.

2. The Imputation of Adam’s Sin to his Descendants, is asserted with peculiar
Strength and Evidence, when it is affirmed, that by the Disobedience of One,
many were made Sinners.

3. And thus also when the Apostle says, by the Obedience of One many were made
righteous, the Words are a full Assertion of the Imputation of Christ’s
Righteousness to his People. Men are not made Punishment by Adam’s Sin, nor are
Believers made Reward by Christ’s Obedience. Besides, it is very improper to
speak of the Imputation of Penalty, for Punishment is not imputed, but
inflicted; or of the Imputation of Reward, for the legal Result of Obedience, is
not, it cannot be imputed to Believers, but it is communicated to them.
Imputation of Sin or of Righteousness, is an Act in the divine Mind, to inflict
Punishment or confer Reward, are transient Acts of God upon Sinners and Saints,
and are most improperly called Imputation. This Remark I shall have Occasion to
consider hereafter, and therefore add no more concerning it in this Chapter.


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  CHAPTER 45: 02.04.02.        CHAPTER 2
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CHAPTER 2

Contains Arguments to Prove the real Imputation of Sin to Christ, and Answers to
the Author’s Objections to it. Also Replies to some Answers which he gives to
such Arguments for it, as he is pleased to mention: And the Objections of
Socinus, are answered. THE Socinians, who deny the Satisfaction of Christ, and
that he was punished for Sin, consistently with their own Principles utterly
disown the Imputation of Sin to him. But such, who profess to embrace and
maintain the important Doctrine of the real and proper Satisfaction of Christ,
are greatly inconsistent in a Denial of the Imputation of Sin to him, in order
to his suffering Punishment. The Arguments in Favour of a Charge of Sin on
Christ our Surety are these,

1. Sin is not Punishment: No two Ideas are more distinct and different, than
those of a Crime, and the Penalty it demerits. And therefore without urgent
Necessity, when the sacred Scriptures speak of Sin, we ought not to interpret
those Places of Punishment, in Distinction from Sin itself. If it is denied that
Sin was imputed to Christ, it will be difficult to demonstrate what of Sin he
bore.

2. If Christ had not Sin imputed to him, his Sufferings were not of a penal
Nature, for as we have before observed, proper Punishment is the Infliction of
the Evil of suffering for the Evil of Action: An innocent Person therefore, as
so considered, cannot be the Subject of Penalty. And if Christ did not sustain
the Punishment, which we deserve, he made no Satisfaction for our Offences;
then, if Punishment is at all inflicted for Sin, it must be on our selves, which
would sink us to the lowest Hell.

3. Our Saviour had that charged on him, which he bore away for his People: He
took away Sin in its Guilt; for he removed our Transgressions from us, as far as
the East is from the West: And put away Sin by the Sacrifice of himself, he
purged our Sins. Which Scriptures with many others, intend our Discharge from
Guilt, in Consequence of the Imputation of it to Christ, and of his making a
proper, real and plenary Satisfaction for it: And therefore Sin it self or our
criminal Actions were laid on Christ, in order to the Removal of them, at the
greatest Distance from us.

4. Christ might be made Sin or guilty, by the Imputation of Sin to him; but in
suffering he could not be made Punishment. An innocent Person may be made or
constituted guilty, by a Charge of the Crimes of others on him; but by the
Infliction of Sufferings, he cannot be made Punishment, for two very evident
Reasons

(1.) No Penalty may justly be inflicted on him, without the Imputation of Guilt,
i.e. the Sins of others for whom he is supposed to suffer.

(2.) No Man suffering Punishment, can with the least Propriety be accounted
Penalty: He is not what he endures; but a Man may be made Sin or guilty, by an
Imputation of Guilt to him. Thus, he who knew no Sin, was made Sin for us: i.e.
according to the Opinion of some, he was made Punishment: That we might be made
the Righteousness of God in him, i.e. say they, that we might be made or
constituted divine Favours and Benefits. There are no Ideas so different and
distinct, but some Persons, out of Opposition to evangelical Truths, will
confound them, and dare to make the blessed God the Author of such Confusion.

5. Remission of Sin is a Fruit of Christ’s Death, in the Discharge from Guilt,
as well as Freedom from Punishment. His Sufferings could not be the procuring
Cause of our Acquittance from a Charge of Sin, without the Imputation of our
Guilt to him, and therefore Sin itself or our criminal Actions, were placed to
his Account, as our Surety.

6. No innocent Person, as so consider’d, in suffering can be made a Curse,
however great his Sufferings may be; for a Curse necessarily supposes a Charge
of Sin, as the Cause of that Curse, which he. is made: Christ in his Death was
made a Curse, and therefore he did not suffer consider’d as innocent, tho’ in
himself he was absolutely so; but he was accounted guilty, which he only could
be, by the Imputation of our Sins to him.

7. This was typically represented, by the great Anniversary Sacrifice under the
Law. A real Charge of Guilt could not indeed have Place, in any of the Mosaical
Sacrifices: Nor could proper Punishment, be inflicted on any of the Beasts,
which were slain and offered to God as Sacrifices, according to the ceremonial
Law: But if any infer from thence, that Sin was not really imputed to Christ, as
the Author of the Ruin and Recovery of Mankind does, they may also conclude,
that our Saviour did not, properly speaking, suffer Punishment for us, which to
conceive entirely enervates his Satisfaction, leaves us under the Imputation of
our Guilt, and obnoxious to all the Penalty it demerits. These are Consequences
greatly to be dreaded by every one, who has the least Concern for his eternal
Welfare and Deliverance from the infernal Pit.

8. Without a proper Imputation of Sin to Christ, he cannot be said to die in our
Room, as we are Sinners. It is as Persons guilty, that we become obnoxious to
Death; an innocent Person could not die in our Stead, without a Charge of our
Sin on him, the Reason is evident, he who dies for, or in the Place of a
Criminal, suffers for him that Penalty, to which his Crimes expos’d him; but
this cannot be without the Imputation of his Sin, because the Infliction of
penal Evil, where there is no Charge of Offence, is a Violation of all Right and
Justice. Christ was our Substitute, and died in our Room, and therefore our Sins
or criminal Actions were really imputed to him. The Author of the Ruin and
Recovery of Mankind, objects several Things to this evangelical Truth.

Object. 1. The particular sinful Actions of David, Mary Magdalen and Rahab,
could not minutely be imputed, that is to say, that every particular lustful
Thought of theft Persons could not be charged on Christf58.

Answ. 1. When this Gentleman makes a Difficulty, of allowing such a minute and
particular Imputation of Sin to Christ, his Intention is to entirely overthrow
the Doctrine of the Charge of Sin on Christ, in order to his making Satisfaction
for it. We understand, Sir, your Drift and Scope, but shall never be shaken in
our Faith relating to this great Doctrine, by any such trifling Objection, as
this is, it contains nothing of Difficulty in it, as will appear by observing.

2. It is God, who charges Sin on Offenders themselves, or on his Son our Surety.
Now, as God is able in his all-comprehending Mind, to impute every sinful and
lustful Thought to Sinners themselves, so he is certainly able to charge every
sinful and lustful Thought of theirs on Christ, who suffered for them. His
Knowledge of Sin is absolutely perfect, he knows it in all its various Springs
and Motions in the Hearts of Men, and therefore, he is able to impute it either
to Men in their own Persons, or to charge it on Christ, as a Surety for them, as
his sovereign, Pleasure is, to act in this great Affair.

Object. 2. The Author fears it would border upon the Language of Blasphemy, to
say that sin itself was imputed to Christf59.

Answ. 1. This stale and groundless Objection, the Author could not but know, has
been many Times answered, it might therefore be expected, that he should have
shewn, wherein the Answers given to it over and over are defective, if he think
them so. The Omission of it I can’t but apprehend, will be thought highly unfair
and disingenuous, by more Persons than myself.

2. The Imputation of Sin to an innocent Person, does not formally make him a
Sinner: It is only a Conveyance of sinful Habits does this, which is absolutely
denied in this Care, and is not supposed in the Nature of the Thing, nor doth
attend it, and therefore, there is not any Thing of a blasphemous Nature in the
Doctrine. The blessed Jesus on the Charge of the Guilt of others to him, was
accounted and reputed what he was not in himself, and could not be made viz. Sin
or guilty.

3. The Imputation of the Action of one Person to another, does not make that
Action, the personal Act of him, to whom it is imputed, whether the Action is
righteous or unrighteous: So that our sinful Actions became not the personal
Acts of Christ, by the Imputation of them to him, neither do his Acts of
Obedience to the Law of God, become our personal Acts, by the Imputation of them
to us. This Objection supposes that sinful Actions, upon Imputation, became the
personal Acts of Christ, or else there can be no Foundation for this dreadful
and horrible Charge of Blasphemy, the Consequence therefore, is inferr’d from
what is not supposed or found in the Nature of the Thing, and is as certainly
false, as it would be shocking, and destructive of all our spiritual Hopes if
true. The ingenious Author undertakes to answer some of the Arguments, used to
support the Doctrine of the real Imputation of Adam’s Sin to his Posterity, and
of the proper Imputation of Sin to Christ, which Answers of his I shall now
consider and reply to.

Arg. 1. The first Argument, as he ought to have stated it, is, how can
Punishment be inflicted on an innocent Person, without the Imputation of the
Crimes of others to him for whom he suffers Penalty? Or how can the Reward that
is due to Righteousness, be confessed without the Imputation of that
Righteousness to him, on whom the Reward is bestow’d? To which Enquiries he
answers thus, The very same just Constitution, whether human or divine, by which
the Actions themselves, whether good or evil, could be supposed to be imputed,
is sufficient for the Imputation of the legal Result of those Actions, and that
with as much Justice (Page 399.).

I reply,

1. No human Law can impure the good or evil Actions of one Man to another, for
the Reasons before assign’d in the preceding Chapter.

2. The Imputation of the legal Result of an Action, whether good or bad seems to
me, a most odd and improper Idea: The legal Result of a good Action i.e. the
Reward may be conferred, and the legal Result of an evil Action, i.e. Punishment
may be inflicted. But of the Imputation of Reward or Penalty, I cannot frame any
Idea: If I mistake not, the true Nature of Imputation is entirely lost. in this
Supposition.

3. Its unjust to inflict Punishment on an innocent Person, as so consider’d, and
suffering without an Imputation of Offence is not Penalty. If Sin therefore, was
not imputed to Christ, his Sufferings could not be of a penal Nature, which if
they were not, no proper Satisfaction for Sin arises from his Death: At most, it
was only a Condition of Pardon, and this the Socinians themselves freely grant
us, who are avow’d Adversaries to the glorious and important: Doctrine of real
Atonement and Satisfaction.

4. To justify a Person, who is not righteous, as so considered, is as contrary
to Truth and Equity, as it is to condemn and punish the innocent. If therefore,
Men are not righteous in themselves, nor made so by the Imputation of another’s
Obedience, their Justification mull: be an illegal Act, and plainly contrary to
all the known Rules of Equity and Justice: And without Justification, a Man can
have no Title to the Reward, which the Law promises only in Case of Obedience to
its Precepts, to be perform’d either by Men themselves, or by a Surety for them.

Arg. 2. May not the sinful Actions of the Father be imputed to the Posterity,
since the Children were in the Father naturally, when he committed those sins?
Is not Levi said to pay Tithes in Abraham, in Hebrews 7:9. because he was yet in
the Loins of his great Grandfather, when be paid Tythes to Melchisedec? The
Author answers to this Argument thus,

1. The Apostle expresses it, not as Matter of strict reasoning, because he adds
the Words, as I may so say, to intimate, ‘tis rather an Allusion or Emblem, than
strict reasoning.

2. If there could be supposed any Advantage by this natural In-being of all Men
in Adam to support the Imputation of his sin to them, yet there can he no
Necessity of it, for Christ was not naturally in us, tho’ our Sins were imputed
to him. This Imputation of Sin therefore, to the one or the other, signifies
only the transferring of Guilt, Condemnation or Punishment, and not the
Imputation of the same evil Actions, or the transferring them from Adam to, us
or from us to our blessed Saviour (Pages 399, 400.).

I reply,

1. ‘Tis not suppos’d, that Abraham and Levi were consider’d as one Person, by
which Abraham’s Act of paying Tithes might become his, or be accounted the Act
of Levi, as well as the Act of Abraham, for tho’ Abraham was Levi’s Progenitor,
he was not his Representative. But as Adam was the common Parent and Root of
Mankind, he also was constituted the Head and Representative of all his natural
Descendants; he and they were considered as one Person by the Law, which he
violated, hence his Act of Disobedience became theirs, or chargeable on them, as
well as on him, and they were reckon’d to sin in him, and fall with him in his
first Transgression.

2. Therefore, the Imputation of Adam’s Offence, does not merely follow upon the
natural In-being of all Men in him; but it arises from his being their
Representative: He indeed was the only proper Person to be constituted such a
Head, to the whole of the human Race, because he alone is the common Parent and
Root of all Men.

3. Christ was not naturally in us; but yet he might be, and actually was
constituted the Representative Head of his Seed. He and they were considered as
one in the divine Mind, hence our Sins became his, and his Righteousness becomes
ours or is imputed to us.

4. From what has been before observ’d, ‘tis evident, that unless Adam’s Sin is
imputed to us or reckoned ours, as well as his, we are unjustly subjected to
Condemnation, Misery and Punishment on Account of that Sin: For, to deny the
Imputation of that Offence, and yet grant that we suffer in Consequence of it,
necessarily supposes, that we are condemned and punished, consider’d as
innocent, than which there is nothing more unjust: And it is equally apparent,
that unless our Sins were imputed to Christ, he could not suffer the Punishment
due to them, for no innocent Person as so considered, can be made the Subject of
Condemnation and Penalty, without a manifest Violation of Justice, in the
highest Degree imaginable.

Arg. 3. There is a particular comparison, between our being made or constituted
Sinners by the Disobedience of Adam, and our being made or constituted righteous
by the Obedience of Christ. The Author’s Answer to this Argument is a very
observable one, ‘tis this. The Jewish and all the Eastern Writers deal in very
strong Figures and Expressions, to signify plain and obvious Things. And
therefore there is some Allowance to be made in the Explication of them, or when
we reduce them to plain Language (401.).

I reply,

1. That the inspired Writers many Times use elegant and strong Figures on
various Subjects, is evident enough, and this must be allow’d a peculiar Grace
and Beauty in their Stile, which is far above the Imitation of some, who pretend
to discover Defects and Blemishes in it, as much for Loftiness and Majesty,
instructive Allusions and beautiful Metaphors, as it is for Conciseness, Ease
and Simplicity.

2. But we must not imagine, that the unspired Pen-men make Use of figurative
Modes of Speech without any Evidence, that they so do, and take the Liberty to
interpret their Words, in a Sense quite different from and far below the proper
and natural Import of them, without a solid and substantial Reason for it, taken
either from the Nature of the Subject concerning which they speak; or from the
Scope and Design of the Writer, for if we may indulge to such an Imagination, no
evangelical Truth will be capable of Defence from Scripture, nor will it be
found possible to detect and refute any Error, however great, by the Help of the
sacred Pages.

3. The Truth in the Case is really this: The Subjects of which the Apostle in
this Place discourses, are mysterious, and of the Number of the deep Things of
God; but the Language in which they are expressed, is easy, plain and natural,
yea too plain and striking, for any Person whatever to interpret it in a
Consistency with a Denial of the important Truths of the Imputation of Adam’s
first Offence to his Posterity, and of the Imputation of Christ’s Obedience to
his People.

4. The Scope of the divine Writer requires us to understand his Words, in their
obvious and natural Import, and will not allow us to explain them, as if they
were figurative, and more elevated and strong, than the Nature of the Things
about which he writes required. It is his general Design in this Discourse to
prove two Things. First that Adam’s Sin, is the Cause of Condemnation and Death
to all his Seed. Secondly, That Christ’s Obedience is the Cause of Justification
and Life to all his Seed. (1.) He asserts Sin and the Sin of one Man to be the
Cause of Death. (2.) That Sin is not imputed where there is no Law. (3.) That
Death had reigned from the Time of Adam to Moses, even over such a Part of
Mankind, as had not sinned, in the Manner Adam did, i.e. personally, whereby it
is not to be doubted Infants are intended. And therefore Mankind were under a
Law, before the Delivery of the Law on Mount Sinai, by the Hand of Moses, and
this Law threatened Death in Care of Disobedience, and since many suffered
Death, who had not actually sinn’d, they must be under an Imputation of Guilt
contracted by another: For the Apostle plainly supposes an Imputation of Sin to
all who are subject to Death, and concludes, that by the Offence or Disobedience
of one Man, we are made or constituted Sinners. farther he supposes throughout
his Discourse, that it is Sin imputed, which subjects Men to Condemnation and
Death, and that it is Righteousness imputed, which intitles Men to Justification
and Life. And therefore, there is a manifest Necessity to interpret his Words,
in their plain and obvious Sense, his Scope and Drift will by no Means allow us
to think, he here uses figurative Expressions or Language stronger than the
Nature of the Subjects, about which he treats will bear, as this Author falsely
imagines he does. In the remaining Part of the Author’s Answer to this Argument,
‘tis observed, that a Conveyance of sin from Adam, and a Communication of Grace
and Holiness from Christ may be intended in this Discourse. To this I reply,
(1.) In this Place there is no Mention of our natural Depravity and Corruption,
in Consequence of Adam’s Sin. (2.) Nor is any Mention made of our Sanctification
by Christ. His whole Discourse is of the Imputation of Sin, of one Sin, and of
the Sin of one Man to Condemnation and Death: And of the Imputation of the
Obedience of one, i.e. Christ, in order to Justification and Life.
Sanctification enters not into his Discourse in this Place. The Author argues,
that there was not a real Imputation of Sin to the Scape-goat or a real
Infliction of Punishment.

Both there Things are freely allow’d, because that was not a Subject capable of
either: But still both are true of Christ the Antitype, if he made a real and
proper Atonement for Sin, which glorious and important Point is not now to be
prov’d, I hope it has been already done.

Arg. 4. It cannot properly be called imputed Righteousness, if the righteous
Actions themselves are not imputed, for in proper Speech, the Result of Christ’s
Righteousness, i.e. the Right to Impunity and eternal Life, which he procured
for us, is given to us rather than imputed. To this says he, I answer and grant,
this is the very Language of Scripture, it is called, the Gift of Righteousness,
Romans 5:17. Eternal Life which is the Result of Christ’s Righteousness, is the
Gift of God through Jesus Christ.Romans 6:23. And the Forgiveness of Sins is
given to Israel. Acts 5:31. Yet let it be observed, that the very Reward itself,
is sometimes said to be reckoned or imputed in Scripture Romans 4:4. The Word is
logizetai, which our Translators have constru’d imputed in the next Verse (P.
493.).

I reply,

1. Conferring of Benefits, it is certain, cannot properly be called an
Imputation of them. Imputation is an Act in the divine Mind towards Men: A
Communication of Favours to Men, is a gracious Act of God upon them, which are
very different and distinct Ideas: The latter is not the same with the former,
nor may be put for it.

2. The Word signifies to reckon, account, esteem or repute, as well as to impute
or place to Account: Thus in these Words, I reckon, logizomai, that the
Sufferings of this present Time, not I impute (Romans 8:18.). So in this Text,
We are accounted elogisqhmen, as Sheep for the Slaughter not we are imputed as
Sheep (Romans 8:36.), etc. And this must be the Sense in which the Word is used
in this Scripture: are counted logizetai eiv sperma for the Seed, i.e. are
reckoned or reputed, not imputed for the Seed (Romans 8:8). More Instances might
be produced, where the Term is taken for Account, Esteem or Reckoning; but
these, as I suppose, are sufficient. The Sense of Romans 4:4. is plainly this:
To him that worketh, i.e. who obeys the Law, the Reward is reckoned, or
accounted a due Debt. It is the Judgment formed of his Right and Title to Life,
upon the Foundation of his Obedience to the Law, which is design’d, and not the
Imputation of the Reward to him, that is intended.

3. The Word signifies to impute, or place to the Account of a Person, an Action
righteous or unrighteous: Thus in these Words: I pray God it may not be laid to
their Charge, mh autoiv logisqeiou (2 Timothy 4:16.) and also in this Scripture:
Unto whom God imputeth logizetai Righteousness without Works (Romans 4:6).

4. When a righteous Action is imputed, a Man is accounted or reckoned just, upon
the Imputation of that righteous Action and when a sinful Action is imputed or
plac’d to the Account of a Person, he is thereupon reputed or esteem’d
Unrighteous. But without the Imputation of Righteousness or of Sin, Men cannot
be esteem’d Just or Unjust. Socinus objects several Things to the Imputation of
our Sins to Christ; but they are such as will be found very easy of Dispatch.

Object. 1. It obscures the Glory of the Grace of God, which is discovered in
delivering Christ to Death for us, for if our Sins were imputed to Christ, then
in that Act he prosecuted his own Right.

Answ. 1. God maintain’d and vindicated the Honour of his Justice, in the
Imputation of our Sins to his Son, and in the Infliction of that Punishment on
him, which they demerit.

2. Herein also the Glory of his Grace shines with the brightest Lustre: His
Blood being a proper Price or valuable Consideration for our Discharge from
Guilt, is no Diminution or lessening of the Glory of divine Grace in our
Forgiveness: Since the Provision of Christ as a Redeemer, is wholly and solely
to be attributed to the Riches of that Grace.

Object. 2. Christ could not then be an Example to us, in his Death, for the Sins
of others cannot be imputed to us.

Answ. 1. Christ was an Example to us, in what he suffered from the Hands of Men,
and we ought to imitate him, in Patience, Meekness, and Gentleness, when we are
rudely treated for his Sake, and the Good of his People and Church.

2. But he was not an Example to us, in what, and as he suffered from the Hand of
God, who commanded the Sword of Justice to awake against him, and to smite him,
in order to the Redemption of his Body the Church.

Object. 3. How can our Sins be imputed to us, if they were to Christ?

Answ. Adored be divine Favour for it, they are not imputed to us: For, God was
in Christ reconciling the World to himself, not imputing their Trespasses unto
them.

Object. 4. Two Things are required to the Imputation of another’s sins.

(1.) There must be a personal Conjunction or Union between him, to whom they are
imputed, and the Person, whose sins they are. (2.) The other is, he must have
sinned, and imitated his Wickedness, on whom they are charg’df60.

Answ. 1. Christ was absolutely free from all sinful Pollution in himself, for he
did no Sin, neither was Guile found in his Mouth.

2. But there is a most near Union between Christ and his People, a nearer Union
than can subsist between one Man and another: He is the Head and they are his
Members: They are Bone of his Bone, and Flesh of his Flesh: And ‘tis this close
and intimate Union which is the Foundation of the Charge, of their Sins on
Christ, and of the Imputation of his Righteousness and Obedience to them. And
therefore Socinus had no just Cause, as his Manner was, to insult, triumph, and
pronounce the Doctrine of the Imputation of Sin to Christ, false, absurd, and
impious, which he insolently and rudely does. I am very sorry that the Author of
the Ruin and Recovery of Mankind, has in any Degree imitated him, in suggesting
it to is a blasphemous Doctrine: Such I am well assured it will never be prov’d.


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  CHAPTER 46: 02.04.03.        CHAPTER 3
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CHAPTER 3 Shews, that Faith is not a Condition of our Justification, and that it
is not imputed to us for Righteousness.

I. A Proper Condition is an Addition to a Promise, by which we will that what is
to be granted, or to be, should be conferr’d, in Case some other Thing is done.
And therefore two Things enter into the Nature of a proper Condition. A Delay to
fulfil the Promise, and an Uncertainty of the Bestowment of the Thing promised.
For if the Condition is not fulfill’d, Right to the Benefit promised on that
Condition, cannot take Placef61. Some have apprehended, that Faith is a proper
Condition of our Justification by the Righteousness of Christ. That an
everlasting Righteousness is brought in, for the Justification of Sinners that
it is accepted of God to such a Purpose; and, that it is in itself sufficient to
that end, am granted; but it is not allow’d to be imputed to any particular
Person, except upon the Condition of believing in Christ. Against this Opinion,
I object Thus,

1. This Principle supposes, that Christ was not made under the Law, nor obey’d
it, for one Man, more than another: Or that he as much designed the
Justification of Judas by his Obedience, as the Justification of Paul or Peter,
which is entirely incontinent with that peculiar Love he bore to them, and in
which Judas had no Interest.

2. There is a foederal Union between Christ and those Persons, on whose Account
he fulfill’d the Law: He is their Head, and they are his Members, which can only
be said of the Church of the first-born, who are written in Heaven, who are his
Body, and to whom he is a Head exclusive of all others, to them therefore, he
had a particular View, in his Obedience to the Law, and only intended the
Justification of those Persons.

3. As we have before prov’d, this Condition is not in the Power of Men to
perform. Now it would be an Impeachment of the Wisdom of Christ, and no Instance
of Goodness in him, to design his Righteousness, as the Matter of our Acceptance
with God, upon an impossible Condition.

4. If God gives that Grace to Men, which effectually enables them to fulfil this
Condition, the Nature of a proper Condition, as to us, is lost: For
Justification with Respect to Men becomes absolute, and what there is of
Conditionality in it, is not on our Part, but on the Part of God.

5. If all those are not justified, for whom Christ: obey’d the Law, with a View
to their Justification, he is disappointed of the End he propos’d to himself in
his obeying of it, then he magnified the Law, and made it honourable in vain, as
to these Persons, which may not be thought, any more than that he dy’d in vain.

6. Since Christ knew, that God would not enable such Men to believe, who are not
of his Sheep, for Men continue in Unbelief, because they are not of that happy
Number: Ye believe not, because ye are not of my Sheep, he must be suppos’d to
intend, the Justification of such Patrons, as he certainly knew never could be
justified, which can’t be thought without a manifest Impeachment of his Wisdom:
Nor consistent with his Submission to the Father’s Will.

7. This supposes, that a Believer for a Time is not justified but condemn’d, for
according to this Opinion, Faith is prior to Justification, which if it is, then
a Believer may be considered as an unjustified Patron, at least until after his
first Act of Faith; but thus he may not be conceived of.

II. Some are of Opinion, that Faith, i.e. the Grace of Faith is imputed for
Righteousness, as the Socinians and Arminians. Dr. Doddridge declares himself to
be of this Mind, tho’ he also believes the Imputation of Christ’s Righteousness,
which Arminius likewise did. I have said, (so he speaks) that I believe both,
i.e. that the Righteousness of Christ is imputed to us, and that our Faith is
imputed for Righteousnessf62. And says Dr. Doddridge, all manner of Imputation
seems to be a Metaphor, taken from Books of Account, between Creditor and
Debtor. To impute any Act of Sin, or of Obedience, is therefore properly no
other than to let it down to his Account. The great God of Heaven and Earth is
represented in Scripture, with humble Condescension to our Manner of acting and
conceiving of Things, as keeping a most exact Book of Records and Accounts, in
which things are registered concerning every one of us, which he wilt bring into
that final Review and Survey, by which our Characters and States shall finally
be determin’d. And as a most exact and perfect Obedience is a Debt which we owe
him, as our great Creator, Benefactor, and Governor; so on the Breach of his
Law, we owe him some proper Satisfaction for it. In this view, we are all
charged as Debtors, poor, miserable and insolvent Debtors in the Book of God:
Innumerable sins are imputed, or set down to our Account: And were Things to go
on in this Course, we should e’er long be arrested by the divine Justice, and
being found incapable of Payment, should be cast into the Prison of Hell, to
come out no more. But God in Pity, to this our calamitous State, has found out a
Surety and a Ransom for us, and has provided a Satisfaction in the Obedience and
Sufferings of his Son; which is what we mean by the Righteousness of Christ, or
his active and passive Obedience. It is with a gracious Regard to this, to
express his high Complacency in it, and if I may so speak his pleasing
Remembrance of it, that all who are finally justified and saved, meet with
divine Acceptance and Favour: Or to pursue the Metaphor open’d above, the
Righteousness of Christ is in the Book of God, imputed offer down to their
Account, as that by which the Debt is balanced, and they are intitled to such
Favours as righteous Persons might expect from God. But then it is an invariable
Rule in the divine Proceedings, that this Righteousness, or this Atonement and
Satisfaction of Christ, (for I think it matters but little, by which of these
Names it shall be called) be a Means of delivering those, and only those, that
believe. Pursuant therefore to the afore said Metaphor, when any particular
Person believes, this is set down to his Account, as a most important Article,
or as a Memorandum (if I may so express it) in the Book of Gods Remembrance,
that such a one is now actually become a Believer, and therefore is now entitled
to Justification and Life by Christ. In this Sense his Faith is imputed for
Righteousness. Yet it is not regarded by God, as the grand Consideration which
balances the Account, or indeed as paying any Part of the former Debt, which it
is impossible it should; but only as that, which according to the gracious
Constitution of the Gospel gives a Man a Claim to that which Christ has paid,
and which God has graciously allowed as a valuable Consideration, in regard to
which be may honourably pardon and accept all who shall apply to him in his
appointed Way, or in the Way of humble believing, aa Faith was described
abovef63. On this extraordinary Paragraph we may remark as follows.

1. It is supposed that the Satisfaction of Christ is not real and proper; but is
graciously allowed of God as a valuable Consideration for our Discharge, altho’
it is not so in itself, for if so it is, it is not a Favour to allow it to be
such.

2. That this was paid for such, as may have no Claim to it for want of Faith.
The Churches of Christ, in Northamptonshire, may expect to soon hear the
universal Extent of Christ’s Death in express Words asserted, when they are
sufficiently prepared for it, by such artful and sly Insinuations of it.

3. That it is Faith which intitles Men to this Satisfaction of Christ’s, such as
it is allowed to be: We have thought that it was God’s Acceptation of it for us,
and his Imputation of it to us, that made it ours, and not any Act which we
perform, but it seems this old Protestant Doctrine proves a Mistake.

4. It is here suppos’d, that we are not constituted and made righteous, by the
Imputation of Christ’s Righteousness to us; but receive Favours from God, as if
we were righteous, tho’ in Reality we are not so made.

5. It is expressly affirm’d that Faith, i.e. the Grace of Faith is imputed for
Righteousness: So say Papists, Socinians, and Arminians, the learned Man, if
that will afford him any Degree of Pleasure, may observe, that all who are
averse to the most important Point of the truly reform’d Religion, viz. the
Doctrine of Justification by the Imputation of the Righteousness of Christ
ALONE, differ not from him, in this his Opinion of the imputation of the Grace
of Faith for Rightousness. ‘Tis not a little strange that such a Congregation as
that at Rowel in Northamptonshire, should press the Publication of Doctrine,
quite the Reverie of what they have been faithfully instructed in, by a
Succession of able and judicious Ministers, for many Years, and which they have
profess’d to cordially believe: But tho’ they so did, I can’t persuade myself to
think, that they will give up the glorious Truths of the Reality and Perfection
of Christ’s Satisfaction, the Inconditionality of an Interest in it, and in the
Remission of Sin, arising from it and secured by it. Nor that of Justification
by Christ’s Obedience without any Act of ours. I would here advance some
Arguments to prove that the Grace of Faith is not imputed for Righteousness,

1. If Faith is imputed for Righteousness, it is either the Act of Faith only, or
it is the Act with the good Works, Which attend it and spring from it: If it is
the Act of Faith itself, then we are justified by an Act of our own, and in
Justification God imputes not Righteousness to us without Works; but on the
contrary, he imputes to us in order to Justification, an Act or Work of our own,
for such is Faith. If Faith in Connection with its Fruits, Repentance and holy
Obedience, is imputed to us for Righteousness, then we are justified by Works,
and therefore this great Benefit with all the Fruits attending it become due to
us, and the Reward is not reckoned of Grace; but of Debt, if the Apostle’s
Reasoning is right.

2. If Faith itself is the Matter of our Acceptance with God, then he justifies
us, on Account of an imperfect Work, for such is our Faith, and by Reason of the
Imperfection of it, we become liable to Condemnation according to the holy Law
of God, which requires absolute Perfection in order to Justification: So that an
Act to which Remission is necessary, is the Foundation of our Justification
before the awful and holy Tribunal of God. Nothing more false or absurd than is
this, that an Act which in strict Justice deserves Punishment, because of its
defective Nature, is accepted of God, as our justifying Righteousness, and
intitles us to divine Benefits, will soon be invented.

3. In Justification God either accounts us perfect and sinless, or imperfect and
deficient in the Practice of our Duty: If he reckons us perfect, then Faith
which is imperfect cannot be our justifying Righteousness in his Sight, that is,
if his Judgment is formed of us according to Truth: If God justifies us as
imperfect, then he pronounces Men righteous, who are unrighteous, for one single
Act of Offence against the Law, justly denominates a Man a Transgressor, and
this his Act of Disobedience subjects him to legal Condemnation, and wilt be an
eternal Bar to his Justification by his own Acts of Obedience, how sincere
soever.

4. If Men are justified by Faith itself, they have whereof to Glory, and
Boasting is not excluded, especially as Faith is thought to be produced, by the
Concurrence of the human Will, with the Operations of divine Grace, and Men are
suppos’d in Part at least, to be the Cause of their differing from others.

5. Upon this Principle a Believer cannot truly acknowledge, that his purest Acts
and best Services consider’d in themselves, expose him to Condemnation according
to the Law: Nor hath he Reason to pray, that God would not enter into Judgment
with him; but on the contrary, this he is to expect, and is to be justified or
condemn’d, as he obeys or disobeys that Law, which requires Faith, as a
Condition of his Justification. 6. Neither may Believers renounce a Dependance
on their Works, for if God has expressly declared, that he will justify them, on
Account of any Acts, or Act of theirs, they ought not to reject those Acts, or
that Act, in the great Business of their Acceptance with the Majesty of Heaven;
but agreeable to his revealed Will, place their Hopes of Justification therein,
and not act such a preposterous Part, as the Apostle must be supposed to do, (if
this Doctrine is true) who counted all Things except the Righteousness of
Christ, but Dung, Skuzala Dog’s Meat (Php 3:8.), as the Word signifies, and of
no Consideration in the momentous Affair of his Justification before God: Nor
may he frame such an Opinion of himself, and of all his own Righteousness, as
the Church does of herself and of her Righteousness: We are all as an unclean
Thing, and all our Righteousnesses are as filthy Rags. Before I dismiss this
Point, it will be proper to answer an Argument, advanced in Favour of the
Imputation of the Grace of Faith for Righteousness. The Argument is this, it is
expressly said, that Faith was imputed to Abraham for Righteousness, Romans
4:22.

Answ. Faith either intends the Grace or the Object of Faith; it is strenuously
insisted on by Papists, Socinians and Arminians, and by some others, who perhaps
would not be thought to be of either of those Parties, that the Grace of Faith
is intended: But various Things may be objected to it, taken from the Context
and the Thread of the Apostle’s Discourse, which will not I apprehend, admit of
easy and solid Answers; as, 1. The inspired Writer in Chapters the first and
second, and in the first Part of the third Chapter of this Epistle, largely
proves the universal Corruption of human Nature, and thereupon infers this
Conclusion in the 20th Verse, By the Deeds of the Law, no Flesh can be justified
in the Sight of God.

2. He lays down this Proposition in the 21 Verse: The Righteousness of God is
manifested and witnessed to, by the Law and the Prophets, which is the Matter of
our Acceptance in Opposition to Works. In the 22d Verse he distinguishes this
Righteousness from Faith: Even the Righteousness, which is by Faith of Jesus
Christ unto all, and upon all them that believe, for there is no Difference. The
Grace of Faith, which is so plainly distinguish’d from the Righteousness
manifested and witnessed to, by the Law and the Prophets, cannot be that
Righteousness itself. In Verses 24, 25, 26, he expresly declares this
Righteousness to be the Redemption and Propitiation. of Christ, hence it is
evident, that it was the Intention of the Apostle to prove, that the Matter of
our Justification before God is not in ourselves, but in Christ; on whom true
Faith acts, as its proper Object, and therefore all Boasting is excluded, and
the Law is fully establish’d in the Justification of Sinners, thro’ the
Perfection of that Righteousness the Gospel reveals. In the fourth Chapter, the
Apostle enters upon the Proof of this important and glorious Doctrine, and
produces Abraham, as an Instance of this free Justification, by the
Righteousness of God. In Verse the 6th he calls it: A Righteousness without
Works: Faith is a Work, and therefore cannot be that Righteousness. In Verse the
11th he distinguishes this Righteousness, from that Faith Abrabam had, while he
was uncircumcised, and therefore his Faith could not be that Righteousness,
which was imputed to him, in order to his Justification. Circumcision was to
Abraham a Seal, not of his Faith, but of what God had revealed and promis’d to
him, as a Ground of his Hope and Trust, which the Apostle calls the
Righteousness of Faith, and which is the Righteousness that the Faith of Abraham
had Respect to, and trusted in, and is imputed to such who are not circumcis’d.
In the 13th Verse he again calls it the Righteousness of Faith. In the 18th
Verse he mentions the divine Promise given to Abraham, as the Foundation of his
Hope, and the Object of his Trust. In Verses 19, 20 and 21, he observes the
Strength of Abraham’s Faith under the many Difficulties, which attended the
Accomplishment of that Promise, to which his Faith had Respect: And then
asserts, that this Righteousness of God, on which his Faith acted in so eminent
a Manner was imputed to him Verse the 22d. Besides, another Thing which
evidently shews, that it was not Abraham’s Faith itself, which was imputed to
him for Righteousness, but the Object of his Faith, is this: That which was
imputed to Abraham for Righteousness, is also imputed to others, to the same
End, which can’t be true of his Faith; but is true of the Object of his Faith,
viz. the Righteousness of God, which is to all, and upon all them, that believe
without any Difference or Distinction. Thus the Apostle clearly proves the
Proposition laid down, that the Matter of our Justification, is not in
ourselves; but that it is the Righteousness of God manifested, and witnessed to,
by the Law and the Prophets. To there Things we may subjoyn, that the Apostle in
the next Chapter, professedly treats of the Imputation of Adam’s Sin to his
Posterity, and of the Imputation of Christ’s Obedience to his Seed, in order to
Justification of Life. And therefore it could not be his Design in this Chapter
to establish the Doctrine of Justification, by Faith, as an Act or Work of ours.


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  CHAPTER 47: 02.04.04.        CHAPTER 4
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CHAPTER 4

Contains Arguments to prove that the Righteousness of Christ is imputed to Men
in order to Justification. And an Enquiry into the Foundation of the Charge of
Sin on Christ, and of the Imputation of his Obedience to his People. MY Design
in this Chapter, is to offer to the Consideration of the Reader, such Arguments,
which I apprehend clearly demonstrate and prove, that Christ alone is the
Subject of that Righteousness, by which we can be justified in the Sight of God,
and be intitled to eternal Life; they are as follow:

1. We cannot be justified by an imperfect Righteousness: The Holiness and
Justice of God, before whom the Heavens are not clean, and who charges his
Angels with Folly, is such, that no Service tinctur’d with Sin, can ever be
accepted with him, as in itself considered, and be the Foundation of the
Acceptance of our Persons in his Sight. He cannot esteem an Action, which hath
the least Mixture of Evil in it, pure, and impute it to the Subject of it for
Righteousness: For if so, God must be thought to account his Creatures just and
unjust, righteous and unrighteous, and that with a View to the same individual
Actions, which imply a most manifest Contradiction, and therefore cannot be
true. Our own Acts of Obedience are all defil’d, and when compared with the holy
Law of God, deserve the Name of filthy Rags: Of these filthy Rags we must be
diverted, and be cloathed with Change of Raiment: With fine Linnen, clean and
white, that is to say, with a Righteousness absolutely pure and without any
Spot, or else we can never be the Objects of divine Approbation. No such perfect
Righteousness we have of our own, if therefore we are not furnished with such a
Righteousness by our dear Redeemer, our Justification is a Thing impossible. God
of his infinite Mercy grant, that such as depend on their own imperfect
Obedience, and now think of putting themselves upon Trial at the Bar of God, to
be justified or condemn’d, as their Actions are agreeable or disagreeable to his
Law, may see the Danger of that Dependence, before their Appearance there, if
not the Consequence will be dreadful.

2. Justification is not of Works, or of the Works of a Law, that is to say, not
by the personal Actions of Men performed in Obedience to any divine Law
whatever, new or old: For there is no Law given which can give Life, and by
which a justifying Righteousness, may by Men be wrought out. To say, that if we
are justified by the Righteousness of Christ, we are justified by Works
conformable to the Law, is a glorious Truth; but is no Objection to this
Assertion, that Righteousness is imputed to us without Works, in the Apostle’s
Sense, who speaks of Works in a personal View, or of Men’s personal Actions. And
therefore to infer from the Imputation of Christ’s Obedience, that we are
justified by Works in such a Sense, as contradicts the Design of the inspired
Writer, concerning the Exclusion of Works, from having any Concern in
Justification, is no better than an impertinent Cavil, and is most unworthy the
lovely Name of Reasoning. If Justification is of Works, or of the personal
Actions of Men, it is not of Grace: It is of the one wholly, and exclusively of
the other, it cannot be of both, of Grace, and of the personal Acts of Men too:
There are Opposites, and it is impossible they should ever be blended, or enter
into a Composition. We are justified freely by the Grace of God, thro’ the
Redemption, that is in Christ. His Righteousness alone therefore, is the Cause,
Matter and Foundation of our Acceptance with the divine Being.

3. Our Righteousness is in Christ, he only is the Subject of it: Surely shall
one say in the Lord have I Righteousness. That it is a Righteousness for
Justification, which is designed in the Text, plainly appears from what is
immediately subjoyn’d: In the Lord shall all the Seed of Israel be justified. We
are justified in him, in whom our Righteousness is, who is no other than Christ:
Nor are we justified by any other Righteousness, than what is in him; his
Obedience therefore, is our justifying Righteousness, and is imputed to us for
our Justification.

4. One of Christ’s glorious Titles is: Jehovah our Righteousness. This Name of
his, is as Ointment poured forth, which causes the Virgins to love him. It Is
our Righteousness in the divine Account, which is the Matter of our
Justification, Christ in the Esteem of God, is our Righteousness, and therefore
we are only justified by and thro’ him, or by the Imputation of his siness and
perfect Obedience to us.

5. He is expressly declared to be the End of the Law for Righteousness to every
one who believes. The Law of God required an exact Observation of all its
Precepts, in order to Justification and Life: Through the Weakness of our
Nature, it was impossible for us to keep it: God in infinite Goodness and Mercy
to us lent his Son, in the Likeness of sinful Flesh, and for Sin condemned Sin
in the Flesh, that the Righteousness of the Law might be fulfilled in us, i.e.
by the Imputation of Christ’s Righteousness to us, which is commensurable to the
extensive Commands of the Law. So that the Law now, as it was fulfilled by
Christ for us, proposes no such End of Obedience to us, as obtaining
Justification and Life, that End is brought about by Christ’s Subjection to it,
and Observation of it for us, as our Surety.

6. By the Obedience of Christ, we are made or constituted righteous: This only
can be by the Imputation of that Obedience to us. Say some, we are intitled to
the Reward, or God deals with us, as if we were righteous, on Account of
Christ’s Righteousness; but we are not so made. If this Interpretation of
Scripture is allow’d of, what Principles may not be defended, or what
evangelical Truths can be establish’d? It is only saying the Intention of the
inspired Writers, was to convey Ideas, very different to what their Terms are
proper Signs of, Truth is banished and Error is introduc’d: Nor have we any Way
left us, to defend the former or detect the latter. If indeed the Language of
Scripture, might be understood, in its proper Sense and Meaning, we should have
nothing to fear, from the most subtle and violent Opposers of the Gospel. But
this is a Favour which will not be granted us, tho’ as we think, in Point of
Right and Justice we may demand it: But we must it seems wait to see what Sense
some Persons will please to put upon the Words of Scripture, different from
their plain, natural and obvious Import, before we may safely interpret them,
and yet none in the World know, how they came to be invested with this
extraordinary Authority, which they assume to themselves. No two Ideas are more
different and distinct, than Obedience or Righteousness, and the Reward, or the
Result of Righteousness and Obedience. We think, that when the Apostle says, we
are made righteous by the Obedience of one, i.e. Christ, his Language was
properly expressive of his Sense; no, say some, he intended a very different
Thing, not that we are made or constituted righteous; but we are proceeded
towards, as righteous Persons might expect to be, tho’ such this Obedience makes
us not. If we take the Liberty to ask there Persons, what Foundation they have
to support their Opinion, truly they are able to assign no other Reason for it,
than, that to them the Thing express’d seems not reasonable, which with us is of
no Weight at all; because we know, that the Mysteries of the Gospel, have always
been censured, as irrational and foolish Notions by many.

7. God is well pleased, for Christ’s Righteousness sake. With what is God well
pleas’d for the sake of the Obedience of his Son? We think it is with the
Persons of his People, who are the Objects of his infinite Delight, as he
beholds them in the spotless Righteousness the Mediator, as so view’d he
pronounces them all fair and without Spot. The Persons of God’s Elect are the
Objects of the eternal and invariable Complacency of Christ: His Delights were
with the Sons of Men, before the World was framed. In no other View could they
so be, than, as clothed with his own Robe of Righteousness, and ‘tis as invested
therewith, that God sees no Iniquity or Perverseness in them, and declares them
perfect: Thou art perfect, through my Comeliness, that I have put upon thee.

8. Christ is the entire Cause of our Justification. One Branch of which, is our
Discharge from Guilt, that is owing to his Sufferings, and Death: Being
justified by his Blood. The other Branch of our Justification, is God’s
accounting us righteous; Christ solely and alone is the Cause of this, as he is
of the former, or else he is only a partial Saviour, which we don’t take to be
true; on the contrary, we are fully persuaded, that, he is a perfect Saviour,
and all in all, to the Saints: ALL in their Acceptance with the Father, as well
as in their Redemption, which he is not, if our Faith or Obedience is imputed to
us for Righteousness. There Arguments are so clearly deducible from Scripture.
and contain so much Evidence in them, that we think no Exception can reasonably
be made to them. If it would not be interpreted as expecting more than we ought,
we should desire those, who differ from us, in this grand Article of Faith, to
produce at least, one Argument equally clear, in Favour of their Opinion of
Justification, by any Acts, or Act of our own, which if they will please to do,
it shall have all the Weight and Consideration the Importance and Evidence of it
may require.

Query. What is the Foundation of the divine Procedure in the Charge of Sin on
Christ, and in the Imputation of his Righteousness to his People? In the
Resolution of this Question, lies no small Part of the Mystery and Glory of the
Gospel.

1. There is a most near and intimate Union between Christ and his People, that
Union is the Ground of this Imputation in each Instance: If this Union is of
such as a Nature, as cannot subsist between Men, then such Acts may follow upon
it, towards Christ and towards his People, as may not take Place in the Conduct
of Men towards one another. And that this is really the care, may be concluded,
from the various Unions the Scripture uses, to express that of Christ: and his
People by. Christ is represented as the Vine, and his Saints as the Branches in
him: He is the Husband and his People are his Bride: They are Bone of his Bone
and Flesh of his Flesh: They are of Him as Eve was of Adam. Christ and they
constitute one Mystical Person, they are his Members, and he is their Head: God
considers them as one, in such a sense, as any Number of Men cannot be
constituted one. Christ and they therefore may be treated, in such a Manner, as
no Number of Men may be by one another, by reason of the peculiar Conjunction
between them. This Union is set forth by the most near in Nature, that of the
Soul and Body There is one Body, and there is one Spirit. As a reasonable Soul,
and a human Body united, constitute the Person of a Man; so Christ and his
People constitute one mystical Person, in the Repute of God, hence it is that
their Sins were imputed to him, and that his Righteousness is imputed to them.

2. Christ is their Surety, he is expressly called the Surety, of a better
Testament. The Socinians indeed speak of him, as a Surety for God to Men,
wherein they are followed by the Arminians. But this is no other than a mere
Figment of theirs, invented with a Design to evade the Force of several
Arguments, form’d from thence in Favour of the most solid and important Truths
of the Gospel. God had no need of a Surety, ‘tis blasphemous to imagine it. He
is Truth and cannot but fulfil all his Promises and Engagements: He is
omnipotent and able to perform all the good and great Things for his People, he
gives them Reason to hope for. Christ therefore was a Surety for us to God, and
not the Surety of God to us, as these Men affirm he is, without the least
Evidence from Scripture or Reason. ‘Tis hence our criminal Actions were charged
on him, and this is the Foundation of the Imputation of his Righteousness or
Obedience to us. Suretyship may be and frequently is allow’d of among Men, in
Affairs of mere Debt; but it ought not to be admitted in capital or corporal
Punishments, for Offences against the Law: The Reasons are, no human Legislature
have Power to require, or to accept of the Engagement of an innocent Person to
suffer for a Transgressor: Justice obliges to protect the Life and Safety of
every guiltless Subject: Nor is there such an Union subsisting among Men, or can
be, as lays a proper Foundation, for the Law, or Legislature, to consider them
as one Person, and therefore the criminal Actions of one Man, cannot legally be
charged on another: Neither hath any Man Power over his Life, or over the
Members of his Body, but to preserve it: He therefore may not engage to die, or
to suffer the loss of any Member, for and in the Stead of an Offender. But God
had Power over the human Nature of Christ, and might will and design him to
suffer for his People. Christ also had Power over his Life, and might dispose of
it, to effect the important End of the Redemption of Sinners. And since such a
Union subsists between Christ and those Persons, whom he intended to save, as is
a proper Foundation for the Charge of their Offences on him, and the Imputation
of his Righteousness to them, he and they being considered as one by the Law,
and were such in the Repute of God; in neither of there singular Transactions,
is there any thing absurd, or inconsistent with Justice, tho’ no such Acts, may
take Place in human Conduct.

3. Christ became subject to the Law by a special divine Constitution: He was not
born under it, as all mere Men are; their Subjection to the Law follows upon
their being the natural Descendants of Adam, to whom the Law was originally
given, and his being to them a Representative; but as Christ was not a natural
Descendant of Adam: Nor was the first Adam a Representative of the second Adam,
who is the Lord from Heaven; his Obligation to the Law arises not from his Birth
but he was made under it, by an Appointment peculiar to himself, to answer a
special End, viz. the Redemption of sinful Men: And therefore what the Law
required of them, either in a Way of Suffering or Obedience, he became obliged
by this divine Constitution to undergo and perform: And by Vertue of this
peculiar Appointment, both are reckoned or imputed to them, without which, their
Redemption from the Law, as a Covenant of Works threatening Death in case of
Offence, and promising Life only on Condition of perfect Obedience, was
impossible.


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  CHAPTER 48: 02.04.05.        CHAPTER 5
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CHAPTER 5

Contains Answers to the Author’s Objections against the Imputation of Christ’s
Righteousness to his People; And also to the Objections of Socinus. THE first
Objection is contain’d in the latter Part of the third Remark, which the
ingenious Author makes, the former Part of which is before considered. It is
this,

Object. 1. The Scripture does not as I remember, in express Words assert — that
the Righteousness of Christ is imputed to Believers (403.).

Answ. 1. If the Sense is found in Scripture it is sufficient, tho’ the Terms are
not expressly mentioned, and that it is, I hope is abundantly evident from what
has been before observ’d.

2. But it may be, if it had been said expressly, that the Righteousness of
Christ is imputed to Believers, the proper Idea conveyed by that Assertion,
would not be admitted; but some figurative Meaning, would be invented, which the
Terms of the Proposition do not properly import, and the Thought express’d would
be deny’d. This Gentleman is pleas’d to acquaint us very plainly, that this
Method would be taken, and I doubt it not. If these Words, says he, were
expressly written in the Bible, they could not reasonably be interpreted to any
other Sense, than that which I have explained in and by so many Examples, both
in the Scripture History and in common Life (404.). I am very sorry that so
offensive an Observation, as this is, fell from his Pen.

(1.) The Thing is contested, as it is said, because the Scripture does not in
express Terms assert it.

(2.) But what if the Scripture had expressly in these very Terms, and in this
very Form asserted it, would the Doctrine have then been believed? No, it seems
not: This brings to Mind what Socinus said of the Satisfaction of Christ; that
if the Scripture had expressly asserted it, he would not believe it. When once
Men arrive to such a Height of Prejudice against any Doctrine, their Conviction
is hardly to be hoped for, whatever Evidence is offer’d in Confirmation of
divine Truth: And therefore were we not constrain’d by Love to evangelical
Truth, to appear in its Defence, as good we might leave them quietly to enjoy,
and please themselves with their corrupt Prejudices, and would do so; but that
we know, we ought to contend earnestly for the Faith once delivered to the
Saints.

(3.) To put a forc’d and unnatural Sense on the Terms of Scripture, is not to
interpret it; but is a manifest Corruption of the Word of God, and for which
Men, unless I am greatly mistaken, will one Day be accountable.

(4.) If this Gentleman or any other shall be able to prove, that Obedience is
Justification and eternal Life, i.e. that Obedience and Reward are the same
thing, and not different and distinct Things then how much soever, I am
persuaded of the Truth and Importance, of the Imputation of Christ’s
Righteousness to his People, I will no longer contend about it, but give it up
as an Opinion never to be prov’d.

(5.) I promise the same, upon his or any other Person proving, that to make Men
righteous by the Obedience of Christ, is intitling them to Justification and
Life, without considering them righteous by the Imputation of that Obedience to
them, this may be done when it is prov’d that Righteousness is Life or Reward,
but not before. And therefore I am in no great Danger of being obliged by this
Concession, to part with a Doctrine, which in my Apprehension, is as important
and glorious, as any recommended to our Assent and Faith, in the sacred Word of
God.

(6.) To assert that Men are made righteous by the Obedience of Christ, is
affirming the Imputation of that Obedience to them, with the stronger Evidence
imaginable: The Evidence is such, as cannot be resisted; but by denying, that
the Terms are used in their proper Sense, without being able to assign one solid
Reason, why they must be understood, in an improper one: Nay, which is more,
when the very Scope and Design of the holy Writer, requires us to understand
him, as speaking, not in a figurative, but strictly proper Manner, as is above
observ’d, and I hope fully prov’d.

(7.) The Instances in the Scripture-History, which this Gentleman produces, are
by no means parallel: Abraham and his Seed, Phineas and his Seed, Gehazi and his
Seed, Achan and his Seed, were not considered as one Person by the Law, and
therefore their Actions righteous or unrighteous, could not be imputed to their
Posterity. But Christ and his People are one, in the Eye of the divine Law, and
in the Repute of God: Hence their Sins were charged on him, and ‘tis hence his
Righteousness is imputed to them.

(8.) All Affairs in common Life are at an infinite Remove, from the Nature of
those Things, now under our Consideration. Strange indeed! is there no Mystery
in the Gospel, and are all divine Procedures towards Sinners, and towards
Christ, to be explained by the common Affairs of human Life? Why then is the
Gospel represented as a Mystery and the hidden Wisdom of God in a Mystery? For
what Reason does the Apostle speak of the Doctrines of the Gospel, particularly
that of Redemption; as of the deep things of God: If it is a Matter so very
obvious, and may be considered in the same Light, as Things in common Life? Sure
this Eastern Writer, uses very strong and exalted Expressions indeed on a
Subject, which hath not in the Nature of it, any thing of Sublimity or Depth,
suitable to the Pomp and Grandeur of those exalted. Epithets, which he profusely
gives it. In Words there is a Shew of Something extraordinary, and far above all
Affairs in human Life; but in Fact there is not. See the dangerous Tendency of
departing from the known and establish’d Sense of Terms and Expressions used in
the holy Scripture, without urgent Necessity for it. This is an intolerably bad
Note, and I doubt not, but the good Gentleman will some Time or other, be
heartily sorry, that he ever wrote it.

Object. 2 This Satisfaction cannot be imputed to us properly.

Answ. Is there any improper Imputation of Righteousness? To me it seems there is
not. To impute an Action righteous or unrighteous, is to place it to the Account
of a Person, on which he is reputed righteous or unrighteous, according to the
Nature of that Action, which is imputed in him or placed to his Account. Either
therefore an Act of Obedience is reckoned to a Man, or it is not; If it is, that
is a proper Imputation of it. If it is not, there is no Imputation at all. To
say that Imputation is proper or Improper, is at best speaking very improperly.
But why may not the Satisfaction of Christ be imputed to us? The Reason he
assigns to support this Objection is this, Lest we should be said to have
satisfied, and made God a Recompence for our sins. His Merit cannot be imputed
to us in a strict Sense, for that would make us Meritors, (407, 408.).

Answ. 1. When the Action of one is imputed to another, that Action is still to
be considered, as the personal Act of him who perform’d it, and not the personal
Act of him, to whom it is imputed.

2. The Imputation of Christ’s Obedience to his People, supposes not, that they
performed it, or were personally concern’d an those righteous Actions, of which
it consists: Or that it is accounted their personal Righteousness; This
Imputation of it therefore, makes it not their personal Obedience, which, the
Objection. evidently, supposes, and since It suggests that which is not supposed
to attend, or which in Fact does not, nor can attend the Act of Imputation, it
fails of proving the Point, the Objector intends it as a Proof of: The
Imputation of Christ’s Merit to Men, does not make them Meritors, as this
Author, with the Socinian most untruly affirms. The Author of a meritorious
Action alone merits, because that Action is only his personal Act: The
Imputation of it to another, makes it not his personal. Act:, and therefore in
Consequence of the Imputation of that Action, he can’t be said to merit: But yet
he hath a Right to all the Favours merited, by Virtue of the Imputation of that
meritorious Action to him.

2. No valuable End, I think, is answered by using Scripture Language, when Men
explain away the proper Ideas that Language is expressive of: To what Purpose is
it to say, the Obedience of Christ is imputed to Men, and that they are made
righteous by that Obedience, when no such Thing is intended; but only that the
Result i.e. the Effects of that Obedience are imputed, (which by the Way cannot
be, for Favours may be communicated, but cannot be imputed) and made theirs or
transferred to them? It is no better than trifling with the Word of God, and it
will one Day appear, whether this is not done, with an Intention to impose on
the less capable and discerning Part of Christians, who may not be able to
discover, that the Doctrine of Scripture is deny’d, when a scriptural Mode of
speaking is used, tho’ the proper Ideas of the Language of Scripture are
entirely explained away. For my Part, tho’ I am desirous to hold fast the Form
of found Words, and would not part with, even Terms and Expressions by which
divine Truths are properly express’d, and to use other Words capable of a
Construction contrary to, or short of those Truths, in Complaisance to any Man:
Yet, I cannot be content with the bare use of such Terms, without the Ideas they
properly convey, for what are Letters, Syllables, and Words or Sounds, without
those Ideas they are proper Signs of? Let Gentlemen, therefore, if they please,
together with a Rejection of scriptural Doctrines, lay aside the Use of
scriptural Expressions: How ever if they will not do this, they may be assured
of being oppos’d in a Corruption of the Word, of God, tho’ they express
themselves in the Language of the Bible. Socinus vehemently opposes the
Imputation of the Satisfaction and Righteousness of Christ; he pronounces it
impossible, absurd, and pernicious. This is objecting very strongly, indeed, how
he succeeds in supporting there Objections we shall presently discover.

Object. 1. Says he, it is impossible; which he endeavours to prove thus; Christ
was obliged to obey the Law for himself, as other Men are, and therefore his
Obedience, cannot be imputed to others.

Answ. 1. Christ was born and given to the Church of God; or became Man with a
View in the Salvation of his People; what therefore he did or suffered in
Obedience to the Law, was for the Sake of those, on whose Account he came into
the World.

2. He was God, as well as Man: and his human Nature, being personally united
with the Son of God, it was exalted to a State above that of mere Men; and he
was not obliged to obey the Law, in order in his own Justification and Right to
Life, as all mere Men are: For by Vertue of his personal Union with the Son of
God, he had a Right to Heaven and Glory; his Title to Happiness did not depend
on his Obedience to the Law; but was the proper and necessary Result, of his
being ineffably united with the divine Nature. Hence we read of his being made
under the Law, i.e. by a special divine Constitution, with a View to the
Redemption and Justification of others, as was before observ’d. He indeed denies
the Divinity of Christ but this is a Truth, which at present I take for granted,
it not being called into Question, by those with whom I have now a more
immediate Concern, tho’ they, at least some of them, have borrowed his Reasoning
in this Point, without his Principle on which he founds it. ‘Tis this Union that
is the Foundation of the infinite Merit, which attended the Obedience of Christ;
and ‘tis owing to this, that it is available to the Justification of many. This
effectually answers a second Thing, offered by Socinus, to prove the Imputation
of it is impossible; which is, that it could not be imputed to more than one
single Person. To which we may add Christ was appointed a Representative Head to
many, and he and they were considered as one by the Law: His Obedience
therefore, may be imputed to every Individual of those Persons, to whom he was
constituted such a Head, upon the same Ground, as it is imputed to any one of
them. He farther observes, that if the Obedience of Christ is imputed to us, he
must have obey’d, for us, at our Will or Desire, which is just as true, as that
one who pays the Debt of another, must do it at the Request of him who owes it,
if the Payment of the Debt is accepted by the Creditor; every one knows this is
not necessary. God’s Appointment and Christ’s voluntary Engagement, were a
sufficient Foundation for the Imputation of his Merit, Satisfaction and
Obedience to his People. It was not necessary, Christ should suffer or obey the
Law at their Motion and Will, in order to the Imputation of his Sufferings and
Obedience to them.

Object. 2. It is absurd, says he, because then we blotted out the Sins of
Mankind, and satisfied for our Offences. This is sufficiently answered above, to
an Objection of the Author’s of Ruin and Recovery, which is much the same with
this. We very well know of whom, some other Objections of his to the glorious
Truths of the Gospel are borrowed, and whole Language it is he uses. I need only
observe now: The Imputation of the Action of one to another, does not make it
become the personal Act of him, to whom it is imputed. Christ’s Obedience to the
Law, consists of his personal Actions agreeable to it, the Imputation of that
Obedience to us, does not make those Acts, our personal Acts, of which that
Obedience consists. If the Doctrine of the Imputation of Christ’s Righteousness
was as absurd, as this Way of arguing is, it would be monstrously so indeed. He
adds, its absurd, because it supposes Men are justified, who are ungodly. This
the Apostle expressly affirms: But believeth on him, that justifieth the
ungodly, in which at present, we think he was not mistaken. But tho’ Men are
justified who are ungodly, yet they are not considered as ungodly; but as
righteous by the Imputation of Christ’s Righteousness to them, in the divine
Mind. And Holiness and Grace shall certainly be communicated to them, to dispose
them to Acts of Religion and Piety.

Object. 3. Its pernicious, says he, because it dissolves Obligation to Dutyf64.

Answ. 1. It is certain Men will be obliged to all Acts of Holiness, when
Justification and Life depend not on the Practice of Duty, viz. when they will
be in Heaven. 2. To say that Men are under no Obligation to Holiness, because
that is not required in order to their Justification, is the same Objection,
which was brought against the Doctrine of the Apostle; it seems therefore, very
likely to be the Doctrine, which he so zealously recommended.

3. To affirm that if good Works are not necessary to Justification, they are in
other Respects unnecessary, discovers great Ignorance or Perverseness: If a Man
is not under the Law, in order to his Justification by the Works of it, ‘tis not
to be inferred from hence, that he may cease to observe it as as a Rule of
Conduct; for Duty ceases not with this End of it. Thus we see this Doctrine of
the Imputation of Christ’s Obedience is not impossible, absurd or pernicious, as
Socinus pronounces it.


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  CHAPTER 49: 02.04.06.        CHAPTER 6
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CHAPTER 6

Contains an Examination of the Author’s Distinction of the real and relative
Evil of Sin; his Mistakes herein are noted. Sin not put for Obligation to
Punishment, without a Charge of Offence. What he delivers on Guile and
Guiltiness considered. His Thoughts of the Filth Of Sin, are also taken into
Consideration: And some Animadversions are made on the Author’s Answers to
several perplexing Questions, relating to these Subjects. THE Author of the Ruin
and Recovery of Mankind, distinguishes the Evil of Sin, into real and relative,

1. With Respect to the real Evil of Sin, he observes, it consists in its hurtful
Nature and evil Qualities; whether it be considered in the Habits of the Mind,
or in the Actions of Life.

2. The relative Evil of sin, says he, consists more particularly in its Respect
to the governing Authority and Law of God, it is a Contrariety to that Law,
partly in the very Principles and Habits of the Soul, as well as in the Actions
of Life. But as this relative Evil belongs chiefly to sinful Actions, it is more
properly an actual Opposition to, or Violation of God’s righteous Law, and so it
subjects the sinner to the Punishment, which that Law threatens (Pages 411,
412.).

1. The ingenious Author is obliged to allow, that the relative Evil of Sin,
extends itself to the Habits of the Mind, as well as to the Actions of Life, ho’
more particularly and chiefly to external Acts; and therefore it bears Respect
to the governing Authority and Law of God, of Consequence the natural Depravity
of our Mind, as well as our sinful Actions in Life, renders us guilty in the
Sight of God: Hence it is to be considered as a relative Evil of Sin, as well as
a real Evil.

2. I cannot understand what this Gentleman designs by the Application of this
Distinction, of the real and relative Evil of Sin, to the Habits of the Mind,
and to sinful Actions in Life: Unless it is to prove, that vicious Principle, in
Men, do not subject them to a Charge of Guilt and Condemnation by the Law. In a
marginal Note he plainly acquaints us, that this is his Intention: I do not
remember, says he, the Word Guilt, which is the proper relative Evil of sin, is
ever in Scripture ascribed to the Principle or Habit of Sin, without the Act.
His Opinion therefore, as it seems to me, is plainly this: That Sin, as it is an
evil Habit in the Soul, is not any Part of our Guiltiness before God. Which I
take to be an intolerable Error: Men at the Bar of God will, I am strongly
persuaded, find the dreadful Corruption of their Hearts, charged on them as one
Branch of their Guilt: For the divine Law requires Truth in the inward Part, as
well as a strict and perpetual Conformity of Life to its righteous Precepts.
Such an Observation as this from some Persons would be censured as
Antinomianism, and how justly, I think any Person may easily discover.

3. The Mind of Man is an active, and ever thinking Power or Substance, as the
ingenious Dr. Watts observesf65. As the Mind is depraved, it cannot think, will
or desire regularly, and therefore it constantly thinks, wills and desires in an
irregular Manner: The Imagination of the Thoughts of the Hearts of Men, is only
evil continually. Now I would ask, whether our irregular Thoughts, and
disorderly Acts of our Wills and Affections are criminal? If it is allowed they
are, why should the Streams which flow from the Fountain of Sin in us, be
accounted vile and abominable; and contrary to the Law, and the Origin from
whence they take their Rise not be so esteem’d? I should think, that as the
Source and the Streams are of the same Nature, they both must be hateful and
displeasing to God.

4. When this Author says without the Act; he means either the internal Act of
the Mind, or the external Act in Life: If he intends the latter, then the
Apostle was mistaken, in thinking that he sinn’d, when he coveted; which will
not soon be granted: If he means the internal Act of the Mind, when he is able,
it may be expected of him to prove, that a reasoning Power or Substance, which
ever thinks, and is corrupt, may think, will and desire, as it ought, or that
the Habit of the Mind may be separated from the Act; then he may conclude, that
the Depravity of the Mind, is not any Part of our Guiltiness before God; but not
till this is done. The Reason of which is, tho’ the Habit and the Act may be
distinguished, they cannot be seperated: As a Power of thinking, and Thought may
be distinguished, but cannot be separated; for as a Man cannot cease to think,
he cannot cease to think in a disorderly Manner: ‘Tis therefore a vain Thing, to
distinguish upon the Habit and Act of Sin, in such a Way, as to clear the Habit
of Blame, and throw it all upon the Act.

5. If the internal impure Acts of Men are not relatively evil, then the Law of
God hath no Concern with their Hearts, then Covetousness, Pride and Envy, Malice
and Revenge, as aged in the Mind are not criminal: Nor indeed any Act that is
proper to the Soul, which is most false.

6. The Reason why the Guilt is charged on the Act, is, the Act is inseparable
from the Habit, as was just now observed, and the evil Habit of Sin, from which
sinful Acts spring, is considered or included in the Act.

7. It therefore is evident, that the evil Bias and Propensity of our Hearts,
subjects us to Condemnation and Penalty.

8. The Want of any Thing which enters into that Righteousness, which the Law
requires to Justification, renders us liable to Condemnation and Death. The Law
commands Purity of Heart in order to Justification, and therefore the Want of
it, and the contrary, i.e. Impurity, being found in us, subject us to Punishment
and Death.

II. He asserts, that Sin both in the old and new Testament, is put for the
sinful Disorder of the Heart, and also for the Demerit of some evil Action
(Pages 214, 215.).

Answ. 1. I am of Opinion, Sin is never in the old Testament, but for Punishment,
in an abstract Consideration from a Charge of the Crime deferring the Penalty, I
know of no Instance where it is to be so taken; nor has this Gentleman produced
any such.

2. It is not Fact, that Sin is ever put for Penalty in the new Testament, at
least so far as I can find, true it is, that Punishment may be and is included;
but a Charge of Offence, is always supposed as the Cause of that Penalty. It is
not put for Punishment in a seperate Consideration from the Crime itself, in the
new Testament, which is what this learned Gentleman intends, if I mistake not
his Sense. When Christ is said to be made Sin, it designs the Imputation of
Offence, and an Infliction of Punishment, as the Result of that Charge of sinful
Disorder on him, not his own, but his People’s.

III. Guilt and Guiltiness the Author enquires into;

1. Guilt and guilty, he apprehends, denote a Person’s Obligation to suffer
Punishment (Pages 214, 215.). But surely not without an Imputation of Sin
itself: Guiltiness is the Opposite of Innocence and Righteousness, without which
a Man is not intitled to a Reward; neither is or can any Man legally be obliged
to suffer Punishment, without the Imputation of Offence.

2. He distinguishes Guilt into Reatus Culpae, & Reatus Paenae, i.e. Guilt of
Blame and Guilt of Punishment; what Foundation so ever it may be thought, there
is for this Distinction relating to Guilt, the latter only follows upon the
former, they are inseperable: No Man is or can in Justice be liable to
Punishment, that is not guilty of Fault, either by Perpetration or Imputation
Reatus Poenae, cannot take place, where there is not Reatus Culpoe.

IV. He observes, That we never say a Man is guilty of the Fault; but when he is
the actual personal Sinner (416, 417.). Very true: The Reason of which is, an
Offender and an innocent Person among Men, cannot become one Person in a legal
Sense. Says this Gentleman, But he may be said to bear the Guilt of sin, or have
the Guilt laid on him, when be is made liable or subject to the Punishment, by
the Imputation of Sin to him (ibid.). I cannot well understand this: Sometimes
Obligation to suffer Penalty, is all the Imputation of Sin that is allow’d of.
Here Imputation of Sin seems to be consider’d as a Thing distinct from it, which
is the very Point we plead for, and shall be glad if it may be granted.

V. He observes, that Guilt of Conscience, or a Consciousness of Sin, is proper
to the personal and actual Offender, and can never be transferred to another by
Imputation (ibid.).

Answ. Tho’ our Saviour could not have the least Consciousness of personal
Offence, yet he was capable of having a painful Sensation of the Charge of Sin
on him by divine Justice, and of the evil Nature of Sin, and of the infinite
Anger and Displeasure of God, demerited by those Sins he bore and he actually
had a wounding Sense of these Things, or else he was not punished in his
Suffering, for there are essential to divine Punishment, and enter into the very
Nature of it: And if a Redeemer sustained not Penalty, Satisfaction is not made,
and therefore after all, we must embrace Socinianism. There is nothing more
inconsistent in the World, than to deny the Imputation of Sin to Christ:, and
his having a painful Sensation of its vile Nature, and dreadful Demerit: And yet
pretend to maintain the Doctrine of Satisfaction for Sin, by his Sacrifice and
Death. If Christ had not a Sensation of there Things, his Soul was not made an
Offering for Sin, or was not any other Way the Subject of Suffering, than as it
was affected with his bodily Pains, and other afflictive Circumstances, which
attended him, from Devils and Men, which Socinians themselves will never deny.
The ingenious Gentleman expresses himself in such a Manner, if I understand him
right, as is not very consistent, it is thug: The only Thing in Sin which can be
transferr’d or imputed to any other Person, is the Obligation to suffer Penalty,
or to make amends for the Violation of the Law. To which he subjoins in the
following Part of this Discourse, Therefore when I use the Word Guilt I desire
to be understood chiefly, or only, concerning that Liableness, Obligation or
Subjection to Punishment, which sin may bring any Man under, whether it be
actually and personally committed by himself, or whether it be transferr’d to
him only by Imputation (418.). How can there Assertions consist together?

Obligation to suffer Penalty is the only Thing in Sin, which can be imputed to
an innocent Person. 2. A Man is brought under a Liableness, Obligation or
Subjection to Punishment by Sin, either as it is personally committed by
himself, or as transferr’d to him only by Imputation.

1. If I mistake not, that which is denied in the first Assertion, is granted in
the Second; Obligation to suffer Penalty, and Sin, are considered as distinct
Things in each Assertion. Sin itself is denied to be imputed in the first, to
any but the actual Transgresser: And in the second, Sin (as thus distinguished
from the Obligation to suffer Penalty,) is said to be imputed to one, who is not
the actual Offender, in order to his Subjection to Punishment. Either there
Things are not consistent, or there is some Obscurity in the Manner of the
Author’s expressing himself, which I acknowledge, is with him an exceeding rare
Thing. Or else the Difficulty only arises from my Want of Capacity.to undersrand
his Meaning, which of there it is: I leave with the Reader to determine,

2. Obligation to suffer Punishment is not any Thing in Sin; but; is absolutely
distinct from it, tho’ it is the proper and legal Result of it. If therefore it
was only the Obligation to Punishment that was imputed to Christ; nothing of Sin
was imputed to or laid on him.

3. If the Obligation to suffer Penalty arises from, and is only founded in a
Charge of Sin, then an innocent Person, as so considered, cannot be the Subject
of that Obligation to suffer Punishment.

4. Christ’s Obligation to suffer Penalty must be most distinct from ours, if our
Sins were not imputed to him: For our Liableness to suffering Punishment,
results from a legal Charge of Sin. But if Sin was not imputed to him, his
Obligation to suffer, infinitely differs from our Obligation to suffering: Nor
did he take our Obligation upon himself, the Reason of which is evident: That
Obligation to suffer, which only arises from a Charge of Sin, can never be
separated from it, any more than the Effect and Cause may be: An Effect cannot
exist without its Cause, a legal Charge of Guilt or Sin is the Cause, and our
Obnoxiousness or Obligation to suffering is the Effect: And therefore Christ
could not be any Way concerned in the Effect, seperately from a Concern in its
Cause. And without this, his Sufferings could not be of a penal Nature; nor
could any Satisfaction be made for our Sins by his Death.

IV. I proceed to observe what the learned Author says of the Filth of Sin, and
here I must ask his Pardon, for being obliged to say, I cannot perfectly
understand him: Or if I do, that he is egregiously mistaken in several
Particulars.

1. I attend to the Sense of the Word Guilt, which he desires us to understand
him in, when he uses that Term in this Discourse, i.e. chiefly or only of
Obligation to Punishment.

2. I observe he ascribes the Pollution of Sin to the Guilt or relative Evil of
it, i.e. to our Obligation to Penalty. Now, why Obligation to Punishment, should
be thought vile and filthy, is to me a most inexplicable Thing, that is a
righteous Effect which follows upon the Commission of Sin, according to the
Nature of the holy Law of God, and therefore can have nothing of Filthiness or
Pollution in it. He observes two Things in order to the Proof of it, 1st, It is
the Guilt of Sin, that makes us offensive to the divine Justice (Page 421.). 1.
If the Gentleman understands by Guilt, Obligation to Punishment: How is it
possible to conceive, that this Obligation renders us offensive to God? 2. If he
intends by Guilt, the Evil of Sin itself, he uses the Word in a Sense different
from what he professes to do on this Subject, and would be understood to mean by
it in this Discourse. 3. ‘Tis because Sin is in itself a vile, filthy and
abominable Thing, and contrary to the holy and pure Nature of God, that it is
condemned by his Law, and subjects us to Penalty: The Pollution of Sin
therefore, cannot be our Obligation to suffer Punishment. 2dly. Says he, The
Defilement of Sin is represented, as producing Shame and Fear in the Sinner in
the Presence of God (422.), what he now calls Defilement, he presently calls by
the Name of Guilt, i.e. our Obligation to Punishment: Fear, he observes, is the
Effect of Guilt, and Shame is the Effect of the Disorder of Sin. Again, he says,
The Guilt of Sin produces Fear, and the Disorder of Sin produces Shame (423.).
His using the Terms, Defilement and Guilt indifferently, and understanding by
Guilt, Obligation to Punishment, is no Proof at all, that they are the same
Thing, they are quite distinct Things, and cannot be the same. 3. Guilt being
taken as it ought to be, for Sin itself, and as charged on us, is a most filthy
Thing, and subjects us to Punishment, and therefore produces both Fear and Shame
in us. 3dly. He adds, The Defilement of sin is sometimes represented, as
debating the Nature of the Soul, and rendering it vile (Ibid.). True it is so,
and it actually does; but this is no Proof at all, that Pollution attends
Obligation to Punishment: On the contrary, it is a strong Objection against it:
For Men become not vile thro’ an Obligation to suffer the Evil of Punishment but
they become liable to Penalty, because they are impure, and have acted a Part
most polluted and vile. (2.) He proposes another Method for Proof. 1. Says he,
we are said to be washed from our Sins, by the Blood of Christ, Revelation 1:5.
There the Defilement imply’d, must signify Guilt (424.). It is readily granted,
if Guilt be taken for our sinful Actions: But not if our Obligation to
Punishment is intended by Guilt, in which Sense the Gentleman would have us
understand it. 2. He hath two strange Assertions. I. Says he, It is possible in
the Nature of Things, that the Guilt of Sin and all Obligations to Punishment
may be taken away from a Person by pardoning Grace, and yet the Impurity or
sinful Disorder of the Soul may remain (426.).

Answ. 1. If this is rightly understood, I think it is true, not only that so it
may be, but also that it actually is so: For I question not, but the Elect of
God are perfectly justified in his Sight, before their Regeneration, as
considered in Christ. The Mention of the Possibility of this by me, some Persons
would pronounce at once to be Antinomianism, perhaps it may be more favourably
treated in this Gentleman. But if it be meant that it may always remain, then it
follows that a Man might be pardoned and justified, and yet remain for ever in a
State of Enmity against God, which is impossible.

2. It is possible also, that the sinfulness and moral Disorder, and evil
Qualities of the Soul, may be removed by sanctifying Grace, and yet the Guilt of
past sins may remain (Ibid.). If this is true, then a Man might be call’d, who
is not justified or whole Sin Is imputed to him, i.e. a Person may be sanctified
and glorified, who is under a Charge of Sin. This Assertion will hardly be
received by any, who have a tolerable Degree of Discernment in spiritual Things:
But besides, if Guilt be understood of an Obligation to Punishment, as this
learned Person professes to understand it, in this Discourse, then a Man may be
eternally happy, and yet not be free from an Obligation to suffer Penalty in
Hell for his Sins. There Assertions, especially the latter (the former may be
interpreted in a good Sense) if I am not mistaken, are very contrary to the true
Nature of evangelical Truths, and afford no Support to the Point in View.

V. Let us consider the Author’s Answers, to some perplexing Questions, relating
to these Subjects.

Quest. 1. Can the Defilement of Adam’s first Sin be transferred to his Offspring
by Imputation? The Gentleman grants it may with Respect to the Guilt of his Sin:
But denies it with Regard to the Pravity or Corruption of Nature (Page. 428.).
If Guilt means an Obligation to Punishment, that is not the Defilement of Sin.
Again, the Impurity of our Nature is not the Pollution that attended Adam’s
first Sin; but it is the Consequence of that Sin, as it was legally’ charged on
him and on. his Posterity. So that the Conveyance of that Depravity, cannot be
considered, as the Imputation of that Sin. Besides, if his sinful Act itself in
Eating of the forbidden Fruit, is not charged on his natural Descendants, they
must necessarily be esteemed innocent, not having personally sinn’d, and they
must become corrupt without any Charge of Offence. This seems to me such an
Impeachment of the Justice of God, that I could much sooner entirely give up the
Doctrine of Original Sin, than embrace this Account of it: But this I cannot do,
so long as I know any Thing of myself, of human Nature, and of the Word of God.
Farther, the Defilement of Adam’s first Sin, as it is of every sinful Act, was
its Contrariety to the holy Law, and infinitely pure Nature of God. This is
inseparable from Sin, and without it, Sin would cease to be Sin, the Imputation
of his Act of Disobedience therefore, to himself and to his Offspring, was an
Imputation of that Pollution to him and to his Seed, which is ever inseparable
from a sinful Action.

Quest. 2. How far was our Lord Jesus Christ, our great Surety, concern’d in the
Filth or Defilement of our Sins? Some, says he, pronounce it boldly, that he
took upon him the Filth and Pollution of our Sins, tho’ at the same Time they
mistake, and suppose it to mean something really distinct from the Guilt (Page
429.). This is no Mistake, that if is something distinct from Guilt, if Guilt is
understood of Obligation to Punishment: For there is no Filthiness in that,
Punishment is not Sin, nor can it be considered such with the least Propriety.
Again, Pollution is inseparable from sinful Action, as is above observed, the
Imputation of Sin therefore, to any Subject, whether innocent or guilty in
himself, in an abstracted View from this Charge of Offence, must be allow’d to
be an Imputation of Sin with its Filth and Pollution to him: But the Imputation
of Sin with that Filthiness which is ever inseparable from it to Christ,
supposes not, that he was rendered in himself impure, by that Imputation, and
therefore there is no need, to reject the Doctrine of the Charge of Sin with its
Pollution on Christ, which some do reject, as the learned Gentleman observes.
This Author apprehends, that our Obligation to Punishment was imputed to Christ.
But that is not Sin; it is absolutely distinct from it: tho’ a necessary
Consequence thereof. Again, Christ could not be legally obliged to suffer
Punishment, without a Charge of Sin, for where that is not, the formalis Ratio
of such an Obligation is wanting, and therefore, he could not come under any
such Obligation. Nor can it properly be said, that Christ made Atonement for our
Guilt, i.e. our Obligation to Penalty, as this ingenious Person seems to
apprehend. He concludes this Essay and the Book itself with expressing his
Charity for all sincere Enquirers after Truth, which he might have done, without
making Concessions prejudicial to Truth. Charity to Men’s Persons may be very
consistently exercised, with a zealous, strict and faithful Defence of every
Branch of evangelical Truth. While we are charitable to Men, we ought not to
give the least Countenance to such Opinions they embrace, as are dishonourable
to the divine Perfections, diminish the Glory of the Mediator, and are eversive
of his Satisfaction: Which this ingenious Person does, in allowing that we
suffer for Adam’s Sin, without the Imputation of it, and in supposing it
sufficient, as he seems to do, to believe that Christ some Way or other is the
Author and Cause of our Salvation, tho’ it be, for ought his Words imply, in the
Socinian Way, without any Satisfaction for Sin by his Death. I fear his Charity
to Men is not more extended, than his Zeal for the glorious Truths of the Gospel
is dimish’d.


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  CHAPTER 50: 02.05.     POSTSCRIPT
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POSTSCRIPT.

SINCE my Writing what precedes, the learned Author has published a second
Edition of his Book, with a Postcript; wherein, he farther treats of the
Infliction of Punishment, without a Charge of Guilt, and endeavours to clear it
of some Objections, He represents it as the Opinion of those, who are skill’d in
the civil Law, that an innocent Man may suffer Punishment, If he had read their
Writings with due Care, he could not, I think, have fallen into such a gross
Mistake: This he doubtless ought to have done, since he appeals to their
Judgment in the Affair, his Neglect thereof, I cannot but apprehend will be
thought inexcusable. My Design here is to propose and give Answers to four
Queries They are these.

Query 1. What is Punishment, and may it be inflicted on an innocent Person?

Query 2. May not God punish an innocent Creature as so considered: Or without
any Imputation of Sin or Guilt?

Query 3. May God impute the Fault of an offending Creature to one who is
innocent, in order to his Suffering Punishment: Or was it agreeable to his
Righteousness and Justice, to charge Sin on Christ, and punish him for it?

Query 4. If it will render the Doctrine of Christ’s Atonement, less
exceptionable, to state it in such a Manner and Light, as corresponds with the
Conduct of Men in some Cases of Penalty, why may it not be done, in order to
compose Differences subsisting among Christians? Why should we delight in
Obscurity, and contend for Principles, which will not admit of an easy
Explication and Defence, either from the common Notions, or Conduct of Men, when
this Doctrine may be so stated, as to agree with the common Sentiments of
Mankind, and may by that Means be more generally approved?

Query 1. What is Punishment, and may it be inflicted on an innocent Person?

Answ. It is the Infliction of Suffering or Pain, with relation to or on Account
of Offence, I suppose it will be allowed, that Cicero was no incompetent Judge
in this Matter, and he defines it thus: Pain or Torment is the Punishment of
Sinf66, i.e. when judicially inflicted, as he must be understood to mean. And
Grotius it will certainly be granted, was well acquainted with the Nature of
Penalty. His Definition of it is this: Punishment in the general Signification
of it, is the Evil of Suffering, which is inflicted for the Evil of Actionf67;
and observes, That he who punishes, that he may justly punish, must have a Right
to punish, which Right, says he, arises from the Fault of the Person guiltyf68.
Now if to punish without Right is unjust, and if a Right to punish arises from
Offence, then to punish an innocent Man, is the Infliction of Penalty without
Right to do it, and is a manifest Violation of Justice. Farther his Opinion is,
That no Man ought to be punished beyond Desertf69. This is also observed by
Cicerof70. If a Man is not to be punish’d beyond Desert, then surely not without
Desert: If it is unjust to inflict greater Pain for an Offence, than that
Offence deserves, it can never be consistent with Justice to punish without
Offence. Now an innocent Person, as so considered, or without the Imputation of
another’s Crime, cannot be attended with any Desert of Punishment, and therefore
it is not lawful to punish him. He may not, as Cicero very rightly observes, be
brought into any Danger of Punishmentf71. far the Guilty only, as Cicero farther
observes, are to be punished. His Opinion was, That it is cruel to punish the
Crimes of Parents in Childrenf72. Philo condemns the Practicef73. And Vinius in
his Commentary on the Institutions of Justinian the Emperor says, It is not
just, that the Heir should suffer Punishment for the Fault of the Deceasedf74.
And Selden, whose Judgment in this Point is of considerable Weight, observes,
That by the Reason and Essence of Punishment, properly so called, it should be
impendent on a Person for sin or Guiltf75. The formal Cause of Punishment, says
he, certainly consists in this, that it is timwria, or vindictive, or purgative,
or expiatory, or some other Way bears Respect to Wickedness or Sin committed.
And adds, Punishment, properly speaking, as it hath Place in any Right whatever,
is taken for this, that it is the Evil of suffering for the Evil of Action; or
that it is rendered, as an Evil of Punishment, for that which is the past Evil
of Guilt, viz. Punishment is Avenging a Crime, or as the Greek Lawyers speak
Amartimatov Ekdikhsiv, i.e. the Avenging of Sinf76. To this Purpose, says
Hierocles, The Law taketh Vengeance on a Man, not simply, or as a Man; but as
evil or guiltyf77.

Object. The Children of a Traytor suffer for their Father’s Crime, although they
are not guilty of Rebellion with him, nor is his Sin imputed to them.

Answ. 1. The King, or sovereign Prince, is the Fountain of Honour: In such a
Stile Kings speak of themselves in the Creation of Peers: as Selden observes in
his Titles of Honourf78. The King or supreme Magistrate confers Peerage or
Dignity on a Subject, in a conditional Manner, He requires an Oath of Loyalty,
and Subjection, which supposes a due Regard to the Laws of the Land; this is
also observed by Selden, in his Titles of Honourf79. Hence in case of Treason,
the Person on whom Nobility or Honour is conferr’d, violates his solemn Oath,
and forfeits his Dignity, nor may be supposed to have any longer, a legal Title
to that Dignity or Honour.

3. It is a Rule with Lawyers, that Parents cannot convey greater Right than they
have themselves: Now, as a Traytor, by his Rebellion against his lawful
Sovereign, forfeits his Title to Nobility and Honour, his Son cannot be intitled
to that Dignity.

4. If a Subject holds his Estate by a Right from the Crown, which is many Times
the Case, by treasonable Acts, he forfeits his Title to it, his Right to that
Estate ceases, and therefore no Right to it. from him, can devolve upon his Son.

5. Some have thought Confiscation of Goods cruel and unjyst, as Cicerof80,
Vinniusf81, and Chrysotomf82.

6. But allowing it just, it is not a Punishment to Children, tho’ it is to their
guilty Parent: This, as Grotius observes, some call Damage or Suffering
indirect, and allow it not to be Punishment, and assign this obvious Reason for
it: Children have a Right to Nothing, but what their Parents posess to their
latest Breathf83. A Traytor forfeiting his Dignity, Estate and Goods, as well as
his Life, he is degraded before his Condemnation, as Selden observes, in his
Titles of Honourf84, or is reduced to a base Condition, to Disgrace and Poverty,
and therefore he has neither Dignity, Estate, nor Goods to leave to his
Descendants. Hence it is evident that the Punishment wholly terminates on him,
tho’ his Posterity in an indirect Manner, suffer, or in Consequence of that his
Punishment; the Law supposes a Traytor to have no Right to Honour, Estate, or
Goods, and therefore no Right to either, can descend from him to his Children:
For according to the Rule before-mentioned, he cannot convey farther Right, than
he himself possesses: He is inverted with no Right to either of there Things, as
the Law supposes; hence it manifestly follows, no Right to them he can convey.
These Things evidently prove, that the Children of a Traytor, are not punished
for their Father’s Crime, tho’ they suffer in Consequence of it. Vinnius, as was
before observed, denies that penal Actions against Heirs may be allowed, for
this Reason, lest there should be Punishment, where there is no Guilt. Pecuniary
Punishments may indeed pass to Heirs, yet not as Punishments; but as Debts due
upon the Estate of the deceased, which they take possession of, the Reason of
which is, the Deceased and the Heir, are accounted as one Person, with Respect
to the Estate or Goods convey’d and enjoyed. Farther, something afflictive may
be enjoyn’d on a Person, or Benefit taken from him, by Reason of another’s
Crime: But not so as that the Offence is the proximate Cause of the Action, as
it relates to the Right itself of acting: He who becomes a Surety for another’s
Debt suffers Damage; but the proximate Cause of his Obligation, is his
Engagement itself. And hence it is, that the Evil inflicted on him takes its
Measure or Degree, not from the others Fault; but from the Power he had in
promising.

1. No Man may promise to die for another, because he hath not Power over his
Life.

2. Nor to lose a Member, for Power is not given to a Man over the Members of his
Body, but to preserve it. He may not injure himself, nor has a Power of
inverting others, with a Right of doing it.

3. Banishment, and Loss of Money, for another, is not properly Punishment.

4. Obligation to Punishment arises from Desert, Desert is personal, for this
Reason, no Man free from Fault may be punished for the Fault of anotherf85.

5. Achan’s Children, Saul’s, etc. God exercised a Right of Dominion over, but
not of Punishment, Grotiusf86. Upon the Whole, it appears, that Penalty may not
be inflicted, without Relation to Fault or Sin imputed. Grotius, in his Defence
of the Satisfaction of Christ, urging that it might, and Arguing on that
Principle, rendered the Answer, on this Part of the Subject, very east to
Crellius, who pretty well understood the Law, and made a satisfactory Reply
impossible to Grotius, without an Acknowledgment of a Mistake in this Point. Let
the Reader compare the fourth Chapter of his Book, with the Answer of Crellius
to it, and with what he delivers here concerning Punishment, and he will be
convinced of the Truth of this Observation.

It is in vain to think of establishing the Doctrine of Christ’s Satisfaction
against the Socinians, who are not unskilful in the Law, by referring to the
Conduct, of Men in the Infliction of Penalty: For this Case is really singular,
and has no Parallel, and it is utterly impossible that any thing of the like
Nature, consistent with Justice, should ever be acted by Men. It will be always
easy to prove, that Punishment properly so called, may not be inflicted on an
innocent Person by Men: Since the Guilty and the Innocent cannot possibly become
one in the Eye of human Laws, and Men have not Right to inflict Penalty; but
upon a legal Charge of Guilt on the Person, who is the Subject of Punishment,
and no Man is invested with Power over his Life, or over the Members of his
Body, except to preserve the one and the others; and therefore may not engage to
submit to Death, or Mutilation for the Fault and Crime of another. For tho’ an
innocent Person may suffer, in Consequence of the Infliction of Punishment on a
Person guilty, in some Instances, yet he is not, he may not be punished without
a Concern in the Guilt, from whence alone arises Obligation to suffer
Punishment. Thus much in Answer to the first Query.

Query 2. May God punish an innocent Creature, as so considered, or without the
Imputation of another’s Sin or Guilt to him.

Answ. I humbly apprehend he cannot, for the Reasons following:

1. God cannot but approve and justify an innocent Creature as so consider’d, or
as free from all Charge and Imputation of Offence, the Reason is evident: The
innocent Creature is what God wills him to be according to his Law, and
therefore it is impossible he should, under this Consideration, be the Object of
his Disapprobation.

2. An innocent Creature, as such, cannot be the Subject of the Condemnation and
Curse of the Law of God: Because the Law pronounces a Sentence of Condemnation,
only, upon a Charge or Imputation of Fault or Sin.

3. Hence it necessarily follows, that an innocent Creature, as so consider’d,
cannot be impressed with a piercing Sense of divine Vengeance against Sin. A
Perception the guiltless Creature may have, of the Evil of Sin, and of the Wrath
of God, which Sin demerits: Such a Perception the holy Angels, and glorify’d
Saints doubtless have, and ever will have; but this is not attended with any
Anguish or Pain of Mind: For it is only a Sense of Sin, as charg’d or imputed,
and of an Obnoxiousness to divine Displeasure that Account, which can give the
Soul Uneasiness and Torture. This seems to me so evident and demonstrable, that
nothing, I apprehend can be more so. The Saints I am persuaded, will retain
forever a Consciousness of their sinful Actions, and will never lose the Idea of
that Wrath, Curse, and Vengeance, to which their Offences render’d them
obnoxious: But this Consciousness, and this Perception of the proper Demerit of
their Guilt, occasion no Uneasiness, Sorrow, or Pain; the Reason is, they are
discharg’d of their Guilt, and are not the Objects of God’s Displeasure, to
which it exposed them; this must be allow’d, if their Happiness in Heaven is
granted to be complete.

4. Each of there Things enter into the very Nature of, and are essential to
divine Punishment. Surely it is not to be thought, that God approves of any whom
he punishes, that is to say, as they are the Subjects of his Act of punishing:
And it is impossible, that a Creature under the same Consideration should be the
Object of divine Condemnation and Justification; for these are certainly
inconsistent Ideas, if any such there be. Nor can God impress the Mind of a
Creature, with a painful Sense of his Wrath, who is not, under any
Consideration, the Object of his Displeasure. Either therefore an innocent
Creature cannot be the Subject of Penalty, or these Things do not enter into the
Nature of divine Punishment: Or else Guilt is imputed to that innocent Creature,
and in his suffering Punishment, he is consider’d, not as he is in himself; but
as guilty, by a Charge of another’s Guilt on him, for whom he sustains that
Punishment.

5. God in punishing, acts as a Lawgiver and Judge: The Act of punishing
therefore, is not an Act of Sovereignty, but of Righteousness and Justice; and
is agreeable to the Nature of his Law by which penal Suffering is threatened.
Now if no divine Law is extant, which threatens Penalty without Relation to a
Charge of Fault or Sin, it should seem to follow, that Punishment cannot be
inflicted on an innocent Creature, as such, or without the Imputation of
another’s Guilt to him. I am firmly of Opinion, that no Law of God is to be
produc’d, wherein penal Suffering is denounced, without Respect to Sin imputed,
as the procuring Cause of that Denunciation of penal Evil, and if not, then no
innocent Creature as such, can be the Subject of divine Punishment. 6. What God
hates in Men he cannot do himself. Nothing is the Object of God’s Displeasure;
but what is contrary to the divine Nature: To punish the Innocent is disapproved
of God, because it is a dreadful Violation of Right and Justice; and is
therefore contrary to the essential Righteousness and Justice of God. It being
so, he cannot condemn and punish, without a righteous Charge and Imputation of
Offence.

Query 3. May God impute the Fault of a Criminal to one who is impotent, in order
to his suffering Punishment, or was it agreeable to the Righteousness and
Justice of God, to Charge Sin on Christ, in order to his sustaining the Penalty
due to it?

Answ. In this Question we may observe, that those, who plead for Christ’s
suffering Penalty, with. out a Charge of Guilt, in order to Satisfaction, can
have nothing to object to the Righteousness and Justice of God, in punishing his
Son. The only Difficulty with them, is to reconcile the Act of the Imputation of
Sin to Christ, with divine Justice, to which End, I would propose several Things
to Consideration.

1. Christ and his People are to be reckoned as one: He as Head and they as
Members constitute one mystical Person. Such a Relation subsists between him and
them, as cannot subsist among Men, and therefore, as the Conjunction and Union
of Christ and his People is singular and without a Parallel, such Acts may
follow upon it, both towards Christ himself as Head, and towards them, as
Members, which cannot take place with Respect to any others, viz. The Charge of
their Sins on Christ, and the manipulation of his Righteousness or Obedience to
them.

2. According to a special divine Constitution, he took their Place, Standing and
Relation to the Law: Christ’s being made of a Woman, was peculiar to himself; so
also was his being made under the Law (Galatians 4:4). In Consequence of which,
what the Law charg’d on them and demanded of them, is in Right and Justice
chargeable on him, and he becomes responsible for them, in order to their
Redemption from it, as a Law or Covenant of Works. This supposes the Imputation
of their Sins to him, and the Imputation of his Righteousness to them.

3. He voluntarily agreed to take their Debts upon himself, or to come under that
Charge, which the Law exhibited against them: And therefore no injurious Part
was acted towards our Saviour, in the Imputation of Guilt to him, any more than
Injustice is done to a Surety for a Debtor, in charging a Debt to him, which he
undertook to pay.

4. Christ bore our Sin, or was under a Charge of Guilt, but for a Time, and in
order to make Satisfaction for it, and upon his making Satisfaction for Sin, he
was acquitted and discharg’d of Guilt, which I apprehend is design’d, when it is
said: He was justified in the Spirit (1 Timothy 3:16.). if the Imputation of Sin
to him had been perpetual, as it as to the Persons of Sinners, the highest
Injury had attended that Act, because his Sufferings had then been endless in
Duration, and he must have been rendered incapable of receiving any Reward, for
his singular Submission to the Will of God in bearing Sin; but this was not the
Case: For,

5. Signal Honour is conferred upon Christ on Account of his submitting to the
Will of God, in this wonderful Affair: And therefore no Prejudice arose to our
Saviour, from the Imputation of Sin to him (Php 2:9-11).

6. No false or mistaken Idea, attends the Doctrine of the Imputation of Sin to
Christ: For he was not esteemed the actual Transgressor, in that Act; but the
Transgressions of others, with his full and free Consent, were placed to his
Account: The Debt charged on him, as he did not contract: it, he was not reputed
to have so done; but in Vertue of his own Engagement, it became his, and no
otherwise. So that in this singular Case, there is nothing contrary to Truth,
Justice and Righteousness.

7. It is Fact, that the Minds of Men may be troubled about a sinful Act, which
was the personal Act of another, as that criminal Action is imputed to them, and
subjects them to Punishment. Adam’s first Offence, was his personal Act: His
Posterity cannot have a Consciousness. of committing it; but a painful Sensation
may attend the Apprehension of a righteous Charge, and Imputation of that sinful
Action to them, by which they are made or constituted Sinners. And thus tho’ it
was impossible, that Christ should have a Consciousness of our criminal Actions,
as his personal Acts: Yet he might have, and actually had, a painful Sensation
of the Charge of those Actions to him, and of his Obnoxiousness to Penalty on
that Account. To deny this entirely destroys the Reality of his suffering
Penalty, and of Consequence the Truth of his Satisfaction. In Words Men may deny
Socinianism; but unless this is granted, all that the Socinians contend for, may
and must be allow’d because without it, the Death of Christ cannot justly be
considered as a Punishment inflicted on him, and therefore can’t be
satisfactory; at most, it was only a Condition of Pardon and Salvation, which
the Socinians themselves readily assent to.

Query 4. If it will render the Doctrine of Christ’s Atonement, less
exceptionable, to state it. in such a Manner and Light, as corresponds with the
Conduct of Men in some Cases of Penalty, why may it not be done, in order to
compose Differences subsisting among Christians? Why should we delight in
Obscurity, and contend for Principles, which will not admit of an easy
Explication and Defence, either from the common Notions, or Actions of Men: When
it may be so stated, as to agree with the common Sentiments of Mankind, and may
by that Means be more generally approved?

Answ. 1. The Imputation of a Fault, and the Infliction of Punishment, are as
distinct Ideas as can be; the Ideas of Colour and Sound are not more so. They be
as different, as the Idea of a Cause and its Effect are.

2. Among Men Punishment cannot be inflicted, without a Charge of Offence. This I
think is very clearly proved above: And also that Men have no Power to impute
the criminal Action of an Offender, to an innocent erson; or to punish him for
another’s Offence.

3. This Doctrine ought to be esteemed among the deep things of God: It is his
Wisdom, yea his hidden Wisdom In a Mystery. With as much Reason therefore, It
may be affirmed, that more Depth of Wisdom, Is not discovered in Nature than in
Art, as that the Affair of punishing the innocent Jesus to save Sinners, is to
be explained by the common Notion and Actions of Men, in civil Life. A higher
Affront, in my Opinion, can’t soon be offered to God: Or a greater Reproach be
cast on the Gospel, than such a Way of stating this Doctrine carries in it. I am
fully persuaded it is acting a very bad Part, by what Motives or Views soever, a
Person may be influenced to do it, and that it will appear so to be, when the
Time of Disputing shall have an End with Men.

FINIS.


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  CHAPTER 51: 02.06.     FOOTNOTES
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FOOTNOTES ft1 Amyraldus was of the same Sentiments with the Author of the Ruin
and Recovery of Mankind, says he, Duo sunt igitur Genera Hominum a Christo
redemptorum, Electi scilicet & non Electi. De non Electis certum est Fidem illis
a Christo nullo modo suiffe impetratam, quam ipfi certe praestare tenentur, & ni
id faciunt, Justissime puniuntur a

Deo. Ad Electos quod spectat, Fides illis ira impetrata suit ut Impetratio omnem
Conditionem excludat. Speciminis Animad. General.

Exerc. de Grat. Univerf. Pars III. p. 190. His Opinion was, that the Salvation
of the Elect is certain and infallible, and that a conditional Provision of
Salvation is made for the Non-Elect. The just Censure therefore which the pious
and learned Dr. passes upon him equally concerns and affects this Author. If
good Dr. Owen was now in Being, I doubt not but his holy Zeal for the Protestant
Doctrine of the real Merit, and Satisfaction of Christ, would engage his able
Pen against this Writer. I sincerely wish that some such worthy Person, had now
been employed in the Defence of so glorious a Truth. ft2 Theolog. Christ. Lib.
III. Cap. 21. Edit. Quarto, p. 270. ft3 Socin. de Christo Servatore Pars
secunda, Cap. l, 2, 3. ft4 Shlictingius in Hebrews 7:22; and Limborch Inst. Lib.
III. Cap. 21. ft5 Inst. Limborch, Lib. III, Cap. 23. ft6 Socin. de Christo
Servatore Pars prima, Cap. 8. ft7 Inst. Lib. III, Cap. 23. ft8 Deinde, ut
Potestatem habet Deus infligendi Poenam, ita & noninfligendi. — Caeteroquin
Justitiae Dei nequaquam repugnat, Peccatori, quem punire Jure posset, ignoscere.
ft9 Nemini enim, sive puniat, sive non puniat, facit Injuriam. ft10 Neque enim
nocenti, ut supra monuimus, debetur Poena, sed is e mdebet: Et debet quidem
illi, in quem Injuria omnis ultimo redundat: Quiin nostro Negotio est Deus.
ft11Jus autem suum, si Rem per se spectes, ut persequi cuique licet: Ita & non
persequi, ae de eo, quantum libet, remittere. De vera Religione, Lib. I, Cap.
23. ft12 Ita ut Peccatis Deum ignoscere, nihil aliud fit, quam earn de Jure fuo
remittere. Unicuique autem de Jure fuo, quantam velit, remittere licet. Deus
igitur, &. De Jesu Christo Servatore Pars tertia, Cap. 1. ft13 Justitiam istam,
cuivos satisfaciendum omnino esse Contenditis in Deonon refidere, fed effectum
esse Voluntatis ipfius. Ibid. ft14 Divina Justitia quae Misericordiae opponitur,
etc. Pars prima, Cap. 1. ft15 Hanc ipsam Dei Justiam, quae Misericoriae
opponitur, de qua nosagere, ut jam videre poaisti, probe memini, duplice esse:
Non focusatque Misericoria duplex Hatni potest. Ex his, ut dixi, duplicem
effeDei Justitiam liquido apparet: unam, qua perpetuo utitur, etc,. Alteramqua
Peccatores nonnunquam, etc. Unde, ut diximus, etiam duplex DeiMisericordia
apparet: Una videlicet, qua Resipiscentibus, etc. Altera, qua plane Homines
pravenit, etc. Pars prima, Cap. I. ft16 Si ea (i.e. Justitia) in Deo residereo,
nunquam is, ne minimum quidemdelictum, cuiquam condonarct. Ibid. Pars tertia,
Cap. I. ft17 Ista Justitia, ut supra vifum est, in Sacris Litteris, non
Justitia, fedseveritas, aut vindicta, nuncupatur, etc. Ibid. ft18 Punire
Delicta, Deliria condonare, invicem prorsus adversantur. Ibid. ft19 Puniri per
hanc Justitiam delictum posse, etiamsi delinquens ipse nonpuniatur, id, ut infra
apparebit, & ab hac & ab omni Justitia alienissimusest. Ibid. ft20
Misericordiam, quatenus isti Justitiae, hoc est Severitati, et Vindictae
opponitur, in Deo non residere, fed effectum voluntatis ejus. Ibid. ft21 Cum
igitur Sacrae Litterae testantur, Deum Mifericordem esse, nihilaliud sibe volant
quam Deum saepiffime, et facillime Peccata condonare. Ibid. ft22 Hinc manisestum
fit, quam graviter errent illi, qui Dei hanc turn Justitiam, turn Misericordiam
insinitam esse affirmant. Ibid. ft23 Quod enim ad Justitiam attinet, vocabule
Specie decepti non vident, fenihil aliud dicere, quam Dei Severitatem atque Iram
infinitam esse. ft24 Si Deus non possit Peccata fine Satisfactione remittere;
tum vel quianon potest per Potentiam, vel quia non potest per Justitiam. vindic.

Grat. de Elect. Digr. 8. Sect. 25. Lib. I. Pars secunda, p. 199. ft25 Arg. II.
Si Deus non potest Peccatum impunitum dimittere; tum necesseest ut puniat,
Necessitate abloluta — Malorum Hominum Poenas in hoc Seculo possit augeri quis
dubitat? ibid. ft26Arg. III. Potest Deus mitiorem Poenam inferre quam Peccatum
meretur; ergo potest pro absoluta fua Potentia Poenam universam suspendere, p
200. Potest Deus remunirari citra Condignum; ergo etiam potest puniercitra
Condignum, p. 201. ft27 Arg. IV. Potest Deus criciatum quantumcunque etiam
infernalem alicuiinferre citra omne Demeritum; ergo etiam potest, non obstante
Demerito quantocunque, quantamcunque Poenam suspendere. Anticedens alibi, idque
non femel abunde probatur est. Consequentia, ex eo nora est ibid. Quod multo
nior fit Deus ad benefaciendum quam ad puniendum — Quaero an etiam impossible
fit, ut Deus eum quipeccaverit, adducat ad Poenitentiam? etc. — Ergo Deus, per
Potentiamfuam absolutam non purer annihilarc Creaturam fuam, quam ex
nihitocreavit, ibid. ft28 Sed hoc est quod quaeritur; non, an justum sit
Satisfactionem accipifed, an injustum fit non accipi. Non enim seqaitur si
Mitericors estDeus hoc vel illud agendo, eo immifericordem fore non agendo. ft29
Praeterea omne agens, quod agit naturaliter, agit in Objectum fuae Actionis
naturaliter receptivum: quare si punire, effet naturale (ilianimirum Acceptione,
quae secum sert Necessitatem) non possit Actiotalis de Persona Peccatoris, in
Personam alteram transire. ft30 Neque etiam Sapientia Dei, quae in hoe Negotio
max-ime elucet, Locum habitura videtur, fi per Naturam nequiffet a liter agere.
Sapientia enim, eft Electrix Mediorum. Respos. ad Judicium Ravensp in Fine. ft31
Of Christ the Mediator, Book 3. P. 71. ft32 Graviter impingat in Naturam Dei,
quippe ex qua fequatur, Deum esseAgens necessarium, non liberum; unde ad
Atheismum pateat Adieusmanifestus. Ibid. p. 202. ft33 This I say upon the
Supposition, of an Offer, or Proposal of Christ for Acceptance to sinful Men,
merely as Sinners: i.e. while and as they are insensible of their Need of him:
And that it is the Will and Design of God, that they should receive him, and his
Salvation; which I humbly apprehend cannot be: Tho’ this I infer not from Men’s
Want of Ability, to believe in Christ, for I am very far from making the Power
of Men, the Measure of their Duty: But I am of Opinion, that an Offer or
Proposal for Acceptance of new Covenant-Blessings, is not made to Men, while
they am under the old Covenant, or Law of Works, which all Men are, ‘till
regenerated, or so long as they are under the Dominion of Sin, Romans 6:14.
Offers of Grace, as I conceive, are not made, to those who are not under Grace,
nor interested in the Covenant of Grace, which many are not, to whom the Gospel
is preached. ft34 Salus Electorum, Sanguis Jesu: Lib. 3. Chap 10. the End. ft35
II. Vol. of his Works, of the Creatures etc. p. 52, 53, 54. ft36 Primum
suppeditant nobis ilia Loca, quibus expresse Christus dicitur pro omnibus esse
mortuus. Theolog. Christ. Lib. IV. Cap. 3. Edit. quarto, p. 319. ft37 Lib. IV,
Cap. 3. ft38 Limborch, Ibid. ft39 Lib. IV, Cap. 3. ft40 Limborch, ibid. ft41
Limborch, ibid. ft42 Limborch, Lib. IV. Cap. 3. ft43 Theolog. Christ. Lib. IV.
Cap. 3. ft44 Non pro nostris solum: Amplificationis Causa hoc addidit. ut
certopersuasi sint fideles, Expiationem a Chirsto partam, ad omnes extendiqui
Evangelium Fide amplexi suerint. Sed hic movetur Quaestio, quomodo Mundi totius
Peccata expientur. Omitto phreneticorum Deliria, qui hoc Pretextu Reprobos
omnes, adeoque Satanam ipfum in Salutem admittunt. Tale Portentum Refutatione
indignum est. Qui bane Absurditatem volebant essugere, dixerunt, sufficienter
pro toto Mundo passam erie Christum: Sed pro Electis tantum efficaciter. Vulgo
haecSolutio in Scholis obtinuit. Ego quanquam verum illud Dictum fateor: Nego
tament praefenti Loco quadrare. Neque enim aliud suit Concilium Joannis, quam
toti Eeclesiae commune sacere hoe Bonum. Ergo rubomnibus, Reprobos non
comprehendit: Sed eos designat qui simulcredituri erant, & qui per varias Mundi
Plagas dispersi erant. Tunc enimvere, ut par est, illustratur Christi Gratia,
quum unica esse Mundi Saluspraedicatur. ft45 Family Expositor, Vol, I. p. 9.
ft46 On Regeneration, F. 232, 233. ft47 Ruin and Recovery, p, 265. ft48 Ita est,
non suspenditur Dei Foedus, a Voluntate nostra, ullisve Conditionibus a nobis
praestandis; ab Authoritate, Gratia, & Fidelitateipsius Dei Virtutem omnem habet
et Effectum. Absoluta enim estPromiflio Gratiae, neque ulla est Foederis
Conditio, quae in ipsaPromissione non continetur. Inepte ideo agunt &
prepostere, qui exNatura Foederis rater Homines sanciri soliti Naturam thv tyrb
Divinae exponere conantur. Qeologoumena, P 149. Edit, Bremae. ft49 Servata
femper Lege & Ratione loquendi. Satyr VI. v, 452. ft50 Foedus Gratiae, sive
Evangelium stricte sic dictum, quod illius Foederis Formula est, quum in meris
consistat Promissis, nihil proprie praescribit ut Officium, nihil eyigit, nihil
mandat; ne hoc quidem, crede, confidespera in Dominum, & quae sunt similia. Sed
resert, nunciat, significant nobis, quid Deus in Christo promittat, quid sacere
velit, & facturus sit. mnis Praescriptio Officii ad Legem pertinet,
quaemadmodum, postalios, optime inculcavit venerabilis Voetius Disput. Tom. 4.
p. 24. & sequentibas. Et hoc omnino tenendum est, si cure omnibus Reformatis
Perfectionem Legis, omnes Virtutes, omnia Sanctitatis Officia, Ambitusuo
continentis, constanter tueri velimus. De Faed. Lib 3. Cap. I. p 257. Edit.
tertia. ft51 Ruin and Recovery, p. 289. ft52 Quavis ideo in Re non majoris
Momenti nolim cum quoquam alitersentiente Contentionis Serram ducere, neminem
tamen adhuc, autRationibus, aut Testimoniis Fide dignis, Usum Literarum proprie
sicdistarum, nomoqesia Mosaica Antiquiorem demonsrasse, non dubitoaffirmare. Dr.
Owen Qeologommena p. 294. Edit. Bremae. ft53 Eft autem Poena generali
Significatu malum Passionis quod infligitur obMalum Actionis. De Jure Belli &
Pacis, Lib. II, Cap. 20, Sect. I. ft54 De Jure Natur. & Gent. juxt. Discipl.
Ebrae. Lib. I. Cap. 4. ft55 Quia statuimus Nerainem Jus tale habere in Vitam, ut
eam sibi ipseadimere aut adimendam obligate poffit, Ibid. Cap. 21, Sect. 11.
ft56 Quod de Vita diximus, idem & de Membris intelligi debet: Nam & inilla Jus
Homini datum non est nifi Corporis servandi Causa. GrotiusIbid. ft57 R. R. 387.
ft58 Ruin and Recovery p. 405. ft59 Ruin & Recovery, p. 405, 406. ft60 De Jesu
Christo Scivatore, Pars tertia Cap, 3. ft61 Conditio, ut alibi quoque
desinivimus, est adjectio, qua id quod dari autfieri volumus, confertur in
aliquem Cafum: Ad quem Modura hicdesinitur. Itaque duo haec Conditionem saciunt,
Dilatio, et Casus, five incertus Eventus — Vis Conditionis omnis haec est, ut
pendente eanihildum debeatur ea impleta perinde habeatur, ac fi ab Initio pure
debitum fuisset; deficiente, quaff nulla unquam suisset Obligatio. — Vinnii in
Inst. Imper. Comment. Lib. 3. Tit. 16. de Ver-borum Obligationibus, p. 561, 562.
ft62 Respons ad 31 Artic. Artic. 4 ft63 Serm, on Salvat. by Grace, 15, 16, 17,
18. ft64 De Jesu Christo Servatore Pars tertia. Cap. 3. ft65 Philosophical
Essays. Essay 5. Sect. I. ft66 Supplicium autem est Poena Peccati, Orat. in
Pison. ft67 Est autem Poena generali. Significatu, malum Passianis, quod
infligitur ob mature Actionis. De Jure Bdli ac Pacis, Lih, II. Capt. 20. Sect I.
ft68 Qui punit, ut recte puniat, Jas habere debet puniendum, quod Jus ex Delicto
nocentis nascitur. Ibid. Sect. 2. ft69 Puniendus Nero oest ultra meritum. Ibid.
Sect. 28. ft70 Cavendum est etiam major Poena, quam Culpa fit. de Offic. Lib. I.
Cap.25. ft71 Atque etiam hoc Praceptum Officii diligenter tenen. alum est, hic
NE QUEM unquam innocentem Judicio Capitis arcessas. Ibid. Lib. II. Cap.14. ft72
Quae est igitur Poena? Quod Supplicium? Id mea Sententia, quodaccidere nemini
potest nifi nocenti. Orat. in Pison. Nec vero me fugit, quam sit acerbum,
Parentum Sccelera Filiorum Poenis lui. Epist. 12. ad Brutum. ft73 Dikaiwsav wn
ta Amarthmata toutwn einai kai timwriai. deLeg. Spec Lib. II. ft74 At cum Haeres
in universum Jus desuncti succedat, & regulariter tam inincommoda, quam in
commoda, quae Ratio est, quod in Propositotantum commodum Actionum paenalium ad
Haeredes transire placet? Nimirum quia aequum visum est, Poenam ex hac
Successione excipere, ne ibi Poena sit, ubi Noxia non est. Lib. IV. Tit. x:,.
ft75 Nam ex Ratione & Effentia Poenae proprie dictae est, ut pro Peccatoseu
Culpa aliqua impendatur. de Jure naturali et Gent. Juxt. Discipl. Ebrae. Lib. I.
Cap. 4. ft76 Formali enim Poenae Causa certe in hoc maxime consistit quod fit
timwria, seu Vindicta atque satisfactoria, feu purga, toria, feuexpiatoria
aliterve Scelus, feu Peccatum commissum respiciat. Sed vetoPana, proprie
loquendo, atque ut in Jure qaalicunque locum habet, sumitur pro co quod est
malum Passionis pro malo Actionis, feu quodredditur ut malum insequens Poenae
pro eo quod est malumpraeteritum Culpae. Scilicet Pinna est Noxae Vindicta, feu
utJurisconsulti Graeci loquuntur, Amarthmatov Ekdikhsiv CulpaeVindicta. ft77 Ou
gar apalav ton Anqrwpon h Anqrwpov kolazei o nomovall h kakov, in Carm. Pythag.
ft78 A regali Solio, velut a Sole distensi Radii, singulae tem-porales prodeunt
Dignitates. Second Part, p. 538. ft79 1533. ft80 Primum, ut ne Poena Capitis cum
Pecunia conjungatur. Orat. pro Domosua. ft81 Illud autem durum & crudele
videtur, quod ob Parentum Crimen etiamLiberi plectantur, perpetua nimium
Egestate & Insamia. Sane Legidivinae et vere Justitiae repugnat. 2 Kings
14:1-29:2 Chronicles 25:1-28. Comment. in Inst. Imper. Lib. IV. Tit. 18. ft82
Confiscatio odiofa est quia Liberia adimit Successionem quae eiscompetit de Jure
Nature, tendique in Perniciem eorum innocentes sunt, quique Culpam Parentum
ferre non deberent. Christinaei Decif. Vol. I. Dec. 400. n. 99. ft83 Sic
Parentum bonis consiscatis sentiunt quidem incommodum Liberi,fed proprie ea
Poena non est, quia Bona ilia illorum furura non erantnisi a Parentibus ad
ultimum Spiritum effent confervata, de Jure Belli acPacis, Lib. II. Cap. 21.
Sect. 10. ft84 Second Part 810, 811. ft85 Praeterea notandum, interdum imponi
alicui aliquid ma-li, out bonialicquid auserri, Occasione quidem alicujus
Peccati; sed non ita utPeccatum Causa fit proxima ejus Actionis quod Jus ipsum
agendiattient. Sic qui Occasione alieni Debiti aliquid promifit malum potitur,ex
veteri Verbo, egtua para data. Sponde, naxa praesto est; at proxima Caufa
Obligationis eft ipfa Promissio. Nam ut qui pro Emptore fide jussit, non proprie
ex Empto tenetur, fed ex Promiffo: Ita & quipro derelinquente, non ex Delicto,
fed ex fua Sponsione. Atque hine fit quod malum illi ferendum Mensuram accepit
non ex Delicto alterius, fed ex Potestate quam ipse in promittendo habuit —
Occidi Nemopotest ex Fide Jussione, quia statuimus Neminem Jus tale habere in
Vitam, ut earn fibi adimere aut adimendam obligare possit — Quod deVita diximus,
idem & de Membris intdligi debet: Num & in illa JasHomini datum non elf, nifi
Corporis sevandi Cause. Quod fi Exilium, fi

Peeuniaram Damnum in Promiflione fuerit, & alterius Delicto impletafit Conditio,
Damnum feret Fidejuffor, quae tamen in ipfo, fi exacteloquimar, Pinna non erit.
De Jure Belli & Pacis. Lib II. Cap, 21. Sect. 10, 11, 12. Nimirum aequum omnino
est, Fidejuffor ejus, quod pro reofolvit, recuperandi Causa Actionem Mandati
dari, ne cui Officium faumfit’ damnofum: At Poenae Corporalis nulla est
Restitutio: & quidproderit Fidejuffori, ream eadem Poenam, postea subite?
PostremoNemo contrahendo se ad Poenam Corporalem obligare potest: Quoniam
Membrorum faorum Nemo Domi-nus videtur, neque Justitiae Ratio patitur, eum, qui
non deliquit, Ponam hujusmodi fustinere. Comment. in Intl. Jus. tin. Imper. Lib
III. Tit. 21. ft86 Igitar it Morte immatura ac violenta rapit Liberos Acanis,
Saulis, Jeroboami, Achabi, in ipsos Jure Dominii non Poenae utitur (Deus),
sedeodem Facto gravius punit Parentes, de Jure Belli ac Pacis. Lib. II. Sect.
14. His Dictinctionibus positis dicemus Neminem Delictiimmunem ob Delictum
alienum punire poffe, cujus Rei Ratio vera est—Obligaio ad Poenam ex Merito
oritur: Meritum autem est perfouale, quippe ex Voluntate Ortum habens, qua nihil
magis nobis proprium, unde autexousion vocatur. Grotius ibid. Sect. 12.


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  CHAPTER 52: S. A CHARGE OF PUBLISHING A PALPABLE FALSITY
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A CHARGE OF PUBLISHING A PALPABLE

FALSITY EXHIBITED AGAINST, AND FULLY PROVED UPON, THE AUTHORS OF THE MONTHLY
REVIEW, In a Letter to those Gentlemen:

Wherein is contained A DEFENCE OF ’THE VINDICATION OF DIVINE JUSTICE, IN THE
INFLICTION OF ENDLESS PUNISHMENT FOR SIN’, In ANSWER to An anonymous Pamphlet,
intitled, ’The Scripture-Account of a Future State considered’

Printed and Sold by JOHN WARD, against the Royal Exchange;

GEORGE KEITH, in Gracechurch-Street; and JOHN EYNON, at a Print-Shop, on the
North-Side of the Royal-Exchange. By John Brine,

London 1755.

[Price Sixpence.]

GENTLEMAN,

IF this Address is displeasing to you, I apprehend, that I am not to be blamed;
because you have given just Occasion unto me of a warmer Resentment, than I
shall take the Liberty to shew, by imputing to me a Notion, which is most
ridiculous and absurd; viz. That there are Degrees of Infinity. As I knew that
such a monstrous Absurdity never entered into my Mind; and not being sensible,
that I had said any Thing, which could justly cause you to suspect my
entertaining such a Supposition, I took the Freedom to charge you with the Guilt
of a palpable Falsity: From which Charge you endeavour, in an Appeal to the
Public, to clear yourselves. In order that the Public, unto whom your Appeal is
made, may form a true Judgment in this Cause between you and me, I will lay
before them the following facts: The Ground of your Charge: The Form of your
Charge: My Call upon you to vindicate yourselves; or, rather, the Charge, which
I exhibited against you, of publishing a Palpable Falsity: And your Defence, or
Vindication of yourselves from the Guilt of such an atrocious Crime. The Ground
of your Charge is, what I offer to prove, that there is an infinite Evil and
Demerit in Sin, by Way of Answer unto that, which the Author of the
Scripture-Account advanced against it; speaks thus: “In whatever Manner Sin or
Vice be estimated, it must be finite, because it is the Production or Act of a
finite Kind, of finite Principles and Passions.” My Answer unto which, is this:
Very well: Whoever said, that Sin, or a sinful Act, is infinite? No Mortal, I am
persuaded. That which is infinite cannot possibly proceed from a finite Being.
We know this, full as well as this Writer does. But, with his Leave, or without
it, we must distinguish between the Act of Sin, and the Demerit of that Act.
Though all sinful Actions are finite, and must be so, because they spring from
finite Beings, yet there is an infinite Evil and Demerit in Sin, because it is
committed against all possible and infinite Good. Its Demerit arises from the
Object, against whom it is committed; and, therefore, as the Divine Object
against whom all Sin is directed is infinite, so the Demerit of it must be
infinite: If it as not, then there is not, there cannot be greater Evil and
Demerit, in an Act of Sin against God, than attend an Act of Sin against a
Creature.

Why, do not such Persons, as our Author, speak out plainly what they mean, and
tell us roundly, that there is no greater Evil in sinning against God than there
is in sinning against a poor Mortal like ourselves? This is what he intends, it
certainly is what he designs, though it was too impious a Thing for him,
directly and explicitly, to assert. If this is not his Meaning he says nothing
which is to his Purpose; for, if he allows, that there is greater Evil in Sin
against God, than there is in Sin against a Creature, that Reason, which obliges
him to grant, that it is, in any Degree, a greater Evil to offend against God,
will compel him to yield, that it is infinitely greater, viz. the infinite
Majesty of the Divine Being. f1 The Form of your Censure, or Charge, was this:

“This Person would persuade the Public of his Abilities, as a Critic and a
Philosopher; Characters to which he may be justly intitled, if wild Conjectures,
and dogmatical Affirmation be allowed in the Place of clear Reasoning and solid
Judgment; by which alone, the Author of the Scripture-Account ought to have been
tried, and by which, perhaps, it might be possible to convict that Gentleman of
having sacrificed as much to Imagination, though not to Dullness, f2 as Mr.
Brine, who supposes, that there are Degrees of Infinity, and that Persons may be
annihilated, and, at the same Time, not suffer Death.” As I thought myself, in
some Measure, injured by this Censure, or Charge of yours, particularly, in this
Assertion, that I suppose, that there are Degrees of Infinity; which I knew I
did not, and also was sure, that I had not expressed a Tittle, from which it
might be inferred, that I entertained such a ridiculous and absurd Supposition;
I apprehended, that I had a Right to wipe off this false Imputation; and,
therefore, I took the Liberty, to exhibit this Charge against you, in some of
the public Papers: “To the Authors of the Monthly-Review. Gentlemen, in your
Review for December, 1754, you mention a small Pamphlet, which I lately
published, intitled, A Vindication of the Justice of God, in the Infliction of
endless Punishment for Sin; in Answer to the Scripture-Account of a future State
considered. And you say, that I would persuade the Public of my Abilities, as a
Critic and a Philosopher. This I deny; and, unless you know me better, than I
know myself, you cannot prove it. Farther, you represent me as dogmatical and
dull; both which, it is possible, may be true. But what Censure may I not pass
upon you, for affirming, that I suppose, that there are Degrees of Infinity!
This Assertion is a palpable Falsity. Such a Supposition I have neither
expressed, nor, in the least Degree, suggested. If, therefore, you should be
able to defend yourselves from a Charge of Ill-manners, which you exhibit
against me, I am sure you will not be capable of vindicating your Veracity. I
acknowledge that I suppose, {as you say I do} that Persons may be annihilated,
and, at the same Time, not suffer Death. It is my Opinion, at present, that
Annihilation is not Death.

If you will be pleased to condescend so far, as to clear up to me my Mistake in
this Matter, {if I am mistaken herein} the Favour will be gratefully
acknowledged, by, Gentlemen, your humble Servant, etc.”

Very soon after this Advertisement of mine, the following Lines were inserted
{#by your Order, I presume|} as News in the Evening Advertiser:

“If Mr. Brine will wait till the Publication of the Review for the present
Month, he may then see, if he pleases, on the blue Cover of the said Number, a
proper Notice of an Advertisement {wherein he has more than once exposed
himself} relating to the JUST Account given, in a late Review, of his profound
Answer to the Scripture-Account of a future State considered, for the Reviewers
will have no News-Paper Controversy, “with such an Opponent.”

Agreeably to this Piece of News, I find on the blue Cover of the said Number,
your Defence, or Vindication of yourselves:

“The Authors of the Review have been called upon by ONE Mr. John Brine, in an
Advertisement inserted in the public Papers, wherein he accuses them of having
falsly charged upon him, Notions not entertained by him. In the Review for
December, 1754 Page 477, Mention is made of a Pamphlet, entitled, A Vindication
of divine Justice, etc. written by Mr. Brine, and it is there said, that Mr. B.
supposes there are Degrees of Infinity, and that Persons may be annihilated,
and, at the same Time, not suffer Death. Mr. B. acknowledges, and still avows,
this curious Doctrine of Annihilation; but denies his having in the least
suggested the above express’d Notion of Infinity. Undoubtedly this Writer best
understands his own Meaning, or Un-meaning; but whether we have erred, or not,
in the Conclusion we drew from the following Passage, let the Reader determine:
“In Page 28, Mr. B. has these Words: Though all sinful Actions are finite, and
must be so, because the spring from finite Beings, yet there is an infinite Evil
and Demerit in Sin, because it is committed against all possible and infinite
Good. Its Demerit arises from the Object against whom it is committed; and,
therefore, as the Divine Object against whom all Sin is directed, is infinite,
so the Demerit of it must be infinite: If it is not, then there is not, there
cannot be greater Evil and Demerit in an Act of Sin against God, than attend an
Act of Sin against a Creature. - Here we are taught, that there is an infinite
Evil and Demerit in Sin; and that as the Divine Object against whom all Sin is
directed, is infinite, so the Demerit of it must be infinite. Now, will Mr. B.
maintain, that all Sins are equal in Demerit, or that one Infinite is greater
than another, and that Blasphemy, Idolatry, and Murder, are not more heinous
than petty Theft, Drunkenness, Lying, Scandal etc.? The Assertion would shock a
rational Christian; and yet this Mr. B. will, we apprehend, be driven to, unless
he admits, as a fair Deduction from his Premise, that there are Degrees of
Infinity. This absurd Consequence occurred to us, on Perusal of his Pamphlet;
and how far we are justifiable, in charging Mr. B. with such a Supposition {for
he is not charged with any direct Assertion} let the candid By-stander
pronounce: As for our Author, it is probable, as he is a very profound Writer,
he will yet have a great deal to urge about, and about this Alternative; he is
welcome to say what and how much he pleases; we shall look upon ourselves as
unconcerned in the Matter.

We have shewn the Ground upon which we first formed our Opinion of his Pamphlet;
that Opinion, and its Foundation, are now before the Public; and if, in the
Judgment of that Public, we stand acquitted of any Intention to impose upon
them, or misrepresent any Author whatever, whole Writings are mentioned in the
Review, it will be quite indifferent to us what this Writer may have to say, in
the Defence of his own peculiar Notions.” Having laid before the Reader the true
State of this Cause between you and me, I will now proceed to consider, calmly,
that Defence which you make for yourselves, in Answer to the Charge, which I
exhibited against you. In this Defence, you say, One Mr. John Brine, by which
Phrase, doubtless, you intended to put me in mind of my Obscurity; whereof I am
not insensible, and did not need this Memento of it from you, though, that I
confess, you might not know, and, therefore, you did well to give me this Hint,
that I might not imagine myself to be much known, and taken Notice of in the
World: Yet, I must say, there would have been a greater Propriety in the Hint,
if you had not, more than once, honoured me with the Mention of my Name, on
former Occasions; whereby that became as extensively known, as your Reviews are
spread: I cannot tell whether that is far or not, {nor is it the Matter of my
Concern} you best know: However, hat is a sufficient Evidence, that I am not
just now dropt out of the Clouds, and that your Readers are not Strangers to my
Name, nor to that Respect, which you have formerly shewn unto it. But enough of
this trivial Matter.

Again, You say, “Mr. B. still acknowledges and avows this curious Doctrine of
Annihilation.” The Manner of your expressing yourselves may occasion some less
attentive Readers to think, that I suppose Men will be annihilated, and perhaps
you are willing they should, although you know, that I utterly deny and disavow
the Doctrine of the Annihilation of any of the human Race, and plead for the
eternal Existence of both good and bad Men. By this Ambiguity, you cleared
yourselves of the Trouble of offering any Thing, to prove the Absurdity of
supposing, that Persons may be annihilated, and, at the same Time, not suffer
Death. This is a considerable Instance of your Prudence. Truly, it was a wise
Thing in you to decline attempting, at an Impossibility. And, that this is such,
I imagine, you are, by this Time, convinced; and are sensible, that Persons may
be annihilated, and yet not suffer Death. When you say, of Annihilation, you
cannot mean Annihilation itself; but must mean, about, or concerning
Annihilation. The Thing itself I deny, which you need not be told; but this
Doctrine concerning it, I still acknowledge, and avow, viz. that Persons may be
annihilated, and, at the same Tine, not suffer Death: For Annihilation is not
Death. Much is not necessary to be said, to evince the Truth thereof. If Death
is a Privation of Life, which it hath been thought to be, and a Creature must
exist, in suffering that Privation, it is very clear, that Persons may be
annihilated, and, at the same Time, not suffer Death. If a Privation of Life
takes Place in a Creature, I own, that I think it must be while it exists,
because, I cannot comprehend how it should when it is not. Notwithstanding,
Gentlemen, the Reproof, which you have given me, for pretending to philosophize,
I cannot refrain from saying: That it is very unphilosophical, to conceive of a
Privation, without the Existence of some Subject. And, if a Privation
necessarily supposes the Existence of some Subject, is it not evident, that the
Being of a Creature, which suffers Death, must be of somewhat longer Duration,
than that of its Life? If the Life of Peter is of the same Duration, with his
Existence, how is it possible, he should suffer Death? He does not, while he is,
and when he is not, it is certain, he cannot. In Annihilation, a living
Creature, would not suffer a Privation of Life; because, so long as he exists,
he lives, and, consequently, his Annihilation can be no other than a Cessation
of Life, together with the Cessation of his Being, and in the very same Moment:
For, his Existence and Life must be exactly of equal Duration. We cannot for
this Reason, suppose him to suffer Death, in his Annihilation, unless we will
suppose, there may be a Privation of Life, without the Existence of a Subject,
of such Privation. And, therefore, I conclude, the Author of the Scripture-
Account, etc. was mistaken, in thinking, that Annihilation is Death;
particularly, as he stiles it, the second Death.

You suggest, ’The Opinion of the Infinity of Evil and Demerit, in Sin, is a
peculiar Notion of mine. ’ For, relating to that Point, you say: “It will be
quite indifferent to us what this Writer may have to say, in Defence of his own
peculiar Notions.” Of which Notions, therefore, you must mean this is one. Pray,
Gentlemen, do you speak as you think? Or do you prevaricate, in this Case, and
take the Liberty to insinuate, that this is my peculiar Notion, though you know
it not to be so? Perhaps, your Reading may not have been very large, on divine
and religious Subjects; yet, I cannot be persuaded, that it hath been so very
scanty, as to leave you under a Possibility of imagining, that this is a
Peculiarity of mine. This Doctrine hath been maintained and defended, by all our
Protestant Divines, who have opposed the Popish Notion of venial Sins. It is not
necessary to produce many Testimonies hereof; but the Reader, I hope, will
excuse my citing a Few. And they shall be such, as are not only full and
explicite on this Head; but also from such Writers, as even the Reviewers
themselves, free as they are in their Censures, upon any who differ from them,
may not, it is probable, choose to impute Dullness unto; though, indeed, I
pretend not to be certain of their Civility and Respect to the Names following,
since they stand directly in their Way. Bishop Downame, speaking of Sins,
expresses himself thus: “None being so small, but that it is of sufficient
Weight to press down the Sinner to Hell, being of infinite Guilt, committed
against infinite Justice, deserving infinite Punishment, for which the Justice
of God cannot be satisfied, but by a Propitiation of infinite Value.” f3 Bishop
Davenant asserts the same: “God, says he, is of infinite Majesty and Goodness:
Whoever, therefore dishonours such Majesty, by any Transgression, be it great or
small, demerits infinite Punishment.” f4 Bishop Reynolds speaks thus: “This
Demerit {i.e. of Sin} is founded, not only in the Constitution, etc. - of God,
but in the Nature of his own Holiness and Justice, which in Sin is violated, and
turned from; and this Guilt is after Sort infinite, because it springeth out of
the Aversion from an infinite Good, the Violation of an infinite Holiness and
Justice.” f5 Bishop Hopkins, his Words are these: “Every Act of Sin, yea the
least that we ever committed, is an infinite Debt, and carries in it infinite
Guilt, because committed against an infinite Majesty. For, all Offences take
their Measures, not only from the Matter of the Act, but from the Person against
whom they are committed: As a reviling Word against our Equals, will but bear an
Action at Law; but against the Prince, it is High-Treason and punishable with
Death. So here, the least Offence against the infinite Majesty of God, becomes
itself infinite.” f6

Now can you, Gentlemen, persuade yourselves to believe, that these great and
excellent Divines, supposed, that there are Degrees of Infinity? I will not
peremptorily say, that you will be so favourable to their Character, as not to
impute such an Absurdity to them; because I know not unto what Extent your
Freedom, in Censuring, may be carried, against any, whose Opinions you dislike:
Yet, I cannot allow myself to think, that you will be disposed fix such an Odium
upon those venerable Names; though you have just the same Reason for it, with
respect to them, as you had for so doing, with regard to myself.

Doubtless you thought yourselves, at full Liberty, to affirm whatever you
pleased, concerning me, provided, the least: Colour of a Foundation might be
pretended, for what you should assert, though ever so ridiculous and absurd;
and, therefore, affirmed, that I suppose there are Degrees of Infinity. Being,
by me, charged with a direct Breach of Truth, in this Assertion: All that you
have to offer in your Defence, is only this, you apprehend, that this is a
Consequence naturally arising from my Notion of the Infinity of the Evil and
Demerit, in Sin. But, good Sirs, are the Consequences which justly follow from
Opinions, always seen, by those who hold them? I presume you know they are not.
Fair it is, to urge the absurd Consequences of any Doctrine, against it, in
order to shew, that it cannot be true: But it is very unfair to charge any with
supposing the Consequences of a Doctrine, however justly they may follow
therefrom, which the Asserters of it do not discern. Not long since, I took into
Consideration, an Assertion of a learned and worthy Author, from which, a
Consequence most absurd, is fairly deducible. f7 I apprehended, that it was
lawful for me to observe it, and to caution against assenting to that Assertion;
because of the Absurdity, which it cannot be cleared of. But if I had said,
that, that Author supposed that Consequence; upon Reflection, I could not have
acquitted myself, of having acted an exceedingly disingenuous and unfair Part.
For this Reason, he did not discern the Consequence of his Assertion, and,
therefore, could not suppose it, or, which is the same Thing, think that to be a
Truth. You it seems, apprehend, that the Doctrine of the infinite Evil and
Demerit of Sin, is unavoidably attended with this absurd Consequence, that there
are Degrees of Infinity. Well, what if it is, must it necessarily be concluded,
that our Protestant Divines saw that Consequence, and supposed it to be a Truth?
Will you proceed so far in Censuring, as to affirm that of them? And, if such
Writers, as are produced above, did not discern this to be the Consequence of
the Doctrine, which they maintained; is it any Wonder, that so dull a Person as
I am, should not make the Discovery? You cannot think it is. Why then did you
charge me with supposing this Consequence? Can you produce any Expression,
Phrase, or so much as a single Word, from which it may be inferred, that my
Notion of Infinity, is different from your own? You cannot. All that you can
pretend unto, is this: That I attribute Infinity unto that which is only finite.
The clearest Proof that the Evil and Demerit of Sin, is finite, will be no
Proof, that I suppose there are Degrees of Infinity: Or, that I entertain a
mistaken Notion of Infinity. Such Proof, indeed, would evince, that I am
mistaken in applying Infiniteness unto that, wherein, in Fact, it is not; but
nothing more. And that would not, in the least, clear up your Veracity. I think,
I may be allowed to say, that I have given such Evidence, that in my Account,
Infinity hath no Limit, and, consequently, that there cannot be Degrees in it,
that no Scruple can be made thereof. Have I not said, that which is infinite
cannot possibly proceed from a finite Being. We know this full as well as this
Writer does.

If I had conceived, that there are Degrees of Infinity, I must have thought it
possible, for that which is infinite to proceed from a finite Being. Yea, if
Infinity is really to be found with any Being at all, it must be with some
created Being, if there are Degrees in it. Are not these my Words also? Though
all sinful Actions are finite, and must be so, because they spring from finite
Beings, etc. Is it not manifest from hence, that my Opinion in, that the highest
Degrees rise not up to Infinity? The Thing, is as clear, as a Matter can well be
rendered by the Force of Language. And when I express the endless Punishment of
Sinners, do I not say, Punishment, which is infinite, in its Duration? If you
really thought, that my Opinion is, that there Degrees Infinity is limited or,
that are Degrees in it, why did you not observe to me, that, according, to my
Notion of Infinity, the Punishment of the wicked might be infinite, in its
Duration, and yet not be endless; because I suppose Infinity to have its Limits.
So full and clear Intimation I have given, that I think Infinity is unbounded,
that it requires a very large Stretch of Charity, to conclude, that you did not
act directly against the Remonstrance of your own Consciences, in charging me
with the Supposition of there being Degrees of Infinity. But I hope you did not
do this, under the Influence of this Consideration, that there is not an
infinite Evil and Demerit, in Sin. If the Evil of falsly accusing, is not
infinite, as it is a Sin against God, it is not a light Thing, to violate the
Divine Precepts, which require us to speak Truth of, as well as unto our
Neighbour. The candid Bystander, to whose Sentence you seem willing to submit,
it is highly probable, will conclude, that, as you have falsly charged me, with
entertaining a very absurd Notion, it is but equitable, that you should, in as
public a Manner, retract that Charge, as you exhibited it. Why should you not
dare to be ingenuous, in your Acknowledgment of Guilt, which it is impossible
for you to conceal? And, that you cannot cover it over, at any Rate, the Defence
you make, is a full Proof of. You have nothing to say in your Vindication, but
this, the Consequence, which you infer, occurred to you, on Perusal of my
Pamphlet, and, therefore, you asserted, that, that Consequence is my
Supposition, although you had that in full View, which demonstratively proves,
that it is no Supposition of mine. As you think this to be the Consequence of my
Opinion, you might have declared it, and urged it too, as an Objection to the
Truth of that Sentiment, without the least Blame from me, had you not affirmed,
that I suppose that Consequence, or, which is the same Thing, think that
Absurdity to be Truth. For I am heartily willing to allow others the same
Liberty, in objecting to my Opinions, as I make free to take, in opposing
theirs.

You militate against the Doctrine of the Infinity of Evil and Demerit, in sin,
with a very formidable Dilemma, and enquire thus:

“Now will Mr. B. maintain, that all Sins are equal in Demerit, or that one
Infinite is greater than another; and that Blasphemy, Idolatry, and Murder, are
not more heinous than petty Theft, Drunkenness, Lying, Scandal, etc.? The
Assertion would shock a rational Christian, and yet this Mr. B. will, we
apprehend, be driven to, unless he admits, as a fair Deduction from his
Premises, that there are Degrees of Infinity.” I will not dissemble, even in the
Defence of what appears to me, a most important Truth. That which is here
offered, may seem a considerable Objection, to the Doctrine under Debate, until
it is thoroughly canvassed, and weigh’d in the Balance of right Reason. As to
the atter Member of this Dilemma, viz. that one Infinite is greater than
another, I imagine, that I may soon ease myself of it. For, I never dreamed of
an Inequality, in Infinity, or, that one Infinite is greater than another. Nor
do I believe you ever thought I did. But, having worked up yourselves unto a
great Contempt of me and my Writings, under the Influence of what
Considerations, you best know, your Virtue, it seems, was not sufficient to
guard you effectually, against a Temptation, to endeavour to render me and them,
contemptible in the View of others, even though it was at your own Expence. And,
therefore, you took the Liberty to affirm, that which, I think, you must then
know to be false, for you had before your Eyes, sufficient Evidence thereof,
viz. That I suppose there are Degrees of Infinity. The only Difficulty,
wherewith I am pressed, is the former Branch of your Dilemma. And as to that, I
do maintain, that all Sins are infinite, {and so equal} in Demerit. But not that
all Sins are equally heinous: Nor that all Sins will be equally punished. The
Punishment for all Sins will be infinite, {and so equal} in its Duration. But
the Punishment of no Sin will be infinite in Intenseness; for that is absolutely
impossible: And, therefore, more heinous Sins, will be punished with greater
Torments, and less heinous ones, with lighter. I continue to insist upon it,
that there is an infinite Evil and Demerit, in Sin. When I say, that there is an
infinite Evil, in Sin, I do not mean, that the Act of Sin is infinite. Or, that
the Privation of moral Rectitude is infinite. Or, that the whole Compound, or
Sin considered, in its Concrete, is infinite. If it was, there could be no
Disparity in Sins; but every Sin must be equal. I make no Difficulty of
granting, that there is a great Difference in sinful Actions, and also in their
Aggravations: And shall never shock the rational Christian, by suggesting, that
all Sins, are equally heinous. I assure you, that you need not entertain the
least Jealousy, that I shall ever so do.

Yet, I affirm, that there is in Sin, as Sin, and so in every Sin, an infinite
Evil.

First, Objectively: As God is the Object against whom it is committed, there
must be an infinite Evil in it. If the infinitely transcendent Excellencies of
the Divine Being, are allowed to come into Consideration, in forming an
Estimate, of the Evil, of Sin, I think this cannot well be denied. Indeed, if
God is struck out of the Account, whose Law is broken, and whose immense
Perfections are dishonoured by Sin, the Infinity of Evil in Sin, cannot be
proved. But Things do not seem to be quite come to that Pass yet, as explicitely
to disallow of taking into Consideration, the Divine Attributes when we form an
Estimate of the Evil, which there is in Sin. Even you, Gentlemen, do not say,
that this is not to be allowed; but artfully pass it over in Silence, without
the least Remark, although you law I argued for the Infinity of Evil in Sin,
wholly from this Principle, that it is committed against Infinite Majesty. And
it was better, not to take any Notice of it, than impiously, to deny, that
Respect is to be had, unto the infinite Perfections of the great Creator, when
we form a Judgment of the Evil which there is in Sin, as it hath him for its
Object. An explicite Denial of it, {to use your own Phrase} would shock a
rational Christian. And granting of it, must have involved you in an
inextricable Difficulty. For, if it is allowed, that the Evil in Sin, takes its
Measure from the Nature and Perfections of God, the Infinity of its Evil cannot
be denied, without a most manifest Contradiction. And, therefore, your Wisdom is
to be applauded, in taking no Notice of an Argument, which really is
unanswerable; and which, you could not deny, Without fixing Infamy upon
yourselves; because of the dreadful Impiety, that such a Denial evidently
carries in it.

Secondly, There is in Sin, as Sin, and so in every Sin, an infinite Evil
extensively. My Meaning is this: The Spot and Stain of Sin will continue for
ever: Or, its Guilt and Pollution will eternally remain; unless it is atoned for
and pardoned, through the Blood of Christ. If Atonement is not made, and
Satisfaction is not given to the violated Law, and offended Justice of God, the
Sinner will always remain under a Charge of Guilt. Nothing which he can do, not
any Thing which he can offer, nor Sufferings which he is able to endure, will
ever be sufficient to obtain a Discharge from that Guilt, which he hath
contracted. As the sinful Creature is under a Charge of Guilt, this Moment,
without Atonement made, and Pardon extended unto him, upon that Foundation, his
Guilt will remain upon him, unto a Duration, which is infinite in its Extent. So
that, there is in Sin, as Sin, and so in every Sin, whether great; or small, an
infinite Evil, both objectively and extensively considered.

Now, such as the Evil in Sin is, it is, surely, reasonable to conclude, that
such is its Demerit. The Evil in Sin, as Sin, and so in every Sin, is infinite,
objectively, and extensively: And, therefore, there is in Sin, as Sin, an
infinite Demerit. It is no Absurdity to conceive, that the Demerit of Sin is
proportionate to the Evil, which there is in Sin. And that, Evil is not
infinite, will never be proved, until Proof is given, that the Infinity of the
Divine Object, against whom Sin is committed, must not come into Consideration,
when we form an Estimate of the Evil, which therein is. And who will dare to
engage in such an impious Undertaking, I know not. I am willing to hope no Man
whatever. There being in Sin an infinite Evil, and an infinite Demerit, or a
Demerit proportionate to its Evil, therefore,

I. The reasonable Creature suffers an infinite Loss, in Consequence of Sin, as
Sin, whether the sinful Action be more, or less heinous. This Loss is a Want of
the Enjoyment of an infinite Good. An infinite Loss would not be the penal
Effect of Sin, if there was not an infinite Demerit in Sin. It is absurd to
suppose, that the penal Effect of Sin, in any Sense, is infinite, if the Demerit
of it is not infinite. For, in that Case, there would not be a Proportion
between Demerit and the Penalty, unto which it relates; but the Disproportion
would be such as exceeds all Degrees. Wisdom and Justice, most certainly,
infinite Wisdom and Justice, will, in all Respects, proportion Punishment, unto
the Demerit of Sin: Without great Impiety we cannot think otherwise, And,
therefore, if it is to be proved, that it is the Constitution of God, that Sin
shall subject the rational Creature, unto the Suffering of an infinite Loss, as
a penal Effect of Sin, the clearest, the most undeniable Proof, even such as
rises up to evident Demonstration, will be given, that there is an infinite Evil
and Demerit, in Sin. And which of there two Things requires Proof? Which of them
will be disputed? viz. Whether a Want of Communion with God, or of the Enjoyment
of him, who is the Origin of all Felicity, be an infinite Loss? Or, whether, it
is the Appointment of the most holy, most wise, and most just Creator, that Sin,
as Sin, and so every Sin, whether great, or small, and whether more, or less
heinous, shall subject reasonable Creatures, unto the Suffering of such an
infinite Loss? I think neither can be contested. And until either one, or the
other is denied, we may take them both for granted. This is an irrefragable
Argument, for the Proof of the Infinity of Evil and Demerit, in Sin. Such an
Argument it is, that all the Skill and Force, of all the rational Christians,
{as they call themselves} in the World, will never be able to answer. You see,
Gentlemen, notwithstanding your Reproof, I remain dogmatical still. At which you
need not be surprized, because you knew what Solomon says: Though thou shouldest
bray a Fool in a Mortar, among Wheat with a Pestil, yet his Foolishness will not
depart from him.

II. This Loss is infinite extensively, as the Evil in Sin is, and the Demerit of
it too, for that Reason. For, as the Guilt and Pollution of Sin will eternally
remain, if not atoned for, and pardoned, so the reasonable Creature will for
ever suffer the Loss of the Enjoyment of God, as the penal Effect of Sin.

III. The Infinity of the Demerit of Sin, arising from the infinite Evil, which
there is in it, as to Punishment of Sense, respects the Extent of its Duration;
but not its Intenseness and Weight. Punishment for Sin, in this View, will be
infinite in Duration, but finite in Intenseness. It is not to be supposed, that
Sin demerits infinite Tortures. For which, three Reasons are assigned, by the
most learned, and very accurate Witsius.

1. Because such Punishment {i.e. which is infinite in Intenseness} is absolutely
impossible: For, no Creature is able to endure Tortures, which are infinitely
intense.

2. Because it would follow, God could never satisfy his Justice, by the
Infliction of condign Punishment on the Ungodly.

3. Because it would follow, that equal Punishment is due to all Sins: Or, that
in Fact, all sins are equally punished, which is absurd to suppose, and contrary
to { Matthew 11:22}.” f8 From hence, it is evident, that the Infinity of the
Evil and Demerit, in Sin, may be maintained, without the Absurdity of supposing,
that there are Degrees of Infinity. It is also clear, that this Doctrine may be
defended, without supposing, that all Sins are equally heinous, and also without
supposing, that all Sins are equally punished. The Punishment of all Sin is
infinite, {#and so equal|} in its Duration, as I laid in Page 30 of my Pamphlet.
But the Intenseness of the Torments inflicted by God, for Sin; for no Sin
whatever, will be infinite; but they will be more, or less, intense, as the
Sins, for which they are inflicted, are more, or less heinous, and more, or less
aggravated. And, therefore, there will be Degrees, in Divine Punishment, as Men
are more or less guilty. Which I also observed, in Page 26.

Upon the whole, I think, it is most clear, that your very formidable Dilemma,
being thoroughly examined, appears to have no Weight or Force at all in it. And
it can do no Execution, upon the Doctrine of the Infinity of Evil and Demerit,
in Sin, against which it is levelled. It does not in the least affect that
Doctrine. Take it in both its Branches, the Distance, between it, and that
Doctrine, is as great as the Distance of the two Poles, and far greater too. I
am not driven by it to suppose, that there are Degrees of Infinity. Because I
plead not for the Infinity of Evil and Demerit in Sin, from Sin materially
considered; but: from the Infinity of the Divine Object, against which it is
committed. And, in this Consideration of Sin, {i.e. objectively} there is no
Difference in Sins, however great the Difference may be in Acts of Sin. Nor am I
driven by it, to maintain, that “Blasphemy, Idolatry, and Murder, are not more
heinous than petty Theft, Drunkenness, Lying, Scandal, etc.” Because I have not
contended for the Infinity of Evil and Demerit, in Sin, from its Heinousness;
and, therefore, I may, as I do, allow, that Blasphemy, etc. are more heinous,
{as you say} than petty Theft, etc. can be supposed to be, perfectly consistent,
with my Opinion of the Infinity of Evil and Demerit, in Sin, as Sin, and so in
every, sin, whether great or small; because I plead, that this Infinity of the
Evil and Demerit, in Sin, arises from the Infinity of God, the Object against
whom it is committed, and not from the Heinousness of the sinful Act. If I had
done that, as you say, I must have been driven to assert one of there two
Things: Either, that one Infinite is greater than another: Or, that all Sins are
greater in Heinousness. But, as I argue upon quite another Principle, your
Dilemma does not come near me. It is as far from me, as the Earth is from
Heaven. And I am much secure from being hurt by it, as a Man would be secure
from being injured by the Discharge of a Pistol, if he was placed in the highest
Heavens.

It is astonishing, that you could prevail with yourselves, to pretend, that you
have not misrepresented me to the Public; because you must know, that you were
guilty of a Misrepresentation of me, in saying, that I suppose there are Degrees
of Infinity, except you are exceedingly dull, as I am. For, I absolutely denied
the Infinity of every Being, and of all Acts, wherein there can be Degrees. Did
I not say: That which is infinite, cannot possibly proceed from a finite Being?
There are my Words also, and you quote them, and thereby prove upon yourselves,
that Guilt, which I charge you with: Though all sinful Actions are finite, and
must be so, because they spring from finite Beings. Is not here a full and
absolute Denial of Infinity, wherein there is a Possibility of Degrees? How
unaccountable is it, therefore, that you could allow yourselves to assert, that
I suppose here are Degrees of Infinity! And it is more strange still, that you
can now pretend to acquit yourselves of the Guilt, of a Misrepresentation of me
unto the Public. This Assertion is as gross a Misrepresentation of me, as
affirming, that I suppose, that God is finite in his Being, Powers, and Acts,
and his rational Creatures are infinite in their Beings, Powers, and Actions,
would have been. You had as much Ground to assert this of me, as you have to
affirm the other. That Assertion implies, that I think Infinity is limited;
which you could not but know, is a palpable Falsity. You were certainly
convinced in your Consciences, that I entertain no mistaken Notion of Infinity,
though you dared to affirm I do. Yon might, indeed, think, that I attribute
Infinity, unto that wherein it is not; and, therefore, mistook in that Respect.
But as to Infinity itself, you must, undoubtedly, know, that my Apprehension of
it is, the very same with your own, and the Apprehensions of all other Men; viz.
That it is absolutely without a Limit. The clearest Proof, that I am mistaken,
in thinking, that there is an infinite Evil and Demerit, in Sin, {could such
Proof be given} would not in the least prove, that I suppose, that there are
Degrees of Infinity. But with respect to the Doctrine of the Infinity of Evil
and Demerit, in Sin, I think, I may take Leave to say, that such Evidence and
Demonstration of its Truth is given, as will not admit of a solid Reply. As you
have grossly, misrepresented, me, in falsly charging me, with supposing, that
there are Degrees of Infinity, I have a Right to demand of you a full Retraction
of that Charge, I do demand it. And, unless you comply with this Demand, and, in
the very same public Manner, withdraw your Charge, {in the Body of your Number
for the Month of April} as you exhibited it, I shall take the Liberty to expose
you farther, than I have yet done. When I consider unto whom I now write, I
think, it may not be improper for me to add this: The Punishment of Sins will be
equal, in its Duration; but unequal, in its Intenseness; because I have said,
that Punishment for Sin will be infinite, and so equal: Lest you should tell
your Readers, that I suppose an Equality and an Inequality, in the same Thing,
and in the very same Respect. To conclude, if you, on your Part, will be pleased
to allow me the Liberty, of defending what appears to me to be true; I assure
you, on my Part, you shall always have full Leave to represent me, unto your
Readers, as ostentatious, dogmatical, dull, ill-mannered, very profound, and
unmeaning: But if, in Contradiction to the last Encomium, you shall say my
Un-meaning, is a Meaning, and such a Meaning, as is absurd, which is the Fact
here, if it comes within my Notice, you shall not fail of hearing from me. As to
every Thing else, I shall be silent, say of me whatever you please, that you
shall think is agreeable to Politeness, Civility, and Candour. For, it is Matter
of as much Indifference unto me, what Epithets, you shall be pleased to honour
me with, as it is to you, what, or how much, I may have to say, in Defence of
the Notions, which I entertain. I think it not amiss to make some Improvement,
on the important Subject, of this Letter, in a little pious Enthusiasm, and
Cant. But, as you are rational Christians, such Stuff cannot be acceptable to
you, and, therefore, I will not presume to offer it to your Consideration: But
bid you Adieu, for the present. I am,

Gentlemen, Your humble Servant,

JOHN BRINE Bridgewater-square,

March 31, 1755 Some Improvement of the Doctrine of the Infinity of the Evil and
Demerit, in Sin: In a few Reflections

I. Our Indignation against Sin, ought to rise up, unto the highest Degree, from
the Consideration of the infinite Evil, which there is in Sin, as Sin, and so in
every Sin. One of its numerous Ways, whereby, an a Time of Temptation, it
surprizes us, into Acts of Folly, is by hiding its Vile Nature. This is a
Deception extremely dangerous, and without a speedy Interposition of Divine
Grace, and Power, in our Favour, to awaken us, unto due Consideration, of the
dreadful Evil of sinning against God; such woful Effects, may be expected to
ensue, as will overwhelm us, in Sorrow, Shame, and Confusion, upon a Reflection.
It is to be feared, that not a Few, can bear Testimony, unto the Truth of this,
from their own, sad Experience. Men are apt to compare sinful Actions, with one
another; and because there is a Difference in them, materially considered, some
being far more heinous, than others; they think, that without much Danger to
themselves, at least, a little Gratification, may be allowed unto the Flesh, in
some particular instance, or, to such a Degree, though not in a higher Measure.
Hence we are prevailed with, {i.e. through Inattention, unto the Evil of Sin, as
Sin} to think within ourselves of this or that Sin, is it not a little one?
There is no great Harm therein, or it is not an atrocious Crime; and so Sin
obtains a Conquest over our Minds, and we are in the utmost Danger, of
contracting such Guilt, as will be just Cause of the deepest Resentment against
ourselves, so long as Life shall last. The only Way of being secured from Sin’s
Prevalence, is to have our Souls impressed with a due Sense of its exceeding
Sinfulness: Without this, Men will make a Trade of committing lesser Evils,
which will most assuredly prove for ever ruinous unto them, if infinite Mercy
prevent it not, by a timely Conviction of their Guilt and Misery in Consequence
of it. Slight Thoughts of the Evil of Sin, wilt certainly be productive of the
most pernicious Fruits, in some Way, or other. And, therefore, it is our Wisdom,
to take into our most serious and fixed Consideration, what an abominable Thing
it is, to sin against infinite Goodness, Holiness, and Justice, even in the
lowest Instance: For, then, only, we are safe from Sin’s Encroachments. And,
without this, we shall never exercise that Repentance for Sin, which God
accepts. Because we shall extenuate our Guilt, and palliate our Offences, if we
have not a Sense of Sin’s Evil, as it is committed against infinite Goodness,
and Majesty. As we value our precious Souls, therefore, let none persuade us to
think, that there is not an infinite Evil in Sin, unless they produce such
Evidence for it, as will not admit of the least Scruple, concerning its Truth.
Such Evidence can be no other than this; viz. that God’s infinite Perfections
are not to be taken into View, when we form our Judgment of Sin’s evil Nature.
The Supposition of which, surely; must be shocking, unto every pious Mind.

II. The Infinity of the Demerit of Sin, objectively considered, proves, that we
are all, and every one, in a miserable Condition. Men universally are chargeable
with Sin. Every Mouth is stopped, and all the World is become guilty before God.
And, none can possibly, by any Means, make a Compensation for their Offences, to
the Law and Justice of God. Dost thou, O Sinner! because thou art not so guilty;
as some others are, think that it may be in thy Power, to procure thy Pardon,
and secure thy Person from suffering Divine Punishment? Thou art dreadfully
deceived herein.

For, the least of thy Transgressions, even in Thought, exposes thee unto the
Suffering of an infinite Loss, for evermore. Sin as Sin, and so every Sin,
whether great, or small, forfeits a Title, unto the Enjoyment of God, the Origin
of Blessedness. And, therefore, no Creature, who is guilty, though but in the
lowest Degree, hath a Claim upon God, the Fountain of all Goodness, for
Communion with him, a Sense of his Favour, and the Enjoyment of him. The least
Act of Sin, subjects the rational Creature, unto the Suffering of this infinite
Loss; because of the infinity of Evil, in Sins, as committed against God. And,
as the Guilt of the Sinner, will for ever remain upon him, if not atoned for,
and pardoned, on the Foundation of Atonement made. He must eternally suffer that
infinite Loss. Never, never, can he be admitted into the Presence of God: Where
is Fulness of Joy. But must always be separated from him. And though, through
the dreadful Enmity, which there is in the Heart of a Sinner, against God, he
will not desire the Happiness of Communion with him, in his infinitely glorious
Perfections; his infinite Indignation, discovered, in his Expulsion from his
gracious Presence, will pierce him through, and through, and fill his Soul with
agonizing Tortures. This! O dreadful! This! is what we all and every one
deserve, let our Guilt be ever so small, or how little soever, it may be
aggravated, in its Circumstances. How stupid, therefore, are our Hearts, which
are unaffected with our deplorable Condition! Very justly we are compared unto a
Man asleep, upon the Top of a Mast: Who is every Moment, in Danger of being
swallowed up, in the Waves of the Sea; but is insensible of that Danger. And
thus it is with sinful Men.

III. This Doctrine of the Infinity of the Evil and Demerit, in Sin; must surely,
convince us, that our Redemption from Sin, and its penal Effects, could not be
effected, by a mere Creature. Infinite Merit can never attend the Obedience, and
Sufferings of one, who is not of infinite Dignity, in his Person. Now, if it be
a Truth, that there is an infinite Demerit, in Sin; the Sufferings of Christ,
great as they were, could not atone for our Guilt, if; he was no other than a
voluntary Production, or a created Being; because infinite Merit, had not
attended them. And, therefore, those, who sacrilegiously rob him of the Glory of
his proper Divinity; are driven by it, to deny, that there is an infinite Evil
and Demerit, in Sin. For, if that is allowed, it necessarily follows, that
Christ by his Obedience and Sufferings, could not have obtained eternal
Redemption, for one Individual of the human Race. If Men expect Salvation from
Sin, and its penal Effects, by the Acts and Sufferings of a mere Creature, it
behoves them, to prove the Possibility of it, if they are able; for, otherwise,
they must acknowledge, that such high Expectations, which are, indeed, the
greatest a Creature can possibly entertain, are without a solid Foundation, and
must certainly be disappointed. From hence appears, the evident Necessity, such
Men are under, to maintain, that there is not, an infinite Evil and Demerit, in
Sin; who insist upon it, that Christ is not a Divine Person, or truly God; but a
Creature, or, a voluntary Production only.

IV. This important Doctrine lets us see, that we are infinitely indebted, unto
the Grace, Kindness, and Mercy of God. If there is an infinite Evil and Demerit,
in Sin, as Sin, and so in every Sin: And our sinful Actions are more, than we
can possibly number, and in all of which, there is an infinite Evil and Demerit:
O what a Profusion of Goodness and Grace, is there in our Pardon! Infinite Mercy
alone, can be a proper Ground of a Hope of Remission, since the Demerit of every
one of our numerous Offences, is infinite, agreeably unto the infinite Evil,
which there is in all, and every one of them.

Surely, upon a due Consideration of the Multitude of our Transgressions, in
every one of which there is an infinite Evil and Demerit; we must be filled with
an Admiration of the boundless Exuberancy of the Mercy of God, which is so
conspicuous, in the Forgiveness of them. If, we have a suitable Apprehension
thereof, in any Degree, we shall not fail of expressing our holy Adoration, of
that immense Goodness and Mercy, in the devotional Language of the Church: Who
is a God like unto thee, that pardoneth Iniquity, and passeth by the
Transgression of the Remnant of his Heritage? He retaineth not his Anger for
ever, because he delighteth in Mercy. {Micah 7:18}

V. No less adorable, is Divine Wisdom, which contrived the Way of our Remission,
than Divine Grace, which resolved upon our Pardon.

Infinite Wisdom only could provide for Sin’s Atonement, which is of infinite
Demerit, as its Evil is infinite. In that Provision, the unbounded Understanding
of God, discovers itself, more than in all his other Works; for which Reason,
the Scheme of Redemption by Christ, is emphatically stilled: The Wisdom of God
in a Mystery, even the hidden Wisdom.

It is what could never have entered into any created Mind, angelic, or human.
But, if the Doctrine of the Infinity of Evil and Demerit, in Sin, is not true,
the evangelical Scheme of Redemption, is not so mysterious, as it is represented
to be. Of this, those who deny that Doctrine are fully sensible, and, therefore,
do not allow it to be, in the Depth of its Wisdom, any more than, in the Riches
of its Grace, what it really is. To close, if we give up this Doctrine of the
Infinity of Evil and Demerit, in Sin, I am not able to discern, that we can
possibly have any Objection, against joining with the Socinians, in a Denial of
Christ’s Atonement; which is what we can never do, I am lure, if we have any
just Sense of God’s Rectitude and Holiness.

POSTSCRIPT To the Authors of the Monthly-Review,

GENTLEMEN,

I AM persuaded, that the Public, to whom you appeal, will conclude, that you
were guilty, of misrepresenting me, in laying, that I suppose there are Degrees
of Infinity; when they are informed, that my Words, concerning Infinity are
there: Indeed, we have learned to speak very familiarly of Infinity; but we have
not, nor can have an adequate Idea of it. Infiniteness is only knowable unto an
Understanding which is infinite. A finite Mind, when it hath stretched its
Conceptions as far as it possibly can, it is still in its Ideas infinitely short
of comprehending that which is infinite. Every Person upon reading these Words,
must think, either, that your Capacity is extremely dull: Or, that you were
guilty of a wilful Misrepresentation of me, in laying, that I suppose there are
Degrees of Infinity. My Opinion is, that you had much rather, be charged with
wilfully publishing a gross Falshood, than be thought incapable of discerning,
when Infinity, is in a proper Manner spoken of; and, therefore, it is not your
Understanding, that I call in Question, but it is a Want of Virtue, in this
Particular, that I charge you with. For, I would willingly act that Part, in
this Affair, which may be least offensive to you. As you have dared, against the
Remonstrance of your Consciences, to assert this gross Falshood, of me, it may
be, that you will not have Ingenuity enough to confers your Guilt, and retract
your Charge: But if you do not, in the very same public Manner, as you exhibited
that Charge, withdraw it; be assured, that the Consequence of denying this
Justice, will be farther exposing yourselves. J.B.

FOOTNOTES Ft1 Vindication of Divine Justice, etc.

Ft2 We might add Ill-manners.

Ft3 Of Justification, p. 508.

Ft4 Deus est infinitae Majestatis & Bonitatis: Qui igitur talem Majestratem
imminutam, it quantulacunque Transgrestione, infinitam Poenam incurrit. Determ.
Queit. qua Theol. Q. 31.

Ft5 Treatises, p. 262, 263.

Ft6 Works, p. 412.

Ft7 My Sermon on the Divine Decrees, etc. p. 6, 7, 8.

Ft8 Quia talis Poena est absolute impossibilis, etc. OEcon, Foed. Lib. 1,

Cap. 5, Sect. .


========================================================================
  CHAPTER 53: S. A DISCOURSE ON THE PRAYER OF JABEZ
========================================================================

A Discourse on the

Prayer of Jabez by John Brine London: Aaron Ward, 1736 A DISCOURSE ON THE PRAYER
OF JABEZ;

CONTAINING THE SUBSTANCE OF SEVERAL SERMONS PREACHED WITHIN CRIPPLEGATE.

Publish’d at the REQUEST of some who heard them. Printed for AARON WARD at the
Kings Arms in Little Britain. LONDON 1736. [Price One Shilling.] {1 Chronicles
4:10} And Jabez called on the God of Israel, saying, O that thou wouldest bless
me indeed, and enlarge my Coast; and that thine Hand might be with me; and that
thou wouldest keep me from Evil, that it might not grieve me. And God granted
unto him that which he requested. THIS Chapter, with several others, contain an
Account of the Families of the Children of Israel. The Person whom these Words
concern was of that Race, but of what particular Family is not very evident f1
He is declared to be more honourable than his Brethren in the Verse preceding,
viz. for his Piety, as we have reason to conclude from these Words, which are
taken by some as a Vow, by others as a solemn Deprecation f2 The latter Sense is
agreeable to me. In this commendation of Jabez, we may observe:

I. His solemn Worshipping of God; He called on the God of Israel.

II. The Favours he humbly asked.

III. The gracious Answer he received; God granted unto him that which he
requested

I. We are to consider his solemn Worshipping of God. I shall, First. Attend to
the Title the great Jehovah has here given him.

Secondly. To Jabez, his Adoration of him.

First. It will be proper to take Notice of the Character ascribed to the Divine
Being, which is the God of Israel. This Name Israel was given to Jacob upon his
wrestling with God by Prayer and prevailing {Genesis 32:28}; which Name his
natural Posterity afterwards, bore; by it the Body of the Jewish Nation is
frequently designed, as in these Words, But Israel which followed after the Law
of Righteousness, hath not attained to the Law of Righteousness {Romans 9:31}.
Thus also in the same Epistle, Israel hath not obtained that which be seeketh
for {Romans 11:7} The Lord stiles himself the God of this People in general; I
am the Lord thy God {Exodus 20:2}. Which Words refer to the Jews understood
collectively, and design taking them under his providential Care and Protection,
and conferring upon them such Immunities as no other Nation in the Earth at that
Time enjoyed; but are not expressive of God’s standing in an everlasting
Relation to, them, by virtue of the Covenant of Grace. In other Places, a
peculiar People among them, with many of the Gentiles, are plainly designed:
Thus in these Words of the Apostle, And so all Israel shall be saved {Romans
11:26}. The whole Race of the Jews cannot be here intended, for they were not
all eternally saved; and since the Apostle in this Place designedly treats of
the Calling of the Gentiles, he must intend, by the Term Israel, a special and
peculiar Number of Persons, of the Jewish, and Gentile Race: To whom God stands
in a new Covenant-Relation, or he is their God in such a Sense, as he is not:
the God of any others’; he became so in all that he is and has, by an Act of
free Donation.

1. God gave himself to them; which is evident from that comprehensive Promise of
the new Covenant; And they shall be my People, and I will be their God {Jeremiah
32:38}.

1. The Father formed a Resolution in Eternity to render the Elect happy, and in
infinite Wisdom fixed upon Methods no less suprizing than effectual, to bring;
about this gracious Intention: All his Decrees are subservient to this Purpose,
and his Acts in Providence as well as Grace tend to its Accomplishment; so that
the Whole of what he does, is wisely calculated, to promote the Happiness of
those to whom he stands in a federal Relation. It is his unalterable
Determination to enjoy, and for ever to be enjoyed by them, or eternally to
communicate consummate Bliss, and inconceivable Glory to them in Heaven. With
very good Reason therefore, it may be concluded, that the Person of the Father
is theirs.

2. This is as true of the Son, who, with the Father, concurred in the Design of
their eternal Salvation, and is given to them, and for them; For God so loved
the World, he gave his only begotten Son {John 3:16}. This Donation of Christ
was the Result of his own, as it is of the Father’s good Pleasure. All that he
did, or acts, is with a manifest View to the Welfare of these Persons: His
Assumption of our Nature, obeying the Law, suffering on the Cross, and rising
from the Dead, his Ascension to Heaven, and making Intercession there, all
directly tend to secure the everlasting Felicity of God’s Chosen. Whence it is
easy to observe, that God the Son is become theirs.

3. They have the same Interest in the Holy Spirit, who is also given to them:
Because the Love of God is shed abroad in our Hearts by the Holy Ghost, who is
given unto us {Romans 5:5} The third Person in the Trinity agrees with the
Father and the Son in carrying on the Design of the Salvation of Sinners: He is
not less concerned this great Affair; pursuant to the Father’s Purpose in
Election, and the Son’s in Redemption, the Holy Spirit quickens the Elect, when
dead in Sin, and continues Influences upon them, to ripen the Work of Grace in
them, until it is perfected in Glory. At the Time of Regeneration he enters into
the Soul, and remains there as a Spirit of Illumination and Consolation: He
shall give you another Comforter, that he may abide with you for ever {1 John
5:21}.Thus all the Persons in the Godhead are the Saints.

2. All the Divine Attributes are the Elects; every Perfection in God displays it
self in bringing about their Salvation.

1. Love gave birth to the Design, and runs through every Part of it. Our
Predestination to immortal Dignity and Honour, such as is proper to the Sons of
God, is to the Praise of the Glory of Free Grace {Ephesians 1:5-6}. All the
Steps that God has took in order to its Accomplishment, are Fruits of the same
infinite Goodness, All his Procedures towards these Persons spring from , and
are perfectly consistent with his Love to them.

Hence the Apostle John observes, that God is Love {1 John 4:16}, i.e. to those
who by his Spirit know and believe their Interest in Divine Favour.

2. The Wisdom of God hath as deeply interested it self in promoting of the
Saints Happiness: His Love and Grace formed the Resolution, and Wisdom directed
to all the Means leading on to the Execution. As only boundless Grace could give
Rise to the stupendous Decree of saving Sinners, so infinite Wisdom alone could
surmount the Difficulties attending it, and point out Methods suitable to
accomplish it. In our Salvation Sin is pardoned and yet punished; we escape the
Curse of the Law notwithstanding its just Menaces are suffered; we are delivered
from the awful Stroke of Sin-avenging Justice, and yet it loses nothing of its
Demands. We are wholly unable to obey the Law, but yet we are justified by it,
and pronounced perfectly righteous; all which is through the Obedience and
Sufferings of Christ for us. This Way of securing Divine Honour, in conjunction
with our Happiness, sufficiently evinces, that infinite Wisdom contrived our
Recovery. For this Reason the Apostle calls the Gospel, which is a Revelation
hereof, the Wisdom of God in a Mystery; and the hidden Wisdom, that God ordained
to our Glory {1 Corinthians 2:7}.

3. The Power of God has ever acted in favour of the Elect. Such Obstructions
attended their Salvation that Omnipotence only could remove; and such
Adversaries are engaged against them, that almighty Power alone could conquer.
They are naturally in such a State which requires the Exertion of the same
unlimited Power to meeten them for Glory. And the Number, Policy, and Vigilance
of their Enemies, with their own Weakness, make it necessary for them to expect
all their Protection from above, Their Redemption was a Work of Divine Power;
hence Christ, as crucified, is laid to be the Power as well as the Wisdom of God
{1 Corinthians 1:24}. Nor is this Divine Perfection less apparent in their
Preservation to Glory, who are kept by the Power of God unto Salvation {1 Peter
1:5}.

4. Divine Faithfulness stands engaged for the Security of God’s People.

Many and full are the Promises that refer to the Salvation of Israel: All which
may be safely relied on, because of the eternal Veracity of their infinitely
great Author, who it is absolutely impossible should ever fail of accomplishing
what he has given his Word to do for any. This the Apostle improves as an
Encouragement to Faith, under Sufferings for the Gospel’s sake; If we believe
not, yet he abideth faithful, be cannot deny himself. {2 Timothy 2:1}. He is not
mutable, as Creatures are, but is eternally above all Variableness or shadow of
Turning {James 1:17} He never declines in his Favour, nor sinks below his
gracious Engagements. Since therefore he designed, and has promised the compleat
Happiness of his own, as appears in these Words, In hope of eternal Life, which
God that cannot lye promised {Titus 1:2}, it may be justly concluded, that they
shall be Sanctified wholly, that their Soul, Body and Spirit, shall be preserved
blameless unto the Coming of our Lord Jesus Christ; as the same Apostle
observes, Faithful is he that calleth you, who also will do it {1 Thessalonians
5:24}.

5. The Justice of God acts in favour of the Elect, as well as the other Divine
Perfections; that is an Attribute which strikes a guilty Creature, without hope
of an Interest in Christ, with the greatest Terror; it speaks nothing but
eternal Destruction to a Sinner out of him, and therefore the Consideration of
it must be most awful, without a View of his Satisfaction. But as its Demands
have been fully answered by Christ, the Surety of his People, it concurs with
Goodness in promoting their Salvation; Mercy and Truth are met together,
Righteousness and peace have kissed each other {Psalms 85:10}. Since plenary
Satisfaction is made for the Sins of the Elect, this Perfection in God stands
engaged for their Security. Justice to Christ; their Head, who suffered for
them, requires their eternal Felicity; and therefore this Divine Attribute,
which cannot be thought of, by guilty Creatures as such, without the greatest
Emotion, affords solid Peace and Tranquillity, to those who are interested in
Christ, because the Honour of it is as much concerned in their Happiness as the
Glory of rich Grace; whom God hath let forth to be a Propitiation, through Faith
in his Blood, to declare his Righteousness, for the Remission of Sins that are
past, through the Forbearance of God. To declare, I say, at this Time his
Righteousness, that be might be just, i.e. appear to be just, and the justifier
of him which believeth in Jesus {Romans 3:25-26}.

3. All that God has is the Saints: His infinite Treasures of Grace and Glory are
all made theirs by an Act of his sovereign Will, in order to their eternal
Happiness.

1. His Grace. He is infinitely rich in Mercy in himself; but God who is rich in
Mercy {Ephesians 2:4}. And he has an immense Stock of Grace by him, which he
designed to communicate to the Objects of his Favour; hence lays the Psalmist,
O! how great is thy Goodness, which thou hast laid up for them that fear thee;
which thou hast wrought for them that trust in thee before the Sons of Men
{Psalms 31:19}. The Apostle Peter stiles the Lord, the God of all Grace {1 Peter
5:10}. There is no Grace the Saints can need, but it is in their Covenant-God,
and will be communicated to them. As guilty Creatures Pardon is necessary, this
they plentifully receive, yea, equal to the Greatness of their Guilt, how much
soever it is aggravated; in whom we bare Redemption through his Blood, even the
Forgiveness of Sins, according to the Riches of his Grace {Ephesians 1:7}. As
stripp’d of original Righteousness, a compleat one they must be furnished with
from another, in order to their Acceptance; this they have in Christ, according
to the same Grace {Titus 3:7}. As polluted Creatures, Holiness is necessary to
be wrought in them, to meeten them for everlasting Happiness; this also they
partake of, from the same Fountain of God’s Free Grace. Their Regeneration is an
Effect of that abundant Mercy {1 Peter 1:3} which there is in their heavenly
Father. As they are weak or unable to defend themselves, and their Enemies are
numerous and potent, continued Supplies of Grace are absolutely needful to
preserve them from falling; this shall not be wanting to them, For God will
supply all their Needs according to his Riches in Glory, ejn Crisw~|}, in Christ
Jesus {Php 4:19}. Thus the God of all Grace, will dispense all that Grace which
is necessary for them; he will give Grace {Psalms 84:11}, yea, more Grace to the
humble {James 4:6}, whatever they need.

{2} Glory is made theirs; a never failing Fountain of which there is in God;
hence he is stiled the Father of Glory {Ephesians 1:17} as he is the Father of
Lights {James 1:17} because all spiritual Illumination and eternal Rays of Light
spring from him. Our Ideas of the happy State of Saints departed, fall vainly
below the Greatness of its Glory: It doth not yet appear, i.e. it Is not at
present known what we shall be {# The most we are now able to say of heavenly
Bliss, is: that it consists in uninterrupted Communion with God and Christ, and
transforming Views of his ever glorious Person, who is fairer than the Children
of Men {1 John 3:2}: When he shall appear we shall be like him, for we shall see
him as be is. Christ, the Sun of Righteousness {Malachi 4:2}, sheds Beams of
Light upon all the Inhabitants of the upper World, which they reflect to their
mutual Pleasure and Admiration, as we are fully assured; but while we are here
our Conceptions cannot rise up to the Blessedness of that State, the
Imperfection of our present, renders us unable to form adequate Ideas of the
amazing Glory of our future State: It is not possible to know what the Happiness
of Heaven is before its Enjoyment; it is an exceeding and an eternal Weight of
Glory {2 Corinthians 4:17}; it far exceeds the Compass of our imperfect
Understandings, we cannot comprehend it; and the Weakness of our mortal Frame,
which must be changed in order to bear it. Now all this inconceivable Glory is
absolutely given to God’s Israel, by him who is the Source of it, and is able to
perserve them to it: In hope of eternal Life, which God that cannot lye promised
before the World began {Titus 1:2}.

4. There are several things concerning the Act of God’s giving himself to his
Israel very worthy of our Notice. As,

1. It was an Act of pure Grace, This Procedure of God, in favour of his People,
can be resolved into no other Cause, than that of his own good Pleasure. He
stands in such a Relation to them which he does not to others; but it is not
because they are preferable to those who have no such foederal Interest in him,
their Nature is as depraved, and their Actions are as contrary to his Law. The
Apostle answers this Question, Are we better than they? in the Negative, no, in
no wife {Romans 3:9}; and therefore nothing in them could induce God thus to
become theirs in a Covenant way, it’s the Result of his own Free Grace alone.

2. This was an Act of Sovereignty. It was merely owing to the Divine Will that
Peter was interested in God, and not Judas. None among the Sons of Men lay claim
to so high a Privilege as their Due, for they all deserve to be eternally
banished from God, and to lie under his awful Vengeance, on Account of their
Corruption and Guilt: Hence it is evident, that the Interest any of them have in
God, must be ascribed to his sovereign Determination, thus, to shew Favour to
them, while he refuses this Dignity and Happiness to others, not more
undeserving of his favourable Notice than they are; agreeable to the Apostle’s
Observation, He hath Mercy on whom he will have Mercy, and whom he will be
hardeneth {Romans 9:18}.

3. It is an irreversible Act. The Elect can never be deprived of that
Covenant-Interest which they have in God. The Cause and Spring of it will never
cease; that is to say, the Love of God, which is absolutely immutable, and
therefore eternally secures their Interest in himself. It is by virtue of a firm
Covenant of Grace that God is theirs, in which he engages, they shall be his
People, and he will be their God {Jeremiah 32:38}. This Covenant he will not
break, nor alter the Thing that is gone out of his Lips {Psalms 89:34}. But
unless the Covenant of Grace can be violated, the Saints wilt not lose their
Interest in its infinitely great Author, which never can be, for the
Accomplishment of all its glorious and precious Promises entirely, rests on the
Veracity and Faithfulness of God himself: It therefore is a sure Covenant {2
Samuel 23:5}, and being so, all in that Covenant stand in an inseparable
Relation to God. Farther, there is an indissoluble Union subsisting between
Christ and the Saints he is their Head, and they are his Members; nor will it
ever be in the Power of any to rend them from him, And so long as this Union
continues, they may depend upon a peculiar and foederal Interest in the Father;
till he ceases to be a God to the Head, he will not cease to be a God to the
Members. Christ is ascended to his God and our God, to his Father and our Father
{John 20:17}. These Things abundantly evince the eternal Duration of Our
Interest in the great Jehovah.

5. From this Doctrine I infer two Things,

1. That Believers have no cause of Fear: ‘Tis true, their Enemies are very
numerous, and their Power, is exceeding great, and they are not capable of
defending themselves a Moment; notwithstanding which, they have no reason to be
terrified, for Omnipotence it self is engaged their Security, and therefore the
Will of their Adversaries shall never be accomplished upon them: Each of them
may say with the Psalmist, The Lord is my Light and my Salvation, whom shall I
fear? The Lord is the Strength of my Life, of whom shall I be afraid {Psalms
27:1}?

2. Believers only are happy Persons. Happiness all Men are seeking to obtain,
but they are either fatally mistaken in their Notions concerning it, or in the
Way to arrive at the Possession of it: Many conceive that it consists in Riches,
Pleasures and Honours; others imagine, that extensive Knowledge, and
Tranquillity of Mind, is true Felicity. These come nearer to it than the former,
but yet fall short; ‘tis only the Knowledge of, and Communion with God in a
Mediator, a settled Peace, and Composure of Mind arising from thence, that our
real Happiness consists in here; and consummate Felicity hereafter will consist
in Conformity to, and in the Enjoyment of God and Christ, which is not
attainable by any Thing that we can do, as Men naturally conceit. The Children
of God are, many of them, poor, afflicted, and despised in this World, yet they
alone are truly happy Persons, because they only are interested in God, the
Source and Fountain of real and perfect Bliss. Happy is that People whose God is
the Lord {Psalms 144:15}, to them he will shew the Path of Life; in his Presence
is Fulness of Joy, and at his right Hand are pleasures for evermore {Psalms
16:11}.

Secondly. I proceed to consider, Jabez’s solemn Worshipping of God, He called on
the God of Israel. By this is sometimes intended Worship in general, as in these
Words, Then began Men to call upon the Name of the Lord {Genesis 4:26}, i.e. to
join together in his publick Worship. In other Places; it designs a particular
Branch of religious Worship, viz.

Prayer; thus in these Words, and call upon me in a Day of Trouble {Psalms 50:15}
This is a Part of natural Religion; or, it is a Duty of a moral Nature, and is
incumbent on all Persons; as well on the Unregenerate as on those who are born
again; hence the Apostle Peter, at the same Time he tells Simon Magus that be
was in the Gall of Bitterness, and Bond of Iniquity, puts him upon the Practice
of this Duty; and pray God {Acts 8:22-23}. Although the Prayer of an
unregenerate Person, is an Abomination {Proverbs 28:9}, he is not excusable in
the Neglect thereof: Greater Guilt is contracted by the entire Omission of a
Duty, than attends the improper Discharge it. If Prayer can be neglected by
unregenerate Persons, because they cannot perform it in an acceptable Manner,
they may also decline to perform the civil Actions of Life upon the same
Principle, for the Plowing of the Wicked is sin {Proverbs 21:4}; which, I
suppose, none will think it proper they should. What I shall farther offer on
this Head, immediately concerns the Saints; and it will be contained in shewing
this to be their Duty that the Holy Spirit is their Director in it; and, that
they have great Encouragements to practise it.

1st. Prayer is the indispensable Duty of Believers. This is so evident, that I
imagine I might be excused insisting on the Proof of it, however backward,
through various Causes, they may sometimes be to engage in it. 1. Personal and
private Prayer is a Duty they are under Obligation conscientiously to regard;
Jesus Christ exhorts to this, But thou, when thou prayest, enter into thy
Closet, and when thou hast shut thy Door, pray to thy Father which is secret,
and thy Father which seeth in secret, shall reward thee openly {Matthew 6:6}.
The Variety of our Wants, the Multitude of our Difficulties, the great Number of
our Temptations, our own Inability, and absolute Dependence on God, should
excite us to a constant Attendance at the Throne of Grace, I am of Opinion, we
may best judge of the Care of our Souls, by a Readiness to draw nigh to God in
secret Prayer, or Backwardness to approach his Presence in our Closets. If a
spiritual Frame is maintained in us we shall closely attend to this Duty; but if
we are lukewarm, and sunk in the Exercise of our Graces, we shall be ready to
improve every trivial Affair which may occur, as an Excuse for our Neglect in
this Thing. This is as well our Privilege as our Duty. In Prayer to God we may
use the utmost Freedom in Complaints: We need have no Check upon us, from, an
Apprehension that he will take Advantage against us for, or upbraid us with,
those Evils we complain of before him; this too frequently is the Manner of poor
guilty Creatures towards one another, but it is not the Manner of an infinitely
gracious God, we therefore may unbosom our whole Souls to him, and tell him of
any, or all the vile Lusts that distress and plague us: We may mention all our
Temptations, and freely confess how ready our corrupt Nature is to yield to
them, or how far it may have so done, in any Instances, to our unspeakable
Grief, without the least Thought of being upbraided therewith hereafter, We also
may be full as free in our Petitions: As God is able to do exceeding abundantly
above all that we ask or think {Ephesians 3:20}: He allows us to intreat for
whatever is needful to our spiritual Support, Relief, and Consolation. Since we
have this liberty of Access to the Throne of Grace, and may use such freedom in
our Addresses to our heavenly Father, how base are our Hearts, which frequently
tempt us to decline the Practice of this important Duty, and the Improvement of
so inestimable a Privilege.

2. Family Prayer should be constantly attended to. The Worship of God ought to
be maintained in all the Families of the Saints. That Family in which solemn and
joint Prayer is wholly neglected, is far from being such as it ought to be; in
this Particular ‘tis very much unlike a Christian one; happy would it be with us
were we wrought up to the same Resolution that Joshua was, who said, As for me
and my House we will serve the Lord {Joshua 24:15} for we should certainly find
our own Advantage in it. The great God will shew very high Resentment against
those Families that neglect his Worship: Pour out thy Fury upon the Heathen,
that know thee not, and upon all the Families that call not on they Name
{Jeremiah 10:25}. It cannot but be thought a Duty incumbent on Matters of
Families, to pray with, and for their Children and Servants, whom Providence has
put under their Care and Inspection; a faithful Attendance hereon may, at least,
strike their Minds with an Awe of God, and lay such a Check upon them, which may
prevent their sinning as others do. I doubt not but many can attest to the Truth
of this by their Experience. Besides, as we ought to endeavour the Conviction of
those under our immediate Notice, we can’t tell how far God may please to
succeed the Discharge of our Duty in this Particular that way; however, whether
or not the Effect follows, which we should desire, that is to say, the spiritual
Good of those about us, we shall keep clear of their Blood, if we are found in
the Practice of our Duty towards them. It is not improbable but some may say,
they are convinced it is their Duty to pray in their Families, but that they are
not furnished with suitable Gifts, and therefore they are obliged to omit it;
such I would ask, if they have at all attempted it? If they have not they must
allow me to say, it is trifling to urge their Want of proper Furniture, as an
Excuse for this Neglect. Besides, it can hardly be thought, that a Person
sensible, of himself, his State by Nature, his Need of Christ, and of his
Suitableness as a Saviour, can be utterly unable to perform this Branch of
religious Worship in his own Family, where strict Method, proper Coherence, and
Fluency of Expression, are not absolutely necessary to the useful Discharge of
it. Again, Gifts improve by using: I have known some who were not eminently
furnished for such a Work, that upon the Exercise of the Abilities they had, a
Blessing has attended, and their Improvement has been very visible. I add, that
since Family Prayer is a Duty, we ought to be careful, lest we render our selves
unfit for it, or uncapable of it, by Conversation, or otherwise, when we are
abroad.

3. Social and public Prayer Believers ought to practise. The Advantages arising
from the conscientious Observance of this are more than, perhaps, are commonly
thought of; hereby the Saints are mutually edified, comforted and strengthened,
their Hearts are strongly cemented together in Love; and it has a wonderful
Tendency to promote spiritual Affection to Divine Things. It is no small Part of
the Commendation given by the Holy Ghost of the primitive Churches, that they
practised this Duty; they continued stedfastly in the Apostle’s Doctrine and
Fellowship, in breaking of Bread and in Prayers {Acts 2:42}. Such who are in
Church-Fellowship are doubtless under Obligation jointly to confess their
Imperfections, and intreat the Divine Blessing on the Word and Ordinances
preached and administer’d among them, that their Souls may be built up in their
most holy Faith, and to pray that Peace maybe within Zion’s Walls, and
Prosperity in all her Palaces {Psalms 122:7}. There is at this Day a sorrowful
Neglect of this Duty, which, among many other Things, makes it but too evident,
that the Glory of our Religion is greatly eclipsed: May the Lord hasten a
Revival of it, if it be his Will.

2nd. The Holy Spirit is the Director of the Saints in this Duty; on Account of
the Assistance which he gives in the spiritual Performance of this Branch of
Worship he is called, the Spirit of Supplications {Zechariah 12:10}. The
Preparation of the Heart in Man for this Duty is from God, as well as the Answer
of the Tongue. {Proverbs 16:1}.

1. The Divine Spirit teaches us what to pray for: We know not how to order our
Speech by reason of Darkness {Job 37:19}. Our spiritual Ignorance renders, it
necessary for Us, to depend on heavenly Influence and Guidance, when we draw
nigh to God in Prayer, for we know not what to pray for as we ought. Without
Instruction from above we are incapable of a proper Discharge of this important
Duty; as we are not sufficient of our selves to think any Thing as of our
selves; {2 Corinthians 3:5}; we must needs be unequal to a Service of this
Nature, wherein are required a profound. Reverence of the Divine Majesty, an
humble Opinion of our selves, spiritual Ideas of Things naturally unknown,
fervent Desires of what we naturally are not disposed to seek after, and our
Thoughts intently fixed on, invisible Objects. Hence it is evident, that our
spiritual Prayers are effected under a Supernatural Influence; it is the Spirit
helpeth our Infirmities, and makes Intercession for us with Groanings which
cannot be uttered {Romans 8:26}.

2. He excites our Desires after those Things which we pray for. Our
Supplications consist only of a few cold and formal Petitions, unless our
Affections are moved, and our Hearts ascend up to God, whose Name we invocate:
It is the Heart he looks at; Lip-Service is far from being acceptable to him. In
this Duty our Heart should always be the Guide to our Lips. What we express with
our Tongues ought to be the unfeigned Desire of our souls. Now as we are bent to
backsliding {Hosea 11:7} it is absolutely necessary that we should be divinely
attracted: The Church was justly sensible of this when she thus expressed her
self, Draw me, we will run after thee {Song of Solomon 1:4}. The Necessity of
such an heavenly Attraction and Influence is evident to every Believer, who
finds himself naturally indisposed to Things of a spiritual Kind. The great
Difference he experiences in his Soul, in his Solemn Approaches to God,
sufficiently convinces him, that all his Dependance ought to be on the Holy
Ghost in his Addresses at the Divine Throne. Sometimes his Heart is cold, vain,
and wandering, in the Beginning of this Duty; before the Conclusion, it may be,
it is greatly enlarged, and is made like to the Chariots of a willing People
{Song of Solomon 6:12}; at other Seasons, when he imagines himself to be in a
most suitable Frame for a Work of this Nature, and therefore chearfully engages
in it, on a sudden his Affections cool, his Thoughts rove, and his Soul is
greatly contracted: Wherefore: he cannot but conclude, it is a vain Thing. to
attempt this Duty without a View to. the gracious Operation and Aid of the
Spirit of God.

3. He gives them Liberty and Freedom in Prayer. The People of God have always
Liberty of Access to him through Jesus Christ. Under every Temptation, Distress
and Affliction, they may freely draw nigh to their heavenly Father, and spread
their Case before him; but it is not at every Season they have Liberty in their
Access to God; as the Psalmist was they all sometimes are, shut up, and cannot
come forth {Psalms 88:8}: A Sense of their Guilt fills them with Shame, and
almost forces them to Silence. It is only when the Spirit of Christ takes of his
Things, and shews them {John 16:14} to their Souls, that they have inward
Freedom. A View, by Faith, of his Blood, Righteousness, Grace, and Intercession,
are the Foundation of the Believer’s Boldness; In whom we have Boldness and
Access, with Confidence, through the Faith of him {Ephesians 3:12}; and the
Spirit of Grace is the Efficient, or Author, of that Freedom: Where the Spirit
of the Lord is there is Liberty {2 Corinthians 3:17}.

4. He causes us to hope for what we ask, The Exercise of Faith is necessary in
this Duty. Let him ask in Faith {James 1:6} is the Direction of the Apostle
James, If we have no Expectation Of receiving a Favour, upon an Application to a
Friend, we are easily prevailed with to decline it; so, if we. have no Hopes of
obtaining a gracious Answer to our, Prayers from God, our Inclination to call
upon him will sensibly abate. Without some Encouragement to expect a favourable
Audience with God our Petitions to him will be very faint and cool; and
therefore the Influence of the Spirit of Faith should always be desired by us
when we engage in this sacred Duty, as what is absolutely needful to our
comfortable Performance of it. With what Satisfaction, Liberty and Pleasure, as
well as Assurance of Faith {Hebrews 10:22}, do the Saints draw nigh to God, when
the Holy Ghost powerfully applies the Divine Promises to their Souls; such as,
Seek, and ye shall find; knock, and it shall be opened to you {Luke 11:9} I the
Lord will bear them, I the God of Israel will not forsake them {Isaiah 41:21}.

3rd. The Encouragements to this Duty are many, which, if they have a suitable
Influence upon us, will cause us diligently to attend on it. 1. God’s Relation
to us. He hath been pleased, of his infinite Goodness, to make us his Children.
Behold, what Manner of Love the Father hath bestowed upon us, that we should be
called the Sons of God {1 John 3:1}; which our Saviour proposes as an
encouraging Motive to Prayer, If ye then, being Evil, know how to give good
Gifts your Children, how much more shall your Father, which is in Heaven, give
good Things to them that ask him {Matthew 7:11}. A tender Parent can’t but be
moved with the Intreaties of his Child under Distress, and be ready to give
Relief if he is able. The Compassion of God, towards his People, infinitely
exceeds the tenderest Bowels of any earthly Parent, and therefore we may call
upon him with a full Assurance of obtaining all needful Supplies and Succour
from him.

2. His Perfections may encourage us to engage in this important Duty.

1. His Omniscience. That God to whom we pray has a perfect Knowledge of the
Frame and Desires of our Souls; which, as it ought to strike us with an humble
Awe, when we come before him, to it may justly be improved, as a great
Encouragement to Us, in all our solemn Acts of Devotion, to hope for what we
ask, however imperfectly we may express our selves to him: He that searcheth the
Hearts knoweth what is the Mind of the Spirit {Romans 8:7}.

2. The Omnipotence of God raises our Expectations of Relief in our Addresses to
him, A real and intimate Friend may sympathize with us Under Trouble, and be
strongly inclined to free us from it, but it is often out of the Power of our
best Friends to relieve us when in distress. This cannot be supposed of our
heavenly Father, who is able to do exceeding abundantly above all that we ask or
think {Ephesians 3:20}. The Saints Help in God is like Water in a Fountain, ever
flowing and never dry. Neither the Number, nor the Greatness of their
Difficulties, should discourage them in a Dependance on omnipotent Power,
because that makes hard Things easy, and pressing Things light.

3. His infinite Goodness. The Ability of a Person to extricate us out of great
Troubles, without a Will to do it, affords us no hope of Relief. Now, as God is
able to help us, be our Case ever so desperate in it self, his immense Favour
will certainly induce him to regard; and seasonably succour us. The infinite
Love, which is in his Heart towards his People, will always draw forth his Power
to their Support, and speedy Deliverance out of threatening Dangers. What great
Encouragement Is this to wait upon him in Prayer!

3. The Promises God has made of hearing the Prayers of his People, may well
encourage them closely to attend on this Duty: Before they call I will answer,
and while they are yet speaking I will hear {Isaiah 65:24}. Divine Promises are
sure and firm; they are all yea and amen to the Glory {2 Corinthians 1:20} of
their Author. This, among others, the Lord will inviolably keep, and therefore
we ought never to be discouraged in praying to him, from an Apprehension that he
will deny us a gracious Audience or Answer.

4. Christ’s Intercession wonderfully encourages the Saints to address the Throne
of Grace. His Regard to his People, now he is in Heaven, is the same that it
was, when he was here on Earth; his Exaltation at.God’s right Hand makes no
Alteration in his Affections towards Sinners; He ever lives to make Intercession
for them {Romans 8:34}, he is their Advocate with the Father {1 John 2:1}, and
will throughly plead their Cause; {Jeremiah 1:19}; he prays the Father for all
necessary Grace to be communicated to his People here, and declares it to be his
Will, that they should be with him for ever in Glory hereafter {John 17:24}; and
therefore they cannot, in their Petitions to God for spiritual Favours, exceed
him in his Intercession for them. O! what Encouragement is it to Faith in this
Duty, that Christ continually intercedes with God, to grant those Blessings to
us, which we pray to him for, as what are requisite to our spiritual Advantage
and Comfort. I go on, II. To consider the Favours he asked. They are various,
and very great,

1st. He intreats that God would bless him: O that thou wouldest bless me indeed.
It was real Happiness that he was desirous to obtain from God, who is the
Fountain and Spring of all true Blessedness. No Creature can be happy in a State
of Distance from him, or without Nearness to him, and Communion with him. The
Happiness of guilty Creatures, as we are, consists in a Deliverance from that
which renders us Unhappy, and in the Communication of special spiritual and
eternal Blessings to us.

1. The Felicity of a fallen and guilty Creature consists in a Deliverance from
that which renders him unhappy.

1. From Guilt contracted. Sin is the procuring Cause of all Misery and
Infelicity; It Is that which exposes us to Afflictions and Death in this World,
and that draws down upon Sinners the Vengeance of God in the next. The Wages Sin
is Death, i.e. eternal Death, as the Gift of God is eternal Life {Romans 6:23};
and therefore there is no possibility of being Happy without a Discharge from
Guilt. Those only are to be esteemed happy Persons, who obtain the Remission of
their Sins by Christ’s Blood: Blessed are they whose Iniquities are forgiven,
and whose Sins are covered. Blessed is the Man to whom the Lord will not impute
Sin {Romans 4:7-8}. Which Words plainly teach us, that Pardon is absolutely
necessary to Happiness. Unless a Man’s Sins are forgiven him, whatever his
outward Circumstances may be, he is a miserable Person; on the contrary, such
who are discharged of their Guilt are truly happy, how much soever they are
afflicted and despised in this Life.

2. It necessarily supposes a Freedom from Condemnation. Sin subjects us to a
Curse: Cursed is every one that continueth not in all Things which are written
in the Book of the Law to do them {Galatians 3:10}. God, as a Lawgiver,
pronounces dreadful Menaces against guilty Creatures as such; nor is it possible
to escape the Malediction denounced, without an Interest in Christ’s
Satisfaction; that, indeed, effectually secures us, from it: There is no
Condemnation to them that are in Christ Jesus {Romans 8:1}. A Charge of Guilt
and Condemnation, are inseparable. If a Man is under the Imputation of Sin he is
also Condemned; but if he is acquitted of his Crimes, by virtue of Christ’s
Blood, he is not liable to any Divine Threatenings.

3. The Happiness of guilty Creatures supposes a Security from Divine Anger,
which their Sins have exposed them to. Every Act of Transgression against the
Law subjects us to the awful Displeasure of God; and therefore it is the
greatest: Unhappiness to lie under a Charge of Guilt. Eternal Misery hangs over
such whose Sins are not remitted; but those who obtain a Discharge of their
Guilt through Jesus. Christ, are eternally secured from the Stroke of Divine
Justice; being justified by Christ’s Blood we shall be saved from Wrath through
him {Romans 5:9}.

2. Our Felicity is inclusive of the Communication of all special, spiritual and
eternal Blessings.

1. Adoption, or being made Sons to God. This unspeakable Honour and Dignity is
conferred upon us who are Vile and sinful Creatures; having predestinated us to
the Adoption of Children by Jesus Christ, to himself. {Ephesians 1:5} By Virtue
of this Relation to God we are constituted Heirs of him; If Children these
Heirs, Heirs of God, and joint Heirs with Christ {Romans 8:17}. It is an
inexpressible Happiness to be interested in this glorious Privilege for hereby
we are entitled to Grace and Glory, or are made Heirs of all that God is, and
has, who is the Fountain of real Felicity

2. Justification is another Branch of true Blessedness. The Righteousness of
Christ being put upon a Person recommends him to, and gives him eternal
Acceptance with God. Now such who have the Divine Approbation must necessarily
be concluded Happy, according to David, and the Apostle, who quotes his Words,
Even as David also describeth the Blessedness of the Man, to whom the Lord
imputeth Righteousness without Works {Romans 4:6} This gives us a proper and
just Claim to everlasting Happiness; That being justified by his Grace we might
be made Heirs, according to the Hope of eternal Life {Titus 3:7}. Those who are
justified have an indisputable and unalienable Title to all the Glory of Heaven,
and shall certainly be brought to the Enjoyment of it: Moreover, whom he did
predestinate them he also called, and whom he called them he also justified, and
whom be justified them be also glorified {Romans 8:30}. These Benefits of
Adoption and Justification ensure to us Grace here, and Glory hereafter.

3. Regeneration and Sanctification. We are naturally dead in {Ephesians 2:1},
and under the Dominion of Sin {Romans 6:14}, and are also in Bondage to Satan,
which is a very unhappy Condition; but God of his rich Mercy quickens us
{Ephesians 2:1}, or communicates spiritual Life to our Souls, and delivers us
from the Power of Darkness, and translates us into the Kingdom Of his dear Son
{Colossians 1:13}; he implants a Principle of Holiness in us who are naturally
carnal and sold under Sin {Romans 7:14}; devoid of any Inclination to, or
Ability to perform spiritual Good: God hath saved us, and called us with an holy
Calling {2 Timothy 1:9};. This Work is the Beginning of everlasting Life: It is
Glory begun in us; he that believeth hath everlasting Life {John 6:47}; that is
to say, in the Seed or Beginning of it. And this Work shall be cherished and
carried on by the same Hand that formed it, notwithstanding all Opposition from
Sin within us, and from Satan, or the World without us; being confident of this
very Thing, that he which hath begun a good Work in you, will perform it until
the Day of Christ {Php 1:6}. Those who are the Subjects of true Grace are at
some Times admitted to sweet Communion and Fellowship with God and Christ:
Truly, says the Apostle John, our Fellowship is with the Father, and with his
Son Jesus Christ {1 John 1:3}; which fills them with far greater Satisfaction,
Joy and Pleasure, than can possibly arise from the Enjoyment Of all sublunary
Things: Thou hast put Joy and Gladness in my Heart more than in the Time that
their Corn and their Wine increased {Psalms 4:7}. The largest Affluence of the
Things of this Life is not comparable to a Prospect of, and Communion with God
through a Mediator.

4. Perfect and consummate Happiness consists in the eternal Enjoyment of God in
Heaven, which it is the Will of Christ, all that the Father hath given him
should be brought to enjoy; wherein are several Things to be observed.

[1.] The Removal of all that Darkness and Ignorance which at present attends the
Understandings of the Saints. Through Divine Illumination they are now enabled
to form some Ideas of heavenly Things, but their Conceptions thereof are low and
imperfect, by reason of that Darkness which remains in them; hence says the
Apostle, We know in part, and prophesy in part. Perhaps never had any Servant of
God a more clear, distinct, and extensive Knowledge of Divine Mysteries, than
this great Apostle had, if ever any were equal to him therein, and yet he
acknowledges, that his Acquaintance with the deep Things of God, was but partial
and imperfect, when that which is perfect is come, then that which is in part
shall be done away {1 Corinthians 13:9-10}. The Excellency of the human Nature
principally consists in its rational Powers, or a Capacity to form Conceptions
of God, and what is good. Knowledge therefore, with suitable Affections, is our
chiefest Glory. If Knowledge is to be esteemed more or less excellent, as it
hath Objects lower, or more sublime, certainly that of which God is the Object
must be accounted infinitely the Best. The greatest Skill in the Secrets of
Nature, is to be valued only as it strikes us with a Reverence of its infinitely
great Author, and induces us to love him, who, it is manifest from his Works, is
a Being of immense Goodness and unlimited Power. In this Philosophy is
exceedingly defective; ‘tis only the Revelation of Salvation to lost Creatures
by Jesus Christ, that is suited to conquer the Rebellion of our Hearts; and in
this there is a fuller Display of the Benignity, Wisdom, Power and Purity of
God, than appears in the Works of Creation or Providence. For which Reason it
may justly be concluded, that. The Knowledge of evangelical Doctrines far
transcends in Excellence and Worth, the most extensive Acquaintance with natural
Things; these are the refined Subjects about which the Faith of a Believer is
now conversant, and which he shall eternally contemplate upon, and form perfect
Conceptions of, in the blessed State above; then shall he know even as he also
is known {1 Corinthians 13:12}, and see his Covenant-God as he is {1 John 3:2}:
This is a Happiness which infinitely exceeds the most raised Ideas our present
State admits of.

[2.] No Perverseness, or bias to Evil, will then attend the Will. Believer’s are
Persons possessed of Flesh as well as Spirit: Whilst they are in this mortal
State, they are bent to backsliding {Hosea 11:7}; the Law of their Members too
frequently prevails against that of their Minds, and brings them into Captivity
to the Law of Sin {Romans 7:23}, which is in their Members. The Disquietude and
Grief which the Deceitfulness, Strength, and Motions of Lusts within them, often
occasion to their Souls, are not to be expressed, they can’t but say, O wretched
Persons that we are, who shall deliver us from the Body of this Death {Romans
7:24}; they groan within themselves, and with longing Expectation wait for the
Adoption, to wit, the Redemption of their Body {Romans 8:23}. In the future
State they shall enjoy a perfect Freedom from all Impurity and Corruption. As
soon as they put off their mortal Bodies their Souls will be perfected in Glory.
When no sinful Thoughts will ever arise within them to their Disturbance and
Grief, as now they do, even such Times when they most desire, to be delivered
from them, the whole Heart Will then be intently fixed on God and Christ, and a
holy Flame of Love to their dear Saviour, will be eternally glowing in their
Breasts, who that considers the Happiness of such a State, can be without
earnest Breathings after the Profession of it? May God, of his infinite
Goodness, prepare us unworthy Creatures for it, and safely conduct us to it.

[3.] No Corruption will then remain in our Affections, which at present are very
impure. Now we are apt to set them on Things on the Earth {Colossians 3:2}:
Although we are convinced that invisible Objects infinitely better deserve our
Regard, yet through the Imperfection that attends us, the Things of Time and
sense deeply affect us, and engross far too large a Share of out Thoughts,
Desires and Affections but then we shall be entirely delivered from all such
Rovings that break our Peace, and damp our spiritual Joys in this Life; no
irregular Motions, or disorderly Passions, will then find any room in our
Hearts, but we shall for ever be transported with rapturous Views of the
dazzling Glories which shine in the Mediator’s adoreable Person.

[4.] No Discomposure of Mind will attend us in the heavenly State. Here our
Souls are ruffled and perplexed by various Causes; by none so much, as by the
Sin which dwells in us; but that we shall be completely delivered from, when we
enter into that pure Place, where nothing is admitted that defiles {Revelation
21:27}. The Disappointments, Losses and Afflictions which occur in this State of
Uncertainty, give us great and frequent Uneasiness; but when once we are arrived
to the happy Shore of the other World, no Storms will ever any more at all arise
upon us, or tempestuous Waves of Trouble overwhelm us. Now we are attended with
Spiritual Darkness and Desertions, Clouds interpose between God and our Souls,
and hide his Face from us; but when we are above we shall always behold him in
his Son; nothing shall then intercept or prevent the Rays of his Favour from
shining upon us. Those happy Regions above are all Serenity and Peace, and every
joyful Inhabitant these, possesses eternal and undisturbed Rest and
Tranquillity; all Sorrow is eternally banished from that Place; no Signs of
Grief will ever appear in the Faces of those who are in Heaven, for God will
wipe away all Tears from their Eyes {Revelation 7:17; Revelation 21:4}.

[5.] That is a State of uninterrupted Communion with God. His spiritual Presence
that is enjoyed by Believers here, is attended with an Agreeableness and
Pleasure which rises far above our Expression; but yet it is infinitely below
the Delight that springs from his immediate Presence in Heaven, where there is a
Fulness of Joy, and at whose right Hand are Rivers of increasing Pleasures for
evermore {Psalms 16:11}. The Fellowship which the Saints have with their
heavenly Father in this State is often interrupted by Sin, Unbelief, and
Temptations; but that which will subsist between God and them above, will not be
broke by any of these Things: They Will be eternally swallowed up in the
boundless Ocean of his everlasting Love.

[6.] Their Views of him will then be clear, permanent, and abiding. Now they see
him by Faith, and beholding the Glory of the Lord, they are changed into the
Same Image from Glory to Glory. But these Prospects are inconstant, seldom and
short; then, as they will be clear, distinct and full, not as through a Glass
darkly {2 Corinthians 3:18; 1 Corinthians 13:12}, so they will be invariable and
never ceasing. No small Part of our Happiness hereafter, will consist in viewing
the Glory of our Redeemer, who is exalted at God’s right Hand. Father, I will,
that they also whom thou hast given me may be with me, that they may behold my
Glory {John 17:24}. The Pleasure which will attend this View of our dear
Saviour, as crowned with Glory and Honour {Hebrews 2:9}, far transcends our
Comprehension at present. It must certainly be an exquisite Delight to the
Saints, to see their Redeemer, who once wore a Crown of Thorns {Matthew 27:29}
for their sakes, have a never ceasing Crown of Glory on his Head; and to view
him, who was once clothed with Shame on their Account, inverted with shining
Robes of Majesty and Light.

[7.] They will receive inconceivable Glory from Christ. The Father has given him
Power over all Flesh, that he might give eternal Life to as many as are given
him {John 17:2}. He will always be the Medium of God’s communicating Favours to
us, which is greatly to his Honour. Our Glory will very much consist in a
Conformity to Christ. It was this God resolved upon in Predestination; He
predestinated us to become conformed to the lineage of his Son {Romans 8:29} And
this seems to comprehend the Utmost of that Glory which God designed to bring us
to the Enjoyment of; the Greatness of which we are unable fully to conceive of
or describe. Since the Happiness of the future State will be thus surprizingly
great, it is not to be wondered at, that the Believer, in the Exercise of a
lively Faith upon it, cries out, Come Lord Jesus, come quickly {Revelation
22:20}. Persons appointed to this State tour be accounted really happy ones.
From this Petition of Jabez we may easily collect, that his Heart was chiefly
set upon those Things which are of a solid and durable Nature; he prays for
Blessings that out-last Time, and which would accompany him beyond the Grave.
And thus it becomes us all, to pray for a View of our Discharge from Guilt,
Security from the Law’s Curse, and from eternal Vengeance, which our Sins render
us justly deserving of; and also, that we may be meetened for the Enjoyment of
God and Christ, and be safely brought to that Happiness, when with respect to
us, Time shall be no more.

2ndly. His second Petition is, and enlarge my Coast. It is probable that his
Possession or Inheritance was too strait and narrow, not equal to the Number of
his Family, which drew this Supplication from him. This was the Care with the
Children of Dan, who were obliged to enlarge their Coast by Violence, as we are
informed, in the Book of Joshua {Joshua 19:47}. It appears by this Branch of
this Prayer, that Jabez considered God as the Disposer of all Things, as he who
fixes the Bounds of our Habitations, as his Protector, and as his beneficent
Benefactor.

1. He considered God as the Disposer of all Things. He framed the Universe, and
gave Being to every Thing that exists; he is the Creator of the Ends of the
Earth {Isaiah 40:28 hew:28 hew:28}. The whole Frame of Nature is dependent on
him, and supported by him, and therefore every Thing is under his Direction, and
at his Disposal: The Earth is the Lord’s, and the Fulness thereof; the World,
and they that dwell therein {Psalms 23:1}. The almighty and universal Creator,
it is highly reasonable to suppose, has all Things under his Management and
Influence. It is irrational to conceive, that he who made the World doth not
govern it. Whatever God created doubtless he rules. Divine Providence is
conversant about the minutest Parts Of the Creation; a Sparrow, two of which are
sold for a Farthing, doth not fall to the Ground without the Permission Of our
heavenly Father {Matthew 10:29}. We may therefore strongly conclude, that God
exercises a special Care about, and Rule over Man, who is the Chief of the lower
Creation. The Commencement of our Being, the Circumstances of our Life, whether
they be high or low, the Time and Manner of our Death, are all under Divine
Direction.

2. Jabez considered God as his Protector. His humble Application to God for the
enlarging of his Coast, may direct us to conclude, that he was sensible of the
Necessity of Divine Protection, to preserve him in a safe and quiet Possession
of what was his present Property. If we are persuaded, that the Increase of our
temporal Favours is from God, we cannot doubt of our holding whatever we may
enjoy, by virtue of his governing Will. The peaceable Enjoyment of what
Providence has made our own, is owing to the watchful Care, and powerful
Protection of the great God; Safety is of the Lord {Proverbs 21:31}. He causes
the Needy, that is to say, such as are poor, weak, and defenceless, to lie down
in safety {Isaiah 14:30}. The Psalmist expresses his deep Sense of Divine
Preservation in these Words, I will both lay me down in Peace, and sleep, for
thou, Lord, only makest me dwell in safety {Psalms 4:8}.

3. He acknowledged the Lord to be his bountiful Benefactor. None can suitably
apply to God for an Addition to their temporal Estate, but such who believe his
universal Providence, and know that what they already enjoy, be it less or more,
is the Beneficence of the supreme Being. A right Application to the Lord for
such an Increase of our Substance as we apprehend to be necessary, carries in it
a just Sense of all the Accommodations of Life, being his Gifts, and what we are
wholly undeserving of Believers, when they humbly and spiritually look up to
their heavenly Father, for the Communication of what is needful for them,
gratefully acknowledge it is he who giveth them richly all Things to enjoy {1
Timothy 6:17}. This Petition gives us a proper Occasion to enquire, whether it
be lawful to desire more than we possess, if our necessary Wants are supplied?
or, if having daily Bread, we may be justified in desiring more? I apprehend
there are some Things, which, if they attend those Desires, render them
absolutely unlawful; and that there are different Views Which may make such
Desires strictly justifiable.

1. Those Things which, I conceive, render these Desires unlawful, are as follow:

[1.] A Diffidence and distrust of the continued Care of Divine Providence about
us. It is too Commonly seen, that after Men have had a long Experience of the
Goodness of God discovered in providing for them, they rink into a lamentable
Distrust of the Continuance of his beneficent Regard to them, and foolishly
propose to defend themselves from Penury, by advancing their Circumstances to
such a height as may be thought to raise them to an Independance on Providence.;
that is to say, they diligently attempt to lay up so much Store by them as they
think will be sufficient to prevent their ever being Necessitous, Such a Conduct
is exceedingly blameable; for, besides the Uncertainty of human Life, which
ought to check all such anxious Desires, what Reason can be assigned, why we
should scruple that the Providence which has suitably supplied us for thirty,
forty, or fifty Years, will not take the same Care of us the short Time we may
longer continue in Life? But oftentimes to such an excessive Pitch does this
Temper arise in many, that they entirely lore all agreeable Relish of those
Mercies they are favoured with, because they are disappointed in their Views of
this low and diffident Kind. This covetous Disposition is very unbecoming those
who profess Faith in Christ; it is what he severely censures, as the Effect of
Unbelief, or of a weak Faith: Shall he not much more clothe you, O ye of little
Faith? Therefore take no Thought, saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clothed {#for after all these Things do the
Gentiles seek|} for your heavenly Father knoweth that ye have need of all these
Things. {Matthew 6:31-32}Having Food and Raiment we ought to be therewith
content, and not distress our selves with Thoughts of what we have no just
Reason to fear, viz. the want of Divine Beneficence towards us.

[2.] If Ambition and Pride give rise to, or cherish these Desires, we cannot
acquit ourselves of Guilt in this matter. I imagine that Persons of ambitious
and aspiring Views, are under a strong Temptation too eagerly to pursue the
enriching of themselves; to such the Want of Respect and Honour from others is
intolerable, And as Riches frequently recommend a Man in the room of good Sense,
strong Parts, Affability, and strict Probity, except to the judicious Few.; it
is no wonder, that some Men are seen to labour after the amassing of Wealth
together, who are not able to make Pretensions to Honour {but can’t be easy
without it} above what others in lower Life may claim by the Qualifications and
Virtues which adorn their Mind, and Conduct. Men of this Cast cannot patiently
bear, that any should exceed, if equal them, in Gaiety and Grandeur; but are far
from imitating, such as are superior to them in the brighter Excellencies that
beautify a Person.

[3.] If we aim at enriching our selves with a View to indulge a sensual
Appetite, we are highly culpable. Ease, Luxury, and Wantonness, are Vices, that
often captivate Persons of plentiful Fortunes; numerous Temptations attend those
of a superior Rank, which such that are below them are not subject to. The
Pleasure that arises from the Abundance of Wealth is far from over-balancing the
many Dangers to which it exposes Men: A thorough Conviction of which caused.
Agur wisely to decline seeking of it; he knew that the Corruption of our Nature
prompts us to Pride and Insolence, if we are in elevated Circumstances, as it
tempts. us to Actions fraudulent and, unjust when we are in the Reverse; which
drew this Prayer from him, who, perhaps in this Particular is imitated but by
few; Give me neither Poverty nor Riches, but feed me with Food convenient for
me, lest I be full and deny thee, and say, Who is the Lord?. Or lest I be poor
and steal, and take the Name of my God in vain {Proverbs 30:8-9} If we desire to
be rich, from an Inclination to gratify our carnal Affections, Providence is
infinitely kind in denying us what would be unspeakably to our Disadvantage: Ye
ask and receive not because ye ask amiss, that ye may consume it upon your Lusts
{James 4:3}

[4.] When our Endeavours this Way are accompanied with oppressive Designs
towards others, we are guilty of a very great Evil. Oppression is a cruel and
inhuman Vice; but many whose circumstances enable them to it, seldom discover
the Want of an inclination to practise it. Do not rich Men oppress you {James
2:6}? Says the Apostle James. The Heart of Man is so abominably wicked, as to
abuse that to the Detriment of others, which he ought to improve to their
Assistance and Advantage. But thine eyes and thine Heart are not but for thy
Covetousness, and for to shed innocent blood; and for Oppression, and for
violence to do it. {Jeremiah 22:17} Too many, whose Ability renders them capable
of relieving the Distressed and Necessitious, are so far from Christian
Generosity, as to increase the Poverty of their Dependants, by abating them of
their Wages, without any manner of Necessity, but merely from an insatiable
Desire after adding to their own Wealth. I can’t tell, whether the Frequency of
this may not have so far blinded the Minds of some Men, as to make them think it
no Crime: If any Check is given by the Conscience for such a Conduct, it is
presently silenced by this pitiful and shameless Excuse, If I do it not others
Will. It would be well if those Words were seriously considered by such, I will
be a swift Witness against those that oppress the Hireling in his Wages {Malachi
3:5}. Let not any think to join with others in Sin, and imagine that they shall
not share with them in the Punishment. If any of these Things attend our Desires
of enlarging our Treasure, those Desires proceed from a low and base Principle.

2. There are some very justifiable Reasons that may be mentioned in favour of
such Desires, and which sufficiently defend us in cherishing of them.

[1.] That we may be able to assist others who are in want. This is a Duty
incumbent upon us all; we are required to do good to all Men, especially to them
who are of the Household of Faith {Galatians 6:10}. In this we ought to imitate
the Beneficence of our heavenly Father, who causes his Sun to rise on the Evil
and on the Good; and sendeth Rain on the Just and on the Unjust {Matthew 6:34}.
Now, if we use our Diligence to render our selves capable of this Charity and
Benevolence, it is to our Commendation.; to this we are, directed, Let him. that
stole, steal no more, but rather let him labour, working with. his Hands the
Thing that is good, that he may have to give to him that needeth {Ephesians
4:28} We are under Obligation to be. industrious, with a View to the Service of
our Fellow-Creatures, but more especially, that we may enable our selves to
relieve poor and distressed Saints. As in all other Things; so in this, perhaps
our treacherous Hearts too frequently deceive us; We may sometimes think, that
we would be extensively charitable, if our Circumstances were but once advanced
to such a Height; an eager Desire of which holds our hand, and prevents our
present Liberality; and if, so, we may be assured, that our Desire of encreasing
our Stock is not for the sake of others, but wholly for our selves; or, that it
is a selfish Principle, which governs us.

[2.] It is lawful, to desire an Increase of our Substance, with a View to our
Improvement in useful Knowledge. There is a great Variety of Subjects that well
deserve Your diligent Study, in order to any considerable Acquaintance with
which such Helps are necessary, that cannot be obtained without great Expence;
and therefore Persons in low Circumstances, though they may have an excellent
Genius, or their Intellectuals maybe such as fit them for sublime Studies, yet
their Situation of Affairs does not furnish them with suitable Opportunities,
and necessary Advantages, for that Improvement of which they are capable. In the
Opinion of Solomon, an Advancement in Knowledge is far preferable to the
Increase of Riches. How much better is it to get Wisdom than Gold; and to get
Understanding rather to be chosen than Silver {Proverbs 16:16}. The Works of
Nature are very worthy of our diligent Enquiries, for those Discoveries Which
are to be made of the Order, Dependance, Beauty, and Harmony of natural Things,
may justly lead us to adore the great Creator, whose infinite Wisdom and Power
will visibly appear to us in all our Disquisitions of this kind. But the
gracious Design of the Salvation of Sinners, or evangelical Mysteries, best
deserve our assiduous Studies, because the Divine Perfections are more eminently
displayed therein, and our dearest Interest is most nearly concerned in our
Acquaintance with those heavenly Things. Now it is lawful to desire an Increase
of our temporal Substance, in order to capacitate us for Improvement {by
obtaining of necessary Helps} in such valuable Knowledge.

[3.] We may lawfully desire an Enlargement of our Treasure, out of a Regard to
the Interest of Religion: The Promotion of Christ’s Kingdom, and the Propagation
of his Gospel, challenge our warmest Zeal. If we have a deep Sense of the many
Obligations we are under to Christ, we shall certainly be influenced to
contribute all we can to the Support and Spreading of his Cause in the World: We
cannot neglect, and be indifferent towards his Interest, without involving our
selves in Guilt. Besides, a proper use of what Providence entrusts us with, is
very likely to be attended with a Blessing. It is to be questioned, whether
Liberality tends to impoverish us, but we are assured, that to withhold more
than is meet tends to Poverty {Proverbs 11:24}. Honour the Lord with thy
Substance, and with the First-Fruits of all thine Increase, so shall thy Barns
be filled with new Wine {Proverbs 3:9-10}. Now, though these Views may justify
us, in desiring an Addition to our temporal Riches, yet our Application to God
for it ought to be with entire Submission to his Will, as considering, that he
knows what is most proper for us, and best understands how we should use what we
might be entrusted with, For my Part, I freely confess, that I apprehend Riches
are no farther desirable than as they subserve these valuable Ends mentioned;
and what Account those will be able to give hereafter, who are possessed of
them, and do not improve them to these Purposes, they will do well seriously to
consider. I imagine it must be much such a one as that Servant gave, who laid up
his Pound in a Napkin {Luke 19:20}, and neglected to occupy it.

3dly. The third Branch of this Prayer is, and, That thine Hand might b e with
me. By the Hand of God may be intended his powerful Grace; as it is in these
Words, The Hand of the Lord was with them, and a great Number believed {#Acts
11:2 l|}; which God promises to turn upon his People; and I will turn mine Hand
upon the little ones {Zechariah 13:7}. These Words are expressive of God’s
gracious and effectual Influence in and upon his Saints. Jabez was sensible that
this was necessary to his Assistance, Protection, Guidance, and Consolation, and
therefore intreats that he might be favoured therewith.

1. The Hand of God’s Love and Favour is necessary to our Aid and Assistance. We
are unable to excite, or put into Exercise, and maintain the Vigor of those
Graces, that are formed in us, which yet are very needful to the Comfort and Joy
of Our Souls. Our spiritual Vivacity and Liveliness is wholly dependant on
Christ, with whom is the Fountain of Life {Psalms 36:9}. As Branches in the
natural Vine cannot bear Fruit without a continued Communication of Nourishment
from it, for Believers, who are Branches of Christ, the true Vine, cannot bring
forth any spiritual Fruit to God’s Glory, unless they have a constant Supply of
Grace from him; without me ye can do nothing {John 15:5}. Again, they are
unequal to a spiritual Performance of any Duty, without Divine Assistance: Their
religious Exercises are gone through in a very cold, dull, and heavy Manner; if
heavenly Influences are with-held, a Sense of which drew this Request from the
Church, Draw me {#Song of Solomon 1:4|}. Various Temptations attend the Saints;
and their corrupt Part is very ready to comply therewith. Nor are they, of
themselves, able to repel the Force of the least which may befal them. All our
Ability to withstand Satan’s urgent Solicitations to Evil is derived from
Christ, who is our Strength, as well as Righteousness {Isaiah 45:25}. A
Multitude of Snares surround us in this sinful World, which is, as it were, a
Land of Deserts and Pits {Jeremiah 2:6}; and therefore super-natural Assistance
is absolutely requisite to our comfortable Walking, where we can’t but be
sensible that manifold Difficulties and Dangers are before us. Besides, many
Afflictions seize upon us while we are here, which are not joyous but grievous
{Hebrews 12:13}, though they yield the peaceable Fruits of Righteousness in the
End. How necessary it is that Christ’s left Hand should be under our Head {Song
of Solomon 2:6}, to keep us from sinking, those fully know, over whom the
surging Waves of deep Distresses have rolled.

2. Omnipotent Grace is necessarily required to our Protection. It is not to be
imagined, that we are furnished with a Power sufficient to defend our selves
against the violent Assaults of that roaring Lion, Satan, who walketh about,
reeking whom he may devour {1 Peter 1:8}. The treacherous and powerful Enemies
which are within our own Breasts would certainly prevail against us, and involve
us in endless Destruction, if Divine Power did not frond engaged for our
Defence. Our Ruin would be inevitable, if Christ was not as well a Shield to
defend us as a Sun {Psalms 84:11} to enlighten us: So great is our Danger, which
arises from the Deceit and Power of Sin in our Hearts. The Number, Malice, and
Rage of the Saints Adversaries in the World, would strike them with the greatest
consternation were they left to defend themselves; it is only the Knowledge of
their having an impregnable Place of Defence to retreat to in all Dangers; which
bears up their Courage and Fortitude of Mind. The Name of the Lord is a strong
Tower; the Righteous runneth into it and is safe {Proverbs 18:10}. It is by the
Power of God alone that they are kept through Faith unto Salvation {1 Peter
1:5}.

3. The Skilfulness of God’s Hand {Psalms 78:72} is very heedful to our Guidance
and Direction. We are full as defective in Wisdom as in Strength; The Way of Man
is not in him self; it is not in Man that walketh to direct his Steps {Jeremiah
10:23}. We are often at as great a Loss how to conduct our selves under
difficult Circumstances, as we are unable to act the Part which becomes us;
hence the Psalmist entirely depended on Direction from above; Thou shalt guide
me with thy Counsel {Psalms 73:24}. The true Knowledge of what is our Duty is a
Gift from Heaven, as well as the Ability to perform it, Teach me to do thy Will,
is a Petition suitable to the Condition of us all. The Path in which we should
walk is frequently out of our View; we know not where or how to take one Step.
So far as our Actions are agreeable to the Character of good Men they are
directed by God; the Steps of a good Man are ordered by the Lord {Psalms 150:6}.
We should turn aside, and eternally wander, if a gracious God did not say to us,
when we decline to the right Hand, or to the left, this is the Way, walk ye in
it {Psalms 37:23}.

4. The kind Influences of God upon us are necessary to our Consolation. All our
spiritual Comfort takes its Rise from rich Grace, and is effected by the good
Hand of God upon us {Nehemiah 2:8}: Hence the Lord is stiled the God of
Consolation {Romans 15:5}. Believers never have any solid Peace and Joy but when
they are favoured with the Smiles of their heavenly Father: He only can comfort
them when they are cast down {2 Corinthians 7:6}. This he graciously promises to
do for them, As one whom his Mother comforteth so will I comfort you {Isaiah
66:13}. And this his free Promise he effectually makes good, by shewing to them
the Immutability of his Counsel, concerning their Salvation, which he has
confirmed by an Oath, That by two immutable Things, wherein it is impossible for
him to lye, they might have a strong Consolation {Hebrews 6:17-18}. Through a
Contraction of Guilt they sometimes are deprived of their spiritual Joys, their
Graces grow languid, and their Hearts are exceedingly troubled: This was David’s
Case, when he thus expressed himself to his God, Restore unto me the Joy of thy
Salvation {Psalms 51:12} What he earnestly desired on his own Account, God will
indulge his distressed Children with, notwithstanding their Backslidings from
him. I have seen his Ways, and will heal him; I will lead him also, and restore
Comforts to him, and to his Mourners {Isaiah 57:18}

4thly. Jabez prays to be kept from Evil: And that thou wouldst keep me from
Evil. He urges a Reason for this Petition, it is this, That it may not grieve
me. I shall, 1. Consider the Request.

2. Observe the Argument or Reason he pleads for obtaining the Favour he asked.

1. I am to consider the Request, which is, And that thou wouldest keep me from
Evil In this Branch of his Prayer are three Things to be enquired into.

1. What is designed by Evil.

2. What is supposed by Jabez his applying to God to be kept from it.

3. How the Lord keeps his People from Evil.

1. Evil sometimes designs Penalty; thus in these Words, I will bring Evil upon
them which they shall not be able to escape; and though they shall cry unto me I
will not hearken unto them {Jeremiah 11:11}. In other Places it intends
Affliction; as in these Words, and comforted him over all the Evil, i.e.
Affliction that the Lord had brought upon him {Job 42:11}. All Punishment is
Affliction; but all Affliction is not Penalty. Job’s Affliction had nothing of a
penal Nature in it. Evil is elsewhere taken for Sin; as here, Ye that love the
Lord hate Evil {Psalms 97:10}, i.e. Sin. This I apprehend to be principally
designed at least; in this Place, under our Consideration. It is not improbable
but Jabez might have in View Afflictions, and desire to be delivered from them,
which are grievous in their Nature. But I imagine it was Sin that he chiefly had
Respect to, and was desirous of being kept from. A very evil Thing it is.

[1.] It is Evil in its Nature. It is contrary to God; It’s the abominable Thing
that he hates {Jeremiah 44:4}. It is a Transgression of the Divine Law;
Whosoever committeth Sin, says the Apostle John, transgresseth also the Law, for
Sin is the Transgression of the Law {John 3:4}. In sinning we act in direct
Opposition to the Will of God, despise his Authority, and strike at his
Government; who therefore will ever be able fully to describe the disagreeable
Nature of this hideous Monster?

[2.] Since Sin is thus vile in its Nature it can’t be imagined to be good in its
Effects. The Consequences arising from it have been fatal to all chargeable with
it. Man’s Apostasy from God, or his first Breach of the Law, involved us all in
Misery and Woe. By that Sin the Rectitude and Purity of our Nature was loft, and
we are become polluted, and prone to all Iniquity. Besides, it is Sin that
exposes us to the Curse and Condemnation of the Law, and renders us liable to
God’s eternal Vengeance; for which Things sake {#i.e. the Lusts mentioned
above|} cometh the Wrath of God upon the Children of Disobedience {Colossians
3:6}. That is the cursed Fountain from which all penal Evils spring here, and
from whence everlasting Destruction will arise hereafter; eternal Death is the
Wages {Romans 6:23} of it, or that is properly demerited by it: Its Nature
therefore must be inconceivably vile and abominable.

2. Jabez having a proper Sense of the evil and odious Nature of Sin, applies to
the Lord to be kept from it. Thus all Believers do; as David, who expresses
himself after this Manner, Cleanse thou me from secret Faults; keep back thy
Servant also from presumptuous Sins, let them not bare Dominion over me {Psalms
19:13}. Christ gives us Advice to this in his Directory for Prayer, Lead us not
into Temptation, but deliver us from Evil {Matthew 6:13}. The Necessity of a
Dependance on God for Preservation from the Commission of Sin, thus appears.

[1.] Sin dwells in every Believer. ‘Tis true, the Saints are born from above
{John 1:8}, or a Principle of Holiness is implanted in them {2 Timothy 1:9},
which influences them to desire a perfect Conformity to Christ; but their
Experience sufficiently convinces them, that it is far from being attainable in
this Life: Whoever shall conceit that he hath attained to Perfection already,
will give bur too evident a Proof of his being under a dreadful Delusion; If we
say that we have no Sin, we deceive our selves, and the Truth is not in us {John
1:13}. There is a carnal and fleshly, as well as a spiritual Part in every Child
of God; contrary and jarring Principles reside in his Breast; The Flesh lusteth
against the Spirit, and the Spirit against the Flesh, and these are contrary the
one to the other {Galatians 5:17}, According to the carnal Part he is bent to
Backsliding {Hosea 11:7}: The natural Turn and Biass of his Will is to Evil;
hence the Apostle thus complains, In me {#that is in my Flesh|} dwelleth no good
Thing {Romans 7:23}. The Danger we are in of being overcome by the Deceitfulness
and Power of indwelling Corruption, is far greater than many, who would be
esteemed Christians, seem to be aware of. It is difficult to determine, whether
the Deceit, or the Strength of Sin, is the greatest. Its Deceitfulness appears
many Ways. It often hides the Vitiosity and sad Consequences of a sinful Action,
to which the Will is solicited to yield, and endeavours to keep the Thoughts,
wholly exercised about the Pleasures, or imaginary Advantages that will attend
it: It offers many Things to extenuate the Nature of a Crime, and strongly
insists upon it, that there cannot be any great Harm in indulging such a
particular Desire that may arise in the Soul; that at least some Advances may be
made towards what our carnal Affections are desirous of, without the Contraction
of any great Guilt. Thus by gradual and slow Steps, if the Grace of God doth not
prevent, it gains considerable Ground in our Hearts. The Power and Prevalence of
it is equal to its Treachery; this the Apostle sets forth by calling it a Law,
and a Law that wars against the Law of the Mind; and, as he observes, not
without Success, for it brings us into Captivity {Romans 7:21-23}; or prevails
against us, which, if we duly consider, we must allow it is highly necessary for
us, earnestly to pray to God, to be kept from Evil.

[2.] We are liable to a great Variety of Temptations. Satan is an unwearied
Adversary, and hath had long Experience in tempting of Men; whence it is
reasonable to conclude, that he may be capable of guessing, what our
Constitutions principally incline us to, or what Temptations are most likely to
prevail with us: It is not to be questioned, but he diligently considers our
Age, Circumstances in Life, natural Inclinations, and the different Occasions to
Sin which may turn up, and thereby takes us at great Disadvantages, and without
a Standard is lift up against him we are carried away as with an impetuous and
violent Flood {Isaiah 59:19} The Craft of this old Serpent {Revelation 12:9}, in
soliciting us to the Commission of Evil, is as great as the Sting, that attends
his accusing us of those Sins which we have committed. His Subtlety is not
unequal to his Poison, and therefore it becomes us to depend on Christ for
Preservation from, and Aid under his Temptations, who hath bruised his Head
{Genesis 3:15} , and Will shortly bruise him under our Feet {Romans 16:20}.

[3.] We are unable to check and subdue the Motions of Evil in our Hearts, or to
withstand Temptations. A Person may at some Times think of a Crime with the
greatest Detestation, and imagine himself to be Proof against all Enticements to
it, and say as Hazael did, Am I a Dog that I should do this great Thing, i.e.
Evil {2 Kings 8:13}, and yet be prevailed on to commit it. Peter imagined, that
he should much rather choose Death than deny his Master; but not withstanding
his Abhorrence of so vile a Fact, he became guilty of it, with dreadful
Aggravations attending it. And why we should suppose, that we are furnished with
an Ability sufficient to guard and defend us, in a Time of Temptation, any more
than that Servant of Christ was, I know not, If we conceit that there is no
Danger of our committing any Evil, because at present our Souls rise up against
it, let us not be too confident, but be humble, knowing that our Hearts are
deceitful above all Things, and desperately wicked {Jeremiah 17:9}, left the
Lord leave us to our selves, to check our Vanity, as he did Hezekiah, who after
a Recovery from a threatening Sickness, was guilty of very great Pride and
Vain-Glory, upon which It is said, That God left him, to try him, and that he
might know all that was in his Heart {2 Chronicles 32:31}. He was a good Man,
but entertain’d either too high an Opinion of the Exactness of his former
Conduct, or cherished improper Thoughts concerning his own Strength; or it may
be both, and therefore God permitted him to fall, to humble and abase him, by
his Grace, in recovering of him from his Sin. If the Lord saw it meet, that a
humble Paul, who thought himself less than the least of all Saints {Ephesians
3:8}, should be grieved with a Thorn in his Flesh, or be buffeted by a Messenger
from Satan, left he should be exalted above Measure {2 Corinthians 12:7};
certainly we cannot think too meanly of our selves, nor have too strict a
Dependance on Divine Grace, to keep us from Evil, to which we are naturally
inclined, and are often strongly tempted to commit. We never walk so rarely as
when we Walk humbly. May the Lord therefore enable us to watch, and to join
Prayer to Watchfulness, which is no less necessary; Watch and pray, that ye
enter not into Temptation {Matthew 26:41}.

3. God keeps his People from falling into the Commission of gross Evils.

Thus,

[1.] By maintaining in their Souls a proper Sense of Sin. If an Apprehension of
the vile Nature of Sin declines in us, we are in great Danger of being overcome
by it. Slight Thoughts concerning a Crime certainly pave the Way for the
Commission of it, be it what it will. If once our Conscience is so far overcome
by the Strength of our Passions, as to abate of its Testimony against any
particular Vice, nothing can possibly prevent our thinking into it, but special
and seasonable Influences of Divine Grace, to awaken the Conscience out of that
Lethargy Sin has thrown it into; for it is certain we are not far from the
Perpetration of that Evil, how great soever it may be. It is only at such a Time
that we make a proper Resistance against Sin, in which we say as Joseph did, How
can we do this great Wickedness and sin against God {Genesis 39:9}.

[2.] By keeping up a just Sense of our own Weakness in our Hearts. If once we so
far forget our selves, as to imagine that we shall be able to stand in a Time of
Temptation, without a strict Dependance on Christ for Strength, it is very much
if we do not make bold, even with Occasions to Sin; for presuming on our own
Ability, naturally tends to takes us off from necessary Caution, and therefore
at is a Miracle of Grace, if we do not perpetrate the Evil which we begin to
make Advances towards; this, perhaps, may have been the Case with some, but they
have been preserved, yet it can hardly be supposed, without the Contraction of a
great Degree of Guilt; and they have infinite Cause of Thankfulness, that they
were not fully drawn on to the Finishing of Sin {James 1:15}. An humble Reliance
on Christ for Preservation from Evil, directs us to avoid all Occasions to Sin,
as well as best fortifies us against all Temptations to it. Let us therefore say
with the Psalmist, I will go in the Strength of the Lord {Psalms 71:16}; and
take the Advice which the Apostle gave to Timothy, Thou, therefore, my Son, be
strong in the Grace that is in Christ Jesus {2 Timothy 2:1}.

[3.] Abiding Thoughts of our Union with Christ directly tend to keep us from
sinning. The Relation in which we stand to him is our greatest Honour, and the
inn-moveable Foundation of our Security. Christ is our Head, and we are his
Members; He is the Head of the Body the Church {Colossians 1:18}; and we are
said to be Members of his Body, of his Flesh, and of his Bones {Ephesians 5:20};
which the Apostle improves as an Argument to Purity and Charity of Life, Shall I
then take the Members of Christ and make them the Members of an Harlot, God
forbid {1 Corinthians 6:15}. It is exceeding disagreeable in a Member of Christ
to act in direct Opposition to his Will; he is the Husband of the Church, from
hence her Duty is inferrable, as much as her Dignity. This conjugal Relation of
Believers to Christ, plainly suggests the great Obligations they are under to
love, submit to, and reverence him; according to the Strength of their Faith in
this Union, they will certainly be desirous of action agreeable to his Command.

2. I proceed to consider the Reason which Jabez renders of this his Petition;
which is, That it may not grieve me. Sin is a certain Occasion of Grief sooner
or later; however bold Men may make with it now, they will undoubtedly find it
{#if rich Grace prevent not|} to be the Cause of inexpressible and eternal
Anguish and Sorrow. The Grief arising from it here, is either legal or
evangelical.

1. It is the Occasion of legal Sorrow, which discovers it self in these two
Things.

[1.] A Dread of God’s Anger; something of which may frequently attend a
Believer; thus Asaph informs us, that he remember’d God and was troubled {Psalms
77:5}. An Apprehension of God’s immense Knowledge, infinite Purity, and
omnipotent Power, when attended with a Sense of our own Guilt, raises the
greatest Confusion, and deepest Distress in our Minds; for hence we collect,
that he is fully acquainted with all our Disobedience to him; that as Sin is
contrary to his pure Nature, he cannot but hate it; and as his Power is
boundless, to our increasing Sorrow, we can’t but be sensible that he is able to
inflict upon us the Punishment we deserve; that it is impossible we should
screen our selves from Justice before such a Judge; let not any be deceived, for
God is not mocked {Galatians 6:7}.

[2.] A Departure from God. Guilt drives Men from making an Application to him,
who alone can save them. Thus when Adam had sinned, and saw his Nakedness, or
that he had lost the Rectitude of his Nature; and that he had, by his
Transgression, exposed himself to the just Displeasure of his Creator, he was so
far from humbly prostrating himself before him, acknowledging his Guilt, and
asking of Pardon, that he turns his Back upon him; nor. would he ever have
returned, if God had not fought him {Genesis 3:8-10}. A Sense of Guilt forces
all his Posterity to act such a Part, without a View of Mercy. These Things
attend a legal Sorrow, or Grief arising from Sin and Guilt, which it is to be
feared too many take to be Repentance Unto Life.

2. There is an evangelical Grief on account of sin, which the Grace of God
produces in Believers, by enabling them to act Faith on a crucified Jesus; They
shall look upon me whom they have pierced, and mourn, as a Man mourns for his
only Son; and be in Bitterness for him, as one is in Bitterness for his
First-born {Zechariah 12:10}. Many Considerations maintain the Flow of this kind
and ingenuous Sorrow in the Heart of a Believer. As,

[1.] That Sin is committed against a gracious God and Father. The Guilt of those
Sins is highly aggravated which are committed after Discoveries of Grace and
Mercy, which when duly weighed by the Saints, it troubles them exceedingly to
think, that they have so often offended the Lord, after Intimations of his Love
have been given to their Souls. With deep Humility, and flowing Grief, they
acknowledge their Unworthiness, as did the Prodigal, saying, Father, I have
sinned against Heaven, and before thee {Luke 15:18}. Thus David seems to be
pierced very much, with the Consideration of his having sinned against a God of
infinite Mercy; According to the Multitude of thy tender Mercies blot out my
Transgressions {Psalms 51:10}. God’s great Mercy was the only Foundation of his
Hope of Pardon; and the Sense he had of sinning, against such a God went very
near him; Against thee, thee only have I sinned, and done this Evil in thy sight
{Psalms 51:4}. There is this great Difference between legal and evangelical
Sorrow for Sin, the former arises from an Apprehension and Dread of God’s Anger;
the latter springs from the Exercise of Faith on his infinite Grace and
Goodness.

[2.] When a Believer considers that he has sinned against a kind and gracious
Redeemer, a large Vent is given to this Gospel-Sorrow. It was a Sense of
Christ’s Love which Peter had, that melted him into Tears: Immediately upon his
great and dreadful Fall, he received a Look of Love from his suffering Saviour;
the Lord turned and looked upon Peter {Luke 22:61}; this caused him to depart
from those vile Persons who were the Occasion of his Sin, and to seek a private
Place where he might give free Vent to his swelling Grief; he went out and wept
bitterly {Matthew 26:75}. Could you over-hear a Believer in his private
Devotion, when under a broken Sense of his Guilt, I imagine you would find him
to confess and mourn over it much, after this Manner. How exceedingly vile and
ungrateful is my Heart, which has led me to the Commission of Sin, although I
have seen that to be the meritorious Cause of all those dolorous and cruel
Sufferings. that my dearest Saviour underwent upon my Account, to deliver me
from deserved Vengeance? O wretched Ingratitude that I have been guilty of, to
sin against thee my precious Redeemer, who didst shed thy Blood, and make thy
Soul an Offering for my Sin. {Isaiah 53:10}! The Aggravations that attend my
Guilt arising from hence, are far beyond my Expression or Conception; however,
still permit me to prostrate my self at thy Feet, and humbly hope in thy Merits
for Pardon, and depend on thy Grace for the Destruction, of those abominable
Lusts that dwell, in my Heart. I greatly long for the entire Extirpation of
them, that I might sin against thee no more, to the Grief of my Soul, nor to thy
Dishonour.

[3.] The Saints are very much troubled that they have grieved the Holy Spirit by
their Sin: It was by him that they were convinced of their natural Corruption
and Danger, their Need of Christ, and of his Suitableness as a Saviour; by his
Influences were they enabled to hope in him, and to commit the Keeping of their
Souls to him. Also as a Comforter and Witness he gave them an Evidence of their
Interest in Christ, and of their being Sons to God; The Spirit it self beareth
witness with our Spirit, that we are the Children Of God {Romans 8:16}. All
which being considered by a Believer, When under a Sense of his Guilt,
inexpresssibly wounds him, because he clearly apprehends that he has grieved the
Holy Spirit, by whom he has been sealed to the Day of Redemption {Ephesians
4:30}.

[4.] The Reproach that is brought upon Religion, by the unbecoming Conduct of a
Believer, is the Occasion of deep Distress to his Soul. A virtuous Life is an
Ornament to the Gospel which we profess to believe, and justifies the Doctrine
of Grace from the foul Aspersions that are thrown upon it, by such as are
opposite to it on the contrary, an irregular Conduct gives Occasion to those,
who are not Favourers of that Doctrine, to load it with Calumny and Odium. When
any are suffered, through the Strength of disorderly Passions, and powerful
Temptations, to fall, who have tasted the Sweetness of those Doctrines, they are
exceedingly troubled that the Truths and Interest of Christ should be reproached
through their Sin and Folly.

[5.] That Darkness, which follows upon the Commission of Sin, in the Soul of a
Believer, is very grieving to him. It is the Happiness of the Saints that they
are inseparably interested in the Divine Favour; that nothing shall be able to
separate them from the Love of God which is in Christ Jesus {Romans 7:25; Romans
7:25}; and that they are indissolubly united with Christ. For their eternal
Security is wholly dependent thereupon. But tho’ their Interest in the
favourable Regard and Love of God can never be lost, yet the Sense and
Apprehension of that Interest may be interrupted by Sin for a Time. Now, as the
Enjoyment of the Divine Presence is the chiefest Joy of the Saints: When their
Guilt separates God and them, with respect to present and gracious Communion
{Isaiah 59:2}; or when it veils his Face, and hides the Light of his Countenance
from them, and they are covered with Clouds and Darkness; great Sorrow fills
their Hearts; Weeping endures for such a Night {Psalms 30:5}, of black and
melancholy Desertion, as David found by Experience, which gave rise to this
Petition of his, at the Time in which he confessed his Guilt, Restore unto me
the Joy of thy Salvation, and uphold me with thy free Spirit {Psalms 51:12}.

[6.] The Weakness which the Commission of Sin occasions to the Graces of the
Saints, is the Cause of great Distress to their Souls. The Work of Grace upon
the Heart of a Believer cannot, shall not be destroyed, but be carried on until
the Day of Christ {Php 1:6}; notwithstanding he is liable to spiritual Decays,
with respect to the Exercise of Grace, and the Comfort he may have enjoyed. Sin
naturally tends to interrupt the Exercise of Faith, to cool our Love, and to
abate the Vigor of our Hope, as, I imagine, must be evident to every true
Christian. The Irreverence which the Church at Corinth was guilty of, in the
Celebration of the Lord’s Supper, was much to their disadvantage; their coming
together was not for the better but for the worse {1 Corinthians 11:17}; on
Account thereof many among them were weak and sickly, and many slept {1
Corinthians 11:30}. Which Words either intend bodily Indisposition and Death, or
spiritual Weakness, Disorder, and slumbering, drowsy Frames. I see no
Inconvenience to attend the latter Sense. Since such Consequences follow upon
Sin, certainly it becomes us, as we regard the Comfort of our own Souls, and the
Credit of Religion, to pray, that we may be kept from it, that it may not grieve
us. But to proceed,

III. Jabez received a gracious Answer; God granted unto him that which he
requested. The Lord will hear and answer the Prayers of his People. The Church
expresses her Faith in this Matter thus; My God will hear me. Here I shall
observe,

First. That several Things may serve to encourage us to believe, that we shall
be favourably regarded in our Petitions at the Divine Throne.

Secondly. The Nature of God’s answers, Thirdly. That we should not conclude the
Lord doth not regard us, if we are not speedily answered.

First. To begin with the first, several Things may serve to encourage us to
believe, that we shall be favourably regarded in our Petitions at the Divine
Throne.

1. The special Love and Grace of God, The Saints are interested in the peculiar
Favour of the most High; for having loved them with an everlasting Love,
therefore with Loving-kindness be draws them {Jeremiah 31:3}, His Love to them
is such, that it has prevailed with him to give his Son to them, and for them
{Isaiah 9:6; John 3:16}, which was the greatest Gift that could be bestowed upon
the Saints; from whence the Apostle concludes, that God will communicate all
Things needful to us: He that spared not his own Son, but delivered him up for
us all, bow shall he not with him also freely give us all Things {Romans 8:32}?
We are easily persuaded to grant a Favour to a Person for whom we have a
particular Respect; and much more may it be thought, that the Lord, who bears an
infinite Love to his People, will hear their humble Supplications to him, and
give the Blessings which they shall ask.

2. Their Relation to God may justly be improved as an Argument that he will
regard their Prayer: They are his Children, and the Objects of his tenderest:
Compassion. An earthly Parent, who is not become inhuman, will not be unmindful
of the Petitions of his Child, when in Distress, but will give Relief if he is
able; then certainly, much more, our heavenly Father will not turn a deaf Ear to
our Cries, and refuse to grant us the necessary Favours we crave at his Hand.

3. Divine Promise’s may assist our Faith in this Thing. God calls upon us to
attend to this Duty of Prayer, and promises to hear us; Ask, and it shall be
given to you; seek, and ye shall find; knock, and it shall be opened to you
{Matthew 7:7}. We ought to credit the Word of God, and upon a firm Persuasion of
the Stability of his Promises of this kind, come boldly to the Throne of his
Grace, that we may obtain Mercy, and find Grace to help us in Time of need
{Hebrews 4:16}.

4. The Glory of God himself is concerned in communicating those spiritual
Favours to us for which we ask, as well as the Consolation of our Souls. The
Happiness of the Saints is inseparably connected with Divine Honour, which is a
wonderful Support to their Faith; for hence they may safely conclude upon their
eternal Security. The Christian’s Fruitfulness is to the Glory of his God:
Herein is my Father glorified, that ye bear much Fruit {John 15:8}. But the
Commission of Sin is to his Dishonour; and therefore we have sufficient Ground
to hope, that the Lord will hear our Voice, and that his Ears will be attentive
to the Voice of our Supplications {Psalms 130:2}, when we pray for an increase
of Grace, and the subduing of our Iniquity.

5. The spiritual Prayers of the Saints are directed by the Holy Spirit, as has
been already observed; it is he who makes Intercession for us with unutterable
Groanings, and this agreeable to the will of God {Romans 8:25-26}. Now it may be
justly concluded, that the Lord will attend to those Cries of his People which
he influences them to, and answer those Prayers in his own Way and Time that his
Spirit enables them to put up to him.

6. God has promised to give those spiritual Blessings to his People which they
pray to him for. It is impossible that our Prayers should exceed, or equal
Divine Promises. God hath engaged to pardon our Guilt, to justify our Persons,
to support and defend us, and to thoroughly sanctify and cleanse us: From all
your Filthiness, and from all your Idols, will I cleanse you {Ezekiel 36:25}. He
will gave Grace and Glory; no good Thing will he with-hold from them that walk
uprightly {Psalms 134:3}: More than which could not be promised, nor ever can be
enjoyed; and therefore we have no Occasion to imagine, that our Petitions of a
spiritual Kind will not be answered, because of their great Extent, for the
Compass of our Prayers is not equal to that of the Divine Promises.

7. Christ presents our Supplications to God, which in themselves are very mean,
but they find Acceptance through him; he is the Intercessor of the Saints at
God’s right Hand, and he strengthens their Petitions to him, by praying for
them, and offering up their Prayers to the Father, as perfumed with the sweet
Incense of his prevalent Intercession; and thus they come up before God with
Approbation, which affords sufficient Ground of Encouragement to believe, that
we shall receive Answers of Peace from him, although we chatter but as a Crane,
or a Swallow {Isaiah 38:14} when we pray unto him.

Secondly. Some Things may be observed concerning the Nature of those Answers,
which God gives to our Prayers.

1. Sometimes he answers very speedily and quick; thus he did Daniel, And whiles
I was speaking in Prayer, the Man Gabriel talked with me, and said, O Daniel, I
am now come forth to give thee Skill and Understanding; at the Beginning of thy
Supplications the Commandment came forth {Daniel 9:21-23}. As soon as this Man
of God began to pray to the Lord, a Commission was given to the Angel Gabriel to
go and comfort him, and inform him of the favourable Designs he had about his
People the Jews, who were then in Captivity, The Psalmist desired, and was
favoured with a speedy Answer to his Prayer from God, in the Day when I call,
answer me speedily {Psalms 102:2} In the Day when I cried thou answeredst me,
and strengthenedst me with Strength in my Soul {Psalms 138:3}

2. It is the Pleasure of the Lord, at some Seasons, to defer giving us an Answer
to our Prayers: We may call, and not be sensible that we are regarded, for a
considerable Time; this was the Case with the Church: Says she; speaking of her
Beloved, I sought him, but l found him not; I called him, but he gave me no
Answer {Song of Solomon 5:6}; which was a just Reproof for her ill Treatment of
him. God’s acting thus towards the Church, caused her bitterly to complain
elsewhere, When I cry, and shout, he shutteth out my Prayer: Thou hast covered
thy self with a Cloud, that our Prayers should not pass through {Lamentations
3:8-44}. When God thus delays to answer our Petitions, let us not imagine that
he is regardless of them, since he has acted in this Manner by his Saints
heretofore, nor think of neglecting to call upon him, but as enabled, wait
patiently for him {Psalms 40:1 thew:1 thew:1}: The Vision may. be for an
appointed Time, but at the End it shall speak, it shall not lye; though it
tarry, wait for it, because it will surely come, it will not tarry {Habakkuk
2:3}. God defers his Answer to exercise the Faith, Hope, and Patience, of his
People.

3. In some Instance the Lord’s Answers to the Saints Prayers have been direct
and full: Thus David was. not only immediately, but fully answered, or God
granted him that very Favour he asked. He had been guilty of Sin in numbering
the People, and God, to shew his Resentment, sent the Pestilence among them,
which swept away Seventy Thousand, and taught David, that the vast Multitude of
his Subjects might soon be reduced to a very small Number; upon this he
confesses his Sin, and earnestly intreats of the Lord, to put a Stop to the
Raging of the Plague, and is answered according to his Desire {1 Chronicles
21:28}.

4. Some Divine Answers to the Prayers of the Saints are not direct and full, but
yet they are sufficient and satisfactory. The Apostle, when he had a Thorn in
his F1esh, the Messenger of Satan sent to buffet him, he applies himself to God
for Relief; he prays a first and second Time and receives no Answer, and the
third God doth not grant him what he desired, which was, that he might be
delivered from his present Distress, but the Answer given, Was My Grace is
sufficient for thee, my Strength shalt be made perfect in thy Weakness {2
Corinthians 12:7-9}. So that the Lord deferred to give any Answer at all for a
Time, and when he did it was not directly suited to the Apostle’s Prayer, but
yet it was a gracious one, and fully satisfied Paul. God’s all-sufficient Grace
is a sufficient Support under the heaviest Trials and Temptations; and
therefore, if he doth not immediately deliver us out of a particular Affliction,
or from a particular Temptation, it will be enough if he is but pleased to say,
My Grace is sufficient for thee. This leads me to observe,

Thirdly. That we should not conclude the Lord is unmindful of our Prayers, if we
do not receive an immediate and direct Answer from him in some Instances. As,

1. When we are under great afflictions we may earnestly intreat the Lord to
deliver us Out of those Distresses, but not have our Desires fulfilled. God
designs to answer the best Purposes by afflicting of his Children. All
Occurrences of Providence, however afflictive they may be, work together for the
Good of those who love God, and are the Called according to his Purpose {Romans
8:28}. He knows infinitely better than we do, what is best for us, whether
Adversity or Prosperity: He intends to wean us from this World, by the Troubles
he suffers to invade us, and to bring us nearer to himself by all our Trials.
When the wise Designs that he has in view in afflicting of us are brought about,
he will stay his Hand, and say it is enough. Since we are incapable of forming a
Judgment, when it will be proper that we should be delivered out of any
Affliction, we ought to ask for it with an entire Submission to the Will of God;
and if he continues it longer upon us than we imagine may be necessary to our
Advantage, although we have fervently pray’d for its Removal, let us not from
thence infer, that God is unmindful of our Petitions, or that it is in vain to
call upon him.

2. The same may be observed concerning a particular Temptation attending a
Believer. All the Methods that Satan makes use of to provoke the People of God
to Commit Sin, are very destressing to their Souls; sometimes when they are
violently pushed on to the Commission of Evil, they conceive that it will be
impossible for them to avoid it, which causes them to say, Lord save, or I
perish. A Saint may cry earnestly to God for a Deliverance from Temptation, and
yet be suffered to labour under it for a considerable Time longer. But this is
no Indication, that the Lord is unmindful of our Petitions; he had a merciful
Regard to Paul’s Prayer, though he did not immediately free him from his
Trouble.

3. If a particular Evil which we may have often prayed against is not subdued,
so far as we expect it should be, this is not to be improved as an Objection to
the Lord’s regarding our Prayer. To instance in Unbelief: The Believer, it may
be, has been frequently thrown into deep Distress by the Prevalence of that
Evil, not-withstanding he has made a fervent Application to God, for the
Strength and Power of it to be reduced; and to his Apprehension it has been so,
he has flattered himself it would never more gain such Advantage against him, as
formerly it did, but on a sudden he finds himself to be greatly mistaken; for
whereas but a little Time since he thought his Mountain flood strong, yet now,
being under Divine With drawings, be is troubled {Psalms 30:7}, not only loses,
in a great Measure, the Sweetness of those gracious Discoveries he has been
favoured with, but also very much hesitates, whether those Comforts were really
from God or not, is afraid that they were not the Produce of powerful Grace:
Which may hold true of other Evils, for ought I know, though I chose to instance
in this.

4. If the Lord doth not give us such a Degree of Comfort as we have intreated
for, yet he may mercifully hear our Prayer. It is the Pleasure of God to favour
some of his Children with much of his spiritual Presence, so that their
Consolation aboundeth by Christ {2 Corinthians 1:5}. He gives to them clear and
distinct Conceptions of his everlasting Love, and of the Designs of that Love;
and also of the surprizing Steps which he has taken, in order to accomplish
those Designs: He assists them to act a strong and lively Faith on these Things:
Thus they are blessed with an Eminency of Knowledge of, and Faith in, the deep
Things of God {1 Corinthians 2:10}. Weaker Christians may be discouraged because
their Experience is not so enlarged and ripened; especially when they have
applied to the Throne of Grace, and earnestly prayed, that God’s Comforts might
in the same Manner delight their Souls {Psalms 94:19}. But we ought to consider,
that in God’s Family there are some Fathers, or such who are more grown and
experienced; and, that there are young Men and Babes {1 John 2:12-13} whose
Acquaintance with heavenly Mysteries is not so great. Christ hath Lambs, as well
as full grown Sheep, in his Fold, and under his Care; there he acts tenderly
towards, for he gathers them with his Arms, and carries them in his Bosom
{Isaiah 40:11 hew:11 hew:11}. Now, if we are not equal in Understanding and
Faith to some Believers; or, if we are not Fathers in God’s House, this should
not discourage us, but rather we ought to be thankful, that we are Babes in
Christ; or that we do partake of the same Life and Grace with those who are
Fathers, though not in the same Degree.

5. If our Gifts are not enlarged equal to our Desires, we are not to infer from
thence, that the Lord is regardless of our Prayers. A Believer, when he has a
lively Sense of Christ’s Love to him, and his Heart glows with Love to Christ,
he may ardently desire such a Communication of Gifts from him that might fit him
for eminent Service, and yet not have these Desires answered; this is no
Objection to God’s favourably accepting of them. As David’s Desire, and
Intention to build an House for the Lord, was approved of by him {2 Samuel
12:7}, so these Desires of his People, to be furnished with such Gifts as would
render them extensively useful, are far from being unacceptable to him, although
he may not design them to that extensive Usefulness; as he did not intend that
David should erect his Temple, though he approved of his Inclination to do it.

6. God may not see meet to make us of that Service in the World, and in the
Church, which we desire to be; but neither should this occasion us to think he
is unmindful of our Petitions. He is resolved upon carrying on his own Interest,
in spite of all Opposition; and he makes use of what Instruments he pleases in
doing it. Sometimes he effects the most wonderful Things by such Means that we
should imagine are very unlikely to be attended with Success; nay, which
certainly would not be, but that they are used by Omnipotence, which puts
Efficacy into the Means it uses, how much soever they may seem unsuited to the
Nature of the Work for which they are designed. It may be the Pleasure of the
Lord to make some of his Servants more eminently serviceable in his Interest
than others, to whom they are far inferior in Gifts; this he does to hide Pride
from Man {Job 33:17}, and to teach us, that Whatever our Abilities be, the
Success attending the Exercise of them is wholly from God. If we are not of that
Service which we desire to be, it ought to keep us humble; but we should not
sink into Diffidence and Unbelief on that Account. The Lord may not see it
proper to answer us in these Particulars mentioned, in that Manner or Degree
which we could be glad of; but hence we ought not to infer, that our Prayers are
unacceptable to him, or that he will not hear us, in what more immediately
concerns our Welfare and Happiness. The Reason of which is plainly this, he hath
not given us such clear Evidence of his Designs concerning us in these Things,
as he has given of his kind Thoughts about us, respecting our Felicity
hereafter. The Divine Word doth not inform us, how far we shall be afflicted and
tempted whilst here; nor how far Sin shall be subdued, or what Degrees of Grace
we shall have, how large our Gifts shall be, nor of what Service we shall be in
this World, but it gives us clear Evidence concerning those Things which relate
to our eternal State; such as,

1. The Knowledge we have of our Danger and Misery by Nature. Whilst Men are
unregenerate they are insensible of their spiritual Wretchedness and Poverty,
and Blindness, and Nakedness; they imagine themselves to be rich, and increased
with Goods, and to have need of nothing {Revelation 3:17}; in their own Esteem
they are whole, and have no need of the Physician {Matthew 9:12}; but when born
again, or divinely enlightened, they behold the exceeding Corruption of their
Nature {Romans 7:18}, the great Transgressions of their Lives {Romans 5:20},
their own Inability to perform any Duty in an acceptable Manner {Romans 8:8},
the Necessity of a perfect Righteousness, in order to Justification before God,
and the Imperfection that attends their own, that it’s no better than filthy
Rags {Isaiah 64:6}; hence they conclude, that they are entirely in themselves,
or Irrecoverably soft, unless Divine Favour interposes, and prevents their
sinking into eternal Ruin.

2. The Apprehensions we have of Christ: as a Saviour. An Acquaintance with the
excelling Glory of his Person is a free Gift {2 Corinthians 4:6}. The Knowledge
of his Merits being the only and effectual procuring Cause of the Remission of
Sins; of his Righteousness, as being available to, and the alone Matter of a
Sinner’s Justification before God; and a Sense of the Fulness of his Grace being
solely equal to the Supply of our spiritual Needs, are owing to the Influences
of the Holy Spirit upon us {John 16:14}.

3. An entire Dependance on him, as thus suited to our Case, is an Effect of
powerful Grace; for he expressly tells us, That no Man can come to him, except
the Father, which hath lent him, draw him {John 6:44}. And therefore if we have
experienced such a Work, we may be assured that we are passed from Death to Life
{1 John 3:14}, or are spiritually quickened, though we were once dead in
Trespasses and Sins {Ephesians 2:1}; and may say with Manoah’s Wife, If the Lord
were pleased to kill us, he would not have received a Burnt-Offering, and a
Meat-Offering at our Hands; neither would he have shewed us all these Things,
nor would, as at this Time, have told us such Things as these {Judges 13:23}. It
will be no Presumption to conclude, that God has loved us with an everlasting
Love, if he has thus drawn us with Loving- Kindness {Jeremiah 31:3}; or, that
God has predestinated us to become conformed to the Image of his Son {Romans
8:29}; for he has really begun to accomplish such a gracious Decree upon us, and
will fully perfect it. Our Confidence hereof is securely built upon the
never-failing Foundation of his unalterable Love, and steady Purpose {Psalms
103:1; Romans 8:30}; Being confident of this very Thing, that be which hath
begun a good Work in you will perform it, until the Day of Christ {Php 1:6},
when he will present us faultless before the Presence of his Glory with
exceeding Joy {Jude 1:20}.

FOOTNOTES ft1 Quis hic fuerit non constat, neque quis Pater vel Avus ipsius. ft2
Votum fait conditionale, quid vero promicium fit eo voto recicetur. Nameficut
Hebraei in jurando, Poenam quam in. Eimprecantur faepe omittunt; ita etiam
quandoque, votum sive promissum tacent in precibus eorum. Alii volunt esse
formulam deprecativam & to siaffirmative capieadum pro utinam. Poli Synops. in
loc.


========================================================================
  CHAPTER 54: S. A REFUATION OF ARMINIAN PRINCIPLES
========================================================================

A Refutation of Arminian Principles, Delivered in a Pamphlet, Intitled, ’The
Modern Question concerning Repentance and Faith,

Examined With Candor, etc.,’ In a Letter to a Friend In a Letter to a Friend In
a Letter to a Friend In a Letter to a Friend by John Brine London: Aaron Ward,

1743

SERMON 9

Lhs A REFUTATION OF ARMINIAN PRINCIPLES DELIVERED IN A PAMPHLET, INTITLED, ’THE
MODERN QUESTION CONCERNING REPENTANCE AND FAITH, EXAMINED WITH CANDOUR, ETC.’ IN
A LETTER TO A FRIEND.

Printed for, and Sold by

A. WARD, at the King’s-Arms in Little-Britain,

London 1743.

WORTHY SIR, My Opinion of your solid and accurate Judgment in divine Things, and
of your Candour and generous Disposition towards those who differ from you, in
Articles not affecting the Fundamentals of Christian Doctrine, as well as of
your firm attachment to the Truths of the Grace of God; Determines me to give
you, an Account of the Rise of the Controversy, relating to evangelical
Repentance, and special Faith, being the immediate Duties of unregenerate Men;
an Account of my own Apprehensions with relation thereto, and my Thoughts of the
Performance, intitled, The modern Question, concerning Repentance and Faith,
examined ,with Candour. I hope, Sir, this Liberty, I take with you, will not be
thought too bold or indecent, and as I desire to submit the whole to your
Examination, which I am assur’d will be fair and impartial, the Result of your
Thoughts, will be received with all that Regard, which your great Abilities,
singular Modesty, Christian Charity, and pious Zeal for the Truths of Christ,
may justly challenge, from one fully sensible of these your rare and uncommon
Qualifications. The Rise of the Controversy was this. A Lecture had been carried
on for some Years, with great Success, in a Village called Brigstock, in
Northamptonshire. Many young Persons were converted, among whom were several
Relations of mine; upon hearing of which, I determined, that when I went into
that Part of the Country, I would pay them a Visit, and accordingly I did. When
I was with them, and the rest of the good People there, at that Time, I thought
them some of the most happy Persons, I have ever had the Pleasure of converting
with, in this Day of Lukewarmness and Division among Professors. The Conversion
of these young People, was a happy Means of Revival to the elder Christians
there residing. With Zeal and Fervour they attended the public Worship of God,
on Lord’s Days, tho’ the Places where they had Opportunity of so doing, were
five Miles distant from them, and but a few of them enjoyed the Convenience of
riding. Upon their Return Home in the Evening, after a little Refreshment, they
met together in private; and Exercises of Prayer and Christian Conference, were
carried on with perfect Unanimity, spiritual Affection and mutual Edification.
Besides which, they had three or four of the like Evening-Meetings in a Week;
but what is justly to be observed to their Honour, is, they diligently attended
their Business, and the Management of the Affairs of Life: So well was their
pious Zeal tempered with Prudence, and honest Industry. - Would to God, That
that Harmony, sincere Love, and holy Zeal, had flourished among them to this
Day. But, alas, oh unhappy Change! Now there are Divisions, Contentions and
animosities fomented, among that once very happy Number of Christians. The
Occasion of which, in short, was this: Some of the worthy Persons concerned in
carrying on the said Lecture, had different Apprehensions about the Manner of
addressing Sinners, with Relation to evangelical Repentance, and special Faith
in Christ: I say about the Manner of it, for with Respect to the Necessity,
Nature, Object, Author, and the genuine Effects of Faith, as far as I am able to
learn, they were fully agreed. Some of the Lecturers were of Opinion, that
special Faith is the immediate Duty of unregenerate Persons, who hear the
Gospel. Others of them, apprehended, that unregenerate Persons are not bound to
exercise this special Faith in Christ. But were fully convinced of, and
constantly asserted and inculcated, the Necessity of Faith in Christ, and were
not wanting in the Explanation of its Nature, and proper Fruits. This Matter,
was at length controverted by the Pen, between two of the Lecturers, not without
too much Heat on one Side, and a great many very ill and dangerous Consequences,
were affirmed to follow the latter Opinion. This caused a Dissension among those
serious Christians, some taking one Side of the Question, and some the other. At
length, the Opposition rose to such a Height, in those who took the Affirmative
Side In this Debate, that they formed a Resolution to set up another Lecture, in
which Antinomian Principles were to be exposed, and this Opinion particularly.
This Design was put into Execution; another Lecture was opened by Dr. Doddridge,
who is well known for his remarkable Candour of Temper, and Catholic Sentiments:
Which was therefore, thought very strange by many, who had not, as yet observed,
that but a small Mistake, in those Persons who steadfastly adhere to Principles,
which have heretofore been esteemed the Doctrines of free Grace, in Opposition
to Arminianism, raises the keen Resentment of Persons, of great Reputation for
their extensive Charity and Catholicism: When large Advances towards general
Grace and universal Redemption are highly applauded, by those very pacific
Gentlemen. That this Lecture was set up in Opposition to the former, Sir, you
cannot doubt, when you are told, that it was proposed that the Gentlemen who
carry it on, should come into the old Lecture, and take their proper Turns, with
the former Lecturers, to the End that Peace, Unity and Love might be still
preserved, which it was apprehended might very well subsist, notwithstanding
this Difference in Judgment, with relation to that particular Point: But this
amicable and friendly Proposal, was not agreed to by those on the Affirmative
Part. A Person of your Penetration and Impartiality, will soon discover; and as
readily allow, on which Side Christian Love and Forbearance were attempted to be
maintain’d. My Apprehensions, of the Point controverted, I shall very briefly
lay before you, Sir, and submit them to your Enquiry and Censure.

I.

I apprehend, that whatever was, or would have been the Duty of Man, upon the
Supposition of a Revelation, super-added to what he enjoyed in his
Creation-State, is the Duty of Men in their fallen State, upon the said
Supposition.

II. That Man in his perfect State was bound to love, reverence and adore God;
and that Men in their lapsed State are obliged to these Acts, notwithstanding
their present Want of Ability, in Consequence of the Fall.

III. That it was the Duty of Man in his primitive State, to believe the Truth
and Importance of every Revelation, he should receive from God; and that it is
the Duty of Men in their fallen State so to do.

IV. But with Respect to special Faith in Christ, it seems to me, that the Powers
of Man in his perfect State were not fitted and disposed to that Act. My Reasons
for this Thought are these:

1. The Communication of such a Power to Man, in his primitive State, would have
been in vain; for there was no Necessity, nor Use of believing in Christ: in
that State; and I humbly conceive, that Man was not furnished with a Power, the
Exertion of which was unnecessary, so long as he should remain in his perfect
State.

2.

Because God could not require Man, while in a perfect State, to put forth such
an Act, as special Faith in Christ is. The Reason is evident, this Act
necessarily supposes a Dependence on Christ for Salvation, as Creatures lost and
miserable in ourselves; but ’till Man was fallen and become miserable, he could
not exercise such a Trust in Christ, as a Redeemer. And therefore, if it is
supposed that God furnished Man, in a State of Innocence, with a Power of acting
this special Faith in a Mediator, it must, I think, be allowed that he gave Man
an Ability, which so long as he continued to possess it, he could not require
him to exert. Whether this is likely, I leave to your judicious and impartial
Enquiry.

3. My third Reason is, special Faith in Christ belongs to the new Creation, of
which he as Mediator between God and his People, is the Author, and therefore, I
apprehend, that a Power of acting this special Faith in him, was not given to
Man, by, or according to the Law of his first Creation.

4.

It seems to me a very extraordinary Dispensation, that Man should be furnished
with a Power, he could not exercise in his perfect State; and in his corrupt
State be deprived of that Power, wherein alone the Exertion and Exercise of it
can be necessary or useful. The Substance of these Reasons, Arminius delivers in
his Apology, Article the Nineteenth. Maccovius endeavours to answer them, but in
my humble Opinion, his Answer is not sufficient. His Answer, Sir, is, that there
was in Man, in his innocent State, Justice as to the Nature of it, which we now
call punishing, and yet he could not punish others in a State of Integrity; and
there was that in Man which we call Mercy, as to the Nature of it, and yet he
could not exercise Mercy, because there is no Place for Mercy, except in a State
of Miseryf1 This Answer, Sir, Is by no Means satisfactory to me, because Man
might have exercised both Justice Punishing, and Mercy, while in his innocent
State, in Care of proper Subjects for the Exercise of this Justice, and this
Mercy. But the Exercise of special Faith in Christ, necessarily supposes the
Subject of that Act, to be himself a guilty and miserable Creature; and
therefore, the Fall of Man must precede this Act, but a perfect Creature, may
reasonably be supposed capable of exercising punitive Justice towards the
Guilty, and of exercising Mercy towards the miserable, as the holy Angels
doubtless do towards miserable and helpless Men.

I shall now, Sir, consider, The Arguments this Gentleman advances to prove that
evangelical Repentance and saving Faith, are the Duties of all who hear the
Gospel. He begins with the Institution of Sacrifices. f2 It is readily granted,
that they were of divine Appointment, vicarious, Types of Christ, and of that
real Atonement he has made by his Death for Sin. They also directed to an
Acknowledgment of Sin, and that Men deferred Death; and to Christ: as the Object
of Trust and Hope for Remission and all spiritual Benefits; but these Things
afford no Proof, that all who offered Sacrifices stood obliged to exercise that
Repentance and Faith whereof we speak; for if so, then none but true Penitents
and Believers had a Right to offer Sacrifices, which cannot be thought. Christ:
as a suffering Saviour was typically represented by those Sacrifices, and it was
a Duty incumbent on all who offered Sacrifice, to believe the fulfilment of the
divine Promises, concerning the Appearance, Work and Sufferings of the Messiah;
but I apprehend it can never be proved, that the Exercise of special Faith in
him, was required of all, who offered Sacrifices; or, that the Offering of
Sacrifice obliged any to the Exercise of this special Faith. It cannot be
pleaded that this Faith was enjoyned, as a Qualification on those who offered
Sacrifices; for then, none but Believers might lawfully do it, which we know is
not true: and therefore, the Institution of Sacrifices, can only be considered,
as a typical and external Representation of the Messiah, and by Consequence
could be only a proper Foundation for common, and not special Faith. The Proof
he brings from the general Exhortations to Repentance, delivered to the People
of the Jews in the Writings of Moses and the Prophets, is altogether impertinent
in my Opinion. ‘Tis to be observed, that the Jews were a People separated from
all others, they dwelt alone and were not reckoned among the Nations, and God
became their God providentially, to confer temporal Favours upon them, to
protect them; he entered into a Covenant with them, as a Nation, and required on
their Part, that they should worship him only, observe his Laws, exercise
Justice shew Benevolence and Kindness one to another; on his Part, he promised
them a peaceable Possession of the good Land, Plenty, Victory over their
Enemies, and their Multiplication in that Land, and long Life, on Condition of
their Observance of his Statutes and Judgments, which they on their Part
promised; God threatened them with Evils of the forest Nature if they did not,
viz. the Sword, Famine, noisome Beasts and Pestilence, and with Captivity; but
at the same Time assured them, that if they humbled themselves under these
Judgments, and turn’d to him, he would remove those Evils, and restore to them
Peace, Plenty, and Security from their Enemies, and that he would not totally
destroy them. {Leviticus 26:1-46}; {Deuteronomy 4:1-49}; Chap. {Deuteronomy
28:1-68} and {Deuteronomy 29:1-29} Agreeable to the Plan of this Covenant, the
Prophets treat with that People, remonstrate against their national Crimes,
exhort to national Repentance, Humiliation and Reformation, denounce temporal
Evils, promise temporal Blessings, in Case of Amendment, as may be abundantly
seen in their Writings. {Isaiah 1:19-20}. {Ezekiel 18:1-32}. {Amos 2:3-6} But it
is not to be proved, that spiritual and eternal Blessings were promised in that
Covenant, nor, that evangelical Repentance and special Faith were therein
required, it will as soon be made evident, that when the Land of Canaan, and
Affluence and Plenty therein are promised, that Heaven is intended or included
in those Promises, as that, when the People of the Jews are exhorted to
Repentance and turning to the Lord, evangelical Repentance is designed and
implied in those Exhortations. That Covenant contained not spiritual Blessings,
neither did it oblige to any spiritual Acts, such as evangelical Repentance, and
special Faith are. It will as soon be proved, that Earth is Heaven, as that the
Repentance required and enjoyned by Vertue of that Covenant, was of a heavenly
Kind. This Writer, Sir, sometimes makes a great Difficulty of admitting the
Distinction of natural and evangelical Repentance, of historical and special
Faith; but here he is obliged. to allow of it, tho’ he pleads that natural
Repentance and historical Faith, were not the whole of the Duty required and
enjoyned by the Law of Sacrifices, on the Nation of the Jews; this he argues
from God being represented as their Redeemer in Christ. When he is able to prove
this fine Point, I shall freely grant his Work is done. This contains, if I
mistake not, a tacit Acknowledgment, that evangelical Repentance and special
Faith, are the Duties only of such Persons, to whom God reveals himself in his
Word, as their Redeemer through Christ He seems to suppose, that God so revealed
himself the Body of the Jewish Nation, than which nothing is more false in Fact;
and therefore all his Reasoning on this Head is impertinent, groundless, and
inconclusive. There is not any thing advanced from the Old Testament, which
amounts to the Proof of the Point.

Let me now observe to you, what he brings from the New Testament.

He begins with the Preaching of John the Baptist, who exhorted to Repentance,
repent ye for the Kingdom of Heaven is at hand. 1. Repentance was required of
the Jews, as a Nation, for all the Blood of the Prophets which had been shed
amongst: them, and for that Opposition they made to the true Interest and
spiritual Kingdom of the promised Messiah; the Want of that Repentance proved
their Destruction, which soon followed the Introduction of the New Testament
State.

2.

Evangelical Repentance was the Duty of particular Persons, which he also
preached, and show’d the Necessity of, but it can’t, I think, Sir, be proved,
that he ever asserted it to be the Duty of unregenerate Persons, to exercise
that Grace. This becomes the Duty of Men, when they have Warrant from the divine
Word, to consider God as their Redeemer in Christ, which no unregenerate Men
have any Warrant to do. It is not question’d, but he also preached Faith in the
promised Messiah, but what Proof does this afford, that Faith is the Duty of
such Persons, as have not at present Warrant to consider God, as their Redeemer
through Christ? None at all. Christ in his Ministry also preached Repentance.

1. A general and national Repentance.

2.

Evangelical, as did also his Apostles; but pray, Sir, do you think, that there
is no preaching of Repentance evangelical, and special Faith in Christ, without
allowing that Men unregenerate stand obliged to exercise that Repentance and
Faith? To me it seems very evident there may. This Writer produces a Multitude
of Texts to prove the Point he contends for, but in many of them Repentance and
Faith are not so much as mentioned; it will be sufficient to refer you to those
Scriptures in the Margin {Acts 4:10-12; Acts 5:42; Acts 13:46-47}; {Acts 18:5-6;
Acts 20:26-27; Acts 28:24; Acts 28:31}. In others, where Repentance and Faith
are exhorted to, it evidently appears, that the Persons addressed were the happy
Subjects of a Conviction of their Misery by Nature, and therefore not to be
considered in a State of Unregeneracy; to these Places I will also refer you in
the Margin {Acts 2:37; Acts 13:26}. He farther observes, that Men will be
condemned for the Want of Faith in Christ, and brings several Texts in
confirmation of this Observation; which are also referred to in the Margin {John
3:18-19; John 3:36; 2 Thessalonians 1:7-8}; {Hebrews 10:28-29}. But because he
who believes not is condemned now by the Law, under which he is, as a Covenant
of Works, and not under Grace; it follows not, that his Want of Faith is the
Cause of that Condemnation. With Respect, Sir, to what the Author observes of
all Men being commanded to repent, it intends a forsaking of Idolatry, and
embracing the Worship of the true God alone {Acts 17:30-31}. F3 The Distinction
of natural and evangelical Repentance, of common and special Faith, which he
before allowed, he now denies, and demands Proof that John the Baptist uses the
Distinction, when he preached Repentance; I think, Sir, I may demand of him to
prove that this Distinction, cannot take Place in his Discourses, since it is
evidently found in Scripture; and if he is not able to give Proof that his Scope
and Design, will not admit of this Distinction, however positive he may be, of
being in the Right, at least, it is possible he may be in the wrong. I beg leave
to observe to you, Sir, that our Saviour manifestly speaks of Repentance, when
evangelical Repentance is not intended. The Place I now refer to is {Matthew
11:21}, they would have repented long ago in Sackcloth and Ashes. Upon no Scheme
can Repentance here mean evangelical; it cannot upon the Calvinistical Scheme is
certain, this is so evident that nothing is required to evince it. Nor can it
intend such Repentance upon the Arminian and Baxterian Schemes, for if God
foresaw that they would have repented, in Case such Works had been done among
them, he would have wrought those Works in their View to bring them to
Repentance; upon the Foresight of which, he decreed the Happiness of Men,
according to these Schemes, and therefore this Writer, who is no Calvinist, but
a Baxterian, I should think must grant that evangelical Repentance, is not there
intended; for ‘tis strange to suppose God to decree the Happiness of Men, upon
Condition of Repentance and Faith, and yet determine to withhold those Means
from them, which he foresees would bring them to Repentance and Faith. The
Author, Sir, makes the Calvinist: object to him, that special Faith cannot be
the Duty of all; because it is said, that some believed not, because they were
not of Christ’s Sheep; the Meaning must be this: That as those who believed were
of Christ’s Sheep, so they believed because, they were so; i.e. they believed
because they were chosen to Faith and Salvation. And if others believed not,
because they were not of Christ’s Sheep, they believed not, because they were
not chosen to Faith. And then saving Faith could not be their Duty, but must
belong to the Sheep of Christ alone. I confess I do not see the Force of this
Objection, for Men not being chosen to Faith, is no solid Objection, as I
apprehend, to that being their Duty. The Author was in the right, not to start a
Difficulty which he could not remove; it is no Point of Prudence, to frame an
Objection to one’s Opinion, which will not admit of a full Answer. But, perhaps,
Sir, this was done with a Design to introduce Arminianism, rather than confirm
the Opinion of special Faith being the Duty of unregenerate Men: For, says he in
Answer, you cannot but know it has been very much doubted, whether these Words
have any immediate Reference to the Decree of Election. When those that believed
are called the Sheep of Christ, this may be as they were of a more teachable
Disposition than the others. So say the Socinians and Arminians, whom Dr.
Doddridge, in his Family-Expositor has followed.f4 This Gentleman insists much
upon the obvious and literal Sense of Scripture, when it makes for his own
Opinion; but here, Sir, you see, he can allow that the Disposition of Persons,
is put for the Persons themselves, and such a Disposition as is not natural, but
given to and created in them, when the Scope of the Place requires not this
improper Sense but only his anti-evangelical Sentiments. Christ’s People are not
called Sheep, because of a natural Disposition in them to Goodness, for that
they have not, and if this Character is expressive of their natural Temper, it
is a wandering one: All we like Sheep have gone astray; we have turned every one
to his own Way. ‘Tis evident, that the Words are expressive of this, that there
Persons believed not, because they were not of the Number of such, who were made
the Care and Charge of Christ, and in Consequence of that, hear his Voice,
follow him, to whom he gives eternal Life, do not perish, and whom none can
pluck out of Christ’s Hand, nor out of the Father’s Hand. This is clear from the
very Scope of the Place. However, says he, your Conclusion from there Words, is
directly contrary to the Intention of them. For, when the Jews demand an open
and direct Declaration from Jesus, whether he was the Christ, v.23. be blames
their Unbelief in there Words, v. 24. I told you, and ye believed not: The Works
that I do in my Father’s Name bear Witness of me. And pray let it be observed,
that it is one and the same Object of Faith, viz. Christ Jesus in his Character
of the promised Messiah, which is here spoken of; which one Sort are blamed for
not believing in, and which the Sheep of Christ did believe in. And therefore
the Duty must be one and the same to both. I answer, the Jews Question is,
whether Christ was the Messiah, he observes he had told them that he was, and
that his Works testified it, and ye believed not, i.e. ye did not think it true
that I am the Messiah, which they might have done without special Faith. Special
Faith includes common, but common Faith includes not special. And then he
asserts, that they believed not, because they were not of his Sheep, in which
Words special Faith is intended, or more than common Faith, as appears by what
follows; but in the preceding, Faith is put for common Faith, or a bare
Persuasion of his being the Messiah, so that this is no Proof, that it was the
Duty of these Jews to exercise special Faith. Not content with this Arminian
Observation, he proceeds farther and says, others that believed not, were left
to their own Prejudices and Perverseness, for opposing and resisting the Light,
and the Means of Conviction. And this is what Enmity will eternally do, which
the Heart of Man is, against God and all spiritual good.

He very artfully pretends, that he differs not from the Calvinists, except in
some lesser Circumstances, concerning the Nature of the divine Decrees in
Election and Reprobation, the Condition of Man by the Fall, his standing under
the Covenant of Works, the absolute Freedom of the divine Agency and Operations
in saving Souls. This, Sir, is an Observation absolutely false in Fact, as his
own Reasoning will fully convince you, who are not to be imposed on by any
artful Pretences, to maintain the Doctrines of Grace, when the Salvation of Men
is made to rest on the Determination of the human Will, not brought to this
Determination by the Grace of God alone, but only excited and stirr’d up by
divine Influence. This, Sir, you know to be the very Soul of the Arminian Cause,
you are sensible, that the Arminians deny not the Aids and Influences of divine
Grace, but allow of such Influences, and urge that the Will of Men is left to
chose Good or Evil, without the Infusion of spiritual Principles, to effectually
determine them in the Choice they make. Some weaker Christians may possibly be
led into a Mistake, by this Author’s Pretences of believing and maintaining the
Doctrines of Grace, but Persons of your Penetration and Acquaintance with the
Arminian Controversy, will easily discover the Absurdity of all these Pretences.
Had not this Writer attempted to build up Arminianism, upon the Foundation of
the Opinion of evangelical Repentance and special Faith, being the Duties of
unregenerate Men, I had not given you and the World this Trouble, for tho’ I
apprehend that Opinion is not to be supported by Scripture, and the Analogy of
Faith, it seems not to me to be of such Consequence, but that Persons differing
in this Point, may fully agree about the Doctrines of the Grace of God, tho’
those who are for the Affirmative may find it somewhat difficult to defend the
Justice of God, in damning Men eternally, for not doing, what Man in no State,
was furnished with a Power to do.

He tries various Methods to prove the Point.

I. By observing, that the Law, i.e. the moral Law, must command Repentance, or
at least include it, in case of Sin, because Men cannot return to Duty without a
Sense of and Sorrow for Sin. This seems self evident. But it will not prove the
Truth of the Thing contended for. Heathens, who never heard a Word of Christ and
Salvation by him, stand obliged to Repentance for Sin, and Reformation in Life.
Farther he observes, that God in the Renewal and Republication of his Law, under
the old as well as new Dispensation, has commanded Men to repent and believe.
True, but then, in order to prove, that Men unregenerate stand obliged to
exercise evangelical Repentance and special Faith, it must be made evident, that
such Repentance and such Faith, are intended in those Precepts, which as I think
is not yet done. He cannot, Sir, rest in this Account of the Matter, not because
{#as I suspect|} it fails of proving the Thing he pleads for; but because this
State of the Case would prove an unsurmountable Difficulty, to what he has
greatly at Heart to introduce, viz Arminianism, and would force upon us, under
the Notion of pleading the Cause of Repentance and Faith, against all such
Antinomians as you, and I, Sir, are accounted. And therefore he asserts, that
the Law demanded perfect Obedience, nothing left. {#very true so far|}. He adds
And therefore, neither in express Terms, nor by any secret Implication could it
command Repentance. To suppose this, would directly contradict the Perfection of
the Law, and effectually enervate the Obligation and Design of it. This is
strange indeed! What if a Creature offends against God, hath the Law no Power
still to command him to practice his Duty? And is not natural Repentance
necessarily included in a Return to Duty, when the Creature has revolted? If
not, then, no Remorse or Sorrow for Sin, can justly be expected of those who
hear not the Gospel: Nor is Repentance in any Sense their Duty. But he seems to
provide an Answer for this, in what he immediately subjoins, which is, As for
the Law of Reason and Equity, resulting from the Nature and Relation of Things
between God and Man in his fallen State, this is no Law of Innocency or Covenant
of Works; has no positive Seal or Sanction, unless you will make a new Law of
it. To which I answer, is this a Law? So he calls it, and is it not the same Law
with the Law of Innocency, or Covenant of Works, but distinct from it, which he
asserts it is? Then it is another and a new Law. Did not the Law of Innocency
provide for what should or might be expected of Man in his fallen State, in a
Way of Duty, upon the Supposition of no Provision being made for his Salvation?
If not, Man upon his Sin became free from the Obligation of that Law, ‘till a
Discovery made of Salvation by the promised Seed; and the Heathen World who are
absolute Strangers to Christ, are not now under the Command and Power of the
Law, which will not be granted him, Sir, as I think. For, what he calls the Law
of Reason and Equity, is that Law which the Apostle affirms to be written in
their Hearts, and is the Law of Innocency, {#in its Remains|} or Covenant of
Works, {Romans 2:15}, according to which they were sensible they became
obnoxious to Death, {Romans 1:32}, for their dreadful Sins. He thinks it a
Contradiction to say, that Repentance and Faith cannot be the Duties of
Believers by the same moral Law, how, says he, shall the standing perpetual
Obligation of the moral Law be made to agree with this? Methinks, this makes the
Obligation to arise from the Gospel and the Grace of it. For here it seems the
Law, tho’ the only Rule of Duty, has no Force without the Gospel; and the Duties
of Faith and Repentance only take Place, and become Duties from Gospel Grace.
These Things look a little perplexed, as if they would not hang together. To
these Particulars I answer,

1. That natural Repentance is a Duty inferrible from the Law, without the
Supposition of a Revelation of Gospel Grace.

2.

It is certain, That that Law which obliges Men to adore God, as a Being of all
possible and infinite Perfections, lays them under Obligation to assent to the
Truth of what, at any Time, he shall please to reveal.

3. The Gospel is a Revelation of divine Truths not discovered to Man in his
State of Innocence, and in that State therefore, it cannot be supposed he was
oblig’d to assent to them.

4.

Man stood obliged to exercise Repentance for his Sin by the Law, immediately and
before a Revelation of a Saviour.

5. But before God had revealed to him a Saviour, it was not his Duty to believe
in him. The Gospel proposes the Object of Faith, and the Law obliges to the Act
of Faith, suited to the Nature of the Revelation of that Object.

6.

Men enjoying an external Revelation merely of Christ, are bound to believe the
Truth of his Appearance in the World, and the Truth of those Doctrines relating
to him, as a suffering Redeemer.

7.

Such who receive an internal Revelation of Christ, are bound to exercise special
Faith, suitable to the Nature of this supernatural Revelation. Thus it appears,
that these Things are far from being perplexed in themselves, they only seem so
to this Author, they hang together very well. The Gospel presents the Object of
Faith, and the Law obliges to the Act, upon the Presentation of the Object, and
the Nature of that Presentation, to common Faith if it is only external, to
special, if it be internal and supernatural. He represents it as the Opinion of
the Calvinist, that Sinners are shut up under the Law, and makes him explain
himself as to that Point after this Manner. 1 suppose the perpetual Obligation
of the moral Law; not only for Obedience, but Sinners lie under the Penalty and
Curse of it. The Calvinist then, Sir, I should think can’t justly be accounted
an Antinomian. They have only to do with the God of Nature, and him as an
offended angry God. They are shut out from the Gospel of Salvation, ‘till Gad by
the sovereign Hand of his Grace brings them in. Have nothing to do with God, as
the God of Mercy and Grace in Christ, - have nothing to do for themselves, nor
to be done with them for Salvation. No Day of Grace, before God’s Day of
effectual Grace, - no Offers, nor Tenders of Mercy end Salvation, before
Salvation is brought Home to them by the Spirit. And even then

, Salvation is not properly OFFERED, but given, - and not received ‘till after
it is given. To these Things I answer thus: Men in a State of Enmity against
God, as all unregenerate Persons are, cannot justly be supposed, to have proper
Ground and Warrant to look upon God, as reconciled to them in Christ. What he
makes the Calvinist say of Sinners, being shut out from the Gospel, I cannot
well understand, nor do I know of any who so say. If by it is intended, that
they are not to hear the Gospel; it is as remote from the Judgment of the
Calvinist, as it is from the Opinion of the Arminians, whole Cause, this Writer,
is an Advocate for: But if by it is designed, that unregenerate Persons have no
open Claim to Gospel Benefits and Privileges, he will I think never be able to
disprove it. Sinners have many Things to do, viz. to pray to God, hear his Word,
read the Scripture, and meditate upon it; yet not with a View to become the
Authors of their Salvation, surely. But who says nothing is to be done with them
for Salvation. None as I know of; Calvinists whole Opinion this is supposed to
be, think it their Duty to inform Sinners that they stand condemned by the Law,
for their Sins, that Salvation from Wrath and Hell, is only in Christ, and that
unless they believe in him, and are made conformable to him, they will perish
for ever without Remedy, and is this doing nothing with a View to the Salvation
of Sinners? It is not indeed telling them, that the Grace of God, is extended to
all without Exception, that Christ died with an Intention to save every
individual of Mankind, that God and Christ have done their Part, and that if
they will not be wanting to themselves, but will exert their natural Powers,
they shall have Aids and Assistances of divine Grace, sufficient, if duly
improved, to enable them to secure their eternal Welfare. These Arminian Tenets,
the Author, manifestly intends to make Way for and introduce, to the Dishonour
of him Grace of God, the Subversion of Christ’s Satisfaction by his Death, and
the Overthrow of the Doctrine of the Efficacy, of the gracious Operations of the
Spirit upon the Souls of Men. What he means by a Day of Grace, before God’s Day
of effectual Grace, he should, Sir, have told us, if he means a Season in which
God willed that Sinners should with his Aids convert themselves, but they would
not, ‘tis downright Arminianism, and it may justly be enquired, whether when one
Season or Day of Grace Is over, a Day of effectual Grace will succeed? This he
seems to suggest, which I cannot understand to be either Calvinism, or
Arminianism, it seems to me to suit no Scheme at all. With Respect to Offers and
Tenders of Mercy and Salvation to Sinners I observe: That Christ and his
Salvation are to be proposed for Acceptance, to all who see their Need of him,
that this includes an Offer in it, but is more than an Offer, and that he is
graciously given to them, and ‘tis their Duty to embrace and receive him. This
Subject I have more largely treated of, in my Answer to the Author of Ruin and
Recovery. No Absurdity attends the Supposition of Christ being given before
received, and being given in order to be received. This Author, Sir, apprehends,
that Sinners may be under the Law, and yet under the Dispensation of Mercy and
Reconciliation in Christ Jesus too. What he means by the Dispensation, etc. I
cannot understand, and therefore am unable to answer him, if he had said that
Sinners may be under the Law or Covenant of Works, may stand condemned by the
Law, and yet be under Grace, i.e. the Covenant of Grace, and be thereby
acquitted of their Guilt, freed from Condemnation and Death, and appear to have
a Right to eternal Life, I should have perfectly understood him to have advanced
most manifest Contradictions; but as he uses ambiguous Words and Phrases, I am
at a Loss to frame an Idea of his Design. If by a Dispensation of Mercy and
Reconciliation, etc. he intends the Season in which Grace and Mercy and
Reconciliation are published to Men, the Sense is plain and natural enough; but
this makes nothing for the Arminian Principles he artfully endeavours to
introduce among Christians. He, Sir, represents the Calvinist as starting a new
Turn of Thought, to prove Repentance cannot be of the Law. ‘Tis strange he
should make Men say, what is contrary to their avowed Principles: Calvinists are
persuaded, that all Duties belong to the Law, and here he represents it as their
Opinion, That the Duties of Repentance and Faith belong not to the Law. But let
us hear this new Turn of Thought. It is this; all that the Law of Creation
commanded, it commanded to the first Adam. End if there are Duties of this
Tenure, they must have been the Duties of innocent Adam. But it has been proved
already, that on this supposition the Perfection of the Law cannot be
maintained. And if they were not the Duties of the first Adam in this Way, they
cannot be the Duties of his fallen posterity, because the Law is the same to
both. I answer, the Law did not command all to Adam in his innocent State, which
became his Duty in a fallen State, by Vertue of that very same Law: It was not
his present Duty to shew Compassion to miserable objects, or to love his
Enemies, for he had no Objects of Misery to pity, in his perfect State, or
Enemies to love, and yet if I mistake not, Christ’s Interpretation of the moral
Law in his Sermon upon the Mount, proves that our Obligation to pity the
distressed, and to love our Enemies arises from the moral Law. Hence it appears:
That that becomes the Duty of Man in his lapsed State by the Law, which it could
not command of him for Want of Objects suitable in his perfect State. And thus,
tho’ Repentance could not be required of innocent Man by the Law, because Sin
had not taken Place in him, nor could he consider God as an Object offended, yet
upon his sinning and looking on God as an Object displeased, Repentance became
his immediate Duty by the Law, i.e. natural Repentance or Concern for his Sin,
his Obligation to this Repentance, arises not from a Discovery of Salvation, it
would have been his Duty, if he had been left without any Provision of Recovery
by divine Grace. And is the Duty of all his Descendants, yea, I am persuaded it
is the Duty of the Devil himself to repent, this I think must be allowed, if
Repentance necessarily attends forsaking of Sin, which I imagine none will deny.
Again, if the Obligation to Sorrow and Concern for Sin, arises from a Provision
of Salvation for offending Creatures, and the Discovery of that Provision, then,
the Devil is under no Obligation to Remorse for his Offence, nor are such of
Mankind, who know nothing of Salvation by Christ, under any Obligation to repent
of their Vices, how contrary soever to the Light of Nature.

He makes the Calvinist argue very unphilosophically in what he subjoins,
representing him as saying, Men must have new Faculties in order to evangelical
Repentance and special Faith. But, Sir, I am persuaded that Calvinsits may be as
good Philosophers as himself, if any thro’ Weakness or Inadvertency have so
expressed themselves, it is ungenerous and unkind to urge it as the Opinion of
the Party. They know perhaps, full as well as he does, that new Faculties are
not given or created in Believers, the Mind, the Will and Affections, they
consider not as Qualities, but Powers of the Soul, and essential to it, and know
that the Supposition of giving new Faculties necessarily implies the
Introduction of a new Soul. This is so mean a thing in him, that he may be
ashamed of the mention of it. Calvinists know that the reasoning Powers of Men,
are the same before and after Conversion; before Conversion, the Mind is the
Subject of natural Principles only, and therefore is incapable of supernatural
Acts: At, or upon Conversion, it becomes the happy Subject of heavenly and
supernatural Principles, and is able to put forth supernatural Acts, suitable to
the heavenly Objects presented to View by the Gospel, and which Adam in his
State of Innocence was a Stranger to. What the Author proceeds to observe, of
the Law opening and enlarging itself, into what we call the Law of Reason and
Equity, immediately upon the Fall, Is a mere Invention to serve a Turn; the Law
of Reason and Equity, what is it but the moral Law, or Law of Innocence? So far
as known to Men, it is no Law distinct, and different from it. Is this Law
perfect or imperfect? If imperfect, it is I am sure no Law of God, for he cannot
be the Author of any imperfect Law: We Calvinists will have nothing to do with
it; let Socinians, Arminians and Baxterians take it to themselves, who are all
disposed to make the Power of fallen Man, with common Helps, the Measure of his
Duty; we are of another Mind. If it is a perfect Law, it is the moral Law, or
Law given to Man in his innocent State, and is the irrepealable and eternal Rule
of Righteousness, by which Men will be hereafter tried and judg’d. The poor
Calvinists is farther represented, as supposing Adam in his perfect State,
incapable of discerning and understanding Objects above what the Law or
Dispensation, under which he then was, presented to him. This Person tells us in
his Preface, he has taken the Liberty to represent the Opinions of others, in
his own Words; so that, Sir, you are to observe, if the Opinions of the
Calvinists are not very properly expressed, the Impropriety of Expression, Is to
be imputed to this Writer, not to them. But if he would not express their
Sentiments, in their own Words, {#Reasons for which I can guess at, but will not
name them|} he should have given their true Sense. I know none who have said, or
do say, that Man in his innocent State, could not understand the Nature of
Objects above what the Law discovers. For, as the Angels who are perfect
Creatures, can discern and understand evangelical Truths, so could Man, I
question not, if a Discovery had been made of them to him in his primitive
State: And have yielded a firm Assent to their Truth, as revealed by God his
Creator. But special Faith in those heavenly Mysteries, the Powers of Man in a
State of Innocence, it is apprehended were not disposed to, and fitted for, by
his Creation Principles, and therefore it is concluded, that special Faith
becomes a Duty, only upon the Supposition of the Infusion of
super-Creation-Principles, into the Souls of Men. He repeats the Nonsense of the
Necessity of new Faculties; for Shame why is this done? Calvinists insist upon
the Necessity of new and supernatural Principles, but are far from urging the
Necessity of new reasoning Powers, they are not for two Souls in Men; their
Opinion is, that Believers are the Subjects of two Principles, Sin, and Grace;
but they have no Notion of two Souls in one Man. As I before said, if any have
so expressed themselves, it was thro Weakness or Inadvertency, and the Candour
and Ingenuity of the Author, Sir, appear in this Representation of the
Calvinists Opinion in this Point. The Author, Sir, argues from a Delay of
Punishment, and a Communication of temporal Favours, and enjoying an external
Revelation of the divine Will, to a Purpose of saving Men in general. So his old
Friends the Arminians have always argued, but very impertinently and
inconclusively. Providential Dispensations towards Men are no Interpretation of
God’s Purposes about them, with Relation to their eternal State, whether he
designs to punish them hereafter for their Sins, or to fare them from endless
Misery, thro’ his Son Jesus Christ. ‘Tis true natural Duties are not to be
performed merely upon the Foot of natural Religion, as distinguished from
revealed, by Men who enjoy Revelation, but as heightened, and improved, and
enforc’d by that Revelation, and as required by Jesus Christ, who is constituted
the Ruler and Judge of all Men. And this is from the mere Sovereignty of God. To
which he objects thus, to suppose that God acts thus with Sinners, by mere
Sovereignty out of Christ, and at the same Time by the Hands of Christ, this is
what I cannot possibly understand. Strange! no, God will do that hereafter by
Christ towards Men, which he will not do in Christ, viz. try, judge and condemn
them to eternal Punishment; if he can understand this latter, I should think
without any Difficulty, he may conceive of the former; for the former is in
Order to the latter, and leads to it. Says he, please to tell us directly why
the Sentence upon transgressing Sinners, according to the broken Law, is not
fully executed; but sinners in common are spared long? The Apostle, if he will
believe him, resolves this Question; it is because God is willing to shew his
Wrath, and make his Power known, endured with much long-suffering the Vessels of
Wrath fitted to Destruction. The Answer is direct and full, as he requires it to
be; but I suspect his Approbation of it: Tho’ the Justice and Equity of the
awful Procedure, it is far beyond his Power to disprove. He makes the Calvinist
give him this Answer: It is for the Elect’s Sake. He enquires, but how for the
Elect’s Sake? Are they the Purchasers and Procurers hereof? Or is it for their
Sakes, thro’ the Merits and Purchase of Christ? If the latter is not the
meritorious Cause hereof, then the Elect are thus far properly Mediators for
Sinners, and something is done for their Sakes, which is not done for Christ’s
Sake.

Out of Reverence to our Lord, who has told us, that the Days of Distress brought
upon the Jewish Nation, should be shortened for the Elect’s Sake, one might have
expected a more sober Reply from this Writer. Our Saviour did not intend, that
the Elect were Mediators for that People: Neither do Calvinists mean any Thing
like it, when they so express themselves. Our Lord suggested, That that People
should not become extinct, because Elect Persons were to arise from among their
Descendants; and we mean, that Mankind are not destroyed, because God’s chosen
ones of the human Race, must all be born or rise into Existence, and that for
this Reason, Men are permitted to live, and to live under such Circumstances, as
will admit of the Execution of this gracious Design concerning the Elect. I am,
Sir, surprized at what follows in the Author, which is this, he pretends that he
agrees in the Doctrines of God’s free Grace with those Calvinists, who think
that evangelical Repentance and special Faith are the Duties of unregenerate
Men, and apprehend that the Obligation to those Duties arises from the moral
Law; whereas there is nothing more false.

They suppose that God has chosen a certain Number of Men to everlasting Life;
that for there Christ died in order to save them, and for no others, with that
view, that Grace in order to Life and Happiness is given to the Elect alone. He
supposes, that God conditionally decreed the Happiness of all, and that the
Death of Christ is of unlimited Extent, that Grace is given to the Non-elect in
order to Happiness, and that they may obtain Life, through a proper Improvement
of this common Grace. Light and Darkness therefore, are not more contrary, than
his Sentiments and those of the Calvinists, in many Respects, notwithstanding
this pretended Agreement. For this Reason, Sir, I flatter myself, that those of
the Calvinists, who are of the Opinion before expressed, will not long join
Issue with him; but oppose as heartily, at least, his Arminian Principles, as
some of them have opposed the Opinion, that Sinners are not bound to exercise
evangelical Repentance and special Faith. May the Lord, of his infinite Mercy
grant, that his People may discern, into what Tenets this Person and some others
are about to lead them, before Arminianism takes Root, in Societies, where it
has long had no Place; but been rejected, as a Scheme of Doctrines not
calculated to promote the Honour of God, the Glory of a Redeemer, nor the
Comfort of the Saints. When he calls the Opinion he opposes a novel Scheme, he
speaks very improperly, for it is not of itself Scheme, it is indeed, in the
Opinion of some, it is so in my Apprehension, a proper Method to more clearly
answer the Arminian Cavils and Exceptions to the Doctrines of the Grace of God,
and carries not that Harshness and Severity in it, which the other Opinion does,
of God’s damning Men, for not doing, what Man never had a Power in any State to
do. The next thing he labours, is to prove that a Day or Season of Grace is
afforded to Men in general.

He produces various Scriptures in favour of it; some of which are to be
understood of the Permission of Men living a considerable Time before the
Infliction of heavy and grievous Judgments. Others are Calls to a reverential
Regard to the Gospel, Interest and Kingdom of Christ. Some are Exhortations to
the Church and People of God. Others are Calls to external Reformation, in order
to escaping temporal Evils and civil Death. And some are Exhortations to an
Attendance on the Worship and Word of God. Some are not addressed to Sinners,
nor spoken of Men in general, but of some in particular. It will be sufficient
to refer you to them in the Margin for your Perusal {Genesis 6:3; 2 Peter 2:5;
Luke 19:41; Luke 19:41}; {Psalms 2:12; Isaiah 55:6; Ezekiel 18:31-32}. Chap.
{Ezekiel 33:11; Matthew 20:6; Luke 13:24-25}. Chap. {Luke 14:16-17; Luke
14:22-23}; {2 Corinthians 6:2; Hebrews 3:7; Hebrews 3:13}; {2 Peter 3:9;
Revelation 2:21}. The Calvinist is represented as answering that, the Time
allowed the old World, was not for their Repentance unto Life, but only for the
reforming from Gross Wickedness; and so to avert and keep off the threatened
Destruction of the Deluge. And the Time granted to the Jews, was only to ward
off by external Reformation, the fore Calamity which afterwards befell them in
their Destruction by the Romans. To which he replies thus, we are under no
Necessity of denying this altogether; but may rarely grant, that what you plead
was in Part the Design of Providence, but it lies upon you to prove, from
evident Circumstances in the Accounts given of there Things, that what you say
was the whole of the Design. You, Sir, will I persuade myself, account this a
new Way of Reasoning, to desire the Proof of a Negative, in order to oblige a
Disputant to give up the Affirmative. I apprehend it always lies upon him who
affirms, to prove what he asserts, from the Scope and Circumstances of the
Place, which he urges in Favour of the Opinion he advances from it, and if he is
not able to do this, he too hastily draws his Conclusion from it. If Texts of
Scripture speak of temporal or civil Death, to be avoided by a national and
external Reformation, it would be very improper to argue, from that, eternal
Death is to be avoided the same Way; which is the Manner of this Author’s
Reasoning. This is applying Texts to Subjects, of which they do not speak, and
therefore cannot be their Meaning and Sense.

Again, if the Scriptures speak of an external Call to the Duties of natural
Repentance and historical Faith, to interpret them of evangelical Repentance and
special Faith, is applying them to a Sense far beyond what they Design, and
therefore it cannot be true, which is also what this Person does. In order to
prove, that this cannot be the Sense of those Scriptures, he produces, one of
these two things is necessary to be done.

1.

Either to prove, that such a Sense is foreign to the Scripture and is no where
expressed, and therefore cannot be the Meaning of the Places alledg’d.

2.

Or, to prove from the Scope and Circumstances of those Passages, that this
cannot be the true and full Sense of them. The Proof of the first, I suppose he
will never attempt: And the Proof of the second, I am, Sir, of Opinion is beyond
his Ability. But if he cannot do this, the Sense he contends for will never be
solidly supported. Besides, Sir, the Opinion of a Day, or Season of Grace,
appointed to Men in common, supposes that God loves them, that he willed their
Happiness, and has provided for it; that Christ died for them to save them, and
that the Holy Spirit works upon them with the same gracious Design; but thro’
their Folly and Obstinacy, God’s Love is turned into Hatred, his Purpose to save
them, is changed into a Resolution to damn them, that Christ died in vain with
Respect to them, that the Holy Spirit is disappointed of the End he proposed to
himself, in his benign Influences upon them. There are not, Sir, you well know
the Doctrines of the free Grace of God, which this Writer pretends to have an
Approbation of. They are as contrary to those Doctrines, as Light is to
Darkness: you see that under a Pretence of maintaining the Opinion of
evangelical Repentance and special Faith being the Duties of Sinners, he is for
conducting us into rank Arminianism.

He acquaints us, that the Calvinist inclines to the Belief of the Doctrine of
absolute Reprobation as the Counter-Part of Election; but the least said of it
in the Pulpit is best, for there is no knowing who are reprobate till they prove
themselves so by their openly wicked and abominable Lives. But why the least
laid of it in the Pulpit is best? If it be a scriptural Doctrine it surely is,
at least, a harmless one; nay it is a profitable one, for there is no useless
unprofitable Doctrine contained in the Word of God. Some perhaps may think too,
it would have been better, if it had not had a Place in the Bible. If Men abuse
this Doctrine, through Unbelief or Lust, that is no Objection to the Truth,
Importance or Usefulness of the Doctrine itself; and I am well assured, a proper
Explanation of it will never be attended with any hurtful Consequences to Men
religious or profane, but thro’ their Unbelief or carnal Lust. Farther, why
should it be concluded, that Men of openly wicked and abominable Lives are the
Objects of Reprobation? Since Christ came into the World to save the Chief of
Sinners; Men’s present Wickedness therefore, is no Proof at all, that they are
appointed to Wrath: It is only final Impenitence which can be a Proof of that.
He supposes, that a Provision of Mercy and Grace is made for the Nonelect. Then
surely God loved them, and if so, how comes it to pass that he ever hates them?
If once he willed not to punish them, how is it he inflicts Punishment on them?
He then knew, what Manner of Persons they would be; this seems therefore, to
necessarily suppose a Change in God. Besides, either the Salvation of Men is
wholly to be resolved into the Will of God, and his Influence upon them, or, it
is in Part owing to the Will of Men, if it is wholly and solely the Effect of
the divine Will; then it manifestly follows, that God did not will the Salvation
of those who perish, and if he willed not their Salvation, he must be supposed
to decree or purpose their Misery. If Salvation is in Part of the Will of Man,
then it can’t be said, it is not of him that willeth, nor of him that runneth,
but of God that sheweth Mercy; then Men are born of the Will of the Flesh, in
Part, and not altogether of God, in Regeneration. Besides, this conditional
Decree respects either all, or some of the Non-Elect; if all, then all must be
supposed to hear the Gospel, for the Conditions of Faith and Repentance, at
cannot be thought are expected of them who never hear of the Object of Faith.
Again, either there Conditions of Salvation are possible, or they are not,
without the Infusion of gracious Principles, into the Souls of Men; is possible,
then, they who are in the Flesh may please God, and the carnal Mind may be
subject to his Law, which I don’t take to be true. If they are impossible
Conditions to Men unregenerate, then God decreed to save Men upon Conditions
absolutely out of their Power, and yet determined not to give them that Grace,
which is necessary to enable them to perform those Conditions: which betides the
Absurdity of it, leaves them under an Impossibility of Salvation.

He observes, that many strict Calvinists have allowed, that God’s Hatred of Esau
must be taken in a comparative Sense, and can mean no more than this, that Esau
was not loved and regarded in the same extraordinary Way with Jacob. I thought:
Hatred was the contrary of Love, and could not properly be put for a less Degree
of it. Besides, the Apostle professedly treats of God’s Purpose to lave some and
punish others, and produces Jacob and Esau as Instances of it; his Design,
therefore, is to shew that the Salvation of Jacob, proceeded from divine Love,
and that the Destruction of Esau was a righteous Effect of divine Hatred. If
therefore, by Hatred the Apostle means a lesser Love, it was a Love of such a
Nature in God, from which the Infliction of Punishment for Sin proceeds, and by
Consequence, from that Love, a Decree to inflict Penalty might be formed; an
Interest in such a Kind of Love, can afford but little Hope of Salvation to a
guilty Creature. He adds, the Apostle Jude doth not speak of any Decree of
Reprobation, v.4, but only that God has ordained Condemnation to be the
Consequence of Sin, and the Portion of evil Doers. But, Sir, you will please to
observe, that the Apostle is speaking of Persons, who were, says he,
fore-appointed, or forewritten, oi progrgrammhnnoi, to this Condemnation; all
the Difference between the Apostle Jude and this Writer is, Jude speaks of Men
as the Objects of a divine Appointment or forewriting to Condemnation; and this
Author speaks of Punishment as the Consequence of Sin in general, without
Relation to any particular Persons. This Difference, great as it is, is not
unusually found between the Scriptures, and the Writings of the Arminians, whose
Cause the Author defends {#as I suppose,|} in the best Manner he can. The Author
endeavours to clear himself of the Charge of holding the Opinion of a New Law.
The Method he takes to do it, is this: We maintain, says he, the Perfection and
perpetual Obligation of the moral Law of God, and plead for no new Law in the
Room of that, so as to annul it. We don’t make Repentance and Faith a Covenant
of Works, nor Salvation to depend only on these as Man’s Duties. But the Gospel
we call a new Dispensation, built upon God’s Act of Grace in Christ. And as the
Fall occasioned a new Relation between God and Man, new Duties necessarily arise
from hence. The moral Law is not only kept up in its Perfection, but it is put
into the Hands of Christ, as the appointed Lord and King in the Church; and it
is also attemper’d to the State and Condition of Sinners and Gospel Grace. The
Place which Repentance and Faith hold in the new Covenant, is all of Grace; and
there Duties are to be performed by the Help and Strength of God’s Grace, and
must be accepted thro’ Christ. Where then is the Charge of a new Law? Upon which
I thus remark: It seems to be allowed, that a new Law is introduced, yet not so
as to annul the old Law; that, notwithstanding retains its Power and Force, only
Men are also under another Law, which if they keep, they shall not suffer that
Punishment the old Law threatens; but in Case they keep not this new Law, they
are delivered over to the Curse of the old Law. Again, if Repentance and Faith
are proper Conditions of Salvation, they are made a Covenant of Works; all the
Difference is, the old Law required perfect Works as Conditions of Happiness,
here imperfect Works serve the Purpose. Farther, it is plainly allowed, that
Salvation depends on Faith and Repentance, {#tho’ not only|} as Man’s Duties:
And therefore Men are in Part causes of their Salvation. I add, I suppose the
Act of God’s Grace mentioned, is dispensing with the rigorous Demand of
Perfection in the moral Law, as a Condition of Life, upon which the Gospel
Dispensation is laid to be built, which lowers the Condition to imperfect
Obedience. Moreover, if Repentance is one of those Duties, which necessarily
arise from the new Relation, occasioned by the Fall, between God and Man, then
it would have been the Duty of Men, in Case no Provision had been made for their
Recovery, which is what the Author has more than once seemed to disallow. I
cannot understand what new Relation between God and Man takes Place upon the
Fall. Before the Fall, God was Creator, a Lawgiver and Judge to Man: So he was
upon the Fall; Man before it, was his Creature, the Subject of his Rule and
Government, and so he is after it; but now a Creature chargeable with Guilt, and
obnoxious to Death, these are new Circumstances to the unhappy Creature Man; but
in no Sense, as I can at present apprehend, may they be denominated a new
Relation to God. I subjoin, it is granted, that the moral Law is put into the
Hands of Christ, and he uses that Law, either as a Saviour, or as a Judge
merely; in the former Sense, he acquits his People upon the Foundation of his
Obedience and Sufferings, and flees them from it as a Covenant of Works: In the
latter Sense, he retains Men under the Curie and Condemnation of it now, and
will hereafter try, judge and condemn them to endless Misery, according to that
Law. I deny, that the old Law is attempered to the State, and Condition of
Sinners and Gospel Grace, it commands the same Holiness it ever did, and
threatens the same Punishment in Case of Sin, or Defect in Obedience; otherwise
its Perfection and perpetual Obligation cease, which this Writer a few Lines
above professes to maintain perfectly inconsistent with what is here said,
unless I mistake. To say that Repentance and Faith are Conditions of Life, as an
Effect of divine Grace, will not acquit the Opinion, of being contrary to the
Doctrine of the Apostle, who constantly denies, that Salvation is of a Law, or
of Works. And tho’ these Duties are said to be performed by the Help and
Strength of God’s Grace, and that they are accepted thro Christ; yet it is easy
to see, that the promised Benefit of Life, becomes due upon the Foot of Right,
on the Performance of those Duties, and therefore, the Reward is not of Grace,
but of Debt; and that these Duties are to be considered, as the Matter of our
Justification before God for Christ’s Sake. To the Author’s Enquiry therefore, I
must take leave to say, Sir, the new Law is here, and that he will never be able
to clear himself of so heavy but just a Charge. All the Art he has used, in the
Choice of ambiguous Phrases, could not cover his Design, it was a vain Thing in
him to expect it; for if Men deliver Principles, which necessarily resolve
themselves into the Opinion of a new Law, it can’t reasonably be thought, That
that Opinion should long remain out of View. But what follows is exceeding
strange, he tells the Calvinist it would not be difficult to make Reprisals. For
you must grant, says he, that the Law is no longer in Force as a Covenant of
Works, for the Justification of Sinners: This infers so far an Alteration from
the original Law; and therefore one might say you make a new Law. The Answer is,
that it is not merely as a Law, it requires Obedience of Men as a Condition of
Life, but as it is a Covenant. Their Freedom from it, as requiring Obedience to
such an End, infers no Change in it as a Law, for it is not essential to it as a
Law, to command Obedience to such an End; but it is essential to it as a Law to
require Obedience, and if it now demands of Men imperfect Obedience, it is
altered in what is essential to It as a Law, and therefore, is not the same Law
it was. Farther, it is still in force, as a Covenant requiring perfect
Righteousness in Order to Acceptance with God: Believers have such a perfect
Righteousness in Christ, and therefore, they stand perfectly justified in the
Sight of God, according to this Law, fulfilled for them, by Christ their great
Surety and Saviour.

I proceed, Sir, to give you an Account of the Manner of his treating on the Work
of the Spirit.

And, he observes, that it is God’s usual and ordinary Way to work on such by
whom preparatory Works to Conversion are performed, as assisted by his
preventing Grace. Various Scriptures he produces to prove, that there is such a
Thing as a preparatory Work, to which I shall refer you in the Margin {1 Kings
14:13; Matthew 3:7}; {Matthew 10:11; Matthew 10:13; Matthew 13:20-21}; {Mark
10:17}; {Mark 12:34; Luke 5:31; Luke 13:24}; {Acts 2:5; Acts 2:37; Acts 8:27;
Acts 10:1; Acts 16:30; Acts 17:4; Acts 26:28}. Some of those Places intend the
Work of Grace itself, and others have no Reference at all to it. As to the
Opinion of a preparatory Work, I cannot but be of the Mind of Witsius, that
there is no such Thing, he assigns these Reasons for it.

1. Our Nature became as an evil Tree upon eating of the forbidden Fruit, can
bear no Fruits really good and acceptable with God, and can act nothing by which
it may prepare itself for the Grace of Regeneration: Unless any one should be
thought to prepare himself by Sins for Grace.

2.

Those who seem best disposed to Regeneration, it is found are most distant from
it. Which the Example of the young Man very clearly demonstrates; who seemed
full of good Intention, and burning with a Desire of Heaven, and of unblameable
Life before Men, insomuch, that Jesus himself, when he beheld him loved him, yet
notwithstanding all these Dispositions, he departed from the Lord sorrowful

3. On the contrary, those in whom there hath been nothing, not a Shadow of
Preparation, as Publicans and Harlots, have gone before the civilly just, and
externally religious, into the Kingdom of God; for these believed not John
preaching the Way of Righteousness; but Publicans and Harlots really believed.

4.

God testifies, in the first Influence of his Grace, he is found of them; that
fought him not, and asked not after him {Jeremiah 52:34} Excellently Fulgentius,
says he, whom he quotes, we receive not Grace because we desire; but while we
desire not Grace is given. Milton well expresses the important thought. Grace, -
Comes unprevented, unimplor’d, unsought, Happy for Man so coming; he her Aid Can
never seek, once dead in Sins and loft.

Paradise Lost, Book III. ver. 231. 232, 233. For there Reasons, I say, with
Witsius, who puts the Question, are there no preparatory Dispositions to
Regeneration? I answer confidently none, and subscribe with him to Fulgentius,
As in the natural Birth, the Formation of the divine Work precedes the whole
Will of the Man born: So it is in the spiritual Birth, by which we begin to lay
aside the old Man.f5 Of the same Judgment was the great Charnock, and the late
Dr. Ridgley. The Author, Sir, represents the Calvinist as objecting to him, that
he makes upon this Supposition the Salvation of Sinners possible indeed, but
barely so. Which he endeavours to answer, by referring to Angels and to Man who
fell; his arguing here, I shall take no farther Notice of, than just to observe,
the Cafes are far from being parallel, and therefore, his Reasoning has little
Force in it. I must take Liberty to affirm, that the Salvation of Men, upon this
Principle, is absolutely impossible, unless it can be proved, that without Faith
it is possible to please God, and that those who are in the Flesh may please
their Maker. He makes the Calvinist object to his Opinion, that supposing the
Death of Christ to be of universal Extent, implies he died in vain. To which he
answers thus: As often as I meet with this Objection, I cannot find any just
Reason or Foundation to support it. There certainly is a twofold Design and
Intention in the Redemption wrought out for Sinners. One is, that the Patience
and Forbearance, the rich Goodness, Mercy and Grace of God, might be manifested
and glorified in his Dealing with Sinners. And the ether is, that his righteous
Government, his Power, his Holiness and Justice might be also glorified. Now if
thro’ the Redemption which is in Christ Jesus, the Patience and Forbearance of
God, and the Riches of his Mercy and Grace are displayed and glorified, in his
present Dealings with Sinners, which is the Case on our Side of the Question.
And if his Holiness, Justice and Power are glorified to the full, in the
Condemnation and Destruction of the impenitent and ungodly hereafter; this is
not in vain, but exactly of a Piece with God’s great and complicated Designs in
Providence and Redemption. Where Grace is rejected and despised, punishing
Justice will be glorified. To which I reply, Sir, thus.

1. This seems to suppose, it was a Thing indifferent to God, whether his Mercy
is glorified in the Salvation of Sinners, or whether his Justice is glorified in
their Destruction, upon the Foundation of the Redemption of Christ; that his End
is as fully answered in the Gift of his Son for Sinners in their Damnation, as
it is in their Salvation; whereas it was his Intention that his Grace and Mercy
might be glorified in their Salvation, and therefore, if they are not saved he
is disappointed of his End in this extraordinary Transaction, and his Son
suffered Death in vain, or the End intended, in his Death is unaccomplished.
That this was the End designed is evident; for God so loved the World, that he
gave his only begotten Son, that whosoever believeth in him, should not perish,
but have everlasting Life. The Reader may see this more largely insisted on, in
the Answer to the Author of Ruin and Recovery.

2. The Justice and Holiness of God are fully vindicated, and gloriously
displayed, in the Remission of Sin, and in the eternal Salvation of Sinners,
upon the Foundation of Christ’s Death, {Romans 3:25-26}; and therefore, the
Infliction of Penalty on those for whom Christ died, cannot be to the Glory of
his Justice.

3.

It would be contrary to Justice; for Christ having made Satisfaction for the
Sins of those, for whom he suffered, it cannot consist with Justice to punish
them for their Offences.

4.

How are the Riches of divine Grace now glorified in God’s Dealings with the
Heathen, whom he suffers to live in gross Darkness and in the Shadow of Death?
How can his Justice be hereafter glorified in punishing of them for Impenitence,
who never had an Opportunity of hearing of Christ, and by Consequence, could not
believe in him nor reject him. The Author, Sir, again advances his Opinion of
preparatory Works to Regeneration, but offers nothing worth Consideration to
support it. I would just observe to you, Sir, that he objects, if the Soul is
intirely passive in all the Steps of the saving Change, how can you assert any
thing about the Manner of it. And represents the Calvinists as saying, this is a
Point which is divinely revealed to the believing Son. Answer, as the
Implantation of spiritual Principles in the Mind is Regeneration, the Soul is
passive in it, and it is instantaneous or wrought at once, it is not gradual and
progressive, and therefore, it is improper to speak of Steps in this Change.
Again, I can’t, Sir, but complain here of great Unkindness done to the
Calvinist, to represent him as an Enthusiast, there is no Candour in this;
Calvinists believe in this Matter, upon the Light and Evidence of God’s Word,
and not upon an imaginary Revelation, which he makes the Calvinist to express.
He seems to flatter himself with having fully proved, that evangelical
Repentance and special Faith are the Duties of Sinners, and that he has brought
over, at least very nearly so, one of the Disputants in the Dialogue. How much
soever he may be satisfied with his Performance, I can’t think it will gain the
Approbation of many of those, who agree with him in there Points. A great Number
of ill Consequences are drawn from that Opinion, in Answer to which, it is
sufficient to observe, that Sinners ought to pray, to read the Word of God, to
hear it preached and consider of the dreadful Effects of Sin. That Ministers
ought to let before them the Danger of their State by Nature, and the Necessity
of an Interest. in Christ, and the Necessity of Faith in him. That Sinners, sin
against God, as the God of all Grace, when they oppose the Doctrines of his
Grace, - against Christ as a Saviour, when they oppose their own Works to his
Merits and Righteousness, - against the Holy-Ghost, as the Author of all
gracious and sanctifying Influences, when they oppose the Necessity of his
Influences, - against the Gospel of Salvation, when they oppose the important
Doctrines of it, as this Writer does. Sinners are condemn’d for abusing the
Gospel. Parents and Heads of Families ought to warn and exhort their Children
and Servants, - to call them to their Bibles, to send them to their Knees before
God, or put them upon Prayer, to offer up a Desire, a Cry, to Heaven for Mercy
and Salvation for them, - and with Importunity and holy Wrestling. - After he
has said, none of these Things can be practised, consistent with this Principle,
and made a Supposition of a Visit by the pious Soul of a departed Minister, and
his observing, how Things are going with us, what a dismal Report he must carry
back to the World above. One might make the same Supposition upon his Principles
I am afraid, says he, of every Offence against the royal Law of Charity; I can
easily admit, that great Mistakes and real Godliness may inhabit the same
Breast: - I would always love and honour every good Christian, tho’ not exactly
of my Size, and in my Way. And yet I am at a loss to account for it, how Tenets
so formidable in their Aspect, can sit easy upon serious and good Minds. But
without farther Aggravation, as there Objections are just, and attended with a
Train of Consequences no Way favourable to practical Religion, {#all there
dismal Consequences are entirely false, and far from being justly drawn|} I
leave them to your own Contemplation, and Repentance, and Faith, to the Word and
Blessing of God. Magna est Veritas, & prevalebit. You, Sir, will observe his
Candour and Charity, which I am sure will be highly agreeable to you, for that
Kindness and Charity to those who differ from you, which inspire your Breast,
must certainly gain your Approbation, when exercised by others. Whether the
Consequences he draws are just, as I think the contrary, I desire you to inform
me, whether you concur with me in that Opinion, and pray, let me know, wherein
you may think me mistaken: I the more desire this Favour of you, because I
suppose, I am a Person too contemptible, to be favoured with a Correction of my
Mistakes, by the Author of the Performance. The Qualifications he requires in
one, who should undertake to animadvert on his Work, are most desirable indeed;
may the Lord of his infinite Mercy make me a real and fervent Lover of Truth,
Peace and Godliness. Whether I have acted the Part of an angry Scribe, I submit
to your Judgment, and conclude this Address, with hearty Desires, that Truth may
prevail, with whomsoever it is found.

I am , Sir, Your most obliged, and humble Servant

JOHN BRINE.

JUST PUBLISH’D, BY THE SAME AUTHOR, THE Certain Efficacy of the Death of Christ,
asserted: Or, the Necessity, Reality, and Perfection, of his Satisfaction are
pleaded for: The Objections of the Socinians, and Arminians are answered: The
Moral Law proved to be in full Force: And the unconditional Nature of the new
Covenant is demonstrated; in Answer to a Book, called, The Ruin and Recovery of
Mankind; the Mistakes of the Author, on various Subjects are Discovered and
Corrected, viz. The Annihilation of Infants. The Imputation of Original Sin to
Men. The Charge of Sin on Christ. The Imputation of his Righteousness to his
People. Also, The Necessity, and Nature of the Work of the Holy Spirit in
Regeneration, are treated of: The Scriptural Account of there important
Doctrines is clearly stated, and vindicated from his, and the Exceptions of some
others. With a Postcript, proving that a Charge of Guilt is inseparable from
Punishment. Secondly, The Christian Religion not Destitute of Arguments
sufficient to support it. In Answer to a Pamphlet, intitled, Christianity not
founded on Argument, etc.

FOOTNOTES ft1 Ecce enim erat in Homine primaevo Justitia quoad Naturam, quae jam
vocatur puniens, fuit enim in ipso perfecta Jusitia, & tamen inepte, quis
inferret ex hoc hanc Conclusionem, ergo Potuit Homo punire alios in Statu
Integritatis. Item in Homine primaevo erat perfecta Charitas. Ergo, suit hoc
quod Misericordia vocatur quoad Naturam; Non tamen bene quis intulerit hanc
Conclusionem ex isto antecedente; ergo Homo potuit Misericordiam exercere in
Statu Integritatis, quia Misericordiae Locus non erat nisi in Statu Miferiae,
qui Status diversus est: a Statu Integretatis. Loc. Comm. Cap. 44 p. 419. ft2
Modern Question, etc. P. 13, 14. ft3Note, this Point I have more fully
considered, in my Answer to Ruin and Recovery. ft4 Causam adsert tantae illorum
Contumaciae: Quafi dicat, quia non estis Homines probi, & veri, ac recti
amantes, & sic minime idonei ut fiatis Ores meae. Slichting in Loc. But you do
not believe, because you are not Persons such Simplicity and Sincerity, as I
have described under the Character of my Sheep. Family Expositor Vol. 2. p 218
ft5 1. Etenim Natura notstra, quum mala Arbor port gusta tam Arborem vetitam
facta fit, nullos Fructas vere bonos Deoque gratos proferre potest, nihilque
agere, quo fe praeparet ad Gratiam Regeneratonis: Nifi quis Peccatis fe ad
Gratiam praeparare cenfeatur. 2. Eos, qui quam optime ad Regenerationem
dispositi videri poterant, ab illa tamen quam longissime absuisse compertum
est:. Quod Juvenis istius Exemplum luculentissime demonstrat; qui bonae, ut
videbatur, Intentionis plenus; & Coeli Doliderio flagrans, & Vitae coram
Hominibus inculpatae, usque adeo ut Jesus ipse eum intuitus eum deligeret, non
obsiantibus tamen omnibus illis Dispositionibus tristis a Domino recessit. Marc.
10:21, 22. 3. Contra autem 2, in quibis nihil suit, quod vel Umbram
Praeparationis haberet, ut Publicani & Meretrices caeteros civiliter justos &
externe religioses praecesserunt in Regno Dei: quippe hi Johanni annuncianti
Viam Justitiae non cre. diderunt; Publicani autem & Meretrices omnino
crediderunt.

{Matthew 21:31-32}. 4. Denique testatur Deus, in primo Appulsu Gratiae inveniri
se ab iis, qui ipsum non quaerunt, & de ipso non interrogant, {#Jeremiah 65:1|}.
Optime Fulgentius Lib. I. De Verit. Praedest. p. 62. Non ubique quia volumus
Gratiam accepimus; sednecdum volentibus nobts Gratia data est. - Quid ergo,
inquies, nullaene ad Regenerationem primam dantur Dispositiones praeparatoriae?
Respondeo confidentur nullae. Et subscribo, Fulgentio, de Incarnatione & Gratia
Christi. Cap. I2. Sicut Nativitate carnali omnem nascentis Hominis Voluntatem
praecedit Operis Divini Formatio; sic in Spirituali Nativitate qua veterem
Hominem deponere incipimus: de Oecon. Foed. Lib 3. Cap. 6. p. 333 - 336.

Sir, What this Writer produces from the British Divines, in Favour of Works
preparatory to Regeneration, you may find very well explained by Witsius, who
observes, that they took Regeneration either for the first Work of Grace, or,
for the State of passive Justification, when understood in the former Sense,
they did not think, that Works preparatory are done by Men; but when understood
in the latter Sense only. So that the Author’s Opinion, receives no Support from
them, if Witsius understands them truly, in this Point.


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  CHAPTER 55: S. A SERMON PREACHED AT AN ORDIANTION OF DEACONS
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SERMON 5 By John Brine A SERMON PREACHED AT AN ORDINATION OF DEACONS

MARCH 5, 1735.

Published at the REQUEST of some who heard it. Printed, and Sold by AARON WARD,
at the King’s-Arms in Little-Britain.

London 1735.

{1 Timothy 3:8-9}.

Likewise must the Deacons be grave, not double tongued, not given to much
holding the Mystery of Faith in a pure Conscience.

I HUMBLY beg Leave of you, my Brethren, who have been at this Time solemnly
called to, and invested with the Office of Deacons, to lay before you the
Qualifications which are necessary for Persons in that Capacity, the Work that
is proper to it, and to offer some Things by way of Encouragement to you therein
from these Words. THE Apostle begins this Chapter with observing the Excellency
of the Office of a Bishop, Pastor, or Overseer in a Church of Christ; and then
gives the necessary Characters of such who are in that Function. AFTER this he
proceeds to mention the several Virtues requisite to Persons who serve the
Church in the Station of Deacons, most of which are collected in the Words now
to be considered. The Method I shall pursue, in my Discourse on this Subject,
will be this:

First, I SHALL observe the Notation of the Term Deacon, with the various
Application of it.

Secondly, SHEW what gave Rise to this Office in the Church.

Thirdly, THE Qualifications of Officers.

Fourthly, THEIR proper Work.

Fifthly, Offer some Things for your Encouragement therein.

First, I begin with the Notation of the Word, and the different Application of
it: Diakonov, Deacon, signifies, a Minister; from the Verb diakonew, to minister
speedily. Which imports, that Persons in this Office should closely, and eagerly
pursue the Duties of it; that they ought to minister to others, as with
Chearfulness, so with Expedition.

It is a Title of Office, Service, or Administration, and is variously applied.
‘Tis given to Christ; Now I say, that Jesus Christ was a Minister, Diakonon, of
the Circumcision for the Truth of God, to confirm the Promises made unto the
Fathers {Romans 15:8}. He came not to be ministered unto, but to minister. The
Apostle gives this Name to Magistrates; for Rulers are not a Terror to good
Works, but to the evil: Wilt thou then not be afraid of the Power? Do that which
is good, and thou shalt have Praise of the same; for he is the Minister,
Diakonov, of God to thee for good {Romans 13:4}. It is applied to Preachers of
the Gospel; Who then is Paul, and who is Apollos, but Ministers, Diakonoi, by
whom ye believed, even as the Lord gave to every Man {1 Corinthians 3:5}? Every
true Disciple and Worshipper of Christ hath this Title given to him; if any Man
serve me let him follow me, and where I am there shall also my Servant,
Diakonov, be: If any Man serve me, him will my Father honour {John 12:26}. The
Apostle bestows this Character on Phebe; I commend unto you Phebe our Sister,
which is a Servant, Diakonon, a Deaconess, of the Church which is at Cenchrea.
{Romans 16:1}. I am of Opinion, that there were Deaconesses in the primitive
Churches, whose Business it was to visit the poor, afflicted, and aged Sisters,
and to administer Relief to them; to acquaint the Church with their Necessities,
and obtain Help for them. Persons chose to this Work were generally Widows, such
who had been married, and behaved in that Station of Life with Chastity,
Diligence, and Prudence, who are called Widows indeed {1 Timothy 5:3}. It was
required that they should be Sixty Years of Age when appointed by the Church to
attend on this Service; let not a Widow be taken into the Number, under
Threescore Years old, having been the Wife of one Man {1 Timothy 5:9}. The
excellent and learned ecclesiastical Historian Mr. Bingham speaking of them hath
these Words:

"There Is some mention made of them in Scripture, by which it appears, that
their Office was as ancient as the apostolical Age; St. Paul calls Phebe, a
Servant of the Church at Cenchrea, {Romans 16:1}. the original Word is Diakonov,
answerable to the Latin Word Ministra; which is the Name given them in Pliny’s
Epistle, which speaks about the Christians. Tertullian and some others, call
them Viduae, Widows; and their Office, Viduatus; because they were commonly
chosen out of the Widows of the Church. For the same Reason Epiphanius, and the
Council of Laodicea, call them II Presbotidav elderly Widows; because none but
such were ordinarily taken into this Office[i]" Not but that Virgins were
sometimes admitted to this Service, as he afterwards observes. And Dr. Cave
allows the same, whose Account of them is this: "Their Original was very early,
and of equal standing with the Infancy of the Church; such was Phebe in the
Church at Cenchrea, mentioned by St. Paul; such were those two Servant-Maids
spoken of by Pliny in his Letters to the Emperor, whom he examined upon the
Rack[ii]; such was the famous Olympias in the Church of Constantinople, not to
mention any more particular Instances. They were either Widows, and then not to
be taken into the Service of the Church, under Threescore Years of Age,
according to St. Paul’s Direction, or else Virgins, who having been educated in
order to it, and given Testimony of a chaste and sober Conversation, were set
apart at Forty. What the proper Place and Ministry of these Deaconesses was in
the ancient Church, though Matthew Blasteres seems to render a little doubtful,
yet certainly it principally consisted in such Offices as these; to attend upon
the Women at times of publick Worship, especially in the Administration of
Baptism, that when they were to be divested, in order to their Immersion, they
might overshadow them, so as nothing of Indecency and Uncomeliness might appear;
sometimes they were imployed in instructing the more rude and ignorant sort of
Women in the plain and easy Principles of Christianity, and in preparing them
for Baptism; otherwhiles in visiting and attending upon Women that were sick, in
conveying Messages, Counsels, Consultations, Relief #especially in Times of
Persecution, when it was dangerous for the Officers of the Church| to the
Martyrs, and them that were in Prison. And these Women, no doubt it was, that
Libanius speaks of among the Christians, who were so very ready to be imployed
in these Offices of Humanity.[iii] " To these Observations the Words of Clemens
Alexandrinus agree; We also know what Things Paul requires of Deaconesses in the
first Epistle to Timothy[iv]. It has been thought proper by some Congregations
of late Years, to appoint faithful Women to such Service among them, as the
Primitive Churches did; nor can I apprehend that any thing is justly to be
excepted against that Practice, since it appears to be apostolical. THIS Name is
especially given to the Stewards of the Church-Treasure, and those who take care
of the Poor; which is one considerable Branch of their Work.

Secondly, That which gave Rise to these Officers in the Church, was the great
Increase of the Disciples through the Apostles preaching. When the Number of
Believers was small, the Apostles performed those good Offices which Persons in
this Station are called to; but, upon a large Addition of Members to the Church,
they were not able to attend on their Ministry, and continue to take care of the
poor Saints. Now as they were peculiarly called to preach the Gospel, they
judged it improper to engage in other Services, which would unavoidably
interrupt them in that their special Business. And therefore they proposed to
the Church, to choose Persons who might be thought suitable for that Trust. AN
Account of which we have in these Words: And in those Days, when the Number of
the Disciples was multiplied, there arose a Murmuring of the Grecians against
the Hebrews, because their Widows were neglected in the daily Ministration. Then
the Twelve called the Multitude of the Disciples unto them, and said, It is not
Reason that we should leave the Word of God and serve Tables. Wherefore,
Brethren, look ye out among your selves Men of honest Report, full of the Holy
Ghost and Wisdom, whom we may appoint over this Business. But we will give our
selves continually to Prayer, and to the Ministry of the Word.[v] Thirdly, The
Qualifications necessary to this Office are many and great.

I. Gravity is required in such as serve the Church in this Capacity; likewise
must the Deacons be grave. The original Word is semno, which is sometimes
translated, honest; as for Instance, finally, Brethren. Whatsoever Things are
true, whatsoever Things are honest, semna, {Php 4:8}. It is highly proper that
Persons in this Office should be of honest Report, or Men of known Probity and
strict Honour, because they are entrusted with the Church’s Treasure, which
ought to be faithfully expended in promoting those pious Views, for which it is
contributed; no Part of it may lawfully be disposed of to serve other Purposes
upon any Pretence whatever. And therefore, in the Choice of Men to this Trust,
regard is to be had to their Integrity and inviolable Justice. Farther, the Word
is used for Sobriety and Chastity; even so must their Wives be grave, semna<v {1
Timothy 3:11}.; that is to say, sober, modest, and chaste. This is a very
necessary Part of a Deacon’s Character. Levity and Frothiness in Conversation is
unbecoming all Professors of Religion, but especially such as are invested with
Office-Power in a Church of Christ.

II. Freedom from Guile and Hypocrisy, which is intended by these Words, not
double tongued, dilogouv; the Word signifies one who, out of the same Mouth,
breathes heat and cold[vi], that is, contrary things. The Apostle hereby
condemns feigned Expressions of Respect; the Heart and the Tongue ought to
perfectly agree in our Profession of Friendship to others; we are commanded to
love in Reality, love not in Word and in Tongue, but in Deed and in Truth. This
apostolical Exhortation is too little regarded by many, who are at sometimes
very liberal in their Declarations of Value and Esteem, for such with whom they
maintain a Correspondence; and yet, by Methods as ungenerous, as they are sly
and designing, detract from their real Worth, and sink their deferred Reputation
among Men; which Practice is a Shame to the Christian Religion. Those who are in
the Office of Deacons, ought to be free from this abominable Vice: It becomes
them, to shew all Tokens of Tenderness and Compassion to the Distressed, and to
be as diligent in their Endeavours to relieve them, as they are forward to
declare their Sympathy with them under their Troubles; in Imitation of their
great Lord and Master, in whom there was no Guile. Is it not an intolerable
Imposition upon the Afflicted and Low, to raise their Expectations of
Assistance, by fair Speeches, and, notwithstanding, heighten their Distress by a
willful Neglect of their Case?

III. Temperance is required in the Character of a Deacon; not given to much
Wine. The moderate Use of any of the good Creatures of God, is allowable; Wine
is as lawful to be drank as Water, provided it be not to excess. So much is
implied in the Words of the Apostle; he doth not forbid drinking of Wine, but
only a greedy and excessive Use of it: He advises Timothy to it, drink no longer
Water but a little Wine, for thy Stomach’s sake, and thine often Infirmities {1
Timothy 5:13}. Our Lord, who was a perfect Pattern in all Virtues, did not deny
himself the Use of this, as may be collected from what the Pharisees maliciously
objected to him; the Son of Man is come eating and drinking, and ye say, Behold
a gluttonous Man, and a Wine-bibber, a Friend of Publicans and Sinners {Luke
7:34} . Immoderate and excessive drinking is absolutely unlawful, it is a
leading Vice, and generally draws after it many great Evils; besides that, it is
a shameful Abuse of the Bounty of Providence, and of the Person himself who is
guilty thereof; and therefore all Professors of Religion ought to carefully
avoid it, but particularly such as are invested with any Office in the Church of
Christ.

IV. Persons in this Capacity should be clear of Avarice, not covetous. THE same
Qualification is necessary to a Bishop: The Apostle gives it as a Part of his
Character, mhacrokerdh> {1 Timothy 5:3}, the same Word as is here used not
greedy of filthy Lucre. It Is very requisite that Persons in this Function
should not be of an avaritious Disposition; because that might prove a strong
Temptation to them to desert their Service in the Church, it being seldom in
their Power to provide for themselves and Families in such a manner as Men of
Trade and secular Business are able to do; and they perhaps, not less capable of
it, if they thought proper to devote themselves to it. A free and generous
Temper is required in a Deacon, no less than in an Elder, for which there are
special Reasons: These Officers are to receive the Collections of the Church,
and dispose of them to those Ends for which they are made; therefore it is
proper that they should excite the Members to true Generosity, by a liberal
Contribution according to their Ability; for it is well known, that Example has
a far greater Influence upon Men than Precept: Besides this, if they are
backward in communicating of their Substance to pious Uses, it must be a Check
upon them when called to stir up others to Works of Charity and Beneficence; and
an exorbitant love of Money, may tempt them to act an unfaithful Part, in their
Distributions of the Church’s Treasure. From whence it is easy to collect, that
covetous Persons are wholly unfit for this Office; and, that a Community is
guilty of the greater Imprudence in the Choice of those who be so.

V. They ought to be such Persons as govern their Families well; let the Deacons
be the Husbands of one Wife, ruling their Children and their own Houses well {1
Timothy 3:12}. In order to which, it is needful that they behave with Prudence,
Sobriety and Caution, to be exemplary in real Virtue and Religion. It is the
Duty of all Parents and Masters of Families, to instruct their Children and
Servants in what manner to demean them selves, to sharply reprove them for Sin,
and to cherish all Appearance of Concern about the eternal Welfare of their
Souls; as a Connivance at an Evil in those under our Care and Government,
necessarily involves us in Guilt, it will certainly occasion the Enemies of the
Gospel to reflect on our holy Profession. It is more especially the Duty of
Officers in the Church of Christ, to discountenance all unlawful Actions, and to
encourage undissembled Piety in those about them; the Man who neglects to
maintain a due Decorum in his own, is a very improper Person to be entrusted
with any Authority in God’s House; for it is hardly to be supposed, that he who
is negligent in exercising his Power over those that are under his immediate and
constant Inspection, will be diligent and faithful in his Watch over such as are
not so near to him. And therefore it must be allowed, that it is requisite
Deacons should govern their Domesticks well, and wisely.

VI. IT is necessary that these Officers should be Men of sound Principles,
holding the Mystery of Faith in a pure Conscience. Here I shall inquire, 1. WHAT
is intended by Faith?

2. WHAT a Mystery ?Isaiah 3:1-26. OBSERVE that there are mysterious Doctrines in
divine Revelation 4:1-11. THAT these are to be embraced, and stedfastly held by
the Deacons of the Church.

5. IN a pure Conscience.

1. FAITH is taken in different Senses.

1. IT is to be understood of a new and spiritual Principle wrought in the Saints
by divine Power, which believes in and accepts of Christ as the alone Saviour of
Sinners: Thus, in these Words; by Grace are ye saved through Faith, and that not
of your selves, it is the Gift of God {Ephesians 1:8}. The Nature and Actings of
this Grace, cannot be spiritually discerned by any but those who are the
Subjects of it: All unregenerate Persons are unacquainted with this Grace, for
it far exceeds the Reach of the unsanctified Understanding. It is held in a pure
Conscience. The Exercise of this gracious Principle purges our Consciences,
which are naturally defiled; and put no Difference between us and them,
purifying their Hearts by Faith {Acts 15:9}.

2. THE Gospel is sometimes designed by it: As for Instance, Do we make void the
Law through Faith, i.e. the Gospel, God forbid; yea, we establish the Law
{Romans 3:31}. This is the Sense in which we are to take it here.

2. A MYSTERY is something that is incomprehensible and inexplicable: Some affix
no other Idea to an evangelical Mystery than, that it is a Matter which has been
secret and hid, and suppose, that upon a Discovery of it, we may be able to
fully understand and account for it, they will not allow that its Nature is
incomprehensible, but think, that it immediately ceases to be a Mystery, when
once it is revealed. This is done with a manifest Design to subvert all such
Notions or Principles contained in Revelation, which are not to be comprehended
by Reason: But this is much too low a Sense of the Word, as it is applied to the
Gospel in the inspired Writings. There are many Things of whose Existence in
Nature we cannot possibly doubt, which are yet unaccountable, mysterious, and
inexplicable; for the proof of which, we need not look any farther than our
selves; the Constitution and Frame of human Nature is really so. LET such as
object to any Doctrine #which is supposed to be a Branch of revealed Truth|
because it is mysterious, and not capable of Demonstration by Reason, first
acquaint us, how the Soul, which is Immaterial, is united to the Body, in Man?
What are the Bands and Ligaments of that Union, which it is certain there is
between these two Parts so very different in their Nature? How the Soul actuates
and moves every Member of the Body at pleasure? How it is that the Mind becomes
affected with the Indisposition of the Body, and that with the Disorder of the
Soul? Which are Things as indisputable as they are inexplicable. I say, let
those Persons, before they reject Mysteries in Revelation, clearly explain these
things to us. If they decline this as a Task to which they are unequal; must
they not grant that their own Make is a standing Evidence against their
Incredulity in divine Things? which is cherished by this vain Pretence, that
nothing is to be credited that is incomprehensible.

3. THE Gospel is a Mystery, or Chain of Truths which far transcend our Reason.
We are so far from denying this, that it is our avowed Principle. In this Light
it is constantly represented by the Apostle: Thus he speaks of it; even the
Mystery which hath been hid from Ages and Generations, but now is made manifest
to his Saints, to whom God would make known, what are the Riches of the Glory of
this Mystery among the Gentiles; which is Christ in you, the Hope of Glory
{Colossians 1:26-27}: And elsewhere; but we speak the Wisdom of God in a
Mystery, even the hidden Wisdom which God ordained before the World, to our
Glory {1 Corinthians 2:7}. The Revelation of the Scheme of Salvation by a
crucified Jesus, is in it fell a Mystery; it doth not bear this Name merely
because it was eternally hid in the divine Mind where it was formed: If all
sacred Truths were reducible to the Reason of Man, it might be justly expected
that Persons of superior Understandings would most readily embrace them, and
give the best Account of them; whereas the contrary of that is true. Hence are
those Words of the Apostle; but the natural Man yuciko<v anqrwpov, the Man of
Soul {1 Corinthians 2:14}, i.e. a Person furnished with the utmost strength of
Reason, receiveth not the Things of the Spirit g God; they are Foolishness to
him, neither can he know them, because they are Spiritually discerned. Which, in
my Opinion, is a sufficient Proof, that the Things of God are far above the
Reach of the most improved Understanding, and greatest Genius; and discovers the
great Vanity of those who plead the Sentiments of polite Persons, in their
Favour. Doctrines of the greatest importance are very mysterious and
incomprehensible, among which are these:

1. THE Doctrine of the Trinity, or the proper Deity and distinct Personality of
Father, Son, and Holy Ghost. Concerning the Divinity and Personality of the
Father, there is no dispute; and I apprehend, that if the scriptural Account of
the Deity of the Son were diligently, and with due Humility attended to, no
Objections would ever be advanced against it; because it is as expressly
asserted in the sacred Oracles as any Truth therein contained; It; the Beginning
was the Word, and the Word was with God, and the Word was God {John 1:1}. The
Works performed by Christ, the Perfections which reside in him, and the
religious Worship which is given to him distinctly from the Father, clearly
evince his proper Deity. And since the same Attributes are said to be in the
Holy Spirit, as are in the Father and Son, and the same humble Worship is to be
paid to him, as distinct from them both, we have no just Reason to doubt of his
real Divinity and distinct Personality. This Doctrine is a great Mystery; but
because we cannot explain how it is consistent with the Unity of the divine
Essence, will it be safe or prudent for us to refuse Credit to the clearest
Evidence for it in the Word of God? Surely, No.

2. THE Union of the divine and human Nature in the Person of the Mediator, is a
glorious Truth, and as great a Mystery; the Word was made Flesh and dwelt among
us, we beheld his Glory as of the only begotten of the Father, full of Grace and
Truth {John 1:14}. The Man Christ Jesus subsists in God, and God resides in him,
in a manner not to be explained or conceived of by us; in him dwelleth all the
Fulness of the Godhead bodily {Colossians 2:9} . The Apostle pronounces this a
great Mystery; great is the Mystery of Godliness, God manifest in the Flesh. Let
it be observed, that the Thing it self is so; which is more than some seem
willing to allow, who suppose that a Mystery in Scripture, only intends
something which has lain hid and reefer, and that there is nothing mysterious or
inexplicable in its Nature. As for those who grant that the Union of Christ with
God, is ineffable and inconceivable, they have the less reason to object to the
Doctrine of the Trinity; because that cannot be accounted for and explained by
us. Upon the same Reasoning they may as well deny the Union of Christ with God,
as his proper Deity, and distinct Personality from the Father; which they would
do well to consider.

3. THE whole of Salvation by Christ crucified, is a Mystery: The Imputation of
our Sins to him, the Infliction of the Punishment due to us upon him, and our
Discharge from Guilt on account thereof, the Justification of our Persons by his
Obedience, are precious Truths, but very wonderful and mysterious; natural Men,
tho’ ever so much improved in Knowledge, esteem them irrational and
unintelligible Notions. Thus the Apostle acquaints us, that the Cross of Christ,
or the Doctrine of Redemption by his Blood, was treated with Contempt by the
wise and learned; we preach Christ crucified, to the Jews a Stumbling-block, and
unto the Greeks foolishness {1 Corinthians 2:16}. Reason concludes, that a
Charge of Guilt to an innocent Person, and punishing of him as if he was the
real Offender, is an unaccountable Method by which the Criminal is to be
discharged, and wholly freed from an Imputation of Offence. Nor doth it
determine more in Favour of accounting the Righteousness of one perfectly holy,
to sinful Men, and acting towards them as righteous therein. There are Mysteries
not to be understood without divine Illumination; the Knowledge of them is a
free Gift, and he is a happy Person who is enabled to spiritually discern and
embrace them. In these Doctrines he clearly fees divine Wisdom and Goodness are
most eminently display’d; to him Christ as crucified is the Power of God, and
the Wisdom of God.

4. THE Doctrine of the Resurrection is a great Mystery. The Body of Man is
composed of Dust, to that it returns at Death, and is changed into numerous
Forms; how far those Particles of Matter which once made up the Body of a Man
may be separated, or with what a Multitude of other Bodies they may be mixed,
none can tell. And therefore if Reason is consulted in this Article of Faith,
‘tis no wonder if it be thought an incredible thing. It is only a strict regard
to the infinite Knowledge and Power of God, that will bring Men over to the
Belief of it, the Difficulties which attend it to human View, are too many and
great. And yet this is a fundamental Doctrine, and necessary to be believed, as
is most clearly asserted by the Apostle; if there be no Resurrection of the
Dead, then Christ is not risen, and if Christ be not risen, then is our
preaching vain, and your Faith also is vain. {1 Corinthians 15:13-14}.

5. THE Change which will pass upon the Saints who shall remain, and be alive at
the second Coming of Christ, is a Mystery; Behold, I shew you a Mystery, we
shall not all sleep, i.e. die; but we shall be changed in a Moment, in the
twinkling of an Eye, at the last Trump #for the Trumpet shall sound| and the
Dead shall be raised incorruptible, and we shall be changed {1 Corinthians
15:51-52}. I apprehend the Secrecy of this Matter, before this Revelation of it,
is not the only Reason why the Apostle calls it a Mystery; for if so, it must be
concluded, that there is nothing wonderful and mysterious in the Thing It fell,
which no Person, as I conceive, can imagine; for if our present Frame be
considered as mortal, and naturally tending to Corruption and Death, we shall
see evident Cause to allow it is exceeding wonderful that all shall not die: As
it is impossible Corruption should inherit Incorruption, it is absolutely
necessary that our corrupt Bodies should be freed from those Qualities which now
attend them. But then, how can we apprehend this wilt be done without our dying,
and being reduced to Dust as others are, especially that this surprizing Change
should be wrought in a Manner so sudden as the Apostle declares it will be.
Certainly there is not any, taking the Thing in this View, but will readily
grant it to be a great Mystery.

4. IT is necessary that Deacons should embrace, and stedfastly hold these
heavenly Truths. Every Officer in a Christian Community, we may reasonably
suppose, has some particular Interest in, and Influence upon the Members; and
therefore may, with the more care, bring them over to his Opinion; consequently
it is very proper that his Sentiments should be just, and, in all things of
importance, agreeable to divine Revelation; if not, what less than the Spread of
Error can be expected from him? Hence there is special Reason why these Officers
should hold the Mystery of Faith. All the Saints are called upon to contend
earnestly for the Faith once delivered to them; such as are chosen to Office,
are more especially under Obligation to propagate and defend evangelical
Doctrines, the Form of sound Words ought to be held fast by them, and not
departed from upon any Score whatever.

5. THEY ought to hold the Mystery of Faith in a pure Conscience, the Word is
sundhsiv, which is sometimes put for the whole Heart, Soul and Spirit, working
inwardly upon it fell by way of Reflection; and herein do I exercise my self to
have always a Conscience void of Offence toward God, and toward Men {#Acts
24:16}; that is to say, a Heart clear from Guilt upon a most serious Reflection
on my Conduct The Heart of every Man is naturally polluted, and the Conscience
is defiled by Sin contracted, and cannot be pure but as sanctified by the Grace
of God, and cleansed by the Blood of Christ; therefore these Doctrines are to be
embraced and held with the Heart, as made holy by the Operations of God’s Spirit
upon it. The Head is not the Seat of evangelical Truths when they are received
in a spiritual Manner, but the Soul, the Heart, and Mind. Persons who have thus
believed them, will never be prevailed upon to part with them, either thro’ the
Flattery of pretended Friends, or the ill Treatment of avowed Enemies.

Fourthly, The Business of Deacons is to serve Tables Acts 6:2-3; that is to say,
those which are to be furnished by the Church.

1st. The Table of the Lord. Christ hath instituted a solemn Ordinance, by which
his People commemorate his Sufferings and Death; of which Institution the
Apostle gives this Account, for I have received of the Lord that which also I
delivered unto you, that the Lord Jesus, the same Night in which he was
betrayed, took Bread: And when he had given Thanks he brake it, and said, Take,
eat; this is My Body, which is broken for you; this do in Remembrance of me.
After the same manner also he took the Cup, when he had supped, saying, This Cup
is the new Testament in my Blood; this do ye in remembrance of me. For as often
as ye eat this Bread, and drink this Cup, ye do shew the Lord’s Death till he
come {2 Corinthians 11:23-26}. The great Care, Wisdom, and Love of Christ,
appear in this Appointment; his evident Design therein, is the Consolation of
the Saints; it is, that their Faith may be strengthened in his Favour to them;
and that they may increase in an Abhorrence of Sin, which was the Cause of his
Passion and Death. The Deacons are to provide every thing necessary for the
Celebration of this Institution, but not at their own private Expence, for that
is the common Concern of the Community; therefore nothing more is to be expected
from them in this Particular, than to furnish the Table, and acquaint the Church
with the Charge, and bear their Part in defraying of it. These Officers are also
to communicate the Bread and Wine to the several Members of the Society.

2ndly. It is a Branch of their Work to relieve the Poor out of the Church’s
Stock raised for that Purpose. The Saints are commanded to shew Tenderness and
Compassion to the Afflicted and Low, it is the Will of God that they should
assist the Necessitous, that is an acceptable Service to him; to do good and
communicate forget not, for with such Sacrifices God is well pleased {Hebrews
8:13} This is a Duty not only incumbent on those who abound in Riches, tho’ a
larger Contribution is justly to be expected from them; because much is required
of such to whom much is given: But Persons of a lower Rank are under Obligation
to perform Acts of Charity, even those who live by, the Labour of their Hands;
let him that stole steal no more, but rather let him labour, working with his
Hands the thing that is good, that he may have to give to him that needeth
{Ephesians 4:20}. A warm Affection to Christ, sincere Love to the Saints as his
Members, and a true Sense of divine Bounty towards us, will certainly prevail
with us to chearfully, and without grudging, practise this Beneficence. It is
the Deacon’s Business to receive the Collections made by the Church, and assist
such therewith whose Circumstances call for help; and therefore, that the
Community may be put to no unnecessary Charge, it is proper that these Officers
should visit the Members who apply for Assistance, and examine whether it is
needful, or if their Poverty arises from Profuseness and Indolence, which, if
they find upon Examination, they must reprove these Persons and exhort them to
Frugality and Diligence, that the Church may not be burdened with the Cases of
such: Besides, visiting the poor Members is necessary on another Account; viz.
that none may suffer by their too great Modesty, which will not allow them to
ask for that Assistance which they really want; some such Persons these are,
tho’ perhaps their Number is not equal to that of those who are guilty of the
other Extream: Again; it may encourage the Indigent and Afflicted, to be visited
by their Brethren. If any shall think, that Deacons are not obliged to this by
Virtue of their Office, I apprehend they are greatly mistaken. Whatever is given
to the Poor, it ought to be with Pity, and sweetness of Disposition; not with
sharp and unkind Words, because the Grief occasioned by rough Language, may far
exceed the Service done them by what is communicated to them; and then also let
it be considered, that the Lord loveth a chearful Giver.

3rdly . Another Part of their Business, is to take care of the Minister’s Table.
It is very evident, that a Minister of the Gospel ought to be provided for by
those who enjoy the Benefit of his Ministrations; let him that is taught in the
Word communicate to him that teacheth in all good Things {Galatians 6:6}. The
temporal Assistance which a diligent Preacher of the divine Word receives from
those who attend upon his Ministry, is not to be compared with the Advantage of
his Instructions, as is observed by the Apostle, treating on this Argument; if
we have sown unto you spiritual things, is it a great thing if we shall reap
your carnal things {1 Corinthians 9:11}. It belongs to the Deacons to consider,
whether the Elder of the Church is agreeably furnished with the Accommodations
of Life, and if he is not, to recommend the Consideration of his strait
Circumstances to the Members, in order to obtain a more liberal Contribution
from them, that he may not be pressed with Difficulties; which, in no small
Degree will incommode him for the Discharge of his important Service. And if
there be any of the Society that either wholly neglect to bear a Part in the
Minister’s Support, or do not contribute to it according to their Ability, they
ought to reprove such, and exhort them to a faithful Performance of their Duty
in this so just and reasonable a Thing. IT must be confessed, that some
considerable Difficulties will attend a strict and religious Regard to the
Duties proper to this Office, and therefore that you, my Brethren, who have been
now invested therewith, may not conclude that you have undertook a Trust to
which you shall prove unequal. I proceed, Fifthly, To offer a few Things for
your Encouragement in this Undertaking.

1. The Service to which you are called is Christ’s; his Interest, and the Good
of his People are concerned in this Matter. That being duly considered, will be
sufficient of it self to inspire you with Courage, and raise you above all the
Troubles which you are apprehensive will necessarily attend the Execution of
your Office. We are all under infinite Obligations to him; how great were the
Sufferings to which he freely submitted upon our Account! What a Variety of
precious Benefits do we receive from him! our Deliverance from eternal Ruin cost
him his Life. A vast Treasure of Grace he expends upon his People to meeten them
for Heaven, and will eternally communicate to them, to compleat their Happiness
there. Therefore what Work #wherein his Honour is interested| shall we esteem
too arduous for us to undertake, or what Difficulties too great to encounter
with? so we may but be instrumental in advancing the Cause of one to whom we are
thus highly obliged. If these Things have their proper weight upon our Minds, we
shall think his Yoke is easy and his Burden is light {Matthew 11:30}.

2. He that has called you will certainly assist you in his Service, and
therefore you have no reason to be discouraged: Christ, the Head of the Church,
has a fulness of Grace in his Hands; which is abundantly more than equal to the
Wants of his Servants and Members. Whatever Exercises he brings upon his People,
he is able and determined to afford them suitable Support; as their Days are,
their Strength shall be {Deuteronomy 33:25}. And whenever he directs any in his
Providence to engage in his sacred Work, he furnishes them for it. I am
apprehensive, my Brethren, that your Minds may be struck with some Concern, by
hearing the Qualifications that are necessary for Persons who undertake this
Office and the Duties proper to it, as being conscious of your own Inability.
But consider that your Lord is able to communicate every needful Virtue, and to
carry you through those Difficulties which appear to you insuperable; his Grace
is sufficient for you, and his Strength will be made perfect in Weakness {1
Corinthians 12:9}. It is with me unquestionable, that your Eyes are directed to
him from whom all your Strength is derived. And may you of his Fulness receive,
and Grace for Grace {John 1:16}.

3. The Office is difficult, but the Honour arising from the proper Discharge of
it is great. I am very far from thinking that it is prudent or safe for us, to
embark in the Cause of Religion with a View to acquire Applause from Men, or to
raise our Reputation in the world; that is an evident Sign of a base and low
Disposition of Mind. But then, it is lawful to animate and raise our Spirits
under a Prospect of the Troubles to which we expose our selves, in an Adherence
to the Interest of Christ, by considering, that it is an unspeakable Honour put
upon us, to be called to the meanest Post in his House: Thus the Psalmist did,
as appears by his own Words; For a Day in thy Courts is better than a Thousand:
I had rather be a Door-keeper in the House of my God, than to dwell in the Tents
of Wickedness {Psalms 84:10}.

I UNFEIGNEDLY wish, that you may be enabled to use the Office of deacons well,
and so purchase to your selves good Degree, and great Boldness in the Faith
which is in Christ Jesus {1 Timothy 3:13}.

[i] Origen. Ecclesiast. lib. 2. cap. 22. p. 304,

[ii] Quo magis necessarium credidi ex duabus Ancillis quae Ministrae dicebantur,
quid esset veri & per tormenta quaerere. Plini lib. 10. Ephesians97.

[iii] Primitive Christianity, Part I. chap. 8. p. 157.

[iv] Ismen o[sa peri< diakrnwn gunaikw~n th~ eJte>ra pro>v Timo>qeon ojpisolh~
oj ghnai~ov diata>wetai Paulov. Serom. lib. 3. P. 327.

[v] {Acts 6:1-4}. From this Instance it evidently appears, that the Right of
Choosing Officers in the Church is lodged in the Members. The Apostles were very
far from assuming such a Power over the Church, as some have usurped since, who
could never pretend to their extraordinary Call or Furniture from Christ. They
acted upon this just Principle, That all Societies have an undoubted Right to
fix upon the Persons who shall serve them in any Office or Capacity. The
Election of these Officers was wholly referred to the Community; indeed the
Apostles hinted what Qualifications were necessary to Men imployed in this
Service, but left the Members to determine among themselves, in whom the
excellent Virtues mentioned were found. And therefore they considered the
Multitude as capable of judging, without their uncommon Abilities, what Persons
were fit to be called to Office among them.

[vi] Qui ex uno ore calidum & frigidum Spirat:. Vid. I eigh’s cvit. Sac.


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  CHAPTER 56: S. AMIMADVWESIONS UPON THE LETTERS
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Animadversions Upon, ’The Letters on Theron and Aspasio,’ Addressed to that
Ingenious Author by John Brine {London: John Ward, 1758}

SERMON 28 ANIMADVERSIONS UPON, ’THE LETTERS ON THERON AND ASPASIO’, ADDRESSED TO
THAT INGENIOUS AUTHOR.

Christo, sive Christi Verbis credere, idem significet, atque, illi obedire. -
Christo autem, five ejus Verbis non credere, idem fit, atque, illi non obedire.
Socin. de Jesu Christo Servatore. Pars Quarta, Cap. XI.

It is Time that I should now, in my Turn, contend for ACTS OF FAITH PROPERLY SO
CALLED;

I mean, THOSE WORKS, which Jesus Christ in His new Commandment enjoins all who
believe in Him for Righteousness, and by which He would have them known to one
another, and to all Men, for his Disciples. Letters on Theron, etc. p. 406.

Printed for J. WARD, at the King’s Arms, in Cornhill, against the Royal
Exchange: And sold by G. KEITH, at the Bible and Crown, in Gracechurch-Street;
and by J. ENYON, Print-seller, the Corner of Castle-Alley, by the Royal
Exchange.

London 1758

Price

Sixpence. A Book, consisting of two Volumes, intitled, Letters on Theron and
Aspasio, hath lately appeared in the World, which is written in a Manner very
extraordinary. Such is its Obscurity, that some have said, that, upon reading
the whole Performance, they were not able to collect a single Idea from it. Many
Calvinists, it seems, tho’ they do not relish every thing, which is advanced in
this Work, yet, they greatly admire it, are much struck with many thoughts it
contains, and apprehend, that this Writer favours most of their Sentiments. I
confess, that my Opinion is wholly different from theirs, and that The Arminians
have much more Right to the Honour of claiming him, as a Patron of their Cause;
which I will attempt to make appear, in the following Sections.

Sect. 1. The Gospel is called a Mystery. We speak the Wisdom of God, in a
Mystery. It bears this Name, because it was undiscoverable by Reason, and,
consequently, could never have been known, without supernatural Revelation. But
this is not the only Reason, why the Evangelical Scheme is so called, there is
another Reason for it; which is, its Doctrines far exceed our Comprehension.
And, therefore, though the Revelation of it, in all its Branches, is most clear
and full, so that we cannot have any just Cause to doubt of its Truths, yet, it
is Still a Mystery. It consists of a Set of Principles, which infinitely surpass
the most extensive Ideas of any created Understanding. Hence, it is the Object
of the holy Adoration of Angels and Saints, and will so be, for evermore. This
Writer is much offended, with the Use of the Epithet Incomprehensible, in
relation to Christian Doctrines. He speaks thus: Nothing can be more foolish or
absurd than to join the Epithets of incomprehensible, obscure, or
unintelligible, to a Mystery after it is declaredf1. To say, that a Thing is
hid, or secret, after it is declared, is indeed foolish and absurd; but to
affirm, that a Truth is incomprehensible, whose Nature is infinitely above a
finite Capacity, is not so, how clearly soever that Truth may be revealed. And
such is the Nature of Evangelical Truths, wherefore, they are rightly termed
Mysteries, notwithstanding the dear Revelation of them. Why does this Author
connect together the Epithets, incomprehensible, obscure, or unintelligible? Are
they Terms synonymous? Is he so weak a Man, as to think, that they mean the
same? I am persuaded, that he is not. I cannot but consider this as an Instance
of Unfairness, and Disingenuity in him. He knows, that infinite Duration is a
Truth incomprehensible, but I think he cannot account it obscure, or
unintelligible. It may easily he proved against any Man breathing, that without
we allow some incomprehensible Truths, we can have no Religion at all; for, the
Whole of Religion is founded on Mysteries; or Truths, whereof no Creature
whatsoever can frame adequate Ideas.

Sect. 2. The human Mind is possessed of a Capacity to discern some most
important Truths, viz. That there is a God. That He is an eternal and
selfexistent Being. That He is infinite in every Perfection. That all Things
are, because He wills their Existence. That He is the Origin of Good and
Happiness. And that all intelligent Creatures are under indispensable
Obligations to honour and obey Him. This Ability is innate, or natural to Men,
and is inseparable from our Minds. But I can by no means agree with this Author,
in thinking, that we have an actual Perception of the abovementioned Truths, or
of any other, without Reasoningf2 That supposes., the Truth of the Doctrine of
innate Ideas, in the utmost Sense, that can be imagined, and which is mope
apparently false. A Man knows the Truth of the Existence of Deity, upon a
Perception of Evidence of that Truth; and, therefore, that Knowledge follows
upon Reasoning. It is a Conclusion, which the Mind draws from some Premises,
which it hath under its Consideration. It is certain, that the human Mind cannot
but discern, that some Things are true, and others false; that some are right,
and others wrong; that some are fit to be done, and others unfit, upon
Examination. But this is no Proof, that it hath an actual Perception, or
Knowledge of any Truth, without Reasoning, which this Author maintains, and
calls Conscience, or right Reason. This the Quakers mean, by the Light within.
This is that Light wherewith every Man is lighted, that cometh into the World.
Natural it is to Men; but is greatly impaired, an Consequence of Man’s Apostacy,
and, is unworthy of the Name of right Reason, which our Author gives it. In many
Things. it is wrong. Right Reason is not wrong, an any Thing, which God, the
Fountain of all Reason, intended our intelligent Nature should be conversant
about.

Sect. 3. Language is the Medium whereby Men communicate their Ideas one to
another. By that God conveys to us the Knowledge of His Will. The Mean,
therefore, of the Conveyance of the Knowledge of Divine Truths is natural; and,
yet, the Scripture is properly called a supernatural Revelation, because the
Penmen of it, were divinely directed, in the Use of this natural Mean, of
conveying the Knowledge of Truth, and, therefore, they could not err, in their
Mode of speaking. Now, as this is a natural Medium of imparting Knowledge, and
is not above the Capacities of Men, it Is fitted to gain their Assent unto the
Truth of those Doctrines, which by this Medium are proposed to their
Consideration. This Assent is the Duty of all Men, who enjoy the written Word.
And it is not an Act, that surpasses the natural Power of the human Mind. There
is nothing supernatural in it, any more, than there is, in yielding an Assent
unto the Truth of the most selfevident Proposition. It does not include a
Perception of the Nature of the Things themselves, which are expressed, and unto
the Truth of which, this Assent is given. With equal Truth it may be said, that
a Man’s Belief, that two and three make five, is supernatural, as that a bare,
mere, and simple Assent, to the Truth of scriptural Propositions is so. For, the
latter is no more beyond the Power of Nature than the former. The Cause why Men
withhold an Assent from sacred Truths, is not, because they are unable to
understand the Medium, which God makes use of to convey to them His Mind and
Will; but because they disapprove of what He declares. Hence it is, that so much
Art and Violence are used, on scriptural Terms, Phrases, and Expressions, in
order to pervert their Sense. If Men could but prevail with themselves to admit
of the genuine Import of the Language of Scripture, our religious Controversies
would quickly cease. But through a Dislike to those Doctrines, which must be
allowed to be true, if the Language of Scripture is taken in its natural Sense,
they will use marvellous Shifts and Evasions to obscure and elude it.

Sect. 4. Though the human Mind hath a natural Capacity to understand the Meaning
of the Language of Scripture, and is able to perceive the Truth of the Doctrines
which are therein expressed, and may therefore, without the least degree of
supernatural Aid, believe them, or give a firm Assent unto them, as Principles
not to be doubted of: Yet, such Blindness attends it, that it is incapable,
without Divine Illumination, of understanding the real Nature of those
Doctrines, unto the Truth of which it assents. To perceive the Truth of
Christian Doctrines, or of the Things of the Spirit of God, and to know the
Things themselves, are absolutely distinct. The former, a natural, unregenerate
Man is capable of: The latter, is entirely above his Power. The natural Man
receiveth not the Things of the Spirit of God, for they are Foolishness to him:
Neither can he know them, because they are spiritually discerned.

Sect. 5. The Doctrine of the Scripture relates either unto the first, or second
Covenant. The former is called the old, and the latter, the new Covenant. The
first or old Covenant, is the Law: The second or new Covenant, is the Gospel.
The old Covenant is a System of Natural Religion, in its absolute Purity and
Perfection. It consists of Precepts, Promises, and Threatnings. It requires
perfect Love to God, and our Neighbour, which includes all such Acts of
Reverence towards our Maker, as His infinite Perfections require; and all Acts
of Justice and Benevolence, towards our Fellow-Creatures. Promises of Life and
Happiness are made unto Man, in this Covenant, upon a perfect Obedience to its
Precepts. And Threatnings of Death and Misery are denounced therein, in care of
Sin, or Disobedience. According to this Covenant, therefore, sinful Men can have
no Ground to hope for Acceptance with God, or the Enjoyment of Him. Unto
Sinners, it is no other than, a Ministration of Death, and Condemnation..

The second, or new Covenant, is a sovereign, gracious, and full Provision for
the complete Salvation of the Church of God, in such a Way as establishes the
first Covenant, and effectually secures unto it the highest Glory. Christ was
constituted Mediator in this Covenant, and therein He became a Surety to God, in
the Characters of a Lawgiver and Judge, for all those Persons, whom it respects.
He undertook to do and suffer for them, all that was necessary to be done and
suffered, in order to their Pardon and Salvation, consistent with the Honour of
the first Covenant. The new Covenant, therefore, as it regards our Saviour, was
properly conditional, and He could not claim the Fulfillment of any Promises
made therein, to Him, in our Favour, without the Performance of what He engaged
to do and suffer for us. As it respects us, it is absolutely unconditional
Nothing is required of us, as a proper Condition, in order to a Participation of
the Blessings, which are therein promised. So that, it is most fitly called, by
Divines, a Covenant of Grace. It contains in it, Pardon, Peace, Justification,
Grace for our Regeneration, Conversion, Sanctification, Preservation, in this
State, and it also ensures to us eternal Life in the next. This Author says,
that he has no Concern with the Distinction betwixt these Covenants, upon which
our Systems are formed.f3 This is certainly true; for, the Doctrine which he
advances agrees to neither. It is contrary to Natural and Revealed Religion: Or,
it suits not with the first Covenant, which is Natural Religion in its absolute
Purity; nor with the second Covenant, which, in Sum, is Revealed Religion. Like
many other erroneous Persons, he disapproves of Systems, I suppose, from a
Consciousness, in himself, that his Principles do not consist with any System of
Divinity. However that be, in Fact, they do not. In the Covenant, which was made
with the People of Israel, at Mount Sinai, there Was a Repetition of the
Covenant of Works, and ritual and political Laws were added Unto that.
Wherefore, the Covenant, Which was made with that People, included Laws moral,
ceremonial, and political, The Observance of all which, God required of them.
But not with a View, that they might, thereby, obtain spiritual and eternal
Blessings: For, they were not promised therein. All Blessings of a spiritual
Nature, were granted in another Covenant distinct from that, and which was
confirmed of God, in Christ, four hundred and thirty Years, before the Levitical
Institution. For which Reason, among many others, I humbly conceive, that the
Covenant made with the People of Israel, at Mount Sinai, was not a Dispensation
of the Covenant of Grace, although the ceremonial Part of it had a typical
Relation to the spiritual Benefits, which the better Promises of that Covenant
express.

Sect. 6. One grand Article agreed on, and settled in the Covenant of Grace, was
Atonement for Sin, and the Remission of it, to the Guilty, in Consequence of
that Atonement. Jesus Christ is the Party, in this Covenant, of whom making
Atonement was required, and that important Work, He undertook therein. The
Father’s Will that He should, and His Compliance therewith, are both expressed
in there Words: Lo! I come to do thy Will, O my God. The Father transferred Our
sins from us, and placed them to the Account of Christ. He made Him to be Sin
for us, who knew no Sin. And Christ took Our Guilt upon Himself, or freely
consented to bear, it for us, that we might be legally acquitted. Upon the
Imputation of our Crimes to Him, He became subject to that Curse, which they
demerited, And, accordingly, in His Sufferings, He was made a Curse for us. The
whole Penalty which we were obnoxious unto, in Consequence of Sin, He endured.
For, the Law’s Curse, which He was made, includes it all. The Blessed Jesus,
therefore, in His Sufferings Was our Substitute; and, by reason of the infinite
Dignity of His Person, His Sufferings are of infinite Value, and satisfactory,
to the Law and Justice of God, for our whole Guilt. Remission of Sin, on this
Foundation, is an Act of Justice, as Well as an Act of Grace: Mercy and Truth
meet together, Righteousness and Peace kiss each other.

Sect. 7. The Doctrine of our Justification before God is of the greatest
Importance. For, if we are not justified, we shall not be glorified. As we are
all guilty, and imperfect in our Obedience, God cannot account us innocent; for
that is contrary to Truth and Fact, which with Him is absolutely impossible. In
Justification Respect is had to the Law, which is the Rule prescribed for our
Conduct, and our Conformity or Inconformity to that Rule. If we are conformable
to the Law, we shall be accounted innocent, or righteous; but if we are not, we
must be accounted innocent, or unrighteous. Now, as every Mouth is stopped, and
all the World, i.e. Men universally, are become guilty before God; no Man,
whatever, can be esteemed just by the Divine Lawgiver, on the Foundation of his
own Temper, and Actions. A Person of an unmixed Character is not to be found
upon the Earth. All that can be said to the Advantage of the Best of human Race
is this, that they are less guilty than others, whose Crimes are more, and whose
Defects are greater: Not that they are innocent. And to say, that God may esteem
a Man innocent and innocent, or unrighteous and righteous, on the same. Ground,
Is an impious Absurdity. For, that necessarily supposes, that the infinite
Understanding of God, may pass a false and contradictory Judgment on human
Actions. And, therefore, at is most evident, that no Man can be justified, in
the Sight of God, by his own Works: Because every Man is guilty of committing
Sin, in some Instances, and is not perfect, in any Act of Obedience, which he
performs. In the Gospel, we have a gracious, and clear Revelation of a
Righteousness, which is absolutely perfect, and of infinite Value, viz. Christ’s
Righteousness. He condescended to come under the Obligation of the Law, or
Covenant of Works, for our Sakes. Not upon His own Account, that by yielding
Obedience to it, He might acquire a Right for Himself to Glory. That would have
been incompatible with the Dignity of His Person, who is God, as well as Man;
and, therefore, He hath a Right to Glory and Blessedness, on an infinitely
higher Ground than that, which the Covenant of Works requires of us. As He came
under the Law, on Our Account, to redeem us from it, He was perfectly
conformable to it, in His Heart and Conduct. His Obedience is such, in Worth, as
His Person is in Dignity, viz.immense. This Righteousness, He brought in for us;
and God graciously imputes it unto us, whereby we are made righteous, and
become, in Consequence thereof, Heirs according to the Hope of eternal Life.
This Writer affects to be thought, a strenuous Advocate for the Doctrines of
Atonement by Christ’s Death, and of imputed Righteousness. And, by his uncommon
Manner of treating on those Points, he hath been by many, it seems, as grossly
mistaken, perhaps, as ever any Author was. Not a Few have apprehended, that he
thinks, that the Death of Christ is a real procuring Cause of the Pardon of Sin,
and that His Righteousness is the Matter of a Sinner’s Justification before God;
whereas, in Truth, he no more believes either the one, or the other, than a
Christian believes the Alcoran. It may be some of his Admirers will very highly
relent this Assertion; but I have no Scruple Concerning its Proof, which I Will
immediately give.

Sect. 8. He speaks thus: I am far from thinking, that any honest, or sincere
Attempt to please God, ever failed of Success. Yea, I am ready to shew, that all
Objections and Impediments have been, by a particular Divine Edict for that
Purpose, removed and dispensed with in Favour of all, who are sincerely well
disposed, whenever they shall be foundf4. This Edict he produces, and argues
upon, afterwards, I apprehend, it would be no great Difficulty to prove, that
the Scripture itself will warrant any Man to hope for Acceptance with God, by
his own Righteousness, who is influenced by all those good Dispositions toward
the Law, which Aspasio considers as Requisites for coming to Christ. He who can
say, I feel an Avertion to Sin, and prize the holy Law above all Things: The
prevailing Bias of my Affections is to the Divine Law, and the habitual
Breathing of my Soul after a Conformity to its Precepts, is, I think, in a fair
Way to fulfill the Law, so as to live by his own Obedience, according to what is
said, {Ezekiel 33:14-19}. If the Wicked turn from his Sin, and do that which is
lawful and right - he shall surely live - he shall not die - none of his Sins
that he hath committed, shall be mentioned unto him: He hath done that which is
lawful and right, he shall surely live - he shall live thereby. Thus the
Dispositions made necessary for our obtaining Life by Christ, are sufficient to
make us live without Him, and to supersede the Necessity of any Christ, or
Atonement at all. - He adds, They {#the Jews|} thought, to what Purpose shall we
reform, or hearken to the Prophet’s Warning, to turn from our evil Way, while
our former Transgressions still stand upon Record against us? Let us do ever so
well for the Time to come, we must be treated as Criminals for what is past? God
removes the Ground of this Complaint, He assures every Man, who shall sincerely
repent, or turn from his evil Way, and do that which is lawful and right, that
he shall, be happy, and no Mention made of his former Faults. All this He
confirms by His Oath, that there might be no remaining Doubt, or Hesitation, in
the Minds of Men, ABOUT THEIR ACCEPTANCE with Him, as soon As THEY REFORMED. -
He subjoins: If nothing but Equity had appeared in the Divine Character, nothing
but Misery could have been looked for by the Guilty. To Men who are dissatisfied
with His Way, as unequal, God proposes to deal with them according to any Rule
of Equity insisted on among them: Ye say, the Way of the Lord is not equal. O ye
House of Israel, I will judge every one of you after his Ways. So likewise it
appears from the New Testament, that every one who is found guilty at last,
shall be condemned out of his own Mouth, or for walking unsuitably to his own
Maxim. The Field then is left fair and open for every one who wills, to run.
Every Let or Hindrance, every Objection that the reasoning Faculty of Man can
frame, is entirety removed. - Let all the well-disposed, all the Friends of
Virtue, avail themselves of the free Declaration; God Himself hath set His Oath
to it, that every one who turns from Evil to do Good shall be happy. Elsewhere
he says Perhaps it will be inquired, Are no Rules to be observed, no Means to be
used, no Works to be exerted by the human Mind or Body, in order to
Justification? The Answer is ready: Yes, very many. And they maybe thus shortly
summed up: Be perfect, keep the Commandments, and thou shalt live. - The
Obligation of the Law is eternal, so can never be loosed. No Man can be assured
that his Sins are forgiven him, but in as far as he is freed from the Service of
Sin, and led to work Righteousness. For we must still maintain, that the Favour
of God can only be enjoyed, in {#he means by, or, for|} studying to do those
Things, which are well-pleasing in His sight.

Sect. 9. The Author allows of no other Incapacity in us to comply with
Prescriptions of Duty, than an Aversion to it; or Readiness in us to do Evil,
than what arises from our Love to it. As for those who are sincerely well
inclined, I have no Doubt but they will do that which is lawful and right; even
as I make no Question but those who are averse to Sin, will avoid it: For I have
no Notion, either from Scripture or Experience, of any Impotency in Man to do
Good, but what arises from his Aversion to it; or Readiness in him to do Evil,
but what arises from his Love to it. I will freely grant him, that no greater
Impotency attends Man, to act in a holy Manner, than attends one who is
naturally dead to actuate the several Members of the Body, or perform vital
Acts. We cannot act spiritually, as we are dead, or destitute of a Principle of
spiritual Life. And we will not, or are disinclined to what is spiritual, as our
Minds are depraved and corrupt. Both are equally true of unregenerate Men. No
Man is sincerely well disposed until he is born again; or, created in Christ
Jesus unto good Works.

Sect. 10. He says: It does not signify much, by what Name we call the Mean of
Escape, whether we call it the Law or the Gospel; for the great Concern we have
with either of them, is to obtain a Righteousness, or Title to Life. I
apprehend, that the great Difficulty is over, when a Man - has got his Aversion
to Righteousness overcome, and pointed the other Way, toward Sin. - It is common
to both, {the Law and the Gospel} that they convey Happiness, or afford Hope to
the well disposed. And the Exercise of the Candidates must be much the time,
with respect to either; that is, to endeavour to attain a Sense of former
Deficiencies, with a proper Value and Esteem for the Mean of Escape; or, in
other Words, to attain to the Hatred of Sin, and the Love of righteousness. Why
should we seek to repress any Man’s Impetuosity to fulfill the Law, who already
knows the Reason and Matter of his Duty, and is already acquainted with the
Nature and Duties of the Law? Why should we retard his Course, by entangling him
in a Labyrinth about the Use of Means, seeing he may die before he has learned
to use them aright, and so never reach his desired End. Methinks it would be
much better to direct him to study {Ezekiel 33:1-33}, where he will find that
all well-disposed Persons have as much Security for their Happiness, as the Oath
of God can give. As for the Gospel, it was only intended to relieve those
ill-disposed People, who despair of ever doing any thing to render them
acceptable to God, by any Assistance whatsoever. It was never intended to be an
Auxiliary to those good People, who are desirous to give acceptable Obedience to
the Divine Law. All such, where-ever they are, shall undoubtedly be happy,
WITHOUT HAVING ANY OCCASION TO TROUBLE THEIR HEADS ABOUT THE GOSPEL. The Gospel
is only a gracious Provision, made, by the supreme Royal Prerogative, for the
Guilty and the Desperate. Jesus Christ came only to bring Relief to the Vicious
and the Ungodly, without infringing the Privileges of the Righteous in the
least. The Gospel was never intended to improve the Righteous, and elevate them
to a higher Condition, but to relieve the Wretched. The Author wonders what
Business Aspasio had to urge upon Theron, the imputed Righteousness, who had
little or no Occasion for it. And says, Methinks be acts below the Dignity of
the sacred Theme. In his Opinion, therefore, a Man, upon becoming obedient to
the Law, may very well part with the Righteousness of Christ, because, then, he
has little or no Occasion for it. And, that it is sinking the Dignity of the
sacred Theme. to insist upon it, that the Righteousness of Christ is necessary
to the Justification of a Man, Who is holy, or righteously disposed; although
that Righteousness only, is commensurate to the Law, as a complete Rule of
Action, and his own is far, very far short of being so. Every one who
unfeignedly esteems the Divine Law, is awakened into habitual and lively Desires
after its Purity, and is willing to receive Life in the Way appointed therein,
shall assuredly find it to be, a never-failing Spring of Consolation. The Law,
then, can give Life unto a Sinner, upon his yielding Obedience to its Precepts;
and he has no Occasion to concern himself about the Gospel, in order to his
future Blessedness. Let that be true, or false, rightly understood, or mistaken,
it is of no Importance.

Sect. 11. Though the Author thinks, that Persons of righteous Dispositions may
discard the Gospel, in the Business of Justification, or of obtaining Life; yet,
it is of Use to relieve the Worthless, Wretched, and Desperate, or such who have
been profligately wicked; and, therefore, a Belief of it, or an Assent unto its
Truth, is needful for them: Which Agent, in his Opinion, is that Faith, which
accompanies Salvation. Because, he takes that for granted, or begs it, which
will never be proved, viz. That, no Man assents to the Truth of the Gospel,
without be approves of, and loves it. Men, as well as Devils, may believe that
the Gospel is true, and yet, not like it, any more than they. Nothing in
Aspasio, he thinks, deserves greater Censure, than his denying, that any Manner
of Advantage arises to us from a bare Persuasion of the Truth of the Gospel.
This Assent or Persuasion is no other than a natural Act: It is not above the
Power of any Man, who understands common Language. He says, we are to consider
Faith as a Principle of Life and Action. If so, it is more than a mere Assent,
simple Belief, or a bare Persuasion. For, an Act is not a Principle of Life and
Action. It is very great Inaccuracy to call it so. Notwithstanding, he asserts,
that Faith is a mere Assent to, or a bare Persuasion of, the Truth of the
Gospel, in Opposition to those, whom he is pleased to call popular Preachers;
yet, he maintains, that Love accompanies that Assent. Faith, therefore, must be
more than a simple Belief of the Truth of the Gospel; an Approbation of it, or
Love unto it, is included therein. The great Difference between him, and those
whom he opposes, is this: He supposes that Love to Evangelical Truths attends a
simple Belief of them, which is no other than a natural Act of the human Mind,
produced by a natural Medium. And they think, that a living Faith is
supernatural, as a Principle, and in all its Acts; and that a real Approbation
of spiritual Things, cannot be in a Mind destitute of such a Principle. This is
that, which exasperates and enrages him unto an excessive Degree, and causes him
to cast about Fury and Virulence, in a Manner, scarcely to be paralleled, in any
Author, as I think. Love, he says, is the Activity of that Life which a Man
obtains by Faith. If Faith is a Principle of Life and Action, how is Life
obtained by it? Is not this the same, as to say, the Act of a vital Principle
obtains that Principle? The proper Acts of Faith, in his Opinion, are Acts of
Obedience, or the Performance of those Works which Jesus Christ enjoins on all
who believe. Which are there, Love, Repentance, Self-denial, and working of
Righteousness. Upon these Acts being put forth by a Man, he enjoys the Holy
Spirit, as the Comforter, and is filled with Consolation, which arises from a
pleasing Consciousness, of his being obedient to the Commands of Christ: Or, of
his being freed from the Service of Sin, and led to work Righteousness. For,
that Is the Foundation on which, his Assurance of the Pardon of his Sins, is to
be founded, and also his Hope of Blessedness, must be built on that Ground: For,
on that the Assurance of Hope rests, as this Author teaches us. I know not but
he may be much mistaken by some, on this Subject. Possibly, they may think, that
he is not a Friend to Morality; because he inveighs vehemently against what he
calls popular Holiness, and sneers not a little at Heart-work. As it consists in
Illumination, Conviction, spiritual Sorrow for Sin, and Affiance, or Trust in
Christ for Salvation. But he is not an Enemy to Morality. The Cause of his keen
Resentment against those whom he calls popular Preachers is this, they do not
allow, that Morality is Evangelical Holiness; or, that a Change for the better,
in the Morals of a Man, upon a simple Belief of the Truth of the Gospel, is that
Holiness which is requisite to future Blessedness. It is this, that raises his
Indignation to its prodigious Height.

Sect. 12. The Principles of this Author are plainly these: That the Law under
which Man was, in his Creation-State, is dispensed with by the supreme royal
Prerogative of God, in our Favour, as we are guilty and sinful. - That, another
Law is enacted, or a Divine Edict is published, by obeying which Sinners may
obtain Righteousness, or Life. - That, well disposed, virtuous Persons, have no
Occasion to concern, or trouble themselves about the Gospel Atonement, imputed
Righteousness, and all other Evangelical Doctrines, with respect to them, are
needlers, and were never intended for their Relief. - That, such who have been
immoral and vicious in their Lives, upon becoming virtuous, and righteously
disposed, have no farther Occasion for the Gospel: For, the Divine Edict,
whereby the Law, as requiring Perfection, is dispensed with, will be a
never-failing Spring of Consolation to them - That, Faith in Christ is not a
Dependence on Him, or Trust in Him, for Salvation; but a bare Persuasion of the
Truth of the Gospel, though he thinks, that Love to it attends that Persuasion.
That, the Atonement of Christ secures not the Pardon of Sin to any Man. - That,
on the Ground of Justice, Men may expect to be justified at the Bar of God, by
their own Obedience to the sovereign Edict, which He hath condescended to
publish, by His supreme royal Prerogative, for that Purpose. Now, is it not
amazing, that any Calvinist should conceive, that this Author is a Favourer of
his Sentiments, since, the Principles which he advances, are diametrically
opposite to them?

Perhaps, some will say to me, Surely you mistake him? Does he not contend, that
no Qualifications whatever, in us, are necessary, in order to our Acceptance
with God, and highly commend Aspasio for excluding all Sorts of our own Works,
in our Justification, in a most excellent Passage, which he cites from the
Dialogues? I answer, he does; and that golden Passage I most heartily approve
of. It is this: Both Grace and Faith stand in direct Opposition to Works; all
Works whatever. Whether they be Works of the Law, or Works of the Gospel;
Exercises of the Heart, or Actions of the Life, done while we remain
unregenerate, or when we become regenerate, they are all, and every of them,
equally set aside in this great Affair. That the Bill of Exclusion is thus
extensive, or rather quite unlimited, appears from the Reason assigned; left any
Man should boast That all Pretence of glorying may be cut off from fallen
Creatures. That the whole Honour of obtaining Salvation may be appropriated to
Him, who hid not His Face from Shame and Spitting. - And is He not worthy,
unspeakably worthy, to receive this unrivalled Honour, as a Recompence for His
unparalleled Humiliation? Our Author’s Admirers will, it may be, infer from his
applauding of this Passage, that he cannot possibly think, that our own Works
are the Matter of our Justification, or the Cause of our Acceptance with God,
and the Ground of our Title to Life and future Blessedness. So Aspasio means;
but this Author is as distant from such a Meaning, as Earth is from Heaven: And
his good Friends the Arminians, and modern Socinians, can help him to get clear
of Self-contradiction, in denying, that any Requisites in us are necessary to
Reconciliation, Acceptance with God, and Justification; and in affirming, that
our Obedience is the true Cause of our real Pardon, Justification, and Title
unto Life. You will say, how can they do this for him? I answer thus: They say,
there is first Reconciliation; this was obtained by the Death of Christ, nothing
in us is required to that; but it includes not real or actual Pardon of Sin: It
is a sovereign gracious Edict, by which Men may be assured of Pardon, if they
reform and become obedient to the Law, and continue to be so. And, there is a
first Justification, and a final Justification. In the former, God is so well
pleased with the Obedience of His Son, that He declares Himself ready to accept
and justify Men, not-withstanding, all their former Miscarriages, upon their
Reformation and future Obedience, which is a very great Act of His Grace and
Favour. This is what our Author intends by a Sinner’s Acceptance with God,
without Works of his own. In final Justification, or Justification at the Bar of
God hereafter, Respect will be had unto those good Works, which we now perform,
as the Ground, or Cause thereof. So that, as this Author says, Justice, as well
as Grace, will appear in the last Judgment; then due Regard will be had to every
Man’s Works. But in the Justification of SINNERS, God has no Respect to any Man
as better than another. Divine Favour, or Grace, will appear therein, because it
is by a sovereign, gracious Edict, that it is appointed, that our imperfect
Works shall be accepted unto our Justification, and Right to Blessedness:
Justice will also appear therein; because in justifying the Righteous, on the
Foundation of their own Works, God will act agreeably to that sovereign Edict,
by which it is appointed, that their Obedience shall be accepted to that great
End, which the essential Righteousness of his own Nature will oblige Him to make
good. Calvinists maintain, that Justice, as well as Grace, will appear, in the
Justification of Believers, at the Bar of God. Not on the Ground of their own
Works: This they will eternally deny; but on the Foundation of the Righteousness
of Christ Grace provides for them that Righteousness, by which they are
constituted Just; and it is an Act of Justice to justify them, upon their being
made the Righteousness of God in Christ, or righteous by the Imputation of His
Righteousness unto them. For, God is just in justifying of those who believe in
Jesus. Having stated and summed up the Principles of this Writer, I will briefly
attempt to refute them.

Sect. 13. He grants, that Man, upon his Apostasy, could not work out a
justifying Righteousness, according to the Law under which he was, in his State
of Integrity; but insists upon it, that, that Law is dispensed with in our
Favour, as we are guilty and sinful, by a particular Divine Edict for that
Purpose. Most evident it is, that, that Law requires us to love God with all our
Heart, with all our Soul, and with all our Strength. That Love to our Maker
comprises, or consists in an Adoration of His infinite Perfections; a Delight in
Him, as He is a Being of immense Goodness; a Reverence of Him, as He is
infinitely holy, and powerful; and an entire, absolute Subjection to His Will
and Authority in all Things. The Reason and Ground whereon this Love is required
of the intelligent Creature Man, is the Nature of God, or His infinitely
glorious Attributes, unless, therefore, a Change takes place in the Nature of
God, the Reason of His requiring perfect, supreme Love to Himself will eternally
remain; and, if that Reason continues, He cannot dispense with that Requirement,
without acting contrary to His own infinite Understanding, which, with Him, is
absolutely impossible. Hence it is clear, that it is an impious Absurdity to
imagine, that God hath dispensed With His Command given to Man, wherein He
requires perfect and supreme Love to Himself, and those Acts of holy Adoration,
Delight, Reverence, and Subjection to His Will, as such Love includes. Farther,
if Divine Precepts are now less extensive, than they once were, let us be
plainly told, how far the Abatement is carried. What Degrees of Imperfection, in
our Love to God, and Obedience to His Will, are allowed of, in our Favour, as
Creatures depraved and sinful. As the Law requires perfect Love to our Creator,
so it requires perfect Love to our Neighbour; which Love is a friendly,
benevolent Disposition. It works no Ill to its Object; but is kind, good,
sympathetic, and compassionate in all its Acts. The Reason of requiring such
Love to our Neighbour, is the infinite Goodness of the Nature of God, which can
never dispense with that Requirement. The Law, therefore, as requiring perfect
Love to God, and perfect Love to our Fellow-Creatures, remains, and will
everlastingly remain in full Force, without the least Abatement. The Law, as a
Ground of the Divine Procedure, in the Justification, or Condemnation of Man, is
a Covenant wherein Life is promised to perfect Obedience, and Death is
threatened in Care of Disobedience. Believers are not under it, as such; but as
it is a Law simply, or a binding Rule of Action only. And, therefore, they are
not under its Curse, being redeemed therefrom by the Death of Christ: Yet, their
Sins are not less displeasing to God, than those of other Men: Nor do they less
demerit the Curse of the Divine Law, and the Wrath to come. Neither does the
popular Doctrine, as this Author calls it, suppose the one, or the other. He
either understands it not, or wilfully abuses that Doctrine. But it is a
precious Truth, that Saints suffer only fatherly Chastisements, and not the
Law’s Curse, and Divine Vengeance, for their Miscarriages. Christ having endured
in their Stead, the whole Penalty, which their Sins deserve, and thereby made
complete Atonement for them.

Sect. 14. That sovereign Edict, by which the Law, as requiring Perfection, is
dispensed with, is contained in Ezekiel, Chap. 18, and 33, as this Author
asserts. By a very brief Consideration of these Chapters, it will appear, that
no such Edict is therein contained.

1. The Complaint made concerning the Divine Procedure, in the Infliction of
Punishment for Sin, is not the Complaint of some Individuals only; but it is the
Complaint of the Body of the Jewish People: It is a public national one.

2. The Matter of this Complaint, was what they suffered, as a Nation, or Body
politic, that is to say, national Judgments for national Sins.

3. No Respect is had, in this Complaint, unto the Judgment to come, and a future
State; it only regards the present Dispensations of God, in His Providence
towards them, as a Nation. They had not the least View to God’s Treatment of
them hereafter; their View was limited to the present State: Or, it was not
carried one Jot farther. And, therefore,

4. The Death which they complained of suffering, was not the second, or eternal
Death, unto which impenitent Sinners wilt be adjudged hereafter; but a civil
Death, which they now suffered for public Guilt, according to that Covenant,
which God made with them, as a Body politic. Consequently,

5. That Life, which they desired, and which God promised, upon their
Reformation, was not eternal Life; but the Opposite of that civil Death, whereof
they made Complaint, viz. a quiet and peaceable Enjoyment of that fruitful Land,
which was given to them, and of those temporal Privileges, which were granted
unto them therein. I dare be bold to affirm, that this Author will never be able
to prove, that the Jews, in their Complaint, had Respect to a future State, or
that God, in answering that Complaint, had any Regard unto Futurity. He must
produce some other Proof, of the Publication of a sovereign Divine Edict, by
which the Law, as requiring perfection, is dispensed with, in Favour of sinful
Men; for no such Edict is there to be found.

Sect. 15 . Our Author’s Opinion is, that all well-disposed virtuous Persons have
no Occasion to concern, or trouble themselves about the Gospel. 1. There
well-disposed Persons are not sinless, or free from Imperfection, either in
Heart, or Life. 2. I suppose, it will be thought proper for them to consult that
sovereign Divine Edict, by which the Law, as requiring Perfection, is with. How
else can they be assured, that their imperfect Obedience will entitle them to
future Blessedness? 3. If it is not necessary to concern, or trouble themselves
about the Gospel, then that Edict is not the Gospel. This, I think, the Author
must be obliged to grant: And indeed the Gospel it is not, nor is it the Holy
Law of God. That is no Law of His, which does not require supreme, perfect Love
to Himself, and perfect Love to our Neighbour. This Edict is neither the
Religion of Jesus, nor the Religion of Nature; but it is a dreadful Corruption
of the latter. And nothing more unworthy of God can be devised, than the
Publication of such an Edict is. For, the Supposition of it, reflects Dishonour
on His infinite Perfections. And, therefore, that Supposition ought to be
eternally abhorred. For my Part, I detest it with all my Soul. 4. Permit me to
ask, why there well-disposed Persons need not concern themselves about the
Gospel? Is it because they are secure of Happiness by this Edict in their
Favour? It will be said, they are. And, what then? I imagine our Author will
answer, that is enough for them. Having as much Security for their Happiness, as
they can reasonably desire, why should they not rest satisfied with that? What
is the Gospel to them? That was only intended for the Relief of the Wretched,
Worthless, and Desperate among Mankind. It was never designed to be an Auxiliary
to them; they may, therefore, well spare themselves the Labour of making any
Inquiries into it. Let those worthless Wretches employ themselves in the Study
of the Gospel, who want it; as for those well-disposed People, they need it not.
They may be happy without it. 5. I desire to be informed, for what Reason the
holy Angels, who are not the Subjects of Salvation by Jesus Christ, which the
Gospel is a Revelation of, are so intent upon the Study of Evangelical Truths?
With a most intense Desire they look into, and humbly adore those sacred Truths,
because of that illustrious Display, which there is of the Sovereignty, Wisdom,
Kindness, Grace, Mercy, Truth, Holiness, and Power of God, in the Constitution
of the Person of Christ, and in the glorious Designs, which are by Him
accomplished. But there are Things, it seems, which welldisposed and virtuous
Persons have no Occasion to trouble their Heads about. I cannot refrain from
expressing great Astonishment, that any Man, who professes to be a Lover of the
Gospel, should entertain a favourable Opinion of a Performance, wherein such
Slight is cast upon that most precious, and adorable Scheme, which is the only
Foundation of our present Hope as Sinners, and will eternally be the Matter of
our delightful Contemplation in Heaven, if there we come.

Sect. 16. The Author thinks, that those who have been immoral and vicious in
their Lives, upon becoming virtuous, and righteously disposed, have no farther
Occasion for the Gospel; because the Divine Edict, whereby the Law, as requiring
Perfection, is dispensed with, will be a never-failing Spring of Consolation to
them. He maintains, that the Gospel was not intended to improve the Righteous,
and elevate them to a higher Condition. There Persons, therefore, now being
such, though they were formerly of a very different Character, they have no Need
of the Gospel. For, now having that Holiness, which is necessary to Happiness,
they may, without any Danger, be turned over from the Gospel to the Law, as it
allows of Imperfection, and obtain Life by it: Or obey it, so as to live by
that. But,

1. No such Edict is extant in the sacred Records, however, not the least Proof
thereof is yet given by our Author; it is not to be found in those Places, unto
which he refers us for it.

2. Such an Edict cannot consist with the infinite Perfections of God. The Reason
of His requiring supreme, perfect Love to Himself, is the infinite Excellency of
His own Nature; and, therefore, it is no less absurd to suppose, that He may
cease to require such Love of His Creatures, than it is to imagine, that He may
cease to be God.

3. No Law was given, which could give Life, in the Time of the Apostle Paul And,
I think, that it will never be proved, that such a Law hath been given since.
Therefore,

4. The Law cannot be a never-failing Spring of Consolation to any of the Sons of
Men. The Gospel only is such a Spring, wherein the Righteousness of God is
revealed from Faith to Faith. Which Righteousness, is everlasting; and with that
Righteousness, everlasting Salvation is inseparably connected, and Divine Grace
will reign through it unto eternal Life.

Sect. 17. He insists upon it, that Faith is not a Dependence on Christ, or Truth
in Him for Salvation; but a bare Persuasion of the Truth of the Gospel; though
he thinks, that Love to it attends that Persuasion. On this Subject he
expatiates largely, and charges those, whom he calls popular Preachers, with
many and great Inconsistencies upon this Point; especially, as Assurance is
thought to be essential to Faith. My Opinion being different, I shall not
undertake to defend it: Nor, do I think myself at all obliged to vindicate any
Writers, who through Inadvertency may have, in some Instances, expressed
themselves in an inconsistent Manner. It is Truth only, which I shall contend
for.

1. A mere Assent, a simple Belief, or bare Persuasion of the Truth of the
Gospel, as I before observed, is a mere natural Act of the human Mind, produced
by a natural Mean, viz. common Language, whereby Divine Truths are expressed.
God speaks to us in His Word, and He requires us to believe the Truth of those
Doctrines, which He delivers therein. Now, I would ask, whether He speaks
intelligibly, or not? If He speaks so as to be understood; or, if His Language
is not above the natural Capacity of Man, it is a Medium sufficient to produce
in Men, an Assent to the Truths expressed, without the least supernatural
Assistance, This Assent, therefore, cannot be that precious Faith, which the
Apostle says is obtained by Lot, {toiv lacousi} which this Author would persuade
us it is. He might as well say, it is by Lot, that Men obtain a Belief, that two
and two make four, as assert, that Men obtain by Lot, a simple Belief of the
Truth of the Gospel, if God speaks to us intelligibly in the Scripture. And I
suppose none will say, that he speaks unintelligibly; because that would be the
same, as saying, no End can be answered by His speaking. 2. Love to the Gospel
does not, nor can attend a bare Persuasion of its Truth. The Author’s
Supposition, that it may, is absolutely groundless. Love to Evangelical Truths
arises from an Acquaintance with their true Nature, or real Excellency, which a
natural Man hath not, nor can have. They are Foolishness to him, neither can he
know them; because they are spiritually discerned.

3. No Acts of spiritual Obedience can spring from a mere Assent to the Truths of
the Gospel; because, that is no other than a natural Act: It is not a spiritual
Principle of Operation. The Mind, notwithstanding, that Assent, is still carnal,
and Enmity against God, it is not subject to His Law, neither indeed can be.

4. Those Acts of holy Obedience, which the subjects of supernatural Faith yield
unto God, are Fruits of that Faith, and accompany it; but they are not that
Faith itself: Or, that Faith does not consist in Acts of Obedience, though Acts
of Obedience flow from that excellent Grace. But the proper Acts of Faith, in
his Account, are no other than Socinian Obedience, which may be yielded to the
Divine Law, without the Infusion of a holy Principle into the Mind.

5. Faith, considered as an Act, is a Trust in, or Dependence on Christ alone for
Salvation, upon a Conviction of our miserable and helpless Condition in
ourselves, and a Perception of the Wisdom, Fitness, and Glory of the Method of
laving Sinners by Him. Without such a Conviction, no Man will ever believe to
the saving of the Soul. It is produced by a View of the vast Extent of the Law,
a Prospect of our Guilt, an Apprehension of its just Demerit, a Sense of the
Plague of our Hearts, and a Discernment of the infinite Holiness of God, as
appearing in His Law. Thus, thro’ the Law we become dead to the Law, that we may
live unto God, upon another Foundation, which is absolutely distinct from that,
viz. the Covenant of Grace. Our Author calls this, the idle Process of a
Law-Work. But, if he is an entire Stranger unto a Work of this Kind upon his
Mind, he is destitute of that Faith, which is of the Operation of God, and under
the Power of Unbelief. Let him think of that Matter, as he pleases. No Man will
ever receive Christ, or believe in Him, without such a Conviction. In Virtue of
that Light, by which we come to know our Misery, and Helplessness, we see the
Necessity of such a Saviour as Christ is, and the Glory which arises to God, in
saving us, through the Blood, Righteousness, and Grace of the Blessed Jesus:
This makes Him precious to us, and keeps us fixed in a Dependence on Him, for
Pardon, Peace, Acceptance with God, Wisdom, Holiness, and spiritual Strength, in
all Times of Temptation, and Distress. So that, Faith is a cordial Reception of
Christ, as the Way of Salvation appointed by God, and an immoveable Adherence
unto Him, as our ALL IN ALL.

Sect. 18. This Writer’s Opinion is, that the Atonement of Christ secures not the
Pardon of Sin to any Man. For, That it cannot do, if our Acceptance with God,
and Justification before Him hereafter, depends upon, and is to be secured by
our Obedience to that Edict, whereby the Law, as requiring Perfection, is
dispensed with; which he strenuously maintains. Notwithstanding, therefore, all
that he hath said on the Doctrine of Atonement, by the Death of Christ, he does
not think, that Sin is really expiated by His atoneing Sacrifice, nor that
Sinners are actually redeemed from the Law’s Curse, by what He suffered, nor
really secured from enduring the vindictive Displeasure of God, by all those
agonizing Tortures, which He endured for them. Real Atonement consists in these
Things, viz; a Removal of Guilt - Redemption from the Law’s Curse - and,
Security from suffering Divine Penalty; or, an actual Right to Impunity, unto
which the Sinner was obnoxious, on Account of his Offences. And, for my Part, I
will never contend with any Man, for Atonement by the Death of the Son of God,
if these Things are not allowed to be included therein. Adored be Divine Favour
for it! Christ hath put away Sin by the Sacrifice of Himself. - He hath redeemed
us from the Curse of the Law, being made a Curse for us. - And, Peace is made by
the Blood of His Cross. When, therefore, we were Enemies, we were reconciled to
God, by the Death of His Son. Hence it is clear, that our Right to Impunity,
springs not from our Acts of Obedience; but results absolutely, and alone, from
the infinitely meritorious Sufferings of the Blessed Jesus.

Sect. 19. He imagines, that on the Ground of Justice, Men may expect to be
justified, at the Bar of God, by their own Obedience to the sovereign Edict,
which He hath condescended to publish, by His supreme, royal Prerogative, for
that Purpose. 1. If so, then justification hereafter, will not be through the
Righteousness of Christ; but by their own Works. In Judgment, a Righteousness
will not be imputed to them, for their Justification that is without Works; but
their own personal Obedience: Or, their own Works will be the Cause and Ground
of their future Acceptance with God. And, therefore, 2. Boasting will not be
excluded in the next World, if it be in this. The Proof of which, will be
attended with no small Difficulty. 3. It is not yet proved, that God hath
published such an Edict, and I think it never will be. For, 4. The Reason of
God’s requiring supreme, perfect Love to Himself, is the infinite Excellency of
His Nature, which Reason will eternally continue; and, therefore, His Law, which
is founded on that Reason, will for ever remain in full Force, without the least
Alteration, or Abatement. 5. It is not possible with God, to esteem a Creature
innocent, on the Foundation of his own Temper and Actions, who is not perfectly
conformable to His Law, which requires supreme, perfect Love to Himself;
because, that would be passing a Judgment, which is contrary to Truth and Fact.
Now, as it is confessedly true, that there is not any Man, in the present State,
who perfectly loves God, no Man can be justified, at the Divine Tribunal, by his
own Obedience. Perfect Obedience can never Spring from imperfect Love. 6. That
Obedience, which arises only from a natural Faith, hath not any Thing of true
Holiness in it, and, therefore, it cannot be acceptable to God. A mere Assent
to, a simple Belief, or bare Persuasion of the Truth of the Gospel, is no other
than a natural Faith, Which is produced, in the human Mind, by a natural Medium;
and, therefore, no Acts springing from it, are really holy, and spiritual, nor
can be pleasing to God. How should they then be the Ground of our future
Justification before Him?

Sect. 20. According to the Principles of this Author, the sincere and humble
Christian, when upon the Verge of Eternity, may solace himself thus: Though it
is true, that I have sinned against my Maker, and have always been unable to
come up to that Perfection, which His original Law required of Man, He has
graciously dispensed with that Law, by a sovereign Edict, in order for my
Relief, as a Creature guilty and imperfect; in that Edict, He gave me the
strongest Assurance, by His Oath, that if I repented of my past Miscarriages, or
turned from my evil Ways, and did that which is lawful and right, I should, in
so doing, be justified, and live thereby. Being deeply struck with this His
merciful Condescension, I resolved to forsake Sin, and work Righteousness. This
Resolution I have performed, and, therefore, I have now a Claim upon Him, on the
Foundation of my own Obedience, for Acceptance with Him, and the Enjoyment of
Blessedness from Him. O my Soul, be not then afraid to appear at His Tribunal;
for He must justify, He cannot condemn thee, without a Violation of that Oath,
which He gave thee, for thy Security. According to the Principles of most whom
he calls popular Preachers, one whom he esteems a hypocritical, and boasting
Christian, must, at the Hour of Death, comfort himself thus, and no otherwise:
Though it is true, that my Sins are many, great, and highly aggravated, there is
Virtue sufficient in the Blood of Christ to atone for them all. My own
Righteousness is very imperfect, and, therefore, it cannot justify me before
God. But the Righteousness of Christ is absolutely perfect, and of infinite
Value. In that Garment of Salvation, I humbly hope, my Soul is clothed, and
constituted righteous; thereon alone I depend for Acceptance with my Supreme
Judge, and as my Title to future Blessedness, without any of my own Works,
either in Connection with, or in Subordination to that Righteousness. My Nature,
I know, is depraved and vile; and is, therefore, unmeet for, and incapable of
the Enjoyment of God; but I hope, that, by His Spirit and Grace, He hath been
graciously pleased, without any Concurrence of mine, to implant a Principle of
Holiness in me, according to which, I delight in, and serve His Law. And all the
Actings of that Principle, in holy Obedience, have been produced by His
gracious, and benign Influence. For, as to Holiness, I AM NOTHING. BY THE GRACE
OF GOD I AM WHAT I AM: And I shall behold the Top-stone laid, of the amazing
Structure of my Salvation, with Joy, at present inconceivable to me; and, I am
sure, that I shall eternally cry, GRACE, GRACE UNTO IT. The Sneer, Scorn,
Contempt, and Virulence, which run through this Performance, I imagine, will as
certainly sink, as a Talent of Lead, will immerge in the Deep, with its own
Weight; and, therefore, I think myself excusable, in leaving what he presents
his Readers with, of such Sort, to fall without any farther Notice.

FOOTNOTES ft1 Letters on Theron and Aspasio, p. 102. ft2 Ibid. p. 170. ft3 Ibid.
p. 354. ft4 A Note, p. 10.


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  CHAPTER 57: S. ANCIENT PROPHECY PROVED TO BE DIVINE
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Ancient Prophecy, Proved to be Divine by John Brine {London: George Keith, 1761}

SERMON 32 ANCIENT PROPHECY, PROVED TO BE DIVINE IN A DISCOURSE PREACHED AT The
Rev. Mr. THOMPSON’s Meeting-House, in a Monthly EXERCISE of PRAYER, with a
SERMON, February the 19th,

1761.

Published at the Request of some who heard it.

Printed for GEORGE KEITH, in Gracechurch-street: And Sold by JOHN ENYON,
Printseller, the Corner of Castle-Alley, by the Royal- Exchange. 1761 [ Price
Sixpence. ]

{2 Peter 1:21} For the Prophecy came not in old Time by the Will of Man; but
holy Men of God spake as they were moved by the Holy Ghost. THE Apostle exhorts
us, in the preceding Part of the Context, reverentially to regard the Writings
of the Prophets. And in order to enforce his Exhortation, he introduces the
Words which I have read. In treating the Text, I would First, explain the Terms
and Phrase used therein, and Then, advance a doctrinal Proposition from them.

First. Prophecy is the Knowledge and Revelation of Things, not discoverable by
natural Light, whether past, present, or future. Things past are Matter of
Prophecy. For Instance, the Order of Creation which Moses gives, the Account of;
that could not possibly be discovered by Reason. The great Creator, in an
immediate and supernatural Manner, made known to Moses how he proceeded in the
Formation of all Things which exist. Present Things also were Matter of
Prophecy. Thus Elisha by a prophetical Spirit became acquainted with his Servant
Gebazi, receiving Gifts of Naaman the Syrian, {2 Kings 5:26}. Future Things
likewise are Matter of Prophecy; such as are contingent and free, especially if
they are not only in a general Manner predicted, but with the Circumstances of
Persons, Place and Time. By this God proves his Omniscience, and strongly
asserts his Divinity, against the feigned Deities of the Gentiles; that He by
himself knew future Things, and revealed them to whom he would, {Isaiah 23:18;
Isaiah 24:1-23; Isaiah 25:1-12; Isaiah 26:1-21; Isaiah 27:1-13; Isaiah 28:1-29;
Isaiah 29:1-24; Isaiah 30:1-33; Isaiah 31:1-9; Isaiah 32:1-20; Isaiah 33:1-24;
Isaiah 34:1-17; Isaiah 35:1-10; Isaiah 36:1-22; Isaiah 37:1-38; Isaiah 38:1-22;
Isaiah 39:1-8; Isaiah 40:1-31 w:1-31; Isaiah 41:1-21}

Secondly. Prophecy came not in old Time by the Will of Man. Old Time means the
former Ages of the World. Prophecy was ancient, for it commenced very early. It
came not by the Will of Man; the human Will had no Influence therein: For no Man
was endowed with a Spirit of Prophecy, because he willed so to be: It was
entirely of the sovereign Will of GOD that any Man became a Prophet. And it must
be observed, that the Prophets had not an habitual Capacity of prophesying or
declaring the Will of GOD. It was not by virtue of an infused Habit residing in
them, which they could exert at Pleasure. This is evident an Moses, who did not
immediately pass Sentence against a Blasphemer; but he was put into Custody.
until the Will of GOD was declared concerning him, {Leviticus 24:12}.

Thirdly. The Prophets, who were holy Men of God, spake as they were moved by the
Holy Ghost. They were holy Men of God; sanctified by divine Grace, and let apart
of GOD unto that sacred Function wherein they ailed, and they enjoyed Nearness
to, and Familiarity with Him: They spake as they were moved by the Holy Ghost:
Who is the third Person in the adorable Trinity. His Office and Work it is to
reveal the Will of GOD unto the Church. The Prophets spake as they were moved by
him. He furnished them with the Knowledge of the Matter of their Prophecies: And
by a powerful Impulse He excited them to speak in delivering them. For the holy
Spirit dictated to them in speaking; or the Prophets expressed the Mind of GOD
in Language, which He directed them to use. The Medium by which we communicate
Knowledge to one another, in this State, as Speech, wherein we may err: For, our
Language is not an infallible Mean of conveying Knowledge. If, therefore, the
Prophets had been left to themselves, in the Choice of Words, they might have
erred. To suppose which, is to overthrow Inspiration itself, as it is intended
for the infallible Instruction of the Church of GOD. This is clear, because a
fallible Mean cannot infallibly instruct, or infallibly convey the Knowledge of
Truth. The Conceptions of the Prophets were suggested to their Minds in an
immediate and supernatural Manner, by the Holy Ghost; and they expressed those
Conceptions, under his infallible Guidance and Direction. So that, they were
effectually preserved from Error, an Thought, and in Language too. And
therefore, their Doctrines are not only of GOD; but the Words in which they
expressed those Doctrines are of GOD also. As Saints they were not impeccable,
but as Prophets they were certainly infallible. For, they both thought and spoke
under the infallible Direction of the holy Spirit. From the Words thus briefly
explained, I think this doctrinal Proposition naturally arises, viz. The
Writings of the Prophets are an immediate and supernatural Revelation from God.

It is reasonable to suppose, that GOD is capable of conveying to the human Mind,
the Knowledge of Truth, in an immediate and supernatural Manner; and also, that
the Mind of Man is capable of receiving the Knowledge of Truth in such a Manner:
Because, I apprehend, without the Supposition of both, we must conclude, it is
impossible, that the Knowledge of Men, even in the future State, should be
carried farther, than their natural Powers can arrive unto. Which surely none
will ever imagine. Hath not GOD the same immediate Access to, and Power of
acting upon the human Mind, in its embodied State, as in its separate State?
Doubtless he has. And, therefore, he can, while it is united to the Body,
enlarge its Knowledge of Truths as far as he pleases, by an immediate and
supernatural Manner of acting upon it unto that End. Consequently, Inspiration
is not a Thing in the least unreasonable. Our Incapacity to explain it, or
declare the Mode of it, is no Objection unto its Possibility. We pretend not to
have any Experience thereof; how, therefore, should we be capable of explaining
of it, or of declaring its Mode. Reason cannot but conclude upon the Possibility
of it, tho’ it is unable to describe how GOD acts upon the human Mind therein.
In discoursing on the doctrinal Proposition which I have advanced from the Text,
I would,

I. Endeavour to prove, that an immediate and supernatural Revelation was
absolutely necessary, to teach Men their Duty, and conduct them to Happiness.

II. Offer some Arguments to evince, that the Writings of the Prophets are such a
Revelation.

III. Hint some Things to prove, that we now enjoy their Writings pure and
uncorrupt.

I. An immediate and supernatural Revelation was absolutely necessary to teach
Men their Duty, and conduct them to Happiness. The Truth whereof, I conceive,
the following Arguments will most clearly and solidly prove.

1. We know not how we may worship GOD acceptably. By Worship Is understood
giving that Glory to GOD which is due from us, on Account of his infinite
Perfections, our absolute Dependence on Him, and our numerous Obligations to
Him: Reason itself, without the least Hesitation, will at once determine, that
it is fit that we should pay religious Honours to our Creator. But in what Way,
which will be approved by him it is at a Loss, and cannot resolve. No Man, who
thinks, can be without some degree of Consciousness, that he is a Sinner, and
unable to perform devotional Acts with that fixed Attention, and absolute
Freedom from Vanity in his Thoughts which he ought. How, therefore, his
religious Services may be accepted with his Maker, which are not such as they
ought to be, he cannot obtain Satisfaction about. Our Religion, is the Religion
of Sinners: Therefore very defective and imperfect. Consequently, it is
impossible that our Reason should ever discover how our religious Services may
be accepted by the infinitely pure and holy Object of our Devotions. I dare
venture to affirm, that if all the Deists upon Earth were to unite in a
Consultation on this momentous Subject, they would never be able to prescribe to
us such a Mode of Worship, as we may be assured will be pleasing to our Maker.
This is a Point of the utmost Importance, and fully proves the absolute
Necessity of an immediate and supernatural Revelation from Heaven to instruct us
in our Duty, and guide us to Happiness.

2. Another Thing of equal Importance, which we are ignorant of, is, how our
depraved Nature may be rectified and cured of that moral Disorder which it is
the Subject of That Corruption hath overspread human Nature, is as clear as the
Sun: But to what particular Cause it is owing, Reason cannot inform us. The
Malady is evident to all who seriously think on the Matter, but none can trace
it up to its Origin; nor discover by what Means it may be remedied. If Reason is
capable of discovering that GOD only can effect our Cure, which perhaps it may,
yet it hath no Way of knowing whether He will or not. For no Man hath a Right to
claim this Favour of his Maker, and therefore none can tell, whether he will
vouchsafe it to any of the human Race or not. From hence it is evident, that an
immediate and supernatural Revelation from GOD was absolutely necessary to
instruct and conduct us to Happiness.

3. It is a Point unknown to Reason whether GOD will pardon Sin. As we cannot be
without some Consciousness of Guilt, our natural Light discerns that Sin
demerits Punishment. Divine Benevolence and Goodness assure the innocent
Creature of kind Treatment from its Maker: But that He will act mercifully
towards the Guilty, cannot be collected from thence; because, Acts of Mercy and
Forgiveness are not natural to GOD. They are free Acts of his Will, which
therefore must be above the Discovery of our Reason. If indeed there was a
Fitness in Pardon, or if it was fit in itself for GOD to forgive Sin, he could
not but forgive it. Remission would then be necessary and not free. Nor Can we
attain unto a Satisfaction, from the Works and Bounties of Providence, that
there is a Purpose in GOD to pardon Sin. Deferring the Execution of Punishment
is no Evidence of an Intention, in GOD, to remit our Guilt. And permitting Men
to possess Abundance of this World, is no Ground for a Conclusion that He is
upon Terms of Peace and Reconciliation with them. The grandest Monarch, from his
exalted Station and princely Treasures, hath no more Reason to think that GOD
will forgive his Sins, than the meanest and most necessitous of his Subjects
have to imagine, that He will pardon theirs. Divine Love or Hatred to the Sons
of Men, cannot be known by what they are in titled unto, or want of the Things
of this World. Placability in GOD towards Sinners, cannot with the least
Appearance of Truth be inferred from the Dispensations of Providence. The great
Governor of the World often suffers the most abandoned to swim in Plenty, and
enjoy Ease; while the less vicious drag through Life in Penury and great
Distress. Besides, what pleasing Sense of the divine Favour do the Sons of Men
enjoy, in all that glittering Show, with which they glide through the short Time
of their Existence here? None at all: Nor are they desirous of that delightful
Consciousness. As they have their Portion in this Life, they are content with
it, and look not higher. This is a farther Proof of the absolute Necessity of an
immediate and supernatural Revelation from GOD.

4. We cannot by any Means assure ourselves, that it is possible with GOD to
pardon Sin and save criminal Creatures. Some, perhaps, will say this is
proceeding very far indeed: But I hope to make it evident, that it is true. The
Reason of the Matter asserted. is clear: Which is this. If Sin is pardoned, and
guilty Creatures are saved, it is fit that it should be, in such a Way as is
glorifying to GOD. It may be, it will be asked, Is not GOD infinitely merciful?
I answer, he undoubtedly is. It may be enquired farther, Is it not an Act of
Mercy to save a miserable Creature? I reply, It certainly is. May not,
therefore, GOD glorify his Mercy in laving Sinners absolutely on the Ground of
Mercy, or without any Provision for his Honour in other Respects? I answer
boldly, No, he cannot: Because, Mercy in Remission only regards the miserable
Object, in sparing him, not his Guilt, unto which his Misery is owing. GOD is
not merciful to Sin itself, nor can be: That he cannot spare, or suffer to go
unpunished. As he cannot act powerfully, in the natural World, without acting
wisely therein: So he cannot act mercifully in the moral World, {if I may be
allowed the Use of that Phrase} without acting holily therein. Now, the
Manifestation of divine Holiness, in relation to Guilt, can only be in the
Infliction of deferred Penalty, And it is not possible with GOD to exercise
Mercy towards guilty Creatures, and therein neglect to discover his Holiness, or
his just and infinite Abhorrence of moral Evil. To pardon Sin, as an absolute
Act of Mercy, would be a total Neglect of Holiness, which is no more possible
with GOD, than it is to put forth the Acts of Power without Wisdom. As He cannot
act powerfully without the Exercise of his infinite Wisdom therein: So He cannot
act mercifully, without manifesting his infinite Holiness therein. But to
forgive Sin, as an Act of absolute Mercy, would not be an Act of Holiness; and
therefore no such Act of absolute Mercy is possible with GOD. Can finite Wisdom
resolve how Holiness, as well as Mercy, may be discovered in the Remission of
Sin? No, that is impossible. Holiness is manifested in the Infliction of
Punishment for Sin, and Mercy is displayed in the Impunity of a Sinner. It is
absolutely beyond the Power of all created Wisdom to determine how both should
be; and there’ fore our Reason cannot assure us, that the Pardon of Sin, and the
Salvation of Sinners, are possible: And consequently our Reason must conclude,
that for ought we know, our Salvation may be a Thing impossible. For we cannot
tell how GOD may act holily and mercifully towards guilty Creatures in their
Remission and Salvation. I make no Scruple to allow, that Reason of itself is
sufficient to acquaint us, in some Degree, with our Guiltiness and Misery: But I
peremptorily deny, that it is capable of pointing out a Way wherein GOD may save
us, consistently with the Honour of his Perfections. And right Reason will never
imagine that GOD may act otherwise than becomes himself, Or unsuitable to any of
his Perfections. These Things clearly evince the absolute Necessity of an
immediate and supernatural Revelation to instruct us in our Duty, and conduct us
to Happiness.

II. I would offer some Arguments to prove, that the Writings of the Prophets are
such a Revelation.

It is reasonable to think that the Prophets had a full Persuasion in their
Minds, that they were inspired of GOD. For they did not acquire Riches, obtain
Ease, and gain the Applause of the World, by acting in the prophetical
Character; on the contrary; they were exposed to Poverty, Loss of Liberty, the
keen Resentment of a rebellious and wicked People, Unto whom, they delivered
their Prophecies, yea even unto Death itself, in Consequence of the Part they
acted as Prophets. And, therefore, they must, most deservedly, be esteemed Fools
or mad Men, if they were not fully persuaded in their own Minds, that they had a
Commission from GOD to speak and as they did. Would Men in their Senses, without
any View of Advantage; but quite the Reverse, pretend to be divinely inspired,
unless they really thought themselves so to be? It is most unreasonable to
imagine this. I add, the Prophets were holy Men of GOD. They loved Him,
reverenced Him, trusted in Him, sacredly regarded his Honour, were obedient to
Him, and enjoyed Intimacy with Him. And therefore, they certainly conceived,
that the Matter of their Prophecies was suggested unto them by GOD. For, Men of
their Character could not be guilty of impious Fraud, or of palming a Forgery on
the infinite Being, whom they adored. If any shall say, Be it so, that those Men
really thought themselves to be inspired, were they above a Possibility of
Deception? Might they not be mistaken? What Evidence have we that they were not?
In answer, I will say, that We have most clear, and abundant Evidence, that they
were not mistaken.

1. The Sublimity and mysterious Nature of the Doctrines, which they delivered,
clearly and solidly prove, that they were inspired of GOD. The prophetical
Writings contain Principles, which are absolutely above the Discovery of human
Reason; and, therefore, those Principles could not possibly be invented by the
Prophets. Their Knowledge of them was not acquired; but it must have been
conveyed to their Minds, in an immediate and supernatural Manner. Things they
are, which Eye hath not seen, nor Ear heard, and which have not entered into the
Heart of Man. Yea, they infinitely transcend the Wisdom of Angels. For, they are
the Wisdom of God, in a Mystery, the hidden Wisdom, which be ordained before the
World, to our Glory. They are the manifold Wisdom of God. And the deep Things of
God. The Scheme of the Salvation of Sinners, by the promised Messiah, whereof
the Prophets treat, was the Contrivance of infinite Wisdom, and could never have
been thought of, by Men, or Angels. The Prophets assert, that the Messiah is
Jehovah, God, the mighty God, and also a Child born, and a Son given; therefore
properly divine, and really human, which is a Mystery, that cannot be
comprehended, by any finite Mind, nor could ever have been conceived of, by a
created Understanding, how capacious soever. And that this glorious Person
should be a Substitute for guilty Men, obey the Law for them, bear their Guilt,
and atone for their Crimes, are such Mysteries, as could not have been devised
by a Creature, angelic or human. Consequently, the Prophets, who discovered
those Mysteries, must have been inspired of GOD. I am sensible, that the Deists
assert, that these Doctrines are absurd, and repugnant to Reason, but they have
not yet proved them so. And I dare affirm, that they will never be able to give
the least Proof thereof. For, they have no Medium, by which such Proof can be
given. Because, they are not inconsistent with any Principle of natural
Religion. Above it they are; but contrary to it, they are not. This is an
intrinsic demonstrative Proof, that the holy Prophets were divinely inspired.

2. The perfect Harmony and Agreement, in all the Writings of the Prophets,
relating to those sublime and mysterious Doctrines, clearly prove, that they are
of divine Original, In nothing do they contradict one another. They correspond,
and exactly agree in all Things.. No Contradictions, or jarring Principles, can
be produced, in what they spake, and wrote. They are one and uniform, in all
they express, upon every Point of Doctrine, whereof they discourse. Now, if we
consider, at what distant Times, their Prophecies were delivered, if we consider
the large Number of the Prophets, their different Capacities, Advantages and
Stations, as Men, under what different Circumstances, and also on what different
Occasions, they did write, surely, we must be convinced, that it is no less than
real Miracle, that a Unity of Sentiments, should run through their Writings: or,
which is the same Thing, that they were under unerring Direction in what they
wrote. For, without that, human Frailty would most certainly have discovered
itself, in some Part or other, on that great Variety of sublime and profound
Subjects, whereof they treat. I challenge all the Deists in the World, to try
their Skill on this Head. And if they are able to produce a single
Contradiction, upon any Point of Doctrine, in the Writings of the Prophets, I
will allow, that with Reason they reject the Bible. But I am firmly persuaded,
that by this Concession, I am not in the least Danger of being driven into
infidelity. And that this is a Task, which no Deist will dare to undertake. Bold
and enterpizing as they are, in their Attacks on the Credit of the sacred
Writers. If any one should be hardy enough to attempt the Thing, he would
quickly find, that he could not hope to succeed, in that Attempt. The Uniformity
of Doctrines, in the Writings of the Prophets, is a pregnant, and irrefragable
Proof of their Divinity: or, that those holy Men of GOD, spake and wrote as they
were moved by the Holy Ghost.

3. The numerous Predictions of future Events, which could only be foreknown to
GOD, and their exact Accomplishment, that we have in the Writings of the
Prophets, undeniably prove, that GOD, in an immediate and supernatural Manner,
revealed his Will to them. This is an exceedingly copious Subject, a large Field
opens itself to our View. And I might greatly enlarge upon it. For, the
prophetical Writings abound with such Predictions. But I shall confine myself,
in this Discourse, unto two general Heads of them.

{1.} Those relating to Jesus Christ.

{2.} Those which respect the State of the Jews upon their Rejection of Him, and
their Opposition to his Gospel, which was preached to them, after his Ascension
to Heaven.

{1.} I would observe some of those Predictions, relating to Jesus Christ, which
we have, in the Writings of the Prophets, and the exact Accomplishment of them
in Him. His Descent is foretold, not only of which Tribe; but of what particular
Family He should be. It was a Matter well known among the Jews, from ancient
Prophecy, that the Messiah promised to them, was to spring from David. And our
Saviour was of the Seed of David, according to the Flesh. A clear Prediction was
given of the supernatural Conception of Christ. Behold a Virgin shall conceive,
and bring forth a Son, and shall call his Name IMMANUEL. This is a Thing
miraculous. Which, therefore, could only be foreknown to GOD. For no Creature
whatever can possibly tell whether GOD will exert his Power to effect a Miracle,
unless He himself makes a Discovery, that such is his Intention, And, therefore,
this Prediction of the miraculous Conception of Christ, is a clear Proof, that
the Prophet was divinely inspired. Our blessed Lord was conceived and born of a
Virgin, by the almighty Agency of the Holy Ghost. He was made of a Woman, formed
or her Substance; so that he was the Seed of the Woman, in Distinction from the
Man, according to the first Promise which GOD expressed after Adam’s Fall. The
Place of the Birth of Christ was Matter of Prophecy, which, through a remarkable
Dispensation of Providence, was not only accomplished; but the Fact was rendered
so notorious, that it could not possibly be denied. Also full Proof was given,
that He descended from David, whose Son the Messiah was to be. Farther, his
Behaviour is described in the Writings of the Prophets, in as exact a Manner as
if they had seen and been conversant with Him, in the Course of his Conduct. It
was declared concerning Him in Prophecy, that he should not cry, nor lift up,
nor cause his Voice to be heard in the Street; in order to gain public Applause,
either by what He spake or wrought. And according to the Prediction of the
Prophets, Christ was absolutely free from Ostentation. He made use of no Methods
to spread his Fame, and obtain Honour and Praise from Men, in the great Variety
of stupendous Works, which he constantly effected, wherever he went. Our Saviour
wisely performed many miraculous Works, in a public Manner, with a View to
render his divine Mission evident and incontestable. But he wrought none with an
Intention to gain worldly Honour and Repute. In no Instance did He court the
Applause of Men. His sole Aim was to glorify his Father, and give Proof, that He
acted by his Commission. Majesty and Modesty centered and met in Him, and were
equally manifest in all that He spake and acted. It was foretold of Him, that He
should be lowly, riding upon an Ass, upon a Colt, the Foal of an ass. And He was
meek and lowly, Which he discovered, when He entered in Triumph, into the City
of Jerusalem, upon so mean a Creature as an Ass, agreeable to the Prophet’s
Prediction. Now, who but GOD could possibly foreknow these Things? Certainly
none. And, therefore, it is reasonable to conclude, that the Prophets who
predicted them, were divinely inspired. Moreover, the Sufferings and Death of
Christ, were prophesied of in a most explicit Manner. It is said, that He gave
his Back to the Smiters, his Cheeks to them that plucked off the Hair, and hid
not his Face from Shame and Spitting. Wherein are expressed the rude and cruel
Treatment our Saviour met with, and his Fortitude in bearing it. He was spit
upon, smitten in the Face, and scourged. In suffering which Indignities and
Cruelties, he conducted himself, in the most meek and patient Manner. Not the
least Degree of undue Resentment appeared in Him. When He was reviled, He
reviled not again; when He suffered, He threatened not. But, as the Prophet
predicted, He was led as a Lamb to the Slaughter, and as a Sheep before her
Shearers is dumb, so He opened not his Mouth. His Death not only was foretold;
but also the Manner of it, was intimated in Prophecy. His Hands and his Feet
were to be pierced, and they were so, when He was nailed to the Cross. That
Prediction suggested, that He was to suffer Death, by Crucifixion, and He
actually did.

Again, It was prophesied, that the Messiah should be laid in the Grave, and have
an honourable Interment. He made his Grave with the Wicked, and with the Rich in
his Death. That Prediction also was exactly accomplished in our blessed Saviour.
I add, his Resurrection from the State of the Dead was Matter of Prophecy. He is
prophetically represented, expressing himself thus. Thou wilt not leave my Soul
in Hell, neither wilt thou suffer thy Holy One to see Corruption. Which was
verified in Jesus, Who arose from the Dead on the third Day, after he suffered,
as is abundantly verified by numerous credible Witnesses, who could be under no
Temptation to affirm a Falshood: And who had sufficient Means of satisfying
themselves of the Truth of the Fact. It cannot be denied, that this was an Event
really miraculous. And, therefore, it could only be fore-known to GOD,
consequently, no one could possibly become acquainted with it, before its
Accomplishment; but by an immediate and supernatural Revelation from Him. To
which I subjoin, his Ascension to Heaven, and sitting down at the right Hand of
GOD, were clearly predicted in the Writings of the Prophets. The Messiah was to
ascend up on high; and sit at the right Hand of GOD. The Lord said unto my Lord,
Sit thou at my right Hand. This likewise was accomplished in our Saviour. For,
He is exalted at the right Hand of the Father, in that Character, to give
Repentance to Israel, and Remission of Sins. Which wonderful and glorious Event,
could not possibly, have been thought of, by any Mortal, without a supernatural
Revelation of it from Heaven. Hence, it is evident, that the Writings of the
Prophets were divinely inspired.

Once more, the Glory which followed, in the Church, upon the Death,
Resurrection, and Ascension of Christ to Heaven, was foretold. The wonderful
Spread of the Gospel, the Conversion of the Gentiles, and the large Effusion of
the Holy Spirit, in his Graces and Gifts, were clearly prophetical of. Which are
such Events as none but GOD could foreknow.

And, therefore, the Prophets who predicted those extraordinary Events were
inspired by Him.

{2.} The State of the Jews upon their Rejection of the Messiah, and Opposition
to his Gospel, was most clearly prophesied of. The Author of the Epistle to the
Hebrews, irrefragably proves two Things, in general, from the Writings of the
Prophets, relating to that People. One is this, that the Covenant made with
their Fathers, at Sinai and Horeb, was to be antiquated, become old, and vanish
away. That their Heaven, and their Earth, i.e. their ecclesiastical and
political States, were to be shaken, yea shaken all to Pieces. According to
ancient Prophecy, the Scepter was to depart from Judah, and a Lawgiver from
between his Feet; after the Coming of the Messiah. Their civil and
ecclesiastical Authority was entirely to sink. And quite a different State of
Things was to be introduced upon the Sinking of the Mosaic Oeconomy. A different
Mode of Worship was to take Place, and different Persons were to officiate
therein. The other Point, which that Divine Writer proves, is this: That nothing
was to be expected by that incredulous People, but fiery Indignation, which
would devour them, as a Body politic; and which actually did. The Condition of
that People, ever since, to this Time, is a standing undeniable Evidence, that
the Writings of the Prophets are of divine Original.

4. The Miracles which were wrought by the Prophets, for the Confirmation of
their heavenly Mission, and the Truth of their Prophecies, most clearly and
solidly evince, that they were divinely inspired. When I say Miracles, I
understand stupendous Works of such Sort, which are done beside or contrary to
the Laws of Nature, and that exceed all the Power of created Causes, performed
of God, to gain Credit to his Word. That Works of such Sort were done, in great
Abundance, to obtain Credit unto what the Prophets declared, is not to be
denied. Numerous Miracles were wrought by Moses in Egypt, at the Red Sea, and in
the Wilderness, among the People to whom he was appointed a Leader, for their
Deliverance out of Bondage, Safety, Supply and Preservation. And a great
Variety, from Time to Time, were effected by succeeding Prophets, unto the like
important Ends. And, therefore, omnipotent Power was exerted to prove the Truth
of their divine Mission, the Verity of the Doctrines they asserted, and of the
Predictions which they delivered. Must we not conclude from hence, that it is
most unreasonable Incredulity, to disbelieve the Inspiration of those holy Men?
GOD will never exert his Power to confirm Falsehood. He can no more do that,
than He is capable of affirming what is untrue. Divine Power can only be put
forth for the Establishment of Principles, which are divinely true. No false
Doctrines can have Attestations in their Favour of that Kind. The external
Evidences of the Inspiration of the Prophets are such, that a Man who takes them
into Consideration, must be either a Knave or a Fool, that refuses to believe
it. Some, perhaps, will say this is very rough and plain. Be it so. I am free to
declare to all the World, that I think, not the least Degree of Compliance is
due to a Deist. If we may not be allowed to impute Folly to Infidels, who
generally pretend unto a superior Degree of Wisdom, we may take the Liberty to
exhibit a Charge of very culpable Partiality against them, for without that,
there is no Man of a common Understanding, but must discern, that the Writings
of the Prophets were not their own Invention; but that they were penned under
the infallible Direction of GOD. I proceed, III. To hint some Things, in order
to prove, that we now enjoy those sacred Writings pure and uncorrupt.

Some who seem too ready to allow, that Corruptions have taken Place in the
Writings of the Prophets, freely grant us this, that those Corruptions are not
such as render it uncertain, whether they were inspired of GOD, or not. Their
Books, as they now Read, contain such evident Marks in them, of their coming
from GOD, that it cannot reasonably be doubted of. That Point is yielded to us.
Which is a Matter of very weighty Consideration. If such Corruptions could be
proved in the prophetical Writings, as obscure the Evidences of their divine
Original, the Deists might triumph over us. But this is not pretended. Take
those Writings as they now stand, they will irrefragably prove, of themselves,
that they are no human Production. Such Things are found therein, as are
absolutely undiscoverable by a finite Mind. Those Things, therefore, must have
been revealed, by GOD. I apprehend, that several Things may be proposed to
Consideration, which will render it improbable, that those Writings are
corrupted or mutilated.

1. The End of GOD in dictating them, both respecting Himself and the Church.

{1.} The End respecting Himself was his own Glory, That we might know Him, love
Him, fear Him, and obey Him. In short, that we might understand how to glorify
Him as GOD; which Mankind, without a supernatural Revelation, could never do.
That is far above the Reach of our impaired Reason. Philosophy is insufficient
to instruct us in our Duty to our Maker, or in what Way we may honour Him as we
ought. This End was worthy of GOD, and suitable to his Perfections. For it is
fit that He should design his own Glory in all his Works, and in all his
Transactions with his reasonable Creatures.

{2.} His End therein with respect to the Church was, not only her Instruction in
the Matter of her Duty, but her Consolation, and her safe Guidance unto a state
of everlasting Felicity in the Enjoyment of himself. This also is an End
becoming the divine Perfections. From hence,

2. A strong Argument may be formed to prove the Purity and perfection of the
prophetical writings. For, if these were the Ends of GOD, in granting us such a
Revelation of his Will, unless we can suppose that He is become unconcerned
about attaining those holy Ends, which He once designed in infinite Wisdom, we
cannot imagine that He will ever suffer his Word to be corrupted or mutilated,
whereby He would be frustrated of his Ends, in committing that sacred Depositum
unto the Church. Now, such an Imagination would be as gross an Impeachment of
his Wisdom, as great a Reflection on his Holiness, as dreadful an Abuse of his
Goodness, as is possible to be deviled. Far greater Reverence is due to those
sacred Writings than some bold Critics have discovered, who allow, that this
Fountain of divine Light and Truth is become foul and muddy, or, in some.
Instances, grossly corrupt, and have imagined themselves capable of purging it,
by their learned Conjectures founded upon Translations, which they conclude,
must have been made from Hebrew Copies, much differing from those which are now
extantf1. If this be the Fact, may we not say, how happy was it with the Church
formerly, when through the Kindness and Care of GOD she enjoyed the Revelation
of his Will, pure, uncorrupt, and entire in all its Parts? But alas! for her, in
later Ages GOD hath not manifested the same kind Care of her, nor the same
Regard to his own Glory, which He once did, in preferring his Word complete and
free from Corruptions; but hath suffered it to be corrupted in a vast Multitude
of Places, so that, in a great Variety of Instances, we cannot now determine,
with Certainty, whether it is GOD, or Man only, who speaks to us in our Bibles.
I very much lament, that any learned Man should advance Positions, relating to
the Scripture, which naturally tend to produce Apprehensions in our Minds, that
are dishonourable to GOD, and exceedingly dangerous to the Church. That some
have so done, it is evident, if I mistake them not. If I do, I crave their
Pardon for this Suggestion concerning them.

3. It cannot reasonably be thought, that the Writings of the Prophets were
corrupted in the Time of our Saviour’s being in the World. He appealed unto
those Writings to prove the Truth of the Doctrines which He delivered,
concerning GOD and himself, in the Character of the Messiah, without the least
Intimation of Errors and Mistakes in them; and, therefore, it is highly
improbable that they were then attended with Errors and Mistakes. Much less is
It probable, if they had before that Time been wilfully corrupted by the yews,
in whole Possession they were, that He would have been silent on that Head. His
Zeal for the Honour of his Father, his intense Love to, and tender Care of the
Church, would doubtless have caused Him to have detected and condemned their
impious Fraud, if they had so done, though but in a single Instance. With what
Severity of Language does He reprove the Jews for their false Glosses on, and
perverse Interpretations of those Writings. And shall we imagine, that He would
pass over in Silence the Wickedness and Impiety of they Jews, in daring to
change the Language of the Prophets, in order to make them express a Sense,
which they never intended? GOD forbid, that any Christian should ever admit such
a Thought, to have the least Entertainment in his Mind. In my Apprehension, such
a Conceit, though it should regard but one Instance only, reflects such
Dishonour on the blessed Jesus, that I would not for the whole World allow of
it, without the most demonstrative Proof of its Certainty, let all the learned
Men in it say what they please, in order to vindicate themselves, in their
Criticisms, on the sacred Text.

4. There is clear Reason to conclude, that those Writings have not been
corrupted since that Time. Who should corrupt them? If any have so done, they
must be either Jews, or professed Christians, who had them in their Possession.
Now, it ought to. be observed, that neither could act such a Part, without an
immediate Discovery. Jews Could not, without being detected by Christians, if
they had been inclined to corrupt them, out of their Hatred to Christianity. But
it is doing Wrong to the Jews to suggest, that they have ever been inclined to
corrupt the prophetical Writings, from their Dislike of Jesus and his Followers.
So far have they been from any such Inclination, that they have been strictly,
yea superstitiously careful to preserve them exactly correct, and free from
Alterations. If any professed Christians corrupted them, they must have been
either the Orthodox or Heretics. Now, neither the former nor the latter could
possibly make Alterations therein to serve a Turn; but they must have exposed
themselves to the Censure of the others, for so wicked and fraudulent a
Practice, and which would not have been to the Advantage, but the manifest
Prejudice of their Cause. Men must be not only exceedingly wicked, but also
extremely foolish, to attempt the Support of any Opinion, by a willful
Corruption of the Scripture, because ever since the Spread of Christianity, that
hath been impossible to be done, without a Discovery thereof by others, who
espouse not that Opinion, which they would maintain. And, therefore, we may
reasonably conclude, that the sacred Writings have not been corrupted, either by
Jews, or professed Christians of any Party. And, from the Whole, that we now
enjoy the Writings of the Prophets entire, pure and uncorrupt. Which Writings
justly challenge our highest Reverence, as they demand our greatest Gratitude,
on Account of their divine Original. I shall conclude my Discourse with the
Words of my Text. For the Prophecy came not in old Time by the Will of Man; but
holy Men of God spake as they were moved by the Holy Ghost.

FOOTNOTES ft1 Particularly the Samaritan Pentateuch and the Septuagint. Whose
Folly and Boldness have been justly exposed by many learned Men, and the Purity
of the Hebrew Text excellently defended BUXTORF, GLASSIUS, etc. The late very
learned Mr. BEDFORD offers some convincing Reasons to prove, that the Samaritan
Copy is of later Date than the Septuagint, and copied from thence, in several
Places. He concludes, "that we may as well set up to correct Greek Authors by
their Latin Versions, or Latin Authors by their English Versions, or the Alcoran
of Mahomet, by the Latin and French Translations, as to correct the Text by
those. - If a Suggestion, that the Jews had corrupted them {the Scriptures of
the Old Testament} shall be sufficient to attempt daily Alterations, instead of
fixing the Standard, we shall confound it; instead of one Bible, we shall have
as many as there are Critics. We shall search after Truth until we have lost it,
and play with this sacred Light until we have put it out. And whilst we arraign
God’s Providence in suffering such Corruptions to be made, and the World to be
imposed on with a Scripture as coming from Him, a great Part whereof was none of
his, we too justly provoke Him to enter into Judgment for such unprecedented
Impieties, if not to remove his Candlestick out of its Place, and give it to a
Nation which will make a better Use of it." This is wisely and piously, said.
CHRONOLOGY, p. 49-52.


========================================================================
  CHAPTER 58: S. ANTIDOTE AGAINST SPREADING ANTINOMIAM PRINCIPLE
========================================================================

THE SERMONS OF

JOHN BRINE An Antidote Against a Spreading Antinomian Principle by John Brine
(London: John Ward, 1750)

SERMON 12 AN ANTIDOTE AGAINST A SPREADING ANTINOMIAN PRINCIPLE Printed for JOHN
WARD, at the Kings’s Arms, in Cornhill, against the Royal- Exchange: And Sold by
GEORGE KEITH, at Mercers’

Chapel, Cheapside; and by JOHN EYNON, at a Print-Shop, on the North Side of the
Royal Exchange. London 1750. [Price Six-

Pence.

{Romans 3:31} Do we then make void the Law thro’ Faith?

God forbid: yea, we establish the Law.

ALL, who acknowledge that Man is a lapsed Creature, confess, that it is not
possible to obtain Life, if a sinless and unerring Obedience to the Will of our
Maker is required of us to that End.

But, It is the Opinion of many, that Men are to acquire a Right to Life and
Happiness, by yielding Obedience to a Law less rigorous in its Commands than the
Law of Innocency is, viz. the Gospel. That is not, in the Apprehension of
Multitudes, a gracious Discovery of a Right to impunity, and a Title to Life, by
the Blood and Righteousness of Christ; but is only a Proposal of lower Terms of
Life, by a Compliance with which we are to obtain for ourselves a Right to both.
And these Terms are Faith, Repentance, and sincere Obedience. This is the
Opinion of the Socinians.f1 This is also the Persuasion of the Arminians. F2 And
the Baxterians assert the fame. F3 It is not the inseparable Connection of Faith
and Salvation, which they intend; but They maintain, that it is a proper
Condition of Pardon and Salvation; and that Faith, with its Fruits, is the
Matter of our justifying Righteousness before God, according to the Gospel; and
that That is it, from which our Right to eternal Blessedness results; that, as
Adam’s Right to a continual Enjoyment of Happiness would have arose from his
Obedience to the old Law, so our Right to Life arises from our Obedience to this
new, and (as it is call’d) remedial Law. I am fully persuaded, that this Opinion
is not true: And I would, First, offer some Arguments to prove the Negative;
Secondly, answer the Arguments for the Affirmative.

First, The Arguments against this Opinion are many.

Arg. 1.

If the Gospel is a Law by which Men are justified or condemned, it is very far
from requiring a perfect Obedience in order to Acceptance. It must be allowed,
that the Commission of the most atrocious Crimes is no Objection to a Person’s
Justification in the fight of God by his own Works, viz. Murder, Adultery,
Incest, Cursing, Swearing, and a Denial of Jesus Christ, etc. For those, who
embrace this Opinion, must be obliged to grant, that some Persons, who were
guilty of the Crimes mentioned, were, notwithstanding, justified in the fight of
God by their own Works; and, consequently, this Law is far indeed from being a
perfect one. If it is laid, that God forbids all Evil, and requires all Good, in
Practice, by this Law, then it will follow, that he justifies Men, or accounts
them righteous, in relation to their own Actions, whose Conduct hath not been,
such as his Law requires it should be; which looks very much like a
Contradiction. If God reckons a Man righteous on the ground of his Behaviour,
how can he esteem him a Sinner under that Consideration? Are there Things
consistent? Who can imagine they are? Is one Sort of Righteousness commanded in
point of Duty? And is another, very different from it, the Matter of our
Justification? Then, surely we are justified, without yielding such Obedience as
the Law requires of us. It seems to me, that no Action can be accounted
criminal, which is not preventive of our Justification, by our own Works,
according to that Law, whereby we are to be tried. And, therefore, this is such
a Law as I heartily disapprove of, and cannot but reject with some degree of
Indignation as inconsistent with the Holiness of God. It so falls out. That some
Persons, who clamour most against Antinomianism, slide (it may be insensibly)
into Antinomian Principles. This is certainly such; for it vacates the Moral Law
in its Sanction, and makes no Sin damnable, but final Unbelief.

Arg. 2.

God cannot be the Author of an imperfect Law. His Nature is infinitely holy, and
he necessarily, tho’ freely, wills what is perfectly pure and holy. His Law is
the Expression of his Will, respecting the Conduct of his Creatures towards
himself, and one another. Love to him, and Love to our Neighbour, is the Sum of
our Duty. And it is absurd to think, that God requires of Men a less Affection
to himself and to one another, than heretofore he did. Nor is it less absurd to
suppose, that God justifies Men for a partial Obedience to a perfect Law;
because then his Judgment concerning them cannot be according to Truth and Fact.
If a Subject offends against the Law in any Point, he is a Transgressor in fact,
and must be so accounted; and, consequently, he cannot be reckoned righteous on
the score of his Behaviour.

Arg. 3.

Men cannot act any thing good and pleasing to God; and, therefore, they are not
meet Subjects of a Law in order to Acceptance by the Observation of it. In this
Argument I do not insist on a perfect Performance of Duty. I only intend Faith,
Repentance, and an holy Obedience. And I utterly deny, that Men, without the
Grace of Regeneration, can believe, repent, turn to God, and yield an holy and
acceptable Obedience to him. They are not attended with, a Deliquium of Spirits;
but they are dead; and, therefore, no Influences, which convey not Life to them,
will ever enable them to act. Their Hearts are Stone, and not susceptible of
spiritual Impressions. The unregenerate Mind is Enmity against God; and it is
impossible to cause it to love God, and become subject to his Law. Every
regenerate Person hath within himself sad and full Evidence of the Truth of
this. That which constantly lusteth against the Spirit, by reason of the
Contrariety of its Nature, by no Influence whatever can be brought to act as the
Spirit does even in spiritual Persons; much less is this possible in Minds
wholly carnal. Until, therefore, it is proved, that Grace, as a Principle, is
not necessarily prerequisite to gracious, spiritual Acts, (which yet has not
been done, and I am bold to say never will be) it must be concluded, that Men
are not meet Subjects of a Law, requiring Faith; Repentance, and holy Obedience,
as Conditions of Justification and everlasting Salvation, If this is the Facet,
nothing is more certain than their eternal Ruin. The Reason is, no Helps and
Influences: which, do not communicate a gracious Principle, will ever be
effectual to the Production of spiritual Acts in Men, whether Elect, or
Non-elect; and, consequently, the Salvation of no Man is possible, according to
this Scheme. Baxterians, indeed, assert the Certainty of the Salvation of the
Elect; but, as they allow not of the Infusion of gracious Habits, they leave
even the Elect in a State of certain Damnation. Men may talk, while they please,
about Grace sufficient as afforded to all, and of Grace effectual being given to
some; but, if Grace doth not really produce a new Principle of Action, it is
sufficient for no Man, nor will ever be effectual in any Man. They who are in
the Flesh, i.e. in an unregenerate State, cannot please God. No Assistance can
enable them so to do. Nor can the natural Man be enabled to know the Things of
the Spirit of God. He may by divine Grace be made a spiritual Man; but no
Influence upon him, while he is a natural Man, will render him capable of
understanding spiritual Things. A Man that is blind may have a visive Power
given him; but he cannot be made to see without such a Power. And a Man who is
dead may be inspired with a Principle of Life; but it is impossible by any
Operation upon him to cause him to act while he is dead. Omnipotence can give
Being to Intelligence where it is not; but infinite Power cannot produce
reasonable Acts, without a rational Nature, for that implies a Contradiction.
And God can, and of his sovereign Mercy he doth, produce a Principle of Love in
Minds which are Enmity against him; but he cannot cause Enmity to love him, and
delight in his Law.

Arg. 4.

God is the Author of all that is good and pleating to him in Men; and,
therefore, the Gospel cannot be a Law. Spiritual Life is from him, which
capacitates for spiritual Action: You hath he quickened, who were dead in
Trespasses and Sins. He is the Origin of heavenly Light, whereby we become
capable of discerning the Nature of heavenly Things: God, who commanded the
Light to shine out of Darkness, hath shined in our Hearts to give the Light of
the Knowledge of his Glory, in the Face, or Person (Proswpw) of Christ. And he
creates us in Christ Jesus unto good Works. Faith and Repentance are his Gifts,
not acquired with his Help. Faith, as a Habit or Principle, doth not arise from
Acts of believing; but the Grace of Faith is given, and believing Acts follow
upon it. A Man does not first act, and then live; but, on the contrary, he first
lives, and then acts. A Person does not discern Objects, and upon that become
the Subject of a visive Power; but he first hath that Power, and then sees the
Objects that are before him. And a Man does not first repent and act holily, and
then his Heart becomes Flesh, i.e. soft, and susceptible of good Impressions;
but, on the contrary, God gives him an Heart of Flesh, whereupon he repents, and
receives good Impressions, and acts in a holy and acceptable Manner. From hence
it is evident, that the Gospel cannot be a Law, wherein a Provision is made for
the Salvation of all who hear it; because God doth not give Life to some,
because he doth not communicate Light to some, because he doth not give Faith
and Repentance to some, nor create them in Christ Jesus unto good Works, without
which the Salvation of any Man is impossible; for all Men naturally are dead,
blind, their Hearts are Stone, devoid of a holy Principle, and are averse to
Good. To say, that the metaphorical Expressions used in Scripture, whereby the
deplorable Condition of Men is represented, are not to be understood in a
strict, but qualified Sense, and that it is not to be thought, that Men are in
fact dead and blind in a spiritual Sense, is in effect to assert, that the holy
Spirit expresses his Intention in a very improper Manner, in a Way which
naturally tends to deceive us, and to lead us into false Conclusions, concerning
a Subject, which to us is of the last Importance, of the Truth of which we shall
never be persuaded: Especially, since our own Experience fully convinces us of
the Justness of that Representation of our natural Condition. If good Men would
but be determined in their Sentiments about the dreadful Corruption of our
Nature, by what they find within themselves of Blindness, Hardness of Heart,
Aversation from God and Holiness, and of a Propension to Evil, all Contention
with them would cease concerning the Ability of Mankind with common Helps to act
a Part holy and acceptable to God. In short, if the Gospel is a Law, which
enjoins on us Faith, Repentance, and holy Obedience, as Conditions of obtaining
Life and Happiness, and our Nature is left to act, as it can, with Aids,
Assistances, Excitations, and Impulses upon it, without a divine Influence
effectual to the Production of spiritual Life and a Principle of Holiness in our
Hearts, our eternal Ruin is inevitable; and, therefore, this is falsely called a
remedial Law, for, according to it, our Misery is certain and remediless. This
Scheme is only calculated to nourish Pride in the Flesh, and to lay the Spirit
in Believers under the greater Discouragement, let Men flourish upon it as much
as they will.

Arg. 5. The Gospel cannot be a Law, because that would enervate the Satisfaction
of Christ. The Socinians know this perfectly well; but with them it is no
Objection, for they wholly deny that Doctrine. The Arminians and Baxterians are
in some measure affected by it, because they both grant the Truth of Christ’s
suffering in the Room and Stead of Sinners, tho’ neither allow his Satisfaction
to be full, proper, and plenary. They insist upon it, that what Christ paid for
our Redemption was not the same with what is in the Obligation; and that,
therefore, his dolorous Sufferings were not a proper Payment of our Debt; and,
consequently, a proper and full Satisfaction for our Sins could not arise from
his Death to the Law and Justice of God: And from hence, they, conclude, that
Right to Impunity is not obtained by the Sacrifice of Christ; but that, the
Death of Christ not withstanding, God may and doth enjoin Conditions on Men, and
require the Performance of them, in order to Pardon and Justification, viz.
Faith, Repentance, and holy Obedience. The Baxterians suppose, that effectual
Grace is given to the Elect to enable them to perform those Conditions, (herein
they differ from the Arminians) and that sufficient Grace is afforded to the
Non-elect, and, therefore, they are put into a salvable State; but that their
Salvation, tho’ possible, is not certain, which they think the Salvation of the
Elect is.

I would here first take notice of a great Mistake, which lies at the Bottom of
this Manner of Rating the Doctrine of Satisfaction, viz. It is taken for
granted, that it is just to require an innocent Person to suffer corporal
Punishment for Delinquents, and their Impunity notwithstanding remain uncertain;
and, if not secured by the Performance of some Conditions enjoined on them, then
Punishment may be inflicted on them, tho’ an innocent Person hath suffered in
their Room and Stead. Such a Procedure may take place in pecuniary Punishments,
but not in corporal; because the suffering Party in that Case would be really
injured. In pecuniary Punishments it is otherwise; because Money paid may be
returned, (and in Right it ought to be) if the Delinquent is not actually
released. In corporal Punishments this cannot be; and, therefore, the suffering
Person sustains Injury, if the Delinquent, in whole Stead he endured bodily
Pains and Penalties, is punished for those Crimes, on account of which he
suffered. This is said on a Supposition of an innocent Person’s suffering for a
Criminal, tho’ it is not lawful for Men to require it. Hence it is evident, that
our Freedom from the Obligation is not an 0ncertain and precarious Matter, if
only what Civilians call Acceptilation is found in this Transaction of the Death
of Christ for Sinners: But clear it is, that his Sufferings were a Solution, or
proper Payment, from whence real Satisfaction arises to the Law and Justice of
God for our whole Guilt.

1.

All our Sins were imputed to him on the Part of God, our righteous Judge; and
Christ on his Part took them all upon himself. His Susception of our Guilt was
his Submission to the Will of the Father, that he should bear it for us. He was
made Sin for us, who knew no Sin. And the Lord laid on him the Iniquity or us
all.

2.

He was made a Curse. That which we are freed from, in consequence of his Death,
he was made, which is the Law’s Curse; and, therefore, his Punishment was that
which the Law threatened, and unto which we were obnoxious.

3.

Christ endured a painful Sensation of God’s Displeasure against Sin.

4. An infinite Value attended his Sufferings, arising from the infinite Dignity
of his Person.

Mr. Baxter often observes in his Writings, that Christ did not suffer the Idem,
i.e. the same that was due to us, because the Law requires the Transgressor to
suffer; but this was no more than a Commutation of Persons, and not a Change of
the Nature of the Punishment. This is also contended frequently for; because the
Law threatened eternal Death, and the Sufferings of Christ were but short, and,
therefore, not the same unto which we were liable. But this infers no Change in
the Nature of the Punishment: It don’t follow, that it was not the same in Kind,
because it was short in Duration. His Sufferings were satisfactory, and,
therefore, they ended; ours are not satisfactory, therefore they are continued.
Again, it is urged, that Christ did not suffer Desperation; and, therefore, his
Sufferings were not the fame with ours.

Answ

. Sufferings that are satisfactory can’t be attended with Desperation; but
Sufferings that are not satisfactory must be attended therewith, by reason of
their Perpetuity, because not satisfactory. And it is not merely from the Nature
of the Sufferings of Christ, that they became satisfactory; but from the Dignity
of his Person: Nor is it from the Nature of our Sufferings, that they are not
satisfactory; but from the Want of Value in them, thro’ the Meanness of our
Persons. To deny, that the Sufferings of Christ were in Kind, that Penalty which
our Sins demerited, enervates his Satisfaction, obscures the Glory of divine
Justice in our Remission, and it infinitely detracts from the Honour of the
Grace of God; but this must be denied, in order to support the Opinion of a
conditional Scheme of Salvation.

Three Things are observable in this Affair.

1.

It became God to act thus in bringing many Sons to Glory. The wonderful
Procedure was condecent and agreeable to his Perfections.

2.

It is honourable to his Law. That is greatly magnified and exalted. Far greater
Honour is done to the Law by our Saviour’s enduring the Curse, than could ever
be, by our suffering what it threatens.

3.

It is just to forgive Sin on the Foundation of Christ’s Sufferings and Death.
The Justice of our Remission springs not from our Faith, Repentance, and
Obedience; but from the Merit of the Sacrifice of Christ. God could not but make
Provision for the Satisfaction of his Law and Justice in the Business of our
Salvation, by reason of the Righteousness of his Nature; and, since Satisfaction
is given to both by the Death of his Son, he cannot but pardon and save all
those for whole Sins Satisfaction is made; because contrary Acts cannot agree to
Justice, viz. to pardon and punish. If it is just to forgive Sins for which
Christ suffered, it cannot be just to punish for those Offences. The Opinion of
the Gospel being a Law requiring Obedience as a Condition of Pardon, and for
Want of it adjudging Men to endless Misery, overthrows the Satisfaction of
Christ, and can never consist with the Righteousness of God, which is only
displayed in pardoning of Sin on that Ground, and not in the Infliction of
Punishment on Transgressors. According to this Scheme, God punishes Sin twice,
once in the Sinner’s Surety, and also in the Sinner himself; which Justice can
never direct unto. Right to Impunity immediately takes Place upon Satisfaction
being made; and, therefore, Conditions cannot be enjoined on Sinners for whom
Christ died, which will render their Impunity precarious. The Death of our
Saviour is, in itself, effectual to these great Ends, entirely without the
Existence of any good Dispositions in us, viz.

1. The Expiation of Sin. His Blood cleanseth from all Sin: He purged our Sins,
and put away Sin, by the Sacrifice of himself: He finished Transgression, and
made an end of Sin. As he bore our Sins in his own Body on the Tree, he bore
them away from us: So that no Charge can be brought against us, as we are
interested in his Death. Hence is that Challenge of the Apostle: Who shall lay
any thing to the Charge of God’s Elect? It is God that justifieth. Who shall
condemn? It is Christ that died.

2.

Freedom from Condemnation. We are redeemed from the Curse of the Law: And there
is no Condemnation to them, who are in Christ Jesus.

3.

Security from penal Suffering. Reconciliation is made. Peace is made by the
Blood of the Cross of Christ and Salvation from Wrath follows Pardon thro’ his
Blood. Faith is the Evidence of our Title to Pardon; but the Sacrifice of Christ
gave Being to our Right to Impunity.

Arg. 6.

Grace, in its Principle, and Acts, is absolutely promised; and, therefore, it
cannot come under the Notion of a proper Condition of Life. That it is
necessarily prerequisite, as a Meetness for Heaven, is a most certain Truth; for
an unsanctified Mind is wholly indisposed to heavenly Communion, the Viewing of
heavenly Objects, and unto heavenly Service; and, consequently, it is
impossible, that an unregenerate Person should enjoy the heavenly State. This
being affirmed, all just Occasion is entirely cut off for Cavilling and
Reproach, which sometimes even good Men, thro’ their present Imperfection, are
too forward to load Principles with, which, they do not think meet to admit into
their Creed. Grace, as a Principle, is Matter of absolute Promise. I will take
away, the stony Heart out of your Flesh, and I will give you an Heart of Flesh:
I will put my Law in their inward Parts; I will write it in their Hearts. And
the Exercise of that gracious Principle in holy Obedience is also absolutely
promised. I will cause you to walk in my Statutes; and ye shall keep my
Judgments, and do them. Which precious Promises ascertain the Communication of
Holiness, as a Principle, and the Exercise of that Principle in a holy,
acceptable Obedience, to all those unto whom those Promises relate; and,
therefore, Duties included, in that Obedience cannot be proper Conditions of
Life and Happiness: Hence it undeniably follows, that the Gospel is not a Law.
Some say, that, tho’ these Promises are absolutely expressed, yet a Condition is
supposed, or implied; and that, therefore, the Duties included in those
Promises, are Conditions of obtaining Blessedness. But what Reason have Men to
imagine, that a Meaning so very different from the natural Import of the
Language of Scripture is intended? None at all; only a false Apprehension of the
Power of depraved Nature to do, what it has neither Ability nor Inclination to
act, nor can possibly be influenced unto by any Aids and Assistances whatsoever;
and a mistaken Notion concerning the Grace of God, which is wholly free, and is
the efficient Cause of all in Men that is good and pleasing to him. Again, I
desire to know what it is, that is required of Men as a Condition of receiving
Grace from God: If it be any Acts of Holiness, they can never arise from the
corrupt Hearts of Men; for without the Grace of Faith it is impossible to please
God. Until, therefore, that Grace is wrought in a Man, he is absolutely
incapable of acting any thing that will find Acceptance with his Maker. In
short, this Way of reasoning sup-poses, that, if Men will believe, repent, and
turn to God, then he will make them Believers; which how absurd it is, I think,
that it is not difficult for any Person to conceive.

Arg. 7. To suppose, that the Gospel is a Law, destroys the Opposition, which the
Scripture puts between the Law and Gospel, or between Works and Grace, in the
Business of our Justification and Salvation . The Holy Spirit, who foresaw the
numerous Ways that Men would take to establish the Doctrine of Justification by
Works, hath so expressed himself on this Subject, as to meet with all their
subtle and suprizing Arguments and Evasions, in what manner soever they express
themselves. If they say, that Justification is not by perfect Works, true, it
cannot, for Righteousness is imputed without Works. If they say, that it is not
of Works meritorious, that is certain; because it is not of Works. If they say,
that Justification is not by ritual Works, it is right; for it is not of Works.
If they say, that it is not of Works Wrought before Faith, it is true; for
Justification is not of Works. The Apostle does not exclude from Justification
in the light of God this or that Kind of Works, in Distinction from others; but
Works, by what Names soever Men shall like to call them, viz. Dispositions,
Qualifications, Conditions, sincere Obedience, or whatever else you can imagine.
And, therefore, to assert, that we are justified by the Performance of any
Duties, is directly to contradict the Apostle, who affirms, that Righteousness
is imputed without Works: For, if our Justification before God is by our
personal Obedience to his Commands, a Righteousness without Works is not imputed
to us for Justification in his fight. Besides, Grace excludes Works, as Causes
and Conditions of Salvation. By Grace are we saved: And, if it be of Grace, then
it is no more of Works, without all Distinction, as was before argued. Hence we
conclude, that the Gospel is not a Law promising Life on condition of Obedience;
for, if it is, we are to be saved by our own Works. The Righteousness and Blood
of Christ have procured for us only a conditional Grant of Life and Salvation:
Our Title to future Blessedness results not from what he hath done and suffered
for us; but it is to arise from what we ourselves do. Than which nothing is more
false.

Mr. Baxter often speaks of our Righteousness, as subordinate to the
Righteousness of Christ; but how can that be deemed a subordinate Righteousness,
which gives right to Life? That is a greater Benefit than the conditional Grant
of Life: The Righteousness of Christ obtained only the latter for us, our own
Righteousness secures the former. And, therefore, according to him, greater
Advantage accrues to us from our own Obedience, than springs from the
Righteousness of Christ: That is, if an actual Right to Life is a greater
Benefit than merely a conditional Grant of it is; whereof, I think, that no Man
will ever doubt.

Arg. 8.

If the Gospel is a Law, Boasting is not excluded; and, therefore, it is not
such. That all Boasting, or Glorying in ourselves, as we are the Subjects of
Salvation, is entirely cut off by that Method, which God hath took to save us,
is as clear in Scripture, as if it was written with a Sunbeam. It may not be
improper to observe, that, when Boasting is laid to be excluded, it is spoken of
Men, as Creatures fallen, guilty and corrupt; and, therefore, it is necessarily
supposed, that Remission takes Place in them: And, consequently, by Boasting is
not intended any Pretence of a perfect Compliance with our Duty, so that
according to strict Justice we are not liable to Misery, but, on the contrary,
are entitled to the Reward promised on that Condition. Let us now consider, what
Kind of Boasting may be supposed in Creatures, who cannot lay claim to Favour on
the Foundation of strict Justice. And, 1. We may suppose, that Men have been so
far obedient to some Law, as gives them a Right to Life. 2. That this Obedience,
tho’ it was facilitated by Helps afforded, yet it was not wholly owing to a
divine Influence upon them; but was the Result of a wise Improvement of such
Advantages, as in Kindness were granted unto them. It is easy to see, that, if
the Gospel is a Law, Foundation is laid for both these Things, viz. pleading a
Right to Life by Works, and acting a wise and prudent Part: As thus, Peter and
Judas are Subjects of the same Law; that is to say, the fame condescending Terms
of Life are proposed to each; and each hath such Helps afforded, as render the
Performance of those Terms possible. Judas is so unwise as to neglect his own
Interest, when, with the Advantages granted to him, he hath an Opportunity of
making himself for ever: On the contrary, Peter is so prudent as to consult his
own Welfare, and wisely improves the Advantages which are granted to him, and so
secures his Happiness. This is all that can be included in Boasting, when the
Reward is not due upon the Foundation of strict and rigorous Justice. And

, such Boasting there is Ground for in those who are saved, if the Gospel is a
Law; especially, if it is denied, that the Infusion of a gracious Principle is
prerequisite to Acts of acceptable Obedience; which Mr. Baxter did deny: And
that Denial is necessary to support his Opinion of the Possibility of obtaining
Life by this new and remedial Law; which the late Dr. Watts did not seem to be
apprehensive of, and, therefore, granted it, to the utter Overthrow of what he
endeavoured to maintain concerning a conditional Provision of Salvation, for the
Non-elect.

According to this Scheme, the subjects of Salvation may affirm two Things
concerning themselves, 1. That their actual Right to Life is the proper Result
of their own Obedience. 2. That this Obedience of theirs, tho’ facilitated by
the Grace of God, was not wholly owing unto that as the Cause thereof; but in
part it was the Effect of their own Prudence, and Care, wisely to improve those
Advantages afforded unto them; while some others have foolishly neglected so to
do, and, therefore, failed of acquiring that Right to Blessedness, which they,
by acting a wiser Part, have obtained for themselves. Hence it is apparent, that
Heaven is not the Gift of God’s good Pleasure to those who enjoy it but a Prize
won by their own Care and Industry, not indeed by Obedience to the Law of
Innocence; but by the Observance of a Law of milder Terms, which God
condescended to give, when he might have insisted on a sinless Obedience. The
Constitution of this milder Law was an Act of Favour; but the Enjoyment of the
Blessings it promises is Matter of due Debt, its Terms being fulfilled; because
the Constitution of this Law gives no Title or Claim to the Reward, that results
from the Subject’s Obedience to it. And, therefore, as the Apostle asserts,
Boasting is not excluded by a Law of Works. Again, it is evident, according to
this Scheme, that Men may have it to lay, that what they have done in Obedience
to this Law was not intirely owing to the Efficiency of divine Grace; because
their Obedience sprang not from a supernatural Principle communicated unto them
of God, but was performed by their natural Powers, as aided only by the Grace of
God. If we could once persuade Men to believe the absolute Necessity of the
Infusion of a new Principle in order to perform Acts of Duty in an acceptable
manner, we should hear no more of this conditional Scheme of Salvation; that is,
if they will not embrace Inconsistencies: For Salvation cannot be conditional,
if what is required of Men in order to it, is the sole and intire Work of God
upon them. The Reason of it is evident; that cannot be a proper Condition of
enjoying a Benefit, which is absolutely given, and wrought in the Subject of it,
by him who bestows that Benefit: If you assert this, you explain away the Nature
of a proper Condition. This is certainly the Care with respect to Faith,
Repentance, and holy Obedience; for God worketh in us, both to will, and to do,
of his good Pleasure. If it is not thus, Boasting is not excluded in the Opinion
of the Apostle, who infers that Exclusion from God’s creating us in Christ Jesus
unto good Works.

And, therefore, we conclude upon it, that this new Law-Scheme is of Men’s
devising, and that the Salvation of none is a possible thing according to that
Scheme; because It is supposed, that Faith is not infused, but acquired with
divine Help, which it can never be; for Acts of Grace cannot spring up in a Mind
destitute of a gracious Principle. A dead Man cannot be assisted to act; he may
be made alive, and then act; but no Influence upon him, which conveys not Life,
will ever be productive of Actions in him. This Scheme, therefore, however
plausible it may seem to some, leaves even all Mankind, Elect and Non-elect, in
a State of remediless Woe and Misery; and the Reason why, none will have ground
of boasting is, if this Scheme is true, no Man will be saved.

Arg. 9. The Experience and Acting of Grace in the Souls of Believers, are
inconsistent with the Notion of the Gospel being a Law, or Covenant of Works. It
is supposed, that our own Obedience, according to this new and remedial Law, is
the Matter of our justifying Righteousness before God. If in Fact it is so, then
surely it might be expected, that the Saints would plead their Obedience for the
Acceptation of their Persons with God, or as the Ground of their Hope of
standing in Judgment. Let us, therefore, briefly consider, what some eminent
Saints have expressed concerning themselves, and their Obedience; and, whether
their Language will allow us to think, that they expected to be justified in the
sight of God by virtue of what they had done. I begin with Job, who had not his
Equal in Holiness at the time he liv’d. He says thus, when impressed deeply with
a Sense of the Greatness and Majesty of God: Whom, tho’ I were righteous, yet
would I not answer, but I would make Supplication to my Judge. If I justify
myself, mine own Mouth shall condemn me: If I say I am perfect, it shall also
prove me perverse; If I wash myself with Snow-water, and make my Hands never so
clean, yet shalt thou plunge me in the Ditch, and mine own Cloaths shall abhor
me. Elsewhere says he, I have heard of thee by the Hearing of the Ear; but now
mine Eye seeth thee: Wherefore I abhor myself, and repent in Dust and Ashes.
This does not seem to be the Language of a Man who expected to be justified by
his own Obedience. David, a Man after God’s own Heart, deserves well to be
consulted on this Subject. And it is observable, that he was so far from
esteeming his own Righteousness as a sufficient Plea for Justification at the
divine Tribunal, that he prays he might not be tried at the Bar of God on that
Foundation; and at the same time (if I mistake him not) asserts, that no Man
will be justified in the sight of his own Works. Enter not into Judgment with
thy Servant: For in thy sight shall no Man living be justified. He, therefore,
had no Expectation of being accepted, with God by virtue of his own Obedience.
And Isaiah humbly confessed, that he was a Man of unclean Lips. Daniel at large
acknowledges his Iniquity, and disclaims all Title to divine Favour, on the
ground of his own Works. The Church declares herself to be as an unclean Thing,
and that all her Righteousness were as filthy Rags. The Apostle Paul, who had as
much to say of his Piety, Zeal, Diligence, and Sufferings, for the sake of the
Gospel, as any Man ever had, is far from letting us an Example of Dependence on
our own Obedience; for his Part, he desired not to have his own Righteousness.
Inherent Holiness, and the good Works springing from it, were his own; for what
a Man is the Subject of, and acts, is his own: He, therefore, rejected all his
Works of Piety in the Business of Justification before God. If any Man will shew
me, that one Saint in the Scripture ever looked for Acceptation with God, and
the Enjoyment of future Blessedness, on the Foundation of his own Obedience, I
promise to embrace immediately this new Law-Scheme, tho’ I know it will be a
Renunciation of the Gospel in some of its fundamental Truths. But there is not
the least Danger of my being obliged unto this; for the gracious Experience of
good Men, is never counter to evangelical Truth. And therefore, I declare, that
I had much rather be determined in my Sentiments of the great Doctrine of a poor
Sinner’s Justification in the sight of God, by the Thoughts of the plainest
Christian on this subject, than by what are esteemed the most exact and accurate
Disputations of the most learned Men on that Point. And I am satisfied, that, if
Men of Learning, who were also holy and gracious, had but attended to their own
spiritual Experience in writing on the Doctrine of Justification, they would
never have given Disturbance to the Church of God by advancing anti-evangelical
Notions relating to that Doctrine; which is what too many have done; or given
too much Countenance unto, in the Manner of their treating upon it.

It is one Thing to have to do with Men, in a way of Dispute about Acceptance
with God, and another to have our Minds impressed with a Sense of the Solemnity
of an Appearance before the divine Tribunal: Without the latter we may be able
to object and wrangle, and frame numerous Evasions to elude the Force of Truth,
and to spin out of our own Brain many Cobweb Arguments to countenance Error:
But, when we are in our Apprehensions placed at the Bar of God, and we have a
Prospect of our Guilt, Impurity, Imperfection in all Graces and Duties; when we
see the Majesty, Purity, and Omniscience of God, our righteous Judge; other
Thoughts immediately arise in our Minds concerning the Consequence of our Trial
at his Judgment-Seat on the Foundation of our own Actions, than our Minds
entertain without this View, and Consideration of our Condition, in spite of all
the subtle and new-fangled Divinity, where-with disputing Men may labour to
furnish us, for our Encouragement and Support in so awful a Season. All quaint
Distinctions, all vain Objections against divine Truth, all plausible Arguments
in Defence of Error, on this solemn Subject, vanish, and leave us in a hopeless
State. Nothing then, but the Blood and Righteousness of Christ, can ingenerate
in our poor Souls the least Expectation of Pardon, Peace, and Acceptation with
our tremendous Judge. We tremble at the Thought of appearing before God in our
own Fig leaf Righteousness; and the Language of our Hearts is: May I be found in
Christ, not having mine own Righteousness, which is of the Law, but the
Righteousness of Christ, the Righteousness which is of God by Faith.

Arg. 10.

If the Gospel is a Law, or conditional Scheme of Salvation, it cannot furnish
any Believer with an Assurance of enjoying Happiness. That Assurance of
Salvation is not essential to Faith, I have lately assigned some Reasons for:
But to assert, that there is not proper and sufficient Foundation for it in the
Souls of the Saints, is to overthrow the whole Gospel, as might with much Ease
be abundantly manifested: And, that it is a Favour which many of them have
enjoy’d, is as evident from Scripture, as it is, that there were in the World
such Persons as Believers. And, consequently, that Scheme must be false,
according to which Assurance of Salvation cannot be enjoyed. Nothing is more
clear, than that no Man can be assured of final Happiness, by the Gospel of
Christ, if it is a conditional Scheme of Salvation; because that Assurance
cannot exist, until the Condition on which Salvation depends is fulfilled: Now,
that Condition is Perseverance in Faith and Holiness: And, therefore; a Person
cannot know that he shall arrive to Heaven, until he finds himself in that happy
State.

Baxterians

, indeed, say, that the Elect shall persevere and be saved: But, according to
this Scheme, no Believer can possibly know from the Word of God, that he is
elected; for it supposes, that the Non-elect may believe, repent, and turn unto
God: And, of course, Holiness cannot evidence to any Man his Election of God.
The Reason is plain: Sanctification is not proper to the Elect. How well soever,
therefore, Paul is satisfied of the Truth of his Faith, and of the Reality of
his Holiness, it is impossible that he should be able to collect from thence the
Certainty of his eternal Salvation, because a non-elect Person may have true
Holiness, but fail of Perseverance therein, and be eternally damned; of which
Number notwithstanding all his Exultation and Triumph, he may be, for ought he
can possibly learn from the Gospel of Christ. Hence it is most clear, that this
new Law-Scheme is no proper Ground of that strong Consolation, which God is
abundantly willing that the Heirs of Promise should enjoy: And, therefore, with
some Degree of Boldness, I dare pronounce, that it is utterly false, and no
Gospel of Christ. Blessed be God for that gracious and abundant Provision which
he hath made for our everlasting Consolation and good Hope, thro’ Grace, in the
Gospel of his Son: Let us prize it, and never be so ungrateful to him, and so
much wanting to ourselves, as to embrace a Scheme for Truth, which must:
necessarily deprive us thereof, and leave us unavoidably at great Uncertainties
in relation to the Salvation of our precious and immortal Souls, what Degrees of
Holiness soever we may know ourselves to be the Subjects of now: For it seems,
some true Believers may apostatize and perish for ever; and we have no possible
Way of knowing that we are not of that Number.

Arg. 11.

Divine Love secures Salvation to all its Objects: And, therefore, those who
perish were never interested in the Love of God; consequently, the Gospel cannot
be a conditional Scheme of Salvation. That divine Love secures Salvation to all
its Objects, fully appears from its Nature and Effects. 1. The Nature and
Properties of the Love of God is a solid Foundation of the eternal Security of
all those on whom it is fixed; for it is immense, immutabable, and inseparable.
And what Blessings may not be expected to flow from infinite Goodness and
Favour? What greater Security can be desired, than springs from Love, which is
not only capable of conferring all that is necessary to the Happiness of its
Objects (which infinite Love must be), but is also absolutely above all
Possibility of Abatement, Change, and Separation from the Persons interested
therein?

Love in God is not a Passion; but it is his holy, sovereign Will to do good to
Men, or make them happy, and a Delight in their Felicity. This his Will can
never alter, no more than his Nature can change. I am the Lord; I change not;
therefore, ye, Sons of Jacob, are not consumed. Nothing which can come within
the Compass of Imagination, shall ever make a Separation between divine Love and
its Objects. 2. All saving Benefits spring from the Love of God, and are certain
Effects of it: The Gift of his Son, the Gift of his Spirit, the Bestowment of
Grace, which is effectual to Regeneration, Conversion, and Sanctification, yea,
and eternal Glory also. Hence lays the Apostle: What shall we say to these
Things? If God be for as, who can be against us? He that spared not his own Son,
but delivered him up for us all; how shall he not with him also freely give us
all Things - (ta panta, with the Article) all these Things? Nothing can prevail
against the Saints to their Ruin and Destruction, because God is for them. No
Favour shall be wanting to them, that is necessary to their final Happiness;
for, God having delivered up his Son for them, he will give them whatever is
included in Vocation, Justification, and Glorification, for they are the
Blessings, whereof the Apostle before speaks, and unto which he manifestly
refers, and concludes with the greatest Certainty upon the Communication of,
unto all those, for whom God delivered up his own Son. If this conditional
Scheme of Salvation is true, then God loves some to whom he doth not give
effectual Grace, in order to their Conversion: Then God loves some to whom he
doth not communicate Grace to preserve them infallibly in a State of Holiness
unto eternal Glory; thro’ the Want of which they may finally and totally
apostatize, become the Objects of his Hatred, and eternal Wrath and Vengeance.
But there Things are intirely inconsistent with the Nature of those, precious
Promises, which God hath graciously condescended to express, for the
Confirmation of the Faith, Peace, and strong Consolation of Believers; whereby
he intends to assure them of their Safety, under their Discouragements and
Fears, while they are engaged in fore and dreadful Conflicts with Sin and Satan.
If those Promises are not designed for the Confirmation of the Faith of all
Believers, but only of those who are chosen to Salvation, let the Authors of
this conditional Scheme shew us, if they are able, what is the Difference
between an elect Believer, and a non-elect Saint, if any distinguishing
Difference there be, by which the one may be known from the other; that the
elect Believer may conclude upon his everlasting Interest in the Love of God,
and of his Title to that Grace, which Promises of Perseverance express; and that
the non-elect Saint may not be guilty of such Presumption, as to imagine, that
his Interest in divine Love will certainly be lasting, and that he hath
Foundation to conclude upon a Title to that strong Consolation, which God is
abundantly willing that the Heirs of Promise should enjoy. Is the elect Believer
sanctified, and the non-elect Believer unsanctified? Is the elected Believer a
Subject of true Faith in Christ and the non-elected Believer destitute of that
Grace? Does the former truly love Christ, and the latter not? Does one really
repent of Sin, chose Holiness, and the other not? Is the Delight of the former
in spiritual Things, and hath the latter no Pleasure therein? Or are they the
same as to these, and other Particulars, that might be mentioned? If they be,
then there is no distinguishing Difference between an’ elected Believer and a
non-elect Saint; they are both Subjects of the same Holiness, Knowledge, Love,
Repentance, and every thing else that is of a spiritual Nature; and their Acts
are the same about spiritual Things: And, therefore, there is no distinguishing
Criterion between them. Hence it follows, that the elect Believer can no more
conclude upon his eternal Security, than the non-elect Saint can. The
Consequence of which is, God fails of his Intention, that those who have fled
for Refuge to lay hold on the Hope set before then, should enjoy strong
Consolation; for it seems, some, who have so done, may lose their Interest in
divine Love, become Objects of God’s Wrath and Curse, and perish for ever. Nor
can any Believer whatever know, that this will not be his dreadful Case; and
that Consolation cannot have any great Strength in it, which is not built upon
the Immutability of God’s Counsel concerning our Salvation, which to us, if this
Scheme is true, must, thro’ Life, be an impenetrable Secret, tho’ the inspired
Writer tells us, that God hath shewn it by two immutable Things, wherein it is
impossible for him to lie. But, blessed be God! This conditional Scheme of
Salvation is as surely false, as his Gospel is certainly true.

Arg. 12.

All Believers are the Sons of God, and in Union with Christ. That Relation
cannot cease, nor that Union ever be dissolved. And, therefore, this conditional
Scheme of Salvation is false. The Apostle expressly affirms, that, as many as
are led by the Spirit of God, they are the Sons of God. And is not every
Believer led, taught, and guided by the Holy Spirit? Or do some believe without
his Instruction and Guidance? If none act Faith, but such as are under the
Conduct of the Blessed Spirit, then it is a just Conclusion, that all Believers
have the Honour to stand in the near Relation of Sons to God. This may also be
argued for from this Consideration, viz. Adoption precedes, and is the Cause of
the Mission of the Spirit: Because ye are Sons, God hath sent forth the Spirit
of his Son into your Hearts. I observe, that sometimes Regeneration is
confounded with Adoption, by good and wise Men, for this Reason; they are not
free to grant the Precedency of Adoption to Faith, it seems, thro’ an
Apprehension of an ill Tendency in this Opinion; tho’ some, who embrace it, they
allow, have their Minds preserved from the Influence of that Tendency. This is a
favourable Judgment of Men; but it is casting sad Reproach on sacred Truth.

Whatever the Persons are, who believe, that Adoption is previous to, and is the
Cause of Faith, the Sentiment is a Doctrine according to Godliness, and can give
no Encouragement to irreligious Persons, because, as that is one Reason of our
Sanctification, no unsanctified Man can have any Evidence of his Adoption, nor
the least Ground to imagine from thence, that he may be happy hereafter without
being holy here. And, therefore, all such Suggestions are groundless, and mere
Calumny cast upon an evangelical Truth. If the Holy Spirit is sent into the
Hearts of Men, because they are Sons to God, then it is most certain, that all
those, in whom he operates, as a Comforter and Sanctifier, are the Objects of
adopting Love. Now, this Relation to God can never cease, because it was by an
irrevocable Act of the divine Will, that Men were constituted his Sons. This
Relation gives a Right to Grace and Glory: If Children, then Heirs, Heirs of
God, and Joint-Heirs with Christ. And this is the Privilege of every Believer;
for all the Saints are now the Sons of God. They are as near to him in Relation,
as they will be when in Heaven. This conditional Scheme supposes, that true
Believers may become Children of Wrath, and not enjoy the heavenly Inheritance,
Woful Tidings to spiritually humble Souls!

Again, The Saints are in Union with Christ. He is their Head, and they are his
Members. Christ is the Husband of the Church, and she is his Bride. One Believer
hath the same Reason to conclude upon his Union with Christ, as another; and,
consequently, may infer from thence his Interest in the tender Love, Kindness,
and Care of the Blessed Jesus, with as much Certainty, as any other Christian
may; and hath the same Reason for a Persuasion of his eternal Security, arising
from his Union with Christ, and Interest in his Favour, as any other Saint can
have. But, according to this conditional Scheme, real Saints, who are not
elected, have no ground to conclude upon their Safety, because they may become
Apostates, lose their Faith and Holiness, their Union with Christ may cease, and
they, who once were Objects of the intense Love of Christ, may become Objects of
his terrible Anger and Vengeance. And what Saint in the World can know, that
this will not be his dreadful Care? Not one amongst them all. For there is the
same Faith, Hope, Love, Repentance, and every thing else of a spiritual Nature,
in a non-elect Saint, as an elected Believer is the Subject of, or acts; and,
consequently, the elect Believer can no more enjoy an Assurance of his lasting
Union with Christ, and of future Happiness, as a Fruit thereof, than the
non-elect Saint can be allured of both. This is very melancholy Doctrine for the
Righteous, whom the Lord would not have made sad! But it is intirely contrary to
the Gospel, which is a joyful Sound, and glad Tidings of great Joy, unto all the
Saints. Spiritual Life is the Effect of a foederal Union with Christ, our
spiritual Head; as Condemnation and Death in Sin follow upon our foederal Union
with Adam, our natural Head, in consequence of his Apostacy, the Guilt of which
devolves upon us, as Members of him, whom he represented. When we were not, a
real Union subsisted between us and Adam, our first Head: And, when we had no
Existence, a real Union subsisted between us and Christ, our second Head, who
was constituted such to us in the Covenant of Grace. And we derive from him, in
consequence of that Union, Life, Holiness, and Grace, in our Regeneration. This
Union is not the Effect, but is the Cause of Faith; and this it is that secures,
and will secure the Continuance of the Being of it in, our Hearts. It is as
proper to say, that our Union with Adam commences upon our becoming sinful and
depraved, as it is to affirm, that our Union to Christ commences upon believing:
Tho’ some, who assert the latter, I suppose, will not care to affirm the former.
This Doctrine supposes not the Non-necessity of Holiness, but insures it; and,
therefore, I am free to declare, that I am always unmoved, when I hear it
vilified, as a licentious Principle, which I sometimes do. I only wish, that
good Men would leave reproaching divine Truth.

Arg. 13. This conditional Scheme is inconsistent with Non-election, or
Preterition; and, therefore, it is not true. Election is a Choice of Men to
Holiness in this World, as a Meetness for the Enjoyment of Happiness in the
next. God hath from the Beginning chosen you to Salvation, thro’ Sanctification
of the Spirit. Those, therefore, who are the Subjects of effectual Vocation, are
said to be called according to a divine Purpose: Hath called us with an holy
Calling, - according to his own Purpose. Who are the called according to his
Purpose. Hence it is evident, that the Decree of Salvation is not of larger
Extent, than the Decree of Sanctification is: Nor is the Decree of
Sanctification of a wider Compass, than the Decree of Salvation is. And,
consequently, those, who are not chosen to eternal Salvation, but were passed by
in that Decree, God had no Design to communicate Holiness unto, as a Preparative
for future Glory. Besides, if it is the Intention of God to call Men by his
Grace, who are not included in the Decree of Election to everlasting Life,
either all, or only some of the Non-elect, he intended to call: If some of them
only, then this conditional Scheme destroys itself, for its Extent is universal.
If God designed to make all the Non-elect holy in Time, as a Meetness for
enjoying Happiness in Eternity, then I would ask, why Christ, and Salvation by
him, is not revealed to them all? Again, if it was the real and serious Design
of God to make the Non-elect holy, I desire to know, why they are not made so?
Is it because God cannot sanctify their Hearts, and prepare them for Heaven?
This is absurd and false to suppose. It is absurd, for it implies, that God
purposes to do what he is not able. It is false, because, if it was his Will to
sanctify them, he is able to do it. For, if he would but put forth the same
Power upon the Nonelect, as he does upon the Elect, they also would become holy,
and believe in his Son Jesus Christ, unto the Salvation of their Souls. Since he
doth not, it is falsely sup-posed, that he ever had a Design of making them
holy.

If, therefore, any of them believe in Christ, repent, and perform holy
Obedience, it will be without a divine Purpose of their Sanctification and
Faith. But none of them never have, nor ever will believe: For, the Election
hath obtained it, and the rest, i.e. the Non-elect, were blinded. This new
Law-Scheme, therefore, is utterly false: It consists of Principles no way
profitable to Men, in common, tho’ it is pretended to be calculated for the
Benefit of Mankind universally. - It is destructive of the Comfort and Joy of
the Saints. And is not conducive to the Glory of God; which will be shewn in the
next Argument.

Arg. 14.

Altho’ it is supposed in this Scheme, that effectual Provision is made for the
Security of the Elect, together with a conditional Provision for the Salvation
of the Non-elect, yet it is not in such a way as exalts the Glory of God; and,
therefore, it is not true.

Gracious Persons, in proportion to that Sense they have of their Safety, in
consequence of the Designs and Actings of divine Favour about and towards them,
will admire and adore the sovereign Goodness and Mercy of God, therein
displayed; and that is their indispensable Duty. But it is by no means to be
thought, that a Regard to the Glory of God is lost in that solicitous Concern,
which at any time they discover for their own Safety: With others it is, but
with them it is not. Salvation they desire, but not upon Terms any way lessening
to the Glory of God, and of his infinite Perfections. And, as they discern, that
God would never save Sinners, but in a Method most honourable to himself, they
acquiesce therein, as what is proper, wise, and fit. If, upon Enquiry, this
conditional Scheme appears to be calculated to bring most Glory to God in the
Salvation of Sinners, I heartily acknowledge, that it ought, without any
Hesitation, to be embraced as a certain and sacred Truth; for sure I am, that
the ultimate End of God in saving Men is his own Glory.

Let us, therefore, carefully view this Scheme, and embrace, or reject it, as we
shall find, that it is, or it is not, glorifying to God and his Perfections. Is
it then for the divine Honour to fix upon such a Method to save Sinners, as is
not effectual to the Accomplishment of the End intended, with respect to the far
greater Number of them, when it was in the Power of God to have secured that
End, respecting them all? How is this to the Glory of his Grace? Would not that
have been more magnified, if the End had been ascertained, when it was with God
a very possible Thing? The Salvation of the Non-elect was as easy to God, as the
Salvation of the Elect. A greater Expence of Grace and Power was not required,
in order to it. Is it honourable to divine Wisdom to form a Scheme that is not
brought into Execution, or to design an End which is not accomplished? What can
this proceed from, except a Want of Foresight, or a Defect of Power, or a
Resolution in God not to do what he knew to be necessary for him to do, if he
would effectually bring to pass his own gracious Intentions? Is it to the Glory
of the Justice of God to imagine, that its Rights are not secured, and its
Demands answered, by the Sufferings and Death of Christ? And, if they be, is it
for the Honour of Justice eternally to punish those, for whose Sins Satisfaction
was made? Nay, can it so much as comport with Justice to punish to the full the
Sinner’s Surety, and eternally to damn the Sinner himself for the same Offences?
surely it by no means can consist therewith. Is it to the Glory of the Grace of
God to conceive, that Holiness, or a Meetness for Heaven, is not produced in Men
by a divine Influence upon them; but that, with some Assistances only, they act
in a holy Manner, without the Communication of a holy Principle? Is this that
sovereign and distinguishing Goodness of God, which the Scripture so much extols
in the Regeneration and Conversion of a poor sinner? It is no more that, than
the wan Light of the Moon is comparable to the dazzling Light of the Sun.

Once more, I ask, is it to the Glory of God, and the Honour of Christ, to leave
our Salvation to rest on Conditions impossible to be fulfilled? I suppose, all
will conclude it is not, and that the Supposition of it is most absurd. But some
will say, why is this strange Enquiry made? What Foundation is there for it? I
answer, however surprizing and causeless this Question may seem to many, there
is sufficient Ground for my putting it. For it is supposed, first, that the
Salvation of all depends on the Performance of certain Conditions, viz. Faith,
Repentance, and persevering Obedience. Farther, it is sup-posed, that God does
not give the Grace of Faith, etc. to any Man; but only affords to Men some Help,
whereby they may acquire it, which it is impossible for any Man to do; because,
without a Principle of Life and Action, which gracious Habits are to the Soul of
a poor Sinner, no Acts of Faith, Hope, and Love, can possibly be produced in
him. This must be granted, until it is proved, that Men are not dead in Sin;
which yet has not been prov’d, nor ever will be. Upon the whole, this
conditional Scheme is not calculated to bring Glory to God, as it is far from
securing Salvation to Men. On the contrary, an inconditional Scheme of
Salvation. enhances the Glory of Father, Son, and Spirit. The Grace of the
Father illustriously shines in the free and sovereign Election of Men to eternal
Salvation. The Compassion of the Son is incomparably displayed, in the
Redemption of their Persons by the invaluable Price of his own Blood. And the
Kindness of the Spirit with an amazing Lustre, discovers itself in the
Regeneration, Conversion, Sanctification, and Preservation of Men. Farther, all
the divine Perfections in their full Glory, flame forth with an amazing and
delightful Refulgency in that Scheme. Infinite Wisdom hath eternal Honours
accruing to it, which contrived the happy Method, so becoming God, and so secure
for Men. Justice sparkles in its brightest Rays, in our Remission thro’ the
Sacrifice of Christ. The Riches of divine Grace are opened to the transporting
View of Angels and Men, in the Gift of Christ to us and for us, in the Donation
of the holy Spirit, and in the Bestowment of Grace upon us here, and of eternal
Glory hereafter. This pleasing View fills the Minds of the Saints with holy
Wonder, Joy, and Adoration, now; and the clearer Prospects thereof, in Heaven,
will eternally fill them with Raptures, unknown to us at present. What then can
be objected to a Scheme so wise, so righteous, and so secure for miserable and
helpless Sinners? Nothing at all, either respecting God, who saves, or Men, who
are saved; but what springs from Ignorance, pride, Self-love, etc. Unhumbled
Minds have much to object to it, because, if this Scheme is true, then nothing
can be ours, but Shame, Confusion, and Self-abasement, on account of our Guilt,
Misery, and Unworthiness; which are hard Things for our vile and proud Nature to
submit unto and acquiesce in’. But true it is, let Men think of it as they
please, either we must be willing to enjoy Heaven, merely on the ground of
sovereign and distinguishing Mercy, wholly and alone thro’ the Mediation of
Christ, and by an effectual Work of the holy Spirit on our impure Hearts, or we
shall unavoidably sink down into the bottomless Pit, from which there is no
Redemption. And it is holy, wise, and fit, that so it should be, however severe
this may seem to Men, who are destitute of the Grace of God.

Lastly. This Opinion is absolutely contrary to many express Testimonies of
Scripture. My intended Brevity prevents my taking into Consideration a large
Number of Texts, which most evidently refute this Doctrine. A few must suffice.
I begin with those Words of the Apostle: Whom he did foreknow, them he did
predestinate to become conformed to the Image of his Son. This Conformity to
Christ is begun in effectual Vocation, and is compleated in Glorification. And
those, who are effectually called, shall be glorified. This is evident by what
is subjoined: Moreover, whom he did predistinate, them he also called; whom he
called, them he also justified; and whom he justified, them he also glorified.
Two Things are clearly expressed in these Words. First, the Subjects of
effectual Calling are Objects of divine Predestination unto a Conformity to the
Image of Christ. Secondly, Glorification, which is the Complement of that
Conformity, will succeed Vocation. Hence we may conclude, that none are
effectually called, but such as are predestinated to be conformed to the Image
of Christ; and that those, who are so called, shall certainly be glorified. This
new Law-Scheme supposes the direct contrary of both there, viz. that some, who
are not Objects of Predestination, may be effectually called; and that some, who
are so called; may not be glorified: Both which are manifest Contradictions unto
the precious Truths these Words with so much Perspicuity and Force express. The
same two Things are clearly deducible from what our Saviour asserts.

Ye believe not, because ye are not of my Sheep. My Sheep hear my Voice; I know
them; they follow me; I give to them eternal Life; they shall never perish etc.
Clear it is from what is there affirmed, that those, who hear the Voice of
Christ, and follow him, which all Believers do, are his Sheep, shall enjoy
eternal Life, shall never perish, shall not be plucked out of Christ’s Hand, nor
out of his Father’s Hand; and that none, but such as are the Sheep of Christ,
believe in him, hear his Voice, and follow him. The contrary of both is supposed
in this Scheme: That some may hear the Voice of Christ, and follow him, who are
not of his Sheep; and that some may so do, to whom Christ Will not give eternal
Life, who may perish for ever. Our Lord elsewhere asserts, that the living Water
he gives, i.e. Grace, shall be a Well of Water springing up into everlasting
Life, in its Subjects. According this Scheme, in some it may entirely fail, and
its Subjects may rink down into eternal Death. Again, our Lord declares, without
any Exception, that he who heareth his Word, and believeth on him that sent him,
hath everlasting Life, and shall not come into Condemnation; but is passed from
Death unto Life. This Scheme takes it for granted, that some, who hear the Word
of Christ, and believe on him that sent him, may come into Condemnation, and
suffer the Vengeance of eternal Fire. Our Blessed Saviour acquaints us, that
this is the Will of him that sent him, that whosoever seeth the Son, and
believeth on him, might not perish, but have everlasting Life. This Scheme
supposes, that some, who truly believe, may perish, and not have everlasting
Life. And, consequently, its Authors must either deny, that this is the Will of
God concerning all such as believe, or affirm, that the divine Will is not
accomplished in some. The former contradicts our Saviour: The latter evidently
supposes, that either the Will of God is mutable, or that his Power is
insufficient to bring his Purposes of Grace concerning Men into Execution.
Farther, all Believers are interested in the Intercession of Christ; and what he
prays for in their Behalf shall certainly be communicated to them. That all, who
believe are interested in the Intercession of Christ, appears undeniably from
what he lays in relation thereunto. I pray not for these alone, but for them
also that shall believe in me thro’ their Word: And he prays for their being
with him, that they may behold his Glory. And, therefore, from the Prevalency of
his Intercession, we must conclude upon the final Happiness of all Believers.
But, according to this Scheme, some, who believe, may be with Devils and damned
Spirits, and never behold the Glory of Christ: Let it also be observed, that the
Apostle was confident, that the good Work begun upon the Philippians would be
performed until the Day of Christ. But, according to this Scheme, his Confidence
was without Foundation; for it is supposed, that Faith, Repentance, and
Obedience, specifically the same, and equal in Degrees, may be in the Non-elect,
as are found in the Elect; and, therefore, to no Man are they distinguishable.
Hence it follows, that, tho’ it is apprehended, that the Elect shall persevere,
since none have a possible Way of knowing who they be, or of distinguishing them
from the Nonelect, it must be Rashness in any Man to be confident of the
carrying on of this good Work in any particular Believers. The Conclusion of
course must be this: That the Apostle Was an intire Stranger to this Scheme, and
that it is not that Gospel which he preached, but quite of another Nature, no
Gospel of Christ. That Gospel, which he was commissioned to preach, furnished
him with a solid Foundation of that Confidence he expressed; and, therefore, he
cannot be charg’d with the least Degree of Temerity, or undue Boldness, in his
Language relating to this Matter. And, as this is the Security of all Believers,
it demands their Gratitude, and Adoration of divine Goodness, which hath so
effectually provided for their eternal Welfare. The more I think of, and examine
the Nature of this Scheme, the more dearly I discern, that it is calculated to
bring humble Souls into great Perplexities and Discouragements; and that it can
only serve to countenance unhumbled Minds, in a mistaken Opinion of the
Capacity, and the Extent of their own depraved and corrupt Faculties, to the
Dishonour of God, and their own everlasting Perdition, if Grace of no other Kind
is given to them, to open their Eyes, and sanctify their Hearts, than what this
darling Scheme, is an Exhibition of.

Before I consider the Arguments in favour of this Scheme, I would premise there
Things, viz. It is the Gospel which reveals Life and Immortality, not the Law.
Again, the Gospel informs us of our Title to that happy State, and not the Law,
which is the Righteousness of Christ imputed to us. Besides, the Gospel
acquaints us with our Meetness for that State, which is our Sanctification by
the Spirit of God. This is a Doctrine not contained in the Law, tho’ it requires
Purity of Heart and Holiness in Life. Hence, at Judgment, Christ will condemn
the Unsanctified, and pronounce the Sanctified, blessed, according to that wise
and holy Order, which God hath fixed in our Salvation, whereof the Gospel is a
Discovery, and not the Law. Let but the Reader distinguish our Title to Glory,
and our Meetness for it, and it will free him from Mistake on this important
Subject. This Scheme confounds them, and makes them one and the same; whereas
they are distinct Things. Our Title to Heaven is supposed, but not expressed, in
that Invitation, which Christ will, at Judgment, give us to take Possession of
eternal Glory, tho’ our Meetness for it is therein express’d: And the Want of a
Title to Life is implied in that Sentence, which Christ will pass upon the
Wicked; but it is their Want of a Meetness for it, that is expressed therein,
and not their Want of Title: And, therefore, it is the Doctrine of
Justification, which our Blessed Saviour discourses of, in {Matthew 25:1-46}.
From thence is clearly proved, that unholy Persons shall not enjoy the heavenly
State; but it is not to be learned from that Place, what is our justifying
Righteousness, or our Title to eternal Life, because it is our Meetness for
Heaven that is there treated of, and not our Title to it.

Secondly, Let us consider the Arguments for this Scheme.

Arg. 1. The Gospel is called a Law.

ANSW. 1. That Term is sometimes used for Doctrine, or Instruction.

2. For a fixed and stated Order. Both which are true of the Gospel: And,
therefore, it is called a Law. {James 2:12; Isaiah 42:4; Romans 3:27}.

Arg. 2.

Obedience is proper to a Law, and we read of Obedience and Disobedience to the
Gospel.

ANSW. 1. Disobedience intends not attending to it, which Men ought to do, as a
Revelation from God. 2. Despising it, as foolish and absurd. 3. Opposing the
Gospel. Neither of which proves that it consists of Precepts.

Arg. 3.

It will be the Rule of Judgment.

ANSW. 1. According as Men are sanctified, or insanctifed, so they will be, at
Judgment, glorified, or sentenced to Hell, agreeable to the Declaration in the
Gospel. For, 2. That Declaration is proper to the Gospel; the Law knows nothing
of it. But, 3. This is not, as it is a Law, but as it a Discovery of the wise
and holy Order of our Salvation.

Arg. 4.

Justification is a judicial Act, and, consequently, the Gospel, by which we are
justified, is a Law.

ANSW. I. The Gospel supplies us with a perfect Righteousness, that is the Matter
of our Justification. But, 2. It is the Law, by which we are absolved from all
Sin thro’ the Blood of Christ, and are justified by it in his Righteousness.

Arg. 5. The Gospel confers its Benefits on Conditions, and, therefore, it is a
Law.

ANSW. 1. This Argument takes for granted, what is not prov’d, but is the Point
in Question. 2. Right to Gospel Benefits arises not from our Acts, but from
Christ’s Obedience and Death.

Arg. 6. The Saints will be tried, whether their Faith was sincere, which must be
by the Gospel, and, consequently, it is a Law.

ANSW. I. Many Saints have long been in the Enjoyment of heavenly Glory, viz.
Abraham, Isaac, Jacob, Job, David, Isaiah, yea, all the Old-Testament Saints,
and blessed Paul and Peter, etc. It is strange, that they must pass under a
formal Trial, whether they were meet for Glory, who have been so long in the
Possession of it.

2. The living Saints at the Coming of Christ will be changed in a Moment, in the
Twinkling of an Eye, i.e. their Bodies will be rendered immortal, Spiritual, and
glorious, their Souls will be purged intirely from all Sin, and they will be
caught up to meet their triumphant, descending Lord; they will undoubtedly
salute him with the higher Praises, and he will receive them with Joy and
Delight. It is suprizing, that any should think, that they will after this be
tried concerning the Sincerity of their Faith.

3. They will be separated from the Wicked, and placed at the right Hand of their
dear Lord.

4. Christ will declare before Angels, Devils, and Men, that Love they had for
him, and that Obedience they yielded unto him, which was a Meetness for eternal
Glory. In all which not the least Countenance is given to this new Law-Scheme.

Arg. 7.

Christ is a Lawgiver, and, therefore, the Gospel is a Law.

ANSW. 1. Christ, as a divine Person, is a Lawgiver. 2. As Mediator, he revealed
evangelical Truths, but gave no new Law. 3. He hath the Covenant of Works in his
Hand, as a Judge; some he condemns by that, others he acquits on the ground of
his Obedience and Sacrifice. I confess, that I have met with more Arguments in
Number for this Opinion; but some of them are illogical, and others coincide
with those above answered; and, therefore, I thought it unnecessary to mention
them. If I might be allowed to express a certain Truth, I should say, that some
learned Men are very far from Accuracy in Disputation, how much soever they are
pleased to despise illiterate Persons.

FOOTNOTES ft1 Sed per Legem Fidei: Id est, per Legem quae Fidem requirit, eique
Justificationem ex Dei Grattia & Liberalitate promittit; quae Lex est Evangelii.
Schlichting in {Romans 3:27}.

Ft2 Vid. Curcell. Inst. Christ. Lib. V. Cap. 16.

Ft3 See Mr. Baxter’s Aphorisms and his Answers to Dr. Tully and Mr Cartwright.


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  CHAPTER 59: S. AVINDICATION OF DIVINE JUSTICE
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A Vindication of Divine Justice, in the Infliction of Endless Punishment by John
Brine {London: John Ward, 1754} Thou hast given a standard to them that fear
thee; that it may be displayed because of the truth

SERMON 20 A VINDICATION OF DIVINE JUSTICE, IN THE INFLICTION OF ENDLESS
PUNISHMENT FOR SIN CONTAINING AN ANSWER TO AN ANONYMOUS PAMPHLET,

INTITLED, ’THE SCRIPTURE-ACCOUNT OF A FUTURE STATE CONSIDERED.’

Printed and Sold by JOHN WARD, against the Royal-Exchange;

GEORGE KEITH, in Gracechurch-Street; and JOHN EYNON, at a Print-Shop, on the
North Side of the Royal-Exchange. London 1754. [Price Six Pence] AN anonymous
Pamphlet hath been published lately, which bears the Title of, The
Scripture-Account of the future State considered. It is a Matter of very small
Concern to me, for what Reasons the Author chose to lie concealed, nor shall I
make any Enquiry of him, concerning the Causes of that Concealment; but, As I
apprehend various Notions are advanced by the author, which are both
unphilosophical and unscriptural, I shall take the Liberty to examine, and
endeavour to refute them. I cannot but object to his Philosophy, in Relation to
the cogitative Part of Man. The human Soul thinks, compares its Ideas, assents
and dissents, wills, nills, loves; and, on the contrary, it hates, or it takes
Delight in some Objects, and hath an Aversion to others: No Man can doubt of
such Acts in himself, who reflects upon what passes in his own Mind. And the
Soul doth not think, because it wills so to do; for if Thought followed upon
Volition, we might cease to think at all, whenever we please; but that is
absolutely out of our Power. We are no more able to forbear thinking, than we
can prevent, pleasing, or painful Sensations in us, by the impressions which
different Objects make upon our various Senses. Thought and Consciousness,
therefore:, seem to be essential to the Soul, and inseparable from it. That
Matter cannot think, reason, and draw Conclusions, seems to me very evident:
These are such Acts as can’t reasonably be apprehended to spring, either from
the Solidity, Qualities, different Composition, or various Motions of Body. All
Matter, however tenuious or subtle we imagine it to be, must certainly have
solid Extension; because, if it hath not, it differs not at all from Space: But
that, I suppose, none will allow is true; and, consequently, the subtlest Matter
must have solid Extension, and that which hath solid Extension is divisible, and
may be separated. Hence it will necessarily follow, that, if Matter is endowed
with a cogitative Faculty, or Power of Thinking, there may be an Inch, a Foot,
or an Ell of Consciousness, which it is absurd to imagine. Body, be it great or
small, gross or subtle, and Thought, are as different and distinct as any two
Things can be. Consciousness, therefore, cannot be a Property of Matter. If
Thought belongs to any Portion of Matter, what Reason can be assigned, why it
should not be attributed to every Particle, which composes that thinking, solid
Extension? And, if it may, then Consciousness will be capable of being divided
into as many Parts as that thinking, solid Extension consists of, however
numerous they are. If Cogitation belongs not to every Particle of that solid
Extension, how can it be a Property of the whole? Doth the Contact or Union of
its Parts render it cogitative? Can Consciousness result from the Union of the
Parts of unthinking, solid Extension? How is that possible? Besides, many of our
abstract Ideas are purely intellectual; and, therefore, there is clear Reason to
conclude, that the human Soul, which is a thinking Substance, is immaterial,
indiscernible, and consequently immortal; f1 that in its Nature it is distinct
from the Body, is able to exist without it, will be active, or not cease to
think in its separate State. As the Soul is immaterial, in a philosophical
Sense, it is not in any Place; it fills up no Part of Space; is not near to one
Body, and distant from another, which is in a different Part of Space. Nor is it
capable of local Motion, for that is a Removal out of one Part of Space, into
another Part thereof. The Soul not being solid Extension, it takes up no Part of
Space at all, and, therefore, properly speaking, it is not any where. It is, or
exists, but it does not exist in Place; it is not any where, and can move no
where. This Writer, very unphilosophically, speaks of the Soul’s sleeping, or
ceasing to think, upon its Separation from the Body, and of its removing from
one Place to another; f2 neither of which can be proved, until it is
demonstrated that the human Soul is Matter, or solid Extension. Body, if it is,
it must be in some Place, i.e. in some Part of Space; but Spirit, by Reason it
is not solid Extension, it is not in any Part of Space at all, and,
consequently, local Motion agrees not with the Nature of Spirit. He also speaks
of the Organs of the Soul, and of their being folded up and unfit for Action,
for some Time after Death, and of their unfolding after a while, whereupon it
begins again to think. Is the human Mind an Embrio? Are its Parts closed or
folded up at Death? If so, in what Womb does it receive fit Matter to increase
it, or to cause its various Parts to unfold, or open and expand? This is very
strange Philosophy! Our Author seems to dream while he is awake and writes,
whether he does or not when he is asleep. But, be it just as he fancifully
imagines, until he can prove, that Matter may be endowed with a Power of
Thinking, he cannot prove that the Soul will ever think and become conscious of
its Acts. He will find it very difficult to demonstrate, that Thought and
Consciousness can arise from the Solidity, different Qualities, Composition, or
various Motions of Matter. The Author supposes, that the Soul will awake out of
its Slumber, or State of Inactivity, with the same moral Temper and Disposition
it had before Death. f3 This Supposition seems to me as hard to be explained and
proved possible, as any Thing he advances is. How can the Soul, when it awakes
out of its Sleep, recover its former Consciousness? Can those new Ideas, which
in this Case it will acquire, enable it to recollect its former Ideas, which
must have been obliterated and entirely lost: in its State of Stupidity?

Let our Author shew the Possibility of this, if he is able. Much less can the
Soul awake with the same dispositions, or Habits, whereof it was the Subject
before its sinking into this State of Slumber, and Inactivity. It is
unreasonable to imagine, that Dispositions either to Good or Evil remain in the
Soul, if all Consciousness is utterly lost; and therefore, tho’ the Soul should
be rouzed out of its Slumber, upon its awaking, it can have disposition neither
to Good nor Evil, unless it is given to it, or wrought in it by God; and, if he
gives the waking Soul its Disposition, it cannot be to Evil, it must necessarily
be an Inclination to Good. And he conceits, that the Soul is united to some
Vehicle, whereby it is affected, and by the Help of which it frames its Ideas.
Some learned Men have thought this is probable; but, so far as I can perceive,
they have not been able to explain how that Vehicle can assist the Soul to
think. However that be, since he imagines that the human Mind sleeps upon Death,
notwithstanding its Union with that Vehicle remains, he will not be able to
explain how, at any Time, it can awake and begin to think again, by the Help of
it. If the Mind, upon its Separation from the Body, becomes incapable of being
affected by its Vehicle, how can it begin again to exert, itself in Thought and
Consciousness, by the Means of it? If the Soul sleeps therein for a single
Moment, it may continue in that Slumber to Eternity; nay, it will, unless an Act
of Omnipotence Is put forth, to raise it out of that State of Stupidity into
which it is supposed to be sunk. This Doctrine, of the Soul’s sleeping at Death,
receives no Countenance from sound Philosophy, or right Reason. Let us now
consider what the Author alledges from Scripture to support it. What he brings
from thence, for the Proof of this Doctrine, will admit of quick and very easy
Dispatch. It is only this: That Lazarus, and Jairus’s Daughter, and the Widow’s
Son of Nain, who were raised from the Dead, gave no Account of the separate
State. f4 Lazarus and Jairus’s Daughter are said to sleep, by which is meant,
that they were really dead. Death is compared to Sleep, because there is some
Similitude between that and Death. The entire Silence of these Persons, who were
raised to Life, about the separate State, gives not the least Degree of
Countenance to the Doctrine of the Soul’s sleeping, or ceasing to think at
Death; for it is the Will of God, that we should wholly collect our Notions of
the future, or separate State, from that Account which he hath been pleased to
give us thereof, in his sacred Word. All our Faith concerning it must rest upon,
and be resolved into, Divine Testimony. Again, those Instances of Resurrection
from the Dead, were intended to a very different Purpose from that of giving us
Information about the separate State, and are Exceptions unto the fixed
Constitution of God, concerning Mankind, in general; and, therefore, nothing can
reasonably be argued about this Matter from those Instances. Farther, was it not
possible with God to prevent Lazarus, etc. converting with other separate
Spirits, that they might not obtain from them any Acquaintance with the Nature
of their State and Employ? And might not God forbear to communicate to them, any
Knowledge of the State of separate Spirits, who are to remain in that State of
Separation from their Bodies, until the Morning of the Resurrection? Why might
he not, if these Things are possible? And who will, who can say, that they are
impossible? Then they could not know any Thing more of the State of such
separate Spirits than if they had not died. And yet there is no Necessity to
suppose a Suspension of Acts, in those separated Minds; for they might be
active, or converse in and with themselves, during their Separation from their
Bodies; or their rational Powers might be exerted, tho’ their Knowledge was not
enlarged, either by Converse with separate Spirits, or an Emanation of Light
from God, while they were separate from their Bodies. Hath not the Mind of a Man
a large Stock of Ideas treasured up in it? And, if it is separated from the
Body, can it not exercise itself in recollecting of, and reasoning upon those
Ideas wherewith it is furnished, tho’ no new Discoveries are made unto it? We
can do this while in the Body; and for what Reason should we think, that we
could not do it if our Souls were separated from our Bodies?

It is far from being unreasonable to suppose, that a separate Mind hath such a
Capacity; On the contrary, it is highly unreasonable to think that it hath not;
which clearly appears from these Instances of Resurrection from the Dead: For
if, when their Souls were separated from their Bodies, they lost all Thought and
Consciousness, upon the Re-union of their Souls and Bodies, they must have been
no other than great Babies, and as uncapable of Conversation as they were at the
Time of their Birth. It is a clear Case, that they had not lost that Stock of
Ideas which they had acquired before their Death; because, as soon as they were
restored to Life, they were as able to converse with their Friends, as they were
before they died; which must have been absolutely impossible, if they had lost
all Consciousness by the Separation of their Souls from their Bodies. These
Instances, therefore, are so far from proving what they are produced for, viz.
that at Death Men become stupid and thoughtless, that, on the contrary, they
clearly prove, that the human Mind loses not its Stock of Ideas by its
Separation from the Body, which it must necessarily do if it becomes stupid, or
inactive and thoughtless. The Author proceeds to treat of Hades, or of the State
of the Dead before the Resurrection. The Hebrew Word {#lwaç|}, and the Greek
Word {Adhv}, whereby the separate State is expressed, have different
Significations: 1. The Grave is sometimes meant; {1 Kings 2:6} 2. Hell, or the
State, of the Damned; {Luke 16:23} 3. Extreme Sorrow and Anguish of Mind;
{Psalms 18:6} 4. The lowest State of Abasement in this World; {Isaiah 14:15} The
first Respects good and bad, for the Grave is the House appointed for all
living; {Job 30:23} the second and third, the bad only. He fancies, that an
interior Sun and an interior Earth are enclosed, by this Globe which we inhabit,
which is nothing but an Arch or Shell: That this interior Earth does not revolve
upon its own Axis, and therefore one Half of it enjoys perpetual Day and an
eternal Spring, and the other is in perpetual Darkness. That the Patriarchs had
the Knowledge of this by Revelation, and the Antients derived it from them by
Tradition, which gave Occasion to those Descriptions that they have given of
Elysium and Tartarus. f5 A strange Chimera! Such Philosophy as this is was never
taught the Sons of Men by the Author of Nature, that an eternal Spring would be
maintained in the Earth by the Sun perpetually shining on it. That would make it
become a dry Heath, thro’ the intense Heat which must be communicated to it by
the constant and uninterrupted Emission of the Sun’s Rays. As one half of this
Earth must be frozen and locked up by Extremity of Cold, the other half must be
scorched and rendered barren by the Intenseness of Heat in it. The Recession and
Intermission of the Sun’s Rays are necessary unto the Fertility of the Earth.
How is it possible that an invariable Degree of Heat can maintain a continual
Spring? The Author’s philosophical Principles are as unreasonable as his Notions
of Divinity. Thus he divides Hades into two Regions, Paradise and Tartarus: The
former he supposes is the Residence of good, and the latter of evil Spirits;
that good Souls are under milder, and bad under severer Discipline; that the
former may be perfected in Virtue, and the latter may be reclaimed from Vice,
and so at length be admitted to Heaven. The intermediate State between Death and
the Resurrection, therefore, is a State of farther Trial of the Wicked, and, if
they prove not incorrigible, they shall be happy. In such a State he thinks the
Devils also are; and, if they are not irreclaimably bad, they shall enjoy
Happiness. f6

According to this Account of Hades, both the Godly and Ungodly are in it, for it
includes Paradise and Tartarus; or Heaven and Hell. But this is a Mistake, for
{Adhv} Hades is never put for Heaven, or the State of the Blessed; Hell, indeed,
or the State of the Damned, is designed by it. Thus, of the rich Man, it is
said, {en tw Adh, not en to>Adh, as the Author hath it}, in Hell he lift up his
Eyes. Heaven may be considered as a State of Happiness, without including the
Idea of Place in it. Into this State the Souls of the Saints immediately enter
at Death: And it may be considered, not only as a blessed State, but, as
inclusive of Place, where Enoch, Elias, and Christ, in his human Nature, now
are, and all the Saints shall be, for evermore. Hell, also, may be considered as
a State of Misery, without including the Idea of Place in it; into this State
the Ungodly immediately enter at Death: And it may be considered, not only as a
miserable State, but, as inclusive of Place, wherein the Ungodly will suffer
Punishment both in Soul and Body. The Souls of departed Saints are now in
Heaven, as a State; and the departed Spirits of the Wicked are now in Hell, as a
State; but the Souls of neither, properly speaking, are in Place; for, to exist
in Place, or in some Part of Space, is proper to Body, and it cannot, with
Propriety, be said of Spirits, which are not solid Extension.

If this interior Earth is the Habitation of good and bad Souls, and the good
dwell in the light Part, and the bad in the dark Part of it, as the Author
supposes, then both are in the Abyss, for Paradise as well as Tartarus must be
meant by the Abyss; and the Apostle Paul, who says of himself that he was in
Paradise, must have descended into that Abyss; and, therefore, he doth not speak
properly when he says that he was caught up; he should rather have said, that he
was thrust down into Parade, or the third Heaven. Paradise, or the third Heaven,
is the Place where the human Nature of Christ is, and will be until his second
Coming. His Disciples saw him go up or ascend into Heaven; but, if Parade, or
the third Heaven, is this interior Earth, they must have seen him descend, and
not ascend. And Stephen, who saw him standing at the right Hand of God, if
Paradise is this interior Earth, must have seen the Earth, on which he stood,
open, instead of seeing the Heavens above him open, in order unto his beholding
of Christ in his exalted State; the Chasm thro’ which he beheld Christ must have
been in this Earth which we inhabit, and not in Heaven that is far above us;
and, instead of looking up, he must have looked down into that Abyss which our
Earth incloses. But it is a Shame to dwell upon the Refutation of this idle and
senseless Fiction. The main Point in View to be proved is this, That the Souls
of bad Men are in a State of Probation after Death, and not in a State of
Punishment. That which is offered for Proof hereof is very little, and of no
Force at all: Because the Devils, as yet, are not tormented in that Degree which
they will hereafter be, and are not in the View of Angels and Men adjudged to
infernal Torments, which they will be at the grand Assize, it is concluded, that
they are not in a State of absolute Misery and Torment, and, therefore, it seems
reasonable to think, that the Souls of wicked Men are not. f7 Devils now suffer
Punishment, for God spares them not. And, because departed Spirits are reserved
to be punished, therefore they are upon Terms of Peace with God, their righteous
Judge, and do not at present suffer Punishment, only some medicinal Afflictions,
in order to their Amendment and Happiness in the Issue, if they are reclaimed by
those Afflictions, which they suffer in Hades. f8 This is very extraordinary
Reasoning; it is such as scarcely deserves any Notice. Both Devils, and the
Souls of the Ungodly, in the intermediate State, suffer proper Penalty, tho’
they are not publickly sentenced to Hell, as they will be at the Day of
Judgment. But what may seem of more Weight is this: Says the Author, the
Benevolence of our Lord led him to visit Tartarus, and he preached to the
Spirits in Prison. f9 But this was at the Time of their Existence in this World,
and it is not meant of his going to Tartarus, and preaching to them there;
Reference is plainly had to the Days of Noah. f10

Having finished his Account of Hades, he next treats of the Resurrection and
general Judgment. There is but little that I shall take Notice of here. He
grants the Resurrection of the Wicked, as well as the Resurrection of the
Righteous, which the Socinians delay; but is mistaken, in thinking, that the
Resurrection both of the Just and Unjust, is treated of by the Apostle, in {1
Corinthians 15:1-58}, as every intelligent Reader will quickly discover, by a
careful View of the Context: It is of the Resurrection of the Saints only, that
the inspired Writer discourses in that Place; and, therefore, nothing is from
thence to be collected to prove, that the Bodies of the Wicked, after the
Resurrection, will be mortal, or of a periling Nature; which is what he at least
would insinuate from some Part of that divine Discourse. If Proof is to be
deduced from thence, of the Mortality of the Body, when raised from the Dead, it
must refer unto the Bodies of the Saints, and not the Bodies of the Impenitent,
for nothing is spoken concerning them throughout the Place. He comments thus: Of
the Wicked it is only said, as the first Man was of the Earth, earthy, such are
they that are earthy; they are as the first Man was, whole Image they bear,
living Souls, in Bodies which are of the Earth, earthy; natural Bodies, which
may corrupt and perish. f11 I am persuaded, that the Reader will think this
Person is a miserable Interpreter of Scripture. He observes not what is the
Scope of the Apostle, viz. to prove that there is a natural, and that there is a
spiritual Body, nor that the Body is natural before its Resurrection, but
spiritual when raised from the Dead; which are the two Things that the Apostle
designs to prove; which is as evident, as that it is Light at Mid-Day. And,
therefore, by the natural, or earthy Body, is not meant the Body, when raised
from the Dead, but the Body in its present State, which stands in Need of Food
to nourish and sustain it; the Observation of which alone is sufficient to
discover, what an egregious Trifler, this Writer is in the Interpretation of
Scripture. My present Haste, will not allow me to enlarge on this so illustrious
a Testimony unto the important Truth, of the exalted State of the Saints, in
their Bodies, upon their Resurrection from the Dead. All I shall observe is
this, that the Bodies of the Saints, which, before their Resurrection, were
natural and earthy, when raised from the Dead, shall be spiritual and glorious,
like unto Christ’s glorified Body; for, as they have bore the Image of the
Earthy, they shall then bear the Image of the Heavenly. Our Author having
advanced so far on his Subject, as the general Resurrection and Judgment, It
might have been expected, that he would now treat of the Sentence of the
infinitely great Judge, whereby the different States of Men will be determined;
but he in a great Measure waves this, only using some general Expressions in
Relation to this Point; whereas, the opposite States of the Righteous and the
Unrighteous are not represented by them; because He had it in Design, to raise
Mist before his Reader, that he might prevent his discerning, that the State of
the Wicked is, in Fact, the Opposite of the State of the Godly.

And, therefore, Before he proceeds to treat of the State of Punishment, and of
the State of Blessedness, after Judgment, he spends no less than nine Pages in
an elaborate Consideration of the Terms and Phrases, for ever, for ever and
ever, everlasting, perpetual, or eternal; and, because he finds, that,
sometimes, they express a measurable Duration of a longer or shorter
Continuance, he would have his Reader conclude, that these Terms and Phrases are
not properly expressive of Eternity, or endless Duration. There is not the least
Necessity, that I should imitate his prolix Discourse on this Matter; what he
offers will admit of a short and speedy Answer. The Hebrew Word {µlw[}, f12 and
the Greek Word {Aiwn}, f13 properly signify perpetual Duration, or Eternity.

It will be sufficient to shew the Reader very briefly, the different Senses
wherein these Terms are used, in order to render his Parade absolutely useless,
unto that Design which he hath in View. And the Term Everlasting, sometimes,
means absolute Eternity, or Duration, which is without Beginning and without
End: From everlasting {µlw[m} to Everlasting { µlw[Ad[} thou art God { Psalms
90:2}. Sometimes it designs a measurable Duration, of a longer or shorter
Continuance. Thus the long Duration of the Hills is expressed by it; and for the
precious Things of the lasting Hills {Deuteronomy 33:16}. So the Years of
Jubilee are intended by it: And he shall serve him for ever; { Exodus 21:6} i.e.
until the Year of Jubilee, when all Hebrew Servants were to be discharged from a
State of Servitude. And the Term of Life is intended by it: So shall I keep thy
Law continually; for ever and ever, {d[w µlw[l}; {Psalms 119:44} i.e. thro’ the
whole of my Life. Again, it is used metonymically, and the Period of the present
State of Things is designed, or the End of the World, as our Translators very
properly have rendered the Phrase; and of the End of the World {kai thv
sunteleiav tou Aiwnov} {Matthew 24:3}. It is the Cessation of the present State
of Things that is meant in those Words, and not the End of that measurable
Duration, wherein the World exists, as this Trifler would have it, tho’ that
Duration will end with the Dissolution of the World. And the Things of Time and
Sense are also intended by it; for Demas hath forsaken me, having loved {ton nun
Aiwna} this present World {2 Timothy 4:10}. The Apostle plainly means, Things
which exist in Time, or measurable Duration, and not that Duration itself
Farther, Everlasting expresses an immeasurable Duration, which hath no End, tho’
it had Beginning: This is called Eternity restrict, and differs from Eternity
absolute, which is proper to God. This Eternity restrict, is proper to the human
Nature of Christ, to Angels, and unto Men, who will exist for ever, tho’ once
they were not: Their Existence began, but will never end. Our blessed Saviour’s
endless State of Dignity and Glory, is thus expressed by himself; And behold I
live {eiv touv Aiwnav twn Aiwnwn} for evermore {Revelation 1:18}. And the
endless State of the Blessedness of his People, is thus represented by him; He
that believeth in me {ou mh apoqanh eiv ton Aiwna} shall never die {John 11:26}.
He will give to them {Zwnh aiwnion} eternal Life {John 1:28}. Likewise the
endless Duration of the Punishment of the Ungodly, is in the same Manner
represented; And the Smoke of their Torment ascendeth up, {eiv Aiwnav Aiwnwn}
for ever and ever {Revelation 14:11}. The Author denies, that these Terms and
Phrases, properly mean an endless Duration. None of these Words, says he, in
their natural Import, do signify an absolute Eternity, in the metaphysical Sense
of that Word, unless when applied unto God, and then the Nature of the Object
gives a Sense to the Words, whereof they are otherwise incapable. f14 Why does
he speak of Eternity absolute? It is Eternity restrict, that is the Subject of
Enquiry, and not Eternity absolute, which is proper to God. We are not such
Blunderers in Metaphysics, as to plead for the absolute Eternity, of either
Angels, or Men, or even of the human Nature of our blessed Redeemer. We know,
that they once were not, and do not need the Instruction of this Person, or the
Instruction of any, who are of his corrupt Principles, to inform us, that the
human Nature of Christ, and the Existence of Angels and Man, had Beginning. We
are fully sensible, that it is peculiar to God, to be without Beginning. The
Author hath betrayed either Ignorance, or, what is much worse, a Want of Regard
to Truth and Ingenuity, in this Assertion. If he really thinks, that {µlw[ in
the Hebrew Language} Everlasting, does not properly signify an immeasurable
Duration; and, that {Aiwn aiwniov in the Greek Language} Everlasting and
perpetual, do not properly signify an unlimited Duration, it must be owing unto
Unacquaintedness with those Languages. The very Reverie of what he asserts, is
the Truth. The natural Import of these Terms, is Duration infinite, or Eternity;
and, when they are to be understood differently, the Reason is, the Nature of
the Subject requires that limited Sense. I challenge him to produce a Greek
Word, which more properly signifies Eternity, than this Word {Aiwn} does. If he
knew not the natural Import of these Words, why does he so boldly assert
concerning their proper Signification? If he did know, then he was highly
disingenuous in asserting this. The Assertion must proceed either from Ignorance
or Disingenuity, and a Want of Regard to Truth. Nothing is proved by that large
Apparatus of Texts, with his Version, which fill up nine Pages, but this, that
the Terms for ever, everlasting, etc. are used to express a measurable Duration,
which every one knows; not that they do not properly signify Eternity, nor is he
able to give Proof thereof. I am so well satisfied of his utter Incapacity to
give such Proof, that I dare promise to become his Proselyte, on Condition of
his proving it; which is what I would not be for the whole World. The Amount of
his Reasoning can be only this: I have proved by various Instances, that the
divine Writers, by these Terms and Phrases, sometimes, express a measurable
Duration of a longer or shorter Continuance; and, therefore, they do not
properly import unlimited Duration, or Eternity. Thus another might say, that
the Latin Adverb {aeternum} always, or for ever, does not properly mean endless
Duration, but a Duration which hath an End, because sometimes it is used in such
a limited Sense. f15 I would ask this Person, whether he thinks, that the Terms,
everlasting, eternal, for ever, etc. in our own Language, properly mean an
endless Duration? And there is Reason for my putting this Question to him, for
we sometimes use these Terms in a different Sense; as, when we say of a spruce
Gentleman, he is an eternal Beau, and of a Man who delights in walking, he is an
eternal Walker. He instances our using these Words to express Duration which
hath End; as when we say, such a Person is gone to live in such a Place for
always; or such Things are everlasting, or will wear and last for ever; will he
affirm, because we thus use these Terms, that they do not, in their natural
Import, signify an endless Duration? Should he assert this, he would justly
expose himself to Hissing. It is probable, that some may think, he deserves no
better Treatment, for affirming, that these Greek Words, {Aiwn aiwniov} in their
natural Import, do not signify Eternity, or endless Duration.

I acknowledge, if he could produce an Instance of the inspired Writers using
these Words, to express a measurable Duration, after the Dissolution of the
World, or the Close of Time, wherein it exists, it would be every considerable
Difficulty upon us, and it might greatly tend to shock our Faith, concerning the
endless Bliss of the Saints; and also it might be thought to give Countenance
unto the Author’s Opinion, that a Period will be put unto the Punishment of the
Wicked; but this I am sure he cannot do.

Let him do this, and I will immediately embrace his Opinion; tho’ that would not
prove, that the natural Import of those Phrases is a measurable Duration. What
hath he proved by his prolix Parade? Nothing, but this; that these Words
certainly express a limited Duration, of a longer or shorter Continuance, before
the End of this World: And, therefore, he begs the Favour of his Reader, to
allow, without the least Proof of it, that such a limited Duration is really
meant by these Phrases, after the End of the World. What trifling is this? in a
Word, he is a pitiful Beggar, and is absolutely unable to bring the least Degree
of Proof, for what he is extremely desirous his Reader should believe the Truth
of.

He closes his learned Discourse on this Subject thus: And the State of the
Righteous and the Wicked, when described under these Words, {for ever, etc.} can
in no wise be proved without End, since every Age has an End, and every AEra or
Period of Time, however long, has still a Conclusion. But we find that
Immortality is promised to the Righteous, and it is said of them, that they
shall not die any more; so that the Duration of their Existence no ways depends
on these Words, eternal and everlasting, but is built on plain and express
Promises. f16 This is admirable indeed. Who knows not that Time will certainly
have an End? But hath he proved that Time is meant by the Greek Words {Aiwn and
aiwniov} when used about the Existence of Men in the future State? No; nor is it
in his Power to prove it, I am bold to affirm. As I have above observed, the
Greek Word {Aiwn} properly signifies perpetual Existence, and it imports endless
Duration. It is {cronov apeirov} infinite Duration. If he requires more Proof of
it than is already given, I will promise to oblige him with it; but if he is
wise, he will excuse me herein. I demand of him to shew how the Promise, that
the Righteous shall not die any more, proves their endless Existence? May they
not be annihilated? Annihilation is not Death; and, therefore, tho’ that Promise
secures them from suffering Death again, it doth not ascertain their perpetual
Existence. But the gracious Promises made unto them of the Enjoyment of
everlasting Life, must clearly evince the endless Duration of their Existence,
notwithstanding this Author’s feeble Attempt to prove the contrary. If these
Promises do not prove the eternal Existence of the Saints, I am sure it will be
impossible to give Proof of the eternal Existence of our blessed Saviour, as
Man, for that is not capable of other and more evident Proof. If his Reasoning
is right, we know not, nor can know, whether our precious Redeemer, and the
whole Church of God, may not some Time or other be annihilated, or sink into
nothing. This is a Consequence so exceedingly horrid, that it may well make one
shudder to mention it; but it is natural and unforced. By that Medium, wherewith
he can prove, that Christ will exist for ever, in his human Nature, we shall be
able to prove the endless Existence of his Body, the Church. The Author having,
as he imagines, proved, that the Terms and Phrases, for ever, for ever and ever,
etc, do not properly signify endless Duration, He advances to treat of the State
of Punishment after the general Judgment; and he allows, that God may inflict
Punishment for Vice, but observes, that the proper Ends of Punishment, are
reclaiming the Offender, and deterring others from Vice: That Penalty ought to
be proportioned to the Crime for which it is inflicted: What crime will be
punished more than others: That Sin doth not deserve infinite Punishment,
because Virtue deserves not infinite Reward: And, that divine Punishment will
certainly have an End. f17 I shall briefly consider each of these Particulars
ideas. I will begin with what he says are the proper Ends of Punishment, viz.
reclaiming the Criminal, and for the deterring others. With Respect to the first
End, human Laws, in many Instances, are not calculated to serve that End. I
cannot be persuaded to think, that our Law hangs a Man, or takes off his Head,
to make him better; nor ought any Law to adjudge a Person to Death, {#in
Terrorem|} for a Terror to others, if his Crime deserves not capital Punishment.
That is unjust in itself, and what is so, cannot be sanctified by the End, which
may be pretended, or really designed, in the Infliction of such unequal
Punishment. But, surely, he was asleep, and knew not what he wrote here; for
tho’ he says, that the End of all Punishment is, either to reclaim and reform
the Criminal, or to deter others from of offending, yet he insists upon it, that
God designs, in the Infliction of Punishment, after Judgment, to destroy the
very Being of the icked, and that all Vice and Misery will be exiled the World.
So that God cannot possibly intend the Amendment of any, whom he will then
punish, nor can he design to deter others from Vice, for all the Sons of Vice
will cease to be, according to his Opinion; and, therefore, neither of these
Ends can have Place, in the Punishment of the Impenitent, after the general
Judgment. It is surprising, that this Person should so far forget himself, as to
affirm, that these two Things are the End of all Punishment; when it was his
Design to prove, that such is the Nature of divine Punishment, after Judgment,
that it is not possible, that either one, or the other, can be intended therein.
God, in the Infliction of penalty, acts agreeably to the infinite Rectitude of
his own Nature. He shews his necessary, tho’ voluntary Hatred of Sin. That is
his End, and not reclaiming the Offender. Besides, Punishment will never alter
the Disposition of the sinful Creature; that will continue the very same,
whether he is punished more or less. Let this be disproved, if it can be done,
by producing an Instance of a sinful Creature, whose Mind hath been changed,
thro’ the Influence of Punishment inflicted, from a Love to Sin, unto a holy
Delight in God, and his Duty.

It is certain, that Equity will always proportion Punishment, to the Crimes for
which it is inflicted, but who shall be Judge of the Demerit of Sin against God?
Shall the guilty Creature, who, thro’ Self-Love and Tenderness for itself, as
well as other Causes, may form a wrong Judgment in this Point? Or shall God, who
cannot but do the Thing that is right? Surely, it is most fit to refer the
Determination of this Matter unto Infinite Wisdom and Justice, which, we are
sure, will determine equitably, in this and all other Things. That there will be
Degrees in divine Punishment, I suppose all will grant, as Men are more or less
guilty, in the Sight of God. But who is most fit to determine concerning the
Guilt of the sinful Creature, as to its Nature, Weight, and Aggravations, God or
Man? Certainly, he who searches the Heart and tries the Reins; and he only is
capable of determining who are most guilty; and, therefore, none but he can
appoint, what Punishment it is fit to inflict on the criminal Creature. But Men
are so daringly, insolent, as to assume the Prerogative, of their infinitely
great Judge, and imagine themselves fit to determine, in their own Cause, as
Transgression of the divine Law.

What the Author objects unto the infinite Evil and Demerit of Sin, is trifling,
or false. He argues thus: In whatever Manner Sin or Vice be estimated, it must
be finite, because it is the Production or Act of a finite Kind, of finite
Principles and Passions. f18 Very well: Who ever said, that Sin, or a sinful
Act, is infinite? No Mortal, I am persuaded. That which is infinite cannot
possibly proceed from a finite Being. We know this, full as well as this Writer
does. But, with his Leave, or without it, we must distinguish between the Act of
Sin, and the Demerit of that Act. Tho’ all sinful Actions are finite, and must
be so, because they spring from finite Beings, yet there is an infinite Evil and
Demerit in Sin, because it is committed against all possible and infinite Good.
Its Demerit arises from the Object against whom it is committed; and, therefore,
as the divine Object against whom all Sin is directed, is infinite, so the
Demerit of it must be infinite: If it is not, then there is not, there cannot be
greater Evil and Demerit, in an Act of Sin against God, than attend an Act of
Sin against a Creature. Why do not such Persons, as our Author, speak out
plainly what they mean, and tell us roundly, that there is no greater Evil in
sinning against God, than there is in sinning against a poor Mortal like
ourselves? This is what he intends, it certainly is what he designs, tho’ it was
too impious a Thing for him, directly and explicitely, to assert. If this is not
his Meaning, he says nothing which is to his Purpose; {#or, if he allows, that
there is greater Evil in Sin against God, than there is in Sin against a
Creature, that Reason, which obliges him to grant, that it is, in any Degree, a
greater Evil to offend against God, will compel him to yield, that it is
infinitely greater, viz. the infinite Majesty of the Divine Being. His other
Objection unto the infinite Demerit of Sin, is absolutely false. And it should
be remembered, that if our Vices were deserving of infinite Punishment, our
Virtues would, by the very same Rule, be deserving of an infinite Reward. f19
This Man, at present, is upon high Terms with his Maker, and hath the Front to
insist on it, that his Virtues merit as great a Reward from him, as his Sins
deserve Punishment at his Hand. Let him see to it, how he will be able to
maintain his Plea, at the awful Tribunal of God, before which he must shortly
appear. Demerit attends Sin, but even perfect Virtue is not meritorious. We do
but our Duty, in yielding Obedience to divine Precepts; it is a Debt we owe to
our Maker, and no Desert of a Reward from him, can arise from the Performance of
our Duty. The Spring of Merit principally, is performing a Work not due, and
which another hath not a Right to require of us; for, he that doth that unto
which he is perfectly obliged, only fulfils his Obligation, and hath nothing
redundant, from which Merit can arise. - From whence it is manifest, that no
Merit with God, can accrue to any Mortal, even tho’ he should exactly, and as he
ought, obey and fulfil the divine Law. f20 So says the learned Puffendorf. The
Civil Law would have furnished this Writer with a better Notion of Merit, than
he appears to have; but, perhaps, that is not much the Matter of his Study, his
Head being filled with Laws of another Kind. Tho’ there is Demerit in Sin, there
is not Merit in Virtue; and, therefore, his Reasoning, that if Vice is infinite
in Demerit, Virtue must also be infinite in Merit, is most unreasonable and
false. In order to prove, that the Punishment of the Wicked will have an End, he
observes, that God will not retain his Anger for ever: That, his tender Mercies
are over all his Works: That, as the Father of Mercies, he will have Compassion
of the Workmanship of his Hands: f21 Altho’ he hath before told us, that God
will determine the Measure of our Misery, in exact Proportion to our moral
Tempers and Conduct; f22 that is to say, he will punish us as far as our Crimes
deserve. How, therefore, does he exercise Mercy towards us? It is not an Act of
Mercy to cease to punish, when a Criminal hath suffered as much as his sins
deserve, but an Act of Justice: Besides, these Acts of Chiding, relate unto the
Correction of the Righteous, and not the Punishment of the Ungodly. By the
second Death, he would have us understand Annihilation. For Proof of it, he
observes, that the Wicked shall be burnt up, as Tares, Chaff, and Stubble. f23
That is a metaphorical Representation of their Pain and Misery, but it imports
not the Destruction of their Being. Fire does not destroy the Being of any Body;
it separates its Parts, and alters its Form, but it still exists. And the
Destruction of the Wicked, is not the Loss of Existence, but of Well-being, and
suffering Torture, which is compared to that painful Sensation, which Fire
causes in our Bodies. And his Observation, that the Greek Word {apollumi}
signifies, to kill, to put to Death, to break to Pieces, to corrupt, f24 by
which the Punishment of the Ungodly is expressed, is not of the least Service to
his Cause, for Annihilation is not implied in either of these Senses. The Loss
of Happiness, and enduring Torment, are designed, but Loss of Existence, is not
meant. His next Attempt is to answer what may be objected to his Opinion from
several Scriptures: And those, that have done Evil shall go away {eiv Kolasin
aiwnion} to lasting Punishment; our Translation has it, into everlasting
Punishment; but the Righteous {eiv Swhn aiwnion} to lasting Life, f25 Why is it
wrote {Swhn?} it should be {Zwhn.} This might be the Printer’s Mistake, but I
think it runs thro’ the Performance. Our Translation is just; for the Word
{aiwniov} properly means everlasting, or endless Duration; nor will he ever
prove the contrary: Neither will the Punishment of the Ungodly end in Death or
Destruction, i.e. Annihilation, as he affirms, without the least Proof. Let him
prove, that they will be sentenced unto Annihilation, and I will yield the
Point; but this he cannot do, These Words are a clear Proof, that the State of
the Ungodly, and the State of the Godly, are directly opposite, and will be of
the same Duration. The Godly will enjoy eternal Life, and the Ungodly will
suffer eternal Death, and the Duration of the Existence of both will be endless;
otherwise their States will not be opposite, which the Words clearly evince they
will be. Besides, the Death and Destruction of the Wicked plainly mean Tortures,
which they will feel, as the Life of the Righteous designs Pleasures, which they
will enjoy; and, therefore, Annihilation cannot be intended, by the Death and
Destruction of the Wicked. They are dead and destroyed, they existing at the
same Time, and, consequently, they are not annihilated, by that Death and
Destruction which they will suffer. By the Life of the Godly. is not meant their
Existence, tho’ that is necessarily included; and by the Death of the Ungodly is
not meant their Nonexistence, or ceasing to be, but the direct Opposite of the
Life of the Godly, which is suffering Misery. The second Scripture which he
endeavours to reconcile with his Opinion is: Where their Worm dieth not, and
their Fire is not quenched. The Sense of these Words is, as he pleads; the
Sufferings of the Wicked will be of the same Duration, as their Existence. f26
But, when they shall cease to exist, can their Worm survive, and their Fire not
be quenched? He very well knows the Impossibility hereof, and says, that all
Vice and Misery will be exiled the Worlds. f27 Will not the Worm of the Wicked
then be dead? He is sensible it will. And will not their Fire be then quenched?
He cannot but think it will. So that this is not to interpret, but flatly to
contradict Scripture. That which he offers to defend himself in thus
contradicting the express Assertion of our Saviour, is extremely weak and
foolish, and also manifestly false: It is this; If the Punishment of the Wicked
be as durable as their Beings, it will be and appear to them everlasting, tho’
at last extinguished in Death, f28 i.e. Annihilation. The Misery of the finally
Impenitent being lasting, as their future Duration is to them, in the common
Acceptation of the Word everlasting, because they will not survive their Misery;
so that, in the most literal Sense, their Worm dieth not, and their Fire is not
quenched. f29 How can it be everlasting, if it hath End, which it must, if they
cease to exist? Can it appear to them everlasting? If it does, it must be before
they are annihilated, for it is impossible it can appear such to them, when they
are not; nor can it appear to them everlasting while they exist, for they must
know, that they have not reached an endless Duration. This Testimony, therefore,
remains in full Force, against the Doctrine which he advances; and, I dare say,
it will never be in his Power, to blunt this two-edged Sword, which mortally
wounds the Cause he is engaged in the Defence of. The third Text which he
attempts an Answer unto, is: The Smoke of their Torment ascendeth up {eiv Aiwnav
Aiwnwn} for ever and ever. This Phrase is properly expressive of endless
Duration, and many Instances may be produced, wherein Duration without End, is
designed by it. Our Saviour says of himself, And behold I live for evermore, or
for ever and ever {Revelation 1:18}. The Duration of Christ and the Church will
be the same, and the Duration of the Wicked will be the same with the Duration
of Christ and the Church. We shall be able to prove the endless Duration of the
Ungodly, by the same Medium, that he can prove the endless Duration of Christ,
as Man, and of his Body, the Church. He says, doubtless this Punishment, both as
to Measure and Duration, will be such as the holy Angels and the Lamb approve;
for we are told, that it will be inflicted in their Presence. f30 Without all
Question: Neither the holy Angels, nor the Lamb, will disapprove of Punishment
being continued so long on Men, as they shall retain an implacable Hatred of God
and all Good, tho’ this Man may; and such Hatred will possess their Minds for
evermore. He adds: But bow long the Period of their Sufferings may be, none can
say; only the Subjects of it being mortal and perishing, we cannot suppose it
will be endless, for then they must be deathless, and so incapable of a second
Death and utter Destruction, which the Scriptures declare will be their End. f31
He hath not proved, nor can prove, that the Death and Destruction of the Wicked,
means Annihilation. Positive Sufferings, when and while they exist are intended,
and they are dead and destroyed, they frill existing, and, therefore,
Annihilation is not designed by the second Death. It is contrary to common
Sense, to think, that their Annihilation would be unto them a Punishment; that
which puts an End to suffering Punishment, cannot be Punishment; and, therefore,
if they will be annihilated, in their Annihilation they will not suffer Penalty.
If Annihilation is a Punishment, it must be so to the Creature, while it exists,
or when it is not. It can’t be a Punishment endured by the Creature, while it
exists, for it is not annihilated while it exists, and that which is not, cannot
suffer Punishment. He says, the common received Notion of the endless Duration
of Sinners in a State of Torment, for the Sins of this short Life, appears to
me, not only wholly unscriptural, but likewise highly absurd, and contradicts
all our best and primary Notions of Deity, as a Being of infinite Justice end
Benignity. f32 If it appears to him unscriptural, it is the Doctrine of the
Scripture, nor will he ever prove the Contrary. The Demerit of sinful Actions,
arises from their Nature, and not from the Length or Shortness of the Time,
wherein they are perpetrated. If I were to kill a Man, in an Instant, which I
might do, by shooting him thro’ the Head, should I not demerit capital
Punishment, for that wicked Action, tho’ it was done in a Moment? And, the
Desert of Sin against God, springs from its Nature, and not from the Length of
Time, which is taken up in sinning. That is infinitely evil, in its Nature,
which is a direct Opposition to infinite Good; such is all Sin, and, therefore,
the Demerit of Sin must be infinite, and it justly exposes the Creature unto
Punishment, which is infinite, in its Duration. Besides, Men will not only be
punished for sinful Actions, but also for their wicked Disposition. The Ungodly
are Enmity against God. Tho’ they tremble at his Wrath, they have no Desire
after, nor Relish for the Joys, which spring from a Sense of his Love, nor ever
will have; and, therefore, it is fit, and agreeable to divine Justice, to take
eternal Vengeance on Creatures, who will eternally slight divine Goodness.
Accordingly, of the Wicked it is expressly declared: That, he who made them,
Will have no Mercy on them; and he that formed them, will shew them no Favour
{Isaiah 27:11}. His Account of the heavenly State is carnal. Heaven, in his
Opinion, is an earthly Paradise, spontaneously bringing forth Fruits, f33 for
the Entertainment and Delight of its Inhabitants. If he should come there,
therefore, there will be no Need for him to drudge at the Dung-Cart or the
Plough; without Toil and Labour he will be supplied with elegant Food, and
cheering Drink. f34 This is that Heaven, which our Author is, I suppose, in
Expectation of enjoying, after the Resurrection; but this is not that Heaven,
which real Christians have in View. It is an Account of the heavenly State,
which is much more agreeable to the Alcoran, than the Bible. A Turk it may in
some Measure please, but a Christian, I am sure, is in Hope, of an Arrival unto
a State of Bliss, which infinitely exceeds this, in the Purity of its Pleasures,
and the Sublimity of its Glories. This Performance, taken together, is nothing,
but mere Scepticism. What is proved therein? Nothing, except this one Thing,
viz. that the Salvation of no Mortal is possible. Perhaps, my Reader may be
surprized at this, but it is a Fact; for, he grants, that unblemished Holiness
is necessary, in order to an Admission into Heaven: f35 That there is scarce a
Person to be found, whose Sanctification is finished in this Life: f36 That,
whenever Men shall awake out of the Sleep of Death and Inactivity, they will
awake with just the same moral Tempers and Dispositions, whereof they were the
Subjects before their Death: f37 And, after all, he knows not whether they will
awake out of this State of Inactivity, before the Resurrection; for he says: If
the intermediate State between Death and the Resurrection, should prove a State
of Sleep and Inaction. f38 It is plain, therefore, he knows not but it may. Then
all will arise imperfect, and unfit for Heaven; and such will all the living
Saints be, when Christ shall come to Judgment, And he asserts, that we have no
Ground from Reason or Experience to imagine, that Men are made holy in an
Instant, by a Kind of Metamorphosis. f39 Now, if we compare these Things
together, we must allow, that, if he hath proved any Thing, it is this, that the
Salvation of no Man is possible; so that but few, surely, will think, he
deserves Thanks for his Labour.

FOOTNOTES.

Ft1 When the Soul is said to be immortal, because it is immaterial, its
Independence on the Will of God, with Respect to its Continuance in Being, is
not meant, which some seem to be so weak as to think is designed; but that, as
the Soul is not Matter, and therefore does not consist of Parts, nor is the
Subject of Qualities, which inhere in Body, it cannot be destroyed by a Change
in its Nature, or by Separation, as the Body may. The Death of the Body is not
the Annihilation of it; but such a Change therein, as it ceases to be what it
was before, and its Parts are thereupon soon separated; nevertheless, the
innumerable Particles, which compose the Body still exist, or are not
annihilated, when it is deprived of Life. Death, therefore, as the Body is the
Subject of it, is not the Loss of Being, but of a Principle of Life and
Activity. By the Immortality of the Soul is meant, it is impossible that Death
can pass upon it in a physical Sense. It may be annihilated, but die it cannot,
or it can’t be deprived of Activity by any physical Cause whatsoever; and,
therefore, it seems reasonable to conclude, that it is the Intention of the
great Creator, that the Soul shall exist for ever: For, since he hath given
Being to that whose Nature is such, that no physical Cause can possibly deprive
it of Activity, no probable Reason can be at assigned which may induce us to
think, that he will annihilate such an active and deathless Nature. Some
Persons, it seems, understanding by the Doctrine of the Immortality of the soul,
its Independence on the Will and Power of God, {which is most absurd} have
fallen into the Opinion of its dying, or sleeping, when the Body dies, and
imagine that it is immediately awaked out of its Slumber by Divine Power. There
Persons are as unskillful in Philosophy, as this Author is. It is Pity that they
do not forbear to philosophize, until they have a better Notion of philosophical
Principles, especially on Subjects relating to Religion, To act this Part in
Things merely natural, is a pardonable Weakness; but, to do this on Subjects,
which are moral and religious, is intolerable.

Ft2 Scripture Account of a future State considered, P. 4, 7, 13.

Ft3 P. 15.

Ft4 P. 8.

Ft5 P. 14.

Ft6 P. 16.

Ft7 P. 18, 19, etc.

Ft8 P. 18, 19.

Ft9 Ibid.

Ft10 Praedicatio non dicitur facta Spiritibus in Carcere existentibus,
quisiPraedicationis Tempore in arcere effent, quorsum enim fieret, cum exco non
detur Reditus? Sed dicitur facta olim Tempore Noachi, quoPatientia Dei
expectabat Homines, illis, qui hoc Tempore quo Petrusscribit, sunt in Carcere:
Unde Petrus non dicit ekeruxe toiv Pneumasi en fulakh, sed toiv en fulakh
Pneuasi ekhruxe utnecessario supplendum sit Verbum substantivum, non ut Vulgata
reddit, iis qui in Carcere erant, quasi Praedicationis Tempore in Carcere,
essent sed qui sunt toiv ousi, eo scilicet Tempore quoApostolus scribebat. Illud
enim pote Petrus Jungit, non cum Verbis, enfulakh, sed cum apeiqhsasi hoc Modo,
toiv en fulakh Pneumasi apeiqhsasi pote, Tempora non obscure distinguens, quibus
rebelles fuerant in Diebus Noe, and quibus in Carcerem detrusisunt propter
Rebellionem. Turretin Inst. Theol. Lec. 13, 2, 15.

Ft11 P. 33, 34.

Ft12 This Word properly signifies a Duration, which is unknown to us. It comes
from the Root µl[, which imports to hide. Eternity is hid from us. It is no
other than a negative Idea, or we know not what it is. Indeed, we have learned
to speak very familiarly of Infinity; but we have not, nor can have an adequate
Idea of it. Infiniteness is only knowable unto an Understanding which is
infinite: A finite Mind, when it hath stretched its Conceptions as far as it
possibly can, it is still in its Ideas infinitely short of comprehending that
which is infinite. Eternity, therefore, which is an infinite Duration, is
properly expressed by this Word, and unto us it is a hidden Thing.

Ft13 This Word is of aei wn, and signifies always existing; and, therefore, as
Porphiry says, Aiwn is infinite, interminable Time or Duration. Kai ton aiwna wv
efamen ton apeiron cronon And Aiwn, as we have said, is infinite, interminable
Time, or Duration. Porphirii Sententiae. P. 280. Clemens Alexandrinus, a Greek
Writer, says, Ou gar esi tauton Aiwn kai cronov; that is, Aiwn and Time is not
the same. Paedag. Lib. 1, P. 70. And he asserts, that Aiwn includes Time future,
present, and past; and, therefore, it must be proper Eternity. Og oun Aiwn ton
cronou to< mellon kai to< eneswv. Siromat. Lib. 1, P.

Ft14 P. 44.

Ft15 Serviet aeternum parvo nesciet uti. Hor. Epist. Lib. 1, Ephesians 10.

Ft16 P. 44.

Ft17 P. 48, 49.

Ft18 P. 46.

Ft19 P. 46.

Ft20 Scaturigo Meriti praecipue est Praestatio Operae indebitae, and quam a
nobis exigendi alter Jus non habebat. Qui enim praestitit, ad quod persecte
obligabatur, Debitum duntaxat fuum explevit, and nihil velut redundans habet, ex
quo Meritum possit enasci. - Unde manifestum est Mortali adversus Deum nullum
comparari posse Meritum, si vel maxime is Legi Divinae examussim implendae par
foret. De Jure Nat. & Gen. Lib. 1, Cap. 9, Sect. 5.

Ft21 P. 46, 47.

Ft22 P. 35.

Ft23 P. 48.

Ft24 P. 49, in the Margin.

Ft25 P. 51.

Ft26 P. 53.

Ft27 P. 35.

Ft28 P. 52.

Ft29 P. 53.

Ft30 P. 54.

Ft31 Ibid.

Ft32 P. 55.

Ft33 P. 68.

Ft34 Ibid.

Ft35 P. 20.

Ft36 Ibid.

Ft37 P. 15.

Ft38 P. 32.

Ft39 P. 20.


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  CHAPTER 60: S. CAUSE OF SALVATION AND VOCATION CONSIDERED
========================================================================

The Causes of Salvation and Vocation Considered by John Brine {London: John
Ward, 1752} THE CAUSES OF SALVATION AND VOCATION

CONSIDERED IN A SERMON PREACH’D ON LORD’S DAY, DEC. 22, 1751, TO THE CHURCH
ASSEMBLING IN CRISPIN-STREET, SPITAL-FIELDS, WHEREOF THE Late Revd. Mr. WILLIAM
BENTLEY was PASTOR Published at their own Request Printed by DAN. NOTTAGE, for
JOHN WARD, at the King’s Arms, in Cornhill, against the Royal-Exchange: And Sold
by GEORGE KEITH, at Mercers’ Chapel, Cheapside; and by JOHN EYNON, at a
Print-Shop, on the North Side of the Royal-Exchange,

LONDON 1752 [Price Six-Pence.] TO THE CHURCH Assembling in Crispin-Street
Beloved Brethren in our common Lord, YOUR Desire of this Publication is an
Evidence that you approve of the Doctrine delivered in the Discourse. As I am
persuaded, upon the most serious and deliberate Enquiry, which I have been able
to make, that nothing is advanced, but what strictly agrees with Scripture, and,
as to the Substance of it, hath been the common Faith of Christians, I was
willing to comply with your Request; not with the least Expectation, that the
Principles pleaded for, or my Manner of Treating on them, will meet with a
favourable Reception from any considerable Number of Professors. My Acquaintance
with the prevailing Sentiments and polite Taste of the present Age will not
permit me to hope for either. But, if the Perusal of what you candidly heard,
when delivered from the Pulpit, may be of any Service to establish you in the
important Truths, which are the Subject: of this Sermon, that, with me, will
much over-balance the highest Contempt, which the Adversaries of those glorious
Truths may be pleased to cast upon it:

For, if I am not absolutely a Stranger to myself, {which I would not be} I am
desirous to assert and defend Evangelical Principles, and confirm the Faith of
the Saints therein. My Persuasion that you with for Success in every such
Attempt emboldens me to acquaint you, that I have prepared an Answer to a
Pamphlet on the Subject of Atonement, wherein the Fundamental Doctrine of the
Satisfaction of Christ is entirely explained away. That Piece had not lien so
long, as it has, without Notice taken of it, if I had not entertained Hopes,
that some Person, better qualified for such a Service, would have undertook it.
There are some Remarks upon it just now published: But, as the Author of that
Performance is very far from answering my Wishes on that momentous Doctrine, I
shall not suppress what I have drawn up in Answer to it: And, probably, I may
acquaint the Reader with some of my Reasons for my Conduct in Relation to this
Matter. You have my Condolence in your present Situation; and I shall rejoice in
an Opportunity to congratulate you on the happy Occasion, of a Supply with a
Pastor every Way qualified to build you up on your mast holy Faith.

I am Yours to serve in the Gospel of Christ,

J.B.

2 Timothy 1:9 Who hath saved us, and called us with an holy Calling, not
according to our own Works; but according to his own Purpose and Grace, which
was given us in Christ before the World began.

THE Zeal of the Apostle Paul for the Propagation of the Gospel, and his
indefatigable Endeavours to spread the Interest of Christ drew upon him the keen
Resentment of such, who were Adversaries to both. In Consequence of which, he
was exposed to Penury, Reproach, and violent Persecution. But what he suffered,
for the Sake of the Gospel, did not make him, in the least Degree, ashamed of
it: Because he knew, that it is the Power of God unto Salvation to every one who
believes: And, that therein is revealed the Righteousness of God, from Faith to
Faith. He exhorts Timothy to shew the same Resolution and Fortitude, in the
Discharge of that important Service whereunto he was called in the Church of
God. Be not thou, therefore, ashamed of the Testimony of the Lord, nor of me his
Prisoner, but be thou Partaker of the Afflictions of the Gospel according to the
Power of God. And, In the Text, he proposes to his Consideration various
important Truths, in order to enforce the Exhortation, and animate him in his
ministerial Work.

First. Two Acts of God towards, or upon us, are expressed: Who hath saved us and
called us, etc.

Secondly. A negative Assertion, in Respect to those Acts: Not according to our
Works.

Thirdly. A positive Assertion: But according to his own Purpose and Grace, which
was given us in Christ before the World began.

First. Two Acts of God towards, or upon us, are expressed, in the Text.

I. Who hath saved us. This leads us to consider our State. To enquire what
Salvation includes in it. And to shew, that Salvation is effected: Or that those
Things are accomplished, which Salvation comprises, as it is here to be
understood.

1st. Our State is wretched and deplorable. We have destroyed ourselves, and are
obnoxious unto the greatest Misery: We are wretched, and poor, and miserable,
and blind, and naked.

{1.} We are chargeable with original Guilt. By one Man, Sin entered into the
World, and Death by Sin: Death passed upon all Men, for that all have sinned,
or, in whom all have sinned {Romans 5:12}. By one Man’s Disobedience, many were
made Sinners {Romans 5:19}. Adam, from whom we descend, was constituted our
Representative; his Act of Transgression, therefore, was not his Act, as a
private, but a public Person: And we sinned in him, and fell with him, in his
Apostacy. In Consequence of which,

{2.} We derive a corrupt Nature from him. That which is born of the Flesh, is
Flesh: And that which is born of the Spirit, is Spirit {John 3:6}. It is not
difficult to understand what is meant by Flesh; for, as it stands opposed to
that which is born of the Spirit, it must mean corrupt and evil Dispositions of
Mind. And, consequently, every natural Descendant of Adam, in his Conception and
Birth, becomes the Subject of depraved Habits. David confesses his early
Depravation: Behold, I was shapen in Iniquity, and in Sin did my Mother conceive
me {Psalms 51:5}. This Confession respects not the Sin of his Parent, but his
own: Besides, it is as ridiculous to say, that David’s Mother sinned in
Conception, as to affirm, that she sinned in digesting her Food, the former
being natural and involuntary, as well and as much as the latter.

{3.} We have contracted much Guilt. We were naturally under the Dominion of Sin:
Servants to it, and it bore the Sway in us. Our Omissions of Duty have been
many, and we performed no Branch of it, in that holy Manner which the Law
requires; in numerous Instances, have acted directly contrary to the Command of
God. All have sinned and come short of his Glory: We have all had our
Conversation in Times past, in the Lust of our Flesh, fulfilling the Desires of
the Flesh, and of the Mind; and were by Nature Children of Wrath, even as others
{Ephesians 2:3}. For we ourselves also, were sometimes foolish, disobedient,
deceived, serving divers Lusts and Pleasures, living in Malice and Envy,
hateful, and hating one another {Titus 3:3}. The Eruptions of Lust have been
more and greater in some, than in others; but all have acted a criminal Part,
and not been subject to the Law, the Rule of Action. So that every Man is far,
very far, from being innocent in his Behaviour.

{4.} We are condemned by the Law. Cursed is very one, who continueth not in all
Things written in the Book of the Law to do them {Galatians 3:10}. Every
Deviation from the Rule of our Duty, and the improper Performance of it,
subjects us unto the Law’s Curse; and, therefore, as our Offences are
innumerable, we must needs be in a very deplorable Condition, in Consequence of
our multiplied Transgressions. So many as are our Sins, are the Curses due unto
us on Account of them.

{5.} We are obnoxious to Divine Vengeance. There is no Exemption in this Case.
For, what Things soever the Law saith, it saith to them that are under it, that
every Mouth may be stopped, and all the World may become guilty before God
{Romans 3:19}. If any Man pleads his Innocence, he necessarily rejects Christ,
as a Saviour, and renounces that Salvation, which the Gospel reveals through his
Blood and Righteousness, and openly declares that his Condition is such, as
makes it unnecessary for him to crave the Exercise of pardoning Mercy in his
Favour. All Men are worthy of Death, of eternal Death, which is the Wages of
sin, as the Gift of God is eternal Life. These Hints are sufficient, if we have
a Capacity of spiritual Discernment, to convince us of our wretched and
miserable State and Condition in some Measure. This is the sad State of us all:
I and each of you are naturally in this perishing Condition.

2nd. Salvation, as it is here to be understood, implies the following
Particulars.

{1.} Non-Imputation of Sin. This necessarily enters into, and is a considerable
Branch of Salvation, for no Deliverance from deferred Penalty can be without it.
God was in Christ reconciling the World unto himself, not imputing their
Trespasses unto them {2 Corinthians 5:19}. Redemption supposes the Pardon of
Sin: In whom we have Redemption through his Blood, even the Forgiveness of Sins
{Ephesians 1:7}. The Imputation of Sin is followed with Condemnation, and the
Infliction of Punishment, and, consequently, Salvation implies a Discharge from
Guilt.

{2.} Redemption from the Curse of the Law. This is a Consequence of the former.
For, as the Imputation of Guilt is necessarily attended with, or brings us under
an Obnoxiousness to the Law’s Curse: So the Remission of our Sins supposes a
Right unto Freedom from Condemnation. There is no Condemnation to them who are
in Christ Jesus {Romans 8:1}. It cannot, with any Propriety, be said that we are
saved, if we have no Right to Freedom from those Menaces, whereunto our Crimes
justly exposed our Persons.

{3.} Deliverance from Divine Wrath, or Security from suffering the vindictive
Displeasure of God. Our Misery is an Obnoxiousness to suffering his terrible
Anger and Vengeance, and, therefore our Salvation must imply an actual Right
unto Deliverance from his fiery Indignation, which would devour us.

{4.} A Right to Life and Blessedness. If we are left without a Title to
Happiness, our Salvation is incomplete: For, that not only is Deliverance from
Evil, or the Suffering of Punishment; but it is the Fruition of Good, and,
therefore, a Right to eternal Life is no less included in the Idea of Salvation,
than a Right unto an Exemption from suffering Punishment is therein contained.
That, being justified by his Grace, we might be made Heirs, according to the
Hope of eternal Life {Titus 3:7}.

3rd. God hath saved us; or our Salvation, as it is inclusive of these Things, is
effected already.

{1.} Sin is expiated. According to ancient Promise and Prophecy, Christ hath
finished Transgression, and made an End of Sin {Daniel 9:24} in its Guilt: He
hath removed our Transgressions from us, as far as the East is from the West
{Psalms 103:12}. And those contrary Points will sooner meet, than the Persons of
God’s People and their Sins will meet in Judgment, to their Condemnation. Once
in the End of the World hath he appeared to put away Sin, by the Sacrifice of
himself {Hebrews 9:26}: When the Iniquity of Israel shall be sought for, there
shall be none, and the Sins of Judah, and they shall not be found, for I will
pardon them whom I reserve {Jeremiah 50:20}.

{2.} Redemption from the Law’s Curse is obtained fully and effectually. Christ
hath redeemed us from the Curse of the Law, being made a Curse for us {Galatians
3:13}. The penal Death of our Saviour, procured for us a Right unto a Freedom
from Condemnation; if not, we shall never have such a Right, but must for ever
lie under the dreadful Malediction of the Covenant of Works, and perish under
that Curse.

{3.} Exemption from suffering Punishment. Right unto this is the certain and
immediate Effect of his Sufferings and Death. If it is not, then, if ever, we
have such a Right, that must: be the Fruit and Effect of something else, and not
of his penal Death: What that can be, let us be informed. Until we are, we shall
conclude with the Apostle: Much more then being justified by his Blood, we shall
be saved from Wrath through him {Romans 5:9}. If the Death of Christ, in a
proper Sense, is the meritorious Cause of our Pardon, Right to Impunity must be
the certain and immediate Consequence of it.

{4.} Right to Life is also what exists. Christ hath brought in an everlasting
Righteousness for us, which is the Foundation of our Claim to future
Blessedness: That, being justified by his Grace, we might be made Heirs,
according to the Hope of eternal Life. As our Breach of the Law subjected us to
Death, so our Saviour’s Obeying it for us, as our Surety, gives us a proper
Title and Claim to Life and Happiness, without the Intervention of any Thing,
which can be named.

Before I proceed farther, I beg Leave to observe,

[1.] Salvation precedes, and is the Foundation of Calling. We are saved in order
to, or that we may be called. Our Vocation is among those Things, which were
promised to Christ, in our Behalf, when he undertook to effect the Work of our
Redemption: When thou shalt make his Soul an Offering for Sin, be shall see his
Seed {Isaiah 53:10}; i.e. he shall see them regenerated, sanctified, and made
meet for Heaven, and in the Possession of it. As this was promised, upon his
stipulating to offer himself a Sacrifice for our Sins: His Performance of that
Engagement, procured for us a Right to Grace and Glory. Hence it is evident,
that our Vocation follows upon the Impetration of our Salvation by his Death and
Sacrifice.

[2.] It is certainly false, that what Christ obtained for us, was an Offer of
Pardon and Salvation: Or a Declaration and Promise from God, that he would
pardon and save us, upon our performing such, or the other Conditions. The
Vertue, Efficacy, and Merit of the Redeemer’s Blood and Righteousness are not
dependent on any Thing in us; they result entirely from the Nature of his
Sufferings, Obedience, and the Dignity of his Person, and, therefore, of
themselves, without the Performance of any Conditions by us, are available to
procure for us what Benefits were promised to us by the Divine Father, upon his
Undertaking, as our Surety, to obey the Law and suffer its Curse: And,
consequently, it is false, that Christ obtained for us only a Proposal, or
verbal Grant of Salvation; and we are not left to acquire for ourselves a Right
to Pardon, Peace, and eternal Blessedness, which many affirm we are.

[3.] God is the Origin, as Christ is the meritorious Cause of Salvation. It is
of him, that we are in Christ Jesus, who of God is made unto us Wisdom,
righteousness, Sanctification, and Redemption {1 Corinthians 1:30}. The Father
drew the Plan of our Salvation. It springs from his infinite Love, and all the
Branches of it were fixed and settled, in his infinitely wise and eternal
Counsels. But more of this, by and by.

II. Hath called us with an holy Calling

1st. This Call is internal and effectual. It is not to be understood of an
Invitation, or external Call, given to us in the Gospel to repent and reform, as
many, in our Times, interpret it. This Vocation is an internal Work upon us. And
it is the same as the Apostle expresses in these Words: Being confident of this
very Thing, that be which hath begun a good Work in you {Php 1:6}. It is
begetting us again. Quickening of us when dead in Trespasses and Sins. And it is
creating us in Christ Jesus unto good Works. Therefore, something is produced in
us, except there may be a Regeneration without any Thing being generated. Unless
Quickenings may be, without a Communication of Life. And, unless a creating Act
may take Place, when nothing is produced, or brought into Being; neither of
which can reasonably be supposed. It is effectual: Thy People shall be willing
in the Day of thy Power {Psalms 110:3}. Every Man that hath heard, and hath
learned of the Father, cometh unto Christ {John 6:45}. None remain unwilling,
when Divine Power is exerted to make willing. And no Man refuses to come to
Christ, or believe in him, who receives gracious Instruction from, and is drawn
by the Father.

2nd. It is a holy Calling. It may be fitly so represented; for,

{1.} It is an Implantation of a holy Principle in the Mind, but not an Expulsion
of Sin. The Subjects of this Vocation are the Workmanship of God created in
Christ Jesus unto good Works. The Author and End of this Work evince the
Holiness of its Nature. And it is a Meetness for Heaven, and, therefore, it must
be good, pure, and holy. But it is not an Expulsion of Sin. It deprives Sin of
its Dominion, but leaves it its Being in the Heart. If any Man seriously thinks,
that he hath nothing of Sin in him, it is a sad Evidence, that he is destitute
of Holiness, and hath in him nothing but Sin. If we say that we have no Sin, we
deceive ourselves, and the Truth is not in us {1 John 1:8}. This may be of Use
to guide us, as a Rule, in the Examination and Trial of our Hearts. For, on one
Hand, when we search for Evidences of Grace in ourselves, we are not to expect
to find a Freedom from the Being and Actings of Sin in us, and, therefore, we
should not conclude, that we have no Grace, because we have Sin: Which some are
sometimes tempted to think of themselves, on Account of their Imperfection: And,
on the other Hand, we must not imagine, that we are regenerate Persons, without
we have some Evidence of Holiness in us; for, though the Being of Corruption
consists with the Truth of Grace in the Heart, that can evidence to none his
Regeneration. As an excellent Divine observes, The Being of Cockle in a Field is
no Proof that Wheat is there: So Corruption cannot evidence to us the Being of
Grace in our Souls. We may have the Lust of the Saints, and have none of their
Graces. We may possess their Deformities, and be wholly destitute of their
Beauties. This brings me to observe,

{2.} All the Actings of our Minds, according to this Principle, are holy and
spiritual. The regenerate Part of a Believer delights in the Law of God, and
serves it. And, therefore, we may know from what Principle the Acts of our Minds
spring, by a proper Consideration of their Nature: Whether they arise from the
Flesh, or from the Spirit. All vain Imaginations: All irregular Thoughts: All
disorderly and inordinate Desires: All evil Tendencies in our Affections, take
their Rise from the Flesh in us. And every pure, spiritual Act, springs from the
heavenly Principle in our Souls. The Want of a due Attention unto this hath
sometimes been the Occasion of great Perplexities and distressing Fears, to
truly humble and holy Persons. And let us carefully remember this, that whatever
we think of ourselves, and what Opinion soever others may have of us; we are no
farther holy, than this spiritual Principle is exercised in our Minds, upon
Objects of a spiritual Nature, to which it is congruous. This, it may be, will
furnish many of us with just Cause of great Humiliation, and convince us, that
we have sad Reason to cry out; Oh, our Leanness, our Leanness, the treacherous
Dealers have dealt treacherously!

Secondly. Neither Salvation, nor Calling, is according to our Works.

Grace and Works are set in Opposition, whenever the Causality of our Salvation
is treated of. They cannot be, therefore, Con-causes of it, If it is of Grace,
then it is no more of Works, otherwise Grace is no more Grace: If it be of
Works, then it is no more of Grace, otherwise Work is no more Work. It is not of
Works, lest any Man should boast. {Romans 11:6; Ephesians 2:9}. Men have always
endeavoured to establish the Doctrine of Salvation, by Works, at least, in Part;
and on this Subject they have expressed themselves variously, but much the same
Thing is meant. It ought to be observed that Language is entirely arbitrary,
and, therefore, variable, and may be changed according to the Inclination of
Writers. But Principles are eternal Things, whether true or false. That which
was once a Truth will for ever remain such, and that which once was false can
never become true. But a Change in the Mode of Language, whereby Doctrines are
expressed, sometimes is taken for an Advancement of new Thoughts, or the
Striking out of new Light, upon Subjects, natural, and, supernatural. Whereas no
new Ideas are brought forth, and presented to View; they are no other than old
Thoughts put into a new Dress, which makes not the least Alteration in their
Nature; they are still the very same they always were, whether true or false.
And, therefore, it is an Evidence of Weakness and Vanity in those Men, who seem
willing to have it thought, that they make new and farther Discoveries, when
they convey only old Notions, put into a later and more fashionable Garb,
according to the Fancy and Humour of the Age, wherein they happen to live. Thus
it hath fallen out on the Subject under our present Consideration: Sometimes it
hath been said, that Works are a proper Condition of Salvation, on which it is
suspended: Or it is by sincere Obedience, in Opposition to feigned: Or there is
a Congruity and Fitness, in Repentance and Obedience, to entitle us to the
saving Benefits of Christ: Or, as the modish Authors of our Times speak, real,
i.e. personal Holiness, or personal Worth, renders us fit Objects of pardoning
Mercy, and of the Complacency or moral Approbation of God, which, they say, it
was absolutely impossible that the Obedience and Sacrifice of Christ could do.

Now it is easy to observe, that the same Thing is contended for, in these
various Forms of Speech, viz. that Salvation and Happiness are the proper Fruits
of our Repentance and Obedience, and not Effects obtained for us by the
Righteousness and Sacrifice of Christ. For, it seems, the whole Efficacy of his
Obedience and Sacrifice, in the Business of Remission and Acceptation with God,
is wholly dependent on, and in Pursuance of a Divine Decree, that so it shall;
it results from our good Dispositions and worthy Actions. This is a Renunciation
of the whole Gospel. We are told, that the Grace of God confers, and the Death
of Christ procured for us, antecedent Blessings, and that this is the grand
Point, which the Apostle Paul, with so much Reasoning, proves, particularly, in
his Epistle to the Romans. Well, what are these antecedent Blessings? Are they
Pardon, Peace, Reconciliation, Acceptance with God, Regeneration,
Sanctification, and a Right to future Blessedness? No. What are they then? They
are nothing more than God’s telling us, that he will pardon and save us, if we
render ourselves, by a suitable Temper and becoming Behaviour, the fit Objects
of his moral Approbation. The Divine Declaration, that God will save us, if we
fit ourselves for Salvation, is said to be owing to the Sacrifice of Christ; but
our Right to Salvation results from that Fitness in us, and not from his
Sacrifice. And, God’s acquainting us, that he will save us, upon that Fitness
being found in us, is an Act of Favour, and is to be ascribed to his Grace; but
our Title to Salvation arises from that Fitness in us to be pardoned and saved.
Men may dispute, while they please; but the Truth is, it is Salvation itself
that is the Thing intended by the Apostle, andnot a Declaration, that God will
pardon and fare us: And he designs good Works, call them what you will, when he
excludes them as a Cause of Salvation. If, therefore, any Works save us, they
must not be good, but sinful Works.

I. Neither is according to the Desert of our Works . It ought to be observed,
that, by Works, Obedience is intended, or Actions which are materially good.
For, surely, no Man can be so stupid as to imagine, that a direct Violation of
the Law merits the Divine Regard, and entitles the Offender to Benefits: And,
therefore, Works must mean Duties performed, and not Sins committed, Now,
Salvation is not according to the Desert of that Obedience, which Men endeavour
to yield to the Law of God. For, though Duty is good, materially considered, yet
it hath the Nature of Sin in it, by Reason of the Vitiosity of the Person who
performs it. And so he demerits Punishment, even in Duty, not as he attends to
Duty; but as he performs it not, in that holy Manner which the Law requires him
to do it. And if the best Actions of Men render them worthy of Censure, because
of the wrong Manner of their Performance, it is senseless to imagine, that they
merit the Favour of God, or thereby qualify themselves for the Reception of
Benefits from him. How then can it be thought, that Salvation, or Vocation, is
according to the Desert of our Works?

II. Neither is according to the Nature of our Works Such as we are in our
natural Dispositions, such are all our Actions, as to their Kind. I do not mean,
in Respect to the Matter of our Actions: Or that they are materially sinful. But
what I intend is, that whatever we do, is, in its Kind, or as it is acted by us,
congruous to the governing Disposition of our Souls. So that, in doing what is
materially good, we are evil, and all our Actions have the Nature of Sin in
them. Such as the Spring of Action is, such must the Action be, evil, if that is
evil, though not materially, yet as proceeding from a corrupted Principle and
Fountain. No Action that is properly good, can be performed by a Person, who is
destitute of good Principles, any more than sweet Streams can flow from a bitter
Fountain, which is impossible. The carnal Mind is Enmity against God, it is not
subject to his Law, neither, indeed, can be {Romans 8:7}. And, without Faith it
is impossible to please God {Hebrews 11:6}. It must be concluded, therefore,
that Salvation is not according to the Desert, or Nature of our Works. And this
leads me to observe two Things, with Respect to our Vocation.

III. It is an Act of pure Grace or free Love. For, prior to this Work upon us,
we are not the Subjects of any good Dispositions, nor are capable of performing
Service, in an acceptable Manner. And, consequently, our Vocation is the mere
Effect of the Grace and Mercy of God. Not by Works of Righteousness, which we
have done, but of his Mercy hath he saved us by the Washing of Regeneration, and
the Renewing of the Holy Ghost {Titus 3:5}. But God who is rich in Mercy, for
his great Love wherewith he loved us, even when we were dead in Trespasses and
Sins, quickened us together with Christ {Ephesians 2:4-6}. Blessed be the God
and Father of our Lord Jesus Christ, who of his abundant Mercy hath begotten us
again to a lively Hope, by the Resurrection of Christ from the Dead {1 Peter
1:3}.

IV. Grace specifically differs from the best Thing that is in a natural Man. An
unregenerate Person may be humble, modest, affable in his Temper and Behaviour;
he may maintain strict Probity and Honour, attend unto religious Duties, and
have what is lovely and amiable, as the young Man of whom we read in the Gospel,
concerning whom it is said, that our Lord loved him, i.e. approved of his
virtuous and just Behaviour. But Grace is of a nobler Nature, than the most
excellent Thing that is found in an unregenerate Person. Regeneration is not a
Work upon Dispositions which are in us previous unto itself, but at as the
Implantation of Principles in us, which are entirely new. And, therefore, it is
represented, as giving us a new Heart, and a new Spirit within us. This it is
which distinguishes us from Persons unregenerate, and makes us truly excellent.
Hence the Saints are said to be the excellent in the Earth, in whom is all
Christ’s Delight. The Fruits of the Spirit are in none, before they are born of
the Spirit. Grace is not the Excitation or drawing forth of natural Principles
into Act, by Influences and Impulses from God; but it is a new Nature created in
the Soul. For which Reason it is said: If any Man be in Christ, he is a new
Creature; old Things are passed away, and all Things are become new {2
Corinthians 5:17}. So that, there is no Congruity between Grace and those
Principles, which are in us before its Production. Nor is it communicated to us,
because of any Fitness in us for it, or because we are disposed to receive it,
or act agreeably unto it. Faith, Hope, Love, Fear, Humility, Meekness, and all
other gracious Principles, differ specifically from all that is in us, while we
are in an unregenerate State. Nor is it possible, by any Operation whatever, to
cause an unregenerate Mind to believe, hope, love God, or reverence and adore
him, and yield a holy spiritual Obedience unto him. The Mention which some make
of a Divine Influence, in Regeneration, means no more, than stirring up natural
Principles unto holy Acts; which is far from Truth, and is absurd, for Enmity
cannot be made to love; that involves a Contradiction. But, by the Allowance of
a Divine Influence to excite corrupt Nature unto gracious Acts, many are imposed
upon, and persuaded to think, that it is ancient Truth which is meant; but it is
entirely a Mistake, which might be easily discerned, if too many among us were
not foolishly credulous, and disposed to entertain a favourable Opinion of some
Sort of Men, who court their Esteem. I am sure it is high Time for us to be upon
our Guard, if we design to retain the Truth of the Gospel. For no small Number
make sad Improvement, of those Modes of speaking on Evangelical Doctrines, which
are now much come into Fashion. But I go on to consider,

Thirdly. The positive Assertion in the Text: God hath saved us, and called us
with an holy Calling, according to his own Purpose and Grace, which was given us
in Christ, before the World began.

I. Purpose intends the Decree of God, which is called, the Counsel of his Will
{Ephesians 1:11}; because of the Wisdom which is displayed therein, and because
it is his good Pleasure, or the pure Result of his sovereign Will; he formed the
Plan and Model of our Salvation, in his infinite and eternal Mind, and fixed
upon all the adorable Methods, whereby it was accomplished. He willed not to
impute Sin to us: God was in Christ reconciling the World unto himself, not
imputing their Trespasses to them. His Intention was, that Christ should come
under the Law, obey it, and bring in for us an everlasting Righteousness. He
decreed, that our blessed Lord Should bear our Sins, and become an atoning
Sacrifice for them, that we might go unpunished, or escape that dreadful Wrath
and Vengeance, whereunto we were obnoxious: And his Law and Justice sustain no
Loss by our Pardon and Impunity. Again, he formed a Design and Resolution to
communicate Holiness unto us, or to regenerate and sanctify us, and make us meet
for the Fruition of himself.

II. This is his own Purpose, properly his; for it is the Effect of his own Love
without any external Motive and Inducement. And it is his own Contrivance,
peculiar to himself. He only could determine in what Way it became him to
recover us from Ruin, and bring us to Glory. So wonderful is the Method of our
Pardon and Salvation, that the Nature of it evinces it to be the Contrivance,
not of finite, but infinite Wisdom. Whether Holiness, Righteousness, and
Justice, or Kindness, Grace, and Mercy, are more illustriously displayed
therein, we are not able to say, but must eternally adore the infinitely wise
Provision, which is made in the Scheme of our Salvation, for the astonishing
Discovery and Exercise of each, ill entire Harmony and Agreement: Mercy and
Truth meet together: Righteousness and Peace kiss each other, in the Affair of
our Redemption.

{1.} Salvation is according to this Purpose. The Father, in Pursuance of his own
Decree and Christ’s Undertaking, said our Iniquities upon him: And made him to
be Sin for us. Agreeably to his everlasting Counsels, when the Fulness of Time
was come, he sent forth his Son made of a Woman, made under the Law, to redeem
us that were under the Law, that we might receive the Adoption of Sons
{Galatians 4:4-5}. Our Saviour’s being made a Curse for us, to redeem us from
Condemnation, was according to this gracious Purpose. And the Expiation of our
Guilt, by his Susception of it, and Atoning for it, was the Accomplishment of
the Decree of the Father, who eternally resolved upon our Remission. The whole
Order of Salvation, in all its Branches, and in Relation unto all its Subjects,
is according to that Plan, which was formed in the Divine Mind. For it is of the
Father that we are in Christ Jesus, and he makes him unto us, Wisdom,
Righteousness, Sanctification, and Redemption. Hence all that our Saviour did
and suffered, was the Fulfillment of the Father’s Will, and the Discharge of
that Work, which he gave him to do: I came down from Heaven, not to do mine own
Will, but the Will of him that sent me. I bare finished the Work, which thou
gavest me to do. Our Salvation, therefore, or our Right to Pardon, Freedom from
Condemnation, and Title to Life, arising from the Obedience, and Sufferings, and
Death of our blessed Lord, is according to the wise, the gracious, and sovereign
Will and Counsel of the Father. And, herein be abounded towards us, in all
Wisdom and Prudence.

{2.} Vocation is according to this Purpose of God. The Subjects of it are the
Objects of his eternal Choice unto Salvation. God hath from the Beginning chosen
you to Salvation through Sanctification of the Spirit, and the Belief of the
Truth {2 Thessalonians 2:13}. Calling, therefore, is the Accomplishment of God’s
gracious Decree concerning us. And hence, we are said to be called according to
his Purpose: We know that all Things work together for Good to them who love
God, to them who are the called according to his Purpose. Since it was the
Determination of God to regenerate, sanctify, and make us meet for Heaven, or to
call us unto his eternal Glory: Calling doubtless is effectual. For God did not
purpose to work that in us, which he could not effect; nor could he design to
produce Holiness in us by his powerful Influence upon us, if he knew our Nature
and Make to be unfit, or improper, to be operated upon by his infinite Power.
And, consequently, this Vocation is effectual. God intended what he knew himself
able to produce: He purposed to convey to us what he knew we were capable of
receiving, though not of acquiring, even with Helps and Assistances afforded to
us. Capable we are of being wrought upon, by infinite Power; but capable we are
not of being helped to see, because we are destitute of a visive Power; capable
we are not of being assisted to act, because we have not Life, a Principle of
Action. Capable we are not of being enabled to love God and Holiness, because we
are Enmity against God, and all real Holiness. But we are capable of receiving,
by Infusion, Light, Life, and a Principle of Love, though we are Darkness, are
in a State of Death, and are Enmity itself against God. It was the Purpose of
God to give us new Hearts and new Spirits, as his Promise evinces; and, when a
new Heart and a new Spirit is given, we are capable of being assisted to act in
a holy spiritual Manner, but not before: Any more than a Man can be assisted to
see, without a visive Power, or be enabled to act without Life, or a Principle
of Action, or than Enmity can be assisted to love. As the Purpose of God took
Place, in our Redemption: So it shall be accomplished, in Vocation, in all its
Objects. And this Work must be effectual in every one, who is the Subject of it.

III. Salvation and Vocation are according to "Grace", which was given us in
Christ before the World began.

1st. It is necessary here to enquire what is intended by Grace.

{1.} That sometimes means the Goodness, free Love, and Kindness of God.

Thus in these Words: By Grace are ye saved {Ephesians 2:5}. The sovereign and
unmerited Favour of God, is the Origin of our Salvation. That is the Fountain of
all the Branches of our Recovery and Happiness. Election to Salvation was not of
Works, but of Grace. The Constitution of Christ to be our Head, Mediator, and
Saviour was an Act of free Favour. The Gift of Christ to us, and for us, was an
amazing Instance of rich and glorious Grace. God so loved the World, that he
gave his only begotten Son {John 3:16}. It was an illustrious Act of Grace in
God to deliver him up to Suffering and Death for us. God commended his Love
towards us, in that, while we were yet Sinners, Christ died for us {Romans 8:7}.
Our Redemption, or the Forgiveness of our Sins, is according to the Riches of
the Father’s Grace, as the meritorious Cause is Christ’s Blood: Our
Justification is a gratuitous Act: That being justified by his Grace {Titus
3:7}. In a Word, all the Parts of our Salvation spring from the Fountain of
God’s good Pleasure, or his rich Mercy and Kindness. Pardon, Peace, Acceptation,
Freedom from Condemnation, and our Right to eternal Life are all derived from
the everlasting Love and Grace of God. Our Vocation is the Fruit and Effect
thereof: I have loved thee with an everlasting Love, therefore, with loving
Kindness have I drawn thee. And abundant Mercy is manifested in begetting us
again unto a lively Hope. The rich Mercy and great Love of God are gloriously
discovered, or shine forth, in quickening us, when we are dead in Trespasses and
Sins. Our Nature and Conduct are a full and irrefragable Proof of this important
Truth. We are Enmity against God, and have not the least Degree of a friendly
Disposition towards him, nor any Desire of an Acquaintance with him, or of
enjoying him, the Origin of Blessedness. To suggest, that Men naturally have any
such Desire, or can have, is the ready Way to flatter them into Hell, I am bold
to say it, though I am sensible, that it is absolutely contrary, to the
fashionable Divinity of our Times. I use this Plainness and Freedom in Speaking,
because I am more and more convinced, by various melancholy Things, which daily
occur, that this is a Season, wherein, in an especial Manner, we ought to be
open and explicit, in asserting Truth, if ever there was such a Season, since
the Christian Name was known in the World. It is evident, that Salvation and
Vocation are according to the free and unmerited Love of God. But I humbly
apprehend, that is not designed here; my Reason for it is: This Grace was given
us, which is a Mode of speaking, that is not properly used of the Love of God,
itself. His Love was fixed upon us in Christ before the World began; but it
seems to me not agreeable, strictly speaking, to say of Divine Favour, itself,
that it was given us. And, therefore, I rather think, that by Grace here we are
to understand,

{2.} The Effects of Divine Love, which may be called Grace, because they spring
from it. And, those Effects, are all spiritual, and eternal Blessings: Or Grace
and Glory, which we receive from God in this World, and shall enjoy in the next.
The God and Father of our Lord Jesus Christ blessed us with all spiritual
Blessings, in heavenly Places, in Christ. There is no spiritual Blessing, which
is not included in this Act of the Divine Father. It comprehends all and every
one, Adoption, Pardon, Peace, Acceptation, Grace for our Sanctification, and
Preservation in this State, and everlasting Blessedness, in the immediate
Presence of God, hereafter.

2nd. This Grace, or these spiritual Blessings, were given us in Christ. This
supposes that Relation, or Union, which subsisted between Christ and us, when
this Act of the Father was put forth. He was our Head and Representative, and we
were included in him, and represented by him. And, therefore, what was given to
him for us, as standing in the Capacity of a Representative Head, with the
strictest Propriety, may be said to be given to us in him. And this Act of the
Father was a real Grant, Promise, and Donation of Grace, in that comprehensive
Sense, which is above explained.

3rd. This Grant, or Donation of all spiritual Blessings, was before the World
began: That is to say, in Eternity, or before the Commencement of Time. For this
Phrase is used to express the everlasting Date of that to which it is applied:
In Hope of eternal Life, which God, that cannot lye, promised before the World
began. And the same Idea is expressed by another Phrase, which is much like to
this, viz. before the Foundation of the World: God 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 {Ephesians 1:4}. The Act of blessing us with
all spiritual Blessings, is, therefore, of the same Date with our Election,
which is eternal. Our Non-Existence is no Objection at all to this Conferring of
a Right upon us to there Blessings, any more than it is to our Election. For, if
they who are not, may be chosen, they who do not at present exist, may have a
Right conferred upon them unto Benefits, in one who represents them. If any
shall say, this is a Collation of Right upon nothing, since they were not: I
would say, God chose nothing, since they did not exist, who are supposed to be
the Objects of the Divine Choice. Our Reception of Divine Blessings necessarily
supposes our personal Existence; but the Conferring of a Right upon us to those
Blessings, no more requires, or supposes, our present Existence, than the Divine
Election of our Persons to eternal Salvation requires, or supposes, our present
Existence. I confess, that I have been somewhat surprized, to hear some very
intelligent Persons object, in this Manner, unto what is now pleaded for, and am
persuaded, that, if they thoroughly examined, into the Nature, Force, and
Consequence of Objections of this Sort, they would be convinced, that they are
by no Means to be admitted. If our Faith in heavenly Mysteries is to be directed
by, and accommodated unto, Rules, which pass for Learning among Men; I am
satisfied, that it must be very incomplete, and in many other Particulars much
corrupted, as well as in this Instance we have now before us. In order to set
this Doctrine in as clear a Point of Light as I can, I would propose to
Consideration the following Things:

{1.} Christ was constituted a Head to us, in Eternity, by the Divine Father,
with his own Consent. I suppose it will be granted, that the Covenant of Grace
and Peace, wherein the Business of our Salvation was settled, provided for, and
secured, was entered into, in Eternity, by the Father, and Jesus Christ, our
Mediator and Surety. That Covenant was not made or entered into with him in a
private but public Capacity; or, therein he was appointed to be, and, in the
Repute of the Father, he then was, the Head and Representative of all the chosen
People of God. And, consequently, the Covenant of Grace not only had Relation
unto, or concerned them, and respected their final Happiness; but it was made
with them in him, as their Representative in that Transaction. I have always
much approved of what the Assembly of Divines say on this Subject, viz. That the
Covenant of Grace was made with Christ, as a Head, and with all the Elect, in
him, as his Seed. Our Saviour was set up from everlasting, from the Beginning,
or ever the Earth was {Proverbs 8:23}: Which respects the Father’s Designation
and Appointment of him to be our Mediator and Head, unto which he consented, and
became invested with that Office, tho’ his human Nature did not then subsist,
wherein he was, in the Time agreed on between the Father and himself, to do and
suffer for us, all that which, in this Covenant he stipulated to do and suffer,
in order to our Security, in Subordination to the Glory of all the Divine
Perfections. Upon this Designation of the Father, and his own undertaking to be
our Mediator and Head, he became such in the Divine Repute, and represented us,
notwithstanding his human Nature then subsisted not, and tho’ we were not then
personally existent. The Promises, therefore, which the Father made to him in
this Covenant, that had Respect to us, or which express the Privileges and
Blessings, which are to be received and enjoyed by us, are to be considered as
made to us in him, as our Representative. If Christ was then constituted a Head,
it must be concluded, that he then had Members, who were considered in him, or
who were his Body, and in Union with him; for he was not a Head without Members.
And it must be observed, that both the Natures of Christ are included in this
his Relation to us as a Head: And, as the present Subsistence of his human
Nature was not necessary unto his becoming a Head to the Church of the
First-born, whose Names are written in Heaven, so our personal Existence was not
necessary unto our becoming his Members. The certain future Subsistence of his
human Nature was a sufficient Foundation for his Headship to us; and the certain
future Existence of our Persons, was a sufficient Ground, for our becoming
Members of him. If this Reasoning is not allowed of, for my Part, I am not able
to discern how it was possible, that our Saviour should be a Head unto the
Church of God, before the Time of his Incarnation. But, surely, it is not to be
imagined, that the Church was without a Head, until Christ became incarnate.
This is a farther Proof, that heavenly Mysteries are not to be limited by, nor
accommodated unto, those Rules which are called Learning among Men; and may
justly convince us that those Rules, of what Use soever they may be in other
Things, in divine Truths, are, not only useless, but pernicious: Which is a
proper Reason for an utter Rejection of them in Evangelical Doctrines, let some
Persons say what they please in their Favour. If we will form our Notions of the
sublime Mysteries of Christianity, by Rules of Art, or human Science, which are
allowed to be of Service in reasoning upon natural Truths, I am sure, our
Conceptions concerning super natural Truths must be, not only exceedingly
imperfect, but also, in various Instances, certainly false: The Reason of which
is evident; those Mysteries are Truths which Eye hath not seen, nor Ear heard,
neither have entered into the Heart of Man {1 Corinthians 2:9}; i.e. they are
Doctrines absolutely unknown to the human Mind, and are not inseparable from,
nor have any Connexion with, such Truths, as Men, by the utmost Stretch of
Reasoning, can acquire the Knowledge of. All Objections, therefore, unto God’s
eternal Acts of Favour towards us in Christ, our Head, which proceed upon, or
arise from this Axiom, That nothing can be predicated of a Non-ens, or what is
not, or hath not present Being, are fond, and not of the least Weight.

{2.} The Father promised and gave, or made a Grant of, all those Favours and
Blessings unto us in Christ, which are comprised in our full Salvation. The
Covenant of Grace contains in it every saving Benefit: And, therefore, David
says concerning that Covenant, This is all my Salvation, and all my Desire {2
Samuel 12:5}. There is one grand Promise of the Gospel, which is comprehensive
of every Thing that is conducive unto, and wherein our final Felicity consists,
viz. the Promise of eternal Life. This Promise was made in Eternity: In Hope of
eternal Life, which God, that cannot lye, promised before the World began {Titus
1:2}. Pardon of Sin, and all that is therein included - the Acceptation of our
Persons - Grace for our Regeneration, Sanctification, and Preservation in this
World - and that Glory which we shall possess in the next, were promised by the
Father to Christ, our Head, from everlasting, or before the World began, and
unto us in him, as our Representative, in those federal Transactions which
pass’d between the Divine Father and himself, as Landing in the Capacity of
Mediator. What he did and suffered, in order to our Salvation, in his
mediatorial Capacity, was in the Fulness of Time; but his Investiture with the
mediatorial Office was before the Commencement of Time: And whatever spiritual
Blessings we now receive by Faith, and all that Blessedness which we shall
partake of in the future State, were given us, in Christ, in this everlasting
Covenant.

{3.} Right to Grace and Glory, or unto all spiritual Blessings, arose from this
Divine Grant and Promise of them to us in Christ, our Head. As by a Deed of
Conveyance a Child unborn may become Heir unto an Estate, or as Right to an
Inheritance arises to one not yet born by Virtue of a Deed of Conveyance, so
Right to Pardon, Peace, Freedom from Condemnation, Acceptation with God, and
unto Grace and eternal Glory, arises from the Divine Promise and Grant of those
Blessings to us in Christ, our Head, in the everlasting Covenant. And this Grant
was made to Christ on Conditions required to be performed by him, and which he
stipulated to fulfil. His Performance of these Conditions, therefore, confirms
our Right unto those Blessings, and ascertains our Reception of them. They are
free Gifts to us; but on the Part of our Saviour they are Debt, or he hath
procured them for us by doing and suffering the Will of the Fathers; on
Condition of which this Grant of them was made to him, as our Surety and Head.
Hence he makes a Demand of Glory in Behalf of his People: Father, I WILL, that
they also, whom thou hast given me, be with me where I am, that they may behold
my Glory, which thou hast given me {John 17:24}. This Right is not known to us,
is not actionable or pleadable by us, until we receive Grace from God to make as
meet for Heaven; but the federal Transactions of the Father and Christ inverted
us with a Right to all spiritual Blessings, tho’ we knew it not, nor could plead
it.

IV. Salvation and Vocation are according to Grace, which was given us in Christ
"before the World began".

1st. Salvation is according to that Grace. The Bestowment of spiritual Blessings
upon us in Christ did not prevent our Apostacy, and Ruin, in Consequence
thereof. Adam was the Head and Representative of the Elect as well as of the
Non-elect, and they are equally chargeable with his Offence: They, no left than
the Rest, derive a corrupt Nature from him, and nothing differ from them in the
natural Dispositions of their Minds; they are Children of Wrath by Nature, even
as others; and their Deportment is of the same rebellious Nature against God, as
is the Behaviour of the Nonelect; and, therefore, they come under a legal Charge
of Sin, are under the Sentence of the Law’s Curse, and are obnoxious unto, and
worthy of, eternal Death: Consequently, the Grant of spiritual Blessings unto
them in Christ, as their spiritual, federal Head, did not prevent their Ruin and
Misery by Sin; but it was a gracious and effectual Provision for their Recovery
out of that miserable Condition, whereinto they are involved by Guilt, original,
and that which they themselves contract. The Nature, Terms, or Articles, and
Promises of the Covenant of Grace most evidently suppose our Misery, as we are
included in, and are Transgressors of, the Covenant of Works: And it is no
Contradiction to affirm, that, according to the latter, we are lost, undone, and
miserable, and that, according to the former, we are safe, secure, and saved;
because with our natural Head we are included in the Covenant of Works, and in
our spiritual Head we are included in the Covenant of Grace, and both at the
same Time. This cannot be denied, without denying that the Church was related
unto Christ, as a Head, when the Covenant of Grace was made with him; which is,
perhaps, what some may be inclined to deny; but they cannot do it, without
destroying the proper Foundation of the Imputation of Sin to Christ, and of the
Imputation of his Righteousness unto the Church of God. Our Salvation is
according unto the gracious Promises made unto Christ, our Head, in this
Covenant. Agreeably to the mutual Transactions of the Father and our Redeemer in
the Covenant of Grace, he assumed our Nature into Union with himself, came under
the Obligation of the Covenant of Works, obeyed that Law for us, and so brought
in an everlasting Righteousness. The Father imputed our Guilt to him; he took it
upon himself, or consented to bear it, and endured that Punishment, which,
according to the Constitution of the Law, was due to us, as Transgressors of it.
Thus he bare our Guilt, and bare it away from us, and out of the Sight of God,
as a Judge. Redemption, therefore, or the Remission of Sin, Peace, and
Reconciliation, are according unto that Grace, which was promised, given, and
granted to us, in Christ, in the everlasting Covenant; so also is the
Justification of our Persons through the Righteousness of Christ, the Mediator
of that Covenant. And, agreeably unto what was stipulated between the Father and
the Son from everlasting, our Persons, while in a State of Unregeneracy, are
preserved from many Dangers, which would be of fatal Consequence to us, and we
are recovered from, or out of, it may be, some very threatening Sicknesses and
Disorders; and so we are, in the Dispensations of Providence, preserved until
the Time appointed for our partaking of the Grace and Blessings of that
Covenant, wherein is the Whole of our Salvation, and all our Desire, as
spiritual Persons. Hence we may learn, that none, who are included in the
Covenant of Grace, are taken out of the World, before they receive Grace from
God to prepare them for the Fruition of himself, nor can die in a State of
Unregeneracy. And, therefore, it is a vain Objection, which some have made to
the Doctrine of our Right to Salvation and Happiness by Virtue of a Divine Grant
in the everlasting Covenant, that, if we die unregenerate, we could not be
admitted to Heaven; for the Objection supposes what is not supposable, nor can
be; because, as this Grant intitles us to eternal Life, so it gives us a Right
unto, and ensures our partaking of, Grace and Holiness, as a Meetness for the
Enjoyment of it. The Promise of eternal Life, which was made by God, who cannot
lye, before the World began, as it gave us an unalienable Right unto that State
of complete Happiness, so it secured to us a Participation of that Purity and
Holiness, which are necessary, as a Preparative for the Possession of that
future Blessedness, and fully proves the great Impropriety and Impertinence of
this Objection to our Right unto Salvation and everlasting Life, prior to Faith
in Christ. Sanctification is necessary to, and must precede, the Enjoyment of
heavenly Bliss: For without Holiness no Man shall see the Lord. But Right to
eternal Life as previous unto our Sanctification, and secures it.

2nd. Vocation is according unto Grace, which was given us in Christ, before the
World began.

{1.} Those only are the Subjects of this Divine Work, to whom Grace was given in
the everlasting Covenant: And, who those Persons are, it is easy to determine:
They are the Elect, No more nor other than they are called to God’s eternal
Glory. Election to Salvation is the Ground and Foundation of Regeneration and
Sanctification. This gracious Decree is the Fountain of all that Purity and
Holiness, which Men receive as a Meetness for Heaven: God hath from the
Beginning chosen you to Salvation, thro’ Sanctification of the Spirit. Love to
God is the Fruit and Effect of Divine Love to us. We love him, because he first
loved us. Heavenly Attraction springs from an Interest in the Favour of God: I
have loved thee with an everlasting Love; therefore, with loving Kindness have I
drawn thee. Vocation is the Execution of the Decree of Election; and, therefore,
they are parallel, and exactly of the same Extent. Some suppose, that the
Influence of the Spirit of God upon Men, in order to Salvation, is of wider
Compass than Election is: That Influence, therefore, and those Effects, whatever
they be, which it produces, cannot evidence to any their Election of God: And,
consequently, none can possibly know, that their Names are written in Heaven, or
that they are chosen to Salvation, let their Convictions, Repentance, Trust, and
Obedience be what they may: Which is a sufficient Proof of the Falshood of this
Supposition; for it is not consistent with the Will of God, which is that the
Heirs of Promise should have a proper Foundation for strong Consolation. If any
of those who embrace this Opinion have such Consolation, I am sure, their
Experience is not founded upon, but contradicts, their Principles. Besides, this
Opinion supposes, that Men who have no supernatural Principle in them, may be
assisted to act spiritually, which is impossible. That which opposes Grace,
cannot be excited unto Act of Holiness, by any Impulse whatever.

{2.} Calling is the Communication of that Grace unto us, which was given us in
Christ, before the World began. It was the Pleasure of the Father that all
Fulness should dwell in Christ: That, of his Fulness, we might receive, and
Grace for Grace {Colossians 1:19}. The Donation of Grace to us, in Christ our
Head, inverted us with a Right unto a Participation of it. And Regeneration is
the Bestowment or actual Conveyance of that to us, which he received and had in
keeping for us, as the Mediator of the Covenant of Grace. Vocation, therefore,
is according to that Grace, unto which we had a previous Right, by Virtue of a
divine Grant and Promise, in the everlasting Covenant. {John 1:16}

{3.} That Grace, which was given us in Christ, is very comprehensive. For, it
includes those spiritual Blessings which we receive now, and shall enjoy
hereafter. Grace bears the Name of Glory: But we all with open Face, beholding
in as a Glass the Glory of the Lord, are changed into the same Image, from Glory
to Glory {2 Corinthians 3:18}, i.e. from one Degree of Grace to another. And
Glory is called Grace: And hope to the End, for the Grace that is to be brought
unto you at the Revelation of Jesus Christ {1 Peter 3:12}. It is so called,
because it springs from the free Grace of God. Grace is the same in Kind with
Glory, and is the Beginning of everlasting Life: He that Believeth hath
everlasting Life, not only in Title, but also in the Seed and Beginning of it.
So much Grace, therefore, as you have in your Hearts, so much you have of
Heaven. And, if you are now Partakers of Grace, you shall enjoy future Bliss:
For the Father hath given Power to Christ over all Flesh, that he might give
eternal Life to as many as he hath given him {John 17:3}.


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  CHAPTER 61: S. CHRIST THE OBJECT OF GOD'S ETERNAL DELIGHT
========================================================================

Christ the Object of God’s Eternal Delight, And the Church the Object of
Christ’s Everlasting Delight by John Brine {London: George Keith, 1761}

SERMON 33 EXPLAINED AND PROVED IN A SERMON PREACHED NEAR DEVONSHIRE-SQUARE, TO
THE SOCIETY, Who SUPPORT the Wednesday - Evening -Lecture.

December 31, 1760. Published at their Request.

Printed for GEORGE KEITH, in Grace-church-street; and Sold by JOHN EYNON,
Printseller, the Corner of Castle-Alley, by the Royal Exchange. London 1761.

{Proverbs 8:30-31}

Then I was by Him, as one brought up with Him; I was daily His Delight,
rejoicing always before Him: Rejoicing in the habitable Part of His Earth, and
my Delights were with the Sons of Men. THAT the Divine Speaker, in this Context,
is a Person, it is clear from the personal Characters, under which He speaks
concerning Himself, and the personal Acts, which He expresses of Himself. And it
is equally evident, that this Speaker is Christ, who is the Wisdom as well as
the Power of God. For, the Things expressed, are true of Him only. In the Text,
the following Things are to be observed: That Christ existed by God, ¾ as one
brought up with Him. - That He was daily his Delight. - That He rejoiced in the
habitable Part of his Earth. - And that his Delights were with the Sons of Men.

I. Christ existed by GOD, Then I was by Him. When He was present with the
Father, appears from the Words immediately preceding the Text. It was when He,
the Father, gave to the Sea his Decree, that the Waters should not pass his
Commandment: When He appointed the Foundations of the Earth. Christ was by, or,
existent with God the Father, when He exerted His Power, in the Creation of the
World. In the Beginning was the Word, and the Word was God. And He was present
with the Father, as a Cooperator, in Creation. For, all Things were made by Him,
and without Him was not any Thing made, that was made {John 1:1-2}. All Things
were created by Him, as an efficient Cause, and for{#him {Colossians 1:16} as a
final Cause. The Divine Writer of the Epistle to the Hebrews affirms, that He
who built all Things is God {Hebrews 3:4}. Christ, therefore, if that Assertion
is Truth, must be God, or a divine Person. For, He made all Things. No one Thing
was made without Him. As the Word was with God, so, the Word was God. Our
Saviour is God over all, blessed for ever {Romans 9:4}. He is the true God, and
eternal Life {John 5:20}. The Father’s Equal. For, He being in the Form of God,
thought it not Robbery to be equal with God {Php 1:20}. And He being such, He
was a joint-Agent with the Father, in the Work of Creation. He was then by Him,
not as an inactive Spectator of what He wrought; but as a Co-operator with Him,
in giving Existence unto whatsoever is.

II. Christ was with the Father, as One brought up with Him. Which I apprehend
denotes two Things. 1. The Character He bore, or the Capacity wherein He then
stood, 2. The Intimacy, and sweet Converse He then had with the Father. I
conceive, that this respects Christ in His mediatorial Capacity, or considered
as God-man. He was the Object of the Father’s Choice, to act in the Office of
Mediator between Himself, and the Church. It was his Will, that He should assume
our Nature, or become Man. And the Will of Christ concurred with the Will of the
Father herein. And, therefore, He verily was fore-ordained before the Foundation
of the World; but was manifest in these last Times {1 Peter 1:20}. By Reason
whereof, He was considered and held in Repute, as God and Man, from
ever-listing, though neither Part of his human Nature then subsisted. Not his
Soul, any more than. his Body. For, it was not possible, that either constituent
Part of has human Nature should subsist in Eternity, when the Counsel and
Covenant of Peace were held and entered into, between the Father and Himself.
But that is no Objection, unto His being then, viewed and considered, as God and
Man. Because the present Subsistence of his human Nature, was not necessary to
such a View and Consideration of Him For, the Father’s Appointment, that he
should become Man, and his Concurrence, were a sufficient Ground for such a View
and Consideration of Him. 2. I apprehend, that this Phrase, as One brought up
with Him, signifies, that Intimacy and sweet Converse, which He then had with
the Father, in his mediatorial Character. He was in the Bosom of the Father, and
privy to all the gracious and glorious Designs of his everlasting Love,
concerning the Elect. The Father loved the Son, and shewed Him all Things, that
Himself doth {John 5:20}. And Christ in his mediatorial Capacity, it was then
agreed on, fixed and fettled, should carry his Purposes of Grace into Execution.
Thus he, from everlasting, enjoyed the greatest Intimacy and sweetest Converse
with the Father, in his mediatorial Capacity, he being then, by him, as one
brought up with him, in that Capacity.

III. Christ, in the Character of Mediator, was daily, or Day by Day, as Arias
Montanus renders it {µwy µwy} His Delight. This Phrase does not denote
Succession. For, there was not a Succession, in Eternity past. The Import of it
is this: That Christ, from everlasting, was constantly the Object of the
Father’s Delight, in his mediatorial Capacity, or, considered by him as God and
Man. Being Man, he was, 1. Capable of obeying. He took not on him the Nature of
Angels, but the Seed of Abraham. For as much as the Children were Partakers of
Flesh and Blood, be also himself, likewise took part of the same {Hebrews 2:16}.
As Man, He was meet and fit, to become subject to the Covenant of Works. And, he
actually came under its Obligation. For, as be was made of a Woman, so, also, be
was made under the Law, to redeem his People, who were under the Law {Galatians
4:4}. And by Reason of the absolute Purity and Perfection of his Nature, he was
able to yield Obedience to the Law, in the utmost Extent of its Commands. And,
therefore, in his human Nature, he was the Object of the Father’s Delight.

2. As Man, he was capable of suffering penal Death, in order to the Redemption
of the Church. For,

{1} As such, he was a fit Subject to bear their Sins, and he really did. He knew
no Sin; but was made Sin for us {2 Corinthians 5:21}. The Father laid on him the
Iniquities of us all {Isaiah 53:6}. And he bore our Sins, in his own Body on the
Tree {Hebrews 9:26}. The Guilt of his People, was charged on him, and he bore it
away. For, be put away their Sin, by the Sacrifice of himself {1 Peter 1:24}.
Which he could not have done, without the Assumption of their Nature, into union
with his divine Person.

{2} He also was capable of bearing the Law’s Curse, in his human Nature. As Man,
he not only came under the Obligation of the Covenant of Works, respecting the
Obedience which it requires; but also, to suffer the Malediction which it
threatens. And in his Sufferings and Death, he was made a Curse. That which we
are redeemed from, he was made upon our Account, we are redeemed from the Curse
of the Law, and, therefore, he was made a Curse. Christ bath redeemed us from
the Curse of the Law, being made a Curse far us {Galatians 3:13}. And therefore,
there is now no Condemnation to them, that are in Christ Jesus, who walk not
after the Flesh but after the Spirit {Romans 8:1}. His human Nature only, was
capable of being made a Curse, and, consequently, if he had not been Man, he
could not have effected our Redemption from the Curse, of the Covenant of Works,
by which we stand condemned, for our Violation of it.

{3} Christ being Man, he was a fit Subject to bear the vindictive Displeasure of
God. And he actually did bear it for us. Wherein are two Things to be observed,
[1.] Dereliction and Withdrawment, as to present Communion, and a delightful
Sense of divine Favour, which Christ always enjoyed, until the Time of his
Sufferings; but then the Father hid his Face, and withdrew from him, which
caused him to utter that fore Complaint, when on the Cross: My God, my God, why
has thou forsaken me {Psalms 22:1}

[2.] Suffering divine Wrath and Vengeance. The Father in the Character of a
Judge, bruised and put him to Grief {Isaiah 53:12}. By positive Acts, which he
immediately put forth on his Mind, he impressed a deep Sense of the Guilt, which
was imputed to Him, upon his Soul, and produced in him a most painful Sensation
of its Demerit. He commanded the Sword of Justice to awake against and finite
him {Zechariah 13:7}. Thus he spared him not {Romans 8:32}; but took full
Vengeance on Sin in him: That he might spare, pardon and save his People,
without Dishonour to his Law, and eclipsing the Glory of his Holiness and
Justice. Not that Christ had the least Consciousness of the Contraction of
Guilt, or of his Person being the Object of the Father’s Displeasure. Neither of
which, was possible. And the Father was never more delighted with Christ, than,
when he presented himself a willing Victim, before divine Justice, to make
Atonement for our Sins. Now, if Christ had not assumed human Nature, he had not
been a meet Subject for Suffering on Account of the Sins of Men. But by the
Assumption of our Nature, he became a fit and proper Subject of Suffering for
our Offences. And, therefore, in his human Nature, he was the Object of the
Father’s Delight.

3. Christ being God, as well as Man, and the divine and human Natures, being
ineffably united in him, he was capable of meriting, both in what he did and
suffered. If he had been Man only, he might have obeyed, and also have suffered,
but he could not have merited, either in obeying, or suffering. As the very
learned and accurate Divine, Witsius observes: A mere Man, might have been
upheld by infinite Power, in Obedience and Sufferingf1. But no proper Merit
could possibly attend, either his Obedience, or his Sufferings, how great
soever. Infinite Power, resident in the divine Person of Christ, sustained his
human Nature, in his Obedience and Sufferings; but the Union of his human
Nature, with his divine Person, renders his Obedience, and Sufferings properly
meritorious. If he had not been Man, he would not have been a meet Subject to
obey the Law on the Account of Men, nor to suffer a penal Death for the Sins of
Men. And if had not been God and Man, and both united, he could not have
merited, by his Obedience, or Sufferings. For, it is the infinite Dignity of his
Person, which gives infinite Worth to his Obedience, and from that arises the
immense Value of his Sufferings. Thus the Constitution of the Person of Christ
fits him, for carrying into Execution all the wise and glorious Purposes of the
Father, concerning the Objects of his everlasting Love. And, he having such a
View of him, in Eternity, his Soul then delighted in him {Isaiah 42:1}. Because
the Father, from everlasting, foresaw, how he himself, would be infinitely
glorified, and the Church be effectually secured, by the Obedience and
Sufferings of Christ, therefore, he, eternally had the highest Complacency and
Delight in Him.

IV. Christ rejoiced always before the Father. Arias Montanus translates it
literally, in all Time: According to the Original {ty[ lkb}. Here we must
observe, as before, that Time, or Sucession, had not Place in the immeasureable
Duration of Eternity past. We have no Language, by which, Eternity may be
properly expressed, nor can have. The Reason whereof, is clear. It surpasses our
Comprehension. I apprehend, that the more seriously, and fixedly, any Man
contemplates Eternity, the more evidently he will discern, that it exceeds his
most enlarged Ideas. Our Ideas may possibly exceed our Language,. but our
Language, if we understand it, cannot exceed our Ideas. As our Minds are finite,
and limited, it is impossible, that our Conceptions should be extended unto
Infinity. And, therefore, none of the Sons of Metaphysics, are able to explain
what Eternity is. The Idea which we have of it, as not positive; but negative.
It is, we know not what. God, who alone is Eternal, only knows what Eternity is.
The Import of the original Phrase, in all Time, is, perpetually, without any
Interruption, or Intermission. Christ, in the Character of Mediator, in the
immeasureable Duration of Eternity past, constantly rejoiced before the Father.
I would shew, in some Particulars, what was the Matter of his Joy: Or, wherein
he then did rejoice.

1. The Matter of his Joy, from everlasting, was his human Nature, as fitted to
accomplish, in Union with his divine Person, the whole Will of the Father. That
Individuum of human Nature, which was ordained unto a personal Union with the
eternal Son of God, was meet and fit to be taken by him, into such a Union with
himself. The Father prepared him a Body {Hebrews 10:5}, a Nature. As Man, he was
the curious Workmanship of the Holy Ghost. And, therefore, he was perfectly
qualified, for being thus united with his divine Person, not only because he was
all Purity and Perfection; as he was the miraculous Production of the blessed
Spirit, and, so, holy, harmless, undefiled, and Separate from Sinners {Hebrews
7:26}: But also, because, he was replenished with all the supernatural Graces
and Gifts of the holy Spirit, in their utmost Perfection and Plenitude. And by
the Assumption of that Nature, it became his own, in a peculiar Sense. In
Consequence of which, infinite Power, resident in his divine Person, became
engaged, to support, and carry that Nature, through the whole of its Obedience
and Sufferings. Hence, it was impossible, that he should fail, in either. And,
as was before observed, the infinite Dignity of his Person, gave immense Value,
to his Obedience and Sufferings. Wherefore, by both, the Will of the Father is
accomplished, which he undertook to perform. And the highest Glory redounds to
all his glorious Perfections thereby. The Fore-view, and Prospect, which Christ
had thereof, in the eternal Counsel and Covenant of Peace, was Matter of
infinite Joy to him. The Constitution of his Person, as Mediator, fitting him
for carrying into Execution, the wise, holy, and gracious Purposes of the
Father, he rejoiced therein, from everlasting. For, he ever delighted to do his
Will {Psalms 40:8 thew:8 thew:8}.

2. The Glory, which he then knew, that he should bring to the Father, by the
Accomplishment of his Will, in our Nature, was the Matter of his Joy. The Father
is glorified, by the Son, as Mediator, in the highest Manner, in all his
infinitely glorious Attributes. In his absolute Sovereignty, boundless Grace,
Kindness and Mercy: In his immense Wisdom, infinite Holiness and Justice, in his
Power, and in his eternal Truth and Faithfulness. Yea, the Glory of all his
Perfections, shines forth most conspicuously in the Constitution of the Person
of Christ, and in his Performance of the Father’s Will, in our Nature: Hence,
our Lord speaking to him, expresses himself thus: I have glorified thee on the
Earth; I have finished the Work, which thou gavest me to do {John 17:4}. That
View, which Christ had thereof, when he undertook to accomplish his Will, in the
everlasting Covenant of Grace, was Matter of infinite Joy to him. For, therein,
he eternally rejoiced.

3. The Salvation and Happiness of the Church, were the Matter of his Joy. The
Glory of the Father, and the Recovery, and eternal Felicity of his People, were
the joy, that was fit before him, which caused him, to endure the Cross, and
despise the Shame {Hebrews 12:2}; at the Time of his Crucifixion. And he
rejoiced in both, when he agreed to make his Soul an Offering for Sin {Isaiah
53:10}. Which he did, from everlasting, in that Covenant, whereinto, he entered
with the Father, relating to the Salvation of the Elect. That which animated
him, in his Sufferings, gave him Joy., when he undertook to suffer and die,
which was the Glory of God the Father, and the endless Bliss of those for whom
he suffered and died. And, therefore, in Eternity, he always rejoiced before the
Father, in the View which he then had of both. The Thoughts which he had before
Time, of glorifying his Father, and saving the Objects of his Love, afforded
him, without Intermission, infinite Pleasure and Joy.

4. Christ then rejoiced in the Dignity and Glory, which he, himself, was to
enjoy, upon finishing that Work, which the Father gave him to do. He prayed for
the Possession of it, when he was about to suffer, laying, Father, glorify thou
me with thine own fill, with the Glory, which I had with thee, before the World
was {John 17:5}. As hath been before observed, he existed with the Father, from
everlasting, in his mediatorial Capacity, though neither constituent Part of his
human Nature, then subsisted. The present Subsistence of either Part of that
Nature, was not necessary unto his standing, and being considered, in that
Capacity. The Glory for which our Lord prayed, was not that which is essential
to his Divine Person; but his mediatorial Glory. Which he had with the Father,
before the World was, in Promise and Grant. For, as the Father, in the
everlasting Covenant, assigned him Work, he also promised him a Reward. And that
Reward was ever with him, or present to his View, as his Work was always before
him. And he eternally rejoiced in the Prospect which he had, of that immortal
Dignity, unto which his human Nature was advanced, when he had completed the
Work of Redemption. There Important and glorious Things, were the Matter of the
eternal Joy of Christ, existing with the Father, in his mediatorial Capacity.
The Meetness of his human Nature, for a Subsistence, in his Divine Person, and
his Fitness, by Reason thereof, to accomplish effectually, .the whole Pleasure
of the Father, concerning the Objects of his sovereign, eternal, and infinite
Love. That Revenue of Honour and Glory, which the Father receives, by the
Obedience, Suffering and Death of his human Nature, as subsisting in his Divine
Person, The everlasting Security, consummate, and endless Felicity, of all those
among the Sons of Men, whom he most intensely loved. And that State of Dignity,
and Glory, unto which his human Nature was advanced, when he had finished the
Work allotted to him, by the Father, in the Capacity of Mediator. They are the
noblest, and most grand Effects of immense Wisdom. And, therefore, fit Matter of
the Joy of Christ. There Things are the Wisdom of God, in a Mystery, the bidden
Wisdom, which he ordained, before the World to our Glory {1 Corinthians 2:7}.
Hence, the View, which Christ had of them, in the eternal Counsel of Peace, held
between the Father, and Himself, gave him infinite Pleasure always, without the
least Interruption, or Intermission.

V. Christ rejoiced in the habitable Part of the Father’s Earth. The Earth is
his. For, he created, and upholds it. He is the Creator of the Ends thereof
{Isaiah 40:28 hew:28 hew:28}, The Earth is the Lord’s, and the Fulness thereof:
The World, and they who dwell therein {Psalms 24:1}. Heaven, yea, the Heaven of
Heavens, is the Lord’s: The Earth he hath given to the Children of Men. He
permits them to possess it, and the Treasures of it. The habitable Part of the
Earth, designs those Parts thereof, which are inhabited by the Objects of his
peculiar Love. He is an everlasting Father to his People, and most tenderly
loves them. He, therefore, rejoiced in those Places, which his Children would
reside in, during their mortal State. Christ is the Husband of the Church, and
hath the greatest Affection for her.

Hence, he rejoiced, in those Spots of Ground which the were to dwell in, until
he took her, to his Embraces, in the heavenly Mansions. O what a tender Thought
does this Phrase express! The Joy which the Mediator had in this World, in
Eternity, arose from this Consideration, that it was to be the Place, wherein,
his People were to rife into Existence, and abide, until they were made meet for
the everlasting Enjoyment of himself, in another, and infinitely better World
than this.

VI. His Delights were with the Sons of Men. The radical Letters, in the original
Word, are doubled {[ç[ç}, which increase its Signification. Great Delight is
meant. Farther, at is in the plural, not the singular Number. So that, according
to the Idiom of the original Language, it is to be understood, in the
superlative Sense. The highest Delight is intended. Hence we must conclude, that
the Love of Christ to his People, was, from everlasting, a Love of Complacency
and Delight. And not merely a Love of Benevolence or Pity. Some, perhaps, will
say, why is this Antinomian Tenet advanced? That Christ delights in his People,
before they become Subjects of Holiness, How is that possible? It is not
Antinomianisn; but a glorious, evangelical Truth, which I hope to explain in
such a Manner, as to place it above all reasonable Objection. The Persons with
whom his Delights were, are the Church of the First-born, which are written in
Heaven {Hebrews 12:23}. Those whom the Father loved, chore, and gave unto
Christ, to be saved by him. To whom He was appointed a Head. Who are his
Members, his Body, and Fulness {Ephesians 1:23}. His Children. Those many Sons,
whom God designed to bring to Glory {Hebrews 2:10}, They are the Persons, with
whom the Delights of Christ were, in the immeasurable Duration of Eternity part.
In order to explain this important Point, I observe, that Christ had, from
everlasting, a twofold View of his People.

1. In the Counsel of Peace, which was held between the Father, and Himself, he
viewed, and considered his People, as lapsed, depraved, guilty, and therefore,
miserable, I suppose, that good Men, who agree not with us, in the Point, which
I am about to prove, will grant the Truth of this. Because, the Denial of it,
would evert entirely, the precious Doctrine of a Counsel, and Covenant of Peace,
being held, and entered into, from everlasting, between God, and Jesus Christ,
wherein, infinitely wise, and effectual Provision, was made, for their Recovery
and Salvation, Now, let me ask our good Brethren, whom I much honour and esteem,
if Divine Benevolence and Compassion, respected them, as Criminals, and guilty,
or, as miserable, in Consequence of their Guilt? Surely, they will not say, that
Divine Benevolence, and Compassion, respected them, as Criminals, and guilty,
but as miserable, in Consequence of their Guilt. Human Benevolence, and Pity, to
an Offender, do not respect him, as such; but as obnoxious to suffering Penalty,
for his Offence. No wise and just Judge will ever bear good Will to, and pity a
Malefactor, as so considered; but only as he is subjected to Condemnation, for
his Breach of the Law.

Much less, is it possible with God, who is of purer Eyes than to behold
Iniquity; to bear good Will unto, or pity Transgressors of his righteous Law, as
so considered. Sinners as Sinners, are not Objects of Divine Benevolence and
Compassion; but of Divine Disapprobation. Infinite Mercy and Compassion, are
extended and exercised towards sinful Men, yet not under the Consideration, of
their being Criminals, but under the Consideration of their being miserable, in
Consequence of their Crimes. God and Christ, do not pity Sinners, as Sinners;
but as they are obnoxious to Misery, on Account of their Sins. We do not say,
that Christ delighted in his People, considered, as Sinners. Nor, that he took
Pleasure in them, as liable to Misery, in Consequence of their Sins. If we
affirmed the one or the other, we might be justly charged with Absurdity. So far
are we from asserting either, that we deny, that the People of Christ, are the
Objects of his Benevolence and Pity, viewed and considered, by him, as Sinners.
And maintain, that his Pity to them, regards them only, under the Consideration
of their being miserable, and not of their Guiltiness. Viewed by him, as Guilty,
they are not the Objects of his Compassion; but of his Disapprobation. But that
is no Objection to the Truth of what, I am now engaged, in the Defence of. If
Christ had no other View of his People, in Eternity, than, as guilty and
miserable, it must be granted, that they then, could not be the Objects of his
Complacency and Delight. For it is not possible, that he should ever take the
least Pleasure in them, considered as guilty, and involved in Misery. But, I
hope to make it evident, that, from everlasting, he had another and very
different View of them. I suppose, that it will be allowed, that a Counsel and
Covenant of Peace, were held, and entered into, between the Father and Christ,
before the Commencement of Time, wherein, the Salvation of the Church, was fully
provided for, and effectually secured. I persuade myself, that our good
Brethren, who object to the Doctrine of Christ’s everlasting Delight in his
People, will not call the Truth of either into Question. Because, if they are
not granted, we must conclude, that God and Christ, in Eternity, did not concern
themselves about the Salvation and Happiness of the Church. That Christ was not
appointed and constituted Mediator. That no federal Transactions passed between
the Father and Christ, before Time, relating to the important Affair of the
Redemption of his People. But surely, the precious Doctrine of an everlasting
Covenant of Grace, being entered into, by the Father and Jesus Christ, for the
Security, final, and endless Happiness of the Church, will not be parted with;
out of Opposition to the Sentiment of Christ’s delighting in his People, before
Time. I apprehend, that an impartial, and candid Consideration, of the federal
Transactions, of the Father and Christ, from everlasting, will oblige us to
conclude, that it is true, that he then had such a View of his People, as was
infinitely pleating and delightful to him.

2. That the Prospect, which Christ had of his People, in the eternal Counsel,
and Covenant of Peace, was a pleating one to him, will evidently appear, by the
Consideration of the following Particulars.

{1} He therein viewed them, as washed in his Blood, and so clear of all Guilt.
The Father, in the everlasting Covenant, required Christ to lay down his Life
for his People. It was his Will, that he should make his Soul an Offering, for
their Sins. That he should shed his Blood, in order to their Remission. Christ,
on his Part, agreed, and became engaged, to suffer and die for them. Hence, he
was under Obligation, to submit to Suffering and Death. Ought not Christ to have
suffered those Things? Upon this Account, his Blood, is called the Blood of the
everlasting Covenant. The Church, as washed in his Blood, is without Spot, or
wrinkle, or any such Thing. Since, this was an Article fixed and settled,
between the Father, and the great Mediator, in the Covenant of Grace, it is
reasonable to conclude, that Christ then had a View of his People, as clear of
all Guilt. For, surely, it cannot be a Mistake, to think, that he, from
everlasting, fore-saw what would be the issue of his Sufferings and Death,
respecting the Persons, for whom, he undertook to suffer and die. And that
Fore-view, which he then had of them, doubtless, was infinitely pleasing, and
delightful to him. If any will say, that Christ had not, in Eternity, a View of
his People, as purged from the Guilt of Sin, in Virtue of his atoning Blood and
Sacrifice, I conceive, that they will be obliged to deny, that the Affair of his
Death, was an Article agreed on, from everlasting, between the Father, and
himself. As freed from the Guilt of Sin, they ever were the Objects of his
Complacency and Delight.

{2} He delighted in his People, from everlasting, as he beheld them clothed,
with the Robe of his Righteousness, and constituted righteous thereby. The
Righteousness of the Saints, whereby they are justified, is compared, on account
of its Purity, to fine Linnen, clean and white. Unto her it was granted, to be
arrayed with fine Linnen, clean and white, which is the Righteousness of Saints.
Therefore, as they are invested therewith, they, are all fair, and without Spot;
perfect, through that Comeliness, which is put upon them. This Righteousness,
for its Value, and curious Texture, is comparable to wrought Gold. The King’s
Daughter is all glorious within, her Clothing is of wrought Gold. Because, of
its Splendor, it is comparable to the Sun. The Church, in regard to her
Sanctification, is fair as the Moon; but in respect to her Justification, she is
clear as the Sun. Most splendid and glorious. Now Christ, in the Covenant of
Peace, undertook to work out, and bring in this Garment of Salvation, this Robe
of Righteousness, for his People. Having then, a View of them, as naked, and
destitute of a justifying Righteousness, in themselves. For, Obedience to the
Law, was required of him, by the Father, as well as suffering its Curse. And he
agreed to fulfil the Father’s Will in both. Hence, he not only, was to make
Reconciliation for Iniquity; but also, to bring in everlasting righteousness.
His undertaking to do the Latter for his People, as a clear Proof, that they
were then, present to his View, in their own filthy Garments. And if, from
everlasting, he beheld them, as unrighteous in themselves, may we not conclude,
that they were present to his View, in Eternity, as clothed with change of
Raiment, whereby, they are constituted righteous? And if they were so viewed,
and considered by him, surely, they were, under that View, and Consideration,
the Objects of his Complacency and Delight.

{3} Christ took Pleasure, in his People, from everlasting, as he beheld them
beautified with the Graces of the Holy Spirit. The Saints are internally
beautiful, as such. They are the happy Subjects of a lovely Image, which is
delightful and pleasing to Christ. For, it is the Image of himself. The Graces
of Faith, Hope, Love, and a holy Fear of God, are very ornamental to them. On
account thereof, they are denominated, the Excellent in the Earth, in whom is
all Christ’s Delight. In the eternal Counsel and Covenant of Peace, he had a
View of his People as adorned with those Graces. That, therein, he beheld them,
as naturally depraved, and destitute of Holiness, will, I suppose, be freely
granted. It cannot be denied, if it is allowed, that it was a Point settled, in
that Covenant, that he should become Sanctification to his People, by a
Communication of Holiness to them, Which cannot surely be called in Question;
because, their holy Vocation, or Regeneration, and Sanctification, are according
unto Grace, which was given them, in him, before the World began {2 Timothy
1:9}, And that Grace was given, in the everlasting Covenant, which was entered
into, between the Father, and himself, as the Mediator, and Head of the Church.
Is it not evident from hence, that Christ had a twofold View of his People, in
the everlasting Covenant, one, as unholy, and the other, as adorned with Grace
and Holiness? No Difficulty attends conceiving, that they were present to his
View, in Eternity, as sinful. And is it not equally easy, to conceive, that they
were then also present to his View, as sanctified? And that as so considered by
him, they were the Objects of his Complacency and Delight.

{4} Christ had a Prospect of his People, from everlasting, as perfectly holy,
and consummately happy. He foresaw them, in the Beauties of Holiness, from the
Womb, before the Morning, i.e. the earliest Part of Time {Psalms 110:3}. The
Father blessed them with all spiritual Blessings, in heavenly Places in Christ.
According, as he chose them in him, before the Foundation of the World. And,
therefore, he then viewed them, as all glorious within {Psalms 45:13}. Or as
possessed of that spotless Purity, which they will be the happy Subjects of, in
the heavenly State, Eternal Life was promised to them, in him, before the
Commencement of Time, In hope of eternal Life, which God, that cannot lie
promised before the World began {Titus 1:2}. As the federal Transactions of the
Father, and Christ, respecting the Elect, in Eternity past, provided for their
being completely holy, and consummately happy, in Eternity to come: So the View,
which Christ had of them, in the immeasurable Duration, of Eternity past,
extended itself, unto the immeasurable Duration of Eternity to come. And from
everlasting, he foresaw them, as possessed of that spotless Beauty, consummate
Bliss, and inconceivable Glory, which they will be the Subjects of, in the
heavenly Mansions, And, therefore, his Delights were then with them. Those
eternal Thoughts which Christ had of his People, being with him, in Heaven to
behold his Glory, were infinitely pleasing and delightful to him. That he had
such Thoughts concerning them, from everlasting, cannot be scrupled, if it be
allowed, that their final, and endless Bliss, was then agreed on, in Covenant,
between the Father, and himself. Which, I hope, will not be doubted of. If our
Brethren will not deny, that Christ had such a Prospect of his People, from
everlasting, in the Counsel, and Covenant of Peace: I would intreat them to
consider, whether, it is more proper to say, that he pitied them, as he beheld
them washed in his Blood, and so clear of all Guilt. As clothed with his
Righteousness, and thereby constituted righteous. As beautified with the Graces
of his Spirit. And as possessed of complete Holiness, consummate Bliss, and
inconceivable Glory, for evermore: Or to say, that he delighted in them, as they
were so viewed, and considered, by him. I cannot but think, that upon a candid
and impartial Consideration of the Matter, they will grant, that it is more
proper to say, that they were the Objects, of his Complacency and Delight, than
of his Benevolence, Compassion or Pity: And if so, why should they object to the
Doctrine of Christ’s everlasting Delight, in his People, and represent it, in an
odious Light. If it can be proved, that Christ had no such Prospect, of his
People, in Eternity, I will immediately give up, what I have been pleading for.

Because, I am persuaded, that Christ cannot take Pleasure, in his People,
otherwise, than, as he views, or considers them washed in his Blood, clothed
with his Righteousness, sanctified by his Spirit, as perfectly holy, and.
completely happy, in the Enjoyment of himself. All which, were not only decreed
concerning them; but federal Transactions passed, between the Father and Christ,
in Eternity, relating to those important, and glorious Things. And,
consequently, it is to be concluded, that the People of Christ, in the
everlasting Covenant, were not only present to his View, as guilty, depraved,
condemned, and miserable; but also, as clear of Guilt, constituted righteous,
sanctified by his Grace, free from Condemnation, yea, as perfectly holy, and
eternally happy, in the Fruition of his Father, and himself. Which View of them
gave him infinite Pleasure and Delight: What is there in this, that should
occasion us to think, that it is not a Doctrine, according to Godliness? Nothing
at all. It does not suppose, that Christ delights in his People, considered, as
unholy, or unlike to himself. It does not imply, that they may be happy, without
being made holy; but the direct Contrary. Are not the Elect, meet and fit
Objects of Christ’s Delight, as washed in his Blood, clothed with his
Righteousness, as all glorious within, and completely happy with himself, an the
World above? Surely, it will be allowed, that they are. I will not pretend to
maintain, that Christ delights in the Persons of his People, simply considered.
That is to say, considered, neither, as guilty, nor innocent, neither, as
unholy, nor holy, neither, as miserable, nor happy. For, I think, it is
impossible, that he ever should so consider them. Because it is not possible,
that a reasonable Creature should exist, and be neither guilty, nor innocent,
neither unholy, nor holy, neither miserable, nor happy.

What I am inclined to maintain, is this only: That the People of Christ, were
the Objects of his Complacency and Delight, from everlasting, as he then beheld
them, clear of Guilt, constituted righteous, made holy by his Spirit, and
completely happy in his glorious Presence.

If, in Eternity, he had no such View of them, I will grant, that he could not
take Pleasure in them. But that he had such a Prospect of them, in Eternity, I
think, the federal Transactions between the Father and himself, most clearly,
and fully evince. Christ’s View of his People, in the immeasurable Duration of
Eternity past, extended itself, unto the immeasurable Duration of Eternity to
come. And, therefore, as it is true, that Christ was the Object of the Father’s
eternal Delight, in the Capacity of Mediator: So it is an evangelical Truth,
that the People of Christ, from everlasting, were the Objects of his infinite
Complacency and Delight. That is a Doctrine, which I conceive, cannot be
disproved, without overthrowing the Eternity of the Covenant of Grace, which is
more stable and firm, than Mountains of Brass. I conclude with the Doxology of
the Apostle Jude: Now unto him that is able to keep you from falling, and to
present you faultless before the Presence of his Glory, with exceeding Joy. To
the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and
ever, Amen.

FOOTNOTES ft1 Deus Naturam humanam, personaliter siti non unitam, Divina Virtute
suaita sustentare queat, ut sarendis & vincendis omnibus Doloribus par fit.

AECON Foed Lib 11. Cap. 4. Sec. XXII.


========================================================================
  CHAPTER 62: S. DILIGENCE IN STUDY
========================================================================

Diligence in Study Recommended to Ministers by John Brine {#London: John Ward,
1757|}

SERMON 25 DILIGENCE IN STUDY RECOMMENDED TO

MINISTERS.

IN A SERMON, PREACHED AT THE ORDINATION OF THE REVEREND MR. RICHARD RIST, IN
HARLOW, ESSEX. DECEMBER 15, 1756.

Published at the Request of the Church.

Printed for and Sold by JOHN WARD, at the King’s Arms, againstthe Royal
Exchange; by GEORGE KEITH, in Grace-church-street; and by JOHN EYNON,
Printseller the Corner of Cattle Alley, by the

Royal Exchange.

1757.

{1 Timothy 4:15-16}

Meditate on these things, give thyself wholly to them; that thy profiting may
appear to all. Take heed to thyself, and to thy doctrine, continue in them, in
doing this thou shalt both save thyself, and them that hear thee.

IT being allotted to me, to address you my honoured and beloved Brother, on this
very solemn Occasion of your Investiture with the Office of a Pastor, or
Overseer, to this Church of Christ. I shall do it, in an Attempt to explain the,
Words, which I have now read. The Apostle, before the Text, gives to Timothy
various important Exhortations, and Directions, relating unto his ministerial
Function: Which I shall not take into particular Consideration; but I will
immediately apply myself, to the Explication of the several Branches of the
Text, in that Order, wherein they stand.

I. The Apostle exhorts Timothy to serious and close Meditation, Meditate on
these things. Diligent study is the indispensible Duty of a Minister of the
Gospel. That, my Brother give me Leave, to recommend, and stir you up unto, as
what is absolutely necessary, for the proper Discharge of those Services, which
belong to your Station in the Church. Without a due Attention to it, your
Discourses will be crude and indigested, and, therefore, not well suited to the
great End, of improving the Saints, in Christian Knowledge and Experience. The
Subjects of your assiduous Meditations must especially be, the holy Scriptures,
and the glorious Truths, which they contain. The Word of God ought to be
carefully and diligently read, and meditated upon by all; but Ministers, in an
especial Manner, are obliged unto a diligent Perusal of it. Give Attendance to
Reading, to Exhortation, to Doctrine. Read the Writings of good Men, wherewith,
in the kind Providence of God, the Church is blessed, which under a divine
Influence will be helpful and instructive to you; but above all, search the
Scriptures, which are profitable for Doctrine, for Reproof, for Correction, for
Instruction in Righteousness, that you may be perfect, and thoroughly furnished
to all good Works. You must carefully consider the several Parts of sacred Writ,
and compare spiritual Things with spiritual, whereby, through the gracious
Assistance of the holy Spirit, you will gain a clear and comprehensive View of
the Harmony of the Whole, and a full convincing Evidence of its divine
Authority. Be diligent in enquiring into the proper Meaning of every Text, which
you shall at any Time undertake to explain and treat upon. Content not yourself,
as some Preachers do, with expressing what is true, though it be not the genuine
Sense of the Words, which are the Subject of their Discourses. Labour to find
out the real Import of that Portion of the good Word of God, which you make
Choice of, for the Subject of your Sermons. And, also see to it, that you
produce proper and pertinent Testimonies, for the Confirmation and Illustration
of those Truths, which you apprehend are contained in your Textf1. Some
Preachers seem to be at very little Pains, in either Respect, now mentioned,
and, therefore, their Performances, are far from being judicious. And it is very
requisite, that you should meditate much on the Doctrines which are contained in
the holy Scriptures. If you do not, you cannot reasonably hope to discern their
admirable Variety, adorable Depth, strict Connection, mutual Dependence, and
beautiful Harmony, nor, in what Respects, some evangelical Truths, agree with
others, and wherein they differ. This is your proper Business, as a Minister,
and it is that painful Labour, which claims your constant Attendance. For,

II. You are required, to give yourself to them. Or, as the Words may be read: Be
thou in them {en toutoiv isqi}. Your Heart ought to be fixed on them, and your
Thoughts exercised about them, most intently, and generally also. Not
occasionally and cursorily; but constantly, and closely. This is the noblest
Employ, wherein our intellectual Powers can possibly be engaged. And it justly
demands the Whole of your Time. Do not think it is sufficient, if you now and
then devote a few Hours unto this sacred and important Labour, in order to
prepare for your Services, in the Pulpit. But fill up your Time with
Contemplations on the glorious Truths of the Gospel, even when you are not soon
to be engaged in the Work of Preaching. Ministers are not, without Necessity, to
be entangled with secular Affairs, to their Interruption in an Attendance unto
what is of far greater Moment. And, therefore, it is the Ordination of Christ,
that those, who preach the Gospel, should live the Gospel. The End of this
Appointment is not, that they may be slothful, and waste their precious Moments
in doing Nothing, or worse than Nothing. It is that they may be devoted
entirely, unto that honourable Service, to which he has called them, with a
gracious View, to the Instruction and Edification of the Church. My honoured
Brother, do not loiter away the Beginning of the Week in trifling Recreations,
or in needless and unprofitable Visits, and think it is enough, at the latter
End of it, to prepare for your public Services. Begin to study on the Monday,
and continue to do so throughout the Week. Some Persons in this sacred Function,
of an extraordinary Genius, and who have had a Taste for polite Learning, it is
to be feared have been under a Temptation, to neglect their more necessary and
important Studies, unto their own Prejudice, and the Disadvantage of the Church,
by the alluring Pleasures which their ingenious Minds have found in Studies of
another Nature. Not that I think it is unlawful or unprofitable, for a Minister,
somewhat to gratify his Inclination in that Way. But as Ministers are not to be
entangled in the Affairs of the World, unto their Hinderance in a necessary
Study of divine Things: So they ought not to spend too much of their Time in the
Study of the liberal Arts. For, they are called chiefly to attend to what is far
more noble, sublime, and important. Except, nay Brother, you thus devote
yourself, unto there divine Studies, you cannot justly expect to improve in an
Acquaintance with evangelical Truths, which ought to be your Desire and Aim. As
it follows,

III. That thy Profiting may appear to all. Endeavour to give convincing Evidence
to all Sorts of Persons, of your Growth and Proficiency in divine Knowledge. To
the Friends, and also unto the Adversaries of Truth. In the Church of God there
are different Classes of Christians, viz. Fathers, young Men, and Children. Such
who are Fathers, are said to have known him, that is, from the Beginning. Their
Judgment and Experience are much advanced, and, therefore, unless you treat of
the deep Things of God, and in a judicious Manner, your Profiting will not
appear to them. Discourses which are crude, and indigested, though the Matter of
them may be true, can never gain their Approbation. Others of less
Understanding, in spiritual Things, may approve thereof, but they cannot. For,
they expect spiritual Demonstration of spiritual Things. Bare Assertions of
evangelical Doctrines, without a clear stating of them, and offering pertinent
Testimonies for their Proof and Illustration, will not be pleating to them.
Injudicious Preaching cannot be acceptable to judicious Hearers. It is true,
that the Number of such Hearers is very small; but that is not a just Reason,
why we should content ourselves with treating of the sublime Truths of the
Gospel, in a superficial, and unworkman-like Manner. Let it be your Desire, and
laudable Ambition, to give Satisfaction in the Course of your Ministry, unto the
most improved, in Christian Knowledge and Experience, by the Depth, Solidity,
Pertinence, and Clearness of your Composures, on those important and glorious
Truths, which you are commissioned to preach. Good Judgment, much Care and
Diligence, you will find necessary unto this End, and, therefore, be not remiss
and negligent; but be painful and laborious in Study.

Again, your Proficiency should appear to young Men. That is to Christians, who
are strong, and have overcome the wicked one. You must in order to this,
consider well, the Nature, and Variety of Satan’s Temptations, upon different
Occasions, and under different Circumstances. What numerous Wiles and Stratagems
he makes use of to stir up Lust, to entice to Evil, and to interrupt the
Exercise of Grace, unto the great Perplexity, and Grief of the Soul. And you
must shew how the gracious Principle opposes and resists this Adversary, by the
Guidance and Influence of the Holy Spirit. What are the Reliefs he administers,
in Seasons of Temptation, to the Joy of the Soul, and the Increase of the
spiritual Part. You will find, that this Branch of your Work, requires a careful
Review of those Temptations, which you, yourself, have been attended withal, and
the Workings of your Mind, under them: As well as a just Observation of the
Experience of other Christians. Farther, you must also aim that your Profiting
may appear to Children. Christ hath Babes in His Family and Lambs in His Fold.
It is your Duty to feed and nourish them, as well as more knowing and
experienced Christians. Then you will give a Portion of Meat to every one in due
Season. A Minister should descend to the Experience of the weakest Saint in
flaming his Discourses, that he may comfort, and bring him forward, in heavenly
knowledge. This requires much Tenderness, Care and spiritual Skill. Without a
proper Consideration, of, what are the genuine Actings of Grace, under
Convictions of Sin, and the Temptations, which usually attend the Soul, upon a
Sense of Guilt, being impressed on the Mind, together, with those Fears, which
are often, thereby produced, you will not be well qualified to assist and
comfort the weak Saints, in their distressing Perplexities, concerning their
Pardon and Salvation, about which, this Class of Christians, are often Times,
very solicitous. Be careful, in treating on Faith, that you do not stumble these
Weaklings, in Christ’s Family, by the Manner of your expressing yourself.
Consider that Faith in all, is not strong, that in some it is weak. Its Nature,
and the Kind of its Actings, are the same in all, and it respects always the
same Objects, and is productive of the same Fruits; but it does not act with
equal Vigor in all, nor in the same Person at different Times.

Once more, let your Proficiency be manifest unto the Adversaries of Truth.
Ministers are set for the Defense of the Gospel. And, therefore, they should
endeavour to obviate those Objections, which are raised against it, by erroneous
Persons, and to confirm its glorious Truths, with clear and solid Arguments,
drawn from the Word of God that the Mouths of Gainsayers may be stopped. Some
are Enemies to Revelation itself, and employ all their Wit to banter and run it
down. There Infidels we must labour to silence, by shewing, that, what they
object to the Holy Scriptures, is fallacious, groundless, or absurd, and,
therefore, by no Means conclusive. And, we should labour to prove, that our
Belief of Divine Revelation, is built upon rational and just Evidence, which is
not attended with any Difficulty; For, that Evidence is as clear, as the Sun, in
itself, though not discerned, perhaps, by some, through a Want of due Attention
to it, or by the powerful Influence, of unreasonable and strong Prejudices,
which they have contracted. Thus, my Brother, your Aim and your Endeavour ought
to be, to give Proof to all Sorts of Persons, that you are a good Proficient in
Divine Knowledge. May the Lord assist you, conscientiously to use those Means,
which he hath appointed to that End; and may his Blessing be upon you therein!
And this your Proficiency should be in all Things {en pasin}, in every Branch of
your Work, as a Minister. And, therefore, it is necessary, that you should
thoroughly study every Doctrine, legal and evangelical All Cautions,
Exhortations, Precepts, Reproofs, and comforting Promises, that you may be apt
to teach, and that you may be a Son of Thunder, to the stupid and careless, and
a Son of Consolation, unto the Mourners in Zion.

IV. Take Heed to thyself. This Branch of Advice respects you as a Man, a
Christian, and a Minister.

You should take Heed to yourself, as a Man. Though Ministers are called to
Self-denial, that they may serve the Church of Christ, and preach His Gospel, it
is lawful for them, prudently to consult their own Welfare, and the Good of
their Families, that they may be supplied, with the Necessaries of Life. And
this is a Duty encumbent on them, in common with other Men. Take a prudent Care
of your Health, to preserve it, that you may continue capable of attending to
those laborious Services, which belong to your Station, in the Church. It is of
greater Importance to take Heed to yourself, as a Christian Be careful of your
spiritual Welfare. While you aim at the Edification of others, neglect not your
own, if you do, it will be attended with sorrowful Effects. For, Leanness of
Soul will be the Consequence of such Neglect. Consider this awful Truth, that
you may profit others, and not yourself, by your ministerial Services. Spiritual
Advantage can no otherwise accrue to our Souls, by the Doctrines we preach, than
in mixing Faith with them. And, therefore, it is very necessary, that we should
design acting our Graces, in the Exercise of our Gifts Without that, though our
Abilities may be improved, our renewed Part, will decline in its Vigor - Grace
will not thrive in our Hearts, unless it is frequently acted on those precious
Truths, which we are commissioned to preach. Remember, my Brother, that in this
Sense, you must be mindful of your own Vineyard. You can’t be too much so. It is
a melancholy Thing to feed others, and starve our own Souls, through Negligence
in this Matter, which, perhaps, may have been too much the Care, at least, with
some of us. May the good Lord convince us of, and humble us for our Sin, and
Folly herein! It is not enough, to please, and even to do Good to others, by our
ministerial Labours, if we ourselves receive no spiritual Benefit by them. We
ought to observe with what Frame of Mind, we study and preach. Whether we think
and speak of the great Things of God, with that holy Reverence, which they
justly demand. They are adorable in their Nature, and, therefore, we ought to
contemplate on, and express them with great Seriousness and Awe. Evangelical
Mysteries should be studied, and treated of in the most reverential Manner,
because of the Divine Glory which there is in them, above all other Subjects
whatsoever. A due Consideration thereof, will tend to engenerate and promote in
you, a becoming Frame of Soul, when you are conversant about them, in your
Study, and in the Pulpit. Again, take Heed to yourself, as a Minister. Neglect
not; but stir up the Gift, that is in you. Be diligent in the Use of all those
Means, which God hath appointed, for the Cultivation, and Improvement of it. If
you are not, how can you hope for its Increase, or even for the Continuance of
it, with you, in any tolerable Degree? If we are negligent and slothful, we
can’t reasonably, have any Expectation of increasing our Furniture, for the
Service and Benefit of the Church. And be cautious how you conduct yourself, in
Conversation, and in those Visits, which you pay your Friends. Christians are of
very different Tempers, and sometimes it falls out that they have different
Interests, and are at Variance. And, therefore, great Prudence, is necessary in
converting with them, in such a Circumstance. Without it, you may do much
Injury. Let the Wisdom of the Serpent, and the Innocency of the Dove, be united,
in whatever you express, on such Occasions. Sometimes, Silence may be best. Very
often, a silent Tongue, is an Evidence of a wise Head. I lay it again, very
often, a silent Tongue is an Evidence of a wise Head, in a Minister, whose
Office leads him to converse with Christians, among whom, through one Cause or
another, Differences arise in this State of Imperfection. If you cannot heal
Breaches, be sure not to widen them, through a Want of Caution, in what you at
any Time, say, to either of the Parties, at Difference.

V. You must, my Brother, take heed to thy Doctrine. Consider well and examine,
what you deliver in the Name of God, to his People.

See to it that those Principles, which you advance and inculcate, agree with the
Holy Scriptures. Permit me to mention five infallible Rules, whereby all
Doctrines, may be tried, and their Truth, or Falsehood, determined, viz.
Doctrines which are calculated, to promote the Glory of Divine Grace: Which
exclude Boasting in the Creature: Which are a Foundation of Strong Consolation,
in the Saints: Which are according to Godliness: And which are consistent. I
call them infallible Rules, because they are most plainly scriptural.

1. The first Rule, whereby, I would advise you to try Doctrines, is this: If
they are calculated to promote the Glory of Divine Grace. By Grace, I do not
mean the Benevolence and Bounty of God, as the Creator, and Upholder of all
Things, which are of universal Extent. God is good to all, and His tender
Mercies are over all His Works. Wherein, He acts according to that infinite
Goodness, which is natural to Him. Some seem to have no other Conception of
Divine Favour, which is the Cause of Salvation, than that it is, this universal
Good Will of God, as Creator, whereof all Creatures, are the Objects in their
Creation-State, which is as great a Mistake, as can be, on this momentous
Subject. Divine Love, which is the Origin of our Salvation, is the sovereign
Pleasure and Good Will of God. There is a Fitness in the Exercise of Goodness
towards all Creatures, as they were formed by their Almighty Creator; but God
does not provide for the Recovery of guilty Creatures, because it is fit, in
itself, that He should so do: Or, because it is agreeable to Goodness, as it is
natural to Him. If this was the Fact, then God would not be at Liberty to save,
or not save Sinners; but making Provision for their salvation, would be
necessary to Deity. For, all Acts of Goodness, as it is natural to God, are
necessary, and not free Acts of His Will, though His Will acts freely, in
determining to put forth such Acts of Goodness. Divine Grace to which our
Salvation is owing, is absolutely free Favour, which acts without any
Inducement, or Motive, in its Objects. If we consider the Temper and Conduct of
the Subjects of Salvation, naturally, we must be convinced of the Truth of this,
I think. Are they not under the Dominion of Sin? Is not that the governing
Principle in them? Are not their carnal Minds Enmity against God? Are not their
Minds alienated from the Life of God? And as to their Conduct: Have they not
their Conversation, according to the Lusts of the Flesh, fulfilling the Desires
of the Flesh, and of the Mind? Are they not foolish, disobedient, deceived,
serving divers Lusts and Pleasures, living in Malice, and Envy, hateful, and
hating one another? What can there be, in such, to invite the merciful and kind
Regard of God to them? Men in order to disprove, the absolute Freedom of Divine
Favour, in the Affair of our Salvation, are obliged, to rise up in flat
Contradiction, to this displeasing Representation, of the Disposition of our
Minds, and of our Conduct, in our natural State. And to maintain, that in Fact,
we are not so corrupt, in our Hearts, nor so criminal in our Behaviour, as the
Scripture represents us. By Grace we are saved {Ephesians 2:8}. The Kindness and
Love of God our Saviour towards Man appeared, not by Works of Righteousness,
which we have done; but of His Mercy hath He saved us {Titus 3:5}. It is of
Faith, that it might be by Grace {Romans 4:16}. Our Salvation is entirely, and
absolutely of the Grace of God, without any Works of ours. The Admission of
them, as concurring Causes, with the Grace of God, destroys its true Nature.
For, if it be of Works, then it is no more Grace {Romans 11:6}. The Design of
God, in our Recovery, is to magnify the Riches of His Grace: My Brother, try all
Doctrines by this Rule, it is an infallible one. And, therefore, you may be
assured, that whatever Principle, is not calculated to promote the Glory of
Divine Grace, it cannot be true, by whom soever it is embraced or advanced. Let
it, therefore, never have Place in your Preaching.

2. The second Rule for your Trial of Doctrines, is this: They must be such, as
exclude Boasting. Where is Boasting then? It is excluded? By what Law, of Works?
Nay, but by the Law of Faith {Romans 3:27}. Not of Works left any Man should
boast {Ephesians 2:9}. Boasting is absolute, or comparative. Absolute Boarding,
is this: A Man’s affirming, or insisting on it, that he has in the Course of his
Life, performed the Whole of his Duty, and in such a Manner, as the Law
requires, and, that, therefore, he has a Right to Life, according to that Law,
which is the Rule of Action to him. This Kind of Boasting cannot have Place, in
any, who acknowledge, that they are Sinners, and stand in Need of Salvation.
And, therefore, it is not that which the Apostle contends, is not to be
admitted, in the Affair of Salvation. Comparative Boasting only can be intended,
which is this: An Opinion, that by a proper and wise Improvement of those Means,
which are afforded us, to that End, we have secured to ourselves Life and
Happiness, which some others, have foolishly neglected to do, and, therefore,
perish. In the apprehension of many, the Fact stands thus, with Men, in the
Business of Salvation. God is pleased in infinite Benevolence and Goodness, to
make Proposals of Pardon and Peace to them, and affords them, such Helps and
Advantages, as are sufficient, if they are not wanting to themselves, to enable
them to obtain these Blessings. Some act the wise, and others the foolish Part,
in the Enjoyment of those Helps and Advantages, and, therefore, the Event is
different, according to their different Behaviour, in the same advantageous
Circumstances. For Instance, Peter and Judas, through Divine Clemency and Mercy,
are favoured with Overtures of Pardon and Salvation, and both have Assistances
of the same Kind, to facilitate obtaining those Blessings, yea, which are
sufficient to that End, if wisely improved by both. Peter he is so prudent, as
to consult his own Welfare, and makes the best Use of those Helps, and
Advantages, and, thereby, obtains the great Blessings, which God, in his
infinite Mercy offers, and promises to bestow, upon such a wife and prudent
Behaviour. On the Contrary, Judas he is foolishly regardless of his eternal
Peace, and neglects to improve those Aids and Assistances, which God mercifully
grants him, whereby, he also might obtain Life and Happiness, and, therefore, he
misses of the Blessings, which are offered and pro-mired, to be given, upon a
different Behaviour, Now, if this is the true State of the Care, Peter hath
proper Ground for a comparative Boasting, or the same Reason, for paying himself
a Compliment, and applauding his own Wisdom, as Judas hath for Censuring himself
and condemning his own Folly. Because, each had the same gracious Tenders, and
the same Kind Helps, and, therefore, the Welfare of Peter is owing to his own
Wisdom and Care, as the Destruction of Judas is the Effect of his own Folly, or
Neglect. For, Peter was not determined, by Divine Influence, to act, as he has
done; but his Determination, to act the wise Part, he hath acted, followed, upon
a rational Consideration of the Fitness and Wisdom of so acting. And it was
possible, for Judas, to have determined, to act in the very same Manner, and,
thereby, to have obtained the very same Benefits, as Peter hath acquired a Right
unto. This is that Boasting, which is excluded in our Salvation, and, which it
is impossible, that any should have Foundation for. Because, the Whole of our
Holiness, in Principle, and Acts is from God, as the efficient Cause thereof.
And if he intends to save you, he will certainly bring you to this humble and
grateful Acknowledgement, that you are nothing, and that it is: By His Grace,
you are what you are.

Allow me, my Brother, to press it upon you, to try your Doctrine by this Rule,
which is so plainly laid down in Scripture, and be lure to reject every
Principle which agrees not with it.

3. The third Rule for your Trial of Doctrines is: If they are a proper
Foundation, for strong Consolation in the Saints. It is the Will of God, that
Believers should enjoy such Consolation {Hebrews 6:18}. And, therefore,
Sentiments which are not suited to produce and maintain it in them, cannot be
true, by whom soever they are embraced, and propagated. Their Peace and Comfort,
spring from, and are founded on the Security of their most important Interest,
viz. The eternal Salvation of their Souls. If that is save and secure, their Joy
will be full; but if it is a Matter, uncertain and precarious, in itself because
it is not effectually provided for by God: They will fall into Dejection and
inexpressible Perplexity. Nothing can more make the Hearts of the righteous sad,
whom the Lord would not have made sad, than a Supposition, that their
everlasting Welfare is doubtful, in itself. Which it must necessarily be, at
least, if the Pardon of their Sins, if the Justification of their Persons, and
if their Perseverance, in Faith, and Holiness, depend on their own fickle and
corrupt Will, without a determining Influence, upon it by Divine Grace. Others,
who are unacquainted with the Plague of their Hearts, may think it is a
sufficient Ground of Peace, to have Offers of Pardon and Salvation, with Aids
afforded, to facilitate obtaining a Right to them. But such, who are convinced
of their Impotency, and the Naughtiness of their Hearts, can hear of Nothing
more dismal, than this: That their future Happiness depends upon, the free
Actings of their own Will, without being determined in its Volitions, by the
good Spirit of God. Because they know, that their Determination, to chuse what
is spiritually Good, is only and entirely the Effect of the Grace of God. I may
proceed much farther, and affirm, that if it is Fact, that final Salvation, is
dependent on the Will of the Saints, without an effectual Influence upon it, by
Divine Grace, their future Blessedness, is a Thing impossible, and that they
certainly know, it must be. Because, they are sensible, that all Acts of
Holiness in them, are the pure Effects, of an efficacious Operation, of God upon
them; Who worketh in them, both to will, and to do, of His good Pleasure. And
therefore, my Brother, fail not to examine your Doctrine, by this Rule; you may
be assured, that no Principle, which is not calculated, to administer strong
Consolation, to regenerate Persons, can be true; however plausible, at first
View, it may seem.

4. The fourth Rule for the Trial of Doctrines is: Whether they are according to
Godliness? No Principle can come from God, which gives Countenance to Sin. Or,
which supposes, that a lower Degree of Obedience, is required of us now,
because, of our Incapacity, to yield a perfect and sinless Obedience, through
that Depravity, which attends us. To accommodate the Law, to our present
Weakness, in its Precepts, is, as I remember, that excellent Divine Dr. Owen,
somewhere says, speaking in Relation to some other Things, the worst Kind of
Antinomianism. And to affirm, that we are not under the Law, as a Rule of Action
is down-right Libertinism. That, necessarily implies, that no Acts are unlawful,
or sinful. For, where no Law is, there is no Transgression. We are not freed
from the Law, as a Rule of Conduct, nor is any Abatement made, in its preceptive
Part. Neither, does the Divine Law-giver make any Allowances, for our Defects,
or Imperfections, and what are sometimes called, our unallowed, and involuntary
Sins, and justify our Persons, on the Ground of a partial Obedience, to His just
and holy Law. My Brother, you ought strictly to examine your Doctrine, by this
Rule, and not advance any Principle, which is inconsistent with the Purity,
Perfection, and extensive Commands of the Law. For, God cannot abate of the
Strictness of his Precepts, in order to save Sinners, nor justify their Persons,
without a Righteousness, that is fully answerable to them, in their utmost
Extent. As you are not to corrupt evangelical Truths; so you must maintain the
Doctrine of the Law, in its Purity, and full Compass. If you fail of doing that,
you will not approve yourself to God, as a Workman that needeth not to be
ashamed, nor, rightly divide the Word of Truth.f2

5. The last Rule, whereby you should try your Doctrine is: If it be consistent -
Truth is one and uniform. Contradictory Principles, cannot possibly be Truths.
One, or other of such Principles, must certainly be false. There is no
Inconsistency in the Gospel. It is all of a Piece. Your Word, or your Preaching,
let it not be yea and nay; but yea, yea. If the Trumpet gives an uncertain
sound, who shall prepare himself for the Battle? Works and Grace, as Causes of
Salvation, are Opposites. And, therefore, do not attribute it partly to Works,
and partly to Grace; nor ascribe it, sometimes to one, and sometimes to the
other. There have been many, and I fear there are still too many inconsistent
Preachers. Sometimes the doctrinal, and applicatory Part of a Sermon, clash and
disagree, either through the mistaken Conceptions of the Preacher, relating to
some Points, or for Want of a due Consideration, in what Manner to express
himself, so as that his Discourse, may in all Parts of it be uniform, and
consistent. The former, is the Effect of a wrong Judgment, the latter is a
Discovery of a Neglect to compare spiritual Things, with spiritual. Let it be
your Care, that neither may be found in you.

These Rules are most plainly scriptural, and, therefore, infallible. No
Doctrine, which eclipses the Glory of Divine Grace: Which excludes not Boasting:
Which is not a proper Ground of strong Consolation, in the Saints: Which is not
according to Godliness: Which is inconsistent, or agrees not with the Analogy of
Faith, can be true. My Brother, carefully examine every Sentiment, by those
plain and easy Rules. You may be certain, that those Principles, are Divine
Truths, which agree with them, and, that those which do not, are Errors, let who
will embrace, and defend them. If Men would but try their Notions, by those
Rules, and be determined, in their Opinions, by them, which we all ought to be,
they could never pester the Church with pernicious Doctrines, which many have
done, to the Dishonour of God, and the inexpressible Grief of pious Souls. I
hope, that you will never be guilty of acting such a Part, through Inattention
to this necessary Duty. Which, I beg Leave, most earnestly to recommend, and
press upon you. By no Means fail of closely attending to it. And never be
ashamed of, nor afraid to preach Doctrines, which are capable of being proved
true, by those Divine Rules; though many may object to then:. The Gospel always
had, and we must expect it will have, numerous Opposers: So long as the human
Mind remains carnal For, that will eternally esteem the Things of the Spirit of
God Foolishness, and such, as ought to be rejected, by every wise Man.

VI. Continue in them. It is the Duty of a Minister to abide, in the Ministry,
into which he is put by Jesus Christ. No lucrative Views, or temporal
Advantages, ought to induce him, to desert that most important Service. Nor
should Discouragements, which he may meet with, therein, cause him to quit it.
Neither, should he think of discontinuing, in that Station, unto which he is
called, by the Head of the Church, because of those Oppositions, which the
Enemies of the Gospel, make against. him, in his Work. He ought to endure
Hardness, as a good Soldier of Jesus Christ. No Man can justify himself, in
leaving a Service, unto which, he hath Reason to think, that he was called of
God, either for Profit, or on Account of Difficulties, which arise to him, in
his Attendance unto it. Having put his Hand to the Plough, no enticing
Allurements, or formidable Oppositions, should prevail with him to look back.
And, my Brother, as you are to abide in this honourable Vocation, so, you must
continue, conscientously, and diligently, to attend unto the Duties of it. You
must not grow weary of a painful and close Study of the Holy Scriptures, and the
Doctrines, therein, contained, although it is a Weariness to the Flesh, and it
may impair your natural Strength. Pray, that you may be enabled, by Divine
Grace, to persevere, in the Practice of those Duties, which are en-joyned on
you, in your ministerial Character. That you may meditate in a proper Manner, on
the Things of God. That you may give yourself wholly to them. That your Heart
may be fixed on them, and your Joy and Delight be in them. That you may be
influenced to take Heed to yourself, as a Christian, and as a Minister. That you
may be assisted, to take Heed to your Doctrine, and strictly try it, by those
infallible Rules, which I have mentioned, and which are so plainly Scriptural.
To this End, that your Proficiency, in the Knowledge of sacred Things, may
appear to all Sorts of Persons, both to the Friends, and Adversaries of Truth.
And also, in every Article of the Christian Faith. Unless you so do, you can’t
reasonably hope, to be a Workman, that needeth not to be ashamed. Nor expect,
that happy Effect to follow, which is proposed to our Consideration, as
Ministers, in order to quicken us unto Diligence and Care, in our important
Work. That is,

VII. In doing this, thou shalt both save thyself, and them, that hear thee. A
very animating Consideration indeed! What, that is more important, and striking
can be urged, to engage us to Diligence, Care, and Perseverance in our Work, as
Ministers? Our own spiritual Welfare, and that of others, who attend on our
Ministry, under the Blessing of God, it seems, will be promoted, thereby. Your
due Attendance to the several Branches of Advice, given in the Text, will be
conducive, to the Preservation of yourself, and your Hearers, from embracing
Principles, which are dishonourable to God, destructive of the Consolation of
the Saints, and are likely to have an ill Influence, on the Morals of Men. And,
therefore, be diligent, in your Studies, in order to increase your Acquaintance,
with those Doctrines which it is your Duty to preach, unto Ends so salutary and
important. We cannot be engaged in a more noble Service, than the Propagation of
evangelical Truths, the Establishment of the Faith, of the Saints, and the
Promoting of Holiness, in them. Shall we then think any Labour too great, to
answer Purposes, of such vast Moment? Surely we cannot. Besides, as the Gospel
is the Power of God to the Salvation of them that believe, and, that Faith
cometh by Hearing, wherewith, Salvation, is inseperably connected: No
Consideration, more weighty, can be thought of, to excite us, unto Care and
Assiduity, in our ministerial Function. Let us never grow weary of intense
Study, and laborious Preaching, since it is the Pleasure of God, thereby, to
save them, who believe. If we have a due Concern for the Glory of God, and the
Good of immortal Souls, nothing can give us such Satisfaction and Pleasure, as
being instrumental, in the eternal Salvation of any of those, for whom, the Son
of God, graciously condescended, to obey, suffer, and die on the Cross. This is
a Consideration of the most animating Nature, to stir us up to use Diligence in
our Work. If we act under its Influence, we shall not faint, and grow weary, of
the most painful Labour.

Thus, my honoured, and beloved Brother, I have attempted, briefly, to explain,
the several Branches of Advice, given to you, in there Words. May the Lord
assist you to practice, the important Duties, therein, recommended! And, my
Desire is, that you, and this Church, many Years hence, may have Occasion, to
look back, on the Solemnities of this Day, with the highest Satisfaction, and
Thankfulness.

Just Published, by the same AUTHOR; A TREATISE on VARIOUS SUBJECTS: viz. On the
Original Purity of Human Nature. On its present Depravity. Of the Defects which
attended the Doctrine of Morality, as taught by Philosophers and Poets. Of
Regeneration, Conversion, and Sanctification. On the Difference between real
Conversion, and the Semblance of it. Of the Assurance of Faith. On the Life of
Faith. On the Growth of Grace. Of Declension in the Power of Religion; its
Causes, and the Ways and Means of a happy Revival under Decays of Grace. On the
Temptations of the present Age; and Cautions against them. Of Communion with
God, in the Course of that Obedience, which we are required to yield unto Him.
Wherein various difficult Cases of Conscience are answered, as they occur, oft
the several Subjects treated of. The Second Edition.

FOOTNOTES ft1 That which I here intend might be illustrated by the divine
Reasoning of the inspired Writer to the Hebrews in various Instances. How clear
and full are the Proofs which he produces, to evince the Dignity of the Person
of Christ, as inclusive of both his Natures, divine and human, in the first
Chapter of that most admirable Epistle? In what a convincing Manner does he
prove, that Christ is a Priest, and a Priest not after the Order of Aaron; but
of another, quite distinct from? And with what Perspicuity does he prove, that
the Sinai-Covenant was to wax old and vanish away? Also, that Christ is the
Mediator of another, and better Covenant? And that, therefore, the
Sinai-Covenant was not intended, really, but only, typically, to take away Sin?
And, consequently, that the Pardon of Sin, and Salvation from it, could not be
expected, by the Observance of any, or all the Rites, which were instituted, in
that Covenant. There and other Instances, in that Epistle, are most excellent
Directions, how we are to demonstrate and confirm evangelical Truths. When I
consider the Scope of the divine Writer therein, and the Manner of his treating
on the many important Subjects, upon which he discourses, I cannot but think it
is exceedingly strange, that any should object to an argumentative Way of
Preaching in order to confirm the Truths of the Gospel. Some so do, it may be,
out of Supineness, and Indifferency about sacred Truths; and others, perhaps,
from a Consciousness, that they are not furnished with proper Talents, for such
a demonstrative Way, of Preaching. ft2 Some, of late, affirm, that there is no
Holiness in Believers. Or, that they are not new Creatures. That they have no
other Holiness, than what is in Christ. Light they have, by which, they see
spiritual Things; but Purity they have none. The Medium, whereby, those Persons
endeavour to prove their Assertions, is this, that we all have Sin, and commit
Evil, which no holy Man, will deny, concerning himself. Every one who is godly,
knows he hath Sin in him, as well as Holiness, that evil Acts, as well as good
ones proceed from him. By the like Medium, it might be equally proved, that
Believers have no Sin. For, it is as just to conclude, that they have no Sin,
because they have Holiness, as it is to conclude, that they have not Holiness,
because they have Sin. And, that they do not commit Evil, because they perform
Good. This is not a Doctrine according to Godliness. It is calculated to
persuade us, that we may see the Lord, without Holiness. Than which there is
Nothing, more false. The Faith which they speak and boast of, is not worth a
Fig. It does not work by Love. It is dead, being without Works. And, it is a
dreadful Delusion, to imagine, that Salvation is connected with it. If we have
not spiritual Purity, we have not spiritual Light, nor any Discernment of the
true Nature of spiritual Things. Light without Holiness is nothing worth.


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  CHAPTER 63: S. DOCTRINE IN THE SUPRALAPSARIAN SCHEME
========================================================================

REMARKS UPON A PAMPHLET, INTITLED, ’SOME DOCTRINES IN THE SUPERLAPSARIAN SCHEME
IMPARTIALLY EXAMIN’D BY THE WORD OF GOD’

CONTAINING A DEFENCE OF SEVERAL EVANGELICAL DOCTRINES THEREIN OBJECTED TO.

Printed for AARON WARD, at the King’s-Arms in Little-Britain.

London 1736.

I HAVE lately met with a Pamphlet, intitled, Some Doctrines in the
Superlapsarian Scheme impartially examined by the Word of God, which does not
bear the Name of its Author: For what Reason he chose to conceal his Name, I
don’t pretend to determine; only conjecture, it might be to keep clear of a
publick Imputation of the Want of Skill in the sublime Subjects of which he
treats, and of a due Deference to some worthy Persons on whom he pours Contempt.
My firm Regard to religious Liberty, and Desire of Improvement in Knowledge,
will not permit me to be offended with any who shall think proper to animadvert
upon what I publish to the World; and, if treated with Decency and Respect, by
such as examine my Opinions, I shall esteem It as an additional Favour done me.
How much I am indebted to this Author, on this Account, the Reader will easily
determine. It might be justly thought, from the Title this Performance bears,
that Impartiality and Ingenuity, with a steady Regard to the Holy Scripture, run
through the whole; but any may readily see, that Fronti nulla Fides is a very
proper Motto for it. This Writer militates against the Supralasarian Way of
stating the Doctrine of Election; which, he imagines, has run its Savourers into
many false Opinions and great Absurdities.

Here he opposes it under these Considerations: As a Doctrine destitute of
Scripture-Support; repugnant to God’s Foreknowledge; as It lessens the Grace of
God; and is injurious to his Justice. The Supralapsarian Opinion, in itself,
doth not labour under the Difficulties with which this Author endeavours to clog
it. Those who state the Doctrine of Election in this Way, think that the Objects
of God’s Choice were considered by him in their Election to the End, that is to
say, to eternal Glory, as in massa pura, or as unfallen; but that in Election to
the Means tending to that End, they were view’d, as in massa corrupta, as
fallen, guilty Creatures.f1 And therefore it is sufficient, to obviate the
Objections he advances against their Sentiments in this Point, to give a just
Account of them. However, I shall briefly consider his Objections: And,

Object. 1.

He charges this Opinion with the Want of Scripture-Support. In Answer to this,
let it be observed: That the Supralapsarians think their Opinion receives some
Evidence from these Words, Whom he did foreknow, he also did predestinate to be
conformed to the Image of his Sonf2: And also from these Words of the same
Apostle, As he hath chosen us in him {Ephesians 1:4}: Which plainly suggest,
that Christ is the Object of Election, as Mediator. Now he could not be
considered but as pure; and it is reasonable to suppose, that his Members were
so considered, who were chosen in him. This Author’s Sense of these Words is
certainly unnatural: He supposes, God chose us to the Enjoyment of spiritual
Blessings, in order to effect our Sanctification . Is not Sanctification one of
those Blessings? How then can it be said, that we are chosen to the Enjoyment of
Sanctification, in order to effect it? The effecting of a Thing is, doubtless,
prior to the Enjoyment of it. It is unblameable Holiness, or absolute Perfection
in Heaven, that is intended in these Words. And therefore, the Supralapsarians
are not guilty of a Contradiction, when they say, that God chose us that we
might be holy and not because he foresaw we would so be, previous to that his
eternal Choice, as he asserts they are: When they thus speak, they design
Election to the Means. The Decree of God to sanctify his Elect necessarily
supposes, that they were considered as sinful Creatures; but his Purpose of
their standing before him in un-blameable Holiness in Heaven does not, which is
the Holiness designed in these Words. Again, it will be very difficult to prove,
that the Elect were ever considered as guilty, sinful Creatures, in Christ.
Farther, Christ is laid to be chosen from out of the People {Psalms 89:18}. Now,
as he was considered pure in his Election, to be an Head to the Church, it is
not unreasonable to conceive that those, from among whom he was chosen, were
also so considered. Moreover, it is manifest, that Esau and Jacob were not
considered as having contracted any Guilt in God’s eternal Decree; when the
latter was chosen to everlasting Life, and an Act of Preterition was passed upon
the former: For the Children being not yet born, neither having done any Good or
Evil, that the Purpose of God according to Election might stand, not of Works,
but of him that calleth {Romans 9:11}.

Object. 2. This Doctrine of theirs is repugnant to their own Opinion of God’s
eternal Fore-knowledge. The Supralapsarians freely allow the Doctrine of God’s
eternal Prescience; that by one Act of his infinite Understanding, he foresaw
all the differing Scenes the Objects of his Election would run through,
perfectly consistent with their Opinion of his considering them as pure in their
Election to the End, but as fallen in their Election to the Means tending to
that End: And this, without the Supposition of Priority, or Posteriority in God,
whose infinite Mind conceived of all Things at once; the End, and the Means:
Known unto God are all his Works, from the Beginning {Acts 15:18}.

Object. 3. This Doctrine tends to lessen the Grace and Mercy of God in Election.
This is a great Mistake; for, though God chose his People to eternal Glory above
the Consideration of the Fall, he decreed to permit it in order to render his
free Grace eminently glorious in bringing them to Happiness.

Object. 4.

He conceits it is contrary to God’s Justice. This Way of Reasoning fixes the
Damnation of poor Souls on God’s Act of Preterition; if they are rejected as
Creatures only, and not as sinful Creatures. In answer, let it be observed, an
Act of Preterition was pass’d on the apostate Spirits, considered as unfallen;
yet this was not the Cause of their Damnation, but the Sin which they
voluntarily committed: Thus, as to the Non-elect among Men, God’s Act of
Preterition past upon them, is not the Cause of their Damnation, but their own
Guilt. Besides, Pre-damnation, or an Ordination to Punishment, supposes the
Consideration of the Fall and Guilt contracted by those who are the Objects of
this Ordination to Penalty. The Act of Preterition, or negative Election, was no
other than a Determination not to confer such Grace upon the Non-elect, which
was no way due to them: And Pre-damnation, or Ordination to Punishment, was only
a Decree to inflict upon them the Demerit of their Crimes. In all which there is
not the least Injustice. Our Author proceeds to take Notice of the Doctrine of
Eternal Justification; which he ignorantly imagines naturally springs from the
Supralapsarian Opinion:

Whereas this is a Sublapsarian Doctrine, or follows upon the Consideration of
the Fall, as every judicious Reader will easily, observe: For, if we were not
unrighteous in ourselves, we should not stand in need of Christ’s Righteousness
to justify us. To that Doctrine he objects, that we no where read of being
justified before Faith. Though we do not read this syllabically, or in such
Terms expressly, yet we read that which is equivalent to it, as will be seen
hereafter.

He goes on to observe some dangerous Opinions, as he apprehends, that follow
upon the Doctrine of Eternal Justification:

Such as these; that we are only to pray for a Manifestation of the Pardon of
Sin; and that Sin was imputed to Christ: Two other Things he mentions; that God
was eternally reconciled to the Elect, which I shall presently consider; and
that God loved and delighted in his People while in Sin, the Defence of which I
leave to Mr. Gill; he being more particularly concerned in that Part of the
Argument. And therefore, I shall only consider what he offers on the Head of
praying for the Pardon of Sin, the Imputation of it to Christ, and
Reconciliation.

1st. To begin with, Praying for the Pardon of Sin And it will be proper to
consider what Remission, or the Pardon of Sin is: Which I take to be this; The
Will of God, to acquit and discharge us of the Guilt that we contract, or the
Non-imputation of it; as seems dear from the Apostle’s Words, Who shall say
anything to the Charge of. God’s Elect? it is God that justifies {Romans 8:33};
i.e. he acquits and discharges them. Now God eternally willed not to impute Sin
to his Chosen: For, when he was in Christ reconciling the World unto himself,
i.e. drawing the Plan of their Reconciliation, it was thus; Not imputing their
Trespasses unto them {2 Corinthians 5:19}: And therefore, their Pardon is as
ancient as God’s Decrees. See this more fully vindicated in my Defence of
eternal Justification. If God’s Will, not to impute Sin to his People, or his
Will, not to charge their Guilt upon them, is their Pardon or real Discharge,
which this Author has not thought proper to deny; and this Will is eternal in
God, as all the Acts of his Will most certainly are; then, when we pray for
Pardon, it ought not to be with Ideas of God’s beginning to will not to impute
that Sin to us, which we pray for the Remission of; but only an Application of
Pardon to our Souls, through Christ’s Blood, can be justly intended by us in our
Petitions of this Kind. The Instances of Saints praying for Pardon, and the
Directions given to us so to do, this Author should have proved intend more than
this, in order to establish what he designed: Since he has not, they are of no
Service to his Cause; nor do they militate with our Opinion in this Article. I
freely confess, I think myself under Obligation humbly to pray to God for
Pardon, i.e. a View of it; although I conceive, if I am so happy as to be of the
Number of God’s Elect, he has forgiven me all Trespasses {Colossians 2:13},
past, present, and to come. Let not our Author start, as one in a Surprize, at
complete Remission; for ‘tis an Evangelical Truth, whatever he may think of it.

2nd. He opposes the Doctrine of the Imputation of Sin to Christ; in which I wish
he had shewn more Temper and Moderation: I imagine, the Reader can’t but think
him guilty of intemperate Zeal, how knowing soever he may conceive him to be. I
apprehend, this Doctrine receives evident Proof from the Sacred Scriptures;
which declare, that our Iniquities were laid on Christ {Isaiah 53:6}; that he,
who knew no Sin, was made Sin for us {2 Corinthians 5:21}; and that he bore our
Sins in his own Body on the Tree {1 Peter 2:24}: Which intend a Charge, or
Imputation of our Guilt to Christ, as our Surety, as what was necessary to his
suffering the Penalty due to us. Our Author does not fairly represent our
Opinion, when he makes us say, it cannot consist with the Justice of God to
wound his Son, if he is not really the Sinner; for we say punish his Son, not
merely wound him: An Innocent Person may suffer, but he cannot be punished,
without manifest Injustice, unless some Crime is charged upon him. Since,
therefore, Christ was made a Curse {Galatians 3:13} in his Sufferings, or the
Punishment due to us was inflicted on him, the Imputation of those Crimes to
him, that were the meritorious Cause of that Penalty, is necessarily supposed.
This Writer thinks, that when Christ is said to be made Sin, it is to be taken
in a metonymical .Sense: And in his Margin gives us this Account of that Trope;
A metonomy is a changing of, or putting one Thing, or more, for another. I
excuse his bad Orthography; it ought to be Metonymy. It is not the putting of
any Thing in the room of another, as the putting of one Contrary for another,
which he conceives: Unbelief is not put for Faith in these Words, Lord, I
believe, help thou mine Unbelief {Mark 9:24}. The Sense of which is not, Lord
help my Faith, but assist me against my powerful Unbelief. Since Christ’s being
made Sin is a scriptural Mode of speaking, he ought to have treated It with
greater Decency than he has done. It is not designed thereby, that he became
impure, either in his Nature, or in any of his Actions; but a Sinner, or Guilty,
by Way of Imputation only. As the Imputation of Christ’s Righteousness to us
works no Change in our Nature, from sinful to holy, so the Imputation of our
Sins to him effected no Alteration in his pure and holy Nature: That remained
untainted, notwithstanding this Imputation of our Guilt to him. He imagines, sin
cannot be imputed, be-cause ‘tis not Substance; by which it appears, he is
ignorant of the Nature of Imputation. A Substance, or Body, as Stone, may be
cast at, or let fall upon a Person, but cannot be imputed to him, or placed to
his Account. Farther, The Filthiness of our Nature was imputed to, and atoned
for by Christ; or else it will prove our Destruction: And so also, the perfect
Holiness of Christ’s Nature is imputed to us; though I do not take this to be
our Sanctification, but a Branch of our justifying Righteousness: The Law
requiring Purity of Heart, as well as Conformity in Life, in order to our
Justification. It is true, that Christ healed distempered Persons of their
bodily Disorders, not by taking them upon himself; but it doth not thence
follow, that he did not bear away Sin,. By having it imputed to him, and atoning
for it, as this Author suggests. It is no other than a Socinian Gloss he puts
upon the Words of the Prophet: The Lord hath laid on him the Iniquities of us
allf3. Christ was not in all Respects separate from Sinners, except in the
blasphemous Accounts of his Enemies, as he asserts: For Sin was as really
imputed to Christ, as his Righteousness is imputed to us for our Justification:
But this Doctrine of the Imputation of Christ’s Righteousness he seems as averse
to, as to that of the Imputation of our Sins to him; for he tells us, We are
made Saviours thereby. To let aside which, it is sufficient to observe, that we
contribute nothing, either to the Being or Value of this Righteousness; nor to
its Imputation: And how, therefore, the Imputation of it to us, in order to our
Salvation, infers that we are Saviours, will be very difficult for him to
demonstrate. The Liberty he takes with Dr. Crisp is very indecent: Let not this
low Defamer conceit, it will ever be in his Power to risk the Reputation of that
excellent Person, who has been well defended by such as are no way inferior to
him in Learning, good Sense, and Knowledge in Divinity; the Doctor’s own Son,
‘Squire Edwards, and Dr. Chauncyf4. In the Writings of which learned Gentlemen,
such Arguments are advanced in Favour of Christ’s being made Sin by Way of
Imputation, in which Sense only Dr. Crisp understood it, that, perhaps, he may
never dare attempt an Answer to. If some particular Expressions have dropp’d
from his Pen, that are not so well guarded as might be wished, the Substance of
his Doctrine is solid, Spiritual, and evangelical; infinitely more valuable than
what the Performance of this Author can boast. Next he is pleased to treat the
learned and great Mr. Hussey in a very scurrilous Manner; him he calls a
ridiculous Writer. It might have been thought that his great Learning, extensive
Knowledge, and Zeal for Truth, would have raised him, at least, above the
Contempt of this Person; who, it will hardly be allowed, is equal to that
learned Author in any Respect. The Charge he brings against him, of endeavouring
to prove that Christ was not only guilty by way of Imputation, but filthy too,
hath no more Truth in it, than the Author of the Charge has Modesty: For he is
so far from suggesting any Thing like this, that he very cautiously guards
against it. The Simile he makes use of, and which this Examiner mentions, is a
sufficient Vindication of him in this Particular: It is this; suppose, says he,
a Drop of Ink, or Poison, falls upon a fiery Globe {Mark 1:1-16}|} could that
Ink, or Poison, leave any sullying Mark behind itf5?

Now, though Mr. Hussey, in his Simile, mentions only a Drop of Ink, or Poison,
it was not with a Design to extenuate the Sin Christ bore, or the Greatness of
the Filth there is in the Sins of the Elect: For he calls it, a Deluge of
Corruption, and a Sea of Filthiness to us; though but as a Drop, in comparison
with Christ’s infinite Power to Subdue Sin: Which, if this Writer had observed,
it might have prevented his making the first Remark upon the Simile, as it
effectually answers it. His second is; He should have mentioned the polluting
Stuff as poured into the Globe, and not as dropped upon it . I answer, Mr.
Hussey did not design a Communication of Sin or Filthiness to Christ; but the
Imputation of Sin, with all its Filthiness to him, and the quick Sense Christ
had of the Father’s charging Sin upon him, and of the Pollution of that Sin
imputed to him; all which was, without his being, in the least, defiled by it:
And therefore, our Author is altogether mistaken, in supposing the Doctrine of
the Imputation of Sin to Christ: to be Blasphemy, and vile Nonsense. I hope he
is one interested in the Intercession of Christ, and shall therefore obtain the
Pardon of the Guilt he may have contracted, by his too warm and ignorant
Opposition to the Doctrine of the Imputation of Sin to Christ; who, when on the
Cross, prayed thus to the Father, in behalf of those of his People, who, through
Ignorance, were concerned in his Death, Father, forgive them; for they know not
what they do {Luke 23:34}: Which cannot, I think, be urged in his Favour, to
abate the Greatness of his Crime, in charging Mr. Hussey with making Christ
inherently filthy.

If the Evil he has been guilty of in defaming those, who believe and defend the
Doctrine of the Imputation of Sin to Christ, should lie on his Conscience, as
what was not imputed to, and atoned for by him, whatever he may think of the
Matter, now it will inexpressibly wound him. Sin, which Christ was made, stands
opposed to Righteousness, which we are made {2 Corinthians 5:20}. Now suffering
for Sin, or the Penalty due to it, is not to be opposed to God’s Righteousness,
or Faithfulness: But Sin, which Christ is laid to be made, may very justly be
opposed to that Righteousness which we are made; if we understand by Sin our
Guilt, and by Righteousness Christ’s perfect Obedience, which is the true Sense
of the Text: For the Apostle certainly intends two Contraries, by Sin and
Righteousness. Christ’s being made an Offering for Sin {Isaiah 53:10}, designs
his being made Sin, or Guilt; when thou shalt make his Soul, µça, that is,
Guilt; which plainly suggests the Imputation of Sin. The Word is sometimes
rendered Trespass; and he shall recompense, wmça, his Trespass. It is used to
express Guiltiness; and thou be found Guilty {Numbers 5:7}, tmµa Therefore, that
it was Guilt or Sin that Christ was made, appears from these Words.

It is very unaccountable, that he should pronounce this Doctrine as absurd and
vile, if not more vile than Transubstatiation. In his next Performance, let him
prove it to be so, in a single Instance, if he can; he has done nothing towards
it in this. I now proceed to consider what he offers on the Doctrines of
Reconciliation, Justification and Adoption.

3rd. I shall attend to what he delivers on the Article of Reconciliation: And to
prevent Mistakes, the Reader will please to permit me to state my Opinion in
this Point; I readily allow, that Sin has caused a Distance between God and the
Elect, as considered in themselves, on God’s Part, which I need only consider.
It supposes, I. A Disapprobation of their Persons, as viewed in themselves:
Herein I conceive God is to be considered as a Lawgiver.

II. That God, by his Law, pronounces a Curse against them on account of their
Transgressions: So that God’s Justice, or infinitely pure Nature, and holy Law,
stand engaged against them. These two Things, I apprehend, are designed, where
they are said to be Children of Wrath {Ephesians 2:3}., and nothing more. A
Purpose of inflicting any Part of the Penalty, demerited by their Sins, cannot
be intended; for the Apostle says expressly, God hath not appointed us to Wrath,
but to obtain Salvation by our Lord Jesus Christ {1 Thessalonians 5:9}. Besides,
Christ bore the whole Punishment due to their Crimes; or else he is not a
complete Saviour, which he certainly is; for the Father has made him the Captain
of his Peoples Salvation, perfect through Sufferings {Hebrews 2:10}, that is to
say, a perfect Saviour: And therefore, Reconciliation cannot design either of
these two Things;

1. That God did not love his People prior to Reconciliation made. Such a
Supposition is subversive of the Doctrine of God’s Love to the Elect, as the
Cause of the Gift of his Son for them; which is a Truth our Saviour himself
plainly teaches us {John 3:16}.

2.

It does not intend a Change in his Thoughts concerning them. It is not to be
imagined, that God entertained a Purpose in his Heart to take Vengeance on Sin
in the Persons of the Elect; but was diverted from such an Intention, by the
Sufferings and Death of his Son; for he is not liable to any Change in his
Resolutions: The Council of the Lord standeth for ever, and the Thoughts of his
Heart to all Generations {Psalms 33:11}. And therefore all that can be designed
by Reconciliation, is the Satisfaction of Law and Justice; that the former might
be magnified, and the Glory of the latter be effectually secured in the
Salvation of God’s Chosen: No Alteration in the Affections, or Disposition of
the divine Mind, can be intended. This Author strenuously opposes eternal
Reconciliation; and very justly, if he had designed Christ’s making
Reconciliation in Eternity: But, since he intends the Reconciliation of God, or
of divine Justice, to the Persons of the Elect, he is egregiously mistaken; for
the present Being of Christ’s Satisfaction is not necessary to Reconciliation:
Divine Justice, or God, as a Law-giver, was reconciled to the Elect, upon
Christ’s undertaking to suffer and die for them; although he did not then lay
down what Justice demanded. Nor can I apprehend any Difficulty to attend this,
more than may be thought to attend God’s punishing of his Son for Millions of
Sins that were not as yet committed: Actual Reconciliation doth not necessarily
suppose the present Being of Christ’s Satisfaction, is evident; for, doubtless,
God, or divine Justice, was reconciled to the Old Testament Saints, who were
glorified before the Time of Christ’s Crucifixion. Now, as actual Reconciliation
to those of the Elect, did not set aside the Necessity of his making
Satisfaction for their Sins, or answering the Demands of Law and Justice in
their behalf; Why should it be thought, that actual Reconciliation to them, and
all the Elect before Time, renders Christ’s making Satisfaction, or answering
the Demands of Law and Justice unnecessary, and makes what he did and suffered
ineffectual, yea, needless? Let our Author shew this if he can. But, in order to
remove this Difficulty, which expresses his Opinion very hard, let him not
imagine, that Abraham, Isaac end Jacob, with other Believers, were not admitted
to Heaven till Christ had suffered. When he shall demonstrate, that actual
Reconciliation to them, was consistent with the Necessity of Christ’s acting in
the mediatorial Character, and dying for their Sins, I shall be able to prove,
that the Doctrine of Reconciliation to all the Elect, before Time, perfectly
agrees therewith. If he pleases, I will acquaint him with my Notion in this
Matter: It is this; Reconciliation to the Persons of the Elect, is founded upon
the foederal Engagements of Christ; and therefore, the Certainty of his
Suffering was necessarily supposed. From whence it follows, that, unless that
which supposes the certain, though future Being of a Thing, destroys the
Necessity of its Being, this Doctrine renders not Christ’s Death, and
Satisfaction to Law and Justice, or to God, as a Lawgiver, unnecessary. Thus,
all our Author’s Reasoning on this Subject sinks at once, which fills up so many
Pages. Some Time since, I published a Defence of the Doctrine of eternal
Justification, from some Exceptions made to it by Mr. Bragge, and others;
several Things in which, this Author has thought proper to take Notice of: He
begins with what I have advanced in Favour of actual Reconciliation before
Faith. The Words cited by me, as an evident Proof of that Doctrine, are, 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. The Sense of which, I take
to be this; That Paul, and all the Elect of God, were reconciled while Enemies
by Virtue of Christ’s Death; and that, in Consequence of this Reconciliation,
they become reconciled in themselves, or the Enmity of their Hearts is slain;
and, being thus reconciled, they may be assured of eternal Happiness by Christ’s
ever living to intercede for them: So that Reconciliation, in the first Branch,
intends the Satisfaction of Justice by the Death of Christ; and Reconciliation,
in the second, designs the conquering of our perverse Minds by omnipotent Grace.
Herein the Apostle’s Reasoning appears very clear and strong; which stands thus:
If Law and Justice were satisfied for our Sins by Christ’s Death, when we were
in open Rebellion against God; much more, since the Perverseness of our Hearts
is subdued, we may steadily expect everlasting Happiness by his Life of
Intercession for us: This doth not make the Apostle guilty of Nonsense, or bad
Divinity, as our Examiner weakly imagines. It is not a little observable, that,
though this Writer militates so much against Reconciliation before Faith, he is
yet obliged to grant it: When he comes to give his own Sense of the Words, it is
thus; God was hereby reconciled to the Elect, by Virtue of the Price of our
Redemption, etc. Doth he allow, that God was reconciled by Virtue of Christ’s
Death! How then could he assert, that Reconciliation is not before Faith?
Perhaps, he may find it no easy Matter to reconcile Petitions so clearly
opposite. Unless I am mistaken, he has, in these few Words, overthrown all that
he offers against the Doctrine of Reconciliation before Faith: It may be,
hereafter, he will write with a better Guard, and deny, that Satisfaction is
made by Christ’s Death, in order to destroy the Doctrine of Reconciliation
before Faith; since he is so great an Adversary to it. He conceives, that the
Price of Pardon, or the Atonement, must be pleaded either by the believing Soul,
or else by his Advocate above for him. But, to what End? Surely, not in order to
Satisfaction; for that wholly arises from the infinite Dignity of the Person who
suffered: Christ’s Intercession with God, in behalf of his People, adds no
Efficacy to his Death, as a Propitiation for their Sins; but his Intercession is
founded upon the Compleatness of his Satisfaction. Besides, doth not the Elects
Advocate plead his Sufferings in their Favour, while in Unbelief, in order to
their believing? And can he imagine, that Christ’s urging his Death, in Favour
of his People, is less prevalent with God, than their pleading it when they
believe? Moreover, Faith, in pleading the Sufferings of Christ, considers divine
Justice as fully satisfied thereby, for the Sins of those Persons on whose
Account he suffered; which the Apostle designs in Part, at least, by receiving
the Atonement {Romans 5:11}. And if so, it necessarily follows, that
Reconciliation has not the least Dependance on Faith, but is prior to it, and
doth not commence with the Being of that Grace.

4th. I go on to answer what he objects to the Doctrine of Justification before
Faith

It has been thought, that these Words afford full Evidence thereof: But
believeth on him, that justifieth the ungodly. Whereupon he thus delivers
himself: I understand, that what Faith applies to, and lays hold of, is intended
hereby, and not the Act of Faith only. Not the Act of Faith only; is Faith then,
in his Account, a Part of our justifying Righteousness? This is not sound
Protestant Doctrine, which teaches that Christ’s Righteousness alone is the
Matter of a Sinner’s Justification before God. Those, who favour the Doctrine of
Justification before Faith, think it is strongly maintained in this Text;
because it is expressly said, that God justifieth the Ungodly: By which they
conclude, Believers cannot be designed; nor has this Gentleman thought proper to
suggest, that they ever pass under such a Character: And if they do not, then
Unbelievers are the Objects of Justification, how unwilling soever he may be to
allow it. Why, therefore, does he affirm, that Justification before Faith is a
mere human Conjecture, that hath not Scripture to support it? Unless he can
prove, that Believers are ungodly Persons, this Text will remain an immoveable
Bar to the Truth of what he asserts with such an Air of Assurance: He supposes
the Difficulty may be removed; but it is a very odd Method he takes to do it;
not by proving that Believers are designed, but charges the Apostle with
down-right Contradiction. It is thus: The Apostle, says he, by a long Train of
Arguments, is proving that our Justification is by Faith; therefore, it is
highly, irrational to suppose, that he should intend here, that the Believer was
pardoned, or accepted of God, while be was in Unbelief. If this is not to make
the Apostle contradict himself, it will be difficult to determine what
Self-contradiction is: He grants, that the Apostle designs Unbelievers, by the
Term ungodly; and yet represents him as proving, by a long Train of Arguments,
that the Believer was not accepted of God, or justified, while in Unbelief. He
adds, This would render the Apostle’s Meaning as remote from good sense as
possible, and as ridiculous, as if be should say, If you believe, you shall have
Righteousness imputed to you for your Justification; because that Righteousness
was imputed to you while you were Unbelievers, or ungodly Sinners. If this is
not the native Style of their Doctrine the Supralapsarians then will I submit to
be censured for an Idiot. He may be assured, I shall never censure him for an
Idiot; yet, I cannot think his Talent, in Disputation, will be much admired; not
but he might have succeeded better, if he had understood the Subjects upon which
he writes. In order to clear the Supralapsarians, as he loves to call those who
entertain the Doctrine of Justification before Faith, from supposing the Apostle
guilty of such bad Sense, I need only observe, that they think their Opinion of
the Commencement of the Imputation of Christ’s Righteousness before Faith, is
clear from his affirming, God justifieth the ungodly, and that he only can
intend the Knowledge of Justification, when he declares it is by Faith; and
therefore, they are far from imagining it is, as if he should say, if you
believe, you shall have Righteousness imputed to you for your Justification:
They think, that cannot consist with his Declaration of God’s justfying the
Elect, while ungodly; but allow, it is agreeable enough to the Apostle’s Sense,
That, upon believing, the Elect, by Faith, apprehend the Righteousness of Christ
imputed to them; and are ready still to maintain, that the Apostle designs
nothing more, when he says, we are justified by Faith; if Faith is to be taken
in a proper Sense, and the Object of it is not intended. Again, he farther
observes, that some-times Justification is spoken of as future: By the Obedience
of one, shall many be made righteous. I suppose, by this, he means it cannot be
an Act which was past upon the Elect before Faith; but, if he considers that to
be, frequently intends the Manifestation of what is; as for Instance, in those
Words of Christ, So shall ye be my Disciples {John 15:8}; i.e. appear to be; I
say, when he shall consider this, perhaps, he may conceive such Modes of
Expression, he here refers to, make not so much for his Opinion as he imagines
they do. Next he informs us, that Mr. Henry would have the Text read, but
believeth on him that justifieth that ungodly one; meaning Abraham, who was an
Idolater. The words are not thus rendered by any learned Person that I know of;
Arias Montanus, Beza; Calvin, Pareus, and Hutter, in his Hebrew Version, all
read as we do, and the Syriac reads Sinners; and, what Mr. Henry says, will
hardly be thought of greater Weight, than the Authority of so many learned Men;
nor is there any Necessity for this reading: t ajsebh is, indeed, in the
singular Number, but it is not unusually taken in a collective Sense; as in
these Words, If the Righteous scarcely be saved, where shall the Ungodly? OJ
ajebhv, in the singular Number, as here, yet it designs all the Non-elect; and
the Sinner appear {1 Peter 4:18}. Besides, if that Reading be admitted, unless
it is proved that the Apostle considered Abraham as ungodly when a Believer, the
Argument loses nothing of its Force; if he respects him as an Idolater, and not
as a Believer, then God justified him prior to his Faith; and, if he thus
justified Abraham, he also does every other elect Person.

He objects to Faith being a Manifestation of our Justification, thus: Certainly
we must be very uncharitable to the greatest Part of exemplary Christians, if we
will not admit any to be true Believers, but such as have the undoubted
Manifestation of their being in a justified State. I do not dissent from him in
this: But, I think, he will not be capable of proving, that the Doctrine of
Justification by Faith, in our Sense of it, involves such Uncharitableness in
it: For, though we understand Justification by Faith to be the Evidence, or
Perception of Justification, we do not assert, that this must arise to an
undoubted Manifestation of our Interest in Christ’s justifying Righteousness.
What we maintain is, that Faith acting on the Righteousness of Christ alone, for
Acceptance with God, is, in itself, a clear Evidence of the Imputation of that
Righteousness to us; inasmuch as it is a Branch of the Spirit’s Work to convince
us of the Necessity of an Interest in that Righteousness, in order to our
Justification; although, through Unbelief, we may be prevented of apprehending
this to be such an Evidence. We farther maintain, that Hope ever acts in
Conjunction with Faith; when the latter is wholly out of Exercise, it will be
difficult to discover any Actings of the former. Besides, the good Measure of
Hope that a Believer has of an Interest in Christ, and his justifying
Righteousness, has some Degree of Evidence of such an Interest, or else it would
be entirely without Foundation to support it; altho’ that Evidence is not so
strong as to carry him to a full Assurance of Faith. Thus it appears, that Faith
is an Evidence of Justification by Christ, and that that Evidence is clearer, or
less evident, according as that Grace is weaker or stronger: And therefore, this
Author mistakes us, if he thinks we assert Justification, by Faith, to be art
undoubted Manifestation of our Interest in that Benefit. He tells us, that
{Ezekiel 16:8}. is urged in favour of Justification before Faith, but does not
acquaint us by whom; perhaps, he met with it in Conversation with some Persons
upon the Subject: Which if he did, and thinks it impertinent, Why does he expose
it to publick View? Can he be ignorant, that, if every Thing which is offered in
Defence of Truth in private Converse among Christians should be made publick, it
would not be much to its Advantage? However, I shall consider his Observations
on the Text; and he thus remarks upon it, If this Verse is to be understood, as
let it be so God’s imputing the Righteousness of Christ, when he is said to
spread his Skirts over the Sinner, then I presume, that that Day of the Sinner’s
being born, refers to the new Birth, or Regeneration in the fifth Verse. ‘Tis
not a little strange, that the allegorical Representation of our filthy,
miserable, and helpless Condition by Nature, should be thought by this Author to
refer to our Regeneration; for that is all that is designed in the 4th and 5th
Verses. I imagine, every judicious Reader will easily see that the Birth
mentioned cannot be the new. The 6th and 8th Verses give us an Account of our
Regeneration, as a Work that passes upon us when in the deplorable Condition
that is let forth in the 4th and 5th Verses. He is very much mistaken in
thinking the Soul is represented in the 5th Verse, as conscious of its own
miserable State; that is a plain Account of our natural Condition, but not of
our Apprehension of that State. Besides, he is as far from the Truth, in
supposing, that when God says to us, live, we have such just Apprehensions of
our natural Condition; the true Knowledge of that, follows upon the
Communication of spiritual Life, and doth not precede it: We are very far from
that Humility, and Self-abasement, which this Author suggests to be in us, when
God says to us, live. Farther, I apprehend, the justifying Righteousness of
Christ may be intended in the 8th Verse, and that, by spreading of it over us,
respect is had to a Ceremony used by the Jews in their Nuptialsf6. But this
designs not the Commencement of the Imputation of that Righteousness, only the
Discovery of it to our Souls for our Consolation and joy; as that Phrase, and
thou becamest mine, does not intend that God’s Interest in us commences upon our
believing, but only the Manifestation of that Interest, which I shall more
particularly consider hereafter. Upon the whole, although this Text doth not
furnish us out with a Proof of justification before Faith, it contains nothing
inconsistent with it, as this Author imagines.

5thly. I shall consider his Remarks on what I have offered in favour of Adoption
before Faith

. The Scripture I quoted to support this was; Because ye are Sons, God hath sent
forth the Spirit of his Son into your Hearts, crying, Abba, Father {Galatians
4:6}. I pass over his insinuating that I am infatuated with a blind Zeal, as
below my Notice; all such Insinuations will meet with a Contempt from me, equal
to that with which he can possibly deliver them. He observes, the Apostle
informed the Galatians of the Medium of their Adoption in these Words, For ye
are all the Children of God, by Faith in Christ Jesus {Galatians 3:26}. How
Faith is the Medium, or Mean of Adoption, I am utterly unable to conceive; it is
certain, that Adoption is God’s Act, or he fixes us in the honourable Relation
of Sons to himself. Now, it is not to be conceived, that God makes use of Faith
in this Act of his, it cannot be; for, as we are the Subjects of this Grace, all
the Actings of it are proper to us: Unless, therefore, we make ourselves the
Sons of God by Faith, or Believing, Adoption itself cannot be by this Grace.
Whence it follows, that the Apostle must design by these Words, that Faith is
that Grace by which we know our Adoption, and receive the Immunities arising
from that Relation. Faith is the Medium, Mean, or Instrument, by which we
partake of the Benefits of Adoption, but it cannot be the Medium of Adoption
itself; the manifest Reason of which is, that is God’s Act, and not ours. I
cannot tell, whether some of his Readers may not think him chargeable with rash
Boldness, which he is very forward to fix upon others, when he says, That there
is not one Word in the Text that favours the Opinion of Adoption before Faith.
He adds, If it had been written to suit their Scheme, it must have read in the
past Tense, thus; and because ye were Sons, etc. Had it been thus wrote, the
bold Maintainers of Sonship before Faith might have made their Triumphs with a
better Grace. Our Author seems to take a peculiar Pleasure in representing the
Savourers of the Opinions he opposes, as bold, daring, and insulting Persons:
How much to the Advantage of his Argument, it is not difficult to determine.
‘Tis not improbable, but many, at least, may conclude, that his contemptuous Way
of Writing carries no great Force of Reasoning in it. He should have considered,
that we apprehend our Sonship, or filial Relation to God, is the Cause of the
Mission of the Holy Spirit into our Hearts; and that these Words are an evident
Proof of it, though expressed in the present, and not in the part Tense. We
conceive, the Design of the Apostle is to shew, that the Mission of the Spirit
results from this our Relation of Sons to God, which this Author has not so much
as attempted to disprove; and of Consequence, that we must be Sons before the
Holy Spirit is sent into our Hearts; for the Cause is previous to its Effect.
Its being expressed in the present Tense, is no Objection to this, as may be
evinced by this Supposition: Suppose a Father having a rebellious Son, yet
continues to confer Favours upon him, it should be observed to the Son, that his
Carriage renders him undeserving of his Father’s paternal Affection,
notwithstanding such a Favour he has bestowed upon you, because you are his Son;
would not every one clearly discern that the Relation was the Cause of the
Favour being granted to him, no less than if it had been laid, because you were
a Son? As easy it is to discover this to be the true Meaning of the Apostle’s
Words: And, I am persuaded, this Author will never be able to fix any other upon
them; though, through his warm Opposition to the Doctrine irrefragably supported
by them, he may be induced to stretch his Thoughts to the utmost, in order to
it.

I must confess my way of Reasoning to be very unhappy, if it is justly Rated by
this Writer: It is thus; Because the believing Galatians were adopted Children
of God, when Paul writ his Epistle to them; therefore Paul was in the same State
when he was a Persecutor, and an Enemy to God. He might well ask, if there is
any good Divinity, or Reasoning in this Way of Arguing? But, it may be, the
impartial Reader will acquit me of such a Way of Disputing, when he considers,
that my Design was to argue for Adoption before Faith, from the Million and Work
of the Spirit upon the Hearts of the Galatians, as an Effect of their Sonship to
God, and so applied it to Paul, it being no less true of him, than of them; and
think him either ignorant of the Force of my Argument, or which is worse, highly
disingenuous in hating it. Since the Communication of the Holy Spirit follows
upon our Adoption, as an Effect doth its Cause; that Observation of mine is
true, Regeneration doth not make us Sons; but; because we are Sons, we are
regenerated; although he is pleased to call it a daring Assertion. Nor are these
Words opposite to it: But to as many as received him, to them gave he Power to
become the Sons of God {John 1:12-13}: Which intend not Adoption, but the
Benefits arising from it: To Believers Christ gives a Liberty, Power, or Right,
to claim and enjoy such Privileges as are proper to Children. Neither is this
Text; And were by Nature Children of Wrath, even as others. These Words consider
the Elect as in their natural Condition; thus they are under a Sentence of Wrath
or Condemnation by the Law, which is not at all inconsistent with their Relation
to God by Grace; as the Descendants of Adam, they are Children of Wrath; as in,
and Members of Christ, they are the Children of God: Nor is it any Contradiction
to affirm each of these Things concerning them at the same Time; because they
are considered in a two-fold Respect, as what they are by Nature, and what they
are by Grace, or as they have Christ for their foederal Head.

He tells us, That the Act of Adoption is the owning us to be Children: But he is
greatly mistaken; for, if that is Adoption, it is repeated as often as the
divine Spirit witnesses to a Believer that he is a Child of God, that is, God’s
owning him for a Son, and evidencing to his Conscience, that he stands in such a
Relation to him: But the Act of Adoption is not reiterated, tho’ the giving
Evidence of such a Relation is in infinite Mercy repeated. Adoption is an Act in
God himself towards his People, it is not a transient Act upon them; and
therefore is eternal, as all God’s immanent Acts are. It is no other than an Act
of his Will, or a gracious Resolution within himself to account them his
Children, and to confer such Privileges upon them, as are suitable to the Nature
of so great a Privilege. And therefore, I am very far from being scrupulous to
affirm, that there is no Necessity for the Change that Conversion makes, in
order to prepare us for Adoption; nay, farther, that Regeneration is so far from
being our Meetness for Adoption, that it properly springs from it. The Elect are
no less Heirs of regenerating Grace, prior to that Work upon their Souls, than
they are Heirs of all future Supplies of Grace and Glory, by Virtue of God’s
eternal Will, that they shall be his Sons; which Act of the divine Will
constituted them Heirs of God, and joint Heirs with Christ.

I do not except against the Account he gives of Regeneration, and the Actings of
a regenerate Person, as consequent upon such a Work in his Heart: That he thinks
it supposes a thorough Conviction of Sin, and of the Necessity of a perfect
Righteousness, and an Apprehension of Christ as the only suitable Saviour, I am
glad to find. But he is guilty of a great Mistake, in thinking Adoption to be
God’s acknowledging the new-born Soul to be a Son or Daughter of his own
begetting; that respects the sealing Work of the Spirit upon a Believer, and
cannot be Adoption itself, as was before observed. The Scriptures which he
mentions, to support his Assertion, carry no such Meaning in them; the one is,
for as many as are led by the Spirit of God, they are the Sons of God {Romans
8:14} ; that is, says he, they, and none but they. This is too free Addition of
his own words to the Apostle, {#as he understands them|}, who lays down the
Leading or Instruction of the Holy. Spirit, as a certain Evidence of Adoption:
If therefore, he had said, that none but such as are led by the Spirit have the
Evidence of their Adoption, it would have been agreeable to the Apostle’s
Design. Neither do these Words militate with the Doctrine of Adoption before
Faith: Now, if any Man hath not the Spirit of Christ, he is none of his {Romans
8:9}. Can this Author imagine, That Christ has no Interest in the Elect, before
the Time of their believing? when they were given to him by the Father, he laid
down his Life for them; they are called his People by the Father, tho’
unwilling, or in a State of Rebellion against him {Psalms 110:3}; and are also
acknowledged by Christ himself to be his, even while in that State: Other Sheep
I have, which are not of this Fold, them also I must bring {John 10:16}. Surely,
he cannot thus think; these Things so clearly evince the Elect to be Christ’s
before the Time of their Regeneration: And therefore, it is not our Interest in
him, or his in us, that the Apostle intends, but the Evidence of that Interest.
The next Scripture which our Author takes Notice of, that is urged in favour of
Adoption before Faith, is; And not for that Nation only, but that also he should
gather together in one, the Children of .God that were scattered Abroad. Upon
which he thus remarks; If we should grant for Argument’s Sake, that, by the
Children of God, is intended all elect People of God, whether the uncalled, or
unborn, as well as them that are called. This he must be obliged to allow, not
merely for Argument’s Sake, but as the real Sense of the Words; for all those,
whom Christ gathers together in one, are plainly designed by the Children of
God: And therefore, the uncalled, and unborn of the Elect, are no less intended,
than those who were living at that Time, and called by divine Grace. Yet, says
he, I suppose these Men will find no small Difficulty, to engage it on their
Side; because this is a Prophecy: And it it well known, that the Nature of
prophetic Writings it to speak often of Things to come as present, or past, by
calling those Things that are not, as though they were. As for Instance, we read
in the 22nd Psalms 16:1-11 th and 18th Verses, {Psalms 22:16; Psalms 22:18} of
our Saviour’s Hands and Feet being pierced, as if past and over . The Force of
which Reasoning stands thus; Since it is usual in Prophecy to speak of Facts,
that are to be accomplished hereafter, as if they were already done, we may nor
conclude, from such prophetick Writings, that God, at the present, stands in
Relation to the Elect; although such Characters are given to them, in those
Writings, which are expressive of his Relation to them. If this Manner of
Arguing be allowed of, we may deny, that Christ stood in the Capacity of a King
to .the Old Testament Church, from his being so called in a Prophecy {#to which
our Author has Reference|} that mentions his riding to Jerusalem on an Ass
{Zechariah 9:9}; which, I presume, he will not think proper to do. Evangelical
Prophecies contain Doctrines, as well as Predictions of future Events. Now,
though we are not to conclude, that those Events, or Facts, are past and done,
because the Prophecy is delivered in the present, or past Tense; yet, certainly,
we may be allowed to conceive of the Doctrines, those Prophecies contain, as
present Truths: Therefore, though this is a Prophecy, in which all the Elect at,
called the Children of God, it is not to be objected to their present Adoption
any more than Christ’s being called a, King, in a Prophecy that relates to a
future Fact, may be improved as an Objection to his present standing that
Capacity. ‘Tis not a little strange, that our Author should be unable to
distinguish between Doctrines and Facts, as he seems not to do in his
Observations here.

What he offers farther, concerning its being as reasonable to attempt to prove,
that Judas had actually sold Christ in Eternity, etc. as that the chosen Number
were actually adopted in Eternity, is altogether impertinent, and deserves
little Consideration. If his Observations of this Kind are just, I allow, that I
am very unhappy in my Way of Arguing, and must be concluded guilty of the
greatest Absurdities: But, he may be pleased to observe, I maintain that
Adoption is God’s Act, and an Act of his Will, or within himself, and therefore
must be eternal. Now, ‘tis not a little unaccountable, that any should imagine,
it is as reasonable to suppose the Acts of a Creature are eternal, as that God’s
immanent Acts are so. If this Author shall think proper to reply, I desire he
would either allow Justification and Adoption to be immanent Acts of God, or
else prove them transient Acts; or demonstrate, that, though they are immanent
Acts, they are not eternal; every Thing short of this will be nothing to the
Purpose. Let him shew us, that there is an Exertion of divine Power, in order to
our Adoption, or that a transient Act of God is put forth, which gives Being to
this Benefit, or else freely grant, that it is an Act of his Will only. He goes
on to observe, that the Doctrine of Adoption before Faith, receives no
Countenance from these Words; This, my Son, was dead, but is alive again: He
imagines the Difficulties attending this Account of the Prodigal, taken as a
Parable, are exceeding great; and also, that he is able to prove, that, if it is
so to be understood, the Doctrine of Justification before Faith is destroyed by
it {Luke 15:24}; which, I should think, might reduce him to take it in that
View, in order to the Service of his Cause. One of the Difficulties he mentions
is this; If they understand by the younger Son, the Gentiles, and by the elder,
the Jews; How will this comport with the believing Jews giving Glory to God, for
his giving Repentance to Life unto the Gentiles? This Difficulty as mutely
removed by observing, that not believing Jews are intended, but pharisaical,
self-righteous Ones; such as were offended at Christ’s receiving Sinners, and
eating with them. Another is started by him.: It is this; If they will have it
to be a Spiritual Life that is intended in the Text, then certainly it must
refer to one who was formerly possessed of that Life, and so can only relate to
a Backslider returned to his God, and to his Obedience; since the Text faith,
that be is alive again; which supposeth, that he once, or before his Rambles,
was alive. I answer, a backsliding Believer loses not his spiritual Life, though
his Liveliness and Vigour may be abated very much by his Backslidings;
therefore, Believers cannot be intended. Besides, it may be truly said of
Sinners upon their

Regeneration, that they are alive again, who were once dead in Trespasses and
Sins; because Regeneration is a Communication of spiritual Life to them: But it
is not necessary to understand, that the Life they receive, is of the same
Nature with that which they lost; any more than it is, that the Life which the
Saints will be possessed of at the Resurrection, when they shall live again,
will be of the same Kind with that mortal and perishing one they now live in
this World. If he has no greater Difficulties to raise against this being a
Parable, it may be taken for one, as far as I am able to conceive; and, since
the Prodigal was considered as a Son when dead and lost, it has a very
favourable Aspect upon the Doctrine of Adoption before Faith. Our Author is
pleased to assert, that Predestination is not Adoption. True, the Act of
Predestination is not Adoption, or our Relation of Sons to God; I never met with
any who conceived it is. He adds; Nor does it make them Sons, but is an
Appointment to Sonship only, appears plain by Ephesians 1:5, Having
predestinated us to the Adoption of Children by Jesus Christ to himself, This is
too freely affirmed, and without any Proof; Adoption is to be distinguished into
the Relation of Sons, and the Benefits proper to that Relation: It is frequently
taken for the latter, as in these Words, That we might receive the Adoption of
Sons {Galatians 4:5}; so also in these, Waiting for the Adoption, to wit, she
Redemption of our Body {Romans 8:25}. The Saints are not in Expectation of
becoming Sons to God, though they are of receiving that eternal Glory, which
arises from their being Sons; according to the Words of the Apostle John, Now we
are the Sons of God, and it doth not yet appear what we shall be; but we know,
that when he shall appear, we shall be like him; for we shall see him as he is
{1 John 3:2}. In Predestination we became Sons to God; because God’s Will, that
we should be his Sons, gave Being to that Relation; although it did not give
present Being to us, or to the Privileges proper to Adoption, and is to be
considered as an Ordination, or Fore appointment, of our Participation of those
great Immunities only. This is so far from militating with eternal Adoption,
that it involves it: For Predestination to the Honour, Dignity, and Privileges
of Children, supposes us to be so considered in that Act. That {Romans 8:9}. is
not inconsistent with Adoption, has been already observed. He asks, If it is
agreeable either to Scripture or Reason, to call any of our sinful Race Children
of God, before they are either born or begotten of God? I hope it has been made
evident from Scripture, that the Elect Part of the sinful Race of Mankind, are
the Children of God before Regeneration: But, I think, Reason is not to be a
Judge in evangelical Mysteries, which are above it; though, at the same Time, I
affirm, that it is beyond the Ability of this Author to prove this Doctrine to
be contrary to Reason.

I have one Thing more to take Notice of: It is this; Can they be Members of
Christ, and yet barren of all Good, but fertile in all Evil? Can this be, when
our Lord informs us, that all fruitless Branches are so far from being respected
that his heavenly Father taketh them away? Does he then think, that the Elect,
while unregenerate, or unfruitful, have no Interest in divine Favour and
Respect? or, that God deals with them., as with formal, barren, and hypocritical
Professors, who are only in Christ by Profession? This is not impartially to
examine our Opinions by the Word of God, but plainly to contradict it; which
acquaints us, that, because God loved his People with an everlasting Love
{Jeremiah 31:3}, therefore he communicates Grace to them here, in order to
Fruitfulness, and crowns them with Glory hereafter, as the certain Effect of the
same Love. To conclude, it will be of great Advantage to this Author in his
Writing, if he replies, closely to consider the true Nature of the Subjects upon
which he shall treat. The Want of that, in this Performance, has occasioned him
to be guilty of very great Mistakes, in stating the Opinions of those whom he
opposes; in drawing such Consequences from them, that are intirely foreign to
their Nature; and in advancing such Objections, as do not, in the least, affect
the Argument under Consideration: Greater Blemishes than which, can hardly be
thought to attend a Polemical Writer.

FOOTNOTES ft1 Vid. Twiss. Vindic. Gratiae. lib. I. p. I. Digr. I. Sect. 4. P.
16. Digr. 3. Sect. 4. P. 32. Maccov. loc. Com. p. 222, 223. Polan.
Syntag.Theolog. 1. 4. c. 9. P. 691. ft2 Romans 8:29. Keckerman, as cited by Dr.
Goodwin in his Discourse on Election, 1. 2. c. 1. p. 81. thus comments on those
Words: The Apostle distinguisheth the Decree of God into two Acts; I.
Foreknowledge of such as are his. 2. Of Predestination. Which when I weigh, I
understand, by the Fore-knowledge, his Decree simply considered of giving to Men
eternal Life; as Man is considered without the consideration of the Fall: But,
by Predestination. I understand God’s Decree concerning Man fallen; as he was to
be raised up again, and to be brought to eternal Life. ft3 Isaiah 53:6. Vid.
Socin. de Servat. p. 2. cap. 4. inter Opera, Vol. II. p. 149. ft4 Christ made
Sin, by Mr. Crisp. Enquiry into Gospel-Truth, by Thomas Edward, Esq;
Neonomianism Unmask’d, by Dr. Chauncy. ft5 Glory of Christ Unveil’d, p. 497,
498. ft6 Ruth 3:9. Vid. Buxtor. Synagog. Judai. c. 28.


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  CHAPTER 64: S. DUTY AND DIVINE EFFICIENCY REPRESENTED
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A Christian’s Duty and Divine Efficiency Represented by Elder John Brine
(London: John Ward, 1750) A CHRISTIAN’S DUTY AND DIVINE EFFICIENCY

REPRESENTED IN A SERMON PREACH’D ON LORD’S-DAY, NOV. 11, 1750, NEAR CRIPPLEGATE.

Printed for JOHN WARD, at the King’s Arms, in Cornhill, against the
Royal-Exchange: And Sold by GEORGE KEITH, at Mercers’

Chapel, Cheapside; and by JOHN EYNON, at a Print-Shop, on the North Side of the
Royal-Exchange. London1750.

Php 2:12-13

Work out your own Salvation with Fear and Trembling: For it is God which worketh
in you, both to will and to do, of his good Pleasure. THE Apostle recommendeth
Humility to the Philippians, and proposes to their Consideration, the great
Example of Jesus Christ, in order to engage them unto the Exercise of that
excellent Grace: And he commends them for their Christian Obedience, not only
while he was present with them, but also when he was absent from them. They
flourished in Faith and Holiness, even when they had not the great Advantage of
his Ministry and Conversation.

Wherefore, my Beloved, as ye have always obeyed, not as in my Presence only, but
now much more in my Absence, work out,. etc. The Text consists of two Parts.

I. An Exhortation: Work out your own Salvation with Fear and Trembling.

II. An important Truth is asserted, with a View to the Enforcement of it: For it
is God which worketh in you, both to will and to do, of his good Pleasure.

I. We have in the Words an Exhortation; wherein are two Things observable: Work
out you own Salvation, with Fear and Trembling First. The Duty itself: Work out,
etc.

Secondly. The Manner in which we are required to attend unto it; viz. with Fear
and Trembling.

First. Believers are required to work out their own Salvation. If we consider
what of Salvation is already effected, it will prevent our falling into
Mistakes. The Salvation of the Saints is secured and far advanc’d, by what each
divine Person hath already done in order to it.

1st. God the Father appointed them not to Wrath, but to obtain Salvation by
Jesus Christ. He chose them to Salvation, thro’ Sanctification of the Spirit,
and Belief of the Truth. And it is according to the Purpose of his free,
sovereign Grace and Mercy, that they are saved and called with an holy Calling.
This gracious Decree is that solid Foundation, whereon their eternal Salvation
securely rests.

2dly. He formed the Plan of their Recovery from Ruin in his everlasting
Counsels. The Difficulties attending their Salvation were such, as infinite
Wisdom alone could devise Means for the Removal of, Sin must be taken away: The
Honour of the Law must be maintained: The Rights of Justice must be fully
secured, if they are saved, as well as all their spiritual Enemies conquered,
and they rescued from under their Power, and Tyranny. How either of these Things
might be effected, no finite Understanding, could ever have determined, as
finite Merit and limited Power are absolutely unequal to such an Undertaking.
The Contrivance of the fit Method of their Redemption, is as much to the Honour
of the Wisdom of God, as the Design of it is to the Praise of the Glory of his
Grace: For, herein he hath abounded towards us in all Wisdom and Prudence. Hence
the Gospel of our Salvation is called the Wisdom of God in a Mystery, the bidden
Wisdom, which be ordained before the World to our Glory. And much is done by
Jesus Christ in order to our Salvation from Sin, and the dreadful Consequences
of it.

1st. Sin itself is taken away. Once in the End of the World he appeared to put
away Sin by the Sacrifice of himself. When he had by himself, purged our Sins,
be sat down on the right Hand of God. The whole Guilt of God’s People was
transferred from them to Christ, their Surety. It was laid upon and imputed to
him, or placed to his Account; and he removed it from them, as far as the East
is from the West. He finished their Transgression, and made an End of their Sin.
And, as he was justified or acquitted by the Father, in the Character of a
Judge, upon Satisfaction made by his Sufferings and Death to Law and Justice,
they, in consequence thereof, are as clear of all Charges of Guilt by divine
Justice, as if they had never transgressed the Law of God. When their Iniquity
shall be sought for, it shall not be found; there shall be haste: Not because
they are innocent in themselves, but because Remission contains in it all their
Offences. For I will pardon them, whom I reserve. The Lord hath not beheld
Iniquity in Jacob, neither hath he seen Perverseness in Israel. None think that
justified Persons are without Sin, or that their Sins are concealed from the
Knowledge of God: But true it is, let Men cavil as they please thereat,
justified Persons are without all Spot in the view of God, as a Judge, because
Christ hath wafted them from their Sins in his own Blood.

2dly. Our blessed Saviour made Peace and Reconciliation by that infinitely
valuable Sacrifice which he offered unto God. Hereby is not intended a
Procurement of Divine Favour towards Sinners. It is indeed sometimes said, that
the Death of Christ procured the Favour of God towards us: But that is as great
a Mistake and Error, as Men can fall into; for Good-Will in God to poor Sinners
is the Cause, and not the Effect, of the Death of Christ for them. God so loved
the World, that he gave his only-begotten Son. The Gift of Christ, therefore,
results from divine Love, and did not procure it. Making Peace supposes not a
Change in the Disposition of God towards Sinners. His Affection to the Persons
of Men is invariable and eternally the same: Nor can it be thought otherwise,
without the gross Absurdity of Imputing Passions to Deity. Tho’ some, it must be
confessed, express themselves on this Subject, in such a Manner, as necessarily
implies this absurd Thought. Reconciliation by the Death of Christ is God’s
Approbation of and Well-pleasedness with the Sacrifice he offered for Sin, or a
full, proper, and plenary Satisfaction of Justice for all the Crimes of all the
Persons, in whose Stead our blessed Lord made his Soul an Offering for Sin.
Hence Justice hath no Demand to make, either upon the Surety or the Principals,
whom he undertook to redeem and save; nor any Thing to object to their Salvation
and Happiness; but it moves for, grants, and concurs with Sovereign Grace, in
securing Life and a Happy Immortality unto all those, who are interested in the
Death of Christ.

Peace with God must be an immediate Effect of Christ’s Death, if that was a fit
atoning Sacrifice for Sin; which cannot be denied, without sapping the
Foundation of all our Hopes, as Christians, and impeaching the Wisdom of God,
which contrived this Method of our Pardon and Salvation. Hence, surely, we must
be convinced, that God is reconciled to his People, before they are reconciled
to him: Tho’ some confidently assert, without any Explanation of what they
intend, that he is not. If the Justice of God is not satisfied for our Sins by
the Death of Christ, it never will be; for nothing, whereof we are the Subjects,
can contribute, in the least Degree, unto the making Satisfaction for any of our
Offences, Besides, it is on the Ground of Satisfaction already made, that we
receive Grace from God, by which we become capable of performing Services
acceptable to him by Jesus Christ; and therefore, Faith hath no causal Influence
into, nor is a proper Condition of Reconciliation and Peace with God.

Faith receives Atonement, as what existed prior to its self; and, consequently,
its Being is independent of that Grace, and previous to it in Existence: Nor is
this inconsistent with any Truth contained either in the Law, or in the Gospel
of Christ: Nor does it take from Faith any Thing which the holy Spirit
attributes to it, either in its Nature, or its Office and Work.

3dly. The Death of our Saviour was (Lutron and Apolutrwsiv) a Price, and an
adequate Price of Redemption, or a valuable Consideration by him paid into the
Hands of God, our righteous Judge, for our Freedom from Condemnation, and
Deliverance from that Misery, whereunto our Sin rendered us obnoxious. We are
not our own; we are bought with a Price. We are redeemed, not with Silver and
Gold, as with those corruptible Things, but with the precious Blood of Christ.
He hath redeemed us from the Curse of the Law, being made a Curse for us. He
gave his Life a Ransom for many. This Price is of such a Nature, that not only
it is in Value equal to that Good it was intended to obtain for us; but, if that
Good is not actually bestowed on us, or if we enjoy not that Liberty and
Impunity, which it was designed to procure for us, God, to whom this Price was
paid, must restrain Justice; for no suitable Return can be made to Christ for
what he suffered, but the actual and full Release of all the Persons, for whom
he died, from every Charge of Guilt, from all Condemnation, and from the
Suffering of penal Evil. The Reason is clear: The Sufferings of Christ were of a
penal Nature, and that Penalty which we were liable unto: And, therefore,
nothing but our Impunity is a proper Return to him for his penal Death. Nor can
any Thing be required of us, in order to our escaping divine Wrath and
Vengeance, which will render that uncertain. Justice requires the Bestowment of
a Benefit, which is obtained, by the Payment of a valuable Consideration.

4thly. The blessed Jesus brought in an everlasting Righteousness. Christ, our
Surety, became subject to the Covenant of Works. And he was that in his Nature
which the Law requires; absolutely free from all sinful Taint and Impurity,
holy, harmless, undefiled, the Subject of perfect Holiness and Purity in his
Heart: And in his Conduct he was such as the Law demands: He did no Sin, neither
was Guile found in his Mouth. So that his Obedience was as extensive as the
Law’s Precepts; and in him was found all that Righteousness which the divine
Lawgiver expects. And the infinite Dignity of his Person puts an immense Value
upon his Obedience; for, such as his Person is in Greatness, such is his
Obedience in Worth and Efficacy: And, therefore, it is available unto the
everlasting Justification of the many, whose Surety he was, and for whom he
yielded that Obedience unto the Covenant of Works.

5thly. The Father accepted this Obedience of Christ, and graciously imputes it
to us; this gives us a Right unto eternal Life. The Lord is well pleased for his
Righteousness Sake. And we, being justified freely by his Grace, are made Heirs
according to the Hope of eternal Life. God, our righteous Judge, ceases not to
require of us Obedience to his holy Will in all Things: He abates us nothing in
Point of Duty; but he requires not any obediential Acts of us, in order to our
Acceptance with him, and as the Ground of our Claim to future Blessedness: For
Christ is the End g the Law, for Righteousness, to every one who believes.

Again, the Holy Spirit, who reveals and applies what the Father designs unto,
and what the Son hath impetrated, for the Elect, had begun a good Work in the
Philippians. The Apostle takes this for granted; Being confident of this very
Thing, that be who hath begun a good Work in you will perform it until the Day
of Christ. They were not, therefore, in the State of Death and Darkness, nor
under the Dominion of Sin and Power of Satan, or destitute of Grace and
Holiness. But, on the contrary, they were Subjects of spiritual Life, and
capable of performing spiritual Acts. They were made Light in the Lord. An
Understanding was given unto them to know him that is true. In virtue of
heavenly Light communicated to them, they discerned spiritual Things. Grace
reigned in their Hearts, in Opposition to Sin, and would reign in them thro’
Righteousness unto eternal Life, by Jesus Christ their Lord. They were
translated out of the Kingdom of Satan into that of God’s dear Son. In a Word,
they were the happy Subjects of Faith, Hope, Love, Repentance, Patience,
Meekness, Humility, or of a Meetness to be Partakers of the Inheritance of the
Saints in Light. For they were regenerated, converted, and sanctified by the
Spirit of God. Since all these Things were wrought for them, and in them, by the
Father, Son, and Spirit, none of these Particulars can be included in that
Exhortation the Apostle gives them to work out their own Salvation. They are not
called upon to get an Interest in the Love of God, to contrive the Method of
their Recovery; for they were Objects of God’s everlasting Love, and the Scheme
of their eternal Redemption was drawn in his eternal Counsels. They are not
required to expiate their Guilt; for Christ had purged their Sin.

It was not a Branch of their Duty to make their Peace with God; for Peace was
made by the Blood of the Cross of Christ, complete Atonement for Sin was already
made by his Sacrifice. Nor was the Redemption of their Persons from Curse,
Wrath, and divine Vengeance, a Thing to be effected; it was done already by the
infinitely- valuable Price of Christ’s precious Blood. Farther, it was no Part
of their Business to work out a justifying Righteousness before God, and thereby
procure a Right to eternal Blessedness; because an everlasting Righteousness was
brought in by their dear Redeemer: It was graciously imputed to them, and they
were therein accepted with God, and were intitled to eternal Life. Moreover, as
they were Persons regenerated, converted, and sanctified by the Grace of God, it
can’t be thought, that the Apostle requires them to get the Grace of Faith,
Hope, or any other Grace of the Spirit. His Intention is not to put them upon
acquiring a Meetness for Heaven, because he considers them, as being already the
Subjects of that Meetness. If some Persons were to hear me express these Things,
they would, it is probable, say, What was left for the Philippians to do? If all
these Things are done, what remains for Christians to do? I answer, I fear much
more than some, who discover a Concern left they should not have Work enough
left for them, are really willing to do: I am afraid that it is not Labour,
which they have any great Inclination unto; but it is Wages for their Work, that
they are concerned for. If the Particulars above-mentioned are true, then
whatever we do in Obedience to the Will of God can have no causal Influence into
our Salvation, nor can be a proper Condition of it. This is the distasteful
Matter, that which galls and irritates Men. If it was Work only, that they ere
intent upon, there Principles could not be displeasing to them. The Gospel
abates nothing of Duty; but it allows us not to expect Heaven, as a Reward due
to us on account of our Obedience: And that is it which offends Men. This
Exhortation, doubtless, includes in it the whole Compass of our Duty, as
Christians, viz. Opposition to Lust in all its Branches; Caution to avoid all
Temptations to Sin; Mortification to the World in its Pleasures, Honours, and
Advantages; Patience, and Submission to the Will of God, under Sufferings;
Readiness for the Cross; Self-Denial; Diligence in the Practice of religious
Duties; Prayer; Reading; serious, close, and fixed Meditation on spiritual
Things; a reverential Regard to the Gospel, and a Christian Contention for it;
the solemn Celebration of evangelical Ordinances, and a conscientious Discharge
of all Duties towards the Saints; such as Sympathy, Compassion, Forbearance,
brotherly Love, Kindness, Charity, yea, every Thing that tends to their
spiritual Advantage; and a Behaviour towards all Men, just, benevolent, humble,
meek, and friendly.

Besides, in all Duties suitable Graces ought to be acted; Faith, Hope, Love,
Fear, Humility, and Zeal for the Glory of God. These Things tend unto the
Salvation of the Soul from Sin, and its Perfection in Holiness, and, without
Scruple, are intended in this Exhortation, with every other Christian Duty. He
who shall take them into proper Consideration will not be of Opinion, that the
Saints have not Work enough assigned unto them. If Men would but be content with
Labour, without challenging a Reward of God, as a due Debt, they could have no
Reason to complain for Want of Business and Employ thro’ Life: But the Occasion
of their quarrelling with the Gospel is, it permits them not to expect eternal
Blessedness, as proper Wages for the Toil of Duty; but represents it as the
free, unmerited Gift of sovereign and distinguishing Grace. This is what is so
displeasing to the Generality of Mankind, and not the Want of Labour; for to
that merely they have no Inclination, or as it is a Duty which they owe unto
their Maker. Who that will may work for them, if they may not have Life for
working. And, because they are governed by a selfish Disposition, they think
others are so too; and that the Reason, why any embrace the Gospel of free
Grace, is, they are unwilling to perform Duty, and hope to be happy hereafter
without being holy here; which is a great Mistake. But I confess, that this is
not to be wondered at; for without a Principle, that is in its Nature congruous
to the Gospel, Men will always adhere to the Law, and the Works of it, in
Opposition to the Gospel of the true Grace of God. Or the Sense of this
Exhortation is, Work about your own Salvation; i.e. attend unto those Duties
which accompany Salvation, and the spiritual Performance of which is no
inconsiderable Part of your Salvation, and in its own Nature tends unto your
Salvation from Sin, and Perfection in Holiness; which is the Aim of the gracious
Principle in the Hearts of the Saints, tho’ it is not attainable in this State.

Secondly. The Manner, how Believers should do this, must be considered, viz.
With Fear and Trembling. With Fear: This intends not Consternation, or servile
Dread, and Terror of Mind, thro’ an Apprehension of divine Vengeance being
likely to fall upon them for Sin. As this may be without the least Degree of
real Holiness in the Heart, it will not ingenerate and promote it: For it
genders to Bondage, and drives the Mind from God. We shall never love, delight
in, and adhere to, an Object we dread; but, on the contrary, seek to avoid and
flee from it, as Adam did, under the Influence of a Fear of this Kind, upon his
Apostacy, and Tokens of God’s approaching to him. His Conduct is a just
Representation of that Part we shall always be inclined to act, under a Sense of
Guilt, Wrath, and Vengeance, without some Degree of Hope of Mercy and Pardon.
This Fear is a holy Reverence of God, arising from a Perception of his Glory in
Christ, our gracious Mediator. It springs up in the Soul from an Apprehension of
Divine Goodness: They shall fear the Lord and his Goodness. And it is cherished
by a View of Remission of Sin thro’ the Blood of Christ: There is Forgiveness
with thee, that thou may’st be feared. Men cannot be guilty of a greater
Mistake, than to imagine, that a Hope of the Pardon of Sin excludes a holy Fear
of God, and a Dread of sinning against him. Where such a Disposition rules the
Mind, as that Imagination necessarily supposes, there all real Religion is
wanting, whatever a Man’s Profession and Character may be. He, who hath not some
gracious, spiritual Experience of a holy Fear of God, springing up in his Soul
from a Sense of Pardon, thro the Blood of the everlasting Covenant, is at
present utterly unacquainted with the Actings of that Faith, which is of the
Operation of God, and is absolutely necessary unto the Salvation of the Souls of
Men. By how much the more Believers act Faith on free pardoning Mercy, by so
much the more will their Reverence of God, and their Hatred of Sin, be promoted.
And he is no Christian, who is otherwise minded. A Principle of Grace is acted
on God, under the endearing Character, of the God, of all Grace; and that
influences them to serve him acceptably with Reverence and godly Fear. Blessed
be God!

Some can attest, from their own happy Experience, that a Sense of Pardon, Peace,
and eternal Redemption, being obtained and secured by the Sacrifice of Christ,
engages to a free, gracious, and spiritual Obedience of all God’s Command and
unto a holy Reverence of his infinite Majesty; let others reproach the Doctrine
of free and full Pardon of Sin thro’ the Blood of the Son of God, as they
please.

Again, this is to be done with Trembling, not with a dreadful Panic, which
throws the Mind into Confusion, and, therefore, is not productive of an orderly,
becoming Obedience; but with suitable Awe, and proper Humility, considering in
whole View we are, to whom we are accountable, and whole Glory is concerned in
all our Actions; viz. God, who is of purer Eyes than to behold Iniquity; in
whose Sight the Heavens are not clean, and who charges his Angels with Folly.
Some object to an inspired Phrase - Serve the Lord with Fear, and rejoice with
Trembling - as improper, strange, and uncouth: But it is a certain Truth, that
such have not a suitable Apprehension of the Majesty of God, who can persuade
themselves to think, that the deepest Humility, the greatest Self- Abasement,
and the highest Reverence, are inconsistent with spiritual Peace, and the
largest Measure of holy Joy in God, that Christians are at any Seasons favoured
with. Some will tell you, and tell truly, that they never have been possessed
with such an Awe of God, as when they have enjoyed clear Prospects, by Faith, of
the glorious Display of the divine Perfections in the Contrivance and
Accomplishment of’ the Salvation of poor Sinners by Jesus Christ. They know.
that the greatest Indignation against Sin, Self-Loathing and Abhorrence on
account of it, and Trembling in the divine Presence, not only consist with, but
also are always produced and cherish’d in the Saints, by the fullest Persuasion,
their Souls can be blessed with, of an Interest in Pardon, Peace, and all
spiritual Blessings. The contrary Opinion is a sad Evidence of an
Unacquaintedness with a holy, spiritual Experience of the Glory, Sweetness, and
Power of real Religion, in the Minds of those, by whom it is embraced; let their
Convictions of Sin, Dread of Wrath, and their Concern to escape infernal
Torments, be what they may. A Reverence of God’s infinite Geatness, Abasement
under a Sense of his immense Purity, and Trembling at the Thought of his
peerless and incomprehensible Majesty, perfectly consist with the highest Degree
of Joy, which our Minds can possibly posses, under the Consideration of an
everlasting Interest in him, as a reconciled God and Father, thro’ the glorious
Mediator, Jesus Christ. If these Things are duly considered, we shall see, that
there is no Reason to complain of the evangelical Revelation, as what lessens
the Compass of our Duty: The Truth is, it enlarges it, not by additional
Precepts, as new Law, but as it is a farther Discovery of God in the Perfections
of his Nature; which Discovery heightens and increases our Duty, by virtue of
the Authority of the moral Law, which is an eternal Standard and Rule of
Righteousness unto Men.

II. An important Truth is asserted to enforce the Exhortation, and to encourage
the Saints in their Attendance unto it , For it is God which worketh in you,
both to will and to do, of his good Pleasure.

1st. Believers are Subjects of a Divine Operation; they are under an immediate,
positive Influence of God.. This is clearly expressed, in various Phrases, in
the Scripture. You hath be quickened. For we are the Workmanship of God, created
in Christ Jesus unto good Works. Who hath begotten us again to a lively Hope.
Who were born, not of Blood, nor of the Will of the Flesh, nor of the Will of
Man, but of God. Therefore, with loving Kindness have I drawn thee. No Man can
come to me, except the Father, which hath sent me, draw him. God, who commanded
the Light to shine out of Darkness, hath shined in our Hearts: Hath given us an
Understanding to know him that is true. Unto you it is given to know the
Mysteries of the Kingdom. And hast revealed them to Babes. Every Man, therefore,
that hath heard, and hath learned of the Father, cometh unto me. They shall be
all taught of God. These Expressions, and abundance more which might be
produced, are a full Evidence, that God in an immediate and positive Manner
operates upon the Minds of Men, to make them holy and spiritual, and to excite
and stir up the Christian unto spiritual Acts. This Influence must be of
Efficacy unto the Production of the Effect therein intended: For, if God will
work, who shall let? God either designs to make Men holy by his gracious
Operations upon them, or he does not. If not, then what is his End in those
Operations? If any Man can, let him declare the divine Intention therein. If he
really purposes to make them holy, in order to their eternal Salvation, by his
gracious Operations on them, the Effect intended must certainly be produced,
except God is unable to accomplish his own Designs, or operates in such a Manner
only, as he knows will be ineffectual. If the former is supposed, then the Power
of God is not equal to his Goodness and Mercy, or it is not infinite, as his
Grace is; and it must be concluded, that he wills, and endeavours to do, what is
beyond the Extent of his Capacity; which is a most absurd Imagination. If the
latter is supposed, then God disappoints himself of his own End in working,
because he wills not to operate in such a Manner, as would secure it; which is
not less absurd than the former Supposition. And, therefore, it is impossible
but that the gracious Influence of God upon Men, to regenerate and sanctify
them, must be effectual thereunto. The Sanctification of a Sinner includes in it
a holy Principle, and the Exercise of that Principle. That God is able to excite
a holy Principle into Act, when it hath Existence in the human Mind, is, I
suppose, what none will scruple: The only Things, therefore, which can be
questioned, relating to this Matter, are, whether God is capable of creating
such a Principle, or whether it becomes him to give Existence unto such a
Principle, in the Minds of Men, or whether the Nature of the human Mind will
admit of it. All allow, that it is not impossible to the human Mind to become
the Subject of good Habits; and the Generality of Men suppose, that it is
capable of acquiring such Habits with divine Help. Cannot God then, by an Act of
his all-powerful Grace, give Being to what is possible to be? Doubtless he can.
And, since this is a good Work, it is not unbecoming God to exert his Power unto
its Production. Nor is the Nature of the human Mind such, as not to allow of
that Work upon it; for it offers no Violence to the Will, because there is no
Reference had unto it, in this Influence upon the Mind, in order to its Consent,
or Refusal: And, consequently, such a creating Act of God may be put forth on
the human Mind, as infallibly and immediately is productive of a holy, spiritual
Principle therein, without the least Abridgment of the natural Freedom of the
Will. And, when such a Principle is produced in the Heart, a divine Influence
upon it, to excite it unto Acts, can’t reasonably be thought destructive of its
free Agency; because that is no more than stirring up the Will unto such
Volitions and Acts, as are agreeable to it, being thus truly sanctified by the
Grace of God. And, therefore, it is a just and reasonable Conclusion, that God
never fails of making Men holy, when he operates upon them by his Grace with
that View. To doubt hereof, is to question his Capacity, or his Will, to bring
to pass that, wherein his Glory is more concerned than in any other Work of his.
Besides, the Greek Word signifies to work in an effectual Manner, (energwn), or
with Power and Energy. And as to what is objected, from the Use of it to express
the Influence of Satan upon the Minds of Unbelievers - The Spirit that now
worketh (energountov) in the Children of Disobedience - it is of no Weight at
all; for, tho’ the Devil is not able to accomplish the utmost of what he wishes
to effect, even when he exerts all his Force, that is no Reason to think, that
God doth not assuredly and infallibly execute his Purposes of Grace, when he
powerfully works to that End. The Energy expressed, or implied, when attributed
to Acts of a finite Power, may not in all Instances be effectual; but it don’t
follow, that that Energy in divine Operations is insufficient to bring about the
End intended. The Philippians were already regenerated, as was before observed;
and, therefore, the Work of Regeneration was not now to be wrought in them. And,
with respect unto that Work, we may observe, that it is an habitual Disposition
unto Holiness, as the Depravity of our Nature is an habitual Disposition unto
Evil: So that the Will is habitually inclined to what is good according to the
regenerate Part, as it is habitually inclined to sin according to the
unregenerate Part. God’s disposing the Will to Holiness, by regenerating Grace,
is here included; but I think, that his Influence upon it, to produce holy
Volitions and Acts, is principally intended. Until the human Mind is the Subject
of this habitual Disposition to Holiness, it is absolutely impossible to raise
in it any holy, spiritual Desires, by the most striking and rational
Considerations, which can be represented and set before it, of the evil Nature
of Sin, and its dreadful Consequences, of the Excellency of Holiness, and of the
substantial. Good, or Happiness, which consists in the intelligent Creature’s
Conformity to the Will of God, and in the Enjoyment of a Sense of his Favour.
Some will say, this is exceedingly strange indeed! What! is Reason lost? Are Men
irrational, and utterly sunk into Brutality?

Answ. No: Their Nature is rational, and ever will be; but it is the subject of
an Infatuation and Madness, in relation unto spiritual Things, which is
incurable without the Grace of God. That, Opposition to God, and the Choice of
Evil are unreasonable, is undoubtedly a Truth; but an apsotate intelligent
Creature will never be disengaged from that Opposition, and withdrawn from that
Choice, by any Reasoning, however just and forcible it is. Good Men, I think,
must be convinced that this is Fact from their own Experience; tho’ sometimes
they may express themselves, in Expostulations with Sinners, in such a Manner,
as supposes the contrary. We are not to conclude, from the Reasonableness of
Duty, upon the Inclination and Power of corrupted Reason to comply it, even when
it is represented in the best Light any Man is capable of doing it. If the
actual Infliction of Punishment for sin changes not the natural Disposition of a
Sinner, (than which nothing is more true) there is no Reason to think, that
Threatenings of Penalty, when pressed in the closest Manner on the Consciences
of Men, will ever alter the corrupt Bias of their depraved Will. If it is a real
Fact, that the human Mind is alienated from the Life of God, and is Enmity
against him, then not the most affecting Representations of eternal Felicity,
which consists in the Enjoyment of Him, the Origin of all Blessedness, will
prevail with it unto a Choice of God. And that this is really the Care, both
Scripture and Experience testify, beyond all modest and reasonable
Contradiction. Hence we must conclude, that a Disposition or habitual
Inclination to Holiness is not, cannot be, acquired, even with divine Help; but
that it is a supernatural Effect, which is solely produced by the infinite Power
of God; and that no Acts of an holy, spiritual Nature, can spring up in the
human Mind, before such a Disposition is created therein. And, therefore, God is
the alone Author of all holy Volitions and Acts in Men. In Regeneration he gives
Existence to a Disposition, which is the Root and Spring of all obedient Acts to
his holy Will: That is the Holiness of the human Will radically; and good
Volitions arising from it, as it is sanctified and influenced by divine Grace,
are its Holiness actually.

2dly. The Necessity of a gracious and heavenly Influence upon the Will of a
Christian, to draw it forth into Acts of holy Obedience, will appear, if we
consider, that he is the Subject of a Law of Sin. None who are Subjects of
Grace, I dare to say, will scruple to grant, that Sin dwells in them. All, who
are Spirit, know themselves to be Flesh also. Them is the old Man, as well as
the new Man, in all the Saints. The Heart of every Believer hath in it a
Fountain, which is corrupt, as well as a Spring and Source of Purity. Nor is
this bitter Fountain sweeten’d by Grace. Its Nature is as vile, impure, and
deadly, as ever. Neither are the Acting’s of the Mind, according to this corrupt
and evil Principle, of a Nature different from what they were, before that
Principle of Grace was infused into the Soul. All its Imaginations are evil, and
only evil, continually. The Thoughts which spring up in the Mind from it are
disorderly, vain, and wholly unspiritual. Its Volitions likewise are of a sinful
Nature. The Objects it pursues are carnal, vain, and pernicious. The Tendencies
of the Affections, as under its Influence, are unto Thing, unprofitable, light,
and attended with baneful Effects, to the better Part. And the old Man is ever
ready for Action; he is at no Time unprepared for that Service wherein he is
engaged. Nor does the Mind tire and wax weary in sinful Gratifications. So far
is it from that, that its Desires after what is evil are enlarged, by those
Gratifications. The Power, Deceitfulness, Treachery, and Violence of the Law of
Sin, in the Minds of the Saints, are wonderful, terrifying, and extremely
dangerous. As far as indwelling Sin acts its Part, so far is the gracious
Principle interrupted and impeded in its Exercise: For, as far as the Mind is
under the Influence of the old Man, so far it is prevented from acting under the
Direction of the new Man. There contrary Principles may and do inhabit in the
same Breast but the Will can’t be determined in its Volitions at the same Time
by each Principle. If it makes a Choice agreeable to the Flesh, it cannot, at
that Season, and in those Instances, determine itself on the Side of the
spiritual Part. Now, if we take there Things into due Consideration, with much
more that might be observed concerning the corrupt Part of the Believer, surely
we must be convinced, that a divine Influence is absolutely necessary unto the
Will’s closing with a spiritual Good, presented to it, even where it hath an
habitual Inclination thereunto; because the Counteracting of Lust are great
Hindrances, and Impediments to the Acting’s of Grace in the Soul.

Farther, nothing more is required to the Acting of the Flesh in a Believer, than
the Preservation of the Mind in a State of Being and Activity; but the Spirit in
a Christian, with relation unto its actual Exercise, is dependent on the
Influence of that Grace, which gave it Existence. Saints can act in a sinful
Manner, without any Operation upon them to elicit and draw forth their corrupt
Inclinations; but they are not able to act in a holy, spiritual Sort, unless
that gracious Principle in them is drawn forth into Exercise by Influence upon
it from above. If divine Power supports but the depraved Mind in Being, it can
act in an unlawful Manner of itself; but supporting in Existence the spiritual
Principle is not the only the Thing required unto the Exertion of itself. The
Flesh in all its Motions acts without any positive Influence upon it from God;
but the Spirit is dependent on his Aid, Assistance, and gracious Influence in
its actual Exercise. Such who are Sanctified can think of and chose what is evil
of themselves; but they are not sufficient of themselves, as of themselves, to
think any Thing that is good and holy. And, therefore, all holy Thoughts, all
holy Desires, and heavenly Motions in their Hearts, owe their actual Rise, unto
the Influence of the Grace of God upon their spiritual Part, which, as to its
Exercise, is dependent on that Influence, as, with respect to its Continuance in
Existence, it is dependent on a constant Influx of divine Power to support it.
The latter is common to it with all created Beings: The former hath a Specialty
in it, agreeable unto its special and peculiar Nature. Natural Being is derived
from God, as the Author of Nature; and an Influence from him, as such, is
sufficient to its Acts: But a spiritual Being is derived from him, as the God of
all Grace; and the Influences of his Grace are necessary unto the Acts of that
Being.

3dly. It is by virtue of a divine Influence that a Christian performs what his
spiritual Part wills to do. The Volitions of the gracious Principle are always
pure, spiritual, and holy; for, such as that Principle is in its Nature, such
are all the Acts of the Mind springing from it. As the corrupt Part is an
Inclination to Evil, so Grace is an Inclination to Holiness: And it is, in its
actual Exercise, a Will to universal Purity, or a Desire to yield a perfect and
uninterrupted Obedience to the Will of God. Unholy Desires naturally arise from
the Flesh; and it is capable of pursuing and acting what it chooses; yea, many
Times it is with great Difficulty, that it is prevented proceeding in a sinful
Pursuit. But the regenerate Part being dependent on an external Influence in its
actual Exercise, it is incapable of reiterated Acts of Holiness, without the
Favour of a heavenly Influence upon it is continued to maintain its Exercise.
And, as the Flesh is constantly counter-acting the Spirit in a Believer, he is
often prevented doing what he chooses to do thro’ that Opposition from his
corrupt Part. O! how many delightful, sweet, and spiritual Meditations are quite
marr’d, and broke off, by the contrary Acting’s of the carnal Part! In what a
sad Manner does the Mind of a poor Believer many Times change from a holy,
heavenly Frame, in solemn Duties, into a carnal, cold, wandering, and careless
one! How soon is the Mind diverted from converting, with the most glorious
Objects, which fill it with Joy and Complacency, by the Presentation of some
worthless and vain Object, thro’ the Strength of Corruption, and the Weakness of
Grace, in itself! There Things give a full Conviction to the Saints of the
Necessity of gracious and constant Supplies of spiritual Strength from God, to
enable them unto a uniform, holy, and continued Obedience to his righteous
Precepts. To will is sometimes present with them; but how to perform what is
good they find not. And, therefore, they resolve to go in the Strength of the
Lord, and to be strong in the Grace, which is in Christ Jesus, not depending on
their innate Ability; for they are sensible, that what they are: as to
Spirituality and Holiness, both in Principle and Acts, they are by the Grace of
God; that it is not they who live, but Christ liveth in them, as they are
Christians; and that whatever is done by them in a holy Obedience, it is not
they that do it, but the Grace of God, which is with them. They are most free to
acknowledge, that they are NOTHING, and that without Christ they can do Nothing;
that they are unable to think a good Thought, to raise any holy Desires in their
Minds, and are incapable performing any Duty in a holy, acceptable Manner,
without Supplies of Grace from Christ, their Head of Life, and Influence, who
filleth all in all. They know, that all they do without him is nothing; that
there is no more of Spirituality and real Holiness in any of their Meditations,
Prayers, or other Duties they perform, than what they are filled with from Him,
the Fountain of all their Life and Purity.

Hence we may see what a foolish, as well as evil Thing spiritual Pride is. What
Ground can we have of Self Commendation and Applause, who have no more of
Holiness, either as to Principle or Acts, than what is derived from the Fountain
of free Grace, and unto which we are influenced by the Spirit of Christ? And
from hence we may safely collect, that we are real Saints, if there is any Thing
of true Holiness in our Hearts, tho’ we may have much Occasion of Sorrow,
Humiliation, and Self-Abasement, on account of indwelling Corruption: But let
not that prevent us giving Thanks to God, for making us meet to be Partakers of
the Inheritance of the Saints in Light. Let us also be encouraged to hope, yea,
firmly to believe, while we are struggling with our strong, raging, and furious
Lusts, that God will take care of our better Part, and perfect what concerns us:
He certainly intends to give us Glory, if he hath given us Grace. This surely is
also sufficient to convince us, that Salvation is not properly conditional. The
Experience of every Christian is an Evidence thereof in itself; tho’ some, for
Want of due Attention to it, may endeavour to maintain that it Isaiah 4:1-6
thly. God works in a gracious Manner upon the Minds of Men, of his good
Pleasure.

1. The Implantation of the spiritual Principle in Regeneration is of the free
and sovereign Favour of God. Nothing in them could induce him to it; for their
Nature is wholly corrupt, and their Conduct is one continued Act of Rebellion
against him, until that Principle is created in them. They are under the
Dominion of Sin, and entirely engaged in serving of Lusts, either of a sensitive
intellectual Kind, before this good Work is begun in them.

And, therefore, Grace communicated in Regeneration is what springs from
Goodness, sovereign, free, and entirely unmerited. There was nothing more in the
Subjects of this Work, than a mere natural Capacity to receive Grace from God;
which the greatest Sinners upon Earth are capable of. There was no Congruity to
Grace in the Disposition and Temper of our Minds, moving unto the Communication
of it. The most we can say of ourselves is, that our Souls, as they are of a
rational Nature, were Subjects capable of being thus wrought upon by God, the
Father of Spirits. And, therefore, this was an Act of pure Mercy and Grace to
beget us again to a lively Hope by the Resurrection of Christ from the Dead. As
we are fared, so we are called with an holy Calling, not according to our Works,
but according to God’s Purpose and Grace. That is the sole Cause of it, without
any Motive in us. And it is a glorious Instance of rich Mercy, that we were
quickened, when dead in Trespasses and Sins. It is a Fruit of Love to our
Persons, yea, of great and infinite Love in the Heart of God towards us, when we
were altogether unlovely, and the Subjects of nothing but what rendered us
hateful and abominable. His Grace was exceeding abundant with Faith and Love,
which is in Christ Jesus. Divine Love to our Persons was prior to, and is the
Cause of, all in us that is good and pleasing to God. No other Reason can be
assigned, why God formed us for himself, that we might shew forth his Praise,
but his own rich Grace. He had Mercy on us, because he would have Mercy, and for
no other Reason whatever. Let us, therefore, give him all the Glory, and say
always, Not unto us, O Lord, not unto us, unto thy Name give Glory. We had no
more Concern in this gracious Work upon our Hearts, than our Lusts have in the
Cherishing and Improvement of this holy Principle, to which they are entirely
contrary in Nature, and in all Instances, more or less, oppose its Acting’s.

2. Influence upon this Principle, to preserve its Being, and draw it forth into
Act, is of God’s good Pleasure. As we were brought into a State of Grace by
sovereign Kindness and Mercy, so we are upheld in that State by the same Cause.
This is the solid Basis of our Security. If we consider our many Imperfections;
if we consider our numerous and great Provocations, thro’ the Power of Sin in
us, and the Force of Temptations without us; if we consider how little we honour
God, and how much we dishonour him by Unbelief, Pride, Covetousness, and a
Fondness for Things that perish in the Using; if we consider, that we are
regardless too often, not only of God and his Glory, but also of our own best
Interest, (which we always are, when we neglect to glorify our heavenly Father
by a humble, close, and spiritual Walk with him); if we consider that in nothing
we can be profitable to God, when we are most holy in our Dispositions and
Behaviour; I say, if we consider these Things, surely we cannot but fully be
convinced, that divine Good-Will and Favour is the Cause of the Preservations of
our Persons in a State of Grace, and of the Animating and Reviving of our
Graces, Faith, Hope, Love, and all others, unto the unspeakable Joy of our
Souls. Now, what Enforcement may this important Truth give unto the Exhortation
before considered? If it is God who works in us, in the Acting’s of all our
Graces, and in our spiritual Performance of all Duties, what Fear, Reverence,
and holy Awe, ought ever to possess our Minds in our Acts of Christian
Obedience! God dwells in our Hearts, not as an unconcerned Spectator of the Part
we act but as an exact Observer of our Thoughts, Volitions, Pleasures, and of
all the Tendencies of our Affections: And, therefore, how watchful, holy,
humble, and spiritual, ought we ever to be, in walking before him! Again, what
Encouragement does this precious Truth afford to our Faith and Hope! Tho’ we are
conscious to ourselves of the greatest Unworthiness, which might provoke God
finally to withdraw from and leave us, we may conclude upon it, that he will not
so do, since all his benign and salutary Influences are Effects of his good
Pleasure, that is a never-changing Cause: And, consequently, what Effects
sovever depend on that Cause will assuredly continue to be. Infinite Grace,
which gave us Life, when we were dead in Sin, will certainly maintain, revive,
and perfect that living Principle in a Life of eternal Glory, whereunto the God
of all Grace hath called us.


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  CHAPTER 65: S. ETERNAL JUSTIFICATION
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SERMON 1 A DEFENCE OF THE DOCTRINE OF ETERNAL JUSTIFICATION, FROM SOME
EXCEPTIONS MADE TO IT BY MR. BRAGGE, AND OTHERS A DEFENCE OF THE DOCTRINE OF
ETERNAL JUSTIFICATION, ETC. THE doctrine of Eternal Justification has been
lately objected to by Mr. Bragge, in some sermons of his on that subject,
published with some other sermons preached at Lime street, by several ministers;
wherein they propose, according to the general title, to state and defend the
great doctrines of the gospel, and to answer such objections as are usually
advanced against them. As I have reason to believe Justification from Eternity
to be a scriptural doctrine, I think my self under obligation to appear in its
defense; and therefore have determined to communicate my thoughts on that
subject in this public manner.

I hope that my attempt to establish, what I apprehend to be a truth of the
gospel, though opposed by Mr. B. will not be interpreted as an instance of
disrespect towards him; who, I am sensible, deserves well of all who are friends
to the interest of Christ, for his long standing and eminent service in the
church of God. I am humbly of opinion, that it would have been to much better
advantage, if Mr. B. had spent those pages which are taken up in treating about
the time of Justification, in more fully proving that Christ’s righteousness is
the matter of it, instead of militating against Justification from eternity;
which he cannot but know has been asserted by some able and judicious divines.
It is generally allowed, that in refuting any opinion, it is necessary not only
to raise objections against it, and to consider with what difficulties it is
clogged; but also to answer the arguments offered in defense of it, by those who
believe it a truth. The latter of which Mr. B. has wholly neglected: His reasons
for it he best knows. I am persuaded he could not be insensible, that there are
several arguments made use of, to clear up and defend that important truth,
which deserve consideration; and therefore his passing them over in silence
gives just reason to conclude, that he thought those arguments too cogent and
forcible to admit of a real answer. This great doctrine has been fully stated,
and strongly defended, by Mr. Gill, and others before him; whose arguments ought
to be considered, and answers given to them, if any thing is done to purpose in
this controversy. In the vindication of this great point, it is not necessary
that I should treat of the matter or form of Justification, for in neither of
them do I differ from Mr. B. The matter of our Justification I firmly believe to
be the righteousness of Christ and the form of it, the imputation of his
righteousness to us: Though I must confess, that some expressions have fell from
this gentleman’s pen, which do not very well consist with his own sentiments
with respect to the form, as we shall have occasion to observe hereafter. Nor is
it needful, that I should largely treat of Justification, as it is eternal,
seeing it has not long since been let in a good light by the author whose name
is mentioned above; that would be actum agere, doing the same thing over again,
which cannot be judged necessary: Yet it may not be improper to mention briefly
those arguments, by which this truth is confirmed. The method I shall observe,
in treating on this subject, will be as follows:

First, I shall enquire what it is to be justified by faith. Secondly, Mention
those arguments which have been advanced for the proof of eternal Justification.
And, Thirdly, Attend to Mr. B’s objections against that point, as well as some
additional objections from other persons. First, I am to enquire what it is to
be justified by faith. Very great controversies have been moved concerning this.
Some affirm, that we are so, in a proper sense; or that faith is the matter and
cause of our Justification, as the Arminians and Socinians: This others justly
deny; and assert, that Christ’s righteousness alone is the matter and cause of
our Justification. I shall here endeavour to prove, that Justification by faith
has no causality in this affair; it is not the impulsive, material, nor
instrumental cause thereof.

1. Faith is not the impulsive or moving cause of Justification. It is an act of
pure and free grace, without any motive in the creature: Therefore the Apostle
faith, "being justified freely by his grace, through the redemption which is in
Jesus Christ" {Ephesians 1:7} But this benefit would not be of grace, but of
works, was our faith the impulsive cause of it: because faith is a work or act
of ours, as we learn from the words of Christ: "This is the work of God, that ye
believe on him whom he hath sent" {John 6:29} Salvation is not of works, in any
branch of it; "for by grace are we saved, through faith; that not of our selves,
it is the gift of God: not of works, lest any man should boast." {Ephesians
2:8-9} From whence it is evident that Justification, which is a considerable
part of salvation, cannot be by works. The grace of God eminently appears in
contriving the way of our Justification by Christ’s righteousness, and in
fending him into the world to work out a righteousness for us, in which we stand
compleat in his sight: Hence we are said, "to be justified by his grace, that we
might made heirs according to the hope of eternal life." {Titus 3:7} No other
cause can be assigned why sinners are justified in the sight of God, than his
free favour and sovereign pleasure, as the effect of which he determined to
justify them in the righteousness of his Song of Solomon 2:1-17. Neither is
faith the matter of our Justification; which appears by these arguments.

(1.) Because that righteousness, by which we are justified before God, is not
our own. All true believers, as the great Apostle did, esteem "their own
righteousness and works but loss and dung, for the excellency of the knowledge
of Christ Jesus their Lord; and desire to be found in him, not having their own
righteousness, which is of the Law, but that which is through the faith of
Christ, the righteousness which is of God by faith." {Php 3:9} It is manifest,
that the Apostle excluded every thing from the business of his Justification
which might be accounted his own; and, consequently, faith it self, which though
it is a fruit of special grace, may properly be reckoned our own, as we are the
subjects of it. Hence it is that the Holy Ghost speaks of faith as ours: "But
the just shall live by his faith." {Habakkuk 2:4} All dependance on faith for
Justification is laid aside by the saints, who are sensible that many
deficiencies attend it, and that nothing which is imperfect can recommend them
to God.

(2.) A perfect righteousness is required, in order to our Justification in God’s
sight. His law insists upon a compleat obedience to all its precepts, and
condemns where it is wanting; for the language of it is, "Cursed is every one
that continueth not in all things written in the book of the law, to do them."
{Galatians 3:10} Nor will God, in any instance, act contrary to his own law,
which cannot be made void; for it is the eternal standard and rule of
righteousness, according to which he will always proceed in judgment. Faith is
not a righteousness free from imperfection, and therefore it is not such as is
demanded by the Law; wherefore we cannot be justified by it.

(3.) Faith receives that righteousness by which we are justified, and therefore
cannot be that righteousness it self. That which is laid hold on, and embraced
by faith, must needs be something different from it, as the act and the object
are distinct. Christ’s righteousness is that to which the faith of a believer
looks, and on which it wholly depends for Justification before God: Therefore
faith is not the matter of his justifying righteousness.

(4.) Justification is not by works; for if so, boasting will not be excluded, as
it must eternally be in the whole of our salvation: For "it is not of works,
lest any man should boast;" {Ephesians 2:9} as was observed before. Faith is an
act and work of ours, and therefore cannot be the matter of our Justification.

(5.) We are justified by the obedience and sufferings of Christ, and
consequently not by faith. The Apostle expressly asserts that we are justified
by his blood; "Much more then being justified by his blood, we shall be saved
from wrath through him {Romans 5:9; Romans 5:19}." And also, that we are made
righteous by his obedience; "As by the offence of one many were made sinners, so
by the obedience of one shall many be made righteous:" Therefore not by faith.

3. Faith is not the instrumental cause. In this I am entirely of Mr. Baxter’s
opinion, who reasons thus: "If faith be an instrument, it is the instrument of
God or man; not of man, for man is not the principal efficient, he doth not
justify himself; not of God, for it is not God that believethf1" No act of man
can be an instrument in those acts of God which are immanent: Justification is
such an act; and as Justification is not an act of man’s, or he doth not justify
himself, faith cannot be his instrument in an act which is none of his. Upon the
whole, it may be strongly concluded, that the to credere, or act of believing,
is not imputed to us for righteousness, but the object of faith. That this was
the Apostle’s meaning, when he thus expresses himself, "for we say that faith
was reckoned to Abraham for righteousness, is justly observed by Maresius. "f2
This faith, which is imputed to us for righteousness, ought, to be taken
metonymically for Christ being apprehended by faith; inasmuch as faith
apprehends and applies the righteousness of Christ to us, not simply, or as
altogether anothers, but as ours: As Paul, his own inherent legal righteousness
being rejected by him, fought that which is through the faith of Christ, and of
God by faith; whence also it is called the righteousness of God, as that fear by
which Jacob sware, was called the fear of his father; where fear is
metonymically put for God, whom he feared." Thus far he. It is evident, that
sometimes by faith Christ must be understood; as when it is said, "but after
that faith is come, we are no longer under a school-master:" Galatians 3:25 That
is to say, since Christ, the object of faith, is come into the world, we are no
longer under the law as a schoolmaster. Faith is not so much as causa sine qua
non in this affair, as appears by the eternal justification of the elect: It has
not the least concern herein, if Justification is properly taken. But,

If Justification be considered in the knowledge or perception of it, it is by
faith; and that is intended when we are said to be justified by faith, if faith
is to be taken in a proper sense. By this grace we behold our natural pollution
and inability to perform that which is good; the perfection and spirituality of
the law; the necessity of an interest in Christ’s righteousness, in order to our
acceptance with God; the glory and excellency of it: In consequence of which we
renounce our own works, and wholly depend upon the spotless righteousness of
Christ. At some times also we by faith view that we are all fair, and without
spot in the sight of God, as he considers us in the glorious robe of his Son’s
righteousness, though full of impurities and spots in our selves. In those
seasons we are filled with joy unspeakable, and full of glory; and can draw nigh
to God, as our Father, with a holy freedom and liberty. This is the concern
which faith has in our Justification: It beholds and views it, but doth not give
being to it, or impute the righteousness of Christ to us, that is God’s act
without us; and therefore Justification by faith, is only the comfortable
knowledge or perception of that gracious privilege.

4. Two reasons may be offered why we are said to be justified by the grace of
faith, even in our apprehension thereof.

(1.) Because faith is the eye of our souls, by which we view it, or discern the
justifying righteousness of Christ, as imputed to us.

(2.) This grace is of a soul-humbling, and Christ-exalting nature, as Mr. B.
observes: "Of all the graces of the Spirit, faith is the most emptying, and
accordingly goes poor and indigent to Christ; other graces bring as it were
something along with them, whereas faith brings nothing to Christ but a naked
backf3" And so it is eminently suited to the design of God in the Justification
of sinners: "For it is of faith, that it. might be by grace; to the end the
promise might be sure to all the seed." Romans 4:16 It may not be improper to
observe here, that It is asserted, that "elect infants dying in infancy, are
justified by faith in the habit, though not by faith in the act." If this is
true, it follows, that God doth not justify all his elect in one and the same
way, but some by the habit, and others by the act of faith: For the proof of
which, I am of opinion that no solid argument can be offered.

Again, a principle or habit cannot see, or receive an object: Now if Christ’s
righteousness is to or upon us, in a way of believing, and it cannot be ours
till actually received by faith, both which are affirmed by our author; how come
elect infants, who die in infancy, to be actually interested in that
righteousness, seeing they cannot act faith, and consequently are uncapable of
receiving Christ’s righteousness? Therefore it must necessarily be concluded,
that the gift of Christ’s righteousness becomes actually theirs, without any
receiving act in them: And unless it can be proved that God justifies his elect
in a different manner, that is to say, some by the habit, and others by the act
of faith; the same must be granted concerning those of the elect, who live to
riper years. Farther, from hence I cannot but conclude, that no act of faith is
necessary to the being of Justification; for, if so, those of the elect who die
in infancy, cannot be justified. But why an act of faith should be required to
the actual Justification of some of the elect, and not to the Justification of
others, I am not able to conceive. The grace of faith, by which we apprehend
our. Justification is of the operation of God, It is an effect of powerful and
efficacious grace, and not the produce of human power, skill, or industry. It Is
not got, but given, as is evident from those words of the Apostle: "By grace are
ye saved, through faith, that not of your selves, it is the gift of God."
Ephesians 2:9 And the grace of God is abundantly displayed, in working faith in
our souls; over which, as I take it, a veil is drawn by our author in this
exhortation of his, "With all your gettings, get faith." Dead sinners, or such
as are void of spiritual life, cannot act spiritually, and therefore it is not
in their power to get faith; and as they have no ability to believe, they have
no inclination to it, for their hearts are full of enmity agaist God. Besides,
if faith is got or acquired by men, they make themselves to differ, and have
whereof to boast, for then they have something which they did not receive as a
gift of free grace; which is constantly denied in scripture, and will never be
owned by the saints. Again: It may as well be required of sinners to form divine
and supernatural principles in their souls, or to create spiritual life in
themselves, as to get faith, for the meaning is the same, which is a work proper
to God. Moreover, such an exhortation is not likely to debase and humble proud
sinners, or to convince them that they are impotent to good; but rather to swell
their haughtiness and pride, and occasion them to Imagine they are possessed of
a power which they are not: Thereby also, it is not improbable, but many saints,
who are sensible of their weakness, and of the strength of unbelief, may be
dejected in their souls, because they cannot, many times when they desire it,
exercise that faith which is wrought in their hearts by the Spirit of God. But
this by the by.

Secondly, I now proceed to mention those arguments, by which the truth of
eternal Justification is confirmed. And,

1. Justification is an immanent, and consequently an eternal act. This argument
must be allowed conclusive, unless it can be proved that Justification is a
transient Acts 2:1-47. The elect were by God considered and viewed in Christ
from everlasting; which is excellently expressed by Dr. Goodwin in these words:
"Look, as God did not, in his decrees about creation, consider the body of Adam
singly, and apart from his soul, nor yet the soul without the body (I speak of
his creation and state thereby) neither should either so much as exist, but as
the one in the other: So nor Christ and his church in election, which gave the
first existence to Christ as a head, and to the church as his body, which each
had in God’s decreesf4." Now as God considers his elect in Christ, they are
either objects of condemnation, or Justification. The former must be denied, and
therefore the latter evidently follows; except, as God beholds the elect in
Christ, they are neither objects of condemnation, nor Justification; which is an
absurdity that none will admit. 3. The elect were blest with all spiritual
blessings in Christ before the foundation of the world; and therefore with
Justification, for that is a spiritual blessing. "This grace by which we are
justified, was given us in Christ from eternity, because from eternity God loved
us in Christ, and made us accepted in himf5." 4. When Christ, as a surety,
engaged for the elect, they were Justified. "At the same time in which Christ
became a surety for us, and our sins were imputed to him, we were absolved from
guilt, and reputed just; that is, actively justifiedf6:" Which was from
everlasting, or before the foundation of the world. 5. God eternally decreed not
to punish sin in his people, but in his Son. His decree to punish sin in his
Son, includes his will to impute it to him; and his purpose not to punish it in
his elect, takes in his will not to impute it to them, and must be their
Justification from all sin in his sight. 6. "Christ’s atonement and bearing sin
was in the eye of God from eternity, as if already done: Hence the patriarchs
were actually and personally justified by it f7," as Dr. Chauncy well observes.
Therefore, why may it not be concluded that the elect were justified from
everlasting, since God had the atonement of Christ then in his eye? I should be
glad to see their arguments thoroughly examined, and solidly refuted, if they do
not sufficiently prove what they have brought forth. Thirdly, I shall now go on
to answer those objections which are advanced against eternal Justification.

Here I shall, 1st, attend to those raised by Mr. B. and, 2dly, to various
objections made by some other persons.

I Amos 1:1-15, to begin with those objections which Mr. B. has advanced against
eternal Justification. Now he objects thus:

Object. 1.f7 "Faith must be more than a manifestation of our Justification,
because the saints are said in scripture to have access, by faith, into the
grace wherein they stand;" "being justified by faith, we have peace with God,
through our Lord Jesus Christ; by whom also we have access, by faith, into this
grace wherein we stand:" {Romans 5:2} That is, we stand actually pardoned, and
actually justified before God, as well as actually reconciled with God. In the
opinion of our author, this text is a sufficient proof that the saints, by
faith, enter into a justified state, and consequently cannot be justified before
they believe. In order to shew that he mistakes the sense of the text, I would
observe these things.

If by faith we are actually brought into, or fixed in a justified state, it will
follow that this grace has a causal influence on our Justification; which it is
evident it has not, because Justification is no other than the imputation of
Christ’s righteousness to us, which is an act proper to God. If our actual
Justification is by faith, it is either by the habit, or the act of faith: Now,
as I apprehend, there is no ground to assert that Justification is by the habit
of faith, because no action can be ascribed to faith as a habit; and should any
assert that it is by the act of faith, I would enquire of them, whether
Justification is only by the first act of faith, and not also by renewed acts?
If it is only by the first act of faith, it then evidently follows, that faith
has not the same concern or use in our Justification, in its renewed acts, as in
the first act of it. Besides, if our actual justification depends upon, or is by
repeated acts of faith; this, as a necessary consequence, will arise from
thence, That when faith is not in exercise, believers are not justified;
because, according to this, faith gives actual being to Justification.

Wherefore, I cannot but conclude, that if Justification be the benefit designed
by that grace, into which the saints are said to have access by faith, thereby
is not intended, that Justification, as to its actual being, commences when they
believe, but only that at that time they have the comfortable apprehension of
it. But I am persuaded, that upon a due consideration of that strict connection
which these words have with the first verse, we shall see reason to conclude,
that some other privilege, and not Justification, is intended by that grace,
into which the saints are said to have access by faith: For it is to be observed
that the Apostle, in the first verse, asserts that we are justified by faith;
"being justified by faith, we have peace with God, through our Lord Jesus
Christ." Now, if we suppose that he intends the same thing in the second verse,
we shall make him guilty of a gross tautology, and shall then be obliged to take
the words in this view; "being justified by faith, we have peace with God,
through our Lord Jesus Christ; by whom also we have access, by faith, into the
grace of Justification;" or thus, "being justified by faith, by faith also we
are justified. But I imagine, that none will allow that the Apostle could
possibly be guilty of such a needless repetition; and, if not, it must be
granted that some other privilege, and not Justification, is to be understood by
that grace, into which the saints are said to have access by faith.f8 Now our
access to the throne of grace is usually intended, when the Greek word for
access is made use of in other places. And I can see no reason why that may not
be allowed to be the sense of it in this. The design of the Apostle in the
words, seems to me to be this; That through Christ we have freedom of access
unto the throne of grace: The preposition eijv may as well be rendered unto, as
into: Whereat we stand; for en maybe translated at, as it sometimes is: As for
instance; ejn dexia~ te tou~ qra>nou Qeou~, "at the right hand of the throne of
God." {Hebrews 12:2} So that the words strongly imply, that our access to the
throne of grace, is a standing privilege or benefit, of which we shall never be
deprived, because our liberty of access to God depends upon, or is secured by
the infinite merit of Christ’s blood and righteousness, which will eternally
remain the same. From the whole, it is evident, that this text affords nothing
for the proof of what is collected from it by Mr. B. that the elect of God are
not actually justified before they believe, or that their actual Justification
is by faith.

Object. 2. "Was faith only a manifestation, i.e. of our Justification, why is it
compared to a hand, as well as to an eye?"

I answer: Faith, as an eye, views that it is necessary we be furnished with a
righteousness which is perfect, and that we have no such righteousness of our
own. It also beholds the perfection and glory of the righteousness of Christ;
and, as a hand, it lays hold on and receives that righteousness for our
Justification in the sight of God. But our act of receiving this righteousness,
is not the imputation of it to us, which is the ratio formalis of our
justification, and is God’s act alone; our receiving act can have no concern
therein. Besides, we receive Christ’s righteousness as justifying, and
consequently are justified before our reception of it. Further, if the act of
receiving Christ’s righteousness is our actual Justification, we justify our
selves; whereas Justification is an act of God’s grace towards us in Christ, as
has been before observed. Moreover, if actual Justification is by our receiving
Christ’s righteousness, it is repeated as often as we act faith on the
justifying righteousness of Christ, except this grace, after the first act of
it, ceases to have the same concern in Justification as it has in its first act;
which, if any take the liberty to assert, I hope they will make it fully appear:
To conclude; when it is said that Justification by faith is the comfortable
knowledge of it, therein is included the act of renouncing our own
righteousness, and applying to Christ’s, as that which alone can justify us
before God. But what proof this affords, that Justification by faith is to be
under flood in a proper sense, and cannot precede it, I am at a loss to
understand.

Object. 3. "Faith, in the business of Justification, must be more than a
manifestation; because, was it no other, other graces would share with faith, in
its use and office, as it respects our Justification, for they all speak by way
of manifestation, and evidence our being loved, and chose in Christ from
everlasting." In this objection there are several grand mistakes. There is
something in it which is perfectly irreconcilable to what our author has before
asserted. Here he tells us, that faith, and other graces, are a manifestation of
God’s everlasting love, and his choice of us in Christ; which are immanent acts,
or I know not what acts of God must be looked upon to be such: Nay, he himself
allows they are, in these words; "All the purposes of God, as they are in him,
are immanent acts." Therefore God’s purpose or will to love his people from
everlasting, and his eternal election of them in Christ, must needs be such
acts. He elsewhere asserts that it is impossible the immanent acts of God should
be known by any creature: For, concerning them, he delivers himself in this
manner; "As he must be a man, and not an inferior being, who knows what the
immanent acts in man are, or how things lie in his mind and will; and he must be
an angel, who knows what the immanent acts of an angel are; so he must be God,
who knows what the immanent acts of God are, or how things lie in the divine
mind and will. Thus God himself speaks of them; "My thoughts are not your
thoughts, neither are my ways your ways, saith the Lord: For as the heavens are
higher than the earth, so are my ways than your ways, and my thoughts than your
thoughts."

It must be allowed, that it is a most palpable contradiction to assert, that the
Immanent acts of God cannot be known, and yet that faith, with other graces, is
a manifestation of those acts. Again, let us consider what Mr. B. has said about
the impossibility of knowing the immanent acts of God. Now, that no creature
below man can understand his immanent acts, must readily be granted; because no
creature inferior to man, is endued with reason: But that no creature, unless an
angel, can know the immanent acts of angels, is a mistake. Their acts are
rational acts, and may be understood by a principle of reason, with which the
mind of man is furnished; not but the immanent acts of angels must be discovered
to man, in order to his knowledge of them; and so likewise the immanent acts of
men must be declared, before they can be known by others. The same also is to be
observed concerning the immanent acts of God; they, in some measure, are to be
understood by rational or intelligent creatures, as our author himself is
obliged to allow in another place, though he is so unhappy as to contradict
himself here. It is certain that God’s immanent acts could never have been
understood by us, if God himself had not revealed them: But have we not, in the
Bible, a clear discovery of his immanent acts, which relate to the salvation of
his elect; and are they not revealed, in order to be known by them for their
peace and comfort? Further: Are not God’s purposes to save the elect, and the
contrivance of proper ways or methods to effect such a gracious design, his
immanent acts? And are not they declared to us in the holy scriptures? And also
are they not, in some degree, known by us, as we are illuminated by his grace?
Besides, if it is impossible for us to conceive of God’s immanent acts, we must
remain eternally ignorant of them, for we shall not be deified in heaven.

Add to this, If it is absolutely impossible for us to know the order of things
in the divine mind, we shall not, to eternity, be able to resolve this question,
Whether God, in his decree of election, foresaw that we would believe, prior to,
and independent on his purpose, that we should believe, and be holy? And
therefore all disputes with the Remonstrants about it must needs cease, and be
acknowledged vain and impertinent. Whence it appears, that this observation
favours eternal election no more than eternal Justification. I also add, that
how much forever it may be thought, upon a cursory view of this text, ("My ways
are not as your ways," etc.) that it affords sufficient evidence to support what
it is brought in favour of; I doubt not, but upon a close enquiry into it, the
judicious reader will easily see that the true meaning of the words is this:
That God’s mercy, which is displayed in the remission of our sins (and is spoken
of in the verse before) is not to be limited by our narrow conceptions, but that
it infinitely exceeds those notions which we are too ready to entertain
concerning it. To this purpose are those words of Calvin upon the text: "I am
not a mortal man, that I should act towards you as one severe and implacable.
f9" If our author intends that God’s immanent acts cannot be comprehended, I
believe none will oppose him in that. But there is a wide difference between
conception and comprehension; we are capable of conceiving, or forming ideas of
God’s love, but shall never be able to comprehend it. I observe, that faith is
not a manifestation of God’s love to us, and choice of us in Christ from
everlasting. This grace cannot pry and search into God’s heart, and acquaint us
with his secrets, any farther than they lie open to our view in divine
revelation; our knowledge of them arises wholly from the discovery God himself
makes about them. The manifestation of there things, is either external or
internal. The external manifestation of God’s favour to his elect, and his
eternal designs of grace concerning them, is in the Gospel: "That is the
mystery, which from the beginning of the world hath been hid in God, who created
all things by Jesus Christ" {Ephesians 3:9} Herein are made known God’s eternal
love to his chosen, and the secret actings of his goodness to them before the
world was, his covenant-transactions with Christ their Head, to secure their
eternal salvation and happiness. For what is the gospel but a manifestation of
the contrivance of our redemption, and the actual accomplishment of it by
Christ? Upon this account it is called the "wisdom of God in a mystery, even the
hidden wisdom which God ordained before the world to our glory." {1 Corinthians
2:9} There is also an internal manifestation of these things to our souls, of
which the Spirit of God is the author: "For he searches all things, yea, even
the deep things of God," and reveals them to us, or enables us spiritually to
understand them; as is evident from those words of the Apostle: "Eye hath not
seen, nor ear heard, neither have entered into the heart of man, the things
which God hath prepared for them that love him; but God hath revealed them to us
by his Spirit {1 Corinthians 2:9-10}." It is therefore very obvious, that faith
is not the manifestation of there things, neither externally, nor internally. It
may be farther observed, that other graces, as well as faith, are manifest
proofs of our interest in God’s eternal love, and of our being the objects of
his eternal choice in Christ; because they are effects which flow from thence.
But tho’ they are an evidence of these things, as effects are clear proofs of
the existence of the cause by which they are produced, that ought not to be
confounded with the manifestation of God’s everlasting love to our souls, and of
our eternal election in Christ: For then we must be supposed to have a constant
sense of God’s love to us, and choice of us, because our graces, at one time as
well as another, are evidences of these things. Besides, the revelation of God’s
love to us, is only received by faith. For neither love, nor fear, nor
repentance, can embrace the witness of God’s Spirit; that is peculiar to the
grace of faith, "which alone Is the substance of things hoped for, and the
evidence of things not seen:"That {Hebrews 11:1} is, it is by faith only that we
view invisible things. Therefore this grace has its peculiar use distinct from
all others, in the sense or apprehension of our Justification, and,
consequently, this objection vanishes.

Object. 4. "If faith, in the business of Justification, is no more than a
manifestation, one believer may be more justified than another, as his
manifestation thereof may be dearer and fuller." I answer, that Justification is
God’s act, not ours. He only justifies the ungodly by imputing Christ’s
righteousness to them. Therefore Justification by faith is not to be understood
properly, i.e. the being of Justification is not designed; for that has no
dependance on faith, but the knowledge of this benefit is intended, when it is
said we are justified by faith. Nor is it any absurdity to affirm, that one
believer has a fuller discovery of his Justification by Christ than another; and
that the saints, at one time, may have a stronger assurance of their
Justification, than at some others. Farther, Mr. B. suggests, under this head,
that the doctrine of eternal Justification smells rank of the Arminians. Every
one knows they are no friends to it, any more than some others. And I am well
assured, if those who embrace it, could once discover what connection there is
between that doctrine and Arminian principles, they would, with the greater
freedom, part with it: For, in their opinion, that scheme is wholly contrary to
scripture. To conclude: If Justification is by faith, in a proper sense, or if
it has a dependance on faith as to its actual being, and faith has always the
same use in Justification, I may take leave to return our author’s words upon
himself: "That a believer in the dark would be no more justified, than whilst he
was shut up in unbelief." All which is unscriptural, and smells rank of the
Arminians, who hold a falling from grace. This absurdity is a natural
consequence, which arises from the opinion of actual Justification by faith;
because, when that is not in being, upon which any thing depends, that which has
its dependance on it cannot then exist; but faith, on which actual Justification
depends (according to this author) is not always in the act, though it is in the
habit. The consequence is easy to be understood.

Object. 5. "To talk of God’s actually imputing a thing of that worth, as is
Christ’s righteousness, to nothing, or to that which as yet has no actual being;
that he should actually impute Christ’s righteousness to a non ens, or to one
who as yet is not, is to talk, not only unscripturally, but unintelligibly." To
this objection I answer: The immanent and transient acts of God are to be
distinguished; the latter produce a real change in their subjects, and
necessarily require their existence; but God’s immanent acts are not productive
of any physical change in their objects, and consequently it is not necessary
that they should exist, when those acts take place. Justification is not a
transient, but immanent act: It is the imputation of Christ’s righteousness to
us, which is an act in God’s mind, and effects no real change in us; therefore
our existence is not necessary to our Justification before God. Let it be
farther observed, that if the imputation of righteousness requires our actual
existence, the imputation of sin doth also. There is the same reason for
asserting the one, as the other. That sin was imputed to us before we had an
actual being, is evident; for sin was imputed to us when we were made sinners,
which we were immediately upon, or by the fall of Adam, as we may justly collect
from those words of the Apostle: "For by one man’s disobedience many were made
sinners:" {Romans 5:19} That is, all the posterity of Adam were by God reputed
sinners, because they sinned in him as their public head. This clearly proves
the imputation of sin to us long before our actual existence. Again: That sin
was imputed to the elect (as considered in themselves) from everlasting, is
fully demonstrated by the covenant of grace, which God and Christ entered into
in eternity, to save them from the dismal consequences of their sins. Sin must
be first imputed, before any penal evil can be inflicted on us. The corruption
of our nature follows the imputation of sin: That is the cause why we are shapen
in iniquity, and conceived in sin. Therefore we stand charged with this in God’s
sight, before our conception in the womb. For, as Maccovius well observes: "This
sin, i.e. original sin, arises from sin imputed, as the desert of it; or, as
some love to speak, the demerit. For God, on account of this imputation, most
justly punisheth all who are propagated from Adam in a natural way.f10" And
elsewhere he answers this question, When, or at what time, is sin imputed, after
this manner:

1. "To impute, says he, is a moral, act; that is to say, that this or that thing
is accounted as done by one for another, as tho’ the other had done it." He
adds,

2. "That this act may be, where the object, or rather the subject, to which
something may be imputed does not have existence; and that it may have respect
to this future subject; or, that sin may be imputed to any one, who doth not as
yet exist, but whose future being is certain. Thus, for instance: Our sins were
imputed to Christ the Saviour, as man, and were imputed to him as soon as he was
promised as a Mediator, hence it was that believers, who lived before Christ was
incarnate, were delivered from eternal death, There things being thus, we now
answer to the question, That sin was imputed to all who were to be propagated
from Adam, as soon as Adam sinned. For as to what Scharpius supposes, that sin
is imputed when man first exists, or begins to be, that is refuted from hence;
that the matter of which man is to be born, is already polluted with inherent
sin. Hence the Holy Spirit is said to have sanctified the mass of which Christ
was to be born; which is taken from {Luke 1:35}. So then sin inherent is later
than sin imputed f11" And, in his book of metaphysicks, he makes use of this as
an argument for Justification preceding regeneration. He asks this question,
Whether or not Justification goes before regeneration? And answers: "Thus it is;
for as sin inherent supposes that sin is imputed, so also inherent righteousness
presupposes righteousness is imputedf12." Now as sin may be, and actually is,
imputed to us, before we exist; so righteousness may be, and actually is,
imputed to use prior to our existence.

Object. 6. "All the purposes of God, as they are in him, are immanent acts; his
whole counsel is so, as it takes in his works of nature, grace, and glory. Now
if this, without the intervention of his power, gives actual being to any thing,
to our Justification, for instance, it should, by a parity of reason, give
actual being to every thing, to this world, and to all that is therein; to the
church militant, and to the church triumphant."

I answer: All transient acts of God are put forth in time, and they give being
to something which did not exist before, and therefore cannot be eternal.
Creation is such an act; it is an act, without God, not in him: Therein his
infinite power is exerted, for the production of that which had no existence,
till such a creating act takes place, His decree to create, and creation it
self, are different acts; the former is an immanent, the latter a transient act;
the one is eternal, the other is in time. But Justification is an immanent act,
not without, but in God, and is not expressive of any real or physical change in
its objects: It therefore must be eternal. Again, it is altogether impertinent
and inconclusive to argue thus: If God’s decree gives actual being to any thing,
to our Justification, for instance, by a parity of reason, it should give being
to every thing, etc. For God’s bare decree gives not actual being to any thing
out of himself; but his will, purpose, or decree, as it respects an act in his
own mind, is no other than the act it self: As for instance, his will or
immutable purpose to love his elect, is his actual love to them, and his will to
elect, is election; or it gives actual being to the thing it self, which has no
existence but in his infinite mind. So his will or purpose not to impute sin,
and to impute righteousness, is his real non-imputation of the one, and actual
imputation of the other; and is the complete Justification of the elect, which
has no being but in God’s breast, I add, it ought to be proved that
Justification is a transient act, by which actual being is given to something
out of God himself; or that it is effective of some real and physical change in
its objects, as it needs must be, if there is an intervention of God’s power
between his decree to justify, and Justification it self. If this is not done,
as I am of opinion it can’t be, it will evidently appear that it is far from
solid reasoning to infer, that as God’s mere decree to create, gives not actual
being to any thing so his will and purpose to justify, doth not give being to
Justification.

Object. 7. "Paul was a chosen vessel before he believed; but where is he said to
have been pardoned, or justified, or reconciled, or adopted, whilst lying out
from, and persecuting of the Lord Jesus Christ?" Why should it be enquired
whether there things were spoken concerning Paul, before he believed? If they
are declared of God’s elect in general, that is sufficient to support the
doctrine of their actual Justification, reconciliation, and adoption before
faith. It would no way affect the argument, if we no where read any of these
blessings about Paul in particular, whilst he was a persecutor of Christ. But,
because "Paul was justified, reconciled, and adopted, even when in a state of
unbelief, therefore he was converted in God’s appointed time. If Christ’s
righteousness had not been imputed to him when he was dead in sin, he would
never have received spiritual life from Christ; for regeneration is the effect
of Justification, or follows upon it. Agreeably to which this gentleman himself
asserts,"That Christ first is made righteousness, and so sanctification; and
adds, that "this order ought not to be inverted." Had he always delivered
himself consistent with what is here said, he would have prevented this
publication. Again: Paul was actually reconciled, or God was so to him, when a
persecutor; "for peace was made," for Paul, as well as other elect persons, "by
the blood of Christ’s cross." {Colossians 1:20} If God was not really reconciled
to his elect before they believe, and he was full of anger and wrath against
them, they never would believe: For wrath in God, is his purpose to inflict the
desert of sin on guilty sinners; which cannot consist with designs of love and
favour to them.

Therefore those who are the objects of God’s wrath, in this sense, never will
believe. The death of Christ did not render God reconcileable to sinners, as
some say, but actually reconciled. And it may be observed, that it is said of
Paul, that he was reconciled, whilst an enemy; that is, a persecutor of Christ:
For he speaks it of himself, in these words; "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."Moreover, {Romans 5:10} he was in a state of adoption,
when he persecuted Christ in his members: For, because he was a child of God,
"the Spirit of God’s Son was sent into his heart;" by whole influences he was
enabled "to cry, Abba Father." {Galatians 4:6} Regeneration doth not make us
sons; but, because we are sons, we are regenerated. That the elect "are by
nature children of wrath, even as others," {Ephesians 2:2} is certain; and that
they are the children of God by grace, is equally so. And both there may be said
of them at one and the same time, but in different respects. As the descendants
of Adam, they are children of wrath; that is, they are under a sentence of
condemnation by the law: As in, and members of Christ, they are the children of
God, and free from condemnation in his sight; yea, they are the objects of his
special love and delight, and were so from everlasting; which is the reason why
they are regenerated in God’s due time, when their adoption becomes open and
visible. Junius hath this note on Galatians 4:5. Adoptio filiorum aeterna, sed
suo tempore exhibetur; that is, the adoption of sons is eternal, but is
manifested in time.

Object. 8. "A sinner’s Justification may, and should be considered as the birth
of time and so personal and actual, in the joyful and blessed application
thereof." I answer: Justification, as it is an act in God, or as it is taken for
his non-imputation of sin, and imputation of righteousness, ought not to. be
considered as the birth of time, but is eternal, because all his immanent acts
are so. Again: Is actual Justification the same with personal, and cannot
persons be justified before they exist? then they cannot be personally elected,
before their actual existence. If there is a personal election from eternity,
there also may be a personal Justification from eternity, because the latter
requires our existence no more than the former.

Those who object against eternal Justification, That the existence of the
persons justified is necessary to Justification, would do well to consider, that
the Remonstrants, in the same manner, object against eternal election. Fore say
they, "It cannot be, that any one should be actually elected, who doth not as
yet actually exist, for as much as no qualities belong to a non ens. f13’ Let
our opponents see how they can remove this difficulty, which is railed against
eternal election; and closely examine if that answer, which removes it, as
levelled against a personal election from everlasting, doth not also fully take
off its force against the personal Justification of the elect before time. I am
persuaded they will: For as election is an act in God, and is not effective of
any real change in us; so is Justification, and works no physical change in us,
as has been before observed. If by actual Justification, or the application of
that benefit, is intended the discovery of it to God’s elect, for their
consolation and joy, it certainly follows faith; and is that Justification by
faith which the scripture speaks of, when faith is taken in a proper sense, but
is no evidence that Justification it self is not eternal.

Object. 9. "The distinction of virtual and actual, has its use and place in
scripture, as well as in nature. In nature the care is plain; for the earth
virtually contains all the fruit that will be brought forth and ripened, not
only the next summer, but an hundred years hence; whence it follows not that
trees are now full of ripe fruit. The sea also virtually contains all fountains
and rivers that can possibly flow from it, as eternity contains all possible
time. And no less plain is the case as to scripture, where Christ is said to be
a lamb slain from the foundation of the world: Which cannot be understood of
Christ’s being actually crucified, before he was born; but the slaying there
must be virtual, not actual." This distinction of virtual and actual I cannot
well understand, especially as it is used in the affair of Justification.
Virtual seems to me to signify something which has effe in potentia, being in
power, or that which is possible to be effected; and may be considered as
uncertain, with respect to actual being. Thus all possible things may be said to
be virtually in the divine mind, or to lie before God as things which may be
produced by his infinite power, though never brought into real being: "For ens
is divided into ens in power and act.f14" Wherefore I conceive it may be as well
to make use of the word potential as virtual, when the actual being of any
thing, which, may be, is not designed, but only its being in power. I will not
pretend to say what farther may be designed, by virtual (than potential imports)
when it is made use of in the business of Justification, But I am not able to
understand that the term it self signifies any thing more. Again: It appears
very strange to me that any thing, which has no being but in God himself, (as
Justification has not) should be said to have only a virtual being till time,
and that its actual being commences in time; because, whatever is in God, must
needs be eternal. Therefore it is an improper way of reasoning to infer, that
because trees are not now full of ripe fruit, that God doth not actually, but
only virtually justify his people. before faith. Justification, as It is an act
in God’s mind, ought not to be considered as future, but as it always has been
in himself, though not known to us till we believe, I add, that virtual, as
standing opposed to actual, seems to be made use of by some in such a way, as,
in a great measure, destroys the true notion of a public head and
representative. Whatever is done by a public head, as so considered, is reckoned
as done by those whom he represents, or, what he acts, as such, is looked upon
as acted by them. This was the care with all mankind, who sinned in Adam, their
public head; they were accounted really guilty of his transgression, the not in
actual being, which is the cause why they are conceived in sin. And the elect
were as really justified in Christ their public head, when he was justified from
all their sins: As he, in God’s account, was discharged from all guilt, so were
they also: For he was not acquitted without respect had to them, as the persons
whom he represented. To talk of being virtually justified, in opposition to a
real or actual discharge from sin in God’s account, is directly contrary to all
just notions of Christ being the representative of his people. To conclude: How
Christ could be virtually slain, in the common acceptation of the word, which is
taken to signify the being, action, or suffering of a person in another, I can
by no means understand: I know of none who could represent Christ, and in whom
he might be said to do or suffer any thing. It must therefore be understood as
that which certainly should be, according to the divine decree; and that his
sufferings and satisfaction was then in the eye of God, as if he had already
suffered, and atoned for our sins, as was before observed. But because Christ
did not actually fuller from everlasting, it follows not that the elect were not
justified from everlasting; because the same is not to be concluded of God’s
immanent, as is of his transient acts. Justification is an immanent act, and is
eternal; the punishing of Christ was a transient act, and could not be eternal.

I shall now observe some things concerning the use of the word actual in
Justification, as it is said to be so upon believing, and not before. And if it
is intended, when it is said that the elect were not actually justified from
everlasting, that God did not acquit them of their sins in his mind, it is a
mistake, as appears by what has been already observed; or if it is designed that
they are not declaratively discharged from them before they believe, it is not
true, for that they are by the gospel in general, though that declaration cannot
be received till faith is wrought in their souls. But if the meaning is, that
they have no evidence of the remission of their sins, and the Justification of
their persons, till they believe, that is readily granted: But it is denied that
this is Justification it self, for it is only the manifestation of
Justification. This seems to be all which is intended by some, who say that the
elect are actually justified when they believe. Dr. Twisse takes actual
Justification in no other sense; for, says he, "What is it that. the remission
of sins, and our acceptation, signify, if not inward and immanent acts In God;
acts of which kind do not arise in God anew f15?" A little after he speaks of
actual Justification, and expresses himself thus: "God erects his tribunal in
our hearts; our own conscience, according to the law of God, accuses, terrifies,
and wounds us: At length the mercy of God thus shewing it self, the Spirit of
God, by the voice of the gospel, raises, comforts, and refreshes us, and
pronounces that our sins are forgiven us, for Christ’s sake." This is what he
intends, when he afterwards says actual Justification is not, unless to such as
believe; which, in his sense, is certainly true, for only believers have a
sentence of Justification pronounced in their consciences by, the Spirit of God.

Object. 10. "Actual possession, be it of a crown, takes place, according to the
constitution of the kingdom, and the methods of government, which in all wife
administrations are settled, and not left uncertain and precarious: Now is the
order of civil governments great, and God’s government of the world of nature
yet greater; and is there no such thing as order in the gospel?"

I answer, that without doubt there is a beautiful order in the gospel; and that
this gentleman has offered nothing, which in the least degree proves that
eternal Justification breaks in upon that order. I hope it will not be said that
God’s immanent acts do follow upon, or in order succeed, his transient acts, but
on the contrary; as for instance, creation follows God’s decree to create:
Justification is an immanent act, and doth not follow any transient act; nor is
there any transient act of God that is our Justification, or which is the
execution of his decree to justify us, as creation is the execution of his
purpose to create. Again, I can t apprehend what the actual possession of
Justification is, unless it be the sense and knowledge of it, which certainly
follows faith, for none of the elect can know they are justified till they
believe; the consequence of which may easily be gathered from what has been said
before.

Object 11. "How expressly are we told in scripture, that in point of actual
existence, that is not first which is spiritual, but that which is natural, and
afterwards that which is spiritual?" And, if so, the elect not only actually
exist, but are actually condemned by the law of God, before they are actually
justified." The answer is, that the inference drawn from the words is not just;
for they intend that we first receive a depraved nature from the first Adam, and
afterwards holiness, or spiritual life, from Christ the second Adam. Besides,
the existence of the elect is no more necessary to their actual and personal
Justification, than it is to their actual and personal election. Rutherford
speaking of election, hath these words: "But this, i.e. election, is an immanent
and eternal act; for no act of God’s will is in time, or transient; what God
wills, he willed from eternity f16." He observes the very same concerning
Justification, in these words: "These acts of imputing, and not imputing, are
immanent acts in God, and therefore eternal f17." Farther, we grant that the
elect are sententially condemned by the law of God, but this is not inconsistent
with their Justification in Christ, and freedom from condemnation in him: For,
as the author just now quoted observes, "The elect always, yea, before they
believe, are free from condemnation, for, and on the account of, the death of
Christ f18." To conclude: That which is called their actual Justification, is no
more than the discovery of it, as was before observed.

Object. 12. "Though now we are glorified in Christ, we who believe, hope one day
to be glorified together with Christ." The design of our author, in there word,
is to suggest, that as our glorification in Christ from everlasting is not
actual, so the Justification of the elect in him from everlasting is not actual.
In answer to which it may be said, that glorification is a work of God upon us,
and is expressive, of a real change in us, and therefore requires our actual
existence; but Justification is not such an act, therefore our actual existence
is not necessary to it.

Object. 13. "Christ’s righteousness is not upon us, in the sense of the gospel,
before faith; for the gospel is express, that it is to, or upon us, in a way of
believing; and should men or angels tell us the contrary, let us not regard
them." In order to remove this objection, I would observe, that this author
himself allows, that the imputation of Christ’s righteousness is our
Justification, and that this is God’s act; which he strongly expresses in there
words: "None, save God the judge of all, could make Christ to be sin for us; and
none, save God the judge of all, can make any of us the righteousness of God in
him." I apprehend him to mean, that as Christ was made sin, by God’s imputing
our sins to him, so we are made righteous, by God’s imputing Christ’s
righteousness to us: Which, if he does, he is not consistent with himself; for
then it follows, that Christ’s righteousness is to, or upon us, in a way of
imputation, and not in a way of believing.

Therefore, should it be granted that only believers are the objects of
Justification (which cannot be, because God justifies the ungodly) yet it would
not follow that Christ’s righteousness is upon them in a way of believing, or
that it is by their faith imputed to them; for if so, they make themselves the
righteousness of God in him; which our author justly denies, and grants, that
Justification is God’s act, and not theirs. Farther, I admire that a person of
Mr. B’s humility should express himself with so assuming an air as he does, in
laying, should men or angels tell us the contrary, let us not regard them. Had
an anathema been pronounced against such as assert Justification before faith,
this sentence would have had the same force and degree of resentment in it, as
that of the Apostle against the perverters of the gospel:"if any man preach any
other gospel unto you than that ye have received, let him be accursed."
Galatians 1:9 However, it must be allowed, that his delivering himself in as
positive a manner as if he had the infallible guidance of an inspired writer, is
going far enough in all reason, without pronouncing any dreadful anathemas
against those who differ from him. What is the reason why those must not be
regarded, who affirm that the elect of God are justified before faith? Is not
Mr. B. as likely to be mistaken as they are? I am indeed tempted to think that
he has not much regarded what has been offered for Justification before faith,
for if he had, certainly his resentments could never have carried him these
lengths.

Object. 14. "Gifts, how freely soever they may be designed for us, and given to
us, they are not ours, before we receive them: There must be the receiving, as
well as the giving hand, before the poor are actually possessed of the rich
man’s gift."

I answer to this, it is a mistake, that gifts are not ours before received; for
the donor’s act of giving makes them ours, and not our receiving act; and we
receive them as what we have a proper right because given us by him whose they
are, to bestow. Therefore it is not the poor man’s receiving a gift that makes
it become his, but the act of the giver. Besides, legal possession depends upon
a prior right to the thing possessed, for otherwise our possession of it cannot
be just and lawful; because legal right is founded either upon purchase or free
gift, and not on our receiving any thing we enjoy. Again: This makes our right
to, and interest in pardoning, justifying, and sanctifying grace, and glory it
self, to depend as much upon our act of receiving these benefits, as on God’s
act of giving them to us; which is absurd. Moreover, it follows hence that
heaven is not the saints, or that they have no right to it whilst here upon
earth; which is apparently false, for they are now heirs of the kingdom. To
conclude: That which is given by any person’s friend into the hand of another
for him (he not being present) is as much his, as if he had actually received it
at the hand of the donor. Thus all grace and glory was given to the elect in
Christ before the world, began; and both as much became theirs, by virtue of
God’s gift, as if they had been present, and actually received the one and the
other at God’s hand. I hope it will be allowed that the doctrine of eternal
Justification stands unshaken, notwithstanding this author’s attack; for all his
objections have not weight enough to bear it down. If many of the similes he
makes use of, in treating about the doctrine of Justification, should die buried
in some dark cavern of the earth, where he makes a supposition of putting the
sun, I imagine the danger will not be much to the churches.

2dly, I shall now consider some objections which are raised by others against
this doctrine. And it is objected:

Object. 1. "To this purpose, that as sanctification, and all the fruits of the
Spirit, perseverance in grace, and eternal glory, were granted to the elect in
Christ from everlasting, no less than Justification; so they were not then
justified, in any other or farther sense, than they were sanctified, etc. which
they could not actually be."

I answer, that sanctification, and glorification, are transient acts of God, and
do produce a real change in us. To these acts our personal existence is
necessary; we must first be, before we can be made holy by God’s grace:
Therefore the gift of sanctifying grace, in the eternal covenant, could be no
other than a representative sanctification in Christ, not actual. Justification
is an act of God’s free grace towards us in Christ, and is not productive of any
real or inherent change in us; whence it follows, that our personal existence is
not necessary to it. Now as Justification is not the implantation of grace in
us, but is the imputation of Christ’s righteousness to us, which is an act in
God himself, the grant of Justification was not a lodging of grace in Christ’s
hand for us, to be communicated to us, by which we might become justified, as
the gift of sanctification was: Nor could it be a promise to Christ, that God at
any certain time would begin to justify us, because justification is an immanent
act, and consequently must be eternal. As the nature of this grace greatly
differs from sanctification, it ought not, in the promise of it, to be
considered in the same light.

Object. 2. "If Adam’s sin, and our own personal sins, were imputed to us in
time, we were not personally justified from eternity, but do need a true and
real Justification in time. But the former is true, therefore the latter. The
reason of the consequence is this; where the guilt and charge of sin is, and
law-condemnation for it, there Justification is not." I answer, that Adam’s sin
was imputed to the elect, as well as to the nonelect, before they had a being;
and that the elect are under a charge of sin by the law, and a sentence of
condemnation for it, as soon as they exist. But all this is not inconsistent
with their secret Justification before God, as he considered them in the
righteousness of Christ; that being as really imputed to them for their
Justification before him, as their sins were to their guiltiness in his sight.
Therefore they need no farther justifying act in time, than passed towards them
from everlasting.

Object. 3. "God’s eternal will to justify or pardon, or non-impute sin, is not
Justification." For the support of which two reasons are offered; as, First,
that act or benefit, which is not the fruit of Christ’s death and bloodshed, is
not Justification; but God’s will nor to impute sin, is not the fruit of
Christ’s death and bloodshed, and therefore it is not Justification. I answer,
God’s will to save, and make his elect happy, is not the fruit, but the cause of
Christ’s death. But though God’s will not to impute sin, and his will not to
pardon it without a satisfaction from Christ, to secure the honour of his law,
and the glory of his justice, may be distinguished, yet they ought not to be
separated; for his will not to impute sin to his elect, intrudes his will to
impute it to Christ, and to punish it in him, without any abatement. Therefore
it cannot be said that God ever absolutely willed not to charge sin on his
people, or without respect to their redemption from it by Christ. Again: God had
in his eye, even from everlasting, the atonement made by Christ; and, on the
account of Christ’s engagement to suffer for the sins of the elect, he acquitted
them as really as though Christ had actually suffered the penalty demerited by
their transgressions. The second thing, which is offered, is this: "That act of
God, which is no discha


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  CHAPTER 66: S. GOD : THE DEFENSE AND GLORY OF HIS CHURCH
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God: the Defense and Glory of His Church by John Brine {London: Aaron Ward,
1734} A SERMON PREACH’D AT DEVONSHIRE-SQUARE ON THE FIFTH OF NOVEMBER, TO THE
SOCIETY, Who Support the Lord’s Day Evening Lecture, In that PLACE Publish’d at
the REQUEST of some who heard it. Printed for AARON WARD at the King’s-Arms in
Little-Britain. LONDON:

1734.

{Zechariah 2:5}. For I, saith the Lord, will be unto her a Wall of Fire round
about, and will be the Glory in the Midst of her. THIS Prophecy was delivered
about the Time of the Jews Return from Babylon, where they were in a State of
Captivity seventy Years: In which the Prophet excites them to a speedy Departure
out of their Enemies’ Country to their own Land, and incourages them to re-build
the City of Jerusalem; assures them of Success in that Undertaking, altho’ it
was attended with Difficulties which, to them, might seem insuperable. IN order
to obviate an Objection to the Safety of the City, which this People might form
from the large Number, great Power, and Nearness of their Adversaries; the Lord,
in these Words, declares, that he would be its Protector: For I, saith the Lord,
will be unto her a Wall of Fire round about; that is to say, I will securely
guard and defend it, and consume all those who attempt to destroy it; and adds,
that he would fill it with Glory, and will be the Glory in the Midst of her. The
great Privileges which are promised, not only refer to this People, for they
concern the whole Church in every Age and Period of Time. The Text furnishes us
with this Doctrine, that God is the Defence and Glory of his Church: This
doctrinal Proposition consists of two Branches.

First, THAT the Church’s Safety and Security is in her God.

Secondly, THAT she derives all her Glory from him.

First, I begin with the first Branch: The Church could not have subsisted in any
Age, unless divine Power had been exerted to support and protect her. The People
of God are not in a Capacity to defend themselves, or maintain their Interest,
against the violent Attempts of indefatigable Enemies, which is evident from
these Things:

1. THEY are much inferior in Number; the Church is but a small Collection of
Persons out of the numerous Crowd in the World, hence Christ declares that his
Followers are a little Flock; fear not, little Flock, for it is your Father’s
good Pleasure to give you the Kingdom. {Luke 12:32.} THE Enemies of real
Religion are far more, than its true, hearty, and constant Friends; it is the
Multitude that let themselves to oppose the Cause of God, and only an
inconsiderable Few, who appear in its Defence.

2. THE Church in general, is composed of Persons mean and contemptible; there is
but a small Number of the Wealthy and Powerful, that have Humility enough to
espouse and defend the despised Interest of a Redeemer. The Apostle’s
Observation holds true to this Day, that not many wise Men after the Flesh, not
many mighty, not many noble, are called {1 Corinthians 1:26.}: Some indeed of a
higher Rank are Instances of sovereign Grace, the Consideration of which should
inflame their Zeal for the Honour of God, and quicken their Desires to
contribute to the Spread of his Gospel: But the much greater Part of Believers
are in low and obscure Life; therefore it is not to be expected that the Cause
of Religion can be maintained by the Power and Influence of such as embrace it.

3. THE People of God are not equal in Wisdom and Policy to their Enemies: The
Generality of those who profess the Name of Christ, are Persons of weak
Understandings; therefore our Lord observes, with Thankfulness to the Father,
that he had hid the Mysteries of the Gospel from the wife and prudent, i.e. Men
Superior Knowledge and Abilities, and revealed them to Babes; that is to say, to
such as are of mean Capacities {Matthew 11:25.}: Nor will the Circumstances of
these Persons allow them to take the Methods for Improvement in Knowledge and
Experience, as those in the opposite Interest are capable of; therefore the
Cause of Christ is destitute of such temporal Assistance for its Support and
Propagation, which the contrary to it is furnished with: These Things being
thus, it must necessarily be allowed, that the Churches Defense and Security
arises not from within her self.

Secondly, HER Enemies are ready to improve every Opportunity and Advantage which
offer to disturb and distress her. The carnal Mind of Man is filled with a fixed
Aversion to God, and all spiritual Good, as the Apostle affirms, the carnal Mind
is Enmity against God, it is not subject to the Law of God, neither indeed can
be {Romans 8:7.}: And therefore the nearer any Saint approaches to the Likeness
of God, the greater as the Hatred of wicked Men to him. Thus Cain slew his
Brother Abel, because his own Works were evil, and his Brother’s righteous {1
John 3:12.}. This fettled Enmity in the Hearts of Men to powerful Godliness,
pushes them on to treat the Professors of it with the greatest Severity: This
Matter is capable of abundant Proof from the many Plots, and Conspiracies, which
were formed against the old Testament Church before her Captivity in Babylon:
But my Design is briefly to observe the Opposition which her Enemies made to
obstruct and prevent the Re-building of the holy City and Temple; in which we
shall discover Hypocrisy, Calumny, and inveterate Malice, the common Principles
upon which the Churches Opposers act. It was predicted by the Prophet Jeremiah,
that Cyrus, King of Persia, should enact a Decree to impower the Jews to return
to their own Land, and rebuild the Temple of the Lord, which Prediction had its
exact Accomplishment at the Time prefixed, as Ezra informs us: Now in the first
Year of Cyrus King of Persia, {that the Word of the Lord, by the Mouth of
Jeremiah, might be fulfilled} the Lord stirred up the Spirit of Cyrus King of
Persia, that he made a Proclamation throughout all his Kingdom, and put it also
in writing, saying, Thus saith Cyrus King of Persia, the Lord God of Heaven hath
given me all the Kingdoms of the Earth, and he hath charged me to build him an
House at Jerusalem, which is in Judah {Ezra 1:1-2.}. Whereupon the Principal and
Chief of the People joyfully departed from Babylon to execute the Royal Will of
Cyrus, who ordered that they should be furnished with every Thing requisite
thereto. As loon as this Work was begun, the Samaritans pretended Alliance, and
Friendship, with the Jews, and offered to assist them therein; yet not with any
real Design to advance it, but to hinder its Progress, as their future Conduct
evidently proves: Such Dissimulation and Hypocrisy is not unusual with the
Church’s Adversaries, in order to obtain the greater Advantage against her.
These very Persons sent a Letter full of heavy and false Accusations to Cambyses
{who in Scripture is called Artaxerxes, and Ahasuerus} the Son of Cyrus, against
the People to whom they expressed so much Respect, representing them as full of
seditious and rebellious Principles, which caused the King to give strict Order
that a Stop should be put to the Work; and accordingly there was, with
Expedition and great Force {Ezra 4:1-24.}: Nor was it revived ‘till the second
Year of the Reign of Darius, who succeeded Cambyses on the Throne; at which Time
also, the

Enemies of the Church fought how to prevent its farther Success: But Providence
over-ruled the Methods they took to strengthen the Hands of those engaged
therein {Ezra 5:1-17; Ezra 5:6.} It is frequent with God, to turn the Measures
of the Adversaries of his People to a far different Use, from what they design.
THE City and Temple of God were rebuilt, notwithstanding the violent Opposition.
made against it by a large Number of implacable and malicious Adversaies, who
stuck at nothing that might have obstructed the Work. THUS the Lord was a Wall
of Fire round about it; for this Undertaking was not effected by humane Force,
or Policy, but by the miraculous Blessing of Providence, as we learn from these
Words, “Not by Might, nor by Power, but by my Spirit, faith the Lord of Hosts
{Zechariah 4:6.}. As the Church, in the former Dispensation, was encompassed
with Enemies, so under the present, she hath suffered many Afflictions from the
Hands of powerful Adversaries. WHEN Christianity was first planted, great
Persecutions were raised against it by Rome Pagan, of which History informs us,
“Nevertheless, the Purity and Power of Religion exceedingly flourished; and
large Numbers embraced the Christian Faith, being incouraged to it by the pious
Lives and holy Triumphs of the Saints, when in the most cruel Torments that
hellish Rage and Malice could invent”. I am of Opinion that the Interest of
Christ never lost Ground by the strongest Oppositions its most inveterate
Enemies have been able to make against it; Adversity has always proved more to
the Advantage of the Church than Prosperity: This is evident in the different
Turn which the Affairs of Religion took in the Reign of Constantine, the first
Christian Emperor; for under his Government, Corruptions in Doctrine, and
superstition in Worship, were soon introduced by many ambitious Clergy, who
valued the Christian Religion no farther than the Profession of it served to
promote their temporal Interests. AND to this Cause, I apprehend, are owing the
abominable Errors, and detestable Idolatries, of the Romish Church. WHEN it
pleased God to set the Reformation on Foot, by Wickliff in England, Huss and
Hierom of Prague; How did the Devil rage? What Troubles did he bring upon those,
who embarked in this glorious Cause? But it being of God, it prospered in spite
of all Opposition; and since the Establishment of the Reformed Religion here,
What numerous Methods have been taken to reduce England, the Bulwark of the
Protestant Interest, under the Roman Yoke? THIS has been often attempted by open
Violence, secret Intrigues, and devilish Projects: The cruel Papists designed to
have given a fatal Blow to the Protestant Cause in England, by taking off the
King, Lords and Commons, at once: If they had succeeded herein, What Rapine, and
barbarous Murders, would have immediately followed throughout the Kingdom? But
kind Providence discovered the execrable Plot, at the very Time, when it was to
be executed {which was on this Day} to the great Confusion of its Authors, and
the inexpressible Joy of the Nation: A memorable Deliverance indeed! which ought
never to be forgot by all true Lovers of Religion and Liberty f1. IN many other
Instances since, God has eminently appeared for us. In King James the Second’s
Reign, a Scheme was laid to inslave the Nation, to introduce Popery and
arbitrary Power; but the Design of the Church’s Enemies was, at that Time, also
miraculously frustrated by the Prince of ORANGE coming over, and ascending the
abdicated Throne.As this Prince was a Hero in the Field, so on the Seat of
Government, he was remarkably mild and gentle, always steady in his Principles
of Religion, and to the Cause of Liberty. THROUGH the whole of his Reign, he
discovered a fervent Zeal for securing the Protestant Interest; and in nothing
did he give a clearer Proof thereof, than fettling the Crown on the illustrious
House of Hanover: A Family, which he was persuaded would pursue the same
generous and noble Designs, that he had in View; nor was he mistaken in his
Opinion, as is evident, since the Accession of that House to the Throne. But let
us not forget what Measures were taken in a late Reign to deprive us of the
happy Prospect of so just and mild a Government; and how seasonably God
disappointed the Designs of our Enemies, in making way for GEORGE the First of
glorious Memory, to ascend the British Throne, To which he had an indisputable
Right. GOD grant that the same Principles which he always stood firm to may fill
the Breasts of all the Branches of his noble Family, and that they may continue
to wear the English Crown to the latest Posterity: Some useful Observations may
be deduced from these Things.

1. THAT the Christian and Reformed Religion are true, or of God, what less than
divine Power could have propagated the Christian Faith in the first Ages of the
Church, when the whole World was let against it, and resolved to overthrow it;
especially as a few ignorant and illiterate Men were employed to spread it: And
yet, the Word of the Lord had free Course, and was glorified {2 Thessalonians
3:2.}. It obtained Conquests over almost all the Nations in the World, but not
by humane Force, for of that it was destitute; as it is really very foreign from
its Nature: And pretty much the same may be observed of the Reformed Religion.
The Persons engaged in the Reformation were very few; their Enemies numerous and
potent, who made the most fierce and cruel Oppositions against it: Nevertheless,
it gained surprising Advances in a very short Time, which evidently discovers it
to be the Cause of God.

2. THE great Folly of those, who leek the Ruin of the Church, one would imagine,
that as they have often been defeated in their Designs against her, and in such
a Manner, as plainly demonstrates that God is resolved upon her Defence. THEY
might easily collect, that it is in vain to attempt her Subversion; and that the
Consequence will certainly be fatal to themselves. THAT the Church hath
sufficient Incouragement in the greatest Dangers to depend upon the Protection
of Providence, God is in the Midst of her, she shall not be moved, God shall
help her, and that right early {Psalms 46:5.}. That the Lord will be the
Security of his People may be concluded from these Things:

{1} HIS Value for them above all others, the Church is most nearly interested in
his Favour, he treats all others with Neglect in Comparison of her: When
Nations, or Kingdoms, stand in the Way of his gracious Purposes concerning his
Saints, he gives them over to Ruin and Destruction; hence he thus lays unto the
Church, I gave Egypt for thy Ransom, Ethiopia and Seba for thee, I will give Men
for thee, and People for thy Life {Isaiah 43:3-4.}. THERE are none in the World
of which he makes any Account but his Children; and therefore he expresses
himself after this Manner, What have I here, that my People is taken away for
nought {Isaiah 52:5.}. This Language clearly intimates, that all others are as
nothing in his Esteem; his tender Concern for the Church he lets forth in the
most moving Way in these Words, He that toucheth you, toucheth the Apple of mine
Eye {Zechariah 2:8.}. THAT is, as a Man is industriously concerned to defend
that valuable and useful Member from Injury; so I am thoroughly engaged in your
Welfare and Safety from that infinite Love and Value I have for you.

{2.} HE has promised it, and his Word may be depended on; the holy Scriptures
abound with Promises of this Kind. The Church may expect perpetual Protection
from God, as we learn by those Words of his, Sing ye unto her, a Vineyard of red
Wine, I the Lord do keep it, I will water it every Moment; left any hurt it, I
will keep it Night and Day {Isaiah 23:3.}. The sacred Oracles declare, that the
Saints shall dwell on high; and that the Place of their Defence shall be in the
Munitions of Rocks. The Church though a small, is yet a strong City, because God
will appoint Salvation for Walls and Bullwarks: Now the gracious Promises of God
may be fully relied on; for he is in one Mind, and who can turn him? And what
his Soul desireth, even that he doth: God is not a Man, that he should lye;
neither the Son of Man, that he should repent: Hath said it, and shall he not do
it? Or, Hath be spoken, and shall he not make it good {Job 23:13; Numbers
23:19.}.

{3.} His own Glory is nearly interested in this Matter: The Welfare of the
Church is interwoven with the Honour of her God; his Name is publickly professed
by her, his Word is precious to her, and in his Institutions the delights: Her
several Members are called Trees of Righteousness, the planting of the Lord,
that he might be glorified {Isaiah 56:3.}. The Lord allures us that they are a
People formed for himself, and that they shall shew forth his Praise. The Church
is the proper Seat of divine Glory on Earth; hence the Apostle hath these Words,
To him be Glory in the Church by Christ Jesus throughout all Ages, World without
end, Amen {Ephesians 2:21.}: Therefore a Regard in God to his own Honour will
influence him to protect the Saints.

{4.} He will destroy those who seek the Ruin of his Church, none can afflict the
Saints without the .greatest Injury to themselves; since God is as tender of
them, as a Man is of the Apple of his Eye: The Church is a burdensome Stone, and
all that burden themselves with her shall be cut in Pieces, though all the
People in the Earth be gathered together against her {Zechariah 12:3.}. God may
for wise Reasons permit the Enemies of his People to harass and distress them,
yea, he may use them as his Rod for the Correction of his Children; yet this
will not excuse them from his most severe Resentment and Anger, which, I
apprehend, to be the Import of these Words, Thus saith the Lord of Hosts, I am
jealous for Jerusalem, and for Zion with a great jealousy; and I am very sore
displeased with the Heathen that are at ease, for I was but a little displeased,
and they helped forward the Affliction. To the Saints the Lord is a Wall for
their Security, and round about them, so that they are not any way open to
Invasion: As he is a Wall of Fire, it is most certain that he will consume and
burn up those who attempt the Destruction of his Church, the City about which he
is a Wall of Protection and Defence. However. formidable her Enemies may be, and
though they may imagine that it is an easy Thing to devour her, because she is
weak and defenceless in her self, as was before observed; yet they will ever
find it absolutely impossible, and will eternally sink under the intolerable
Weight of divine Vengeance.

THEY are but as combustible Matter before devouring Flames, they are comparable
to Briars and Thorns, not only on account of the Grief and Pain which they
occasion to the Church; but also because they will be consumed in a Moment by
the burning Wrath of a provoked God: For to them he will for ever be a consuming
Fire {Hebrews 12:28.}, without any Intermission or Allay.

I proceed to consider the second Branch of the Doctrine.

Secondly, The Church derives all her Glory from God: And will be the Glory in
the Midst of her. These Words may be understood passively, or actively, as
Cornelius a Lapide observes, though he. prefers the latter Sense, “This Glory
may be taken in a two-fold Manner; first passively, i.e. in her I will be
Glorious, that is, I will be glorified and reverenced with honourable Worship in
Jerusalem: Thus several take it, as he tells us; secondly, and better actively;
i.e. I will glorify Jerusalem, I will bring Glory to it f2”; in this Light
others understand it, as he informs us.

I SHALL consider it in both Senses, God as glorified in the Church by what he
works in her; and by that which he enables her to do with a direct View to his
Honour.

1. God is greatly honoured in the Church by what he works in her. And,

{1.} In the Conquests he makes upon the Hearts of rebellious Men. BY his
omnipotent Grace, he subdues the stubborn and perverse Will of Man, brings him
to submit to Christ as King in Zion, or chearfully to yield Obedience to him in
that Capacity. It is true, the Language of every natural Person’s Heart is, I
will not have this Man to reign over me {Luke 19:14.}; but God conquers the
inflexible Will of the Sinner, according to his Promise in the everlasting
Covenant, thy People shall be willing in the Day of thy Power {Psalms 110:3.}.
FROM this Work abundant Glory redounds to the Riches of God’s Grace, as is most
evident from these Words, But God, who is rich in Mercy, for his great Love
wherewith he loved us, even when we were dead in Sins, hath quickened us
together with Christ, by Grace ye are saved: That in the Ages to come he might
shew the exceeding Riches of his Grace in his Kindness towards us through Christ
Jesus {Ephesians 2:4-5; Ephesians 2:7.}.

{2.} IN upholding of his Saints; they are insufficient of themselves to perform
any Thing that is spiritual, their corrupt Part strongly inclines them to
back-slide from God; hence the Lord says of them, My People are bent to
Back-sliding from me. {Hosea 11:7.} THEY are subject to many Temptations, and
unable to resist the least; a great many Enticements to Evil frequently present
to them, which entangle the Affections, and influence the Will: And therefore
they cannot persevere in Holiness in their own Strength; but they shall be kept
by the Power of God through Faith unto Salvation {1 Peter 1:5.}. In their
Support and Preservation the Wisdom of God is display’d; for the greatest
Enemies are over-come, Sin, Satan, and the World, by such as are impotent in
themselves; and this is readily acknowledged to be all of free Grace by the
Saints: Also the almighty Arm of God is most clearly discovered in enabling such
weak and feeble Creatures to withstand and conquer potent, subtle, and unwearied
Adversaries.

2. God is greatly glorified in the Church, by what he enables her to perform
with a direct view to his honour.

{1.} BY that Faith she exercises in him: The true Church is composed of
Believers in Christ; the is a spiritual House made up of lively Stones, as faith
the Apostle, And ye also as lively Stones, are built up a spiritual House {1
Peter 2:5.}. THAT is to say, they were Persons endued with supernatural Life,
which is the proper Principle of all spiritual Acts: Those who are in a State of
Unregeneracy are destitute of such a Principle of Grace; and therefore the
Apostle observes to the Ephesians, that they once were dead in Sin, and you hath
he quickened who were dead in Trespasses and Sins {Ephesians 2:1.}. Life must
necessarily precede Motion as a Cause doth its Effect; all Acts flow from Life;
spiritual Acts proceed from spiritual Life; such an Act is resting on God’s
Promise, which is Faith: By the Exercise of that Grace God is highly honoured;
hence it is said, that Abraham staggered not at the Promise of God through
Unbelief; but was strong in Faith, giving Glory to God {Romans 4:20.} THIS is an
excellent Grace, it abases the Creature, and ascribes the Whole of our
Salvation, and of every Mercy to God, it adores his incomprehensible Wisdom,
admires his infinite and immense Favour, extols his Power, and cheerfully
submits to his Sovereign and absolute Dominion in all Things.

{2.} THE holy Obedience of the Church advances the Glory of her God, the hath a
tender Regard to his Honour, and desires a perfect Conformity to his most
righteous Will. SIN is the greatest Burden of the Saints, and it gives them,
when it is prevalent in their Souls, inexpressible Disquietude; under divine
Influence their Language is really this to their heavenly Father, Teach me to do
thy Will, for thou art my God, thy Spirit is good, lead me into the Land of
Uprightness {Psalms 143:10.}. The Spring of their Obedience is not Selfish and
carnal, but evangelical and spiritual; it is not performed with an Expectation
of procuring Favours from God, but to acknowledge with a humble Gratitude his
undemerited Regard and Love: This is a truly generous and noble Principle, which
is formed in the Saints by the holy Ghost, and is cherished by all his
Operations upon them.

{3.} GOD is honoured by Ascriptions of Glory to him; this will be the delightful
Service of the Church in Heaven, without any Interruption; and it is a Work
which the Saints begin on Earth, when they have a lively Sense of their own
Unworthiness, or view the Impurity of their Hearts, and the Imperfections that
attend all their Duties, when they have a Prospect of their aggravated Guilt:
And behold how God’s super-abounding Grace rises over their Mounts of Sin and
Rebellion, that it has secured to them the most valuable Blessings, they are
struck with Wonder, and cannot but give him the Glory thereof in such low and
humble Expressions as these, Not unto us, O Lord, not unto us, but unto thy Name
give Glory {Psalms 115:1.} with the greatest Pleasure at such a Time they join
with the Apostle in laying, Blessed be the God and Father of our Lord Jesus
Christ, who hath blessed us with all Spiritual Blessings in heavenly Places in
Christ {Ephesians 1:3.}: Thus God is glorified in the Church.

3. The Words may be understood actively, I will fill her with Glory: The
Church’s Glory doth not consist the Multitude of her Members, a Christian
Community may be large and numerous, and yet dishonourable; the Riches and
Grandeur of her Members are not her Glory, nor are beautiful Edifices for the
publick Exercise of religious Duties any Part of her Honour, neither doth it
consist in a pompous and gay Mode of Worship; the Church may be truly Glorious,
although all these Things are wanting: This must be granted if it be allowed
that the purest Church which ever was upon Earth might lay claim to true Honour,
which was composed of Christ and his Apostles; indeed, where these are not, the
far greater Part of Mankind imagine that the Glory of Religion doth not attend.
THE Church’s Beauty is not discoverable by a carnal Eye, for it is spiritual and
invisible, fine is truly Illustrious; but internally so, The King’s Daughter is
all glorious within, her Cloathing is of wrought Gold {Psalms 45:13.}. Her
outward Appearance is mean and despicable, yet she possesses inwardly the
greatest Glory, upon which Account she thus speaks of her self, I am black, but
comely as the Tents of Kedar, as the Curtains of Solomon {Song of Solomon 1:5.};
the outside of which were coarse and rough, but within they were very beautiful
and rich: Her real Beauty and Lustre consists in these Things:

{1.} THE Purity of the Principles she embraces and defends. The Gospel is an
excellent System of Doctrines, which are calculated for the Honour of God, and
that center in the Glory of the Mediator; hence it is called Glorious, according
to the glorious Gospel of the Blessed God {1 Timothy 1:11.}. Now it is to the
Advantage as well as Honour of the Saints to preserve the Gospel pure and free
from the invented Schemes of Men: The Primitive Church is highly commended for a
close Adherence to divine Truth; and they continued stedfastly in the Apostle’s
Doctrine and Fellowship, and in breaking of Bread, and in Prayers {Acts 2:42.}.
WHENEVER the Church becomes corrupt in her Opinion, she declines in her true
Glory; and therefore let all the Saints, as the Apostle exhorts, stand fast in
one Spirit, with one Mind, striving together for the Faith of the Gospel {Php
1:27.}. Such as never discerned the Excellency, felt the Power, nor tasted the
Sweetness of Christian Doctrines, may conceive that it is of little or no
Moment, what Reception and Entertainment they meet with: But Persons enlightned
by divine Grace discover an excelling Glory in them, and pay the strictest
Regard to all the Branches of heavenly Truth: For they are sensible that the
Doctrines of the free Grace of God are the Source of all their present
Consolation, and the Sum of their future Hopes; therefore they cannot but esteem
them more than all Things else; they know that they are more to be desired than
Gold, yea, than much fine Gold; they are sweeter to them than the Honey, and the
Honey-comb {Psalms 19:10.} That which heightens the Glory of the Gospel-
Revelation is, it contains the fuller Display of the divine Perfections, as they
harmoniously agree in the Salvation of lost Man, through the Obedience,
Crucifixion, and Death of Christ: If therefore it is to the Honour of the Church
to receive and maintain a Set of Doctrines, wherein the Glory of God is most
nearly concerned, it must be allowed that it is her peculiar Glory to stand fast
in the Truth.

{2.} HER Honour lies much in Strictness of Disciple. Christ the Head of the
Church hath prescribed the belt of Rules to preserve Unity, Holiness of Life,
and Uncorruptness of Opinion, among his Followers, which it is the Glory of
every Christian Community strictly to observe. A religious Society cannot
countenance Persons of pernicious Principles and scandalous Lives, without
Censure from Christ: Thus he reproves the Church at Pargamos, because some of
her Members entertained erroneous Doctrines, and were guilty of evil Practices,
I have a few Things against thee, because thou hast there them that hold the
Doctrine of Balaam, who taught Balac to cast a Stumbling-block before the
Children of Israel, to eat Things sacrificed to Idols, and to commit
Fornication; so thou hast also them that hold the Doctrine of the Nicolaitans,
which Thing I hate {Revelation 2:14-15.}. THE Enemies of Religion are very
forward to improve every irregular Step of the Saints to the Disadvantage of
those Truths which they profess, their sinful Actions they charge upon their
Sentiments, and represent the Doctrines they embrace as licentious and loose,
affirm that they have no good Influence upon the Hearts or Lives of Men; and
therefore every particular Congregation of Christ is under an indespensible
Obligation to eject all such, whose Conduct is not answerable to their
Profession, in order to prevent open Reproach from the World.

{3.} ANOTHER Branch of her Glory is the Holiness of her Members. It is certainly
her Honour to be conformable to her Lord, who is holy, harmless, undefiled, and
separate from Sinners {Hebrews 7:26.}, free from all Blemish in Heart and Life;
he did no Sin, neither was Guile found in his Mouth {1 Peter 2:22.}; he is the
perfect Pattern whom she ought to follow: This he recommends to his People,
laying, learn of me, for I am meek and lowly in Heart {Matthew 11:29.}; we are
to imitate no others any farther than they tread in his Steps. The great Apostle
proposes himself as an Example to the Corinthians, but with this Limitation, Be
ye Followers of me, even as I also am of Christ {1 Corinthians 11:1.}: Looseness
and Immorality among Professors is a great Dishonour to the Christian Name; it
causes the Gospel, and Ways of Christ, to be evil spoken of, as was before
observed. On the contrary, a regular and holy Walk recommends Religion, and
vindicates the Doctrine of Grace. from the false Aspersions which are thrown
upon it by Opposers; and. is an evident Proof, that what is objected to it, as
abating Mens Regard to Holiness, is mere Calumny and Falshood; that it really
influences such that have experienced its Power, to shun Vice, and practise
Vertue: These were the happy Effects it produced in the Primitive Christians, as
the Apostle affirms; for the Grace of God which bringeth Salvation, and hath
appeared to all Men; teaching us, that denying Ungodliness and worldly Lusts, we
should live soberly, righteously, and godly, in this present World {Titus
2:11-12.}.

{4.} THE Church’s Glory consists in Unity and Love. Jars and Contentions, Heats
and Animosities among, the Saints, weaken their Hands, and give an Opportunity
to the Enemies of the Gospel to prejudice their common Interest; not that all
Contention is unlawful, for it is a Duty incumbent upon us to contend for the
Faith, we are expressly exhorted to it, it was needful for me to write unto you,
and exhort you, that ye should earnestly contend for the Faith which was once
delivered unto the Saints {Jude 1:3.}; that is to say, for revealed Truth. When
the Doctrine of Christ is opposed and Error is advanced, Providence calls upon
his Servants to vindicate the one, and to expose the other, which ought to be
done with Zeal and Fervour; but not with undue Heat, or personal Reflections on
any: It very ill becomes those, who profess to have a Value for Revelation, to
be luke-warm and indifferent about the Doctrines it contains, whatever may be
the Opinion of the Generality concerning them. No Branch of sacred Truth ought
to be sacrificed to Peace, although some may presume to pronounce it of little
Consequence or Weight: If the latter is not to be maintained without giving up
the former, Dissension is rather to be chosen: To purchase Peace at the Expence
of Truth, is buying it at too dear a Rate; but where the Cause of Truth is not
concerned, we are to follow the Things that make for Peace, and the Things
wherewith one may edify another {Romans 4:19.}; which is beautiful and
excellent, as the Words of the Psalmist plainly intimate, Behold, how good and
how pleasant a Thing it is, for Brethren to dwell together in Unity; it is like
the precious Ointment upon the Head, that ran down upon the Beard, even Aaron’s
Beard, that went down to the Skirts of his Garments; as the Dew of Hermon, and
as the Dew that descended upon the Mountains of Zion, for there the Lord
commanded the Blessing, even Life for evermore. {Psalms 133:1-3.}

{Lastly.} HER greatest Honour is the Enjoyment of the divine Presence. The Glory
of the Christian Religion principally consists in the Influences of God upon his
People, and in the Manifestations of his Love to them: The external Part,
without these Blessings, is but like the Picture of a Man, In which, though
there may be Likeness and Proportion, Life is wanting. IT is only a dead and
lifeless Form, without Nearness to, and Fellowship with God, the Object of our
Worship; Communion with God, elevates our Souls, strengthens our Graces, and
gives Vigour to all our religious Acts. UPON a serious Reflection on the general
Disposition of our Minds, and the usual Manner in which we perform the Exercises
of Religion, whether in the Closet, and in the Family, or in the House of God; I
fear we shall find that we have but too great Reason to confess, that the
spiritual and experimental Part of Religion is very much loft amongst us. Is
there not in us an in-differency to Duty? Are we not dull, heavy, and wandering
from God in the Discharge of it? But little of powerful Godliness is seen, or
felt, by us; and therefore our Glory is greatly eclipsed: There is just Occasion
for us to say, How is the Gold become dim? How is the most fine Gold changed?
The Stones of the Sanctuary are poured out in the Top of every Street; the
precious Sons of Zion, comparable to fine Gold, how are they esteemed as earthen
Pitchers, the Work of the Hands of the Potter {Lamentations 4:1-2.}. May the
happy Time be hastened, when the Church shall be a Crown of Glory in the Hand of
the Lord, and a royal Diadem in the Hand of her God {Isaiah 62:3.}. When he will
say to Zion, Arise, shine, for thy Light is come, and the Glory of the Lord is
risen upon thee.

FOOTNOTES ft1 The horrid Gunpowder-Treason, which Plot was formed in the third
Year of the Reign of King James the First, by Henry Garnet, a Jesuit, Robert
Katesby, Thomas Peircey, Thomas Winter, Guy Faux, and other desperate Papists.
ft2 Gloria haec dupliciter accipi potest Primo passive. q.d. In Gloria ero,
ideft, glorificabor & colar in Jerusalem; per latriae Cultum, Secundo, & melius
active, q.d. glorificabo Jerusalem, gloriam ei asseram. Vid. Loc.


========================================================================
  CHAPTER 67: S. GRACE AT THE SOVEREIGN DISPOSAL OF GOD
========================================================================

Grace at Sovereign Disposal of God by John Brine (London: George Keith, 1760) IN
A DISCOURSE PREACHED JULY 19, 1760, AT THE REVEREND MR. BURFORD’S MEETING, IN A
MONTHLY EXERCISE OF PRAYER, WITH A SERMON.

Published at the Request of the Church.

Printed for GEORGE KEITH in Grace-church-street; and sold by JOHN EYNON,
Printseller, the Corner of Castle-Alley by the Royal- Exchange. London 1760.

[Price Six-Pence.] {Deuteronomy 29:4}.

Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears
to hear, unto this day.

MOSES observes to the People of Israel, that they had beheld the miraculous
Works, which God had wrought, in a way of Vengeance on their Enemies, and in a
way of Favour towards them, in order to their Deliverance out of Egyptian
Bondage. How he had conducted, supplied, and defended them in the Wilderness in
a miraculous manner. Though they had seen all those Signs, and great Miracles,
yet the Lord had not given them an Heart to perceive, Eyes to see, and Ears to
hear unto this Day. In discoursing on the Text, I propose to shew,

I. That these Phrases, an Heart to perceive, etc. mean an Ability to discern in
a spiritual manner, receive and delight in spiritual Things, because of their
Excellency and Glory. And what that Ability is.

II. I would attempt to prove that there is such an Ability in Believers.

III. That it cannot be acquired.

IV. That it is the Gift of God.

V. That he gives it to some and not to others, according to his sovereign
Pleasure.

I. These Phrases, an Heart to perceive, Eyes to see, and Ears to hear, mean an
Ability, in a spiritual manner, to discern, receive, and delight in spiritual
Things, because of heir Excellency and Glory. Such a Perception, Embracement of,
and Pleasure in heavenly Things, are intended, as issue in the Glory of God, and
the Salvation of the Soul. Whereof natural Reason is incapable, how much soever
it may be cultivated and improved. This Ability, is not a Capacity to understand
the Import of the Language of Scripture, concerning the most mysterious
Doctrines which it contains. Such as the Doctrine of the Trinity; of the
Incarnation of Christ; the Union of the Divine and human Natures, in his Person;
of Regeneration; and of other sublime Truths. Nor is it a Power to discern the
Dependence, Connection and Harmony, of evangelical Doctrines. Men in common are
the Subjects of an Ability for the former, and of a Capacity for the latter;
otherwise they could not be required to believe the Verity of those Doctrines,
which are supernaturally revealed. The Reason why Men do not believe the Truths
of the Gospel, is not the want of an Ability to understand the Language of
Scripture, or of a Capacity to discern the Dependence, Connection and Agreement
of evangelical Principles: But the Cause thereof is, they disapprove of them,
and account them to be the very Reverse of what they are in fact. They are the
Wisdom of God; but in the Esteem of natural Men, they are Folly, and therefore,
unfit to be believed and embraced. On the contrary, they think they are to be
despised and rejected, as irrational and absurd. The natural Man receiveth not
the Things of the Spirit of God, to him they are Foolishness, neither can he
know them, because they are spiritually discerned. He is a spiritual Man, who
judges, or discerns spiritual Things themselves, and consequently, he must be
possessed of a spiritual Ability. And that Ability is, a holy supernatural
Principle, whereof the whole Soul is the subject, and it is permanent and
abiding therein. From that Principle, all holy, spiritual Acts spring.

II. I would attempt to prove the Being of such a Principle in Believers. And I
shall argue from various Modes of Expression, relating to its Production: And
from the Representation given of it, and Acts, which are ascribed unto it.

1. I will argue from various Modes of Expression, relating to its Production.

(1.) It is said to be born, or ingenerated. That which is born of the Flesh, is
Flesh: That which is born of the Spirit, is Spirit (John 3:6.). Whatsoever is
born of God, overcometh the World (1 John 5:4.). Which were born, not of Blood,
nor of the Will of the Flesh, nor of the Will of Man; but of God. The Wind
bloweth, where it listeth, thou hearest the Sound thereof; but canst not tell
from whence it cometh, nor whither it goeth: So is every one that is born of the
Spirit (John 3:3.). No Acts, internal or external, can with any Propriety, be
said to be born. But a Principle, which is a Spring of Action, may be said to be
born, for it hath proper Subsistence in him, in whom it is produced.

(2.) It is a Vivification, or an Infusion of Life into Men, who are dead in Sin.
And you hath he quickened, who were dead in Trespass and Sins (Ephesians 2:1.).
Life is a vital Principle. Death is no other than a Privation, or loss of a
living Principle. And therefore, quickening us, when dead in Sin, must mean, the
Communication of a Principle of Life. And, consequently, there is, in Believers,
a vital, holy, and supernatural Principle, from which proceed all their Acts of
a holy spiritual Nature.

(3.) This Work is a Creation. We are the Workmanship of God, created in Christ
Jesus unto good Works (Ver. Ephesians 2:10.). By Reason hereof, the Saints are
denominated new Creatures: If any Man be in Christ Jesus, he is a new Creature.
Acts are not created, they flow from that which previously exists. Creation is
giving Being to something, which had not Existence before. And, therefore, this
must mean the Production of a Principle in the Mind, which it was not the
Subject of until this Time. From hence, it is evident, that there is in
Believers, a holy supernatural Principle, which is a Spring of holy, spiritual,
and supernatural Acts.

(4.) It is giving a new Heart. A new Heart also will I give you, and a new
Spirit will I put within you (Ezekiel 36:25). Acts cannot be denominated the
Heart; but a Principle may, which is feared in the Heart; and the Heart is
properly said to be good, or evil, as that Principle, whereof it is the Subject
is good, or evil. The new Heart, which God gives, is certainly holy and good,
and that is not Acts; but it is a Principle from which holy Acts take their
rise. These Things, I think, very clearly prove the Being of a holy,
supernatural Principle in Believers.

2. I will argue from the Representation given of it, and the Acts, which are
ascribed unto it.

(1.) It is declared to be Spirit. That which is born of the Spirit, is Spirit.
The Flesh lusteth against the Spirit, and the Spirit against the Flesh. They are
opposites, and contrary in their Nature. The Flesh is not Acts; but a Spring of
Actions, which are evil. And its opposite, the Spirit, is not Acts; but a Spring
of Actions, which are holy and spiritual. And, therefore, there is, in the
Saints, a holy supernatural Principle.

(2.) It is an Image. Actions are not an Image; but a Principle is. This is an
heavenly Image. But we all with open Face beholding, as in a Glass, the Glory of
the Lord, are changed into the same Image, from Glory to Glory (2 Corinthians
3:18.). It is the Image and Likeness of God. For after God it is created in
Righteousness and true Holiness (Ephesians 4:24.). After the Image of Him that
created him (Colossians 3:10.). Acts internal, or external, with no Propriety,
can be said to be an Image, for they are transient and passing. An Image is not
so. Hence we may conclude, that Believers, are the happy Subjects of a
Principle, which is the Image and Likeness of God. And that Principle is holy,
spiritual and supernatural.

(3.) It is a new Man, the contrary of the old Man. And put ye on the new Man.
And have put on the new Man. The old Man is not Acts, either internal or
external; but is a corrupt Principle, from which unholy Actions flow: And the
new Man, as not Acts, either internal, or external; but a pure Principle, from
which arise holy, spiritual Actions. As the former is a Principle, so is the
latter, For, they are direct opposites. And therefore, there is in Believers, a
holy, supernatural Principle.

(4.) It is called a Law of the Mind, and is the opposite of a Law, which is in
the Members. I see another Law in my Members, warring against the Law of my
Mind. The former Law, is not Acts, neither is the latter Law, Acts. Each is a
Principle from which Acts proceed. The Law in the Members, is an evil Principle.
The Law of the Mind, is a good Principle. Unholy Actions flow from the former,
and holy Actions from the latter. This is, I think, a full Evidence, that there
is, in Believers, a holy, supernatural Principle.

(5.) It is represented as a Nature. That by these ye might be Partakers of the
divine Nature (2 Peter 1:4.). By which must be intended, a holy, heavenly
Principle. For, Acts internal, or external, are not a Nature. Spiritual and
heavenly Acts, spring from this Nature, whereof the Saints are made Partakers.
But that Nature they are not, nor can be. And, therefore, there is, in
Believers, a holy, supernatural Principle. For, such that must be, which is
denominated, the divine Nature. Acts it cannot be, it, therefore, must be a
Principle. The Truth of this important Point, will farther, appear, by taking
into Consideration, those various Acts, which are ascribed unto it. And in
general, lusting against the Flesh is attributed unto it. The Flesh lusteth
against the Spirit, and the Spirit against the Flesh (Galatians 5:17.). This is
very comprehensive. For it comprises all the holy Actings of the Mind, in
opposition to the Dictates and Motions of the Flesh. It is highly improper, to
ascribe Acts to Acts. For Acts do not flow out of Acts. They spring from a
Principle. An evil Principle, if the Acts are evil: A good Principle, if the
Acts are good and holy. It cannot reasonably be thought, that the Flesh, is a
Principle, from which evil Actions arise, and that the Spirit is not a
Principle, from which holy Acts take their Rise in the Saints.

If the Flesh is a Principle of Action, so is the Spirit. And therefore, there
is, in Believers, a holy, spiritual, and supernatural Principle. There are
particular Acts ascribed unto it, viz. Consenting to the Law, that it is good.
Delighting in it. And serving of it. I delight in the Law of God, after the
inner Man (Romans 7:1-25.). So then with my Mind, I myself serve the Law of God:
But with the Flesh the Law of Sin. And the same Apostle observes, that the Fruit
of the Spirit, is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith
(Galatians 5:22.); There is, therefore, in Believers, a holy, spiritual, and
supernatural Principle, from which all the holy and gracious Actings of their
Souls do proceed. This Principle, I have said, is permanent and abiding. That it
is so, maybe concluded from the End of God, in creating, or infusing of it. That
End was the everlasting Enjoyment of himself. Blessed be the God and Father of
Lord Jesus Christ, of his abundant Mercy, hath begotten us again to a lively
Hope, by the Resurrection of Christ from the Dead, to an Inheritance that is
incorruptible, undefiled, and that fadeth not away, reserved in Heaven for you
(1 Peter 1:3-4.). This Work upon Men, is calling them to his eternal Glory (1
Peter 5:10.). And the Apostle Paul, speaking of the State of future Blessedness,
says, He that hath wrought us for this selfsame Thing is God (2 Corinthians
5:5.). Since God, in the Creation, or Infusion of this Principle, which is our
Meetness to be Partakers of the Inheritance of the Saints in Light, really
intended that we should enjoy Himself hereafter, it is impossible, that this
Principle should ever become extinct. For, in that Care, He would be
disappointed of His End, in its Creation, or Infusion. And it is to be observed,
that the most vigorous Actings of Grace, in the Saints, expel not the Flesh, and
the most violent Actings of the Flesh in them, expel not the Spirit. This is
evident in David and Peter. David, in a very extraordinary manner, acted Grace,
as we are informed, (2 Samuel 7:18). to the End of the Chapter. His Soul was
full of holy Adoration, steady Faith, and flaming Love, and Affection to God. Is
this the manner of Men? What can thy Servant David say more! Therefore have
found in mine Heart to pray this Prayer unto thee. Did those extraordinary
Actings of Grace expel, the Flesh? No such Thing. That kept its Possession in
the Soul of this holy Man. And, what is enough to make one tremble, soon after
this, he acted the very worst Part, that he ever did act, through the whole
Course of his Life: So far was Sin from being expelled out of him. An Account is
given of the evil Part he did act, in the eleventh Chapter of the same Book. I
need not name it, you well know what it was. On the other Hand, the violent
Actings of the Flesh in Peter, in the Denial of Christ, with very dreadful
Aggravations, did not expel the Spirit. Grace did not become extinct in him. His
Faith did not fail thereby. Christ had prayed, that it might not. He turned, and
looked upon Peter, with a Look of Reproof, and Love, which struck him with Awe,
and wrought him up to a high degree of evangelical Repentance, for his great
Offence. Hence, I think, it is clear, that as the most eminent Actings of Grace
expel not Sin: So the worst Actings of Sin, expel not Grace. That is a
permanent, abiding Principle in the Soul, which nothing can possibly eradicate.
The End of God, in its Production, above mentioned, will eternally secure the
Continuance of its Being in the Heart, against all Opposition whatsoeverf1.

III. This holy, spiritual, and supernatural Principle cannot, be acquired. No
holy Acts can be exerted, in a Mind destitute of Holiness. Such as Faith,
Repentance, and evangelical Obedience. Hence our Lord says; No Man can come to
me except the Father, which hath sent me, draw him (John 6:44.). And the Apostle
affirms that the carnal Mind is not subject to the Law of God, neither indeed
can be (Romans 8:7.); and that, without Faith, it is impossible to please God
(Hebrews 11:6). There are many Professors; who cannot bear to hear it asserted,
that Men unregenerate, are incapable to act a Part, pleasing and acceptable to
God. Let such Persons speak out, and tell us whether it is lawful for us to make
use of, and explain these Texts in our Bibles, or not. There is Reason to think,
that if the Lord Jesus Christ was now upon Earth, and they were to hear Him
express Himself, as He did, in relation to this Subject, they would censure Him
for it. Their Censuring of us for asserting this Inability of unregenerate Men,
gives us no other Concern, than what arises from this Consideration, that
through others, they censure our blessed Lord Himself, and His Apostles, who
spake, as they were dictated by the Spirit of Christ.

Men cannot be assisted to acquire this Principle of Holiness, and spiritual
Life. He who is dead cannot be enabled to put forth vital Acts. And he who is
blind, that is to say, is destitute of a visive Faculty, cannot be helped to
see. Natural Men are dead, destitute of a Principle of spiritual Life, and of a
spiritual visive Faculty, and therefore, they cannot be enabled to act, or to
see in a spiritual Manner. It is unreasonable to think, that the Mind, as
carnal, can be influenced unto holy Acts. The Flesh is only and entirely engaged
in the Service of Sin. And it perpetually lusteth against the Spirit in
Believers. It concurs not with the gracious Principle, in the Saints, in any of
its Actings; but ever opposes it. Hence there is a Tincture of Evil in all the
holy Actings of their Minds, and in all the Duties which they perform. By reason
of the perpetual Presence of Evil in them, they sin in Meditation, Prayer,
Reading, Hearing, and in every other religious Exercise. The sad Experience of
Believers, is a standing Evidence of the Truth thereof. How then, can it be
supposed, that those, who only have Flesh in them, may be excited to exert holy
Acts, in order to acquire a holy Principle? If the Flesh in unregenerate Men may
be enabled to put forth holy Acts: Surely it may be brought to concur with the
Spirit, in its Acts, in the Regenerate; but that is false, both Scripture, and
the Experience of all the Saints testify. And, therefore, it is impossible, that
it should be enabled by any Aids whatsoever, to act in a holy, spiritual Manner.
And, consequently, no Man, who is in the Flesh, or in an unregenerate State, can
be enabled to exert holy Acts, whereby a holy Principle may be acquired. I would
speak it with Reverence, and I hope you will hear it with Reverence; Omnipotence
itself cannot cause Enmity to Love. For, that implies a Contradiction. And as
the carnal Mind is Enmity itself against God, it is absolutely impossible to
cause it to love Him. In our depraved Nature, there is nothing but a mere
passive Capacity to receive a holy, spiritual. Principle from God, in a way of
Creation, or Infusion. That is all which we can with Truth, say of ourselves, as
we are carnal and corrupt. The Will of the Flesh does not, it cannot co-operate
with the Grace of God, in our Regeneration. For, that would be acting contrary
to its Nature. And, therefore, at cannot, even by divine Influence, be caused to
act spiritually. And, consequently, it is impossible, that Men, who are
destitute of a Principle of Holiness, should be enabled to acquire such a
Principle. It is not of him that willeth, or of him that runneth; but of God
that sheweth Mercy.

IV. This holy, spiritual, and supernatural Principle, is the Gift of God. He is
the sole Author, and efficient Cause of it.

Hence the new Birth is always ascribed to Him. The Saints are said to be born of
God. To be born of the Spirit. Which were born, not of Blood, nor of the Will of
the Flesh, nor of the Will of Man; but of God. That which is born of the Flesh,
is Flesh: That which is born of the Spirit, is Spirit. So is every one that is
born of the Spirit. God of his abundant Mercy begets us again. Of his own Will
begat He us. This Principle is a good, and perfect Gift, which cometh down from
above, from the Father of Lights. With respect to Faith, the Apostle asserts
negatively, that it is not of ourselves: And he affirms positively, that it is
the Gift of God. By Grace are we fared through Faith, that not of ourselves, it
is the Gift of God. And declares to the Ephesians, that we are, as Saints, the
Workmanship of God. For we are the Workmanship of God, created in Christ Jesus
unto good Works. This Principle, therefore, is a divine Gift, and is not
acquired, by those in whom it is. It is so the Gift of God, that the Subjects of
it had not, nor could have the least causal Influence in its Production. For
this Principle, is not only superior unto, and above all that was in them
before, in its Nature; but also, it is absolutely contrary to the natural
Disposition of their Minds. And, consequently, it must have been produced in
them by divine Grace, without any concurrent Act of their Will therein, or in
order thereunto. It is unreasonable to suppose, that one contrary, is capable of
exerting Acts, which tend to the Production of another. Is not the Flesh
contrary to the Spirit? It is. And is not the Spirit contrary to the Flesh? It
is. And they counter-act one another perpetually. And, therefore, this holy,
spiritual, and supernatural Principle, must be a divine Gift, in the most full,
and absolute Sense. It is a new Life in the Soul, which was dead before. And it
is as much the Gift of God, as Life is, which is communicated to a Man, who
before, was dead naturally. As a Man who is naturally dead, cannot contribute to
the Production of Life in himself: So such who are dead in Sin, can contribute
nothing to the Production of a vital Principle of Holiness, in themselves. If
God doth not graciously give to them such a Principle, they will eternally
remain destitute of it: Or continue dead in Trespasses and Sins for evermore.
For, as hath been before observed, they cannot possibly be assisted to acquire
it. As a Man naturally dead cannot be enabled to acquire Life: So one who is
dead in Sin, cannot be assisted to acquire this new, and heavenly Life.

V. The Lord gives this Ability to some, and not to others, according to His
sovereign Pleasure.

God is not under Obligation to communicate Holiness to any sinful Creature. He
bestows His Grace upon, or withholds it from fallen Creatures, as He Himself is
pleased to determine. But the Exercise of His Sovereignty, in dispensing His
Grace, Men cannot bear with. If He will give Grace to some, and not to others,
they will impiously dare to reproach Him to His Face, on Account thereof, But
let them know this, that they must one Day be accountable to Him for it. Men
allow one another to do what they please with their own. To bestow their Favours
on whom they think proper. On this Person, and not on another. Yet they will not
allow that Liberty to their Maker. On the contrary, if He bestows what is
absolutely His own, on some, and not on others, they will censure Him for it.
Which is most unreasonable Impiety in them. If Grace is not God’s own, and at
His sovereign Disposal, He hath nothing that is so. For, what Claim, can an
unholy Creature have upon God to communicate Holiness to him? If you shall say,
that it is fit, convenient, and becoming, that God should bestow Grace upon, or
communicate Holiness unto a lapsed Creature, I will prove, that He cannot but
give Grace to apostate Spirits, and unto Men universally. If you enquire how. I
answer thus: God cannot omit doing what is fit, convenient, and becoming, that
He should do it. And, therefore, if it is fit, convenient, and becoming, that He
should communicate Holiness to a fallen Creature, he cannot but bestow his Grace
upon, or communicate Holiness, unto apostate Spirits and Men universally,
Without Distinction, or Difference. The Reason is most clear, which is this: It
is not possible with God, ever to omit doing, what it is fit, proper, and
becoming, He should do. As it is impossible with Him to do what is improper,
unfit, and unbecoming, that He should do it. So, it is impossible with Him not
to do what is fit, proper, and becoming, that He should do it.

Since, therefore, He does not bestow His Grace upon, or make all His fallen
Creatures Partakers of His Holiness; but some only: It is evident, that the
Reason why He bestows His Grace upon some, is not because it was fit,
convenient, and becoming, that so He should do; but because such was His
sovereign Pleasure, concerning them, He was at full Liberty to dispense Grace to
Paul, and not to Pharaoh: To communicate Holiness to Peter, and not to Judas.
Because, the Communication of Holiness unto, or the Bestowment of Grace upon an
unholy Creature, is not due from God, by Reason it is fit, that He should bestow
it. And, therefore, to make a sinful Creature holy, by a Communication of .Grace
and Holiness, is a pure sovereign. Act of God; if it is not, no divine Act is
such. If it is not free with God, to love, do Good unto; and render eternally
happy, guilty and sinful Creatures, or the contrary, as He Himself, pleases to
determine, in nothing can His Will be at Liberty, in his Resolutions about them.
Our blessed Lord resolves this wholly into the sovereign Pleasure of his divine
Father, when He addresses Him thus: Father, Lord of Heaven and Earth, I thank
Thee, that 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.
When spiritual Things are said to be hid from the Wise and Prudent, by God. The
Meaning is not, that He took from them their natural Power of Understanding:
Nor, that He did not externally reveal those Things unto them. For they had an
external Revelation of them, as well as the Babes. But the Meaning is plainly
this: He did not give to them, a Capacity to understand those Things, which He
did give to Babes, who were much their Inferiors in natural Knowledge, because
such was His Pleasure: And no other Cause can be assigned why heavenly Things
were concealed from the former, as to their Nature, and made known to the latter
but the sovereign Will of God. I hope It appears, that Believers are the
Subiects of a holy, spiritual, and supernatural Principle.

- That this Principle cannot be acquired. - That it is the Gift of God; and that
he gives it to some, and not to others, according to His sovereign Pleasure.

Some Observations may now be made.

Observ. 1. Hence we may easily see, that the Irresistibility of divine Grace, is
consistent with our natural Freedom, or the natural Liberty of our Will.

For,

(1.) The Will is entirely, passive, in the Infusion, or Creation of this
Principle. It is not actively concerned therein. The Will holds itself
absolutely inactive in the Infusion of this spiritual Principle. It neither
chuses, nor refuses: Neither concurs, nor opposes, in this divine Work upon the
Soul. The Nature of the Thing is a full Evidence thereof. For it is the
Communication of a Principle of Life to the Soul, which is dead in Sin, and,
therefore, it is impossible that the Mind should exert any concurrent, or
opposing Act therein. The natural Liberty of the Will, therefore, cannot be
infringed, in the Infusion of this Principle.

(2.) By the Creation of this Principle in the Heart, the Will is sanctified, and
becomes habitually inclined to Holiness, in Consequence of this Work upon the
Soul. And, therefore, as there is a Disposition in the Will of Believers to Acts
of sin, as it is corrupt: So, there is a Disposition in their Will to Holiness,
as it is sanctified by the Infusion of this Principle. And their Choice of Evil
is free, and their Choice of Good is voluntary. For, the Will suffers no
Violence, in acting agreeably to the Nature of the evil, or good Disposition,
whereof it is the Subject. The effectual Influences of divine Grace upon the
Will, as sanctified, are no other, than exciting it to such Acts, as It hath an
habitual Disposition unto. It is, therefore, absurd to conceive, that those
Influences put any Force upon the Will. It is undoubtedly free, in acting
agreeably to the Nature of that holy Disposition, whereof it is the Subject,
though it is by the Grace of God stirred up, so to act. There Things are
observed, by Doctor Preston, in a Latin Oration, which he delivered in the
University of Cambridge. Which Oration, for its Conciseness, Perspicuity, and
nervous Reasoning, is most orthy to be read.

Observ. 2. These Things will enable us to set the Doctrine of Election, in a
very familiar and unexceptionable Light. For, it is no other, than the eternal
Purpose of God, to give Grace to some, which no sinful Mortal upon Earth hath a
Right to claim of his Maker. Let us consider this Point calmly and seriously. As
we are depraved, we are unmeet for, and indisposed unto present Communion with
God, and the Enjoyment of Him, hereafter. And we are so far from being worthy of
His Favour, that we are justly deferring of His Vengeance. Is He then obliged to
give us Grace to fit us for present Communion with Him, and the everlasting
Enjoyment of Himself hereafter? Who will dare to say, that God is under such an
Obligation, to any guilty Creature? And if He is not, then he may bestow His
Grace upon us, or not, as He Himself pleases. And if the actual Bestowment of
Grace upon us, is what God may do, or not do. Surely. He was fully at Liberty,
to determine, in his everlasting Counsels, on whom He would bestow His Grace,
and on whom He would not. Now, as Election is God’s eternal Purpose to
communicate Holiness to those, who are the Objects of that Decree, to fit them
for Communion with Him here, and for the Enjoyment of Himself hereafter. This
His Determination concerning them, was such an Act, as He was not obliged unto,
with respect to any sinful Creature. And, therefore, at was absolutely free with
Him, to fix on the Particular Persons, unto whom He would communicate His Grace.
It is evident, that Election is no other than such a Purpose in the divine Mind.
For, our holy Vocation, is according to God’s Purpose. We are saved, and called
with an holy Calling, according to his own Purpose and Grace, which was given
us, Christ, before the World began. If God in Time, may sanctify whom He
pleases, by His Spirit, it must have been absolutely free with Him, to chose
whom He would, to Salvation through Sanctification of the Spirit. As the Lord in
Time, may do that in favour of some, which He is not under the least Obligation
to do in favour of any: So he might in Eternity, form such a Resolution, and He
actually did. Which. Act was the Election of those Persons, unto a Participation
of His Holiness here, in order unto the future Enjoyment of Himself.

Observ. 3. Hence we learn, that it is not acting a pharisaical and legal Part,
to look into ourselves, for Holiness, in order to our Consolation, and to give
Praise to God, for what He has wrought in us. Some censure so doing, as
Pharisaism and Legality, under a high Pretence of Zeal, for the Doctrine of
imputed Righteousness. As if considering with ourselves, whether we are the
Subjects of Sanctification, was inconsistent with a Dependence on the
Righteousness of Christ for Justification. If I am not the Subject of Holiness,
what Evidence can I possibly have, that I am the Object of Justification? If
indeed, we taught Men, that they are to look into themselves for Holiness, in
order to encourage them to trust in the Righteousness of Christ for Acceptance,
they would be furnished with Matter of just Objection. But no orthodox found
Divine, who understands himself, does so teach. The Reason why I depend upon the
Righteousness of Christ is, I see the Necessity of an Interest in it, and the
Glory of it, and not because I am made holy by the Grace of God. There are
Things most clearly distinct, and easily to be distinguished. And yet, there are
some it seems, even among ourselves, and who are Masters, in our Israel, who
cannot, or will not distinguish them. I hope you will excuse my familiar way of
speaking; there things are but A, B, C, in, Divinity. Heart-work is become the
Subject of Sneer. And, Dr. Owen, whole experimental, and practical Writings,
will, I am of Opinion, render his Memory precious, as long as spiritual savoury
Christians shall subsist, is charged, with having much self-righteous Chaff, on
Account of them. This is that sad Pass unto which Things are now arrived with
some amongst us. For my Part, I am free to declare to all the World, that as on
one Hand, I. care not in the least, by whom, I am represented as an Antinomian,
for preaching the distinguishing Doctrines of the Gospel: So, on the other, I
shall never be concerned by whomsoever I am censured, as a Pharisee and
Legalist, for recommending, experimental, and practical Religion. A late learned
Writer militates against the Doctrine I have advanced, in a Discourse on the
Words of my Text, and objects, as follows,

Object. 1. Nothing can be more inconsistent with the perfect Goodness, and
Justice of the divine Being. - Is it the Character of infinite Goodness to
injoin Men what is above their Abilities, and not to give them proportionable
Strength, if their Duty does, in any particular Circumstances, exceed the
Measure of their Capacity? Does it become a Being of perfect Justice to punish
Men for not doing what is above their Strength, and what he never intended they
should do?f2

Answ. Men’s Inability for the Performance of their Duty, is the Consequence of
Sin. This arguing, therefore, is no other than this: A Master is neither good,
nor just, who blames his Servant for not performing his Duty, when he is
incapable of it, though his being so, is the Effect of a Debauch, or
Intemperance. This reasoning, though often used, as below Men of Strife and
Learning.

Object. 2. It is no less disagreeable to the Kindness, which God had shewn this
People, and to the whole Course of his Providence towards them, than it is to
his own Perfections.

Answ. Arguing from the Goodness of God, towards that People, in the Course of
his Providence, to prove an Intention in Him, to make them holy and eternally
happy, is inconclusive and impertinent. And His giving them excellent Laws, is
no Proof, that He gave them an Ability to yield spiritual Obedience to His
Commands.

Object. 3. This Sense will not agree with the End of Moses in speaking to them,
nor with the other Parts of his Discourse. His Design manifestly was to move
them to a serious Consideration of their past Sins, that they might repent of
them, and make this Covenant with a hearty Resolution not to rebel against God,
as they had often done; but to continue obedient to his Voice, that they might
enjoy the promised Land. How could he hope to work them into a godly Sorrow for
their past Transgressions, or a firm Resolution of acting better, by affirming,
that God had not given them Ability to keep his Commandments? - Besides, this
makes Moses contradict himself, for he plainly declares in the next Words, that
God designed they should know and obey his Will. - That ye might know that I am
the Lord your God.

Answ. Spiritual Blessings were not promised in this Covenant. Nor was a
spiritual Obedience required of the People therein. No other than temporal
Favours were promised, in that Covenant. And no other than an external Obedience
was required of the People therein, which they, as Men, without sanctifying
Grace, were capable of yielding. And sometimes they did externally obey those
Laws, which God gave them, then it went well with them. But when they rebelled,
it went ill with them. And a spiritual Knowledge of God is not designed but a
natural Knowledge of Him, as Creator, and their Preserver, and a bountiful
Benefactor to them, as a Nation. And, therefore, Moses is far from contradicting
himself, in affirming, that God had not given them an Heart to perceive, Eyes to
see, Ears to hear in a spiritual Sense. The learned Man seems to disapprove of
our Translation, and to prefer a different one. The Septuagint, and all ancient
Translations, the Vulgate Latin, and Junius, read the Words negatively, as we
do. The Lord hath not given. He observes, that the Hebrew Particle, al is
sometimes used in an interrogative Sense, the Prefix h being understood: And, is
for reading the Words thus: And hath not the Lord given you an Heart to
perceive, and Eyes to see, and Ears to hear? The Meaning of which is, according
to the Use of such Interrogations; and God hath given you an Heart to perceive,
and Eyes to see, Ears to hear, even to this Time.

Answ. This Part is often acted by those who differ from us. Hebrew Particles,
and Greek Prepositions, are a large Field. wherein they exercise their critical
Skill, in order to pervert the Scripture. It is freely granted, that the Hebrew
Particle, is sometimes so translated, where the Scope and Subject of the Writer
require it. But that is no Proof that it should be thus rendered in these Words.
For being negatively taken it supplies no ill Sense: Or which is contrary to
other Parts of Scripture and the Analogy of Faith. And, therefore, our Version
may justly be allowed.

Allowing our Translation, he says, It is absurd to suppose he (Moses) means,
that God had not given them a Capacity to understand, consider, and obey, his
Will, for then he could not have justly blamed them for not doing better; but
that they had as little reflected upon the Wonders they had seen; and observed
the Precepts given them, as if God had not blessed them with these Faculties,
but they were quite blind and deaf.

Answ. 1. It is absurd to conceive that God may not justly blame Men for not
perfectly performing His Will, though to them It is impossible, through an
Inability, which attends them: Because their Incapacity to yield perfect
Obedience to God’s Commands, is the Effect of Sin. That Incapacity, therefore is
no Excuse for their Defects in Obedience.

2. It is a very forced and unnatural Sense, which the learned Man puts upon the
Text. Moses says, The Lord hath not given you an Heart to perceive. That is to
say, according to this Writer: “You have not well used those Powers, wherewith
God hath endowed you; but have acted, as if you had them not.” What can be more
unnatural than this? The Words of Moses, express what God had not done; but it
seems, they are to be understood of what this People had not done. He speaks of
God indeed; but in Fact he hath no Regard to him, he wholly and only respects
the People. This is not to interpret, but contradict the Scripture, He adds: An
Heart to perceive, Eyes to see, and Ears to hear, may denote an understanding
Heart, seeing Eyes, and hearing Ears; not a bare Faculty of perceiving, seeing,
and hearing; but a good Disposition to understand and obey, acquired by that
Faculty.

Answ. 1. An evil Heart cannot exert good Acts, whereby a good Disposition may be
acquired. The Hearts of all Men are naturally evil and desperately wicked, how,
therefore, is it possible, for them to put forth good Acts, in order to acquire
a good Disposition? It is as reasonable to think, that an evil Tree may bear
good Fruit: Or a bitter Fountain may send forth sweet Streams, which all know to
be impossible.

2. According to what is here said, the meaning of Moses must be this, when he
says, the Lord hath not given you, etc. Ye have not acquired an understanding
Heart, seeing Eyes, and hearing Ears. He affirms what God had not done for this
People; but he does not mean as he speaks; his Meaning is, what they had not
done for themselves. Can greater Violence be offered to Language than this is?
God hath not given, Moses says; but he means, ye have not acquired; as this
Author will have it. Moses says one Thing but means quite another. And designs
to express what the People had not done, by asserting what God had not done.
Farther, the Author observes that, Moses says not that God had denied them a
Capacity and Means sufficient to understand and do his Will; but that he had not
given them an understanding Heart, and an obedient Will, or had not made them
wise and good Men.

Answ. 1. Men destitute of spiritual Wisdom and Goodness, are incapable of
understanding and doing the Will of God in an acceptable manner. 2. The Author’s
Meaning is not, that God makes Men wise and good; but that those, who are wise
and good, have made themselves so, by a proper Use of such Means as he afforded
them for that Purpose, when they had no spiritual Wisdom, or Goodness, in them.
So that it is supposed, or taken for granted, that Men may act wisely, before
they have Wisdom, and do that which is good, before they have Goodness in them.
Whereupon, and in Consequence of which, they become wise and good. If this is
true, then those who are in the Flesh may please God. He proceeds thus: When it
is said, that God had not given these Blessings, this is not to be understood of
his Intention, as if he was not willing to give them; but may be understood of
the Event only, that he had not actually given them, whatever was the Cause.
That is said to be given, which is accepted; and that not to be given, which is
refused by him, to whom it was offered. - God was willing to give them true
Wisdom, and to have made them virtuous God does not actually bestow these
Things, is Men’s wilful neglect of Means, and wickedly resisting his Grace.

Answ. 1. This Discourse supposes, that God was prevented doing what He really
intended to do, through their Obstinacy and Perverseness. His Will, therefore,
was resisted, or overcome, by their stubborn and perverse Will. Which the divine
Will never can be in any Instance. For, who hath resisted His Will?

2. It is taken for granted, without offering the least Proof, that Men may act
wisely, and make Choice of Holiness, before they are wise and holy. Than which,
there is nothing more false. Full Proof, I hope, is given thereof, above. Yea,
that no Aid whatsoever, can assist the carnal Mind to become subject to the Law
of God. And, therefore, no Acts of Holiness can be exerted, by an unregenerate
Man.

3. The Will of Man, in Regeneration is wholly passive. It neither wills, nor
nills. It neither concurs with divine Grace therein, nor opposes. Nor is it
possible that it should. For, no Proposal is made to the Mind, whether it will
receive a holy, and gracious Disposition, or not. Such a Disposition, or a
Principle of Holiness, is immediately, and imperceptibly created, or infused
into the Sou1. The Will, therefore, hath not an Opportunity of exerting itself,
either in a way of Choice, or Refusal.

4. If that is true, which this Writer pleads for, the Holiness and Happiness of
Men, is, at least, as much owing to themselves, as to the Grace of God. For,
divine Grace, according, to his Sentiments, cannot be effectual, without the
Concurrence of the human Will. And our Holiness and Happiness, must ultimately
be resolved, into our Will, as the Cause thereof, and not the Will of God. And,
therefore, boasting, in ourselves, upon this Principle, is not, nor can be
excluded. Wherefore, this Doctrine is repugnant to the Scripture, which excludes
all boarding in Men. As to Holiness, we are nothing casually; but by the Grace
of God, we are what we are. Unto Him, therefore, let us ever ascribe the Glory.

FOOTNOTES ft1 If any should object to this, and say, an Act of Sin in the
Non-elect Angels, expelled out of them that Holiness, which was con-created with
them: And an Act of Sin in Adam expelled out of him that Holiness, which was
con-created with him, why therefore, may it not be concluded, that sinful
Actions in a Believer may possibly expel Grace our of his Heart, or cause it to
become extinct? I would answer thus: God, in endowing those Angels with
Holiness, in their Creation, did not intend, that they should enjoy Himself for
ever, by Means thereof. Nor did He design that Adam should enjoy Himself for
ever, by Means of that Holiness wherewith he endowed him in his Creation. But it
is his, Design, that Believers should enjoy Himself for ever, by means of that
Holiness, wherewith He endows them in their new Creation. And therefore, though
those Angels lost their Holiness and Adam also lost his, which was con-created
with him, it doth not follow, that Believers may lose those gracious Habits, or
that holy Principle, with which they are endowed in their new Creation. Again,
the Divine Nature in Believers, never concurs with the Flesh in Acts of Sin; but
lusteth against it. And the Prevalence of the Flesh against that Nature, effects
no Change in it, for it still remains what it was. And the Continuance of its
Being in the Soul depends not upon his Acts; but absolutely on the Will of God,
who infused or created it. If indeed, God created this Principle without an
Intention, that by means of it, those, in whom it is, should enjoy Himself for
ever, it might become extinct. But as He did create it with such an Intention,
it cannot. Or, if this Principle itself were to sin, or if the Mind, according
to this Principle were to sin, its Nature would thereupon be changed, or it
would become extinct; but that it doth not, nor ever will. Hence with respect
unto it, the Apostle says: It is no more I that do it; but sin, that dwelleth in
me. Upon the whole, I think, it may be concluded rarely, that holy Habits
created of God, with a Purpose, that by Means thereof, those, in whom they are,
may come to the blissful Enjoyment of Himself, can never be lost, through any
Cause whatsoever. ft2 Vol. of Sermons, by Mr. Joseph Morris, Page 267.


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  CHAPTER 68: S. JOB'S EPITAPH EXPLAINED
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Job’s Epitaph Explained by John Brine {London: John Ward, 1755}

SERMON 22 JOB’S EPITAPH EXPLAINED A SERMON OCCASIONED BY THE DEATH OF MRS.

ELIZABETH TURNER, WHO DEPARTED THIS LIFE, OCTOBER 14, 1755 Printed for JOHN
WARD, at the King’s Arms, in Cornhill, against the Royal-Exchange: And Sold by
GEORGE KEITH, at the Bible and Crown, Gracechurch-Street; and by JOHN EYNON, at
a Print-Shop, on the North Side of the Royal Exchange.

London 1755.

{Job 19:25-27} For I know that my Redeemer liveth, and that he shall stand at
the latter Day upon the Earth. And though after my Skin, Worms destroy this
Body, yet in my Flesh shall I see God. Whom I shall see for myself, and mine
Eyes shall behold, and not another; though my Reins be consumed within me.

GOD, who is the sovereign Disposer of all Things, hath been pleased to remove by
Death, a very worthy Person, which mournful Dispensation, I am desired to
improve, by explaining these Words, amongst you, at this Time.

Every attentive Reader will readily observe, that these are the Words of Job.
Concerning whom a most honourable Testimony is given by God himself, viz. That
he had not his Equal in Holiness, on the Earth. Satan dared to accuse him with a
Want of Integrity; and desired Leave to afflict him. The Lord complied with his
Desire, to try the Faith and exercise the Patience of this most excellent
Person. His Children, who were the Delight of his Eyes, and his growing Hopes,
were taken from him, in a very affecting and awful Manner. He was stripped of
all his Substance, which was great. At once deprived of all his Descendants, and
reduced to Penury, from affluent Circumstances. In there melancholy Changes he
behaved himself, in a becoming Manner; with great Patience and Resignation,
saying, The Lord hath given, and the Lord hath taken away, blessed be the Name
of the Lord. Satan, notwithstanding, renews his Charge against him, and
impudently tells God, that if he should afflict his Person, he would curse him
to his Face. God gives Permission to Satan to do this. He goes forth, and smites
Job with sore Boils, from the Sole of his Foot unto his Crown. So that, as he
expresses it, he escaped with the Skin of his Teeth. That is to say, his Gums
only were free from those noisome and painful Ulcers, wherewithal he was
smitten. In this sad Condition, for some Time, he conducted himself, in a
patient and submissive Manner. But at length, thro’ Weakness, he became
impatient, and uttered rash and unbecoming Speeches, cursed the Day of his
Birth, Those who are most eminent in Holiness, without continual Supplies of
Grace, will not be able to bear patiently, long and heavy Afflictions. His
Friends, who came to visit and comfort him, were filled with Astonishment at his
deplorable Case, and entertained a mistaken Opinion concerning him; they thought
he was a Hypocrite, which must add much Weight to his Affliction. In his Debates
with them, he asserted and bravely defended his Integrity, against their false
Charge of Hypocrisy. After representing, in this Chapter, the Greatness of his
Affliction, and the Neglect and Unkindness of his Relations, Friends,
Acquaintance, and even of his Servants, under it, in very strong and striking
Language, he fixes his Thoughts upon his Dissolution. He wishes not for a
pompous Funeral; but for a Monument to be erected to his Memory, and desires
that the Words of the Text should be the Inscription on it, that so the
Remembrance of his Faith might be perpetuated to all succeeding Generations. O
that my Words were now written. O that they were printed in a Book: That they
were graven with an Iron Pen, and Lead, in the Rock for ever. This important and
earnest Wish of his is granted, and the Memory of his Faith will not be lost,
while the Earth endures. In this Inscription, or Epitaph, the following Things
are observable:

I. He asserts his Interest in a living Redeemer. I know that my Redeemer liveth.

II. That he should stand at the latter Day upon the Earth.

III. He expresses the Consumption of his mortal Frame.

IV. That in his Flesh he should see God.

4 V. Describes the Advantage and Nature of that happy Vision.

VI. Suggests, that the entire Consumption of his Body in the Grave was no
Objection to it, nor should prevent it.

I. The holy Man asserts his Interest in a living Redeemer.

1. Some understand this of God the Father, who delivers his Church and People
out of Affliction and Trouble. But it best agrees to Christ, who stood at the
latter Day upon the Earth, and obtained eternal Redemption for us by his
Sufferings and Death. And, in the most proper Sense, he is our {lawg} Redeemer;
for he is that unto us, and hath done that for us, which the Name imports.

{#1.|} He is our near Kinsman, or is nearly allied unto us; as the Person was to
be, who acted the Part of a Redeemer under the Levitical Dispensation. A
Brother, an Uncle, or an Uncle’s Son, had the Right of Redemption. Christ was of
the same Nature with us: Forasmuch then as the Children are Partakers of Flesh
and Blood, Christ also himself likewise took Part of the same. He that
sanctifieth, and they who are sanctified, are all of one. They are of one
Nature: And they are not only of the same Nature, but are also of one sovereign
and gracious Decree. For, I apprehend, that it is not merely Identity, or
Sameness of Nature, that is designed; but near Alliance and Union is intended.
Christ the Head, and his People the Members, were included in the same sovereign
Purpose. He was foreordained, as the First-born, and they were predestinated to
be his Junior Brethren. This Divine Decree gave Subsistence unto that near Union
and Relation, which there is between him and them. And, therefore, he is not
ashamed to call them Brethren. He being our near Kinsman, the Right of
Redemption was his.

{2.} He is our Revenger. The Person, under the Law, who endeavoured to avenge
the Death of a Man slain, on him that flew him, is called the Revenger, as we
translate it, or, as some render it, the Redeemer of Blood. {Numbers 35:19;
Numbers 35:21}. Our Blessed Lord is our Redeemer in this Strife. For, according
unto the first Promise, he hath broke the Head of the grand Adversary of our
Souls, Satan, by whom we were involved in Ruin. I will put Enmity between thee
and the Woman, between thy Seed and her Seed; it shall break thine Head, and
thou shalt bruise his Heel Our glorious Revenger hath destroyed him, that had
the Power of Death, that is, the Devil. And hath spoiled Principalities and
Powers, and made a Shew of them openly. Hath triumphed over all the infernal
Spirits, as a complete Victor. He led Captivity Captive, and, in Consequence of
that, the Prey is taken from the Mighty, and the lawful Captives are delivered.

{3.} Christ hath redeemed our Persons from justly-deserved Destruction. Our
Apostasy from God, the Depravity of our Nature, and the Guilt which we have
contracted, expose us to the Curse of the Law, and the vindictive Displeasure of
God. Our Saviour, in the Fulness of Time, was made under the Law, to redeem them
that were under the Law: And, by being made a Curse for us, he redeemed us from
the Law’s Curse. In him we have Redemption through his Blood, the Forgiveness of
Sins. In Vertue of his Death, which was the Price of our Redemption, we are
delivered from that Obnoxiousness, which we were under, to suffer Divine Wrath
and Vengeance.

{4.} He obtained for us a Right to the heavenly Inheritance. We have forfeited a
Title to Life, and cannot claim the Enjoyment of future Blessedness, as our Due,
because of our Guilt. That is an Obstacle and Bar to our Happiness. The Blessed
Redeemer, by his Sacrifice, removed the Impediments to our Felicity; and by his
Subjection to the Law, and Obedience unto all its Precepts, as our Surety, he
hath acquired for us a legal Title unto eternal Life. The immortal Crown of
Glory, is a Crown of Righteousness: And God, in the Character of a righteous
Judge, will place it on the Heads of the Saints. Henceforth there is laid up for
me a Crown of Righteousness, which the Lord the righteous Judge will give me at
that Day; and not to me only, but unto all them also Who love his Appearing.
Grace reigns gloriously unto eternal Life; but its Reign is through
Righteousness, by Jesus Christ our Lord. For, being justified freely, we are
made Heirs, according to the Hope of eternal Life. And, therefore, there is an
inseparable Connection between Justification and Glorification. Whom he
justified, them he also glorified.

2. He lives, I know that my Redeemer liveth. Job doth not say, He shall live, or
he hath lived; but in the present Tense, Liveth.

{1.} We may observe he existed then. His human Nature at that Time had not
Subsistence. He did not exist as Man: But he always existed in his Divine
Nature. He was before the Mountains were settled, etc. Then was he by the
Father, as one brought up with him. Christ: the Word was in the Beginning, i.e.
in the Commencement of Time; and, therefore, his Existence must be prior to
Time, and was eternal, or without Beginning. For, if he was when measurable
Duration began, his Existence must have been of earlier Date than that Duration,
and, consequently, eternal. Because it is absurd to suppose, that there is a
limited Date, which is not included in measurable Duration. This glorious Person
is the same Yesterday, and To-day, and for ever.

{2.} He lives. In him is Life, and the Life was the Light of Men. Life he hath
in himself. And he is the Life, as he is the Way and the Truth. With him is the
Fountain of Life. And natural, spiritual, and eternal Life, is derived from him.
We live, as Men, by Vertue of his Almighty Will. He communicates to us, as
Christians, a Principle of heavenly Life, and by his gracious Influences, he
preserves, and maintains it. And our blissful Life, in the future State, will
spring from him.

{3.} Christ lives, and ever will live, as Man: As our Surety he submitted unto
Death, in order to redeem and save us. But, being raised from the Dead, he dieth
no more, Death hath no more Dominion Over him. For in that he died, he died unto
Sin once; but in that he liveth, he liveth unto God. Hence he says of himself, I
am he that liveth, and was dead: And behold, I am alive for evermore. And
because he lives, we shall live also.

3. Job knew him to be his living Redeemer. I know that my Redeemer liveth. He
had an Assurance of an Interest in him. As the Church had, who said, My beloved
is mine, and I am his. Likewise the Apostle, whose Language is this: He loved
me, and gave himself for me. Some seem to think, that this Assurance is
essential to every Act of Faith: Or, that Faith is never acted without it. I
confess, I can’t but be of Opinion, that this is a very great Mistake, and that
there may be many precious Acts of Faith put forth, wherein this Persuasion of
an Interest in him is not enjoyed. This I will say, that every Person who is the
happy subject of the Grace of Faith, hath proper Foundation of such a firm
Persuasion of a personal Interest in a dear Redeemer, But I cannot be prevailed
with to think, that Faith is at no Time acted on Christ, as a Redeemer, with but
this Assurance, of an Interest in him, and in There are two Ways whereby this
Assurance may be ingenerated in holy Souls.

{1.} By the Witness of the Spirit. He beareth Witness with our Spirits, thatwe
are the Children of God. This, I apprehend, is an immediate and positive Act of
his upon our Minds, powerfully applying some particular Promise, or Promises to
us, which are suitable to our Case and present Frame; by which powerful
Application, Unbelief is subdued, and we are encouraged to embrace the Promise,
and to conclude upon our own Interest, in those precious Benefits, which are
therein exhibited to our Faith.

{2.} By a Discernment of that in us, which is the Effect of Divine Favour, and
of an Interest in, this living Redeemer. Spiritual Knowledge, holy Desires, and
heavenly Affections, are sure Evidences of an Interest in the Love of God, and
in Christ. He, who is the Subject of Sanctification, may safely conclude, that
he is the Object of a Divine Choice to Salvation; God hath from the Beginning
chosen us to Salvation, through Sanctification of the Spirit. Those whose Minds
are, in any Measure, spiritualized, are Members of Christ, as a Head of Life and
Influence, and interested in him, as a living Redeemer, though they may often be
afraid, they are not; because of the Presence and Power of that contrary
Principle of Sin, which they feel very active in them. If we are called with an
holy Calling, or if Christ is made unto us Sanctification, he is also made unto
us Redemption. Job knew, that the Root of the Matter was in him, and, therefore,
was sensible of his Interest in a Redeemer. Hence we may observe, that Faith is
not Conjecture, or merely Opinion, it is Knowledge. He hath given us an
Understanding, that we might know him that is true. And this is most excellent
Knowledge, nothing is comparable to it. All Things are to be accounted Loss for
the Excellency of the Knowledge of Christ Jesus our Lord.

II. The holy Man knew, that his Redeemer would stand at the latter Day upon the
Earth. This Phrase, the latter Day, may be understood of the near closing of the
Legal Dispensation, or Jewish Oeconomy, and the Introduction of the Evangelical
State. The original Word {µwq} stand, hath various Significations. To rise: To
be stable and firm: To rise again: To stand against. I shall consider it in each
of these Senses.

1. The Sense may be, he shall rise out of {the Particle l[ often expresses out
of } the Dust, or Earth. So the learned Noldius renders this Phrase. f1 The
Incarnation of Christ, or his Assumption of our Nature, is the Matter expressed;
if taken in this View. We are called Dust, because that is the Original of our
mortal Frame: Dust thou art, and unto Dust thou shalt return. He knoweth our
Frame, and remembereth that we are Dust. Our Redeemer is the Seed of the Woman,
for he was made of a Woman. Conceived and Born. Thus He, who is the Truth,
sprung out of the Earth, according to that Prediction and Promise: Truth shall
spring out of the Earth. This supernatural Production of the human Nature of our
Lord, fitted it for its Union with his Divine Person, and unto that blessed
Work, which was therein to be accomplished. He being, in a proper Sense, the
Seed of the Woman, his Nature is the same with ours; but absolutely free from
that Defilement, which attends us. And, therefore, he is an High Priest, which
becomes us. Holy, harmless, and undefiled.

2. He stood, and stood firm upon the Earth. Christ dwelt, or tabernacled among
Men. And was firm, steady, and stable, in the midst of all the Temptations,
Oppositions, and cruel Persecutions, which he met with. Hell and Earth, Men and
Devils combined against him, and he suffered grievously from both. Under all his
Sufferings, he behaved with amazing Firmness of Mind. He did not fail, nor was
discouraged. He set his Face like a Flint, and was not at all ashamed. When he
was apprehended, with what Majesty did he conduct himself, laying to the
Multitude, who came to take him, Whom seek ye? They answer, Jesus of Nazareth.
He replies, I am he. If ye seek me, let these go their way. And, Voluntarily
surrenders himself. When he was before the High Priest, what Fortitude and
Intrepidity did he discover, though insulted and blasphemed by the insolent and
rude Croud that were about him. He gave his Back to the Smiters, his Cheeks to
them that plucked off the Hair, and hid not his Face from Shame and Spitting.
And when he was in the Presence of Pilate, he was no less courageous. Not the
least Sign of Fear discovered itself in his Countenance, Language, or Conduct.
When he was mocked, derided, and most cruelly treated by the merciless Soldiers,
he behaved with the same Greatness of Mind. The Ignominy and all the Tortures of
the Cross he bore in an undaunted Manner. Presented himself to Divine Justice a
willing Victim for our Sins, and endured the terrible Shock of the Wrath of God,
without sinking, or fainting under it. At once he shewed himself to be the Lion
of the Tribe of Judah, and the Lamb of God. The Courage of the Lion, and the
Meekness of the Lamb were united in him, under his most dolorous and
unparalleled Sufferings. He was led as a Lamb to the Slaughter, and as a Sheep
before her Shearer is dumb, so he opened not his Mouth. Magnanimity without
Haughtiness, Meekness without Meanness and Demission of Spirit, our Saviour
discovered throughout the astonishing Tragedy of his Death. Thus the God shone
through the Man: Or, in other Words, the Divine Powers of the blessed Jesus
displayed themselves in supporting his human Nature under all suffered.

3. Our Lord rose again. In this Sense is the Word to be understood sometimes.
Thy dead Men shall live, my dead Body shall they arise, or rise again {zwmwqy}:
Awake and sing, ye that dwell in the Dust, for thy Dew is as the Dew of Herbs,
and the Earth shall cast out the Dead. {Isaiah 26:19} The blessed Jesus made his
Grave with the Wicked, and with theRich in his Death. But it was impossible that
he should be held of the Bands of Death. The Divine Father, in the Character of
a Judge, inflicted Punishment on him, and in that Character he dispatched from
Heaven, a Messenger of Justice, to roll away the Stone from the Door of the
Sepulchre, wherein the Lord lay, honourably to set free his imprisoned Body.
Thus he was raised from the Dead by the Glory of the Father. Which is a full
Evidence of his Approbation, of what Christ had done and suffered for us.

4. He will stand against the Earth, when he shall appear, the second Time,
without Sin unto Salvation. This is his unalterable Resolution. I will ransom
them from the Power of the Grave, I will redeem them from Death. O Death, I will
be thy Plagues; O Grave, I will be thy, Destruction, Repentance shall be hid
from mine Eyes. Then, Death will be swallowed up in Victory. Which holy Job had
in View, as his following Words evince. Before I enter upon the Explanation of
them, it will be proper to answer some Objections, which are raised against
their literal Sense. Which is Job’s Belief of the Resurrection of his Body,
notwithstanding its Consumption in the Grave. Socinus denies this Sense, and
some who follow him herein object thus:

{1.} Jewish Writers, who labour to prove the Resurrection, never produce these
Words to confirm it, and, therefore, it seems to them not likely to be the true
Sense. I answer, the Sun certainly shines at Noon, though blind Men see it not.
This Objection deserves no other Answer. We know that Jewish Guides, in the Time
of our Lord’s being on the Earth, were blind, Leaders of the Blind. And I know
no Reason we have to think they see, since their Rejection, and Wrath is come
upon that People to the uttermost.

{2.} How could Job know the sublime Mysteries of the Incarnation of the Son of
God, and the happy Resurrection of the Just? I answer, 1. By a Revelation before
given, that the Seed of the Woman should break the Serpent’s Head, or destroy
the Works of the Devil. If this Answer satisfies not, I add, 2. He might know
these Mysteries by Inspiration. Let me, in my Turn, ask these Objectors, how Job
could know, that he should be freed from his present Affliction? His Flesh
become fresh as a Child’s? The Vigor of his emaciated Body be renewed? His Life
prolonged? And his Substance vastly increased? How could he then know either of
there Things? If it is answered by Inspiration, or immediate Revelation. Then I
say, might he not become acquainted with the sublime Mysteries mentioned, in the
same Manner? Was not he inspired? Surely he was. He was one of those holy Men of
God, who spake as they were moved by the Holy Ghost. Why, therefore, should it
be thought he knew nothing of Evangelical Mysteries, but what was revealed
before his own Time?

{3.} It is said, that a metaphorical Interpretation of the following Phrases
agrees with the Context, and Sequel. I answer, it is true, that Job did, after
this, see the Goodness of the Lord in the Land of the Living, in that wonderful
Change, which took place in his Circumstances. But, there is not the least
Evidence given by him, either before or after the Text, that he had then the
Knowledge of that Change, or the least Hope and Expectation of it. Which is the
Point to be proved. It is not the Fact, which can support the Objection; but
Job’s Knowledge of that future Fact, only can countenance it. And such Knowledge
he had not. Having removed these Objections, I proceed to observe, III. Holy Job
expresses the Consumption of his mortal Frame.

After, or beside, my Skin; that is to say, this beautiful Covering, which
incloses all the Parts and Members of my Body, is to be consumed, and not only
so; but after, or beside that, they destroy this. The Verb is impersonal, and
Destroyers are understood. Our Translation well supplies Worms. Concerning which
Job had before spoke thus: I will say unto Corruption, Thou art my Father; and
to the Worm, Thou art my Mother, and my Sister. They destroy This. It is an
elegant Conciseness in Speech, much like that which the Apostle uses: “This
Corruptible, and This Mortal; that is, this corruptible, and this mortal Body.
It is a demonstrative Mode of speaking. He named, not his Body, scarcely knowing
what to call it, by reason it was so grievously emaciated: But pointing with his
Finger to it, and uttering this Phrase, he very emphatically expresses the
Consumption of it, when it should be covered, and fed upon by Worms. The
original Word signifies to destroy, as Beasts were destroyed in Sacrifice, and
as Trees are destroyed by being cut down. And, therefore, holy Job speaks not of
the present Wasting of his Body, by those noisome Ulcers, wherewith it was then
all over covered. But he intends the entire Consumption of his mortal Frame,
when committed to the Ground, or lodged in the silent Grave. And it is to me
astonishing, that any should raise a Scruple concerning a Point, which is so
clearly expressed. Obscurity in the Phase is pretended as the Reason, but that
is not the Cause. Indeed, the Phrase is concise, but it is not obscure. The true
Reason is, it is a strong Proof, that Job must, be acquainted with the happy
Resurrection of the Just, which the Socinians, and Persons socinianized, say was
then unknown. This is the true Cause or their disallowing the literal Sense, and
contending for a metaphorical one. Not the Obscurity of the Text. As Noldius
well argues: It is a destructive Excision, that is designed, like that of
felling Trees, and slaying Beasts. The Socinians, therefore, act vainly, and
those who with them, pretend, that this Place does not treat of the Resurrection
from the Dead, but only of a temporal Restoration. For, that, after a total
Consumption by no means could be expected. Job speaks of Things that he knew: I
know, says he. But such was not a temporal Restoration, whereas that is a
Benefit of this Life, {which depended on the Condition and Free-will of God} Job
could not know, or promise it to himself. Then he had no temporal Hope. Which is
what he publishes often. Besides, the Words foregoing, {which intimate this
Confession and Triumph of Faith} Signify something greater and more important,
than a Hope of a Restoration to the Benefits of this Life. f2

Reason there is none to think, that Job, in these Phrases, designs the Wasting
of his Flesh by Affliction, while he was living; but there are solid Reasons,
for, interpreting them, of an entire Consumption of his mortal Frame upon his
Decease. The Thoughts of which were not terrifying to him, because he had in
View a happy Resurrection, as the following Phrase evinces.

IV. He declares his Faith, that in his Flesh he should see God.

1. Some understand it, of seeing Christ as cloathed with Flesh, or in human
Nature. The Word was made Flesh. And, the Divine Glories, of the blessed Jesus
will eternally be viewed by the Saints, shining in and through his human Nature,
which Prospect will fill them with the highest Delight. And, his Will it is,
that those whom the Father hath given him may be with him where he is, that they
may behold his Glory. But this is not what Job intends by this Phrase, in my
Flesh. For,

2. He designs Flesh which was properly his own, and a constituent Part of
himself. His Sense is evidently this: Though, or notwithstanding, the entire
Consumption of my mortal Frame by destroying Worms, yet in my Flesh, raised to a
new, immortal, and happy Life, in a Reunion with my Soul, I shall enjoy a
blissful sight of God. This Corruptible shall put on Incorruption, and this
Mortal shall put on Immortality. He speaks of that, in this Phrase, which he
speaks of in the preceding Phrases; in them, he expresses the destructive
Excision of his Body; in this, he declares his Belief of its Restoration to a
blessed Life after: Or, notwithstanding that Excision, 3. Job knew that he
should see God.

{1.} Enjoy a Prospect of the Divine Persons, Father, Son, and Spirit, in that
gracious and kind Part each acted in his Favour.

[1.] The Father, who, from everlasting, infinitely loved his People, chose them
to Salvation, and fixed upon the wise and gracious Method of their Recovery,
Blessed them with all spiritual Blessings in Christ. Gave his Son to them, and
for them, at the Time appointed. On the Foundation of his Fulfilment of the Law
for them, he justifies their Persons. Thro’ his Death and Sacrifice he pardons
their Sins, and delivers them from justly deserved Punishment. He sends his
Spirit into their Hearts to regenerate, sanctify, comfort, and preserve them
safely to that eternal Glory, unto which he calls them. And all this he doth for
them, as the Effect of the Riches of his Kindness, thro’ Jesus Christ, without
the least Motive and Inducement in them. The View whereof, wilt for ever possess
their Souls with Joy inconceivable, and holy Adoration.

[2.] Christ will also be beheld by the Saints; in the Freeness and Intenseness
of his Love. Who became a Subject of the Law for their sakes. Fully obeyed it,
as their Surety, and thereby brought in everlasting Righteousness for them. Laid
down his Life, rumored Death in their stead, that he might redeem them to God,
and deliver them from Curse, Wrath and Vengeance, in such a Way as comports with
Divine Justice, as well as magnifies the Riches of Divine Grace. How great must
that Pleasure be, which will arise from a View of the Love, Compassion, and
Kindness of a dear Redeemer, and of all the numerous Ways wherein he hath made a
Discovery thereof?

[3.] The blessed Spirit, in the important Part which he acts in the stupendous
Design of our Salvation. He comes into the Hearts of God’s People. Quickens them
when dead in Sin. Makes them meet to be Partakers of the Inheritance of the
Saints in Light. Guides them, comforts, revives, seals and establishes them.
Dwells in them, and will abide with them for ever, though they often grieve him
by their provoking Carriage. He maintains the good Work begun in them, and will
perfect it. Oh, what Delight will spring from a Prospect of the gracious Actings
of Father, Son, and Spirit, in our Favour! No Tongue can express it.

{2.} The Divine Perfections will also be clearly seen by the Saints, as they are
displayed, in their Recovery from Ruin, and Advancement to Happiness and Glory.
Sovereignty is the Basis whereon it rests, and the absolute Cause into which it
must be resolved. For, if any Thing is the mere Effect of the Free-will of God,
the Salvation of Sinners most certainly is. The Reason why God saves guilty
Creatures is not because it is fit they should be saved. If it was so, their
Salvation would not be the Effect of his good Pleasure, nor would it be free
with him to save, or not save them. Because, God is not at Liberty to act, or
not act, what it is fit for him to act. True it is, he saves us in a Way that is
fit, condecent, and becoming himself; nor could he do otherwise: But it is not
because it is fit that we should be saved, that God resolved upon our Salvation.
This Design is the Result of his sovereign Will, no Perfection of his Nature
requiring it. And, therefore, hath he Mercy on whom he will have Mercy, and whom
he will he hardeneth, or leaves in a State of Impenitence. Again, infinite
Wisdom abundantly shines in this Affair; The Means fixed upon to bring about our
Salvation are sufficient and effectual, so that the grand Design cannot fail of
being accomplished. And every noble End respecting God himself, and the Subjects
of this Redemption, was had in View, and fully secured. The highest Glory
redounds to all the Perfections of the Deity in this Business. Full Provision is
made for advancing the Honour of every Divine Attribute. As the Riches of Grace,
Kindness and Mercy are gloriously displayed herein; so the Holiness and
inflexible Justice of God is vindicated, and illustriously shines through the
Whole of this amazing Design. Sinners are freely pardoned, and eternally saved,
to the Praise of the Glory of Divine Grace. And, infinite Indignation against
Sin is manifested, in the Infliction of Punishment on our Redeemer, with
Relation unto our Guilt, which was made his by imputation, on the Part of God
the Father, and by a voluntary Susception of it on his Part. Mercy and Grace,
Holiness and Justice, harmonize, and equally triumph, in our Remission. Eternal
Life is a free Gift of God to us; but we are furnished with a legal Right unto
it, through the Obedience of Christ. And, the Evangelical Scheme advances the
Honour of the Law infinitely above the Glory, which it could have had by our
perfect Obedience to all its holy Precepts, even unto Eternity. That is
magnified and made honourable in our overlaying Salvation, through the
Righteousness, and Sacrifice of our dear Redeemer. Besides, a Meetness is
imparted to us, in order to our Enjoyment of future Bliss. None are brought to
Heaven without Holiness, to prepare and fit them for that State of Blessedness.
And Pride is hid from Man. All Boasting is excluded in those, who are saved.
Shame and Confusion for their Iniquities, they are obliged to acknowledge is
only their Due, in that wise and holy Method, which God hath fixed upon, to
bring them unto the Fruition of himself. Farther, all our Enemies are conquered,
vanquished, and utterly destroyed, Sin, Satan, Hell, and Death. And, this
Victory was obtained for us in our Nature, as taken into Union with the Son of
God, whereby it was fitted to accomplish all the grand and noble Views, which
were intended, and resolved upon in the Divine Counsels, relating to our
Redemption. Therein, therefore, God hath abounded towards us, in all Wisdom and
Prudence. And every other Perfection of the Deity hath an equal Shine in this
adorable Design. Truth, Faithfulness, Immutability, and infinite Power. Who,
that duly considers these Things, can forbear to express his Wonder, in the
admiring Language of the Apostle: O the Depth of the Riches, both of the Wisdom
and Knowledge of God: How unsearchable are his Judgments, and his Ways past
finding out! These Things the Saints will for ever be conversant about, and have
in full Prospect, when raised from the State of the Dead. O happy Vision! O
transporting View! And the Prospect of them hereafter will be immediate, clear,
permanent, uninterrupted, and endless. This the Faith of holy Job was now fixed
upon, and, therefore, it is no Wonder, that he was, at this Time, so much
elevated, and so earnestly desired, that the Words he expressed might be
preferred till Time should be no more. They are truly worthy of perpetual
Remembrance, nor shall they be forgot to Eternity.

V. The holy Man describes the Advantage and Nature of this Vision. Wherein
several Particulars are to be observed. He says,

1. Whom I shall see for myself. The Particle {yl} for myself, sometimes denotes
personal Benefit and Advantage. The Happiness of the Saints will very much
consist in this Vision of God. Hence, our Lord says: This is Life eternal, to
know thee the only true God, and Jesus Christ, whom thou hast sent. An
immediate, clear, and constant View of the Divine Perfections, as exercised and
displayed in our Salvation, will certainly produce, and maintain the highest
Satisfaction and Delight, in our Minds for evermore. A Sight of infinite
Goodness, Grace, Kindness, and Mercy, as acting in perfect Agreement with
infinite Holiness and Justice, under the Direction of infinite Wisdom, in the
Affair of our Recovery, and Salvation, must raise in our Souls the greater
Pleasure, and a holy Adoration. For, every Thing that is grand, noble, good, and
wise, is therein contained. And, therefore, complete Felicity: Or, all that our
ennobled and enlarged Minds can with for, is comprized in this beatific Vision.

{1.} Sometimes this Particle expresses the Presence and Nearness of an Object to
a Person. The holy Man knew, that he should see God near him. Behold him not as
an Object at a Distance, which is the Case with the Saints now; but as present
with him, or near to him. And, therefore, this Sight of God will be clear and
full. There will be no Need of a Medium, in the future State, to present to our
View the Object of our chief Joy. For, there we shall be with him, and see him,
as he is.

{2.} In some Instances, the Particle seems to have the sense of before. f3 And
it may well be thought to mean this here: Whom I shall see before me. The future
View of God, in the heavenly State, as it will be near, so it will be direct.
Christ is represented, as fitting in the Midst of the Throne, and the Church, as
standing round about it. Which is a more advantageous Situation, for all the
adoring Spectators to enjoy a direct Sight of him. And their Views of him, as he
is crowned with Glory and Honour, will possess them with Joy inconceivable.
Their grateful Minds will certainly be filled with exquisite Pleasure, at seeing
him advanced to such Dignity, who bore the Shame, and endured the Torture, of
the Cross, for their sakes.

2. Mine Eyes shall behold.

{1.} The Saints will see God with the Eye of their Mind. Their Understanding
shall then be wholly freed from Darkness, which now attends it. And they will be
rendered capable of seeing, in a perfect Manner, the Glory of God in the Person
of Christ. Their Conceptions of heavenly Mysteries will not be imperfect, as now
they are; but absolutely without Defect, and Mixture of Error. Nor, will they be
interrupted by any Cause whatever, in their Contemplations on the Display of the
Perfections of the Deity, in the stupendous Design of their eternal Redemption.
Their Prospects of the sublime and deep Things of God, will be then most
extensive. For, they shall see, as they are seen, and know, as they are known.
They will clearly discern the Love of the Father, Son, and Holy Spirit. Their
Ideas of the Divine Counsels relating to their Salvation, will then be perfectly
just. And their Apprehensions of the Wisdom and Condecency of the Way of their
Recovery, will be exact, and full. Then they shall behold, with delightful
Amazement, how Grace reigns through Righteousness unto eternal Life, through
Jesus Christ our Lord. That Divine Justice equally triumphs, with Divine Grace,
in their Pardon, Acceptance, and Glorification, on the Foundation of the
Obedience and Sacrifice of the Son of God. Who can determine which they will
most admire, when they are brought to Glory, the Grace of God, which is the
Cause and Origin of it, or his Wisdom and Justice, which are so illustriously
displayed, in their Recovery from Ruin, and Advancement to that State of
Dignity, and immortal Bliss? I am persuaded, that no one can.

{2.} They will behold Christ, who is their Lord, and their God, with their
bodily Eyes. And, there is Reason to think, that holy Job designed this, by the
Phrase. The Eyes of my Body, which are much impaired, and almost ready to sink
in my Head, and are likely to be soon closed, shall hereafter see God, who is my
living Redeemer, in that Glory, which he will for ever possess. The bodily Eyes
of the Saints, when raised from the Dead, will be rendered capable of steadily
looking upon the glorified Body of Christ, whose Face shines like the Sun in its
full Strength. The dazzling Glories of his human Nature will not then offend, or
be too much for their Sight. That will be fitted for beholding those glorious
Rays of Light, which, in this mortal State, it can by no means bear. And, in
this Vision of the Blessed Jesus, no small Part of our Happiness will consist.

3. Holy Job says, and not another, or a Stranger, as the Word {rz} signifies.

{1.} Some understand it of a Hypocrite, who is a Stranger to the Grace of God.
And, most certain it is, that without Holiness no Man shall see the Lord. This
beatifical Vision would not be agreeable to an unsanctified Mind, because it is
destitute of a Disposition, which is suitable to the Nature of it. The Enjoyment
of the heavenly Inheritance is impossible, without a Meetness for it. But,

{2.} I think it is best to understand the Phrase of another or strange Body. The
holy Man was persuaded, that the Body, wherein he should see God, would be his
own, and not another. This Sense well agrees with what he has before expressed,
and, therefore, it is much preferable to the former. That very same Body, which
is now in Union with the Soul, and which, after Death, will be reduced to Dust,
shall rise again, and be reunited to the Mind. How great soever, the
Difficulties may be, which attend the Resurrection of the same Body, they are
not insuperable, to infinite Wisdom, and Almighty Power, whereby it is to be
effected. Job had a firm Persuasion hereof. And, therefore, VI. He suggests,
that his Consumption, in the Grave, was no Objection to it, nor should prevent
it:

Though my Reins be consumed within me. Notwithstanding, the mortal Frame of the
Saints shall be consumed, or resolved into Dust, in the silent Grave, it shall
be raised again, into an immortal, spiritual, and glorious Life, be reunited to
their perfected Souls, and they shall in their entire Persons, for ever, enjoy a
blissful Vision of God; and a dear Redeemer. Some read the Phrase without the
Supplement, though. And consider it, as a concise, abrupt, and elegant Speech,
wherein Job expresses his earnest Desire of enjoying the Resurrection State. The
Reins, they think, may be understood of the Affections, which is not unfrequent,
and by the Consumption of them, they apprehend, that Job expresses the Ardency
of his Desires after that happy State, which he now had in Prospect, and whereof
he so clearly before speaks. If this is the Sense of the Phrase, then Job’s
Design is to acquaint his Friends, that his Desires were vehement after the
Enjoyment of that consummate Bliss, which would succeed his happy Resurrection
from the Dead, This was the Matter of the most earnest Wish of the Apostle Paul,
who speaks thus: If by any means I might attain to the Resurrection of the Dead;
not as though I had already attained, either were already perfect. He had in
View that Perfection, whereof he knew his Soul would be possessed after Death,
before the Resurrection, but his Wishes were extended farther, even unto that
Glory, which will succeed the happy Resurrection of the Just. And certain it is,
that the Views of Job, at this Time, were of the same Extent. This Prospect by
Faith of future Blessedness, supported him under his extraordinary Afflictions,
and was the Foundation of his Triumph, in his present View and Expectation of
Death, and of the entire Consumption of his mortal Frame, in the Grave.

Thus I have endeavoured to explain these copious Words, as briefly as I could.
The principal Design of Funeral Sermons, is not to bestow Encomiums on the Dead.
And I confess, that I have not much Inclination to it, nor Satisfaction in it.
But, with respect to the Worthy Person, on Account of whole Decease, I was at
this Time desired to treat on this Subject, I think I may say, without
Imputation of flattering her Memory, that she was prudent, humble, and modest;
of a tender and sympathizing Disposition. In Friendship sincere and steady. -
That she filled up every Relation, in which Providence placed her, in a becoming
Manner. As a Child she was obedient and dutiful: As a Spouse very affectionate,
and truly faithful. As a Child she was obedient and dutiful: As a Spouse very
affectionate, and truly faithful. As a Mother extremely tender, and solicitously
concerned, for the Good of her Children, especially for the Welfare of their
Souls. And, therefore, she did not fail of giving them pious Instructions, from
Time to Time. O that those Instructions may never be forgot by you; but he
deeply impressed upon your Hearts, and be productive of those good Effects,
which she intended, and so earnestly desired. In her Youth, she was called by
Divine Grace, and made a Profession of her Faith in Christ, and gave up herself,
first to the Lord, and then unto his People, according to the Will of God. And
walked regularly, in Fellowship, with a Church of Christ. Through bodily
Weakness, occasioned, as I suppose, by a nervous Disorder, she was prevented
attending on publick Worship, for some Years. In her last Affliction, which was
exceedingly great, I am informed, that she was very comfortable, and, as the
Time of her Dissolution grew nigh, the Strength of her Faith increased, in
Covenant-love, and, therefore, Death was not a Terror to her. Which she
expressed in Words to this Purpose: Though this frail Body shudders, through
Pain, I am not afraid to die; for I am sure, the Covenant of Grace is sealed to
me, and is a sure one. Tho’ my Flesh and my Heart fail, God is the Strength of
my Heart, and my Portion for ever. This View of her Interest in the Covenant of
Grace, kept her Mind composed, resigned, and even chearful, in the Prospect of
approaching Death. Various important Inferences may be drawn from what hath been
delivered, on this noble subject. Since we are sinful, mortal, and dying
Creatures, surely, we ought to be humble. Art thou a mortal Creature, which must
soon turn to Corruption, and mingle with the Dust, and art thou proud? Then I
say, thou art a Fool. Thou Beauty, who admirest thyself, on Account of the nice
Proportion of thy Parts, the Comeliness of thy Features, and because of thy fine
Complexion: Think, O think with thyself, what an horrible Spectacle thou wilt
quickly be, when thy Countenance shall be changed, and thou shalt be sent away.
Consider, that thou art now the Subject of Lusts, which are infinitely more
hateful, than the loathsome Worms, which will prey upon, and consume thy Flesh,
in the Grave. Due Thoughts of our Original, Tendency, and End, will pull down
our Pride, and abase our haughty Minds. Swelling Looks, proud Language, and a
disdainful Behaviour, extremely ill become Creatures, who are destined to
Putrefaction, and Rottenness, which is our Case.

Again, Christ alone is the Author of our Redemption. He only was equal to it. He
freely undertook it, and he hath obtained eternal Redemption for us, by his
Sufferings, and Death. And, therefore, our Hope of Pardon, and Deliverance from
the Curse of the Law, and the Wrath of God, ought to be fixed on him, and him
alone. For, nothing which we can do, nor any Thing which we have, to offer unto
God, will ever compensate for our Crimes, expiate our Guilt, and free us from
that Condemnation, unto which we are so justly obnoxious, in Consequence of Sin.
Farther, only Views by Faith of the Redemption of Christ, can furnish our Minds
with solid Peace, Joy, and Triumph, in the Prospect of approaching Death. For,
upon no other Foundation, will sinful Man be able to stand, before God, in
Judgment. All other Ways of Relief, will certainly fail us. But on this Ground,
our most important Interest is secure. Once more, the Saints will eternally
admire, and celebrate the Praises of redeeming Love, in Language like this: Unto
him that loved us, and washed us from our Sins in his own Blood. And hath made
us Kings and Priests unto God, and his Father; to him be Glory and Dominion, for
ever and ever. Amen.

FOOTNOTES ft1 Qui Postremus ex Pulvere {Terra} surget: on the Particle l[ ft2
Caeterum, pqn quum notet Excisionem destructivam {qualis Sylvae excisae, Esa.
10:34, vel Victimarum mactarum, Esa. 29:1} frustra sunt Sociniani, & qui cum iis
pertendunt, Locum hunc non agere de Resurrectione ex mortuis; sed tantum de
Restitutione temporali. Namhaec post pqn & totalem Dialasin, nullo modo
expectari potuit. Jobus loquitur de iis quae novit {yt[dy yna} inquit 5:23. Ut
talis non fuit temporalis Restitutio, {quod pendebat a Conditione, & Voluntate
Dei libera} Jobus scire, aut promittere sibi non potest. Imo, Spem temporlem
nullam habuit. Quod dispalescit ex Cap. 7:21 & 17:13, 14, & 19:8, 9, 10, & seq.
Sed & Verba antecedentia {Intimatio ad hancFidei Confesssionem & Triumphum}
scribi in Libro, etc. majus aliquid prae serunt, quam ut de Spe ad Restitutionem
hujus Vitae explicaripossint. Annot. & Vindic. No. 80 ft3 I refer the Reader to
Noldius for Satisfaction, as to the different Senses given of the particle.


========================================================================
  CHAPTER 69: S. MOTIVES TO LOVE AND UNITY AMONG CALVINISTS
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Motives to Love and Unity Among Calvinists, Who Differ on Some Points by John
Brine {London: John Ward, 1753}

SERMON 18 MOTIVES TO LOVE AND UNITY AMONG CALVINISTS, WHO DIFFER IN SOME POINTS
A DIALOGUE BETWEEN CHRISTOPHILUS, PHILALETHES, AND PHILAGATHUS.

Wherein is contained an ANSWER to Mr. ALVEREY JACKSON’S Question Answered,
Whether saving Faith in CHRIST is a Duty required by the moral Law, of all those
who live under the Gospel Revelation?

Printed and Sold by JOHN WARD, at the King’s-Arms, Cornhill, against the
Royal-Exchange; GEORGE KEITH, at the Bible and Crown in Grace-Church-Street; and
by JOHN EYNON, at a Print- Shop on the North-Side of the Royal-Exchange. London
1753.

CHRISTOPHILUS and Philalethes were excellent Persons, firmly attached to the
Christian Religion, and, many Years, intimate Friendship subsisted between them.
But they had different Apprehensions, in some Particulars, about which they
several Times conversed. And, as in this imperfect State, the best of Men may
not think alike, in all Respects, thro’ a Variety of Causes, Prejudice and undue
Resentment sometimes get Possession in their Minds, both against Opinions, which
they think are not true, and those who hold them. It seems, this was the Fact,
in the two worthy Persons above-mentioned: For, that Amity and Friendship
entirely ceased, which they had a long Time cultivated to mutual Advantage; and
Displeasure filled the Breast of each.

Philagathus, receiving Information of it, was much affected with Grief, on
Account thereof. He, therefore, formed a Resolution to make a particular
Enquiry, concerning their Differences in Opinion, and, if possible, to bring,
them unto a Reconciliation. That he might execute this generous and laudable
Design, he gave each a kind Invitation to his House, which was gratefully
accepted by both. They came at the Time he desired. He quickly acquainted them
with the Information he had received, with the Grief it occasioned him, and with
his good Intention, in desiring the Favour of their Company; and expressed his
Hope, that Christian Friendship might be renewed, and continue to subsist
between them, notwithstanding a small Difference, in their Apprehensions, about
some particular Points of Doctrine. He thought it very proper solemnly to
address God, upon this important Occasion, for the Aid and Instruction of the
holy Spirit, herein they both agreed with him. He desired Christophilus to pray,
which he did, with that Reverence, Humility, and Fervency, as greatly affected
both himself and Philalethes. He requested the Favour of Philalethes to succeed
him in that good Work; he readily consented; and, therein, he discovered such an
Acquaintance with, and Savour of evangelical Truths, as much delighted not only
himself, but Christophilus also. Philagathus closed this Service with a very
suitable and pathetic Request to Heaven, for a Blessing upon the Conversation
designed.

And, then, addressing himself to them, he said, My dear Brethren in Christ,
{#for such I acknowledge you both to be|} it was with very great Grief I heard,
that, that Friendship, which subsisted between you many Years, is now broke, and
a mutual Animosity succeeds it in your Breasts, on Account only, I am persuaded,
of some lesser Differences, in your Conceptions, wherein none of the Essentials
of Christianity are affected, on which Side soever the Mistake may be. My
Desire, therefore, is, that you would be pleased to permit me to mention the
peculiar Doctrines of the Gospel, and that you will express your Assent, or
Dissent, as you approve, or disapprove, of those Principles. Both agreed to this
Proposal.

Whereupon he thus said:

I. I will begin with the Foundation of our Recovery and Happiness, viz.
Election. God chose a certain Number of Men to Salvation. This Act was eternal,
and it is the mere Effect of sovereign Favour, without any Motive to the divine
Will, in the Persons who are the Objects of this Choice. Farther, it is
irrevocable; and it ascertains the Sanctification, in Time, of all those who are
included in this Decree, and their complete Happiness and Felicity hereafter.

II. Adam was constituted the Representative of all his natural Descendants; they
were included with him in the Covenant of Works, and, therefore, his Act of
Disobedience was imputed to them; in and with him they came under the
Condemnation of the Law, and from him they derive moral Depravity and
Corruption. So that all Men naturally are Subjects of Darkness, Obstinacy, and
Rebellion against God; are averse to Good, and inclined to Evil.

III. A Covenant of Peace was entered into, between the divine Persons; wherein,
full and effectual Provision is made for the Salvation of all the Elect, in such
a Way, as exalts the Glory of all the infinite Perfections of God. In this
Covenant Christ engaged to do and suffer, what Law and Justice required, in
order to the Salvation of the Elect, viz. to obey the Law, which he punctually
did; his Obedience is accepted for, and imputed to them, and that is the sole
Matter of their Justification, before God. He, also, voluntarily became obliged
to offer himself a Sacrifice for their Sins, to redeem them from Curse and
Wrath. Agreeably to this Obligation, which he took upon him, he bore their Sins,
was made a Curse, endured the vindictive Displeasure of God, suffered and died,
in their Room and Stead. His Sufferings and Death were satisfactory to the Law
and Justice of God, for their whole Guilt; from hence, in Equity, results a
Right to Pardon and Impunity, unto every one of them. And this Redemption is
proper and peculiar to the Elect of God, or it is not of larger Extent.

IV. Regeneration and Sanctification are the proper Work of God, in the Souls of
Men. Regeneration is absolutely necessary, none can be fared without it. Men are
passive in it, and the human Will is not a concurring Cause, with the Grace of
God, in its Production. God operates effectually herein, and is not, nor can be
frustrated of his End in his gracious Influences on the Souls of his People. The
regenerate Principle consents unto the Law, that it is good, delights in, and
serves it. So that true Faith in Christ is productive of holy Obedience, and
worketh by Love.

V. Those who are effectually called, according to God’s Purpose, in the Decree
of Election, shall certainly persevere unto the End, and be eternally saved,
notwithstanding the Treachery of their own Hearts, the Temptations of Satan, and
the numerous Snares to which they are exposed in this World.

Christophilus. I cannot but express my Belief and great Approbation of the
Doctrines, which you, Philagathus, have mentioned.

Philalethes. I declare myself no less satisfied of the Truth and Importance of
those Principles; and hope, that I shall always most religiously regard them, as
Doctrines calculated to promote the Glory of God, in the certain and complete
Salvation of his Chosen.

Philagathus. Since you both are firmly persuaded of the Truth of the several
Articles, which I have briefly mentioned, I cannot think it is possible, that
either of you can embrace any Opinion which affects the Essentials of
Christianity, what Difference soever may be in your Apprehensions, or in the
Mode of your expressing yourselves, in Relation to those Points; and, therefore,
surely, Friendship may be revived and continue to subsist between you,
notwithstanding some lesser Differences, in your Conceptions, and Mode of
Language.

Christophilus. I must be obliged to acquaint you, that Philalethes gives into
some over nice and subtle Speculations, relating to the Doctrine of Election. He
will needs have it, that God chose his People, considered as unfallen, or in the
pure Mass, and that he decreed to permit the Fall, with a View to illustrate the
Glory of his free Grace and Mercy, in the Salvation of the Elect, thro’ the
Mediation of Christ. This Notion of his he hath advanced in Public, which, in my
humble Opinion, could not edify common Hearers; for which Reason, I took the
Liberty to remonstrate against: it, whereby I incurred his Displeasure, not a
little, it seems.

Philalethes. This is the Fact, I acknowledge it.

Philagathus. Good, wise, and very learned Men have had different Apprehensions
of this Matter; but, as to the Substance of the Doctrine of Election, they were
fully agreed. The Difference of Rating this Doctrine, as above the Consideration
of the Fall, or under it, is only in Apice logico, in a logical Point; it
respects the Order, not the Cause of the Decree; Divines, who differ in this,
are agreed that sovereign Favour is the Cause thereof. And, as to the
Edification of common Hearers, I am of Opinion, that this Sentiment may be
represented in such a plain and easy Light, as to answer that important End. If,
indeed, Philalethes is not capable of representing it in a Manner intelligible
to common Capacities, he would act more wisely to decline the Advancement of it.
Which, it must be confessed, is not the Talent of every one, who may discern the
Truth in his Mind. There is certainly no Cause why the Supralapsarian and
Sublapsarian should differ with one another; they are agreed in the substance of
the Doctrine of Election, and, therefore, ought to bear with one another in the
different Manner of Rating it. Divines who lived in the former Century wisely
did so.

Christophilus. I have another Thing to object to Philalethes.

Philagathus. What is that?

Christophilus. He affirms, that the Elect are united to Christ before Faith.

Philalethes. That is my Opinion. In the Act of Election, God considered its
Objects in Christ, for he chose them in him. And, Grace was given them in
Christ, before the World began. Besides, he represented the Elect of God, in his
Sufferings, Death, and Resurrection; and he now represents his People, in his
Session at the right Hand of God; hence they are said to fit together in
heavenly Places in Christ. As Adam was constituted a representative Head to all
his Seed, and they were considered in him: So Christ, in the Covenant of Grace,
was constituted a representative Head to the Elect, and they were, from
everlasting, considered in him.

Philagathus. I cannot perceive any Error in this. We were chosen in Christ, as a
Head, says Zanchy. The same Author observes, because Christ our Head is risen,
and sits in heavenly Places; therefore we are held and accounted of the Father
to be raised, and sitting and living in Heaven. f1 God’s Choice did completely
terminate itself on him {#Christ|} and us, us with him, and yet us in him; he
having the Priority to be constituted a common Person and Root to us, for that
is the Relation wherein we stand unto him, and in that Relation we were first
chosen. Thus Dr. Goodwin. f2 Christophilus, I am also somewhat dissatisfied with
Philalethes, because he maintains, that Adoption precedes Faith.

Philalethes. I apprehend that to be a Truth. Predestination to the Adoption of
Children was an eternal Act of the divine Will, wherein God willed to be a
Father to us, and that we should be Sons unto him, which made us such. For the
Will of God to be a Father to us, and that we shall be Sons to him, constitutes
our filial Relation unto him. Besides, all those who are the Subjects of
Redemption by Christ, were considered therein as Sons and Children of God. It
became him for whom are all Things, and by whom are all Things, in bringing many
Sons unto Glory, to make the Captain of their Salvation perfect thro’
Sufferings. In divine Repute, all were Sons for whom Christ died. Again, the
holy Spirit is sent into our Hearts, because we are Sons; and, therefore, our
filial Relation to God, is not subsequent upon, but precedaneous to the Mission
of the Spirit, to regenerate and sanctify us: Because ye are Sons, God hath sent
forth the Spirit of his Son into your Hearts. Regeneration is not Adoption, nor
is the latter founded in the former, tho’ they are sometimes not distinguished,
but confounded; they are, I think, very distinct Blessings. If Adoption be
understood of the Participation of those Honours, Privileges, and Blessings,
unto which we have a Right as Sons, that is, at, upon, or after Regeneration,
and doth not precede it. Thus it is sometimes taken, as in these Words: Waiting
for the Adoption, to wit, the Redemption of our Body.

Philagathus. This hath been the Opinion of eminent Divines. God putteth us into
Christ, he chuseth us to be in him, to be married to him, and be hath betrothed
us to him from everlasting; {#for Jesus Christ then betrothed himself unto us,
when in Election be undertook for us with the Father|} and so we became
Sons-in-Law to God. - I am in this of learned Mr. Forb’s Mind: That Adoption, as
primitively it was in Predestination be flowed upon us, was not founded upon
Redemption, or Christ’s Obedience; but on Christ’s being personally God’s
natural Son. Dr. Goodwin. f3 Christophilus. Another Thing in Philalethes is
displeasing to me.

Philagathus. What is it?

Christophilus. He embraces the Antinomian Error of Justification before Faith.

Philalethes. That is my Sentiment; and, if it is a Mistake, I think it is
abusively called an Antinomian, Error. Justification, properly speaking, as it
seems to me, is an immanent Act in God, viz. the Act of his Will not to impute
Sin to his Elect, but to impute to them the Righteousness of Christ; wherefore,
in his Mind, they are discharged of Guilt, and reputed righteous. Now, as this
is not a transient, but an immanent Act, it requires not so much as the present
Existence of the Object, much less the Being of Faith in the Object justified.
God’s Purpose to lay their Sins on Christ necessarily supposes, that it was his
Intention not to impute them unto their Persons: And his Decree, that Christ
should come under their Obligation to the Law, that he might obey it for them,
as necessarily supposes a Will in God to impute his Obedience to them, which is
their Justification in the divine Mind. Yet, I deny not Justification, when it
is understood of the declared manifest State of this, or that particular Person,
to be by Faith, and do not think that it is previous to Regeneration.

Philagathus. I am not able to discern the least Mistake in this Account of
Justification. Permit me to recite what some eminent and learned Divines have
said upon the Subject. Justification is understood either actively in Respect of
God, who justifies, or passively in Respect of Man, who is justified.
Justification active Signifies the Absolution of God, whereby he absolveth a
guilty Man from Guilt, on Account of the Satisfaction of Christ, and reputeth
him just for the Sake of his Righteousness imputed. From hence, first, it is
evident, that this differs from passive Justification, because it is done by one
undivided Act: But passive, which consists in the Application of the
Righteousness of Christ, is not; for, as often as we sin, we should apply to us
the Righteousness of Christ. Hence, in the Lord’s Prayer, we are commanded to
pray daily that God would remit to us our Sins. Secondly, active precedeth
Faith, passive followeth, as that which is thro’ Faith. For, thro’ Faith, we
receive Remission of Sins, and an Inheritance among them that are sanctified.
And, that active precedes Faith, may be proved. 1. Because every Object is prior
to its Act, for this depends on that. 2. Because by the Act of believing, as
Pareus teaches on Justification, Remission of Sins is not effected, but
received. 3. Because, thro’ the Satisfaction of Christ, we not only obtain
Justification, but also

Faith itself, and Repentance, that is, the Circumcision of the Heart: For God
hath blessed us with every spiritual Blessing in Christ. {Ephesians 1:3}. Yea,
before Faith and Repentance, the Satisfaction of Christ is applied to us, as
that on Account whereof we obtain effectual Grace to believe in Christ. The same
Thing Daniel Toffanus teaches, who sometime was a most learned Divine in the
Academy of Heidelberg, in an Epistle {#a Copy of which Lucius published,
Professor at Basil|} to Vorstius, whose Words are: You confound, says he to
Vorstius, the Acquisition of Justification, and the Blotting out of Sin, which
is done by the Blood of Christ, with the Application of it: Wherefore you feign
to yourself a Contradiction, where there is no Contradiction: All the Elect are
justified in Christ, if you respect his Merit, yea before they are born; and so,
before we believe, we, are justified and redeemed in Christ; but afterwards he
{#God|} giveth Faith to his Elect, whereby they seek their Righteousness in
Christ alone. Thus far Toffanus. Passive Justification is that by which a Person
is absolved from Guilt, and reckoned righteous; or rather it is a Reception of
Absolution from Guilt, and of the Imputation of the Righteousness of Christ. The
Sentence of Justification was:

I. Conceived in the Mind of God, by the Decree of Justifying. {Galatians 3:8}_.
The Scripture foreseeing that God would justify the Heathen thro’ Faith.

II. It was pronounced in Christ our Head when he rose from the Dead. {2
Corinthians 5:10}. God was in Christ reconciling the World to himself, not
imputing their Trespasses to them.

III. It is virtually pronounced on the first Relation which ariseth out of Faith
ingenerated. {Romans 8:1}. There is therefore no Condemnation to them, who are
in Christ Jesus.

IV. It is expressly pronounced by the Spirit of God, witnessing, with our
Spirits, our Reconciliation with God. {Romans 5:5}. The Love of God is shed
abroad in our Hearts, by the holy Spirit, who is given unto us. In this Witness
of the Spirit, Justification itself doth not so properly consist, as the actual
Perception of it, before granted, by a reflex Act of Faith. We think, that the
Form of active Justification is both a full Remission of Sins, and the
Imputation of the Righteousness of Christ; nor do we apprehend these Phrases to
be the same, or to be confounded. f4 Thus far these learned Professors and
Divines, and many other eminent Divines agree with them. Says Mr. Pemble,
Sanctification and inherent Righteousness goes before our Justification and
imputed Righteousness, but with a double Distinction of Justification. 1. In
Foro Divino, in God’s Sight; and this goeth before all our Sanctification, for,
even whilst the Elect are unconverted, they are then actually justified and
freed from all Sin by the Death of Christ: And God so esteems them as a free,
and, having accepted that Satisfaction, is actually reconciled to them. By this
Justification we are freed from the Guilt of our Sins; and, because that is done
away, God in due Time proceeds to give us the Grace of Sanctification, to free
us from Sin’s Corruption still inherent in our Persons. 2. In Foro Conscientiae,
in our own Sense; which is but the Revelation of God’s former secret Act of
accepting Christ’s Righteousness to our Justification. The Manifestation of
which, to our Hearts and Confidences, is the only Ground of our Peace and
Comfort: And it follows our Sanctification, upon and after the Infusion of
saving Faith, the only Instrument of this our Justification. This Distinction is
needful to be observed, as giving Light to many Things. - ‘Tis vain to think
with the Arminians that Christ’s Merits have made God only placabilem, not
placatum, procured a Freedom that God may be reconciled, if he will and other
Things concur, but not an actual Reconciliation. A silly Shift devised to uphold
the Liberty of Man’s Will, and the Universality of Grace. No, ‘tis otherwise;
the Ransom demanded is paid and accepted,full Satisfaction to the divine Justice
is given and taken, all the Sins of the Elect are actually pardoned, God’s Wrath
for them suffered and overcome, he rests contented and appealed, the Debt-book
is crossed, and the Hand-writing cancelled. This grand Transaction between God
and the Mediator Christ Jesus was concluded upon and dispatched in Heaven long
before we had any Being, either in Nature or Grace; yet the Benefit of it was
ours, and belonged to us at that Time, tho’ we never knew so much, till after
that by Faith did apprehend it. As, in the like Case, Lands may be purchased,
the Writings confirmed, the Estate conveyed and settled upon an Infant, tho’ it
know nothing of all, till it come to Age, and find by Experience the present
Commodity of that which was provided for him long ago. And the Reason of all
this, is, it is not our Faith that works God’s Reconciliation with us, but
Christ believed on by our Faith. Now his Merits are not therefore accepted of
God, because we do believe, but because they of themselves are of such Worth and
sufficiency, as do deserve his most favourable Acceptance of them for us. f5 Mr.
Crandon, speaking of the Non-Imputation of Sin, and of the Imputation of
Righteousness to the Elect, say: To what Time shall we reduce this Imputation to
find its Original, if not to Eternity? When began God to reckon and account us
righteous in Christ, or not to impute Sin to us, if he did not actually do it in
himself before Time from Eternity? f6 The Reader, if he pleases, may consult
him; he copiously treats on this Subject, with great Judgment and Strength of
Reasoning. The late Dr. Ridgley hath these Words: When we speak of God’s being
reconciled to his Elect, according to the Tenor of his secret Will, before they
believe, that is in Effect to stay, that Justification, as it is an immanent Act
in God, is antecedent to Faith, which is a certain Truth, inasmuch as Faith is a
Fruit and Consequence thereof. - There are some, adds he, who not only speak of
Justification before Faith, but from Eternity; and consider it as an immanent
Act in God, in the same Sense as Election is said to be. I will not deny eternal
Justification, provided it be considered as contain’d in God’s secret Will, and
not made the Rule, by which we are to determine ourselves to be in a justified
State, and as such to have a Right and Title to eternal Life, before it is
revealed, or apprehended by Faith. f7 Christophilus. I am surprised to find so
many able and learned Divines do maintain Justification before Faith, and agree
that it is an immanent Act in God. There is no material Difference between the
Opinion of Philalethes, and their Judgment, in this Point.

Philagathus. Why are you surprised?

Christophilus. Because, I have often heard that Notion spoken of with great
Contempt by good Men, and have heard the Persons, who embrace it, represented in
a very despicable Light, as Men of very little Consideration or Worth.

Philagathus. I believe you. But this was not the Case, in the last Century, says
Mr. Crandon: The very Flower of all our Protestant Writers have asserted it in
such Numbers as would fill up a Page to name them. Neither know I any one
Writer, which {having not Occasion to manifest himself of the same Judgement}
hath ever expressed himself to dissent from it, ‘till Dr. Downham excepted
against Master Pemble for delivering it, and that upon a strange Ground, that
declared great Inadvertency in the Reading of the Dr. viz. that he believeth no
Man had so written before Mr. Pemble. I think you pronounced it an Antinomian
Error, did you not? Christophilus. I did, and esteemed it such. Philagathus. Mr.
Candon observes, that Mr. Baxter reproached it in the same Manner: This, says
he, I take to be the Sum of the Doctrine which Mr. Baxter asperseth with
Antinomianism, which I believe no other, Papist, or Arminian, had done before
him. I shall say no more to wipe away that Reproach cast on the Opinion, than
Mr. Crandon did in Answer to the same Aspersion of Mr. Baxter’s, viz. As well
and properly might he have termed it Mahometanism; for as agreeable is it with
the Principles of this, as of that. f8

Christophilus. I cannot but inform you, Philagathus, that Philalethes denies it
to be the immediate Duty of unregenerate Men, who hear the Gospel, to believe in
Christ, with special, or saving Faith.

Philalethes, I must confess, that I have not as yet met with clear and
convincing Proof of that Point, nor with satisfactory Answers given to those
Objections, which occasion my Scruples about it. Some Months since, a Friend of
Christophilus’s published a Pamphlet on that Subject, wherein he advances his
Reasons for the Affirmative, and attempts to answer one Objection to his
Opinion. In this Piece, he hath been pleased to treat me with great Contempt,
and more than insinuates, that there are no Consequences, so bad and vile, but
what do unavoidably follow, not granting the Truth of that for which he
contends. I have carefully considered what he urges to support his Assertion;
but my Doubts are not removed, nor in the least Degree abated, by any Thing he
offers to Consideration. His Manner of handling the Subject is such, that if I
had not other Reasons, than what arise from the Performance itself, I should not
be at all inclined to bestow any Animadversions upon it: But, as I have Reasons
for it of another Kind, which with me are not of little Moment, I shall attend
unto the small Labour of a thorough Examination of his ’Answer’ to the Question
propounded, viz. Whether saving Faith in Christ is a Duty required by the moral
Law, of all those who live under the Gospel Revelation? f9 I think it not
improper to acquaint you, Philagathus, that I am persuaded, if the Desire of the
Author had been complied withal, respecting the Revisal of his Manuscript, and
if the Publication of it had been thought expedient, by those, under whose
Correction, he wished it to pass, much less Room would have been left for
displeasing Remarks upon it. My Authority is unquestionable, for what I now say.
But my Business is to consider it, just as the Editor thought it fit, to make
its Appearance in the World. And I will begin with observing some Mistakes and
Inconsistencies, which are in it.

First, The Author apprehends, that there is no Difference between the Principle
of Grace in Believers, and that holy Principle of Life which we had in Adam f10
The Image of God, wherein Man was created, consisted in a perfect Knowledge of
God, and of his Duty according to the Nature of the Covenant, under which he
then was, in a holy Affection to God, and in a habitual Disposition to
Obedience. These Things ought constantly to be maintained again, the Socinians,
who deny original Righteousness, to the Disparagement of human Nature, in its
primitive State, and unto the Dishonour of God our Creator. For, to imagine,
that God gave Existence to a reasonable Creature destitute of Principles, suited
to enable it to walk before, and with him, in all holy Obedience unto his Will,
is to cast impious Reproach on his Wisdom, Goodness, and Holiness. Nevertheless,
there is a great Difference, between that Life which we had in Adam, and that
which we now have. The gracious Principle in Believers, springs from the
Fountain of eternal Love, in the Heart of God towards them, as the God of all
Grace. But the Life we had in Adam did not. Our spiritual Life is derived from
Christ, and by him it is maintained, and influenced in all its Acts, which the
living holy Principle in Adam was not. Again, the regenerate Principle is a
Disposition to Acts towards God, agreeable to the Nature of the new Revelation,
which he hath given of himself in the Covenant of Grace. But the holy Principle
in Adam was n Disposition unto, and exerted itself, in Acts of God, suitable to
that Revelation, which the Covenant of Works gave of him. As the Covenant of
Works, and the Covenant of Grace differ in Nature: So our Life unto God is of a
different ind, according to the Difference and distinct Nature of the two
Covenants: Says Dr. Owen: For neither would the Life of Adam be sufficient for
us, to live unto God according to the Terms of the new Covenant; nor is the Life
of Grace we now enjoy, suited to the Covenant, wherein, Adam, stood before God.
Wherefore some Differences there between them, the principal whereof may be
reduced into two Heads.

1. The Principle of this Life was wholly and entirely in Man himself. It was the
Effect of another Cause, of that which was without him; namely, the Good Will
and Power of God; but it was left to grow on no other Root, but what was in Man
himself, It was wholly implanted in his Nature, and therein did its Springs lie.
Actual Excitations, by Influence of Power from God, it should have had. For, no
Principle of Operation can subsist in an Independence on God, nor itself unto
Operation without his Concurrence. But, in the Life, whereunto we are renewed by
Jesus Christ, the Fountain and Principle of it is not in ourselves but in him,
as one common Head unto all that are made Partakers of him. He is our Life, {
Colossians 1:3} and our Life {as to the Spring and Fountain of it} is hid with
him in God. For he quickeneth us by his Spirit,{Romans 8:10}. And our spiritual
Life, as in us, consists in the vital Actings of this his Spirit in us, for,
without him, we can do nothing, { John 15:3}. By Virtue hereof, we walk in
Newnesss of Life, {Romans 6:4}. We live therefore hereby, yet not so much we, as
Christ liveth in us, { Galatians 2:20}.

2. There is a Difference between these Lives with Respect unto the Object of
their vital Acts. For the Life, which we now lead by the Faith of the Son of
God, hath sundry Objects of its Acting, which the other had not. For whereas all
the Actings of our Faith and Love, that is, all our Obedience doth respect the
Revelation that God makes of himself, and his Will unto us. There are now new
Revelations of God in Christ, and, consequently, new Duties of Obedience
required of us, as will afterwards appear. And other such Differences there are
between them. The Life which we had in Adam, and that which we are renewed unto
in Christ Jesus, are so far of the same Nature and Kind, as our Apostle
manifests in sundry Places, {Ephesians 4:23-24; Colossians 3:10}, as that they
serve to the same End and Purpose. From hence he proceeds to observe, That, with
respect to the Life we bare in Christ, unregenerate Men never had it, neither
deFacto, nor de Jure, in any State or Condition. Wherefore, with respect
hereunto, they are dead only negatively; they have it not; but, with respect
unto the Life we had in Adam, they are dead privatively, they have lost that
Power of living unto God which they had. f11 Thus far he. Our spiritual Life,
therefore, is not that Principle of Life, which we had in Adam restored to us,
but another Principle, which we had not in him, either in Fact, or in Right. The
Author assigns two Reasons to prove, that these Principles are the same. 1. The
Use of the Terms renewed, and renewing, in Respect to the Work of Grace, in the
Souls of Believers, { Ephesians 3:21; Ephesians 3:21; Colossians 3:10; Titus
3:5}. Renovation, says he, is not the making, producing, or bringing into
Existence, a Thing that never was in Being before: But it is a new Framing of
that which hath once existed; but hath been spoiled and defaced. f12

But, 1. This gracious Work is the Renovation of the Mind, and not of a Principle
which was in the Mind, antecedent to it, and the Restoration of that Principle
to its primitive Beauty, it having been defaced. 2. The Soul may be said to be
renewed, with strict Propriety, by the Implantation of a new Principle of Life
in it, when dead, even though that Principle differs from that living Principle,
by Reason of the Absence of which, it was really dead. The Soul is renewed unto
Life; but that Life is of a higher and nobler Kind, than that which Man
originally possessed. 3. There is a Revival of the Principle of Grace in
Believers, which is meant by Renewing, in { Ephesians 3:21} and { Colossians
3:10}. 2. The second Reason he calls a cogent and demonstrative Argument; it is
this: It is not possible in the Nature of the Thing, that there should be two
specifically different Images of the moral Perfections of God impressed upon a
reasonable Creature, any more than that there are two Gods possessed of two
different Kinds of moral Perfections. f13 If by a specific Difference be
intended, that the one is holy, and the other not so, it is Blasphemously absurd
to admit the Thought. But, 2. If by it is meant, that it is impossible, that a
reasonable Creature should bear a more glorious Image of God, to qualify it for,
and dispose it unto higher Acts of Obedience, than that which Adam bore, it
must: be a Mistake, unless we will affirm, that the second Adam did not excel
the first, as he was in his human Nature the Image of the invisible God, and
that he was not called and disposed unto a higher Obedience than the first Adam
was. Which is what, I hope this good Man will not care to assert. And it is into
the Image of the second Adam, and not into the Image of the first Adam, that the
Saints are changed, from Glory to Glory, by beholding the Glory of the Lord,
with open Face. That an innocent Creature, that Adam, particularly, while
innocent, was capable of receiving a Revelation of new Truths from God: That he
was under an indispensable Obligation to believe the Truth of what God did, or
might reveal unto him: And that an innocent Creature is capable of discerning
not only the Truth of the Evangelical Revelation; but the Wisdom, Goodness,
Grace, and Mercy of God, therein discovered, are all freely granted. For, the
holy Angels adore and bless God upon a Discernment of Gospel-Mysteries: They are
all Attention unto them, and, with intense Desire and the highest Delight, they
constantly contemplate on them. The Grace of God, the Sufferings of Christ, and
the Glory following thereupon, are the Matter of their delightful Study, and of
their holy Adoration, and will be so for evermore. But to say, that an innocent
Creature could believe in Christ, on a Supposition of his being revealed to him
in the Character of a Saviour, is to speak palpable Contradictions. And,
therefore, the Author is grossly mistaken, in thinking that Adam, in a State of
Innocency, would have been obliged unto, and could have believed in Christ, even
upon the Supposition of a Revelation being given to him of Christ in the
Character of a Saviour. f14 Man must be, and must know himself to be lost,
before he can believe in Christ to the Saving of his Soul.

Secondly, Another Mistake of the Author’s is, he imagines, that the Life, which
the Covenant of Works promises, is the same with that promised in the Covenant
of Grace. f15 It is granted, that they are the same in Duration, both are
eternal. They consist in Likeness to God: In the Enjoyment of him, and Communion
with him. And, yet, they differ very much: In the former, Divine Benevolence to
the innocent Creature is apprehended: A Sense of Divine Approbation of the
innocent Creature is enjoyed: Therein the Glory of God, as Creator, Preserver,
and Upholder of all Things is seen and adored: The guiltless Creature, hath a
Persuasion of the endless Fruition of God, the Origin of Blessedness, and,
therefore, this is a happy and glorious State. But the State of Bliss, promised
in the Covenant of Grace, as much exceeds it in Glory, as the Ministration of
the Spirit exceeds in Glory, the Ministration of Death, which is not to be
conceived in Thought, much less can Language express that vast Difference. This
Subject is so grand, sublime, glorious, and attractive, that with peculiar
Pleasure I could dwell and enlarge upon it in my Meditations; but my narrow
Limits will not allow of such Enlargement. I can only give you brief Hints for
your further Consideration, and may the good Lord, by his Spirit, guide your
Thoughts, and assist you to fix your Meditations on this most delightful and
ravishing Theme. In the heavenly State, God is known, in the endearing Character
of the God of all Grace. The exceeding Riches of his Kindness towards us, in
Christ Jesus, are clearly, steadily, and without any Interruption, viewed by the
Blessed for evermore. The eternal Son of God, as incarnate, God and Man in one
Person, is always beheld, and the Divine Perfections through him. He is with
inconceivable Delight, perpetually viewed as the Head and Husband of the Church,
and each perfectly happy Member of him enjoys a constant transporting Sense of
the Assertion of his Heart, which is suitable to the near Relation, wherein he
stands, unto the Church, which is his Body and Fulness. They will all know the
Satisfaction, Delight, and Complacency he takes, in their Blessedness, who once
were the Travail of his Soul. The Saints will in Heaven be perfectly acquainted
with the Dignity and Glory to which they are advanced, in being made Sons unto
God, by Adoption. They shall for ever see Christ, as their Surety to God for
them, and herein will open to View all the glorious Mysteries of Redemption, by
his Sufferings and Death. And will contemplate on all the infinitely holy
Properties of God, as they are displayed, in that stupendous Affair. Moreover,
their Communion, with Father, Son, and Spirit, will be most near, and without
the least Interruption. This is Heaven indeed. And such a State of Bliss and
Glory it is, as the Covenant of Works neither knows, nor makes the least
Discovery of. Says Dr. Owen, the whole of what was intrusted with Adam comes
exceedingly short of what God hath now prepared, as the Inheritance of the
Church. There is Grace in it, and Glory added unto it, which Adam neither had,
nor could have Right unto. f16

Now, though Adam had not that Principle of Life, which is in Believers, which
capacitates them to live unto God according to the Covenant of Grace: He had a
Principle of Life in him, suited unto the Nature of the Covenant of Works. That
Principle he lost and we all suffer a Privation of it, and so are dead in
Trespasses and Sins, or are alienated from the Life of God. And, though the
first Covenant did not promise to him the Enjoyment of God in a Mediator, yet it
promised unto him the Enjoyment of God, as Creator; by his Sin he lost his Title
to that Happiness, and became obnoxious unto eternal Death, or an everlasting
Separation from God. And, therefore, it is true, that the Law promises Life
eternal, on Condition of Obedience, though not the same with that promised in
the Covenant of Grace, Right unto which could not result from Obedience yielded
to the Covenant of Works. It is also Truth, and not an idle Dream, that we are
naturally dead, for we have lost that Life we had in Adam. Again, eternal Death
in Hell is not a Fiction, but an awful Reality, threatened for Sin in the first
Covenant. One would imagine, that this Writer was not thoroughly awake, and,
therefore speaks, as here he does, That Death in Sin is a Dream, and eternal
Death in Hell a Fiction, if Adam had not the same Life in Possession, as
Believers now have, and if he had not the Life in Promise, which they have in
Right, and shall eternally enjoy. f17

Thirdly, The Author observes, That those who appear most warm against Faith in
Christ being a Duty, do yet own and acknowledge that Faith to be the Duty of all
Men to whom the Gospel is preached, which the Scripture declares is a saving
Faith. f18 These Persons, then, are a Parcel of extremely weak and silly
Creatures, who thus contradict themselves. But the Contradiction will be found
in Mr. Jackson, not in them. What is that Faith which they maintain, is the Duty
of unconverted Sinners? It is a Belief of the Truth of the Report of the Gospel
concerning Jesus Christ, in his Person, Offices, and Benefits. This he asserts
to be saving Faith, than which there is nothing more false. Thus the Devils
believe: Thus Simon Magus believed; and such a Faith as this is a Man may carry
to Hell along with him. It is merely a rational Act excited in the Mind by
rational Evident. This is not a Sinner’s fleeing to, receiving of, and resting
on the Lord Jesus Christ alone for Salvation, which, Mr. Jackson has before
observed, is true saving Faith, f19 in perfect Contradiction to what he here
affirms. So that this Argument to prove his Point is absolutely and entirely
lost. It was no Instance of Kindness in the Editor to permit such an Error and
Self-Contradiction, as this is, to see the Light. Friendship would have made Use
of the Spunge, and wiped it out.

Fourthly, Another Mistake the Author is guilty of: viz. That regenerate, as well
as unregenerate Persons, are under the Covenant of Works: The Subject of the
moral Law is a reasonable Creature, considered as such; and it knows no
Difference of Elect, or Non-elect, Regenerate, or Unregenerate, etc. f20 Since
Unbelievers, as well as Believers, are by him spoken of, he must mean the moral
Law {#under which both are, as he affirms|} in the Form of Covenant, and not
consider it, as a Rule of Conduct only, and, therefore, Believers, if this is
true, lie under the Curse of the Covenant of Works. But I will not press hard on
this Mistake, for believe, it was mere inadvertency in him. This, I also think,
the Editor should have corrected.

I will now consider his Arguments, to prove, that special Faith in Christ is the
immediate Duty of all who hear the Gospel. In Number his general Arguments are
eight, and, therefore, if they are forcible, the Point is abundantly confirmed:
But, as to the first, he seems to be convinced, that it hath very little, if any
Weight at all in it. And the second cannot justly be thought, to have more than
the first. The fifth is already fully answered, and proved to be a gross
Mistake, and a Self-contradiction. The sixth is entirely impertinent. The
seventh seems to be advanced only for the Sake of saying something, for no Man
can possibly think it of any Force at all. The eighth is no other than an
Objection to his Opinion, which he endeavours to prove absurd, and utterly
destructive of all true Religion. The third and fourth coincide, or the fourth
is nothing more, than a Conclusion arising from a Supposition of the Truth of
the third, and, therefore, no great Skill in Disputation is discovered, in
making that an Argument distinct from the third. So that, if his third Argument
proves insufficient to bear the Weight of his Cause, it is likely to sink.
However, there may be Reasons for taking some Notice of each Argument, and,
therefore, I will not decline it.

First, Believing on the Lord Jesus Christ hath eternal Salvation inseparably
affixed to it, by the Word and Promise of the faithful God, with which it is
infallibly connected. f21 This is readily granted, and thankfully embraced, as a
precious Truth: It receives Confirmation from the whole Gospel: And cannot be
denied, without dreadfully corrupting, at least, if not overthrowing the
Christian Scheme. For he that believes shall be saved. But what Degree of Proof
does this afford, that special, supernatural Faith is the immediate Duty of
every one who hears the Gospel preached? Not the least. Whereof the Author seems
to be fully conscious, and, therefore, argues not at all from it, to establish
what he had in View; but observes, what was not pertinent to be observed, under
this Argument, viz. that those who obey not the Gospel, and receive not Christ,
but oppose and reject him, sin, and perish. Which properly belongs to his second
Argument. And that is this:

Secondly, It is equally clear, and as certainly declared in the Oracles of
Truth, that the contrary to this Faith, even not believing on the Lord Jesus
Christ the Son of God, is assigned as the Cause of Men’s Condemnation, and
stands reproved in the Word of God, as a damning Sin, which it could not
possibly do, if Faith in Christ was not a Duty required by the Law. f22

1. This Argument ought to be considered in a Light directly opposite to the
former, as expressing the contrary State of Unbelievers to that of Believers,
according to the Gospel-declaration: He that believeth shall be saved, he that
believeth not shall be damned. But, 2. As it is not inferrible from that
Declaration, that the Faith of Believers is the procuring Cause of their
Salvation: So it is not to be inferred from thence, that the Want of that
special Faith in Unbelievers is the procuring Cause of their Damnation. That
Declaration contains in it the different descriptive Characters, of those who
are saved, and of those who are damned; but it assigns not special Faith to be
the procuring Cause of the Salvation of the former; nor the Want of it to be a
procuring Cause of the Damnation of the latter. 3. Unbelief is negative and
positive. 1. Negative; as such it is twofold: {1.} The Want of Faith in Christ
for Salvation, or of an Affiance and Trust in him to be saved by him. {2.} The
Want of a Belief of, and reverential Regard to the Gospel. The former is not
required by the Covenant of Works, and, therefore, the Want thereof brings not
Men under its Curse: The latter is required in the Covenant of Works, and,
consequently, the Want of that in Men is their Sin, and it renders them
obnoxious to its dreadful Curse. It is positive: This is an Opposition to, and
Rejection of God’s appointed Way of Salvation, by Jesus Christ, as unfit, yea,
as Folly. And this is in the Heart of every unregenerate Man, even though he may
give an Assent to the Truth of the Gospel. And for this he stands righteously
condemned by the first Covenant. For that Covenant requires Men, not only to
believe those Truths, which God reveals; but also, that they are worthy of
himself, or becoming his Goodness, Holiness, and Wisdom. It is not the Want of
special Faith in Christ, but the Want of a reverential Regard to the Gospel, and
a positive Act of rejecting it as Folly, which involves Men in Guilt, and
demerits Punishment, according to the Constitution of God, in the Law. If Men
are eternally damned for Want of special Faith in Christ, they will suffer
endless Torments, for Want of a Principle of Life, that they never had in any
State, either in Fact, or in Right. Which to imagine, I must confers, is an Idea
so severe, that I think, it cannot be reconciled, either to divine Goodness, or
unto divine Justice. But there are sufficient Reasons for Men’s Condemnation,
without allowing this to be the Cause thereof, viz. original Guilt: By the
Offence of one, udgment came upon all Men to Condemnation: Again, the Want of
perfect Obedience to the Law: Human Nature was furnished with Ability to yield
such Obedience, and the Loss of that Power is the Consequence of Sin, and,
therefore, it is just still to require it, and to punish Men for the Want
thereof, which, I suppose, this Writer will acknowledge, though, in order to
press me with a Difficulty, he expresses himself in such a Manner, as is not to
the Advantage of the Doctrine of original Sin. That I do not impute to his
Disbelief of that Doctrine, but unto Unskillfulness, for the Management of the
Business, which he took in Hand. Besides, Men’s Opposition to God’s appointed
Way of Salvation is another just Cause of Condemnation, of which every
unregenerate Person is guilty. So that my Opinion leaves all the Fuel to feed
the Flames of Hell, this Author can possibly desire, though he seems to be
greatly afraid, that they will be extinguished, if it is admitted. But this Fear
is entirely causeless. And, inasmuch as Men are capable of suffering Punishment
for Sin, it is just with God to inflict Penalty upon them, though they cannot
make Satisfaction for their Crimes, by all the Sufferings, which they are able
to endure. Nor does my Opinion suppose the contrary. And I cannot but say, that
the Author’s Unfitness for the Talk, he imposed upon himself, in no small
Degree, appears, in suggesting that it doth. The Equity of the Infliction of
Punishment arises from Sin’s Demerit, and, therefore, it is just to inflict it,
though the Sinner is not able to make Satisfaction, by suffering Penalty. It is
exceedingly weak, in our Author, to object Man’s Incapacity to make Satisfaction
for Sin, by suffering Penalty, unto the Justice of the Infliction of Punishment,
which he does. It is a full Evidence, that he did not understand the Business
wherein he was engaged, that he suggests my Opinion supposes it. How could the
Editor suffer such Weakness to come forth into the World? Surely, he understood
better; if not, the good Man’s Performance had very ill Hap, in being referred
unto his Correction. 4. The Author, in order to prove the Justice of punishing
Gospel-Sinners, {#as he speaks|} arminianizes, for, he insinuates, that God hath
promised to unregenerate Men, that he will give his holy Spirit unto them, if
they ask it, and that the Faith of the Report of the Gospel, that is an Assent
to it, is abundantly sufficient to enable and encourage them to call on the Name
of the Lord, or to pray for Faith. f23 Which are gross Mistakes. God hath made
no Promise of bestowing spiritual Blessings on unregenerate Men, upon their
Performance of any religious Services. Duties, not discharged in a spiritual
Manner, are unacceptable to God, for without Faith it is impossible to please
him, and no Promise of the Communication of Grace is made to them, or unto
Performing them. And such are all the Duties of unregenerate Men. Besides, if
Promises of Grace, and of Heaven itself, were made to the Unregenerate, on
Condition they would humbly, and in earnest ask for both, at the Hand of God:
Such is the cursed Opposition in their Hearts unto God, and all spiritual Good,
that nothing could drive, draw, or encourage them to petition in earnest, for
either. I can dare to affirm, that, if an Offer were to be made to a Sinner of
enjoying Heaven, after his suffering Punishment for his Sins, a Million of
Years, that Offer he would not accept. A Release from Hell is eligible, but the
Enjoyment of Heaven is not desirable to a depraved Mind. For, Enmity neither
can, nor will desire the Enjoyment of an Object, against which it is Enmity.
Lust, or evil Concupiscence, is in a rational Nature; but itself is unreasonable
and outrageous too: Hence it is represented as Madness, or irrational Fury. What
good Men say sometimes, in expostulating with Sinners, upon this Subject,
contradicts their own Experience; if they duly attended to that, they would
never suggest, that any Considerations whatever, are sufficient to excite and
encourage corrupt Nature to desire Holiness, Communion with God, and the
Enjoyment of him. If that is possible, then, the Flesh may be prevailed upon to
cease Lusting against the Spirit, and to unite with it, in its spiritual
Actings. But alas! The Coldness, Formality, and Wanderings of Mind, in Prayer to
God, even in the best, are a sad Evidence of the Mistake of all such
Suggestions. If good Men were more cautious to express themselves, agreeably to
what they discern in themselves, we should have fewer of such Kind of Addresses
to Sinners, than we have, through a Want of that Caution. I know not any Thing,
wherein the genuine Acting of the gracious Principle in Believers, more clearly
discovers itself, than in Desires of Holiness, of Communion with God, and after
the Fruition of him, through Jesus Christ, If the carnal Mind may be wrought up
hereunto, by any Sort of Motives and Considerations, I am sure it will be
impossible to distinguish between Regeneracy, and Unregeneracy. It is no more
possible, by any Means whatever, to cause the Flesh to chuse, adhere unto, and
delight in God, than it is to draw the Spirit into hostile Acts against him. The
Reason is clear; no Principle of Operation can ever be prevailed with, to act
contrary to its Nature. And, therefore, no unsanctified Heart, will ever pray to
God for Grace and Holiness. This is Men’s dreadful Sin, and it justly exposes
them unto direful Vengeance. But in his third Argument lies almost the entire
Strength of his Cause, which, therefore shall be thoroughly weighed, and,
whatever, properly belongs unto it, in the whole Performance, shall not be
paired over, without Notice. It is this:

Thirdly, The holy Scripture declares, that Faith in Christ is a commanded Duty;
and proves, that it is a Work, which, God, by the moral Law, requires of all
Men, to whom the Gospel is preached. f24 That we may proceed clearly, in our
Enquiries, into what we have now before us, I would observe, that the moral Law
is to be considered, either as a Covenant of Works, or, merely, as a Law and
Rule of Conduct: This twofold Consideration of the Law is absolutely necessary.
For, without it, we must grant, that Believers, are under the Covenant of Works,
or deny, that they are under the Law. Whereas, neither may be allowed. They are
not under the Law, as a Covenant, but under Grace; nevertheless, they are not
without Law to God, but under the Law to Christ. Now the Question is plainly
this: Whether Faith in Christ for Salvation is required by the Law as a
Covenant? The Answer must be, I think, in the Negative; my Reasons for it are
these: 1. The Law is not of Faith: It doth not present the Object of Faith, that
all will allow. Nor doth it direct to the Act of Faith in Christ, as a Saviour.
The Law, as a Covenant, requires Obedience, in order to Acceptance, and
receiving the promised Reward. Do and live is the Language of it, but not
believe and be saved: Yea, it is so far from requiring Faith in Christ for
Salvation, that it allows not the Subject of it to hope for Deliverance from
Misery. That Constitution is nothing but Death to the Sinner: The Soul that sins
shall die. How, therefore, can it require Faith in Christ in order to Salvation?
The Grace of the Gospel, by its Revelation, makes no Change in the legal
Constitution; that is the same it was before the Discovery of Salvation in the
Gospel, and so it will eternally remain. But this is no Bar to the Hope of a
regenerate Man: For, 2. A Believer is dead to the Law, as a Covenant: He is
brought from under its Power; and therefore, in acting Faith on Christ, he
yields not Obedience to the first Covenant, which he must be supposed to do, if
that Covenant required it. No Actings of Grace, which the new Covenant gives,
are Obedience to the Commands of the old Covenant. 3. The Law is dead to a
Believer. Now, that which is dead to him can’t reasonably be thought to give him
Direction about, and oblige him unto, the Actings of a Principle, in Consequence
whereof its Death to him follows. The Exercise of Faith in Christ, therefore, is
not Obedience to the Covenant of Works. 4. Until a Man, thro’ the Law, is dead
to the Law, he hath no Warrant to receive Christ as a Saviour, or to hope for
Salvation through him. Conviction of Sin, a Sense of Misery, as justly deserved,
and despairing of Relief from the Law and Works of it, in Order of Nature, at
least, precede the first: Act of Faith on Christ for Salvation. The Act is of
that Kind as necessarily supposes it. And as, in the Nature of the Thing, such
an Act cannot be put forth, previous unto the Relinquishment of all Hope of Life
by the Law, there is not any Thing, in the whole Gospel, which directs and
encourages Men to exert such an Act, without the Supposition of that Conviction
wrought in them; which Conviction is the Effect of Regeneration; and, therefore,
a Man is not under the first Covenant, even when he puts forth the first: Act of
Faith on Christ. Now, tho’ special, supernatural Faith is not required by the
Covenant of Works, it requires a Belief of the Truth of every Revelation, which
God, at any Time, shall be pleased to make of his Will to his Creature, Man, who
is the Subject of that Covenant. 1. The first Covenant most certainly obliges
Man to believe that is true, which God expresses. 2. The Christian Revelation
hath such evident and indelible Characters of its divine Original, or that it
really is a Revelation from God, as are abundantly sufficient to satisfy any
rational, unprejudiced Enquirer. 3. That Covenant obliges Man to conclude upon
the Wisdom and Holiness of all God’s Designs and Acts about and towards his
Creatures, both in a Way of Justice and Mercy. 4. The Mysteries of Redemption by
Christ are expressed in Language, which is not above the Capacities of Men; and,
therefore, they are able to perceive the Truth of those Mysteries, though they
are not capable of understanding the real Nature of them, without an additional
supernatural Revelation, or Illumination of the Mind, is graciously vouchsafed
to them. Hence it follows, 5. Contempt cast upon the Gospel, or a Disapprobation
and Rejection of the wise and gracious Method of Salvation by Christ, involves
Men in Guilt, and justly subjects them to Punishment. And, especially, 6. If
they, thro’ Prejudice and Pride, throw off all Regard to Christian Doctrines,
after a Conviction of their Truth, or being the Matter of divine Revelation.
Many awful Instances of this Kind our perilous Times furnish us with. The first
Covenant requires of Men a Belief of, and reverential Regard to, the Doctrine of
the new Covenant, tho’ it doth not oblige them unto acting Faith on Christ for
Salvation. Every Man, who despises the Grace of the second Covenant, by so doing
brings himself under the dreadful Curse of the first. This is what an holy
innocent Creature would never do; but, upon the Revelation of it, he would give
Credit to, and reverentially regard it. Thus do the holy Angels, as I before
observed. And it is thro’ Ignorance, Pride, and corrupt Prejudices, that Men
disbelieve, and reject it as Folly, unto their just Condemnation, But thus far
of the Law, as a Covenant, and of the Obligation it says Men under to believe,
and not reject, the Gospel of the Grace of God.

Again, the moral Law is to be considered as a Law merely, or Rule of Action; as
such, regenerate Persons are under it, and by its Authority they are obliged
unto all the Actings of the regenerate Principle, in Faith, Repentance, Love,
and evangelical Obedience. For, 1. The new Man, or the Believer, as a new
Creature, is under the Command of the Law, to love God, and to love his
Neighbour; and, consequently, he stands obliged unto all those Acts, by Vertue
of that Command, unto which that new Principle in him is suited. 2. As by a new
Revelation, both external and internal, new Objects of Love, Adoration, and
Delight, are presented to his View, those Acts are the Matter of his Duty. Yea,
3. All the Actings of this Principle, in the future State of Glory, will be due
unto God, by Vertue of the moral Law, which is no other than his Will, that his
Creature, Man, should yield Obedience unto him in every State, suitable to those
Principles wherewith he furnishes him, and unto those Discoveries of himself,
which he graciously affords him. I am so far from thinking, that Believers are
not, in this State, under the moral Law, or that their Acts of Faith,
Repentance, Love, and filial Fear of God, are not Obedience to it in the present
State, that I am most firmly persuaded, that they will be under that Law in
Heaven, and that all their holy Acts of Love, Adoration, and Delight, in that
blissful State, will be Obedience due to their heavenly Father, by Vertue
thereof.

Mr. Jackson proposes two Things in this third Argument: 1. To prove that special
Faith is required of unregenerate Men. 2. That it is the moral Law which
requires that Faith.

1. For the Proof of the former, he produces several Scriptures: These Words of
our Lord; This is the Work of God, that ye believe in him whom be hath sent:
Which Words contain a Declaration, that Believing in Christ for Salvation is
necessary to the Enjoyment of eternal Life, and that Faith in him is an Act
acceptable and pleating to God; but afford no Proof, that it is required of Men
in a State of Unregeneracy. To declare to unregenerate Persons the Necessity of
Faith in order to Salvation, which is what our blessed Lord here does, falls
very far short of asserting it to be their present Duty According to the
Commandment of the everlasting God, the Gospel is made known to all Nations:
That Commandment refers to the Publication of the Gospel among all Nations, and
not unto the Obedience of Faith: And it is a Discovery of Inattention in Mr.
Jackson, that he did not observe it. It is positive Unbelief, or an Opposition
to, and Rejection of, the Gospel, as Foolishness, that is intended in { Romans
10:16; 1 Peter 4:17; 2 Thessalonians 1:7-9}, which is highly criminal, and will
be awfully punished by God. But what Proof arises from hence, that special,
saving Faith is the Duty of unregenerate Men? Not the least.

2. He attempts to prove, that special Faith is a Duty required by the Covenant
of Works: He means by the moral Law that Covenant, because he speaks of
Unbelievers being under it, as I have before observed. I deny, that the Covenant
of Works requires Believing in Christ for Salvation of any Man in the World, for
the Reasons above-mentioned: And it is with some Degree of Boldness, that I
shall insist upon this. That which requires Working for Life, as the Covenant of
Works does, cannot injoin Believing unto Salvation and Life. It is wholly
inconsistent with the Nature of that Covenant. But he thinks, if this Faith is
not commanded by the moral Law, if it is required at all, then it must be by the
Gospel, and so we shall make a Law of that. We are in no Danger of this, tho’
the good Man seems to be greatly afraid of it: For, tho’ we deny, that special
Faith is required of any by the moral Law, considered as a Covenant of Works, we
grant, that it requires it, considered as a Law merely, or Rule of Action, of
all who are under it, and there are regenerate Persons. All others are under it,
as a Covenant, and in that Form it requires it not. But I proceed to consider
what the Author calls a fourth Argument:

Fourthly, For any Man to affirm, that this Faith in Christ is not requiredby the
moral Law, is no less than in Effect to oppose and contradict the express Word
of God, spoken unto us by Jesus Christ himself; by his beloved Disciple John,
and by the great Apostle Paul. f25 This is not a new Argument; it is not
distinct from, but the same with the Third, or at least a Conclusion arising
from it, as every one will see. The Words of the Apostle John, which he
produces, are these: And this is his Commandment that we should believe on the
Name of his Son Jesus Christ. It is granted, that God requires regenerate
Persons to act Faith on Christ: for Salvation; none deny it. The Author’s
Reasoning must be this: God requires those who are born again to exercise
special Faith in Christ, therefore, he commands unregenerate Men who hear of him
to act saving Faith in him: Or, his Reasoning must stand thus: We who are
Believers, and not under the Law, as a Covenant of Works, but as a Rule of
Conduct, are required to receive Christ for Salvation, therefore, Unbelievers,
who are under the Law, as a Covenant. are commanded to believe in Christ to the
Salvation of the Soul. The bare mention of which, I suppose, will be
acknowledged a sufficient Refutation of it. The Words of the Apostle Paul, which
are brought to prove the Point, are these: Now the End of the Commandment is
Charity out of a pure Heart, and of a good Conscience, and of Faith unfeigned {
1 Timothy 1:5}. If by the Commandment is intended the Ministration of the
Gospel, as it is in { 1 Timothy 6:14}, then the Gospel, and not the Law, is that
whereof the Apostle speaks: But I will not now insist upon that Sense, tho’
something might be offered from the Context in Favour of it, because I will cut
off all Cause of a Charge of Evasion. Be it so then, that the Commandment means
the Law, it must not be understood as a Covenant of Works, as Unbelievers are
under it; but as a Rule of Action, in which Sense Believers are under it: For,
as a Covenant of Works, it knows nothing at all of a pure and sanctified Heart
by the Grace of God, nor of a good, that is, a Conscience purged from Sin by the
Blood of Christ, nor of unfeigned Faith in Christ for Salvation; there Things
are not the End of the Law, as a Covenant of Works; but perpetual Purity of Mind
and constant perfect Obedience in Life, unto all its Precepts. They are the End
of it, as a Law merely, or Rule of Action unto the Saints, in which Sense only
they are under it, and not as a Covenant. Nor do the Words of our Lord afford
any Proof of this Matter: And have omitted the weightier Matters of the Law,
Judgment, Mercy, and Faith { Matthew 23:23}. Trust in God, as the Upholder and
Preferrer of his Creatures, and as a bountiful Benefactor to them, and Credit to
his Word, or a Belief of the Truth, Importance, Wisdom, and Holiness of whatever
he reveals, is that Faith, which the Covenant of Works requires; but not Faith
in Christ for Salvation. For, the Law is not of Faith, in that Sense. Obey, and
live, are the Command, and the Promise of that Covenant: Not believe, and be
saved. The Consequences, which the Author draws from the Denial of special Faith
in Christ for Salvation being a Duty contained in, or required by the Covenant
of Works, are merely imaginary. No Liberty is hereby given to Men to transgress
the righteous Precepts of the first Covenant. They may not plunder their
Neighbour, and fall to Cutting of Throats, because special Faith in Christ, is
not their Duty. What the Author expresses of this Kind in several Places, is
nothing but Rant, not Reasoning. f26 And it is an extremely unkind, and also a
most false Insinuation of his, that I think Believers are freed from the
Obligation of the moral Law. f27 Freed from it, as a Covenant, they are; if not,
they are under its Curse. But, there is no one Principle, that I more firmly
believe, than I do this, that Believers are now, and eternally will be under the
moral Law, as a Rule of Action; nor shall I ever think otherwise, unless, I
should happen to fall into such a wretched Infatuation, as to imagine, that
there is no God, and that Believers are not Creatures. This leads me to his
sixth Argument.

Sixthly f35, Such a Faith and Repentance, Love, and Fear of God, as are no
Duties required by the Law of God, can have no Concern at all in the Holiness
and Happiness of Men. f28 1. The Covenant of Works now requires of its subjects,
and it required of Adam, Faith, but not Faith in Christ for Salvation; Love to
God as supremely good and the Origin of Blessedness, but not, as the God of all
Grace, for that Covenant makes no such Discovery of him. A Fear, or Reverence of
God, as a Being possessed of all possible and infinite Perfections; but not a
Fear of him, as a Sinpardoning God through a Mediator, for he had no Revelation
of him, as such. And in these Things his Holiness very much consisted.
Repentance was not required of him in a State of Integrity, for that necessarily
supposes Guilt, in the Creature of whom it is required. And, therefore, there is
a Faith, a Love to God, and a Fear of him, which bear no Relation to the
Evangelical Scheme of Salvation by Jesus Christ, wherein the Holiness and
Happiness of Man have a Concern. And, there are Duties required of all Men. 2.
The Covenant of Works, by Implication, requires Repentance: And to repent and
turn to God is the Duty of all Men; it would have been so, if no Provision had
been made for the Salvation of one Individual of Mankind. Yea, it is the Duty of
the Devil, of all the Devils in Hell, to repent and turn unto God, by Obedience,
though they never will. 3. I most freely allow, that Faith in Christ for
Salvation, Evangelical Repentance, Love to God in a Mediator, and a holy
Reverence of him, as a new Covenant-God, are Duties of the moral Law, though
not, as it is in the Form of a Covenant; but as a Rule of Conduct to Believers,
who are under it as a Law, but are not under it as a Covenant; in that Sense the
Law is dead to them, they are dead to it, and none of the Actings of the
gracious Principle in them is Obedience to the Covenant of Works. I am fully of
Opinion with Dr. Owen, who says: There are some Graces, some Duties belonging
unto Evangelical Holiness, which the Law knows nothing of: Such are the
Mortification of Sin, godly Sorrow, daily Cleansing of our Hearts and Minds; not
to mention the more sublime and spiritual Acts of Communion with God by Christ,
with all that Faith and Love, which is required towards him. For although these
Things may be contained in the Law radically, as it requires universal Obedience
unto God, yet they are not so formally. And it is not used as the Means to beget
Faith and Holiness in us: This is the Effect of the Gospel only. f29 An Answer
is before given unto what he offers under this Argument, to prove, that the holy
Principle in Adam, and the gracious Principle in Believers, are the same; and
also unto what he advances to prove, that the Life promised in the Covenant of
Works is the very same with that Life, which is provided and promised in the new
Covenant; this Argument may therefore be dismissed. Proceed we now unto the
Seventh:

Seventhly, It is no where declared, affirmed, nor taught in the Word of God,
that Faith in Christ is not a Duty; or that it is not the Duty of those to whom
he is made known to believe in Christ. I have never yet found the Place where it
is written, it is not the Duty of those who have a Bible to believe in Christ.
f30 Doth not the Author know, that he who affirms is to prove, and, that, if
Proof cannot be given of what is affirmed, it is reasonable and just to embrace
the Negative? This Argument seems to be formed merely to add to the Number of
his Arguments, and for the Sake of laying something, whether to Purpose, or to
no Purpose. What if a Papist should ask him, if he hath any where read in the
Scripture, that Bells are not to be baptized? I believe he could not point out
the Place where it is so written. Would he, for that Reason, grant to the
Papist, that the Baptizing of Bells is lawful? I am persuaded he would not. I am
not a little surprized, that the Editor suffered such Impertinency, to be
exposed to public View. In the Revisal of any Piece for Publication, Amendment
of Style, and the Correction of Peccadilloes, in Language, are of small
Importance, unto expunging what the Public will deem impertinent to the Case
argued. Indeed I must confess, that, if, this Method had been taken with this
Piece, very little would have been left for the World to see. But my Suprize is
much heightened, by what is advanced to prove the Absurdity of an Objection unto
his Opinion, viz. this,

Eighthly, The only Argument produced to prove, that Faith in Christ is not a
Duty, {#he means the Duty of unregenerate Men|} is both unscriptural and utterly
destructive of all true Religion. Both natural and revealed. f31 This Objection,
then, is a Blow at the Root, and, if you will believe him, there are no
Principles so bad, nor any Practices so vile, but what may be defended eternally
by it. Doubtless, your Curiosity is much excited to know, what this Objection
can be, which is calculated to serve every impious Purpose. The Objection, as he
states it, is: Adam had not Faith in Christ, nor was obliged to have it before
the Fall; and neither did nor could lose it, either for himself, or for his
Offspring, and, therefore, none of his fallen Posterity are obliged to believe
in Christ. f32 I do not know, that any one Person in the World ever objected
thus, unto its being the Duty of unregenerate Men to act Faith on Christ for
Salvation. The Objection, in Fact, is this: The holy Principle connatural to
Adam, and, concreated with him, was not suited to live unto God through a
Mediator; that kind of Life was above the Extent of his Powers, though perfect;
and, therefore, as he in a State of Integrity had not a Capacity of living unto
God, agreeably to the Nature of the new Covenant, it is apprehended, that his
Posterity, while under the first Covenant, are not commanded to live unto God
after that Sort, or, in other Words, to live by Faith on God, through a
Mediator. Capable he was of receiving a Revelation from God of other Truths,
than what are contained in the first Covenant, if it had been the Pleasure of
God to make such a Revelation unto him. He was able to give an Assent, to the
Truth, of what God should please to reveal to him, and had a Capacity of
reverentially regarding Truths divinely revealed to him, though not included in
that Covenant, wherein he was to walk with, and live unto God. And I would
observe, 1. He did not become incapable of receiving a Revelation of new Truths
from God, nor of yielding an Assent unto them, nor could he, without he lost his
Reason and became a Brute. And, therefore, Heresy, and Deism, are not at all
countenanced by this Objection, much less will it clear all the Deists and
Infidels in the World of all Sin, and secure them from Punishment, which the
Author, says it will. f33 I am amazed, and cannot Possibly conjecture, for what
Reason, the Editor suffered such Stuff as this is to come abroad into the World.
Surely, the End could not be, that the Writer might be exposed to Contempt.

2. Nor, does this Objection give the least Support to Arminianism, though
Arminius was convinced of its Truth. For, if pure Nature was not furnished with
a Power of believing in Christ, much less is corrupted Nature. All the Use that
Arminius could make of it, was only to urge it as a Difficulty upon those
Calvinists, who maintain, that Faith in Christ is required of all Men, upon Pain
of eternal Damnation, who hear the Gospel. Many of them in order to get clear of
this Difficulty, endeavoured to prove, that Adam had a Power of believing in
him. And, that, therefore, this Faith may justly be required of Men, because the
Loss of Power for that Act is the Consequence of Sin. If Proof could be given,
that Adam had such Power, their Reasoning is most certainly right. But the Truth
is, this is a Difficulty, that is insuperable, upon the Scheme of Arminius,
though he did not discern it. For, if that holy Principle of Operation, which
Adam had, was not sufficient for, nor suited unto the Act of Faith on Christ, as
a Saviour, it undeniably follows, that, without Existence is given unto a
Principle of Operation, which in its Nature is fitted and disposed unto that

Act, in the Hearts of Men, they neither can, nor ever will believe to the Saving
of the Soul. All kind of Assistances whatsoever will eternally, be insufficient
for producing an Act, in any Subject, who hath not a Principle of Operation, in
its Nature agreeable to the Act. And, consequently, if this Opinion is true, the
whole Scheme of Arminianism must fall to the Ground. Sometimes, Men of great
Abilities, designing to clog an adversary with a Difficulty, advance that, which
embarrasses themselves, as much, or more, than it does those whom they oppose.
Whereof this is an Instance. I should not desire any greater Advantage against
Arminianism to be granted, than this is, that, Adam, in his innocent State had
not Power to believe in Christ, as a Saviour; that is to say, that he had not a
Principle of Operation, in its Nature rutted to that Act. For, that being
allowed, it follows by necessary Consequence, that, unless such a Principle is
created and infused into the Minds of Men, the Act of Faith in Christ will be
impossible to them, whatever Helps, Impulses, and Excitations they may receive.
And, therefore, the Opinion of conditional Election, conditional Redemption, of
Free-will in Man to Good, etc. must unavoidably sink. In a Word, by this one
Thing being granted, with much Ease the whole Arminian Scheme may be demolished.

3. Nor, is any Encouragement given to Antinomian Principles and Practices, by
the Opinion, that Adam in a State of Integrity, had not a Power, of living unto
God, according to the new Covenant. Ability he had of living unto God according
to the first Covenant, and it is the Duty of his Descendants, who remain under
that Covenant, so to live unto him. Neither,

4. Is God, by it, precluded from demanding Satisfaction for the Breach of the
Law. For, though human Nature, is incapable of making Satisfaction for Sin, by
Suffering, capable it is of Suffering, and it is just with God to make it
suffer, and that for ever; because no Satisfaction arises to Law and Justice, by
all the Sufferings it is able to endure. And such Obedience is still due from
Men, as the Law requires, because, hough they have not Power to yield it, that
Power was lost in Consequence of Sin, on the Part of Man. And, therefore,

5. The Undertaking, Obedience, Sacrifice, and Satisfaction of Christ for us, is
not totally subverted for ever, by this Opinion, which our Writer says it is. It
does not deny, that Obedience is due from us to the holy Law of God; it does not
suppose, that we are unable to suffer Punishment, though we cannot satisfy the
Law, by what we suffer; and, consequently, for any Thing, that, this Opinion
implies, God might require, as he graciously has required, Obedience of Christ
as our Surety, and his Offering himself a Sacrifice to atone for our Guilt, with
a View to our Justification. But I am ashamed to dwell upon the Refutation of
such senseless Stuff as this is. I think it exceeds, in Impertinence and
Extravagance, any Thing, that I ever read, in the Course of my Life, to this
Time. Surely, the Author, could not hope to be believed, when he says: It
Justifies the Principles and Practice of the Deist, Socinian, Arminian,
Antinomian, and Libertine, and saves us the Labour of disputing any longer,
whether it is our Duty to believe in Christ; for it leaves us no Christ to
believe in, nor any Thing for which to believe in him. f34 What can be said of
this? But that the Author is transported through Heat, and a much mistaken
Conception of Things, quite beyond his Reason. I shall not trespass any farther
on your Patience, in animadverting on this Piece; I suppose it wholly needless
to add any Thing more, by Way of Answer unto what is advanced by that Author. It
will be very agreeable to me, if Christophilus pleases, that you, Philagathus,
should now offer, to our Consideration, what you apprehend may heal the Breach
between us, and be a lasting Foundation of our mutual Friendship.

.

Christophilus. I am not less inclined to give Attention to you, Philagathus,
with the same View.

Philagathus. I shall most gladly attend unto this Service; and, if I may be
instrumental to bring you, my dear Brethren, unto a Reconciliation, it will give
me a much greater Degree of Pleasure, than I can express.

Some Motives unto Love and Unity between you I beg Leave to mention.

I. You both hold the Head, or are agreed in every fundamental Point. I must tell
you, Philalethes, that Christophilus resolves the Whole of Salvation into the
free, sovereign Love and Mercy of God. He believes Election to be an Act of
sovereign Mercy in God, and that all Holiness, in the Persons chosen, is the
Result, and not the Cause, of that Decree, He is persuaded, that the Covenant of
Grace, from everlasting, was made with Christ, as the Head of the Elect, and
with them in him, as his Seed: That, therefore, they then stood related to him,
in Vertue of that federal Transaction; and speaks of this, as a Fountain and
fundamental Union between Christ and the Elect. He denies, the universal Extent
of Christ’s Death, affirms that to be a pestilent Heresy, and maintains, the
Reality and Persecution of Satisfaction for the Sins of all the Elect, by the
Sacrifice of Christ: That Right to Forgiveness is the proper, and immediate
Effect of his Death, tho’ that Right is not actionable by the Persons for whom
it is obtained, until they believe. He says, that there is no such Placability,
or Reconcileableness, in God, as the Effect of Christ’s Death, which some speak
of: That this Placability is neither in the Covenant of Works, nor in the
Covenant of Grace; that is, that truly it is not at all. But Peace with God is
made, and that Reconciliation itself is effected, by the Sacrifice of Christ. He
strenuously insists upon it, that the Righteousness of Christ is the sole Matter
of our Justification before God; and denies, that there is a Free-Will in Men,
naturally, to Good; and, therefore, is firmly of Opinion, that the Grace of God
alone can purify their Hearts, and make them meet for Heaven; that it is
certainly effectual unto that important End in all the Elect, and that this good
Work will be performed in them all until the Day of Christ, and, consequently,
their Salvation is not precarious, but sure and certain. Now, Philalethes, since
Christophilus is fully persuaded of the Truth of these Things, you cannot have
just Reason to charge him with any Mistakes, which affect the Essentials of
Christianity, tho’ his Apprehensions are different from yours, respecting some
Points, which have been before mentioned; and, therefore, it is your
indispensable Duty to esteem and love him, as a Brother in Christ. I pray you,
Christophilus, permit me to observe some Things to you concerning Philalethes.
He believes, that the Elect of God are under the Covenant of Works, until they
are regenerated, and stand condemned by it, notwithstanding their federal Union
with Christ, and the secret Acceptation of their Persons with God, through him,
the Beloved. That they are not, as to themselves in a Manifest State of
Justification, nor can know and plead their Right, to Pardon, Impunity, and
Life. This Right actually subsists; but by them, it is not actionable, even in
the Opinion of Philalethes, and, consequently, no Countenance is by him given
untocarnal Confidence and Presumption in Men. He believes, as firmly as you do,
the absolute Necessity of Regeneration and Sanctification, or that, without
Holiness, no Man shall see the Lord. And, he is fully persuaded, that the moral
Law continues in the whole of its Force. That unregenerate Men are under it, as
a Covenant, and, by it, are obliged unto all that Obedience, which, as a
Covenant, it requires: That the Regenerate are under it, as a Law, or a binding
Rule of Conduct, and that the Compass of their Duty is not lessened, but, on the
contrary, greatly enlarged, by that new Revelation of God, which the new
Covenant gives. And, therefore, when you pronounce him an Antinomian, you abuse
him. Besides, he neglects not to preach the Law, he explains its Precepts,
vindicates the Equity of its Curse, treats of the Nature of the Punishment, it
threatens for Sin, and demonstrates the Justice of that Constitution. Nay, he
affirms, that none can well understand the Grace of the Gospel, without an
Acquaintance with the true Nature of, the Doctrine, of the Covenant of Works.
What Reason, therefore, can you possibly have to treat him unkindly? I am free
to tell you plainly, that it is your Duty to cherish Affection for him, as a
Brother, in the Lord. For, wherein, his Sentiments differ from yours, no
Fundamental Principle, I am certain, is in the least affected. And, though, he
differs from you, in thinking, that special Faith in Christ is not a Duty
enjoined by the Covenant of Works: He believes the Necessity of that Faith in
order to Salvation, and agrees with you fully, in respect to the Author, Object,
Nature, Fruits, and Effects of it. So that, there is no just Cause of ill
Resentment against him, on that Account, or indeed on any other.

II. If you, Christophilus, think of gaining the Esteem of such who are somewhat
inclined to Baxterianism, or Arminianism, by censuring Philalethes, for what you
account Peculiarities in him, you will find yourself mistaken. For, provided you
continue to insist upon it, which I believe you will, that the Infusion of a
gracious Principle, into the Hearts of Men, is Pre-requisite unto gracious Acts;
and that Right to Pardon and Life is the immediate Effect of Christ’s Death,
with respect to all those for whom he died; how, much, soever, they may flatter
you, for condemning the Peculiarities of Philalethes, I know, that you will
never find them your hearty Friends. The Difference between you and them is
fundamental, but the Difference between you and Philalethes is not so. No
essential Point is affected, if he is mistaken, wherein he differs from you.

III. Let me intreat you both to consider how numerous they are already, who
oppose those important Principles, wherein you are agreed, and that the Number
of such is every Day increasing. If that Consideration hath its proper Weight
with you, I think, that you cannot long keep at a disrespectful Distance from
one another. Those bold Attacks, which are made upon Principles, that you both
esteem fundamental, should cause you heartily to unite in their Defence, while
you agree to differ in lesser Matters.

IV. Take into your most serious Consideration, from what Spring of Action, your
mutual Animosity arises. It is not the Spirit, or the gracious Principle in you,
but the Flesh, and, therefore, you ought to be ashamed of it, and humbled for it
before God, as a great Offence unto him, who is a God of Love, and Peace.

V. Are you not Subjects of the same Grace? Objects of the same Love? Children of
the same Divine Father? Members of the same spiritual Head? And are you not
embarked in the same Cause? Do you not both aim to advance the Glory of the
Grace of God, as the entire Cause of Salvation? Are you not both concerned to
promote the Interest of Holiness, to the Praise, and Glory of God, by Jesus
Christ? What a Shame then is it, for you, who agree in there important Views, to
cherish Wrath in your Breasts, one against another, because of some lesser
Differences, in your Apprehensions, wherein, no one fundamental Principle is
affected? Surely, you may allow one another Liberty of Thought, and Freedom of
modest Expression, upon those subjects, about which, your Conceptions are not
exactly alike. Be scrupulously cautious, in what Manner you express yourselves.
My Meaning is, be sure to use sound Speech that cannot be condemned. If I may be
permitted to say it without Offence, you have both been too much wanting, in
this very necessary Caution, and have made Use of such Phrases, as are at least
capable of an ill Construction, and which may be taken in a bad Sense, though,
your Meaning hath been good, and wholesome. Not only take Care, that your
Thoughts be just, but also to express them in such Language, as will need no
Explication to qualify it. And I beseech you, forbear charging one another with
dangerous Consequences, which you neither allow, nor do naturally arise from
your differing Sentiments. In Disputes, this sometimes is done, unto a great
Discovery of the Weakness of the Head, or Badness of the Heart, of the heated
Disputant. And, the Effect, thereof, cannot be good. I am sorry, that I have
Reason to say it, neither of you are fully clear in this Matter. And, lastly,

VI. For I must conclude, well consider how excellent, and beautiful, Unity among
Christians is. It is ornamental to their Profession, pleasing unto God, and
greatly advantageous to themselves. If you fail not of your Duty, in this Thing,
I am persuaded, that, your mutual Anger will subside, and a lasting Friendship
be renewed, between you. I close my humble Advice, with the elegant
Commendation, which the Spirit of God, gives of Peace and Concord among the
Saints: Behold how good and how pleasant, it is for Brethren to dwell together
in Unity. It is like the precious Ointment upon the Head, that ran down upon the
Beard, even Aaron’s Beard, that went down to the Skirts of his Garments. As the
Dew of Hermon, and as the Dew that descended upon the Mountains of Zion; for
there the Lord commanded the Blessing, even Life for evermore { Psalms 133:1-3}.

FOOTNOTES.

Ft1 In {Ephesians 1:3-4}.

Ft2 On the same Place.

Ft3 On {Ephesians 1:4}.

Ft4 Justificatio sumitur vel active respectu Dei, qui justificat, vel passive,
respectu Hominis, qui justificat, etc. Hoornb. Instit. Theolog. p. 361, 362.

Ft5 The Nature and Properties of Grace and Faith, p. 24. 25.

Ft6 His Answer to Mr. Baxter’s Aphorisms, Part 1, p. 243, 244.

Ft7 Body of Divinity, Vol. 2, p. 55.

Ft8 Answer to Aphorisms, p. 245, 246.

Ft9 Mr. Jackson’s Question answered, etc.

Ft10 Question answered, p. 37.

Ft11 Discourse of the Holy Spirit, p. 241, 242.

Ft12 P. 37.

Ft13 P. 37.

Ft14 P. 6.

Ft15 Pages Matthew, 41, 42, 43.

Ft16 Of the Person of Christ, p. 280.

Ft17 Question answered, p. Matthew, 41.

Ft18 Ibid. p. 32, 33.

Ft19 P. 13.

Ft20 P. 27.

Ft21 P. 27.

Ft22 P. 16.

Ft23 P. 20, 21, 22, 23.

Ft24 P. 23.

Ft25 P. 29.

Ft26 P. 52, 53, etc.

37

Ft27 P. 32.

Ft28 P. 35.

Ft29 Discourse of the Spirit, P. 445.

Ft30 P. 46.

Ft31 P. 48.

Ft32 P. 49.

Ft33 P. 50, 51.

Ft34 P. 56.

Ft35 In the original work the author moved from "fourthly" to "sixthly" in an
apparent numbering error.


========================================================================
  CHAPTER 70: S. SOLEMN CHARGE OF CHRISTIAN MINISTER CONSIDERED
========================================================================

The Solemn Charge of a Christian Minister Considered by John Brine (London: John
Ward, 1750)

SERMON 14 THE SOLEMN CHARGE OF A CHRISTIAN MINISTER CONSIDERED A SERMON PREACHED
AT THE ORDINATION OF THE REVD MR. JOHN RYLAND, ON THE 26TH OF JULY, 1750.

Printed for John Ward, at the King’s Arms, in Cornhill, opposite the
Royal-Exchange. London 1750 {2 Timothy 4:1-2}

I charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge
the Quick and the Dead at his Appearing and his Kingdom: Preach the Word, be
instant in Season, out of Season, reprove, rebuke, exhort with all
Long-Suffering and Doctrine. AS that Part of the Service of this Day is allotted
unto me to address you, my dear Brother, who have now taken upon you the Care of
this Church, I shall do it in an Attempt to explain this awful Charge of the
Apostle to Timothy. This Charge consists of two Parts,

I. The Preface.

II. The Matter of the Charge, or the several Branches of Duty thus solemnly
enjoined on him.

I. I would briefly consider the Preface , I charge thee, therefore, before God,
who is infinitely Holy, All-knowing, and Immense in every Perfection: And the
Lord Jesus Christ, who tries the Reins, whose Ambassador you are, to whom you
are accountable, whose Gospel you are to preach, whose Church you are to feed,
guide, and preside among. Who shall judge the Quick and the Dead. All Judgment
is committed to him, as God-Man, and Mediator: For the Father hath given him
Authority to execute Judgment also, because he is the Son of Man. The Subjects
of his Judgments are the Quick and the Dead. The Quick intend such of Mankind,
who will remain and be alive at his Coming: And the Dead are such, as in all
Ages of the World have passed under the Stroke of Death, whole Spirits returned
to God who gave them, and their Bodies to Corruption and Dust. This Judgment he
will execute at his Appearing. The Son of God hath already appeared in our World
at the Time appointed of the Father, which is called the Fulness of the Time.
Once in the End of the World he appeared to put away Sin by the Sacrifice of
himself. When he had done and suffered all that was necessary to the eternal
Redemption of the Church, he sat down on the right Hand of the Majesty on high;
and the Heavens must receive him until the Times of Restitution; when he will
appear the second Time, without Sin, unto Salvation. Then every Eye shall see
him, and they also which pierced him, and all Kindreds of the Earth shall wail
because of him. Farther, this Judgment he will execute at his Kingdom. He now
rules over all; for all Power in Heaven and in Earth is given unto him. He is
the Head of all Principality and Power in Heaven, and by him Kings reign, and
Princes decree Justice. By him Princes rule, and Nobles, even all the Judges of
the Earth. Besides, he exercises a special Government over the Church: For he is
that King, whom God hath set on his Holy Hill of Zion. He gives Laws unto her,
which are wisely calculated to preserve Order, Peace and Harmony, and he defends
her from the Rage and Fury of her numerous and potent Enemies. So that he now
exercises a regal Authority. Hereafter he will reign before his Ancients
gloriously. He will take to himself his great Power, and reign, tho’ the Nations
be angry, and shower down Wrath and Vengeance on all his and the Church’s
Enemies, who will be offended at his Dignity and Glory. The Sense of this solemn
Preface is, As thou regardest the Honour of God, his Authority, and art desirous
to approve thyself to him, diligently and faithfully attend unto the Duties of
thy Station in the Church: As thou expectest to appear before the Judgment-Seat
of Christ, neglect not those important Services which are proper to thy
Character, who art his Ambassador, and to whom thou must give an Account of thy
Conduct, in that high and honourable Office. This is a very awful and solemn
Charge indeed; and, doubtless, those Duties which the Apostle introduces with
such Solemnity must be of the greatest Importance to the Glory of God, and the
Good of his Church; which I shall now proceed to consider.

II. The Matter of this Charge consists of several Branches.

First. Preach the Word; The Word of God; The Word of Truth; The Word of Life;
The Gospel of Salvation: The Gospel of the Grace of God: Of the true Grace of
God, and not the Counterfeit of it. Unto these Things all will assent who
profess Christianity, how different soever their Sentiments are concerning
Doctrines. Papists, Socinians, Arminians, and others, must allow the Truth of
what is expressed in there several Modes of speaking. And, therefore, you must
permit me to declare in an explicit Manner, my Apprehensions of Christian
Principles. And I would propose a Query, and give an Answer to it. Query. How
may we know that any Doctrine is that of the true Grace of God?

Answ. If it exalts the Glory of the Grace of God, as the sole and entire Cause
of Salvation: If it humbles the Creature, and excludes all Boasting: If it
provides for the Honour of the Law and Justice of God: If it is a solid and sure
Ground of strong Consolation to the Saints: If it is a Doctrine according to
Godliness. There are infallible Rules, whereby you may form your Judgment of
Doctrines. No Principle can be true, which is not calculated to subserve and
secure these important Ends; and, therefore, it will be your Wisdom to examine
all Sentiments in Divinity by them, and, as you shall find them agreeing, or
disagreeing with those Rules, embrace, or reject them. The following Doctrines,
in my Apprehension, upon Enquiry will be found Truths by those Rules; and,
therefore, in my Opinion, you ought to preach them.

1st. Publish the Doctrine of God’s free, sovereign, and eternal Love. It is his
good Pleasure, and irrespective of any Motive in the Objects of it. Divine Love
is sovereign, and is fixed on whomsoever it was the Will of God favourably to
regard. God hath Mercy on whom he will have Mercy. Again, it is eternal: I have
loved thee with an everlasting Love; and, therefore, with loving Kindness have I
drawn thee. The Father hath loved the Elect, as he hath loved Christ; and he
loved him before the Foundation of the World; and, consequently, they were
interested in the Favour of God before the Commencement of Time.

2dly. Preach the Doctrine of personal and inconditional Election to everlasting
Life. This is a Doctrine clearly expressed in the Holy Scripture: 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. Moreover, whom he did predestinate,
them he also called. Because God hath from the Beginning chosen you to
Salvation. And this is an Act of free Grace: According to the Election of Grace.
Again, it is an irrevocable Decree. The Foundation of God standeth sure; having
this Seal, the Lord knoweth them that are his.

3dly. Preach the Doctrine of the invariable Acceptation of the Persons of the
Elect with God in Christ their Head. They were chosen in him: Grace was given
them in him, and in him were they, preserved, before Calling, and in order to
it. As Adam was the Representative of his Seed, they were considered in him,
they sinned in him, and fell with him in his first Transgression. By his Act of
Disobedience they were made Sinners, and with him came under the Condemnation of
the Covenant of Works: So all the Elect, who are the Seed of Christ, were
considered in him, and represented by him, as the Head of the Covenant of Grace,
and their Persons always were accepted with God, as view’d in Christ their
Representative; having made us accepted in the Beloved. Nor is there the least
Inconsistency between these Things, viz. The Condemnation of the Elect in their
natural Head, and the Acceptation of their Persons in Christ their spiritual
Head. It is to me astonishing, that any of those, who grant the Truth of their
actual Union with Adam, by Virtue of a divine Constitution, and their Guiltiness
and Condemnation upon his Sin, in Consequence of that Union with him, should
deny their real and actual Union with Christ, by Virtue of a divine
Constitution, in the Covenant of Grace, and the Acceptation of their Persons
with God on that Foundation. Let me advise you carefully to take a complete View
of every Subject, about which you shall at any Time treat. This is absolutely
necessary: For, by a partial View of a Doctrine, many Persons are led into
Mistakes concerning it. I will give you an Instance or two of this Kind.
Sometimes it is objected to the Doctrine of absolute and inconditional Election
to eternal Life, that, if this is true, then Holiness here is not necessary to
Happiness hereafter. If it was considered, that Election Is a Decree to make Men
holy in Time, as a Meetness for the Enjoyment of Felicity, in Eternity, such an
Objection could not, with any Shew of Reason or Justice, be raised against that
Doctrine. Again, it is objected to that View which God takes of the Elect in
Christ, that it hath a Tendency to make Men easy under a Prevalency of Sin, or
to flatter themselves that they are in a fare State, tho’ they are under the
Dominion of Lust. But, if it was considered, that the Acceptation of the Persons
of the Elect in Christ is that Foundation on which Grace is communicated to
them, and that without Holiness none can have the least Evidence that they are
of the Number of those, whole Persons are accepted with God in Christ, a Man
must have a very small Degree of Discernment indeed, who is not able to see that
such an Objection is groundless and wholly foreign to the Nature of the
Doctrine. That Reasoning is always false, in any Science, which proceeds upon a
partial View of a Subject; and those Consequences, which are drawn from it, have
nothing more than the Appearance of Weight; in Fact they are mere Wind and
Emptiness: And yet, sometimes good and wise Men in popular Discourse are guilty
of this Weakness, and frequently they are so, when discoursing on this important
Subject. Farther, be sure to distinguish well. Without this, you may sometimes
find yourself at a Loss to answer Objections against the most momentous
Doctrines of the Gospel; among which I reckon that of God’s eternal and
invariable Love to the Persons of his People. Some will say, if this is true,
then God is as well pleased with them, when they neglect their Duty, and sin
against him, as he is, when they are obedient to his Commands. In answer to
which, you must distinguish between God’s Love to the Persons of his People, and
his Approbation or Disapprobation of their Actions: Neither of the latter is
included in the first; they are both quite of distinct Consideration from it.
His Displeasure with their sinful Actions, and the awful Tokens of it, are not
at all inconsistent with his invariable Love to their Persons.

4thly. Preach the Doctrine of full and proper Atonement, and Satisfaction for
sin, by the Death of Christ. Herein you will consider the Origin of it, viz. the
sovereign Will of God, which is clearly seen in determining to admit of a
Surety. This was not a Relaxation of the Law, either in its Commands or
Threatenings; but a Commutation of Persons, or a Purpose to permit another to
take our Obligation upon himself, in order to our Release. Again, it was an Act
of Sovereignty in God to appoint and provide this Surety for us. Besides, you
must shew who this Surety is: That he is the Son of God, and truly Divine, the
Father’s Equal in every Perfection: The Brightness of his Glory, and the express
Image of his Person: In the Form of God; and that he thought it no Robbery to be
equal with God: That he is truly Man, of the same Nature with us, but absolutely
free from that moral Impurity which attends us: That he took real Flesh, but
only the Likeness of sinful Flesh: Moreover, that he is God and Man united. This
is one eminent Branch of the Mystery of Godliness. Without Controversy, great is
the Mystery of Godliness. God was manifest in the Flesh. The Word was made
Flesh, and dwelt among us. You must shew his Coming under the Law, in order to
our Redemption from it, as a Covenant. When the Fulness of the Time was come,
God sent forth his Son, made of a Woman, made under the Law, to redeem them who
were under the Law. You will observe, that, as he came under the Law for us, our
Crimes were imputed to him. All we, like Sheep, have gone astray: The Lord hath
laid on him the Iniquity of us all. He who knew no Sin was made Sin for us. He
bore our Sins in his own Body on the Tree. As we are made righteous by the
Imputation of Christ’s Obedience to us, who in ourselves are unrighteous, so he
was made Sin by the Imputation of our Sins to him, who in himself was absolutely
spotless and innocent. Farther, you will observe, that he was made a Curse:
Christ hath redeemed us from the Curse of the Law, being made a Curse for us.
God drew all the keenlypointed Arrows of his Law, and directed them against our
Surety; they penetrated deeply into his Breast, and gave him Wounds
inexpressible. And I think that you must necessarily discern, that he endured
the Wrath and Vengeance of God, unto which we were obnoxious in Consequence of
Sin. Awake, O Sword, against my Shepherd, and against the Man that is my Fellow;
smite the Shepherd, was the awful Language of the Father in the Character of a
Judge, punishing our Sins in the Person of Christ our Surety. This Doctrine will
lead you to treat of the Covenant of Grace, wherein this amazing Transaction was
agreed on and settled between the Divine Father and the Eternal Son. And from
hence I am persuaded that you must conclude, that Sin is expiated, Transgression
finished, and Sin made an End of, as to its Guilt: That the Curse of the Law is
removed, or the Persons of God’s People are delivered from it: That there is no
Fury in God against them; but that he is pacified towards them for all that they
have done. For, Peace is made by the Blood of Christ’s Cross: And we, being
justified by his Blood, shall be saved from Wrath thro’ him. Satisfaction was
given both to Law and Justice for all our Sins by the Death of Christ; and,
therefore, Reconciliation is a necessary and immediate Effect of his Death. From
hence it evidently follows, that the Death of Christ could not be of universal
Extent. He who shall undertake to prove, that Christ made Satisfaction for the
Sins of no Man, if be died for all Men, will have a very easy Task before him.
Nor do any of those, that understand themselves, believe the Doctrine of proper
and full Satisfaction for Sin by the Sufferings of Christ, who embrace the
Opinion of the universal Extent of his Death. It is impossible that they should
so do, tho’ they speak of his Atonement, Ransom, and Satisfaction, whereby they
sometimes deceive and impose upon the Unwary. My Brother, let me advise you to
study thoroughly this important Article of the Christian Faith: Make yourself
Master of the Objections of the Socinians against it, and learn to answer them
solidly; and then you will have nothing to fear from some others, whole
Sentiments in this Point have no final Affinity with theirs, how much soever
they pretend to be their Adversaries on this weighty Subject. By a close Enquiry
into this Doctrine, you will obtain a clear View of the sovereign Grace and
Mercy, Wisdom, Holiness, and inflexible Justice of God, as displayed in our
Salvation, and such a Prospect of the Harmony of all the Attributes of God
therein, as will fill your Soul with Delight and Astonishment, and will be an
unshaken Foundation of your Hope, in the darkest and most trying Seasons, you
may meet withal in your Christian Race: Which are very sufficient Reasons to
engage you unto an assiduous Study of this momentous Doctrine of our holy
Religion, and to cause you to use your utmost Efforts to defend it, by
whomsoever it is opposed.

5thly. Preach the Doctrine of Justification by the Righteousness of Christ. In
treating on this Subject, it will be needful to shew, that Christ was not a
proper Subject of the Covenant of Works on his own Account. His human Nature,
tho’ in Union with the Son of God, is, and ever will be, under a Law; that
necessarily results from the Dependance of it upon, and its Relation unto God,
as a Creature. The Angels are under a Law. The Saints in Heaven are under a Law,
and eternally will be so; for it is impossible, that any Creature should not be
in a State of Subjection to the Will of God; and the divine Will is a Law, and
everlastingly binding on the Creature. This is inseparable from the Relation
which is between God and the Creature. The Covenant of Works is more than a Law;
it is a Law with Sanction, it promises Life on condition of Obedience, and
threatens Death in case of Disobedience. Now, as Christ was God as well as Man,
it was incompatible with the Dignity of his Person to come under the Obligation
of the Covenant of Works on his own Account. Besides, as he was not a natural
Descendant of Adam, nor related to him, as a Member, whom he represented, he
could not have any Concern with that Covenant, which was made with him as the
Head of all who naturally descend from him, but by a special Constitution and
Appointment of God, for Ends not respecting himself, but others. These Things
will enable you to answer the most plausible Objection against the Doctrine
under Consideration, viz. that Christ stood obliged to fulfil the Law for
himself, and, therefore, could not fulfil it for others: Also hence you will be
furnished with an irrefragable Argument in favour of this glorious Truth. For,
if it is true, that Christ could not come under the Covenant of Works on his own
Account, then it evidently follows, that his becoming a Subject of that Covenant
was for others, and his Obedience to the Terms of it is intended for the Benefit
and Advantage of others. Again, his Righteousness is accepted of the Father for
his People, and is by him imputed to them. Farther, they are justified therein,
and thereby are made Heirs according to the Hope of eternal Life. Once more, you
must shew, that the Law is magnified and made honourable by Christ’s Subjection
to it, and his Fulfilling of it. And that, therefore, the Wisdom and
Righteousness of God, as well as his rich Grace and Mercy, illustriously shine
in this most admirable Constitution.

6thly. Preach the Doctrine of the efficacious Grace of God. Here you must shew
the Necessity of Regeneration, which will lead you to treat of the Depravity of
our Nature. Two Things are true of us all in a natural State: One is, that we
cannot come to Christ: The other is, that we will not come to him. Say some, our
Cannot consists in a Will-not; but it is a very great Mistake; they are distinct
Things, and not the same. We cannot, as we are destitute of a Principle of Life;
and we will not, as we are the Subjects of vicious Habits, which determine us
against such an Act. I am sorry to find any to confound Things that are so
manifestly distinct, with a View to give Countenance to what may with far less
Danger be given up, than that of our natural Inability to act Faith on Christ.
What Opinion soever requires the Denial of our Want of Power to believe to
support it, ought eternally to sink; for true it is, we are dead, and cannot act
spiritually, no, not in the least Degree.

Again, you must shew, that the Grace of God is the sole and effectual Cause of
our Regeneration: That it is the sole Cause of it: That Men do not, nor can,
prepare themselves for it: That the Grace of Regeneration is not given to any on
Conditions, or because of fit Dispositions and Qualifications in them for it:
And that the Production of Holiness in us is without the Concurrence of our Will
with the Grace of God. Besides, you are to shew the Efficacy of the Grace of
God. That, as Light sprang up into Existence in the old Creation upon God’s
saying, Let there be Light, so in the new Creation spiritual Light rises into
Being in our dark Minds immediately upon God’s willing it to be. As Grace in us
is a Principle of new Life, the divine Influence to give it Existence must
necessarily be effectual unto its Production: For God can never attempt what he
is not able to effect. He wills not to do all he is able to perform; but he
always and infallibly accomplishes what he designs: If he will work, none shall
let. He takes away the Heart of Stone out of our Flesh, and gives us an Heart of
Flesh. We are made willing in the Day of his Power. And we are his Workmanship,
created in Christ Jesus unto good Works. We make not ourselves to differ. Faith
is not of ourselves, it is the Gift of God. And it is Gad that worketh in us,
both to will, and to do, of his good Pleasure.

7thly. Preach the sweet, glorious, and important Doctrine of the final
Perseverance of the Saints. The Arguments are many, by which this precious Truth
may be established, besides direct scriptural Proofs of it, viz. God’s
unchangeable and inseparable Love. His unalterable Purpose. His Counsel shall
stand, and he will do all his Pleasure. That sufficient Provision of Grace,
which he hath made in the Covenant of Grace, in order to it, which is all our
Salvation and all our Desire. His Relations unto his People. He is their Father,
for he hath predestinated them to the Adoption of Children by Jesus Christ to
himself. And, because they are Sons, he sends forth the Spirit of his Son into
their Hearts. Being Sons, they are Heirs, Heirs of God, and Joint-Heirs with
Christ. God stands in a conjugal Relation to them. Their Maker is their Husband.
He hath betrothed them to himself for ever. Again, their Union with Christ is a
strong Argument in Favour of this Doctrine. He is their Head, and they are his
Members: Of his Flesh, and of his Bones. Besides, they are his Purchase: They
are not their own, they are bought with a Price, which Price is the Blood of
Christ. They are redeemed, not with Silver and Gold, as with those corruptible
Things; but with the precious Blood of Christ. Those whom he hath purchased, at
such Expence, he will never lore, if all the Power he is possessed of is
sufficient to preserve them safe. Moreover, they are justified by his Blood and
Righteousness: And Justification gives a Right unto, and certainly will be
succeeded by Glory. Whom he justified, them he also glorified. Farther, the
In-dwelling of the Spirit in Believers secures their Perseverance. I will pray
the Father, and he flail give you another Comforter, that he may abide with you
for ever. He is in the Saints as a Well of Water, springing up into everlasting
Life. And direct Scriptural Proofs of this comfortable Doctrine are many. The
Righteous shall hold on his Way, and he that hath clean Hands shall grow
stronger and stronger. They that trust in the Lord shall be as Mount Zion, that
can never be moved. He bath said, 1 will never leave thee, nor forsake thee. And
they shall not depart from me. The Lord will give Grace and Glory. And this is
the Will of him that sent me, that whosoever seeth the Son, and believeth on
him, might not perish, but have everlasting Life. My Sheep hear my Voice, and I
know them; they follow me; l give to them eternal Life; they shall never perish,
neither shall any pluck them out of my Hand. My Father, which gave them me, is
greater than all; and none is able to pluck them out of my Father’s Hand. These
Testimonies abundantly confirm the important Truth of the final Happiness of
Believers. You will observe, that it is not intended, that in no Instance Sin
shall gain a Prevalency in and over them: And that it is not designed, that God
will not correct his disobedient Children; but that he will not kill them, as
one observes. That he will humble and bring them to a Sense of their Duty again,
either when a Stupor seizes them, or Sin prevails and breaks forth in them. That
he will heal their Backslidings, and love them freely, and not turn away from
them to do them good. And, therefore, they have the firmest Ground for a holy
Confidence, in all their Conflicts, Trials, Temptations, and Distress of Soul,
that be who hath begun a good Work in them will perform it until the Day of
Christ. The Lord will not forsake the Work of his own Hand; but perfect that
which concerneth his Saints. If you try these Doctrines by the Criterions before
mentioned, I think that you will easily, plainly, and fully discover, that they
are the Doctrines of the true Grace of God. They certainly are calculated to
exalt and enhance the Glory of divine Grace in the Business of our Salvation.
And they are wifely designed to hide Pride from Man, and to exclude all Boasting
in him. Besides, these Sentiments are calculated to vindicate the Holiness,
Righteousness, and Justice of God, in our Recovery and Salvation. Moreover, they
are a solid and immoveable Ground of strong Consolation to all who have fled for
Refuge to lay hold on the Hope set before them. Once more, they are Doctrines
according to Godliness. A Scheme of Principles suited to ingenerate and maintain
in the Minds of all those, whose Comfort is in them intended, Love to God, a
holy Reverence of him, and most fervent Desires to obey and serve him in all
Things. It is only the Want of an Acquaintance with their Nature, and the
Prevalence of a legal Disposition in the Minds of Men, with a secret Love of
Sin, how much soever they are filled with Terrors on account of it, which can
cause them to entertain a contrary Opinion of these Doctrines. Such, who have
any Experience of their Sweetness and Power, are taught by them to deny all
Ungodliness and worldly Lusts, and to live soberly, righteously, and godly in
this present World.

Some Persons seem unwilling that these Doctrines should be preached, at least
they don’t approve of their being much insisted on. They will do well to
consider, whether Heaven is likely to be an agreeable Place to them, or no: For
there the Grace of God and the Glory of Christ are the principal Subjects the
Minds of Men will be entertained withal unto Eternity: And, therefore, those,
who don’t now like to hear much said of there glorious Subjects, give but small
Evidence of a Meetness for the heavenly State. Some, it may be, will say to you,
it is most profitable to treat on practical Subjects chiefly, and to shew the
Necessity of Holiness. This you ought by no Means to neglect; but, if you
recommend the Practice of Duty upon an evangelical Foundation, and clearly shew
what true Holiness is, and how it differs from mere Morality, I am greatly
mistaken, if your Discourses of that Kind will meet with a more cool Reception
from any, than from such sort of Persons.

Consider, my beloved Brother, you are shortly to appear before the Judgment-Seat
of Christ: Let me, therefore, intreat you closely to examine what Doctrine God
hath revealed, and preach it, yea preach it boldly, whether Men will hear, or
whether they will forbear. If you do not, how will you be able to look our dear
Lord Jesus in the Face?

Secondly. Be instant in Season, out of Season. You must abide and continue in
this Labour, although you may meet with many Difficulties, Discouragements, and
much Opposition in it: You must not think of quitting this Service, either on
account of Reproaches cast on you by Enemies, or because you may be neglected by
Friends. None of these Things should move you. Nor must you ever propose to
disengage yourself from this Work by Views of secular Advantage, what Offers of
that Kind soever may at any Time present. You ought to be diligent in this
Service, and endeavour to be ready for it, at all Opportunities, and on all
Occasions: In Season, i.e. on the Lord’s Days, which are stated Times for the
Worship of God, and the Instruction and Edification of the Church: Out of
Season, that is to say, you must labour to prepare for, and be willing to
exercise your ministerial Talents, as often as the Church shall require you,
whose Servant you are. If they have an Ear to hear, it will be your Duty to
speak to them of the Things of God, as well out of as in Season: For the Gift of
Preaching is bestowed upon you for their Sakes, and they have a Right to expect
you to exercise it on every suitable Occasion, and you stand obliged to comply
with their Desire in this Matter, as far as you are able.

Thirdly. Reprove. Two Things are signified by this Word, (elegcw), viz. to
convince by Reasoning, and to give Reproof. You are set for the Defence of the
Gospel, and it is your Business to vindicate the Truth of it, by just and solid
Reasoning, in order to the Conviction of the Opposers of it. And herein it will
be proper to proceed after this Manner.

1st. Endeavour clearly to prove one Principle, which makes way for and leads on
unto other Principles, and from which they follow. This Method is observed
punctually by the Apostle Paul in his Epistle to the Romans. That Epistle is
argumentative, and the Reasoning in it is clear, regular, and nervous.

2dly. You must shew how those Principles, which you design to establish, result
from or follow upon that Doctrine; whereof evident Proof is already given.

3dly. It will be expected of you to answer Objections. In doing which you must
observe what Fallacy is in them, and labour to make that plain, which will be a
sufficient Refutation of them. And, if there is no Fallacy in them, then your
Business will be to shew, that in Fact they are no Objections to that Truth,
which you are engaged in the Vindication of, but consistent with it.

4thly. Let your Proofs of a Doctrine be clear Testimonies of Scripture. By which
I do not mean, that the Proposition you intend to prove, must be in so many and
in such a Form of Words found in the Scripture; but that the sense of that
Proposition is agreeable to the Word of God. Give me leave to instance in two or
three Things. And, 1st, God is one and three, one essentially, and three
personally. 2dly, We are justified by the Righteousness of Christ imputed to us.
3dly, The Persons of the Elect were always accepted with God in Christ their
Head. Neither of there is syllabically found in Scripture; but the Sense of each
is plainly scriptural. Some who allow the two former dispute the Truth of the
third, and object to it, because it is not syllabically contained in Scripture
with just the same Propriety, and no more, as the Anti-trinitarians object to
the Doctrine of the Trinity, because in Terms that Doctrine is not express’d in
Scripture. This Method of arguing, how much soever it may be agreeable to some
People, is very weak, and concludes nothing at all. For it is Thought, that is
to be proved from Scripture; and, unto the Confirmation of that, it is not
necessary that the Terms, wherein it is express’d, should be there found. Again,
you must reprove the Haughtiness, disingenuity, and Impertinence of the Enemies
of the Gospel. Many such there are; and that Contempt and Reproach, which they
frequently cast on sacred Truth, call for severe Reproof.

Fourthly. Rebuke. This is a Part of our Work which it is necessary for us to
attend unto, though to ourselves it is not so pleasing as some other Parts of
it. My Brother, decline not to preach the Law, to open and explain it, deliver
the whole Doctrine of it. Shew what it commands of Men, of all Men. Set before
your Hearers that Misery which it threatens for a Violation of its Precepts: And
shew the Equity and Justice of that Constitution. Never be afraid of being
accounted and called by some, in a way of Reproach, for that Reason, a legal
Preacher. He who preaches the Gospel, also ought to preach the Law. Follow you
the Example of your great Master in this Matter, who explained the Law, and
vindicated it from the false Glosses put upon it by the Jews, in his excellent
Sermon on the Mount. Imitate the Apostle Paul, who in his Epistles delivers the
Matter of the Law, as well as the glorious Truths of the Gospel; and proves the
Equity and Justice of that Constitution, according to which all Men are
obnoxious to eternal Death and Misery for having acted contrary to it. You must
not consult the Taste and Choice of Men. Many, who are in the most deplorable
Condition, love to have smooth Things declared unto them, and to have Pillows
placed under their Armholes, wherein you can’t gratify them, but at your own
Peril. You must endeavour to be a Boanerges, a Son of Thunder, to Sinners of all
Sorts. The Manner of the Spirit’s Work on the Hearts of Men, if you attend unto
it, will happily guide you to fulfil this Part of your Charge. He directs the
Arrows of the Law into the Heart of a poor Sinner, and then applies the precious
Balm of the Covenant to heal the Wounds he has given. Besides it is proper to
acquaint Believers, as much as in you lies, with the Nature of the Covenant of
Works, and with their Misery, according to that legal Constitution, in order to
excite in them Gratitude and Praise to God, for that great Salvation, which they
obtain thro’ Jesus Christ. It will be of Service to the Heirs of Heaven to be
well informed of Hell, and of the Nature of infernal Misery, unto which their
numerous Sins, and the Corruption of their Hearts, so justly rendered them
obnoxious. Farther, it wilt be your Business to rebuke the Remiss, Negligent,
and Scandalous. And also you may find it necessary sometimes to rebuke sharply
erring Persons, that they may be found in the Faith.

Fifthly. Exhort. The Word signifies to comfort, as well as exhort, (parakalew.)

1st. You must comfort the Mourners in Zion, by proposing to their Consideration
the sweet Promises and precious Truths of the Gospel. Many under a spiritual
Conviction of their Sin and Danger are afraid, that their Salvation is
impossible. Shew such, that all Things are possible with God: That the Salvation
of Sinners, even of the Chief of Sinners, is not contrary to his Nature: That it
is not contrary to his Will, nor at all inconsistent with his Law and Justice,
on the Foundation of Christ’s Obedience and Sacrifice: That, therefore, they
have no Reason to conclude, that their Salvation is an impossible Thing, tho’
their Guilt is great, and their Corruptions strong and raging. Again, you must
comfort the Tempted. Shew such, how the People of God have been tempted, and
those Effects which Temptations have sometimes produced in them: And that no
Temptation shall overtake them, but what is common to Men: That God will find a
Way for their Escape, that they may be able to bear it: That no Danger attends
their Temptation, so long as they consider and oppose it as such: And that the
prevalent Intercession of Christ will secure their Faith in the greater
Winnowings they may meet with from Satan, the Enemy of their Souls. I have
prayed for thee, that thy Faith fail not. Farther, you must comfort the
Afflicted. Affliction is not joyous, but grievous, tho’ it yields the peaceable
Fruits of Righteousness, to the Saints under a divine Blessing. Believers are
sometimes weary and ready to faint in their Minds, when pressing Difficulties
and Trials are upon them: And, therefore, they have Need of a reviving Cordial
to cheer their drooping Spirits. Shew them in this Circumstance, that many are
the Afflictions of the Righteous; but the Lord delivereth him out of them all:
That they are Fruits of paternal Love, and not Effects of vindictive Wrath: That
they are intended for their Advantage, and shall certainly terminate in their
Good: For all Things work together for Good to them who love God, and are the
Called according to his Purpose.

Moreover, you must comfort such as are in Distress, under Darkness and
Desertion. Shew them, that the Children of Light, sometimes walk in Darkness,
and have no Light of Comfort and Joy, for a Season: And that, therefore, it is
no other than a Temptation to think, that, because at present they enjoy not the
Light of God’s Countenance, they are not the Objects of his Love. Encourage them
to wait for the Lord, yea to wait patiently for him. Shew them, that the Lord
rests in Love: And that, tho’ his Dispensations towards them vary, no Change
occurs to his Affection unto their Persons.

I add, you must endeavour to comfort the Saints, who mourn under the heavy
Weight of the Body of Sin. Sometimes they are tempted to think, that their Spot
is not the Spot of God’s Children, upon a View of the Plague of their Hearts:
That surely there can’t be true Grace, where there is so much Corruption. Shew
such, that it is proper to a Principle of Grace to discern the evil Nature of
Sin, to loath and oppose it, as Sin. And, that where Sin, as Sin, is opposed,
and its Destruction desired and fought after, there it hath lost its Dominion,
tho’ it swells, rages, and ever so violently exerts itself: That tho’ their
Conflicts with their Lusts may be sharp, their Victory is sure in the End. Let
them but continue fighting, and they will certainly be Conquerors.

Once more, you must endeavour to comfort convinced, mourning Backsliders.
Encourage and promote in them Sorrow for their Miscarriages; but labour to
confirm their Faith, and renew their Joy, with all Meekness and Compassion to
their distressed Souls, considering yourself, left you also be tempted. This is
a very necessary Consideration for us all. Let the best Man in the World be but
tempted, and left to himself, and he will fall an easy Prey to the Temptation,
be it what it will. But permit me to observe to you, that it will not always be
safe for you to attend to this Part of your Charge, merely in a Common-Place
Way: You must carefully consider and observe the Nature of that Trouble which
Men are under; whether it is spiritual, or legal only; whether it springs from a
pressing Sense of Guilt and of its Demerit only, or whether it arises from a
spiritual Principle in the Mind. If it doth, it will be attended with an Hatred
of Sin in itself, and a strong Desire of Freedom from the Prevalence, Power, and
Being of it. Where you cannot discover some genuine Actings of this Principle,
you must not apply those excellent Rules, which are prescribed in casuistical
Writings, for comforting afflicted Consciences, for, if you do, you will not
profit; but it may greatly prejudice the Souls of Men, and occasion them to
think, that their Case is fare, when in Fact it is not so. And, on the other
Hand, you must be very cautious, that you use no spiritually-mourning Soul with
Severity, Slight, and Neglect; if you should, you will make the Hearts of such
sad, whom the Lord would not have made sad. If you would be as God’s Mouth, you
must separate the Precious from the Vile. This Part of your Work is attended
with great Difficulty, and much Skill is required unto a proper Discharge of it.
By a diligent Study of the Word of God, and a strict Observation of your own
Heart, in Seasons of Temptation, Affliction, Trouble, and Darkness, you will be
best qualified for comforting Zion’s Mourners. The Book of Psalms is a rich
Treasury of spiritual Experience; and, therefore, I would advise you to study
that Book closely. From thence you may learn, what Temptations, Troubles, and
Distresses, sometimes attend the Saints; what Vicissitudes they pass under; what
is the Matter of their Support; how they are relieved, encouraged, delivered,
and filled with triumphant Joy, in the Issue. And, therefore, hereby you will
become capable of administring Comfort to such as have a clear Title to Gospel-
Encouragement, but, thro’ a Variety of Causes, are most backward in receiving
it. The Care of such will require your greatest Tenderness, and the Exercise of
your utmost Skill, as a Son of Consolation, to give them Relief under their
Distress.

2dly. You must exhort. Men in general you must exhort to shun the Practice of
Sin, and to avoid all Occasions of it: And put them on the Practice of Duty.
Exhort them to read the Scripture; and exhort them to Prayer, which is a Part of
natural Religion, and a Duty incumbent on all Men. Exhort them to hear the Word
of God preached; this is also their Duty: For the Gospel justly demands the
Attention of every Man, how much soever it is neglected and despised by the
Generality of Mankind thro’ the Blindness and Prejudice of their Minds. Again,
you must exhort the Saints to decline every evil Way and Work; to practice every
Duty in every Relation and Capacity, Providence places them in. Be sure that you
do this in an evangelical Manner. Never content yourself, with Discourses of
bare Morality. But shew from what Principle good Works spring: That they flow
from Love, are performed in Faith: And that the Motives to them are God’s
Purposes of Mercy, the Acts of his Goodness; the Benefits which flow from that
Origin, thro’ the Mediation of Jesus Christ. You must shew for what Ends Duty is
to be attended unto upon the Gospel-Plan: Not in order to Justification before
God, and with a View to obtain Life by that; but for the Glory of God, and to
shew our Gratitude to him for his Kindness to us, to manifest our Approbation of
Holiness, and Abhorrence of Sin, and our willing Subjection to his Authority,
and for the Honour and Credit of his Gospel, which is the Source of our Comfort,
and the Foundation of all our Hopes of Salvation and Happiness.

Never be moved from this Part of your Charge by the Cavils of those, (should you
meet with such) who have no Relish for any Thing but Doctrines. See to it, that
you take the Apostle’s Advice, and obey his Injunction, in this Matter. These
Things I will, that thou affirm constantly, that they which have believed in
God, might be careful to maintain good Works, for these Things are good and
profitable to Men; tho’ some may put you upon neglecting one Part of this
Advice, and others oppose you in attending to the other Part of itf1. And
observe, that you must do this with Long-Suffering and Doctrine: That is to say,
with Gentleness, Meekness and Patience. Moroseness becomes not a Minister of the
Gospel of Peace, and an Ambassador of the meek and lowly Jesus. Not but that you
may meet with some, whom you must rebuke sharply. If you engage in the Defence
of Truth against a sneering, insulting, and impertinent Caviller, you will not
lay yourself open to just Censure, if you treat his Manner of objecting with
Spirit and Smartness, and call it by the Name it deserves, viz. Impertinence.
Besides, you must do this with Doctrine, i.e. with Instruction in the glorious
and important Truths of the Gospel. Hence you will see, that close Study,
indefatigable Labour, and a diligent Observation of your own Heart, are
necessary. What a Compass of Knowledge? What a Treasure of Experience? What
Acquaintance with yourself? What an Understanding of the Nature of the Devices
of Satan, and of the serpentine Windings of the old Man, are needful? And, in
the Defence of the Gospel, what Ability of Discerning and Ripeners of Judgment
are required, in order to shew the Weakness, Impertinence, and Fallacy of
Objections against divine Truths?

Thus, my dear Brother, agreeably to your own Desire, I have let before you your
Duty in a faithful Manner, according to that Light in and Apprehension which I
have thereof. On the Consideration of these Heads of Advice, I am persuaded that
you will say, Who is sufficient for these Things? But be not discouraged,
neither at the Difficulties of the Work itself, nor the Opposition which you may
meet with in it. Endure Hardness, as a good Soldier of Jesus Christ. May the
Lord, who hath called you to this Service in his Church, assist you to fight the
good Fight, to keep the Faith! And, when (after Usefulness for many Years) you
shall have finished your Course, may you clearly see, that you shall receive a
Crown of Righteousness, which God will give, not to you only, but unto all them
who love his Appearing, not as a Reward of Debt, but of sovereign Grace! Amen.

FOOTNOTES ft1 The attentive Reader, I think, must discern, that the Apostle
enjoins on Titus Preaching the several Doctrines, whereof some Hints have been
before given; and, therefore, it certainly is the Duty of a Christian Minister
to explain and inculcate those Principles, however unsuitable they may be unto
the Taste of some Hearers. No Reasons, which by many are esteemed prudential,
will be a sufficient Plea to justify him in a Neglect thereof. And evident it
is, that those Truths, in their own Nature, are calculated to promote Holiness
in all, who understand and relish the Things themselves. The Doctrines of the
true Grace of God have no licentious Tendency. Some Persons abusing those
important Principles is no Objection to the Truths themselves, nor is it a
justifiable Reason for a Minister’s Silence about them, or a slight and
superficial Manner of treating on them: They are what he ought to affirm
constantly. And, in order to prevent an Abuse of those Doctrines, it is a Duty
equally incumbent on him to shew, that these Doctrines of divine Grace do not
lessen, much less dissolve, our Obligation to Obedience: And, consequently, one
necessary Branch of his Work is, to treat on Practicals, and to shew that the
Gospel hath no greater Adversaries than those are, who, under a Pretence of
Value for its momentous Doctrines, and of Pleasure in hearing them preached,
can’t bear with Exhortations to practice Duty. These are some of the worst
Enemies of the Cross of Christ, and justly deserve the most severe Reproof, let
them be who or what they may. Doctrine are not to be neglected or curtailed
under the specious Pretence of promoting practical Religion: Nor must we decline
to treat of Duties, and our Obligation to Obedience, under a like Pretence of
Esteem for the Doctrines of the Grace of God. Tho’ the Gospel delivers us from
the Covenant of Works, it leaves us under it as a Law. And, tho’ Obedience is
not required to the same Ends, yet still it is required, and it is to be
enforced by weightier Motives, wherewith the evangelical Scheme furnishes us.
Nor does that Preacher make full Proof of his Ministry, who neglects to practice
either Part of this apostolical Injunction.


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  CHAPTER 71: S. SOME ACCOUNT OF THE CHOICE EXPERIENCES
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Some Account of the Choice Experiences of Mrs. Anne Brine, As Written by
Herself, and Collected out of Her Letters by Her Husband, John Brine by John
Brine (London: John Ward, 1750)

SERMON 15 SOME ACCOUNT OF THE CHOICE EXPERIENCE OF MRS. ANNE BRINE, AS WRITTEN
BY HERSELF, AND COLLECTED OUT OF HER LETTERS Printed for, and sold by JOHN WARD,
at the Corner of Pope’s- Head-Alley, in Cornhill; and by JOHN EYNON, at a
Print-Shop, on the North Side of the Royal-Exchange,

London

1750

PERCEIVING, that you are desirous to have an Account of the Dealings of God with
my Soul, and being willing to gratify you therein; I shall give you a few short
Hints thereof,: Though the Badness of my Memory, and the Sense of Things being
too much wore off, will not admit me to give a particular Relation, how I was
carried on, Step by Step. When I was young, I was very much taken with. the
Vanities and Follies of Youth. My greatest Concern was, that I was hindered by
my Parents, of taking my full Swing, in that, in which, I so much delighted: For
they would sometimes be talking to me about the State of my immortal Soul, and
asking what I thought would become of me, if I should die without an Interest in
Christ: But, I in disregardful Manner used to turn my Back upon them, and laugh
at them; thinking myself as good as they, only I could not talk so finely about
religious Matters, For, thought I, I am not guilty of any very heinous Sins, all
that I desire, is only to play and be merry, as most of my Years are willing to
do. What, thinks I, would they have me be mopish, and lay aside all Pleasure
thus soon, it will be Time enough for me to betake myself to a melancholy Life
when I attain to their Age; should I do it now, I shall be laughed at by all my
Companions. I heartily wished, that my Parents were like the Parents of some of
my Play-Fellows, that I might have the same Liberty, which they enjoyed. I
accounted myself to be in a worse Case than any Body, because I was deprived in
some measure of the Liberty, I would have had. When I was at the Meeting, my
Thoughts were wholly employed about my vain Delights and Pleasures, instead of
being attentive in hearing the Word of God preached. Sabbaths were very
burdensome to me, and I did, as often as I could, make Excuses to stay at Home,
under Pretence of Illness.

Thus I went on till I was near fifteen Years of Age, about which Time, it
pleased God to awaken me, and bring me to consider, what a State I was in. One
Night being in my usual manner, at Play with my Companions, and hearing them
swear at a sad Rate, and taking the Lord’s Name in vain, in almost every
Sentence they spoke, having met with something that vexed them, which provoked
them, as they said, so to do. This, I thought, was not right in them; though I
myself had much ado to keep from bad Expressions, thinking I looked foolish
amongst them, because I did not do as they did: But I was kept from it, though
the Temptation lay very hard upon me. This terrified me very much, not only for
that, I was so much put to it, to keep from bad Words myself; but to think, that
I should delight in such wicked Company, contrary to the Mind of my Parents, and
certainly displeasing to God, against whom, thought I, I have sinned to a great
Degree. I went home that Night with a sad and heavy Heart, concluding, that I
should certainly be damned. And fully expected every Night when I went to Bed,
for about a Fortnight, that I should never awake any more in this World, but
should be in everlasting Punishment before Daylight appeared.

I resolved to amend my Life, and to pray to God for Forgiveness of past Sins.
After this Resolution was taken, my Terror began to abate: And glad I was,
thinking that God was pleased with me, but I soon began to break my Resolutions;
for no sooner was the Terror I had felt, a little over, but I had a hankering
Mind to return to former Pleasures. And Satan let in with this Temptation very
strongly, that I was too young to mind Religion, and that if betook myself
therefore to all Pleasure would be at an End with me. And likewise, these
Thoughts were suggested to my Mind, that the Lord was merciful, and so if I did
but repent, and pray earnestly to him to forgive my Sins, when I should be past
taking Pleasure, in those Things, in which most of my Years delighted, I need
not fear Acceptance with him. After these Thoughts, with many others, which I
cannot now remember, had passed through my Mind, I came to this Conclusion, to
go amongst my old Companions once more; and accordingly, when Evening came, out
I went to them. They seemed glad of my Company, and told me, they wondered at
the Change they perceived in my Countenance towards them, and that they were
afraid they had done, or said something displeasing to me, tho’ they knew it
not; but if it was so, they were very sorry, for they would not do any Thing to
anger me if they could help it. This Speech of theirs knit my Love to them, and
made me resolve not to forsake them again whatever came on it; but before the
Night was spent, I was again seized with sad Terror of Conscience, so that I
could not be brisk amongst my Companions.

I went home, and betook myself to my former Resolutions, not to offend God on
this wise and that I would read and pray, in order to merit his Favour. For,
thought I, I must not expect to find Mercy any other Way. With these Promises, I
contented myself, in a great measure, tho’ I was not able to perform them. For,
no sooner than the pleasant Evenings drew my Companions together; but my Mind
was with them, and I allowed myself to go one Night after another, thinking
every Time it should be the last, and I neglected Reading and Praying, with
these Thoughts, I will omit but this Time, and go to my Play-fellows but once
more. Thus I went on for some Time; but could not take that Pleasure, in Vanity
and Folly, as formerly I did. At last, it pleased the Lord, to work such strong
Convictions in me, as I hope ended in saving Conversion. One Day, these Thoughts
darted into my Mind, that it was, as likely, I might die that Day, as live to
another, and then what Good would all my Resolution to reform do me, since I was
never found in the Practice of known Duties. These Thoughts set me all in a
Tremble, and I concluded myself to be in a miserable Condition, for that I was
deeply guilty of Sins of Omission and Commission, and that too, after I had been
called to forsake them, and therefore, they could no longer be termed Sins of
Ignorance. So I began to conclude the Day of Grace was now past, for I did not
hearken to God’s Voice when he called, and, therefore, he would now turn a deaf
Ear unto me.

Then were my Sins, as it were, set in Order before me. Things that I had done in
my Childhood, which had been long forgotten by me, came fresh to my Remembrance:
Upon which, I thought, that I was undone to Eternity. At the same Time, I was
made sensible of my Incapacity, to do any Thing that is good. I saw there was a
Want of Power, as well as of Will, in me. About this Time, my Father preached
from those Words: Nevertheless, the Foundation of God, standeth sure, having
this Seal, the Lord knoweth them, that are his, and let every one, that nameth
the Name of Christ depart from Iniquity. From these Words he took Occasion to
talk of Election, and of God’s Foreknowledge from Eternity. Well, thought I, is
it so, that the Lord, did before this Choice, well know what Rebels we should
prove, then I may be well assured, that I shall be damned, for he would not fix
his Love unalterably upon so vile, so sinful a Creature, as I am. When my Father
came to speak from the latter Part of the Text, he spoke how it was the Duty of
Believers to be pressing after Holiness. This made me begin to think of working
for Life again, though I doubt not, but my dear Father made a Distinction
between working for Life and from Life; but so ignorant was I, that I could not
take it in aright. So I attempted to pray, and in so doing, found something of a
secret Hope, that the Lord would pardon my Sins, tho’ they were very great, if I
could but keep to this Duty: But the Lord did not suffer me long to rest here.
For that Scripture came into my Mind: Not by Works of Righteousness, which we
have done; but of his Mercy hath he saved us. And these Words followed: Not of
Works, left any, Man should boast. Now was I quite brought off from having any
Dependence upon my own Doings, and was at once quite stript of all Hopes: For I
thought these Words came only to convince me, that my Righteousness would avail
me nothing in Point of Salvation: For it is not said, according to his Mercy
hath he saved thee, but us, and, therefore, no Encouragement to me. Thus I went
on for some Time in a distressed, disconsolate manner.

One Day, as I was going about some Business, that Word fell upon my Thoughts:
Thou art chosen of God and precious, I was not for taking any Notice of them.
They ran in my Mind very much all Day, at last, I began to wonder at the Reason
of their following me so much. I chosen of God, and precious thought I, that can
never be, the Words do not belong to me, I dare not take Comfort from them.
However, I looked into a Concordance; but could find none nearer than those in 1
Peter 1:4. This concerned me very much, for now, I thought it was plain, that
Satan was endeavouring to deceive me. I was in sad Distress, and knew not what
to do: Look which Way I would, I could see nothing but Ruin and Destruction
before my Eyes. Pray I durst not, that Word ran so in my Mind, the Prayer of the
Wicked is an Abomination unto the Lord. At length Satan began to come in again
with this Temptation; that I was but young, and, therefore, need not be
thoughtful about Eternity; and that if I was elected I should be brought home at
last, tho’ I lived ever so carelessly the mean while; but if not, my
Thoughtfulness would never save me. But it pleased the Lord to give me to see,
that this was from the Devil, because it did not lead to Christ, but to
Carelessness; and that Scripture came with some Power: Seek ye the Lord while he
may be found, call upon him while he is near: Whereupon, I desired, that I might
so seek him as to find him, so call, that he might answer, so knock, that he
might open unto me: For, I thought there was nothing in the World so desirable.
That Word was given in for my Comfort: Tho’ your Sins be like Scarlet, they
shall be as white as Snow; tho’ they be red as Crimson, they shall be as Wool.

I was then helped to admire at the distinguishing, unparalleled, superabounding
Love of God. Oh! that he should come over all my Sins and Rebellions, and also
manifest and discover it to me. Then I could cry out, why me, why me, indeed!
Why should I, that am viler than the vilest Sinner that lives, be thus favoured,
thus honoured! ‘Tis Cause of Wonder and Astonishment! But, alas! this abode not
long. I soon began to be under Fears and Questionings, whether ever the Lord had
been at work upon my Soul, or not, and whether the Things I met with, might not
be only Delusions. And, At length, Satan came in with his Temptations and
Assaults upon me, and tempted me to question the Being of a God, and of the
Truth of the Scriptures: Many Thoughts I was distressed and perplexed with,
which are not fit to be spoken, which brought me at last into such a Frame, that
I knew not what to think of any Persons or Things. But one Day, as I was
standing at the Garret Window, and looking out into the Garden, I began to
consider how the Trees did grow; sure, thought I, it can be no natural Power
that produced them: Then those Words came to my Mind, lift up your Eyes on high,
and behold who hath created these Things; from which I was made to believe, that
there is a God: And those Words followed; hast thou not known, hast thou not
heard, that the everlasting God, the Lord, the Creator of the Ends of the Earth?
Then was I strongly persuaded, that there is an all-seeing, an all-knowing God,
and wonder-working God, who is infinite in Power. But now the Thoughts and
Conceptions which I before had, were like Arrows piercing me: For now I
concluded, that if there was a God, I could have no Hopes of ever finding any
Favour or Mercy from him; for I had found myself out of Hopes, by questioning
his Being. Nay, I thought, that I had committed the unpardonable Sin, and,
therefore, I could not be saved. In this Distress I continued some Hours, ‘till
it pleased the Lord to come in with these Words; Is my Arm shortened at all,
that I cannot save? Or have I no Power to redeem? Which for the present a little
supported me, for I was persuaded, that his Power is not limited, but that he
could fare the worst of Sinners. But then I began to doubt of his Willingness to
save me. I was by this Trial made more sensible of the Wickedness of my Heart,
and of the natural Propensity that is in me to commit Evil, than ever before I
was. It was a Means of discovering to me the Sin and Corruption that dwells
within me. I then saw myself to be nothing but a Mass of Sin, and Heap of
Uncleanness. I saw myself to be full of Ignorance and Darkness, which made me
question the more, whether there was any Thing of a Work of Grace upon me or no:
For I thought if I have Grace, why do I not grow; I find myself ignorant, and
that is a Sign that I have no Grace. I used often to wish that I had died in my
Infancy, and then I should not have committed so many, and so heinous Sins
against my dear Lord; tho’ I was sensible, that if I had died when but one Day
old, and had not the Application of Christ’s Righteousness, I had even then been
miserable; for I was convinced of original Sin before this Time, from those
Words, I was shapen in Iniquity, and in Sin did my Mother conceive me: Tho’ it
was a strange Doctrine to me at first; but after a strict Enquiry, I found by
the Scripture, the first Sin which caused the Fall, was Pride and Unbelief. It
was Pride in that, Man aimed to be as God, knowing Good and Evil; and Unbelief
appeared in that he hearkened unto the Voice of Satan, and did not obey God: And
upon a little Search, I found that these Sins were very predominant in my
Nature. By which I found, that I was tainted with original Contamination. Those
Words likewise were often in my Thoughts; who can bring a clean Thing out of an
unclean? Not one. By these, I was convinced of original Sin, and was made to
see, that from thence all actual Sins did flow. But to return. After some Time,
the Lord was pleased to break in with Discoveries of Love to my Soul afresh,
with these Words, As the Father hath loved me; so have I loved you, continue ye
in my Love. This was a sweet Cordial indeed, to my drooping Spirits. And soon
after these Words were made very sweet to my Soul: As the Bridegroom rejoyceth
over his Bride; so shall thy God rejoice over thee. Oh! how did I then admire
the distinguishing Grace of God, that was thus largely displayed and revealed to
vile, sinful, and unworthy me. Then was my Heart knit and united to the Lord
Jesus; so that I could say, whom have I in Heaven, but thee? And there is none
in the Earth, that I desire besides thee. I then counted all earthly Things, but
as empty Vanities, in Comparison with that Comfort I had in the Enjoyment of the
Presence of my dear Lord. Then could I freely commit myself, my all into his
Hand, believing him to be my Head, my Husband, my Saviour, my Redeemer, and my
Advocate. I was for some Time wholly taken up in the Contemplation of the divine
Perfections of him, who is fairer than the Children of Men: And in adoring the
Love of the divine Persons in the glorious Trinity. I saw that the Love of the
Father was great, in making Choice of such a rebellious Creature, as he well
knew I should prove. The Love of the Son was no less, in accepting of us at his
Father’s Hand, freely, willingly, and voluntarily undertaking to satisfy divine
Justice, and to answer all the Demands of the Law. The Love of the Spirit may be
seen, in discovering this, so matchless and marvellous Love and Grace unto us.

Now, I thought, I could be content to be any Thing, or nothing; so that God
might be glorified in me. I was fearful of acting, or speaking any Thing, that
was in the least contrary to the Mind of my God. I then hated every Thing that
looked like Lightness, or was an the leastwise sinful, and was as much afraid of
sinning, as knowing it was offensive to the holy and pure Nature of Deity, as of
being damned for it. And desired as much to be holy here, as happy hereafter.
Then Sabbaths were a Delight instead of Burdens. For as soon as the Sabbath was
ended, I longed for the Return of another. Then were God’s Ways, Ways of
pleasantness, and all his Paths, were Paths of Peace unto me. Those Words were
pleasant to me: Thy Maker is thy Husband, the Lord of Hosts is his Name: And thy
Redeemer, the holy one of Israel; the God of the whole Earth shall be he called.
Many other sweet and precious Promises were made very comfortable to my Soul,
which I need not mention here.

I was for a considerable Time, at it were dandled on the Knee of Love. I seldom
was a Day without fresh and repeated Discoveries of pardoning Love and Grace;
which so melted my Heart, and so raised my Affections, that at some Times I was
in such Transports of Joy, as cannot be expressed. I was so settled in the
Belief and Persuasion of my Instatement in an everlasting inviolable Covenant,
that I thought with David, my Mountain stood so strong, it could never be moved.
I was ready to say with Paul; nothing shall separate me from the Love of God,
nor interpose, nor hinder my Enjoyment. I could then go to God in Duties, as to
my own God and Father, and claim a Right to, and Propriety in the Promises of
the Gospel. At that Time, I had an earnest Desire after the Welfare of those,
who had formerly been my Companions: I mean the Welfare of their immortal Souls.
O! thought I, did they but know what I feel, and could they but conceive what
Satisfaction, Comfort, and Joy, there is in the Enjoyment of, Nearness to, and
Communion with a reconciled God, and, did they but see what a Beauty,
Loveliness, and Glory there is in him, they would freely forsake all their
foolish Pleasures, and vain Delights for an Interest in Christ. I thought I
would not have returned back to my former Course of Sin and Vanity, might I
thereby gain a thousand Worlds. For there is more true Peace, and solid Comfort,
in one Moment’s Communion with God, than in an hundred Years, in Sin and Folly.
Some Time after this, the Lord was pleased to withdraw the Light of his
Countenance, and to leave me in the Dark: Whereupon, I presently began to
question my Interest in him, and to fear, that what I felt, was only a Delusion
from Satan, or else the Fancy of a distressed Mind, or some Notion, that I had
got, by giving more Attention in Hearing the Word preached, than I was wont to
do.

About the same Time I heard, that one of my Companions should say, that it was
only Pride, that made me forsake them, that I did not think them rich enough to
play with me, and so they reflected upon me very much. The Parents of this Girl
were Professors, and they spoke as bad of me, as the Girl herself could do. This
troubled me greatly, for now I thought the Lord was about to discover what I
was, and that I certainly was, as they said; tho’ my Heart was so deceitful,
that I did not discern it before: Or else he would not have suffered his own
Children to have had such Thoughts of me. In this Distress, I remained some
considerable Time: One Day, I happened to fall into the Company of this Girl,
and one, who was a Friend to me being present, she began to tell me what the
other had said of me. The Girl at first denied it: Upon that, I talked to her
pretty sharply, for telling of Lyes to excuse herself, then she owned, that she
had said so, to one, or two, and what then? Its true, said she. I told her, that
I thought I might truly, say, it was false. Then those Words were given in: If
ye were of the World, the World would love its own; but because I have chosen
you out of the World, therefore, the World hateth you. But thought I, it is not
only the World, but Professors likewise, who cast these Reflections upon me.
Then those Words came to my Mind: In the World, ye shall have Tribulation; but
in me, ye shall have Peace: Be of good Cheer, for I have overcome the World.
Then I considered, that it is not said, from the World, or from the Persons of
the World, but in the World; and inferred from thence, that Persons may meet
with Trouble, and Trials, even from the Men of their own House. Then was I
helped from these Promises, to admire Grace, that the Lord should so condescend
to such a poor unbelieving Creature as I. Soon after this, I began to examine
myself, whether, or no, I could freely, and willingly part with all
Creature-Comforts for the Sake of Christ: Or whether, if I was put to my Choice,
either to have great Things in the World, and all the Pleasure, that Heart could
wish, or to have Christ and the Cross, which of the two, I should chuse? I
thought my Heart replied, I should rather chuse Christ and the Cross, than all
the Riches and Pleasures of this World. But I again reflected, that my Heart was
deceitful, and it might be, if I was put to the Trial, and should have Riches,
Honours, and Pleasures set before me, I should chuse them, rather than Christ
with the Cross, and so this could be no Evidence of my being right. Whereupon I
was greatly troubled, and desired of the Lord, that if I was his, he would by a
more than ordinary Power let me know it. Then was I for chalking out a Way for
God to walk in. Thinking, that if this, and the other Thing might be according
to my Wish, then I could believe. After this Desire had passed, I began to be
much troubled to think what I was now about. Must I direct the Almighty? Could
not I take him at his Word, without desiring he should take such a Way to raise
up my Faith. Yet for all this I could not help still having the same Desire,
till those Words were brought to my Mind: My Ways are not as your Ways, nor my
Thoughts, as your Thoughts: For as the Heavens are higher than the Earth, so are
my Ways higher than your Ways, and my Thoughts, than your Thoughts. Soon after
this, those Words were impressed upon my Thoughts: Fear thou not, for I am with
thee; be not dismayed, for I am thy God. I will strengthen thee, yea I will help
thee, yea I will uphold thee with the Right Hand of Righteousness. It was a good
Word indeed to my Soul, for many Days. About this Time, my Father was preaching
from these Words: Return unto thy Rest, O my Soul, for the Lord hath dealt
bountifully with thee. My Memory is too bad to give any particular Account of
what was then delivered. But this I can remember, that I had sweet Times under
hearing.

One Sabbath-Day in the Morning I was very ill, so that I was forced to stay at
Home. But no sooner was the Family gone to the Meeting; but I began to reflect
upon myself, for letting a little Illness detain me from going. If I had a right
Value for Hearing the Gospel of Christ, thought I, I should have gone: Or had I
any right Esteem for the Comfort, and Refreshment of my Soul, I should readily,
have gone, that I might have met with it; but now I thought it was plain, that I
was nothing but a painted Hypocrite. I had at that Time such a Sight of the
Darkness of my Understanding, the Hardness of my Heart, and of the Perverseness
of my Will, that I thought there were none like me. For thinks I, such as are
indeed Christians, take more Delight in the Means of Grace, and in discoursing
of the Things of God. They can speak of a new Birth, and of Faith in Christ, and
this I thought myself a Stranger to. So, I then judged, there was nothing right
in me: But if there is not yet, it is high Time there should, thought I; and I
am well assured, that if I return back to my former Course of Sin and Folly, I
shall perish. If I have any Dependence on any Thing in myself, that is too
short: There is no other Way, whereby we can be saved, but in, and thro’ Christ,
thro’ his Righteousness alone, without any of our own to be joined therewith:
Therefore, I will now, as helped, venture my Soul upon him, if I perish, I
perish.

Then that Word was given in to me with an irresistible Power, so that I could
not withstand it: I, even I, am he, that blotteth out thy, Transgressions, for
my own Sake, and I will not remember thy Sins. Then was I again helped to admire
the free, rich, and distinguishing Love of God: That he of his good Will and
Pleasure. and for his own Sake, not far any Worth, or Worthiness in me; no, for
I deserve not the least of his Mercies, should thus freely pardon the most vile
of Sinners. Then I desired, that since Grace is thus free, I might never be
suffered to do any Thing to offend, so kind, so merciful a God: For, thought I,
is it so, that Grace, Love, and Mercy, is so abundant, and super-abounding, then
am I under the highest Obligation in the World, to be found in Acts of Obedience
to all God’s Commands, so far, as capable, not for Life, but from Life: Not
expecting to merit Salvation; but being chosen of God, redeemed by Christ from
the Curse of the Law, he having answered all the Demands thereof, and given a
full and plenary Satisfaction to divine Justice on my Account therefore, I ought
to endeavour to promote his Honour and Glory, in all Holiness, and godly
Conversation.

I had at that Time a deep Sense of the odious Nature of Sin, that it was of so
heinous a Nature, that nothing less than the Blood of the spotless righteous
Lamb of God could satisfy for it. That the Son of God must: take upon him our
Nature, stand in our Room and Stead, be made Sin for us, who himself knew no
Sin, that we might be made the Righteousness of God in him. O Matchless Grace,
unparalleled Love, that ever the Lord of Life and Glory, should leave his
Father’s Bosom, to die so shameful, so ignominious a Death, even the Death of
the Cross, for poor rebellious Creatures, and that he should endure such
Sufferings, and undergo his Father’s Wrath and Displeasure, to that Degree, that
he cried out: My God, my God, why hast thou forsaken me! And all this for, and
on Account of poor sinful Mankind. The Consideration of this, made me abhor Sin,
and loath myself on Account of my Transgressions, I desired, that I might never
be suffered to sin against God, in Heart, Lip, nor Life. Nay, I thought, that if
I was sure to be damned, yet I desired, that whilst I remained here, I might
live to the Praise and Glory of God.

I had a comfortable Time all that Week, and the Week following. Many sweet, and
precious Promises were given in, which I cannot now remember: So that I was
filled with such Transports of Joy, as I cannot express, nor could I willingly
admit of any Discourse, or Company, that might interrupt my Enjoyments. And to
the End, that nothing of that might hinder my Meditations, I commonly sat in my
Lodging Room, where I enjoyed many pleasant Hours, as well as some distressing
ones. I had now an endeared Love for any, that I hoped were the Children of God.
And, if I heard of any young ones, being under Convictions, I soon found my
Affections strongly engaged to them, who before I had no Esteem of, and an
earnest Desire after their Welfare. After this, hearing some, in telling their
Experience, speak of the dreadful Temptations they had met with, and also
reading Mr. Barry’s Account of the Dealings of God with him, what sharp
Conflicts he met with, and how long he was under the Spirit of Bondage, and upon
his receiving the Spirit of Adoption, what glorious Effects ensued; I began to
fear again, that I was not in a converted State. For, I thought, I was never
loaded with the Guilt of Sin, as some be: Neither was I ever assaulted with such
dreadful Temptations from Satan, as many are; nor yet have I ever enjoyed such
wonderful and glorious Revelations of Christ, as some express, therefore, I fear
that I am still in the Gall of Bitterness, and the Bond of Iniquity. My Trouble
thro’ these Fears, increased daily for some Time. Whereupon, I acquainted one of
my intimate Friends therewith: Who directed me to a Passage in Mr. Bunyan’s Come
and Welcome to the Chief of Sinners, which just answered those very Objections.
The reading whereof little removed my Doubts. And also reading Mr. Barry’s
Postscript, to caution such doubting tempted Believers, that might be ready to
draw sad Conclusions against themselves, from hearing of the wonderful Dealings
of God with him, in handling him so sharply by the Spirit of Bondage; as also
his bountiful Dealing with him, in making his Soul the Receptacle of such Joy
and Consolation, upon believing. Saith he, Some pass thro’ greater Horror, and
are brought, as it were, to the Gates of Hell, and Desperation, as I was: Others
are dealt more easily, and gently with, being sweetly allured, and as it were
insensibly transplanted into Christ, they not well knowing what is done to them.
The reading of these Things, I say, together with those Words, following of me
very much: He leadeth thee by the still Waters, did give me some Hopes, that I
was one of those, that the Lord was pleased thus by the gentle Drawings of his
Spirit to bring to close with Christ. Then those Words were very pleasant to me:
I taught Ephraim to go, leading them by the Hand; but they, knew not, that I
healed them. I drew them with the Cords of a Man, with Bands of Love. I was to
them, as they that take off the Yoke on their Jaws, and laid Meat unto them.
Then was I helped to see, that tho’ I had not been so strongly beset with
Temptations as some are, yet that was not an Indication, that the Work of Grace
was not right, in, and upon me; for the Lord can work in what way he pleases.
And surely, I have great Cause of Thankfulness, on this very Account, that I was
not left to the Buffetings of Satan, nor to be so long under that sad Horror and
Bondage of Conscience, as some be, and tho’ I had not such great Revelations of
Christ, nor such ravishing Joy and Comfort as some have; yet I had such Views of
him, as a suitable, and sufficient Saviour, that I would not part with my Hopes
of an Interest in him, for the World: And also had received such Joy and Comfort
from him, as did far surpass all the Comfort, that can flow from the belt, and
greater Enjoyments of this World’s Things: Yea, for one Moment’s Communion with
God, is far preferable to all the Riches, Honours, and Pleasures of this World;
for it yields more Satisfaction, and Peace, than can be met with in the highest
Station of worldly Grandeur.

Thus was I helped to meditate on these Things, and to stand and admire, that I
should be so highly favoured, as to have any Discovery of pardoning Grace, any
Manifestation of redeeming Love. It had been a great Mercy, if the Lord had
fixed his Love upon me, and had not made it known to me: But O it is matchless
and unparalleled Grace indeed, that he should send his Spirit to reveal this his
altogether unmerited, and inconceivable Love to my Soul! I can never enough
admire this great, this inexpressible Love. Neither am I able - Something is
here wanting, by Injury her Writing hath suffered, thro’ one means or other. She
proceeds thus. Then was the Language of my Heart, O that I might never commit
one Sin more! How can I bear to think of offending so kind, so loving a God.
What Sin against such Love and Mercy, that hath been discovered to sinful
unworthy me? How can I bear it Wretch that I am, are there yet the

Remainders of Sin in me; I hate it, I loath it. O! that I might be wholly and
entirely freed therefrom. This, I say, was the constant Language of my Heart for
some Time. Unwilling was I, as I have before said, to leave my Lodging Room, so
much as to eat a little Victuals, for fear of having my Thoughts diverted from
Things that are heavenly and divine. And, when I was in Company, I was restless
till I got by myself again. One Time I well remember, having been in Company,
when I got to my Chamber again, I was thinking over something that passed, till
on a sudden, those Words came with such Power: My Son, give me thy Heart; I
answered, Lord, do thou take it, thou alone art worthy - here also some Injury
hath happened to her Lines.

I admired, that the eternally glorious God should stoop so low, as to desire a
Place, in the Hearts of such poor, Nothing-Creatures, as we are, who is
glorified and adored above, by the blessed Angel, and hath no need of the
Adoration, and Services of such poor Dust and Ashes as we are. O wonderful and
matchless Grace! I had that Afternoon, such Views of the Glories of Heaven, of
the Bliss and Happiness, that the Angels, and glorified. Saints are possessed
of, that made me even long to be dissolved, to be with Christ, which is far
better. Some little Time after this, one Sabbath-Day, as I was going to the
Meeting, this Thought darted into my Mind, that I was all this while, but a
deceiving myself, and building my Hopes on a sandy Foundation, and not on
Christ, who is the only Way of Salvation. This Thought set me on a Tremble, and
sad Distress was I in, till those Words came in: I will deliver thee from going
down to the Pit, for I have found a Ransom, which a little supported me, tho’ I
could not tell whether there was a Scripture, or not; but when I came home, I
looked into a Concordance, and found it. In the Afternoon, when I was in the
Meeting, my Fear seized me again that all I had met with, was only a Delusion,
that Satan was endeavouring to deceive me, and so took this Method, which he
thought was the likeliest to keep me quiet, persuading me, that I was in a safe
State; when alas! it was no such Thing. I thought he could transform himself
into an Angel of Light, and can bring Scriptures, to those that he brought to
trust in, and depend on something short of Christ. This I fully thought was nay
Case, for about Half an Hour; then those Words were brought to my Mind: I am not
a Man, that I should lye, nor the Son of Man, that I should repent.

Here the Narrative she gives is broke off, and left unfinished. I shall present
the Reader with some farther Account of her Experience, and of the carrying on
of the good Work upon her soul, out of some of her Letters, which she wrote to
Relations, Friends, and

Acquaintance.

I shall begin this Account with some Lines taken out of a Letter to her Mother,
whom she much honoured and tenderly loved. She writes thus:

Dear Mother,

I AM very glad to hear of your being in such a comfortable Frame, whilst under
your late Affliction. The Presence of God is very comfortable and delightful at
all Times; but in a special Manner in a Time of Affliction; it makes Affliction
seem very light and easy. Thro’ Grace I know something of it. I also know
something how dismal and distressing it is to be on a sick Bed; and to my own
Apprehension, to be ear the Time of Dissolution, and to be wholly deprived of
his comforting Presence, to have not one Glimpse of Love, no sealing Evidence of
an Interest in his Favour; but quite on the contrary, writing the most bitter
Things against myself: Lying for some Time under the dreadful Apprehensions of
approaching Wrath and endless Misery. This is a very sad Case; but as I before
hinted, this is not always, nor indeed not often mine; but it has been the
Pleasure of my dear Lord, most Times, when attended with bodily Illness, to
favour me with Visits of Love, to give me repeated Discoveries of my Interest in
him, and to let me see, that it is in very Faithfulness, that he afflicts, that
it is for my real Good and Advantage; tho’ I at present may not discern how, or
which Way. For what he doth, we know not now; but we shall know hereafter. I
have been filled with Admiration and Astonishment, that my Afflictions are not
the Rebukes of an angry God; but his fatherly Chastisements for my Profit, that
they come not in vindictive Wrath; but are as the Rod in the Hand of a loving
and tender-hearted Father. That he will lay no more upon me, than he will enable
me to bear. That they are Part of my Portion: Yea, that they are really Part of
the Blessing designed for me in the eternal Covenant. That they are mine, in the
Sense the Apostle speaks of, when he enumerates the many Benefits that are the
Saints’ Property: Whether Paul, or Apollos, or Cephas, or the World, or Things
present, or Things to come, or Life, or Death all are yours, for ye are Christ’s
and Christ, is God’s. But I must conclude for Want of Time, etc. To the same she
thus expresses herself on a very mournful Occasion, viz. the Death of an only
Child, who was not five Years old.

Dear Mother,

YOU desire to know how we are in our Minds. Indeed I have often thought to write
to you on that Subject; but it being a melancholy one, I omitted it: Tho’ I may
say, that for my own Part, I am mostly better reconciled to that mournful
Providence, than I could have expected. Not that my dear Babe is much out of my
Mind, for that she is not, Day, or Night; but at some Times I am pretty much
resigned to the Will of God, in what he has done; and can believe, that he doth
all Things well. And that his Thoughts towards me, in that Respect were Thoughts
of Peace, and not of Evil. I at some Times hope, that these Words, which so much
ran in my Mind, in my dear Babe’s Illness, have in some Measure been made good,
viz. This is the Will of God, even your Sanctification. Now, what is
Sanctification, but to have our Will wholly resigned to and swallowed up in the
Will of God? And I think, if I know anything of my own Heart, I can say, that at
Times, I have been helped quietly to acquiesce in the Will of God, In the
Removal of one of the most engaging Babes, merely because it was the Will of my
heavenly Father. The sweet

Frames that I have at some Times been in, since her Departure, I cannot
otherwise express, than that it was, as if my Will was indeed wholly swallowed
up in the Will of God. But alas! This is not always the Case: I meet with some
Intervals, and such too, that at those Seasons, I can hardly tell how to bear up
under my Loss, which I don’t find, that length of Time has any Tendency to abate
the Sense of. In answer to a Letter from her Mother, upon this delicate and
affecting Subject, the speakes thus:

I Thank you for your seasonable Advice; but alas! I am too apt to murmur at this
Dispensations of Providence, and think it is a Stroke too heavy for me to bear.
I am sometimes like unto Jonah, think I do well to be angry; I am ready to call
Providence to an Account, in this Manner; thinks I, why was the not removed
sooner, before she was so exceedingly engaging? Or why had the not continued
longer, that she might have been more capable of giving an Account of herself;
that so we might have had full Satisfaction about her State. I have indeed been
sadly distressed about that, tho’ I sometimes think I have less Reason so to be,
than many others have, (the means under such a Circumstance) for it is certain,
the had uncommon Impressions upon her Mind some Time before her Illness. For she
talked much about dying and being in Heaven, she wanted to know what would be
her Employ there, and if she should not see more and know more, than she did
here. In the midst of her Gaiety and Briskness, she would often change her
Countenance, and look as grave and solid as any body could do; and running to me
would say, Mamma, doth he that is above see me now? And is he angry with me? And
many such Questions she often asked, that I many Times could not tell how to
answer her. It would fill Sheets of Paper to relate her pretty Speeches, which
were something remarkable. It will likewise be too tedious to inform you here,
of the various Trials and Temptations that I have laboured under, and the
particular Supports I have had, in my dear Babe’s Illness and since her Death:
Only this I may say, that if I had not had some Supports, I think I could not
have bore up under so sore a Trial, but I purpose to see you very soon: If the
Lord permits me, I think to be at Northampton in less than a Fortnight, tho’ it
will be a melancholy Journey to me now. I pleased myself very much with the
Thoughts of coming with my dear Lamb to Northampton, to shew you what a fine
Babe she was grown. She was so much improved in less than two Years, that she
was a Wonder to all that saw her: Her Temper was so sweet, and her Carriage so
affable, and pretty, that rendered her agreeable to all our Acquaintance. She
was generally beloved, her Company was much courted, she was much admired, and
the Loss of her is much lamented, She was, I believe, as desirable a Child, as
ever lived, an obliging dutiful Babe indeed, and a tender one, if we were not
well; but as lovely a Creature, as she was, she was not too lovely for him, who,
I would hope, has taken her to himself. But it will be of no Service to go on
thus.

She thus writes to one, who acquainted her with some Matters of Complaint
relating to spiritual Things. MY Experience is the same with yours, as to
Disorders in Duty, and the Workings of Corruptions out of Duty. I find my Heart,
as vain, and as carnal as ever, nay, I think far worse than ever; so that I
often think, surely there is none in the World like me. You complain in yours of
Heart wanderings; so that you know not how to approach unto God in Prayer many
Times. But remember that Covenant, wherein you are provided for, both in this
Life, and that which is to come. By Vertue of that Covenant, Believers are fed
with the finest of the Wheat, and Honey out of the Rock: And, indeed, we stand
in great need thereof, at this Day, when we are encompassed with the Waters of
Marah, viz. Bitterness, when we are troubled on every Side, yet (if we are made
to act Faith in Christ) not distressed, 2 Corinthians 4:8. It is a small Thing
to be buffeted of Satan, to be reproached by Men, if we can claim an Interest in
the Power of Christ our Lord, that will support us, when all Creatures fail us.
Outward Discouragements seem many and great, when Faith is weak and feeble,
Unbelief stumble at many Things, which Faith steps over with ease. Oh! may we be
helped to wrestle with God for more Faith; surely, a Believer is under spiritual
Decays, when he, or she, under a Want of Faith can neglect the Throne of Grace.
Happy are those, whose Wants make them more importunate, and earnest with the
God of all Grace; such shall be supplied, according to the Riches of his Glory.
He that prepares the Heart to ask, will cause his Ear to bear. Psalms 10:17.
When God makes us earnest Beggars, in his Son’s Name, he will make us successful
ones for his Son’s Sake. We have great Encouragement to ask, God takes Delight
in Acts of Mercy, Micah 7:18. He gives liberally, and upbraideth not; he will
not always deny us, because of our former Negligence. The Pleasure he takes in
manifesting his Mercy, cannot be allayed by our Unworthiness, Darkness,
Deadness, or any Thing of that Nature. We must consider, the Justice of God is
fully satisfied, therefore, Fury is not in him. God can now deal with us sinful
Dust and Ashes, in a Way of Mercy, without any Hindrance from his Justice; he
hath regard to the perfect Satisfaction made thereunto, by his Son Jesus Christ;
and as long as that is presented at the Right Hand of God the Father, so long we
have Ground to think, and believe, that no Shower of Wrath shall fall upon us:
For altho’ Faith in the presented Obedience of Christ, makes us comfortable, yet
its Christ’s presenting of it for us, makes us safe. The Actings of our Faith
ebb, and flow; but the Righteousness of Christ is one, and the same for ever, it
shall never be abolished. Neither Sin, not Satan, Time, nor Eternity, can make
any Alteration in it. It is Raiment, that waxeth not old upon us,
notwithstanding we are, in this Wilderness-State exposed to many Storms and
Tempests. Christ is the Bread of Life, and his Righteousness, is a Robe and
Garment of Salvation. Oh that we might be enabled to believe in him more
stedfastly, not doubting, but we shall be preferred in the midst of the Tempest,
remembering, that this Man, Christ, is a hiding Place from the Storm, a Covert
from the Tempest; as Rivers of Water in a dry Place, and as the Shadow of a
great Rock in a weary Land. He is both Protection and Refreshment to us, in this
howling Wilderness; but I must break off for Want of Time. In another Letter she
gives some Account of a Sermon, she heard from these Words: Lo! the People shall
dwell alone, and of the Frame of her Mind while hearing of it: The Account she
gives of the Sermon is this; that the People of God may be laid to dwell alone,
as Objects of God’s eternal Choice from among others: As Christ became their
Surety, and by Reason of the Spirit’s Work upon their Hearts. That they dwell
alone in God’s Love, in Christ’s Love, and in the Love of the Spirit. And, that
they may be said to dwell alone, in Respect of their Desires of Grace, their
Aim, and End being God’s Glory. All indeed, said he, may desire to be saved from
Wrath and Misery; but their Desire is, that God may be glorified in, and by
them, as well as that, they may partake of Happiness. Besides, they give Thanks
and Praise to the Lord, in the Reception of Mercies, they are, in some measure,
helped to eye from whence their Mercies flow, and so give God the Glory of all;
whereas, others, if they enjoy the good Things of this Life they ascribe it to
their good Endeavours, and good Management, etc. I was, says she, pretty much
affected under hearing. I wish I had a Memory to retain what was delivered, so
as to give you a particular Account thereof, and of my Frame under that Sermon,
it was (some Particulars of it especially) very searching, which put me upon
Self-Examination, and on the strictest Search, I thought, at least, that my
Experience could witness to the Truth of what was said, and so I was in a
comfortable Frame; but I have been often attended with questioning Thoughts this
Week, and am now in a very discomposed Frame, unfit indeed to write. I do not
love Writing; but when I am in pretty lively Frames. In another Letter to the
same Person, when she was under Trouble of Soul, she thus expresses herself. I
cannot see, that I have any Grounds to suppose, that I have in Truth and Reality
ventured my Soul upon Christ. It is one Thing to believe the Truth of his Word,
and the All-sufficiency of his Grace, and another Thing to believe in him, and
receive him, and rest upon him, for Life and Salvation. Neither am I, as I
think, I ought to be, concerned about it; but am indeed possessed of
Carelessness, and Indifferency too often: Tho’ at some Times, I am almost
overdone with Distress for a few Hours; but then it wears off again without any
Application of pardoning Grace, and is succeeded by a careless Frame of Spirit;
which seems to be a plain Demonstration, that I am still, in the Gall of
Bitterness, and Bond of Iniquity. As to the Concern, that at some Times siezeth
upon my Mind, I think its only the Accusation of a wounded Conscience, against
which, I do to a very great Degree Sin daily; being guilty of Sins both of
Omission and Commission; the which I know to be a Duty to do, or to avoid, and
which doubtless will greatly aggravate my Torments in another World, Christ,
himself saith, { John 15:22}. If I had not spoken unto them, they had not had
Sin; but now they have no Cloak for their Sin.

I have sometimes thought, that my neglecting to be found in the Ordinances of
Christ, might be a Cause of my being left sometimes to careless Frames, and
sometimes to unbelieving ones: And, that I had thereby given just Occasion to
the holy Spirit, to withhold his gracious Influences; but I do now conclude,
that I am still in an unconverted State, and, therefore, the Lord did not suffer
me to deceive his Church and People: He would not permit me to be ranked amongst
his dear chosen ones. And well it was, that I was kept from it. For, perhaps, I
might then have brought a greater Dishonour to his Name, and a greater Reproach
to his Gospel, than now I can, Tho’ better it would have been, had I been wholly
silent, and not acquainted any with what I, thro’ a Delusion, fancied, that I
met with. Surely Satan used more Subtlety in his Devices against me, than
against any other. He took this Method to blind my Mind, and make me think, that
I was in a safe State: Thus he hath deceived me: And now he lets me rest
quietly. It is said of him, { 2 Corinthians 11:14} that he transforms himself
into an Angel of Light.

I do not apprehend, that the Distress, that I am sometimes in, is from him; but
as I before hinted, that it ariseth only from a Conscience wounded by Sin, which
he perceiving, puts me in Mind of what I before met with, for my Relief at some
Times. At other Times, brings other Things into my Mind, to take my Thoughts off
from what should be the Matter of my greatest Concern. Thus is he, as I
conceive, Time after Time, endeavouring this Way to deceive me, and to keep me
from seeking after Salvation in a right Way. These Words have often run in my
Mind, of late especially, when I have been for fetching in Comfort from former
Experience, then have they darted afresh into my Mind: Be not deceived, God is
not mocked. And also there: So are the Paths of all that forget God; and the
Hypocrite’s Hope shall perish. Yet how little am I concerned about it?
Sometimes, as I before said, I am in sad Distress for a short Time; but
certainly, if my Concern was of a right Kind, I should not rest satisfied
without Discoveries of pardoning Grace. And if ever I had savingly closed
Christ, then surely, I should find more earnest Desires after the Enjoyment of
Communion with him. Can a Soul, that hath tasted of his Grace, that hath enjoyed
his comforting Presence, be contented to go from Day to Day, yea from Week to
Week, without one View, or Token of his Love? You will doubtless say, no; then
the true Reason of my so doing is, because I never tasted the Sweetness of it,
and, therefore, cannot so thirst and breathe after it, as such do, who have (to
the comforting of their Soul) received renewed Love-Visits from himself. A real
Child of God values, and esteems Christ above all the World; but it is evident
that I do not, because my Heart is so much taken up with the vain Things of this
Life, that is at most not a Moment, when compared with Eternity. How happy are
they, that have a well-grounded Assurance, that they shall live, everlastingly
possessed of all true joys, and Delights, such cannot be satisfied with earthly
Riches, Honours, or Pleasures; but they are for the Riches and Glory of Heaven:
It is a Crown of Glory, they have in their Eye, nothing but God himself will
satisfy them, they count all Things but as Dross and Dung, in Comparison of
Christ, and are freely willing to part with all for him, they are willing to
deny themselves, and take up their Cross, and follow him, willing to do, or
suffer any Thing; so that he may but be glorified in, and by them: His Glory is
what they aim at in all they do. This I sometimes have thought I could say of
myself; but now I see it is otherwise. I wish I could, with Truth, say thus.
These are the Friends of Christ, and the only Favourites of Heaven: Ye are my
Friends, if ye do whatsoever I command you. They cannot by so doing purchase, or
procure Christ’s Love and Friendship; no, no, his Favour cannot be bought. When
they have done all, they must say we are unprofitable Servants. Heaven is not a
Reward of Debt, but of Grace. But Christ doth freely vouchsafe this Blessing to
his chosen, who keep his Word, and its hereby they are assured of his Love: He
that hath my Commandment, and keepeth them, he it is that loveth me: And he that
loveth me shall be loved of my Father. Persons may have Christ’s Commandments in
their Heads, and in their Mouths, may know what his Commandments be, and yet not
have them in their Hearts, so as to keep them, or subject to them; but a truly
godly Person loves them, approves of them, and sincerely keeps them. The Saints
yield a ready and hearty Obedience to the Precepts, Christ hath given forth in
the Gospel. God be thanked, that ye were the Servants of Sin; but ye have obeyed
from the Heart, that Form of Doctrine, which was delivered unto you. The divine
Doctrine hath great Efficacy on their Hearts. The Word makes an Impression on
their Souls; so that with Joy and Delight they obey it, and from a right
Principle, from a Principle of Life, from Faith in, and Love to Christ. Holy
David could say: I love thy Commandments above Gold; yea above fine Gold. {
Psalms 119:127}. And he also says: Therefore, I esteem all thy Precepts,
concerning all Things to be right; and I hate every false Way. But as for me,
sad is my Case, I do not find that Hatred to Sin, as its an Offence to the most
high God, which he speaks of. I may, perhaps, be afraid of sinning, for Fear or
heightening my Torments; but I do not think I ever was made rightly sensible of
the odious and abominable Nature of Sin. Nor do I find that Love to Christ, his
People, and to his Ways, as I think his dear Children do. Is it a Sign of Love
to Christ, when the Heart is almost wholly taken up with the Things of this
World, and the Mind is remiss, careless, and of one kind, negligent, in
discharging Duties and another, which are by Christ enjoined upon us to observe?
No, no, this is no Testimony thereof; but on the contrary Hand, it is a very
evident Proof, beyond all Denial, either that there is no Grace at all, in such
who are thus vainly carried away, or else, that it lies dormant; but I fear the
former is my Case, nay, I am almost certain of it: For those faint Desires I
have of being saved, proceed not from a Desire that God may be glorified; but
only for Fear of the Torments of Hell, nor are those Fears strong enough to make
me willing to forsake the vain Things of this World, as I can perceive;
notwithstanding the greatest Joy, and worldly Riches and Glory, are not to be
compared to the Glory of Heaven, nor the greatest Sorrow, or Trouble here, to
the Torments of Hell. Can you (now I have in a small Degree made known my Case
to you) I say, can you suppose me to be a true Believer in Christ? Be not so
deceived, neither pray for me, as such: But if the Lord inclines your Heart to
put a Petition for me, then beg, that I may be rightly convinced of the Evil of
Sin, and of my woful and undone Condition thereby, and of the Necessity of a
Mediator, or Saviour, and also, that that I may see the Excellency of that the
blessed Saviour, and the great Power and Ability, he is clothed with to save,
and that I may be helped to venture my Soul upon him, that I may receive him,
and rest, and rely upon him alone for Salvation. I know, my Sins, tho’ they be
very numerous, are not too many, nor too great to be pardoned, if such a Mercy
is but in Reversion for me. Christ’s Arm is not shortened, his Power is not
limited. He can, if be pleases, come over all the Mountains of my Rebellion. In
another Letter to the same Person, she writes thus: YOURS I received, in which
are contained Intimations of the Love and Kindness of the Lord Jesus taking hold
of your Soul; and making you a Partaker of the Grace of Life. In the Views of
which you are led into the Admiration of his Excellency, and the Wonders of his
Grace. That the Savour and Power, of those Soul-refreshing Truths, are in some
measure experienced by you. Oh! that lovely one, how sweet are the least
Glimpses of his peculiar Favour; when he is pleased to give some special
Discoveries of it, in our attending upon him. But what will it be, when we shall
enter into the Joy of our Lord, and be made to swim in that vast unfathomable
Ocean of eternal Love and Glory? in the mean Time, it must be testified, that
the blessed Jesus deserves the highest Seat and Entertainment in our Hearts.
Where should he be let, but in the midst of our dearest and most ardent Love, to
command all in us to a most willing Obedience, and to the utter abolishing of
all our Idols, that he alone may be exalted? It is his own Power and Spirit,
that only can maintain his noble Cause, or effectually plead for his Royal
Prerogative in our Souls. But, Oh! what need have we to be begging of God, that
there may be a reviving Time, after such a long Winter-Season, for if these
withering, backsliding Days be not shortened, how will his Honour be vindicated?

It is Matter of great Concern to me, at Times, to see the Decays there are
amongst the Professors, in this our Age; as well as to feel the Declining in my
own Soul. And I am sometimes ready to say, what will become of God’s great Name?
But this may be our strong Consolation, that there is no limiting of his Power,
nor searching of his Understanding. He knows how to restore in a Moment the
Desolation of many Generations. He can, if he pleases, revive his Children, and
make them to rejoice in him, and cause them to flourish in the Courts of their
God. The Lord help us to live by Faith, and to rejoice in the Hope of his Glory,
knowing, that none ever trusted in him, and were confounded. You desire to hear
how it fares with me, as to the present Frame of my Soul. I have not Time to
give you a particular Account thereof. I could wish, that it was with me, as in
Days past; but alas! it is quite otherwise. I find a great deal of Coldness and
Indifferency attending me, and Abundance of Sin mixed, even with the best of my
Performances. I seldom can go to God in the Duty of Prayer; but my Heart is
roving after vain Things. O the Thousands of Thoughts, that will even at such
Seasons croud in, to interrupt, and disturb me in my Supplications to the most
High. Neither do I find my Heart so drawn out to the Lord, nor do I enjoy that
Nearness to, and Communion with him as I was wont to do. Yet I am not left to
give up all Hopes. At some Times the Thoughts and Consideration of the Frames I
am too often in, is very distressing to me; at other Times, I am wholly
careless, and unconcerned about it.

One Day, not long since, as I was thinking how I have been in Times past, how
much of the sensible Presence of God, I then enjoyed, and how pleasant and
delightful it was; I had a great Desire to participate of the same Favour once
more, and to that End, I resolved to betake myself to the Duty of holy
Meditation. I retired to my Room, for that Purpose; but when I came there, I
found my Thoughts much confused and rambling, and could not come at one serious
Thought of God, or his Works, for a considerable Time. I then thought with
myself, I came here to think, and contemplate upon divine Things, and not to
have my Thoughts, thus vainly carried away. I then reflected again, that if I
was to watch my Thoughts, but one Hour, I might observe a Multitude of sinful
ones; but find it hard to have one serious Thought of God, or for him; so that I
thought I had Reason to stand and wonder, that God did not cut me off, and cast
me among the damned. But whilst I was thus thinking, my Thoughts were still
wandering; so that I saw I had not Power over one Thought. Under a Sense of this
I went to God, desiring that he would direct my Thoughts and assist me. He was
pleased graciously to answer my Request. I was for a few Hours very comfortable,
but alas! it abode not long. Oh! I long to feel more of the kindly Power of
Christ in subduing my Will, and bringing every Thought in Subjection to his Law.
In another of her Letters she thus speaks. I AM willing to embrace an
Opportunity of writing to you, by which you may understand that I have you still
in Remembrance; and am, as helped, in my Prayers to the Lord making Request for
you, that you may be filled with all Joy and Peace in Believing, even Joy
unspeakable and full of Glory; and that you may be led more fully into the
Knowledge of divine Truths, as they are in Jesus. It is not a bare Notion of
Things in the Head; but a real Experimental Knowledge of Christ, and him
crucified that will stand us in Stead. The great Apostle accounted all Things
but Loss and Dung, in Comparison of the Excellency of the Knowledge of Christ
Jesus, rejecting all Confidence in his own Righteousness, and resting wholly and
only on Christ and his Righteousness for Justification and Acceptance with God.
Indeed, it is in the Lord Jesus only, that we have Righteousness and Strength.
And this is such a Righteousness, as can answer all the Demands of Justice, and
all the Requirements of the Law of God, and all the Guilt of Conscience, yea,
and all the Accusations of Satan, and render a Person spotless and amiable in
the Sight of God. We are complete in Christ. Fair and comely tho’ in ourselves,
we are unworthy, vile, and deformed; so that we may say with the Apostle, who
shall lay any Thing to the Charge of God’s Elect, etc. Oh! the Wonders of
divine, glorious, sovereign, distinguishing Grace, that such poor, sinful,
polluted Wretches as we, should be so highly favoured and dignified, brought
into such Nearness of Union to, and Communion with God, by the blessed Jesus.
Oh! How comfortable and pleasant is it to live in the Views of God’s reconciled
Face, and to taste the Sweetness of his Love, which is better than Wine. How
should such Love and Grace engage us, to love God and live to him? Yea, and to
trust in him? It is Matter of Astonishment and Admiration, that it should please
the high and lofty one, to set his Love on such unworthy Wretches, and to draw
them with the Cords of his Loving-kindness. There is nothing so sweet and
excellent, as to behold the Beauty, or to be taken with Love of the most
excellent Jesus. It is a sweet Life to dwell in the Secret of his Pavilion, to
have a Place among them that stand by, and see the lovely Face, where the divine
Majesty may be approached unto, in a Way of intimate holy Communion and
Acquaintance, where we shall hear of nothing but Peace; nothing but the Law of
Kindness and Liberty is delivered from Mount Zion, where God hath commanded the
Blessing, even Life for evermore. A Liberty not of Slaves, which is Freedom from
Duty; but of Sons, which is Freedom in Duty; especially to live upon, delight
in, and chuse him above all, who is graciously multiplying Experiences of his
Grace to our Souls. What Reason have we to be praising of him with the greater
Thankfulness of Heart, that ever he should cast one favourable Look upon such
vile Dust, who deserved to be cast into the Dungeon of utter Darkness for ever?
I think, that I above all have Cause to admire the stupendous Grace and Love of
God, that he should come over the Mountains of my Rebellions, and reveal
pardoning Grace unto me, (who am viler than the vilest Sinner that lives) as I
cannot now, but hope he hath.

I am often, yea, very often attended with Questionings and Fears, that I may be
mistaken herein. I am sometimes, as it were, raising the very Foundation of all
my Hope of Happiness, concluding, that the Work of Grace hath never yet passed
upon me, and supposing that if the Lord had ever been at work upon my Soul in a
true and saving Manner; then I should have had a deeper Sight and Sense of my
own Vileness, than ever yet I have had, and Satan would have been busier with
me, and I should have met with stronger Assaults and Temptations from him, as
most of the Children of God do, when under first Workings. These Objections,
with many others rob me of my Comfort. Sometimes I think my Desire of being
saved, was never from a right Principle, nor to a right End; but arose from a
selfish Bottom, to the End, that I might be delivered from eternal Wrath and
Misery, not aiming at God’s Glory therein. Thus am I many Times writing bitter
Things against myself, concluding, that I have not yet been helped to venture my
Soul on Christ; for think I, I fear that I am still leaning to, and depending
upon something in myself, and not resting upon the Merits of Christ, as the only
Way of Salvation. Besides, think I, if there ever had been a real Change wrought
in my Soul; then would my Heart, my Thoughts, and Affections, be let more upon
Things that are heavenly and divine, and I should be weaned from the Things of
this World, in a far greater Measure; I should find my Heart more drawn out in
Love to the Lord Jesus, and should see a greater Beauty and Excellency in his
Person and Righteousness, and likewise Sin would appear more hateful and odious
in my View. I should not be attended with such vain Thoughts and Backslidings of
Heart from the Lord, and with careless, lifeless, and indifferent Frames, as I
too too often am. Are there Spots, like the Spots of God’s Children? Surely they
are not. Neither are such, who have indeed passed from Death unto Life, left so
often to question their State. They have clearer and more certain Evidences and
Testimonies of their Security, and are enabled to rely upon, and trust in the
Lord, even when they do not enjoy his sensible Presence. Job could say, tho’ he
slay me, yet will I trust in him. And the Lord, by the Prophet Isaiah saith, who
is among you that feareth the Lord, that obeyeth the Voice of his Servant, that
walketh in Darkness and hath no Light? Let him trust in the Name of the Lord,
and stay himself upon his God: Yet how prone am I at every turn to dishonour the
Lord, by unbelieving Frames?

There are some of the Fears, which I am very frequently filled with; but Oh!
what a Mercy is it, the Lord rests in his Love? He is the same towards us
yesterday, and to-day, and for ever. Tho’ we vary in our Frames, yet he abideth
faithful; he changeth not. There is no Variableness, nor so much as a Shadow of
turning in him. Oh! that the eternal Spirit would come down more abundantly, and
persuade us of the Freeness and Fulness of eternal Grace: That we might be made
to behold our living in the Root of David, from the utmost Bounds of Eternity,
yea, also while we were in the Depths or our Rebellions, which thro’ Grace, I
have been at Times made to believe; did I believe God’s Love to be but of
Yesterday, it would much damp my spiritual Comforts; but when I am brought to
see the Fountain of this great Depth of electing Love to be eternal, as ancient
as God himself; how am I made to rejoice sometimes, and to wish I could do more
for my dearest Jesus? Surely, there is no Spring of Obedience like that of Love,
yea, from that it becomes us to act under this new Testament Dispensation, in an
especial Manner.

She finishes this Letter with some Account of a Sermon, which she heard from
these Words: O my Dove that art in the Clefts of the Rock, in the secret Places
of the Stairs; let me see thy Face, let me hear thy Voice; for sweet is thy
Voice, and thy Countenance is comely. The Method in treating on which, she says,
was this: To shew why the Church is compared to Doves, viz. because the Dove is
a clean Fowl, hath a piercing Eye, is choice, or delicate in its Meat, and is
sociable: Doves flock together and are weak Creatures, not able to defend
themselves. That they are Christ’s Doves, or that the Church is his by Election,
Covenant-Agreement, Purchase, Conquest, and Resignation; that the Rock is
Christ, who is so called, because he is strong, durable, and immoveable; that
the Church’s Voice may intend her Voice of Prayer, Praise, Acknowledgment, and
the Voice of the Ministry. That the Voice of the Church in these Respects is
sweet to Christ. That she is comely thro’ the Comeliness Christ puts upon her.

She was no injudicious Hearer. In forming her Opinion of Sermons, she closely
considered whether the Subject treated of, was properly attended unto. If the
genuine Sense of the Text was given, and if its several Parts were distinctly
considered. If there were no unnecessary Digressions. If the Scriptures brought
in Confirmation of the Doctrine delivered, were pertinently applied. If such
Distinctions were made, as the Points discoursed of required, for the greater
Benefit and Instruction of the Hearers, which I could give Evidence of, if I
thought it proper; for her Talents were truly great. It is needless to say, that
she greatly valued the Gospel of Christ in its Purity, for that appears in the
fullest manner. The sad Effects which she experienced in one Part of her Life,
thro’ the Want of it, she long retained a deep Sense of. Which appears in Part
of a Letter to one, for whom she had a great Affection, then in much the same
Situation, as to Hearing, that she herself, many Years before had been in. She
begins thus: I pity your Case, yet dare I not so much as desire you might be
easy in your present Situation. This I desire, that you may learn Good thereby,
and that you may let a higher Value on the Doctrine of free, rich, sovereign
Grace. ‘Tis a Just Observation, that we do not prize our Mercies, as we ought,
but in the Want of them. I doubt not, but you do now so much prize, in the Want
of it, i.e. the Gospel, as to long for the Re-enjoyment thereof. I wish you may
continue thus minded: And that that sort of Preaching which you chiefly hear,
may not have the same Influence on you, as it hath upon too many, viz. flatten
your Graces, and lull you into a lethargic Frame, as was once my unhappy Case.
For fitting under the Ministry of one, who either thro’ Ignorance, or which I
rather think, out of Prudence, as he thought, avoided preaching on those
peculiar, evangelical Truths, which are the Life of a Believer: By Degrees, I
became dead, dull, and lifeless; a common Round of Duties satisfied me, and
Grace lay dormant, as to the Act and Exercise of it; yet here I wilfully staid.
When I might have heard that Word dispensed, which I had thought had been
sweeter to me, than the Honey, or the Honey-comb. When I came to my wonted
Place, and heard the same sweet comfortable, and Soul-reviving Truths delivered,
tho’ by another Hand: Oh! what did I not feel? I was struck with Shame and
Confusion, for having wilfully deprived myself of so great a Privilege, which I
ought to have esteemed more than my necessary Food: I thought it was just for
the Spirit to withdraw his Influences and Operations. But alas! Shame for my
Negligence was not the worst, for now I called in Question, whether ever I had
felt the Power, and Efficacy of the Word upon my Heart, or not, and at length
drew sad Conclusions against myself. This may serve for a Caution to you, not to
stay longer in a Place, than you are obliged, where you cannot have spiritual
Food for your Soul.

30 In another Letter, she expresses herself thus: MAY Grace, Mercy, and Peace,
thro’ the Love-Passage of our Father’s Heart be multiplied to you, to your
abundant filling with the first Fruits of Glory unspeakable; in the Faith-Views,
and irradiating Influences of that Love, Life, and Light, which as an eternal
unchangeable Flow of Favour encircles you in the Person of the Beloved. The
Spirit giving us to drink of the Streams of the Waters of Life, makes us glad in
the Wilderness, as the certain Earnest and Foretaste of our being hereafter
swallowed up, in that Love, Life, Light, and Glory, which flew thro’ the Channel
of Christ’s Flesh, as a River to Swim in, that can never be passed over: When
once that happy Day comes, when we shall no more drink of the Water of this
River, as now we do, thro’ the Conduit-Pipes of Ordinances; but shall drink of
the pure River of the Water of Life, clear as Crystal, as it riseth, out of the
Throne of God, and of the Lamb; there (if I may so say) we shall drink our Fill:
Tho’ this will be our Privilege, that the living Vertue of this living Water,
will constantly maintain in us, a living Appetite, yet not such an one as will
be in the least inconsistent, with our being abundantly satisfied. We shall
never more know any Pain of Desire, for Want of Enjoyment: We shall drink, and
forget our Poverty, and remember our Misery no more. And our Appetite being
always new, will only fit us for the Participation of that Glory, which will be
new to Eternity. When that longed for Day comes, when the Lamb that is in the
midst of the Throne shall lead us to living Fountains, and give us to eat of the
hidden Manna, on which we shall feed with Wonder, and sweet Surprize; as the
Children of Israel, when they tasted the Manna, in a kind of Amazement at the
Goodness thereof, cried out, What is it? What is it? I had such a View of this
Glory one Day last Week, and an home Application of my being entitled unto it,
and having a Right to all the Benefits, which flow thro’ Christ, as filled me
with Astonishment. A sweet Time it was, indeed, while it lasted; but it was but
for a few Hours. Such Times are very desirable, and very delightful. I was ready
to cry out, as he of old did: How is it Lord, that thou wilt manifest thyself to
me, and not unto the World? I knew then for a little Season, what it is, to take
up my Rest, where my God and Father rests. I am, at Times, thro’ Grace, made to
believe, that I have received the Spirit of Adoption, not only to witness my
Relation to God, and give me Faith-Views of the Inseparableness of that Union,
in which I stand to the Person of Christ, as the Security of all my Happiness;
but also, at Times, to give me the greatest holy Freedom, thro’ the Blood of
Jesus, to draw nigh to God, as my own Father, to unbosom my Soul to him, and
tell him all my Wants; and blessed be his Name, I have not been sent away empty.

I have found the Enjoyment of God to be Strength in Weakness, Joy in Sorrow, a
reviving Cordial in Time of Trouble. And in all that I meet with in my Way
homeward; I can fly he is God All-sufficient, I find him so thro’ Grace. Oh! how
sweet is it to enjoy this Love of Loves? Oh! the Height, and Depth, the Length,
and Breadth, of the Love of God, which is in Christ Jesus my Lord. If the
Enjoyment of God be so great here, whilst in a Body of Sin, and in a World of
Temptations and Snares; what will the full Enjoyment of him be, where there will
be no Mixture of Sin, nor Sorrow? if the Earnest be so great, what will the
Inheritance be? Well may it be said: Eye hath not seen, nor Ear heard, neither
have entered into the Heart of Man, the Things which God hath prepared for them
that love him.

What this dear Saint so much longed for, the took Possession of, now some Years
since. May we be enabled to follow those, who through Faith and Patience have
inherited the Promise.


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  CHAPTER 72: S. THE BAPTIST AGAINST THE BAPTIST
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THE BAPTISTS VINDICATED FROM SOME GROUNDLESS CHARGES BROUGHT

AGAINST THEM BY MR. ELTRINGHAM, IN A PAMPHLET, INTITLED, ’THE BAPTIST AGAINST
THE BAPTIST, etc. By John Brine WHEREIN He represents them as Erroneous,
Persecuting, Diabolical, and Guilty of Deism.

Printed for JOHN WARD, at the King’s Arms, in Cornhill, against the
Royal-Exchange: And Sold by GEORGE KEITH, at the Bible and Crown,
Grace-church-Street; and by JOHN ENYON, Printseller, the Corner of Castle-Alley,
by the Royal-Exchange. A Great deal hath been said, on the Ordinance of Baptism,
by many relating both to the Subjects of it, and the Mode of its Administration.
And, therefore, it is not to be thought that much new can be offered, on an
Argument, which has been so often canvassed. For which Cause, some may think,
that I now engage in a needless Undertaking. But, as I have Reasons for it,
which are satisfactory to my own Mind, I shall not make the least Apology, for
the following Lines. The Author of a Pamphlet, lately published, intitled, The
Baptist against the Baptist, etc. proposes to prove, that the Antipaedo-Baptists
imagine, that Believers’ Baptism, by Immersion, is a Cause of Justification,
before God. - That the Mode of Baptism is not dipping, but sprinkling. - That
the Antipaedo-Baptists are sensual, and have not the Spirit, because they do not
admit unbaptized Persons, into Communion with them. - Lastly, that they are
Deists, or guilty of Deism. If they are, woe be unto them, and away with them
then.

I. He undertakes to prove, that the Antipaedo-Baptists think, that Believers’
Baptism is a Cause of their Justification, before God. His Opinion is, that this
is Dr. Gill’s Sentiment. Strange indeed! Who would have thought it? I am
persuaded, that no Man, who is acquainted with his Writings, will ever think so,
besides Mr. Eltringham. Let us see upon what Ground it is, that he imputes this
Notion to him. In an anonymous Letter, which he now acknowledges to be his, he
observes that Dr. Gill says, a Man is to be justified, in renouncing
Infant-Baptism, because it is a human Inventionf1; which evidently means, a Man
is to be vindicated, in renouncing an Error, when he is convinced of it. If Mr.
Eltringham, cannot distinguish this, from the Justification of a Man’s Person,
before God, others can and will. But if this will not serve his Purpose, he hath
something more to offer, to support his Charge, viz. The Doctor says of Baptism,
it is of Use to lead the Faith of God’s People to his {#Christ’s|} Blood and
Righteousness, for Pardon, and Justification f2. This, no more than the former,
proves what he aims at. I will not multiply Words, on a Matter, which is so
plain, that no intelligent and attentive Person can mistake upon it, however
this Writer came so grossly to mistake herein. The Spirit leads, or directs the
Saints efficiently; Ministers direct them instrumentally; and evangelical
Institutions, as Means appointed, by Christ, unto that important End, lead, or
direct Believers to look unto his Blood and Righteousness, for Pardon, and
Justification. That is the Cause of Justification, to which the Believer looks,
not that by which he is directed to the Act of looking, which is most easy to be
conceived of. I shall only observe, that Mr. Eltringham, through Inadvertency,
does infinite Dishonour to the Blessed Spirit, in calling him a Mean in
conjunction with the Wordf3. The Holy Spirit is not a Mean in conjunction with
the Word; but an efficient Cause, working by the Word. As the Charge of this
Error upon us, is without Foundation, it is needlers to consider the Arguments,
which are brought, to confute it. I therefore pass to another very severe
Charge, which he exhibits against us.

II. He says, that we are sensual, and have not the Spirit, because we do not
admit those who differ from us, in the Point of Baptism, into Communion f4. This
extremely harsh Censure, affects only a Part of the Baptists: For some of them,
receive such into Fellowship, who are not of their Sentiments, in this
Particular. Mr. Eltringham is a Member of such a Congregation of Baptists. And,
as to those who are not of this Latitude, if they are mistaken in their
Apprehensions, I hope they are not sensual and destitute of the Spirit of God.
It is great Uncharitableness, to think, merely on this Account, that they are
Mockers, and such as walk after their own ungodly Lusts. Persons of that Sort
only, the Apostle Jude intends. This Writer thinks himself unkindly treated,
because he hath been charged with Ignorance, Stupidity, etc. But far greater
Severity he uses interpretatively, though not intentionally, towards others, who
differ from him. A Man may be weak in his Intellects, and, in the Manner of his
Arguing, discover much Ignorance, Stupidity, etc. and yet be a real Christian:
But Mockers, and such as walk after their own ungodly Lusts, who are sensual,
and have not the Spirit, they must be utter Strangers to true Christianity. I
cannot allow myself to think, that this was his real Intention; but he applies
the Apostle’s Words, which are plainly expressive of a State of Unregeneracy,
unto regenerate Persons, because he is of Opinion, that they have not the Mind
of the Spirit, in that Thing, whereof he treats, which if true, they have the
Spirit, though not the Mind of the Spirit, in that particular Point. Perhaps,
Mr. Eltringham himself may not have the Mind of the Spirit, in every thing,
which he holds; but because he is mistaken, in something, and hath not the Mind
of the Spirit in all Things, which he believes, it would be extremely wrong, on
that Account, to say, that he is sensual, and hath not the Spirit. That would be
a sad Misapplication of the Apostle’s Words; whereof he will do well to think.
He presents us with a View of Mr. Bunyan’s Reasons against making Baptism, a
Term of Communion. It must be allowed, that he was a Person of an extraordinary
Genius, had a curious Invention, great Grace, and a large Stock of spiritual
Experience; all which, his various Works abundantly terrify. But it is no
Detraction from his real Worth, to say, that he was not eminently qualified for
polemical Writing. I cannot but confess, that I think, there is no Disagreement,
between the strict Baptists, and others, who differ from them, respecting the
Subject and Mode of Baptism, in this Matter; for both make Baptism a Term of
Communion. In that they are fully agreed. Their Difference lies wholly in this:
The Baptists, apprehend, that Infant-Baptism is not agreeable, to the
Institution of Christ, and, therefore, is invalid. Other Christians think, that
the Baptism of Infants, is Christ’s Appointment, and, therefore, valid. The
latter may admit such into Communion with them, who have been baptized in their
Infancy, consistently, with their Opinion, of the Necessity of Baptism, in order
to Church-Communion. But the former cannot, because they esteem Infant- Baptism
invalid. And, consequently, they ought not to be censured by their Brethren, who
agree with them, that Baptism is necessary in order to Church-Fellowship, for
denying Communion to those, who will not submit to Baptism, when adult, because
they are of Opinion, that Baptism in Infancy is invalid. Their Brethren would
act as they do, if they thought Baptism in Infancy invalid. For what Reason,
therefore, they should be represented as uncharitable, etc. I cannot apprehend,
at least by those, who think, that Baptism ought to be a Term of Communion.
Their Mistake can only be this, even in the Opinion of their Brethren, that
Infant-Baptism is invalid, and not that Baptism ought to be a Term of Christian
Communion: For that is also their Sentiment. Mr. Bunyan’s Arguments, if they
prove any thing, it is this: That Baptism, infant, or adult, ought not to be
made a Term of Communion: Or, that Believers, as such, ought to be received by a
Christian Church, although they were not baptized, in their Infancy, nor are
willing to submit to Baptism, upon their Conversion; which cannot be pleasing,
either to Paedo-Baptists, or Antipaedo-Baptists, who think, that Baptism is
prerequisite to Christian Communion. If Saints, as Saints, are to be received,
into, Christian Churches, for which Mr. Bunyan pleads, then it is not requisite,
in order to their Admission, that they should have been baptized in their
Infancy, or when adult, upon a Profession of their Faith. And, indeed, this is
the true State of the Care, relating to Communion, mixt, or strict, viz. Whether
Persons for, and against Baptism, infant, and adult, may lawfully unite in
Christian Fellowship; and not whether such as are for Baptism, in Infancy, and
those, who are for Baptism, upon a Profession of Faith, may incorporate
together, as a Church. Those of the Paedo-Baptists, who will deny this, are no
more for Communion with Saints, as Saints, than the Antipaedo-Baptists are, who
cannot admit such into their Communion, that have had no other than infant
Baptism, because they think that invalid. That Person who will not join in
Christian Communion, with a Believer, who hath not been baptized at all, may
pretend, that he is for: having Fellowship with Saints, as Saints; but his
Practice contradicts that Pretence, for he requires something more than true
Grace, in order to it, viz. Baptism, either infant, or adult. A due
Consideration of there Things, will be sufficient, to prevent an angry
Resentment, in unprejudiced Minds, against the Baptists, who cannot join in
Christian Communion, with Persons, who have had only infant Baptism, which in
their Account is invalid. This Matter hath been improved very much, by many, to
their Disadvantage. On account hereof they have been represented, as narrow,
straight-laced, and uncharitable, and as thinking themselves more holy than
other Christians: With what Justice it is not difficult to determine. Those, who
thus censure them, think, as they do, that Baptism is necessary to Christian
Communion, and, therefore, they cannot justly blame them for that. If they are
blameable at all, it is for this, viz. thinking that Infant-Baptism is invalid:
And as to that, they apprehend, that they are very excusable, because
Infant-Baptism, in their Opinion, is destitute of scriptural Proof, and is no
Institution of Christ. If our Author hath been uncivilly treated, by some of the
Baptists, he is, at least, equally revere, in censuring them: For he says, they
are persecuting and devilishf5. And he supposes them to be inconsistent, because
some of them think, that Baptism ought to be a Term of Communion, and others of
them think differently, and, therefore, admit such into Communion with them, who
have not submitted to Baptism, upon a Profession of Faith.

Herein they are not inconsistent, as Baptists, for they are agreed fully,
respecting both the Mode, and Subject of Baptism. Their Difference lies
altogether in this: Some of them think, that Baptism ought to be a Term of
Communion, and others of them think it ought not. How this Difference proves,
that they are inconsistent, as Baptists, it is beyond the Power of my
Understanding, to conceive. Inconsistency may, I think, be justly objected to
those of the Paedo-Baptists, who suppose, that Baptism is an initiating
Ordinance, into a visible congregational Church, and, yet, do not admit many,
who are by Baptism initiated, into the Church, unto a Participation of its
Privileges, as a Church. In what Manner such can clear themselves of
Inconsistency, who say, that Infants are initiated into the Church, by Baptism,
and yet deny them a Participation of the Privileges, herewith the Church is
invested, into which they are initiated, I cannot tell, If they shall say, that
they are not qualified, to partake of those Privileges; I would ask, Why then
are they initiated into the Church? Can it be the Mind of Christ, that such
should be initiated into his Church, who are unfit to partake of those
Privileges, which he hath granted unto the Church? This seems to me wholly
improbable. I think this is such a Difficulty, as can no other Way be solved,
than by denying, that Baptism is an Ordinance of Initiation, into the Church:
And, yet, I am persuaded, that very few, if any, of the Paedo-Baptists, will
deny this. Let it be proved to the strict Baptists, that Baptism is not an
initiating Ordinance, into the Church, and I dare say, that they will quickly
prevent all Occasion of those severe Censures, which are passed upon them, by
admitting those to Communion, who are not of their Sentiments, in the Point of
Baptism. And this may be expected to be done, by the Paedo-Baptists, for their
own Sakes; because they do not allow a large Number of such to partake of
Church-Privilege, who, they think, are regularly baptized. How that can be
reconciled, with their initiating them into the Church, by Baptism, for my Part,
I cannot conceive. The strict Baptists are uniform, in their Sentiments, and
Practice: For, as they think, that Baptism ought to be a Term of Communion, and
that it is an initiating Ordinance, into the Church, they admit all who are
initiated into the Church, unto a Participation of its Privileges. But the
Paedo-Baptists, though, they think, that Baptism ought to be a Term of
Communion, and that it is an initiating Ordinance, into the Church, yet they do
not admit a Multitude, of those, who by Baptism are initiated into the Church,
unto a Participation or its Privileges. This is a Fact too notorious to be
denied. They initiate Infants, into the Church, by Baptism, and when they have
so done, will not allow them to partake of any Church-Privilege. What
Uniformity, therefore, is there, in their Sentiments, and Practice? None, as I
think, in this Particular.

III. He charges us with the dreadful Guilt of Deism f6, because we say, that
Infant-Baptism, or sprinkling Infants, in the Name of the Father, and of the
Son, and of the Holy Ghost, is a human Invention. In his Account this is Deism,
because he thinks, that the Infants of the Levites were to be sprinkled, by
vertue of a Divine Command. I should not use more than two or three Words, on
this Subject, were it not, that I am willing to convince him, of the great
Impropriety of his Reasoning on it, if that is possible. We grant, that a
Command was given, to sprinkle some of the Levites, with the Water of
Purification, but we deny, that they were to be sprinkled in the Name of the
Father, and of the Son, and of the Holy Ghost, which is essential to Christian
Baptism: Neither dipping into, nor sprinkling with Water, without that, is
Christian Baptism. And, therefore, we do not deny Revealed Religion, when we
affirm, that baptizing Infants is a human Invention: For, that Sprinkling was
not Christian Baptism; even on this Supposition, that sprinkling is the proper
Mode of the Administration, of that Ordinance; for, the Form of Christian
Baptism was wanting therein; which Form, as I have before said, is essential to
it. Nor is Immersion, into Water, or sprinkling with it, Christian Baptism,
without that Form, viz. The solemn Pronunciation of the Names of the Divine
Persons, in the Administration of it. Besides, Mr. Eltringham should have
considered, that this was only a Command to sprinkle the Males of the Levites,
and not the Females: And, therefore, he hath no Command to sprinkle, or baptize
female Infants, unless he can produce some other. This is none, Why, then, does
he plead for the Sprinkling of female Infants? He tells us, that we fulfil
Unrighteousness, or Sin, in dipping Persons, when we baptize them, because we
have no Command for so doing; and that we act as Nadab and Abihu did, in
offering strange Fire to the Lordf7. Now let him, either produce a Command for
sprinkling. female Infants, or acknowledge, that he Is guilty of that dreadful
Sin, which he charges us with, and acts just as Nadab and Abihu acted, when he
sprinkles female Infants. I am sure, that the Males of the Levites only, were
commanded to be sprinkled. He will do well, when he engages in Controversy
again, to reason with more Caution, Perhaps he may, upon a close Review of what
he hath wrote, be convinced, that Controversy is more entangling than he once
apprehended it to be.

Farther, I flatly deny, that a Command was given to sprinkle the male Infants of
the Levites. God required them, from a Month old and upward, to be numbered,
with the Adult, even all the Males {Numbers 3:15}; and their Number was twenty
and two Thousand, and Threescore and Thirteen {Numbers 3:43}. Another Command
was given to number the male Levites, from thirty Years old and upward, even
unto fifty, who were to be Assistants to the Priests, in the Service of the
Tabernacle: Their Number was eight Thousand five Hundred and Fourscore {Numbers
4:47-48}. This Number, and this Number only, and not the twenty and two
Thousand, etc. wherein the male Infants were included, were to be sprinkled with
the Water of Purification, by which, and other Rites, they were cleansed, and
devoted to sacred Service, as Assistants unto the Priests. Infants of a Month
old, and upward, would have been but very feeble Assistants to the Priests, in
the Discharge of their Work. The Command to sprinkle the Levites, respected only
such of them as were thirty Years old and upward, not the male Infants of that
Tribe {Numbers 8:22}.

Notwithstanding it was more than a Year, since this Writer, in his anonymous
Letter, published this great Mistake, he had not discovered it, when he
published this Pamphlet, which is an Evidence, that he had not read the Writings
of Moses, with that Care and Attention which he ought, though he professes to
have, and I believe he hath, a great Veneration for them; for, of his real Piety
I have no Doubt. Upon the whole, I think, that we may be fairly acquitted of the
Guilt of Deism, or of denying Revealed Religion, though we continue to insist
upon it, that Infant-sprinkling is a human Invention, unless Mr. Eltringham can
produce some other Command to defend that Practice; for, here is no such
Command, I am confident. It is very kind in him to express a Desire, that we may
be convinced, and repent of that dreadful Sin, which he imputes to us, without
going to Hellf8. But I must tell him, that we have no Hope of Repentance there,
for, we do not take Hell to be Purgatory. Whether one, who writes in this
Manner, is qualified to engage in Controversy, I will not say, but refer it to
the Determination of the Reader.

IV. This Author asserts, that we are under the Sinai Covenant. If any, says he,
should ask me, if we be now under the same Covenant that was delivered or
manifested at Horeb? I answer, yes, the very identical Covenant, only
differently administered f9. I imagine but very few, if any, will assent to
this. It is, so far as I know, universally agreed, among Christians, that, that
Covenant, is become rid, and vanished: And, I am sure, if they are mistaken, in
this Matter, the Author of the Epistle to the Hebrews, hath led them into this
Mistake, by an express Assertion of it. In my Opinion, a thorough Consideration,
of the Nature of that Covenant, may be of singular Use to clear up some Points,
in Divinity, as well as, serve to let the Subject we are upon, in a proper
Light; and, therefore, I will endeavour to explain it, in as full and
perspicuous a Manner, as my narrow Limits will allow. And,

1. The whole Body of the Jews were taken into that Covenant, regenerate, and
unregenerate, even all that were redeemed out of Egypt, and the Seed of both,
without the least Distinction, or Difference: I am the Lord thy God which have
brought thee out of the Land of Egypt, out of the House of Bondage {Exodus
20:1}. The Lord declares himself to be a God to all the Israelites, who were the
Subjects of this temporal Redemption, to the graceless of them, as well as to
those, who were gracious among them. This Covenant was made with the Captains of
their Tribes, their Elders, and Officers, even all the Men of Israel, their
little ones, their Wives, the Stranger that was in their Camp, etc. and with
their Posterity, who were not present, as well as with themselves, who were
present {Deuteronomy 29:10-14}. It is most clear, therefore, that the
unregenerate Part of the Jews, were taken into this Covenant, no less than the
regenerate among them, and the Seed of both. The Elect, by vertue of this
Declaration, and Covenant, could not claim a further Interest in God, or a Right
to superior Advantages, either for themselves, or their Seed, than the Non-Elect
might claim for themselves, and their Seed, by vertue thereof.

2. The Lord, acting in the Character of God to them, required such Obedience
from them, as his infinite Perfections, and their absolute Dependence on him, as
his Creatures, made it necessary for them to yield unto his holy Will. And,
therefore,

3. He published, in their Hearing, the Covenant of Works, with very awful and
tremendous Signs of his infinite Majesty, which struck them with Amazement and
Terror: Whereupon the People removed and stood afar off, and said unto Moses,
Speak thou with us, and we will hear; but let not God speak with us, lest we die
{Exodus 20:18-19}.

4. God took upon himself, the Person, or Character of a King and Ruler over
them, as a Nation: And, therefore, their political State is rightly called a
Theocracy. And the Laws, which he gave them, were most excellent; calculated to
promote his Glory, and their Good, as a Nation. They are usually distinguished
into three Sorts, viz. moral, political, and ceremonial.

{#1|} Moral The Laws of this Sort, were summarily comprehended, in the Command
to love God, and in the Command to love their Neighbour: Hence our Lord says, On
these two Commandments, hang all the Law, and the Prophets {Matthew 22:40}: And
for this Reason, the Apostle says, that Love is the Fulfilling of the Law
{Romans 13:10}. By the Publication of this Law, the People were taught, that
perfect Love to God, and their Neighbour, and those Acts of reverential
Obedience, which flow from Love to the Lord, and those Acts of Benevolence, as
well as of Justice, which spring from Love to our Neighbour, that their Relation
to God and one another, rendered meet and fit.

{2} An excellent System of political Laws were given to them, according to
which, every Transgression and Disobedience, received a just Recompence of
Reward {Hebrews 2:2}: But it is to be observed, that a Breach of the moral Law,
as it respects the Heart, did not subject them to Penalty, as Members of the
State: If that had been the Case, not a Man amongst them, would have enjoyed
Life; for, every Individual of them was guilty, and worthy of Death, in that
View. Besides, their Judges and Rulers, to whom the Execution of the penal Laws
were referred, could not take Cognizance of internal Acts; only external Acts
could fall under their Notice. The Lord, therefore, in governing them, as a
State, took upon himself, and acted in the Person and Character, of an external
Ruler: And, in the Exercise of Rule over them, as a Body politic, he proceeded
towards them, as an external Governor, and not as the Heart-searching God.

Hence all their penal Laws, respected outward, and not internal Acts. Some
Breaches of the moral Law, were made capital, and subjected the Offender to
Death: As Idolatry, Blasphemy, Murder, etc. Some very atrocious Crimes, were not
capital: As Perjury, and Uncleanness, in one Instance. Every Transgression of
the moral Law, both internal and external, subjected them to Death, before God,
as the Judge of all; but not as an external Ruler of that People, as a State,
and Body politic. This Distinction is necessary to be observed, in order to have
a clear, and consistent idea, of the Jewish Oeconomy.

{#3|} A large Body of ritual Laws were prescribed, which respected Worship, in
great Part: 1. Those Rites were carnal Ordinances: The Matter of them was Flesh,
viz. Beasts offered in Sacrifice; and they had no farther Efficacy, than
sanctifying to the purifying of the Flesh: None of them could purge their
Consciences from dead Works. 2. Carnal, unregenerate Persons, were let apart to
officiate in Divine Service. Perfection of bodily Parts, and Freedom from any
outward Blemish, were required, as Qualifications, in their Priests; but
Holiness of Heart was not {Leviticus 21:17-21}. Such who were absolutely
destitute of true Grace, might lawfully act in that sacred Office, and perform
all the Parts of religious Service, for the People. And what they did agreeable
to Divine Appointment, as to the Matter of it, was approved of, by God, in that
Character, wherein he appointed those Services, viz. that of an external Ruler,
though not as the Heart-searching God, and Judge of all. Faith was then
necessary, as it is now; unto the Acceptation of religious Services, with the
Lord, in that Character: But it was not, in the former Character; or in that of
an external Governor to that People. 3. Carnal, graceless Persons were admitted
to engage in all Acts of religious Worship, which were required by the levitical
Law: And their Compliance with; and Practice of, what was commanded, respecting
Worship, by the Law of Moses, was accepted with God, in the Person, and
Character, of an external Governor, though their Acts of Worship did not proceed
from piritual Purity, and Holiness of Heart: Yet they were not approved, by him,
in the Character of the Judge of all, and the Heart-searching God; because not
performed, in Faith, and from a Principle of Love. Gracious Persons did not
enjoy any external distinguishing Privileges, from graceless ones, under the
mosaic Oeconomy. The unholy among them had the very same Right, unto all
external Privileges, as the most holy Persons had.

5. Temporal Blessings only, were promised, in this Covenant. None of its
Promises rise higher, than this World. Nothing greater, and more noble, the Jews
could claim, by vertue of this Covenant, than a safe and peaceable Enjoyment of
the good Land {Exodus 20:12}. Neither Grace, in this World, nor Glory and
eternal Life, in the next, were promised therein. Spiritual Pardon, Peace,
Adoption, Justification, Regeneration, Grace, and the Perseverance In endless
Fruition of God, as the God of all Grace, were not promised in this Covenant. In
a Word, no one Blessing, which springs from electing Love, and which properly
belongs to the Covenant of Grace, was contained, in any of the Promises of the
Sinai-Covenant. It was made by God, with that People, in the Person, and
Character, of an external governor, and, therein, he granted unto them, only
external Privileges and Favours. No one Benefit of a spiritual Kind, on the
Foundation of that Covenant, could any of that People expect to receive from
him.

6. Temporal Punishments only were threatened, and inflicted, for the Breaches of
this Covenant. By the Publication of the Moral Law, the Jews were taught, that
God required perfect Purity of Heart, and that all Acts of Sin, as well internal
as external, rendered them worthy of Death, in his Sight, as the judge of all.
But this Law, was not the Foundation, on which he entered into this Covenant
with them, and according to which he proceeded towards them, in the Person, and
Character, of an external Governor, to them, as a Body politic. If he had so
done, they must have been all cut off to a Man; for, every Individual of them
was guilty of transgressing that Law, in Thought, Word, or Deed, and that
continually. As he entered into this Covenant with them, in the Character of an
external Governor, he did not threaten them, therein, with Penalty for the
internal Actings of Lust but only for the Eruptions of it, in outward Acts of
Sin: And. that Punishment which he did threaten, was not eternal, but temporary
and corporal, or civil, viz. The Sword, Famine, the Pestilence, and Captivity,
as a Nation {Deuteronomy 29:1-29}.

7. This Covenant was to remain in Force, throughout their Generations; or, so
long as they were continued a State, or Body politic; which they were to be
until Shiloh came, and their Rejection of him. Then, and not till then, their
State was to be shaken all to Pieces, both ecclesiastic and civil: And this
Covenant, made with them, as a Nation, was then to be antiquated, and vanish.
This leads me to observe,

8. With respect to its Duration until that Time, it is to be considered, as a
Covenant of Promise: For, not all the Idolatry, Impiety, and Corruption, which
took Place among that perverse and obstinate People, from Time to Time, could
make this Covenant null; because its Duration, until the Appearance of the
Messiah, among them, relied on, and was secured by, an absolute Promise, made to
Abraham, their Father, that, in his Seed, all the Families of the Earth should
be blessed which promised Seed was Christ, as the Apostle tells us expressly
{Galatians 3:16}. And, therefore, in the midst of all those desolating
Judgments, which were brought, on that People, for their Idolatry, Inpiety, and
Profaneness, the Lord declared, that he would not cast them off, nor make a full
End of them {Jeremiah 31:37; Jeremiah 4:27}, or suffer their ecclesiastical and
political State to sink. But when the Messiah was come, and they had rejected
him, it was foretold, that the Lord would shake the Earth, and the Heaven
{Haggai 2:6}. {Hebrews 12:26} of this People, i.e. their political and also
their ecclesiastical State, wherein their chief Glory, above other Nations,
consisted, and whereupon they much valued themselves.

9. The Covenant of Circumcision made with, or given to Abraham, was a Prelude
to, and the Foundation of, this Sinai-Covenant. And they agree in several
Particulars:

{1} All the natural Posterity of Abraham, were included, in that Covenant,
whether Elect or Non-Elect, godly, or ungodly, without any Distinction, or
Difference., and not only, while they were in a State of Infancy, but when they
became adult. Thus, all the Israelites were taken into this Covenant, as well
the ungodly as the pious among them, and they continued therein through Life,
though they perished, in their Sins, at Death.

{2} The Possession of the Land of Canaan was promised, in both Covenants
{Genesis 17:8; Exodus 20:12}.

{3} Circumcision was an outward Sign, of an Interest in each, and a visible
Token of a Right to the Enjoyment of the good Land Hence those Jews, who were
born in the Wilderness, whole Circumcision had been neglected, were ordered to
be circumcised, before they took Possession of that Land {Joshua 5:1-15}.

{4} Their Duration was of the Same Extent: Each was to continue in Force,
throughout their Generations {Exodus 40:15 hew:15 hew:15; Genesis 17:8; Genesis
17:12}. So long, and no longer, than they subsisted, as a Body politic, in the
Enjoyment of the Land of Canaan, were there Covenants to last. Some useful
Observations may be drawn from this brief Account of the Sinai-Covenant, as the
Covenant of Circumcision made with Abraham was a Prelude to it, and the
Foundation of it.

1. The Church under the mosaic Dispensation was national.

2. Regenerate Persons, and their Seed, did not enjoy any external Privileges,
under that Oeconomy, unto Which unregenerate Persons, and their Seed, had not,
with them, an equal Right, by vertue of this Covenant.

3. It was not an Interest in the Covenant of Grace, with Abraham, which gave his
Seed a Right to Circumcision: For, {1} Ishmael was circumcised, who was not,
with him, included in the Covenant or Grace.

{2} Esau was circumcised, although it was declared, before his Birth, that he
was not interested in the Blessings of the Covenant of Grace.

{3} None of his Posterity might be circumcised, until they were eight Days old.
If with him they were included in the Covenant of Grace, and that was the
Foundation of their Right to Circumcision, it would have been lawful to
circumcise them before. This Right arose from a positive Command, in an external
Covenant, and not from an Interest with Abraham, in the Covenant of Grace.

{4} Circumcision being deferred unto adult Age, did not deprive his Posterity of
their Right to it, though it was a sinful Neglect of their Parents {Joshua
5:1-15}. Now, it can’t be thought, surely, that the Body of the Israelites, who
were born in the Wilderness, and had arrived to adult Age, and who were in a
State of Unregeneracy, were, with him, included in the Covenant of Grace: Yet,
they all had, even then, a Right to Circumcision, and accordingly were
circumcised.

{5} His Bond-Slaves, and every Male born in his House, though not of his Seed,
were to be circumcised, who cannot be justly thought to have, with him, an
Interest in the Covenant of Grace, and, consequently, their Right to
Circumcision, did not arise from an Interest in that Covenant: Wherefore, the
Covenant of Circumcision, was not the Covenant of Grace; but it was the
Foundation, of that Covenant, which God entered into, with the Jews, as a
Nation, at Mount Sinai, wherein no one Blessing, which is proper to the Covenant
of Grace, was promised.

4. The Sinai-Covenant was both conditional and absolute, though not in the same
Respect. External Obedience to its Laws, was required of the Jews, as a
Condition of the safe and peaceable Enjoyment of the good Land {Exodus 20:12}:
But the Duration of their political and ecclesiastical State, until the
Appearance of the Messiah, amongst them, and their Rejection of him, was
absolutely promised {Genesis 49:10}. And it is to be observed, that the Promise
of the Messiah, did not properly belong to this Covenant, but the Continuance of
their civil and ecclesiastical State, until his coming was absolutely promised
therein {Nehemiah 1:9; Deuteronomy 30:4}. And for this Reason, notwithstanding
all their dreadful Impiety, and Wickedness, they were continued a Body politic,
and in the Enjoyment of the good Land, until that Time. Thus, this Covenant
endured throughout their Generations {Leviticus 7:36}.

5. By this Covenant that Nation was separated, from all other People, in the
Earth, unto the Worship of God, according to his own Appointment, as to the Mode
of it. On this Account they are called a holy People, even the whole Body of
them. And, because their Descendants were taken into this Covenant, and thus
separated to the Lord, from others, of the human Race, in their successive
Generations, they are claimed by him, as his own, being born unto him, and are
called a holy Seed, even though their Parents were ungodly, and of profligate
Lives {Ezekiel 16:20; Ezra 9:2}

6. External Obedience, without Holiness of Heart, gave them the Denomination of
just and righteous, before God, as an external Governor, and entitled them to
his Favour and Protection, in that Relation and Character, though not as the
Judge of all {Deuteronomy 6:25}.

7. An Interest in the Covenant of Grace, was not the Foundation, whereon any,
under the mosaic Dispensation, had a Right to those external Privileges, which
were then granted to the Church. The Right of the godly to those Privileges, was
founded on this national Covenant, by virtue whereof, the ungodly among them had
the very same Right to all external Privileges; which they could not have had,
if that Right afore from an Interest in the Covenant of Grace.

8. Many were saved, under that Covenant; but none were saved by virtue of it:
For, eternal Salvation was not contained in it, nor promised to any by it.

9. This Covenant, in my humble Opinion, is improperly called a Dispensation of
the Covenant of Grace; because it contained none of its Promises, nor did it
exhibit any of its Blessings, except in Figure, and by way of typical
Representation only; which, I think, is not a sufficient Foundation for calling
it a Dispensation of the Covenant of Grace. The Law, or this whole Covenant,
taken together, had only a Shadow of good Things to come, and not the very Image
of the Things {Hebrews 10:1}.

10. The Blindness of the Jews was exceedingly great, who expected Salvation, by
virtue of this Covenant. This was their fatal Mistake, and that Ground, on which
they rejected the Messiah, unto their utter Ruin, as a Nation, and Body politic.

11. The Deists are very stupid, in denying, that Moses, and the Prophets, were
inspired of God, who predicted, agreeably to the Nature of this Covenant, what
would be the State of the Jews, for so many Ages, and the dreadful Catastrophe,
of that People, when it should cease, upon the Rejection of the Messiah. I fear
not to say, that Man is a Fool, and to be despised, let him be who he will, that
is capable, of calling in question, the Divine Authority, of the Writings of the
Old Testament.

12. The Arminians, and Baxterians, act impertinently, in pleading, for the
Conditionality of Salvation, or Justification, by our own Obedience; - for the
Power of Free-Will, to chuse what is spiritually good; - and for a final
Defection from Faith, from those Addresses of the Prophets, to the People of the
Jews, which are founded on, and are adapted wholly to the Nature of this
Covenant, made with them, as a Nation; for, no Respect was had therein, unto
eternal Salvation.

13. This Covenant is antiquated, and vanished. Those Generations, are long since
gone, with whom it was to continue in force. It entirely ceased with the Jewish,
ecclesiastical and political State. There is, therefore, a

Change, of the Times, Place, and Mode of religious Worship, and of the Persons,
who are to officiate in Divine Service, for the Edification of the Church. The
Jews, now, have no Ground to claim the Favour and Protection of God, on the
Foundation of this Covenant: It is, absolutely, at an End: Nor are they a People
separated to God, from others, as their Ancestors were, by vertue of it, though
they still remain distinct from others, to answer those holy and wife Designs,
which are had in view, in another and better Covenant, respecting them, i.e. the
Elect among them, in the Time appointed of God. And, therefore, it is a Proof of
the wretched Blindness of that People, to address the Lord, in their Devotions,
as their God, and the God of their Fathers, than which, nothing is more frequent
with themf10. Nor is the Cessation of this Covenant, any Reflection on the
Wisdom of God, as Mr. Eltringham seems to think it is, for his holy Ends, in
that Covenant, were fully answered, before the Antiquation of it: And what Mr.
Eltringham can mean by asserting, that we are under this very identical
Covenant, I am not able to conceive, unless his Design is to introduce the whole
Jewish Oeconomy, and to subject us unto that servile State, which is entirely
inconsistent with Gospel-Liberty.

Lastly, The Argument for Infant-Baptism, drawn from the Right of Infants to
Circumcision, even on this Supposition, that Baptism succeeds Circumcision, is
invalid. Be it so, that, that is true, {this is a Point I will not now contest}
yet, Is no Proof at all, that Infants have a Right to Baptism. That is taken for
granted, in the Argument, which is not proved, but begged, viz. that there is an
external Covenant, under the present Dispensation, as there was under the
former, in which Children, with their Parents, are included, that gives them a
Right to Baptism, at least. This, as yet, is only begged, not proved. Let Proof
be given of it, and we will instantly yield the Cause to our good Brethren, who
differ from us. It was not an Interest in the internal Covenant, or Covenant of
Grace, which gave the Infants of the Jews a Right to Circumcision, but their
Interest in an external Covenant. And, therefore, if there is not, under this
Dispensation, an external Covenant, unto which Baptism belongs, and into which
Children, with their Parents, are taken, that cannot be a solid Proof of their
Right to Baptism, even though it should be granted, that Baptism came in the
Room of Circumcision. That the Right of Abraham’s Seed to Circumcision, did not
arise from an Interest with him, in the internal Covenant, or Covenant of Grace,
it is most clear: For, Ishmael was not included with him therein; nor was Esau;
yet, both had a Right to Circumcision: And all the Posterity of Jacob had a
Right thereunto, even though the greater Part of them were not interested in
that internal Covenant. Besides, all the Israelites, even in adult Age, had a
Right to Circumcision, though destitute of the Grace of the internal Covenant,
and never partook of it. Hence, those who were born in the Wilderness, and were
not circumcised in their Infancy, they were circumcised in adult Age. The
graceless among them had the very same Right to it as the gracious Part of them
had {Joshua 5:1-15}: And, therefore, it could not be an Interest in the Covenant
of Grace, which was the Foundation of that Right: Nor, could the Covenant of
Circumcision be the Covenant of Grace. I suppose, that it will be granted, that
all who were circumcised were within the Covenant of Circumcision. Many ungodly
Persons, in adult Age, were circumcised, who it cannot be thought were under the
Covenant of Grace, and, consequently, the Covenant of Circumcision was not the
Covenant of Grace, but another and distinct Covenant from that: A Covenant
external, and not internal, as that Covenant is. According to the Reasoning of
our Brethren, on this Subject, if a Parent is converted, when he hath several
Children, I will suppose two, one thirteen Days old, and another thirteen Years
old, both have an equal Right to Baptism with himself. Ishmael, who was thirteen
Years of Age, was taken with Abraham, his Father, into the Covenant of
Circumcision, and was circumcised, as well as himself. And, therefore, if
Children, with their Parents, are taken into the Covenant of Grace, and for that
Reason have a Right to Baptism, then, as Abraham’s Seed were, with him, taken
into the Covenant of Circumcision, and Ishmael was circumcised, for that Reason,
who was thirteen Years old, in the Care supposed, a Child of a believing Parent,
who is thirteen Years old, hath the very same Right to Baptism, as his Child
hath, who is but thirteen Days old.

Let me further suppose, a Baptist, who hath several Children, to be convinced of
his reputed Mistake, that his Seed have not a Right, with him, to Baptism; in
that Case, according to the Arguing of our Brethren, a Child of his, who is
twenty Years of Age, hath the same Right to Baptism as his Child hath, who is
not more than a Week old: For, the Command in the Covenant of Circumcision,
though it required Infants, eight Days old, to be circumcised, yet it did not
limit Circumcision to Infancy; if it had, Ishmael would not have been
circumcised, nor would those Israelites have been circumcised, who were born in
the Wilderness, whole Circumcision, in their Infancy, was neglected, by their
Parents. If the Covenant of

Circumcision is to be the Rule of forming a Judgment, who have a Right to
Baptism, then not only Infants, but such who are past the State of Infancy, have
a Right to Baptism, although they have not a Divine Faith. But what Need was
there for me to say this? Our Brethren, themselves, do not think, that the
Covenant of Circumcision is to be such a Rule, though they argue for
Infant-Baptism, from it: For they, at least many of them, require more than an
external Profession of Christianity, in the Parents of those Children, whom they
admit to Baptism, wherein they certainly depart from that, which is the Ground
of their Plea, for their Practice; because the Covenant of Circumcision,
required nothing more, than an outward Profession of Judaism, in the Parents of
those Children, who were admitted to Circumcision. That which will defend them,
in refusing to baptize the Children, of such Parents, who only make an outward
Profession of Christianity, so far, at least, as Infant-Baptism is pleaded for,
from the Covenant of Circumcision, will also defend us, in refuting Baptism, to
the Infants of real Believers. For, nothing can defend their

Practice, but a Denial, that the Covenant of Circumcision is to be a Rule to us,
in forming a Judgment, who are the proper Subjects of Baptism; which Denial
would effectually defend us, and condemn their own Practice, at leak, the
Practice of many of them; even of all such who refuse to baptize the Infants of
nominal Christians. The Argument for Infant-Baptism, drawn from the Right of
Infants to Circumcision, either proves, that the Infants of all who barely
believe the Truth of the Christian Religion, have a Right to Baptism, or it
cannot prove that the Infants of godly Parents have a Right to it; which, I
think, is not allowed by our Brethren, in general. In a Word, if there is not an
external Covenant, that is distinct from the internal Covenant, or Covenant of
Grace, unto which Christian Baptism belongs, the Right of Infants to Baptism can
never be proved, from their supposed Interest, with their Parents, in the
internal Covenant, or Covenant of Grace; because an Interest in that internal
Covenant, is not the Ground of that Right. The Right of Believers themselves to
Baptism, does not arise from their Interest in the Covenant of Grace, but from a
positive Command of Christ, who is the Head of the Church. The internal
Covenant, or Covenant of Grace, never did give any Persons a Right to external
Privileges, of a religious Nature. The Foundation of that Right always was, and
ever must be, a positive Command of God, or an external Covenant, wherein those
Privileges are granted. And, consequently, though we should allow, to our
Brethren, that the Infant-Seed of Believers are interested in the internal
Covenant, or Covenant of Grace, their Right to Baptism cannot be proved, without
a positive Command, or an external Covenant, now subsisting, wherein that Right
is conveyed, both to themselves and their Infant-Seed. When such a Command for
Infant-Baptism is produced, or Proof given of an external Covenant subsisting,
wherein a Right to Baptism is conveyed unto Infants, I will immediately become a
Proselyte, to our Brethren, in this Matter. But I must beg their Excuse, in not
granting, that their Argument, for Infant-Baptism, taken from a Covenant, which
long since ceased, is solid, and just. I will not, upon this Occasion, dispute
about the Interest of their Infant-Seed, in the Covenant of Grace; because, they
may be interested therein, and yet have no Right to Baptism: For, that Right
arises not from an Interest in the Covenant of Grace. This is what I shall
insist on, until clear Proof is given of the Contrary, which hath not yet been
given, and, I think, never will be.

If they can maintain the Stability of the Covenant of Grace, consistently with
their Opinion of the Interest of their Infant-Seed, therein, they may quietly
enjoy that Opinion, without the least Prejudice to that for which I contend, or
the least Advantage to the Cause of Infant-Baptism, for which they are
Advocates. Their Business, on this Subject, is to do two Things:

One is to prove, that an Interest in the Covenant of Grace, is the Foundation of
a Right to Baptism: The other is to demonstrate, that the Infant-Seed of
Believers, are interested therein. Until they give a Proof of the former, on
this Occasion, I will have no Contention concerning the latter. Nor is there any
Reason why I should: For, if the former cannot be proved, it is needless, as to
this Thing, to dispute about the latter.

V. The Author puts in a short Plea for Infants. So much for the Ceremony, says
he; now for the Substance {#he means the Subject|} of Baptism:

Let me put in a Plea for my dear Brethren Infants; it is {Ezekiel 36:25}. Then
will I sprinkle clean water upon youf11. He grants this is to be understood of
the sanctifying Operations of the Spirit; and says, the Sanctifying of the
Spirit, and this one Baptism, are one and the same Thingf11. This is very
extraordinary Reasoning, if it may be called Reasoning. His Meaning is, the
sanctifying Operations of the Spirit is the Ordinance of Baptism. And, as
Infants are capable of being sanctified, by, the Spirit, they are to be
baptized: For the Proof of which he refers us to {Numbers 8:7}. As to that, it
hath been before proved, that Infants were not included, and that adult Persons
only were commanded to be sprinkled. He hath not yet produced a Command to
sprinkle Infants, under the Law, or under the Gospel: And I think, that he will
never be able to produce such a Command, either in the Old or New Testament.
This Plea, for his dear Brethren, Infants, as it is short, so it is invalid, and
absolutely groundless. On this Occasion, I will consider the Arguments, which
are urged, by some others, in favour of Infant-Baptism, particularly by Dr.
Ridgley, whom I cannot mention, without paying Respect and Honour to his Memory,
having had the Advantage and Pleasure of his improving Conversation, as well as
of his solid Labours, from the Pulpit, and the Press, though I cannot but differ
from him, in this, and in some other Points also. And,

1. The Doctor observes, that Baptism is an Ordinance of Dedication; That Parents
may devote their Children to God in Baptism, provided they can do it by
Faithf12.

Answ. I freely grant, that Baptism is an Ordinance of Dedication: And also, that
it is the Duty of Parents, to devote, or dedicate, their Children to God. Nor is
it to be questioned, whether pious Parents devote them to the Lord, or not for,
doubtless they do, by solemn and earnest Prayer, in their Behalf; even such
godly Parents, as dare not dedicate them, in Baptism, because, they think, that
they have no Warrant for that. As Hannah lent, or gave up, her little Son Samuel
to the Lord, for ever, wherein, it may be, there was something extraordinary,
and which cannot be supposed to be in common Cases, because Samuel was to be
engaged in ministerial Service, whereon her Faith was acted, under Divine
Direction: Yet, I say, as she gave him up to the Lord, to be his for ever, so
godly Parents give up their Children to God, in solemn Prayer, and desire
nothing, so much, as that they may partake of Grace, by which they may fear and
serve him, in this World, and be fitted for the Enjoyment of him, in the next.
And this is their indispensible Duty. But I deny, that they may lawfully
dedicate their Children in Baptism, for this plain Reason; Baptism is a Branch
of instituted Worship, and not included in the Duty of the Dedication of
ourselves, or ours, to the Lord: But this Manner of Dedication is of positive
Appointment, and, therefore, the Divine Command, respecting this Manner of
Dedication, is to determine us, who are to be dedicated, after this Sort; and by
that Command only are we to be determined, in this Matter; because it is not
inferrible, from the Duty of Dedication, in general, but is founded on a
positive Injunction. And, since God hath no where commanded Parents, in this
Manner, to dedicate their Children to him, in so doing they act without his
Authority, which they ought not to do, in any Instance. Whatever Degree of Faith
and Hope, a believing Parent, may have of the Salvation of his Child, which he
dedicates to God, that does not make it lawful for him to dedicate it, in
Baptism, because that is a Branch of instituted Worship, and, therefore, it
ought not to be performed, upon any Subject, who is not included in the Command,
whereby this Branch of Christian Worship is instituted, which Infants are not.
Let it once be proved, that they are, and this Dispute will be at an End. The
Duty of Believers to devote themselves to God in Baptism, does not arise from
their being Subjects of true Grace, but from a Divine Command, in that Manner to
dedicate themselves to him: For, without a Command, requiring it of them, it
would be an Act of Will-Worship in them. And, as they have no Command to
dedicate their Children to God, in Baptism, their Dedication of them, in this
Manner, or in this solemn Act of instituted Worship, is absolutely without
Divine Authority, and unlawful. How much soever, therefore, their Faith and Hope
may be acted, respecting the Salvation of the Child, who is dedicated to God,
Faith cannot be acted, relating to the Manner of its Dedication, in Baptism,
because it is done without any Warrant from God. No uncommanded Act of Worship
can be performed in Faith, nor be a Branch of the Obedience of Faith. Such is
the Baptizing of Infants.

2. The learned Man says, The Right of the Infant-Seed of Believers to Baptism,
may be farther proved, from their being capable of the Privileges signified
thereinf13.

Answ. I freely grant, that they are so: And the Infant-Seed of Unbelievers are
also capable thereof; if not, they cannot be saved: Which is what, I hope, none
will think is true. This Argument, therefore, as much favours the Baptism of the
Infant-Seed of Unbelievers, as the Infant-Seed of Believers. The Infant-Seed of
both, are capable of having regenerating Grace, and of being discharged of the
Guilt of original Sin, which are those Privileges the Doctor mentions. None will
deny, that Infants are capable of those Privileges, who think them capable of
Salvation. But I absolutely deny, that this Capacity gives them a Right to
Baptism, for this clear Reason; Baptism is a solemn Act of instituted Worship,
and, therefore, it is not to be performed upon any Subject, who is not included
in that Command, by which this Act of religious Worship is instituted. Until,
therefore, Proof is given, that Infants are included in that Command, whereby
Christian Baptism is enjoined, which is not yet done, I shall strenuously insist
on it, that baptizing them is art Act of Will-Worship, or not commanded by God.
The Right of Believers themselves to worship God, in a Submission to Baptism,
does not arise from their Faith, but from his Command, which requires this
solemn Act, or Mode of Worship, from them. It is certain, that Baptism is a
Privilege; but that is not the only Idea we are to have of it, nor, indeed, is
it the first and chief: It is an Act of solemn Worship; which latter Idea seems
not to be regarded, as it ought to be, in those Debates which are had about a
Right to it, as it is a Privilege. This is wholly neglected, by the learned Man,
in his Discourse upon it; which is a very great Defect. We ought first to
consider it as an Act of Worship, and enquire upon whom God requires this Act of
Worship to be performed; for, that is the only true Way of determining who they
are that have a Right to it, as it is a Privilege. Those, and only those, have a
Right to Baptism, as it is a Privilege, on whom God hath commanded it to be
performed, as an Act of Worship, who are not Infants, I am sure, either of
Unbelievers, or Believers! but Believers only. All those Arguments brought to
prove the Right of Persons to Baptism, as a Privilege, which are irrespective of
it, as it is an Act of solemn Worship, must be inconclusive; because, none can
have a Right to it, as it is a Privilege, but those on whom God requires it to
be performed, as an Act of Worship. And, of this Nature are all the Arguments,
which the learned Man produces, to prove the Right of Infants to it, as it is a
Privilege. He does not consider it at all, as it is an Act of Worship. Nor is
this great Neglect in him to be wondered at; for, if he had done that, it would
have effectually enervated the Force of his Arguments to prove the Right of
Infants to Baptism, as it is a Privilege, unless he could have proved, that God
requires it to be performed upon them, as it is an Act of Worship. He adds,

3. It appears, that the Infant-Seed of Believers are to be consecrated, or
devoted to God, in Baptism, because they are included in the Covenant wherein
God has promised, that he will be a God to his People, and to their Seed; who
are, upon this Account, stiled holy f14. By this Covenant, he understands the
Covenant of Circumcision, made with, or given to Abraham, and refers to it. I
admire the great Caution, which he uses, in his Mode of speaking, on this
Subject, that he might not give any Advantage to those, who advance Doctrine
which is inconsistent with the Stability of the Covenant of Grace. The Doctor
does not say, as some have said, that this Covenant was the Covenant of Grace;
nor, that the Seed of Believers, are, with them, included in the Covenant of
Grace. All he pleads for, is an external Covenant-Relation; not a Title to the
saving Blessings of the Covenant of Grace; which external Covenant-Relation, and
a Right to external Privileges, on that Foundation, were true, of all the
Descendants of Abraham, in the Line of Jacob, Elect and Non-Elect, and that not
only while they were in a State of Infancy, but when they arrived to adult Age;
yea, through their whole Lives, though they never partook of any Blessing, which
is promised in the Covenant of Grace. And, this external Covenant-Relation gave
them the Denomination of holy, when they were adult, although they were
absolutely destitute of internal spiritual Purity {Ezra 9:2}. This Argument,
therefore, no more proves the Right of the Infant-Seed of Believers, to Baptism,
than it proves the Right of the Infant-Seed of Unbelievers, to that Ordinance;
for, the Seed of both had the Honour of standing in this external
Covenant-Relation, and had. the very same Right unto all external Privileges; on
that Foundation. Let it once be proved, that there is now an external Covenant
subsisting, which gives a Right to the Seed of Believers unto the external
Privileges, which are granted to the New Testament-Church, as there was an
external Covenant, which gave the Jews, in common, a Right to external
Privileges, and we will make no further Opposition on this Head. The Doctor
argues, that the Children of Believers are called holy, {1 Corinthians 7:14}.
and by that, he thinks, is meant, that they are included in the external
Dispensation of the Covenant of Grace: Upon which I observe,

{1} Here is nothing peculiar to the Infant-Seed, or that belongs to the Children
of Believers, while they are Infants, and which may not be said of them when
they are past their Infant-State: And, therefore, they are not unclean; in the
Apostle’s Sense, when they are adult, even though they remain in an unregenerate
State. And, consequently,

{2} If this Holiness, which stands opposed to Uncleanness, gives the Children of
Believers a Right to Baptism, it is as lawful to baptize them, when they are
part the Age of Infancy, on that Foundation, as it is while they are in their
Infant-State.

{3} The Children of nominal Christians are included in {or are under, which, I
think, is the same} the external Dispensation of the Covenant of Grace, yet, our
Brethren will not allow, that they have a Right to Baptism.

{4} The Sanctification of the unbelieving Husband, and of the unbelieving Wife,
is to be understood in a civil, and not in a religious Sense.

{5} The Apostle does not say, that the unbelieving Husband is sanctified by the
Faith of the believing Wife, or on account of her Faith, but barely this; that
he is sanctified by his believing Wife, without assigning her Faith as the Cause
of that Sanctification.

{6} The Holiness of the Children is not inferred from the Faith of the believing
Parent, but from the Sanctification of the unbelieving Parent, by the believing
one. And, therefore,

{7} The Holiness of the Children is not to be understood in a higher Sense than
the Sanctification of the unbelieving Parent is, from which that Holiness is
inferred. The Sanctification of the unbelieving Parent does not mean a Right to
evangelical Privileges, in consequence of the Faith of the believing Parent; nor
does the Holiness of the Children intend a Right to those Privileges, in
consequence of the Sanctification of the unbelieving Parent, by the believing
one. This Sanctification, and this Holiness, are to be taken in a civil, not in
a religious sense. This, I think, will clearly appear, if the Design of the
Apostle is duely considered: For,

{8} That is to prove, that the believing Wife ought not to depart from her
unbelieving Husband, and that the believing Husband ought not to put away his
unbelieving Wife; because Faith, neither, in one, nor in the other, dissolves
their conjugal Relation, or renders it unlawful for them to cohabit together, in
the matrimonial State; which was the Point that the Corinthians wanted
Information about. They scrupled the Lawfulness of a Believer cohabiting with an
Unbeliever, in a married State, and were inclined to think, that a believing
Wife might depart from her unbelieving Husband, and that a believing Husband
might put away his unbelieving Wife. To rectify this Mistake, the Apostle very
appositely observes, that the unbelieving Husband is sanctified by the believing
Wife, and that the unbelieving Wife is sanctified by the believing Husband;
whereby is meant, that which united them together, as Husband and Wife, and
rendered it lawful for them to dwell together, as such; which was not Faith, but
the Act of taking the Man for a Husband, and the Act of taking the Woman for a
Wife. Now, as this Scruple wholly respected the believing Wife, and the
believing Husband, it was strictly proper to observe the Act of the believing
Party, rather than the Act of the unbelieving Party, by which the
Marriage-Relation was constituted; and to show, that Faith did not free the
believing Party from that Obligation, which arose from her own, or his own
voluntary Act, previous unto it. As a Servant is not freed from his Obligation
to his Master by becoming Believer; so Wife, or a Husband, is not freed from
that Obligation, by becoming a Believer, she is under, as a Wife, or he is
under, as a Husband; and, therefore, it is not lawful for the believing Wife to
depart from her unbelieving Husband, nor for the believing Husband to put away
his unbelieving Wife. This is plainly the Apostle’s Sense; and he enforces it,
by observing, Else were your Children unclean, but now are they holy: That is to
say, they are not spurious, but legitimate; because your Marriage-Relation still
continues, and it is lawful for you to cohabit together, as Wife and Husband,
and as Husband and Wife, notwithstanding one of you remain in a State of
Unbelief.

{9} Whatever may be understood, by that Holiness, which the Apostle attributes
to Children, it cannot give them a Right to Baptism, if they are not such
Subjects as Christ requires that solemn Act of Worship to be performed upon;
which Infants are not, I am sure. None but those can have a Right to Baptism, as
it is a Privilege, on whom he requires it to be performed, as it is an Act of
Worship. And, therefore, since he hath not commanded that Ordinance to be
performed upon them, as it is an Act of Worship, they cannot justly be supposed
to have a Right unto it, as it is a Privilege. As the Command given to baptize,
limits the Administration of that Ordinance to Ministers, so it confines it to
such, who are described in the Commission, to baptize, which Dr. Ridgley grants
are Believers only, or such as are taughtf15: For, the Reason of both is the
same. None may lawfully baptize, but Ministers, because the Command to
administer Baptism is given to them, and to them only; and none but such as are
taught may lawfully be baptized, because their Commission to perform this solemn
Act of Christian Worship, only authorises them to perform it upon those who are
first taught. If the Commission does not confine Baptism, to that Sort of
Persons, who are mentioned therein, how can it limit the Administration of it to
Ministers? Why may not a Midwife, in a Case of Necessity, baptize a Child? for
which the Papists plead. Mr. Eltringham, indeed, hath a very uncommon Way of
reasoning, which, if allowed, will prove, that every Man, and every Woman, may
both preach and baptize. It is this: All Duty belongs to the Law: All Men are
under the Law: Therefore, what is the Duty of one, is the Duty of allf16. Women,
as well as Men, are under the Law, and, therefore, it is the Duty of Women, to
preach and baptize, as much as it is the Duty of Men. This is a notable
Argument, in favour of Women’s Preaching; for which the Quakers, if they are not
ashamed of it, may do well to give him their Thanks.

4. The learned Doctor argues for the Right of Infants to Baptism, from its being
an initiating Ordinance, as Circumcision was, under the legal Dispensation: And,
that as Infants were devoted to God, by Circumcision, then, so they are, now, to
be devoted to him, by Baptismf17.

Answ. 1. This Argument proves too much, if it proves any thing, viz. That the
Infants of nominal Christians have the same Right to Baptism as the Infants of
real Believers have, which he would not allow a His Caution here also is
remarkable; for, though he speaks of Baptism as an initiating Ordinance, yet, he
does not say, into what Infants are initiated by it: Whether it is the Covenant
of Grace, or the Church. The former, indeed, he could not say, because he had
before pleaded for their Right to Baptism, from their being included in the
Covenant, wherein God has promised to be a God to his People, and to their Seed:
Nor even there does he assert, that, that Covenant is the Covenant of Grace; so
very great was his Caution, left he should give any Advantage to those, who
advance Doctrines, which are incontinent with the Stability of the Covenant of
Grace. And, by declining to say, that Baptism is an Ordinance of Initiation into
the Church, he was not obliged to acquaint us, whether Infants are initiated
into a national, or congregational Church. The New Testament-Church, he well
knew, is not national: And, he did not care to say, that Infants are, by
Baptism, initiated into a congregational Church, I suppose, because he could not
allow, that they have a Right to those Privileges, which Christ hath granted to
such a Church: And, therefore, he barely speaks of Baptism, as an initiating
Ordinance, without letting us know into what Infants are initiated by it.

3. If Baptism is an Ordinance of Initiation into the Christian Church, as
Circumcision was into the Jewish. Church, and Baptism succeeds Circumcision, as
it was such, then Infants ought not to be baptized, because they are not fit
Materials for a Christian Church, nor have any Right to those Privileges, which
Christ hath granted to it, for Edification, and spiritual Improvement. 4.
Without Circumcision, none might lawfully join with the Jewish Church, in any
external Acts of Worship. Circumcision in the Flesh, though not of the Heart,
was required, in order to that {Ezekiel 44:7; Ezekiel 44:9}: But Baptism is not
required, in order to enjoy the Advantages of attending on that Worship, which
is performed in the New Testament-Church; if it was, the Children of
Unbelievers, not being baptized, could not be allowed that Advantage; which is
what, I thinks our Brethren will not agree to. 5. The Infants of ungodly Parents
were initiated into the Jewish Church, by Circumcision; why therefore, may they
not be initiated into the Christian Church, by Baptism, if that succeeds
Circumcision as an Ordinance of Initiation? 6. Christian Baptism is a very
solemn Act of Worship, which Circumcision was not; and, therefore, though it
should be granted, that it succeeds Circumcision, as an initiating Ordinance, it
will by no means follow, that Infants have a Right to Baptism, because they had
a Right to Circumcision; for this clear Reason: No Act of religious Worship may
be performed, upon any Subject, who is not included in the Command, by which
that Act of Worship is instituted.

Infants are not included in the Commission, which Christ gave his Disciples, to
baptize; and, consequently, it is not lawful to perform that Act of religious
Worship on them. I am determined not to take any Advantage of our Brethren; but
will allow them their Reasoning, as far as can fairly be expected, which I may
do, without the least Prejudice to the Cause, wherein I am engaged, if they
cannot prove, that Infants are included in the Command, by which Baptism was
instituted, they will never be able to prove, that they have a Right to it, as
it is a Privilege: For, those only have a Right to Baptism, as it is a
Privilege, on whom Christ hath commanded it to be performed, as it is an Act of
Worship, who are not Infants, I am sure; but only such as are taught. Thus much
in answer to those Arguments, which Dr. Ridgley brings to prove, that the
Baptism of Infants is lawful. I hope they may be allowed to be sufficient and
full.

5. I will now consider another Argument for Infant-Baptism, which a learned Man
thinks, is by far the most solid. It is this, as he states it: All the Infants
of all Believers, during Infancy, are in a relative State of Grace, in their
Parents, by a certain special Oeconomy, or Appointment, of God. By the State of
Grace, I understand, says he, a Right unto the Benefits of Grace and Glory, and,
therefore, unto Remission of Sins, Sanctification, and Glorification, or eternal
Life: Yet he apprehends, that they do not actually partake of these benefits,
while they are in this relative State, but upon its bring changed into an
absolute State; which Change is either by Death, or the Use of Reason. Those
whom Death removes in this relative State of Grace, they must all necessarily
pass into an absolute State of Grace. Hence, as many Infants of Believers as die
in Infancy, none excepted, are blessed with Grace and Glory, and so are saved,
the relative State of Grace being graciously changed into an immortal and
absolute onef18. Of this Opinion was the late learned Dr. Watts, which he
delivers in his Ruin and Recovery. In my Answer to that Book, I did not take it
into Consideration, because I thought it not a proper Place: But, as I have
Reason to think, that this Sentiment obtains, and this Occasion offers for an
Examination of it, I will now attend unto the Consideration thereof. Venema
observes, that when Children come to the Use of Reason, the Relation to God by
their Parents ceases, and they no longer enjoy a Right to the Benefits of Grace
and Glory, on that Foundation, by which they enjoyed it through their
Infant-State. A new Dispensation of Grace takesPlace with the Adult, which,
under the Condition of Faith and Repentance, conveys, not only a Right, but also
the Benefits themselves: Wherefore, Infants who after embrace Christ with a
sincere Affection, are brought into an absolute State of Grace: On the Contrary
those whose Minds are alienated from Christ, stand in a State of Wrath. This
Hypothesis cannot be true, because it is inconsistent with various Doctrines of
the Gospel.

{1} It necessarily supposes, that Divine Love is mutable. All such, who have a
Right to the Blessings of Grace and Glory, are Objects of the Love of God, for
that Right springs from thence, as the original Cause of it: And, therefore, the
Loss of that Right infers a Change in Divine Love, from which it flows, as the
Origin of it.

{2} If this Hypothesis is true, then some must be supposed to have a Right to
saving Benefits, whom God never intended to save, or whom he did not chuse to
Salvation. Right to Salvation cannot be of larger Extent, than the Decree of
Salvation is; for, to what Purpose are any invested with a Right to Salvation,
who are not included in the Decree of Salvation? Can such be thought to have a
Right to Salvation, whole Salvation is not designed by God? Besides, none are
inverted with a Right to Salvation, in the Persons of others, {of Parents, for
Instance, which the learned Man supposes,} but in their own Persons; as none
were chosen to it, in the Persons of others, but in their own.

{3} None have a Right to Salvation, but those who are the Sons of God: If
Children, then Heirs, Heirs of God, and Joint-Heirs with Christ. The Relation of
Sons to God cannot cease: If, therefore, all the Infants of Believers are the
Children of God, they will always be so, and cannot be deprived of that Right to
Happiness, which belongs to them, as such; which effectually overthrows this
Hypothesis.

{4} Right to Salvation is founded in Justification, by the Imputation of
Christ’s Righteousness: Being justified by his Grace, we are made Heirs,
according to the Hope of eternal Life. Now, if it is true, that all the Infants
of Believers have a Right to Life, they are all justified by Christ’s
Righteousness, and shall certainly be all glorified, even those who arrive unto
adult Age, except some of them, may be justified by Christ’s Righteousness,
while in their Infant-State, and cease to be so, or lose their Interest, in his
Righteousness, when they are adult, which cannot be.

{5} Christ obtained, by his Death, a Right to Faith, for all those on whose
Account he laid down his Life; and, therefore, if he died for all the Infants of
Believers, which the learned Man supposes he did, then they shall all be blessed
with Faith, and, consequently, none of them, when they become adult, can perish.
Indeed, he says, Christ did not so much obtain Faith for Men, as Grace and
Glory, for them who believe. But that is a false Principle, which he begs, in
order to support his Hypothesis. I think it needless, to offer more Particulars,
to evert this Opinion; those mentioned are sufficient to that Purpose. The
learned Man endeavours to prove his Hypothesis, from the Words of our Lord,
concerning Children, who were presented to him, and blessed by him; of whom he
said thus: For of such is the Kingdom of Heaven. Three Things he observes:

{1} That they were young Infantsf19.

{2} That they were brought to Christ by their Parents, who believed, etc.

{3} That for this Reason Christ admitted them to him, and in this Relation
declared them Heirs of his Benediction, and of the Kingdom of God.

I allow, that these Children were Infants: But it is not said, that they were
brought to Christ by their Parents: Nor is any Respect had unto those, who
presented them to our Saviour, whether they were their Parents, or others; nor
to their Faith, whoever they were: And, therefore, the Hypothesis receives no
Support at all, from hence. He apprehends, that {1 Corinthians 7:14}. fully
proves it: His Discourse on this Place is very prolix: After rejecting various
Interpretations given of the Text, by Erasmus Schmidius, Chrysostom, Elsner,
Lightfoot, Knatchbul, Hammond, and Dodwell, etc. he proceeds to deliver his own
Sense concerning it; and, in order to that, observes, that the Scruplef20 which
was railed concerning Believers, joined in Marriage before Conversion, lay in
this; Whether, if a Husband or Wife, should continue in Heathenism and Idolatry,
the Believer might abide in the matrimonial State, entered into, or contracted
before Faith, and the Holiness of Marriage be preserved? In the Opinion of the
Ancients, the conjugal Relation had a spiritual Respect to Christ, which
represented the Union of Christ with the Saints, and raised up a Seed to Christ.
If now either of the married Parties was an Alien from the Faith, that seemed to
destroy the Holiness of Marriage, and the mystical Relation to it. The Apostle,
answering to this Scruple of Conscience, affirms, that Infidelity of the other
married Party did not binder, but that the Marriage might be holy; for here the
Unbeliever is not at all reckoned by Christ, but he asserts, that he is in this
Matter esteemed in the believing Party; so that the Marriage, notwithstanding
the Impurity of the one married Party, will still remain, and be approved of by
Christ. In this Observation some Things are supposed, which are not proved, and
may not be granted: 1. That the Marriage-Relation, itself, is not a
Representation of the Union of Christ with the Saints; or, that it may not be
considered, as an Emblem of it, unless either the Husband, or the Wife, is a
Believer; which is not true: For, the Apostle speaks of the Marriage-Relation,
in itself, as such an Emblem, without any Respect to Faith, in the Husband, or
the Wife. 2. That Faith constitutes the Marriage-Relation holy. This is a
Mistake: Marriage, indeed, is honourable, as it is appointed of God, and is
subservient to the Accomplishment of his wife and holy Designs; but Faith, in
the Parties married, makes not the Relation holy. Farther, 3. It is supposed,
that the Corinthians thought, that Children born of Parents, who were both
Believers, were holy, and a Seed raised up to Christ; but the Children, born of
Parents, one whereof was an Unbeliever, were not so; and, therefore, they
scrupled the Lawfulness of a believing Wife, to cohabit with an unbelieving
Husband, and the Lawfulness of a believing Husband, to cohabit with an
unbelieving Wife: Of the Truth of which there is not the least Appearance, in
the whole Context. Indeed, they scrupled the Lawfulness of a Believer’s
cohabiting with an Unbeliever, not for the Reason here assigned, but because it
seemed to them unfit, that a Christian, and a Heathen, should dwell together, as
Man and Wife; and, therefore, they thought it might be lawful for a believing
Wife, to depart from her unbelieving Husband, and for a believing Husband to put
away his unbelieving Wife; which it could not be, unless Faith dissolves the
Marriage-Relation, and frees the Subject of it, from that civil Obligation he is
under, arising from his own voluntary Act; but that it doth not: And, therefore,
the Apostle pertinently observes, that the unbelieving Husband is sanctified by
the believing Wife, etc. which Sanctification must be understood in a civil
Sense, because it is assigned, as a Reason, and Proof, of the Continuance of the
Obligation, on the believing Party, whether Wife, or Husband, still to dwell
with the unbelieving one; and, consequently, the Sanctification of the
unbelieving Party, arises not from the Faith of the believing one, but from that
which makes it unlawful, for the believing one, to depart from, or put away the
Unbeliever; which can be no other, than the Act of taking the Man for a Husband,
and the Woman for a Wife. As this Doubt of the Corinthians wholly respected the
believing Party, whether Wife, or Husband, it was strictly proper, to observe
the Act of that Party, rather than the Act of the other Party, whereby she, or
he, became obliged unto the unbelieving Party. The Matter under Consideration,
was not the Lawfulness, or Unlawfulness, of those Parties marrying; for, there
could be no question of its Lawfulness, they both being, at the Time of
Marriage, in a State of Infidelity: But the Point to be determined was this;
Whether it was lawful for a Believer to continue in the State of Matrimony with
an Unbeliever? And the Apostle deter.-mines it is; because the unbelieving Party
was sanctified by the believing one. That, therefore, in the believing Party,
which sanctified the unbelieving one, made it not only lawful for, but also
binding on the believing Party, to abide in the married State, with the
unbelieving one; which could not be Faith; it must be the voluntary Act of that
Party, in the Contraction of Marriage, and nothing else: For which Reason, the
Apostle does not say, that, by the Faith of the believing Wife, the unbelieving
Husband is sanctified, etc. but barely this; the unbelieving Husband is
sanctified by the believing Wife, etc. without assigning Faith, as the Cause of
that Sanctification; nor is that deducible from the Words. That, and that only,
is the Cause of this Sanctification, which makes it lawful for a Believer, to
continue in the married State, with an Unbeliever; and that cannot possibly be
Faith; it must be that which constituted the Marriage-Relation, on her, or his
Part, viz. her, or his, voluntary Act, in contracting Marriage.

Wherefore, it is clear, that this Sanctification of the unbelieving Party, is
not to be understood in a religious, but in a civil Sense: And the Holiness of
the Children, which is inferred from the Sanctification of the unbelieving
Parent, is not to be understood in a religious, but in a civil Sense likewise.
The Sanctification of the unbelieving Parent, gives no Right to religious
Privileges, and the Holiness of the Children does not entitle to such
Privileges. Most evident, I think it is, that this Hypothesis, receives not the
least Proof from any Part of the Apostle’s Reasoning, in this Place. The learned
Man begs, and takes for granted, what he ought to have proved, and then
interprets the Text, in such a Way, as might serve to countenance his Opinion.
But, if this Hypothesis was true, it would not prove the Right of Infants to
Baptism, though he says, it is, by far the most solid Foundation of
Infant-Baptismf21; for two Reasons: One is, this Holiness is not predicated of
the Children of a believing Parent, as Infants, in Distinction from her, or his
Descendants, who are past the State of Infancy.

It is spoken of, and attributed to them, as her, or his Descendants, whether
Infants, or not: And, this Holiness is not lost when they become adult, nor are
they then unclean, in the Apostle’s Sense, though they remain in an unregenerate
State. He takes it for granted, that the Apostle speaks of Infant-Seed, in
Distinction from Adult, of which there is not the least Intimation, in the whole
Context: So that, Holiness must mean Legitimacy; for in no other Sense can it be
said, that an adult Child of a Believer is holy, who remains unregenerate: And,
this Holiness is attributed to the Children of a believing Parent, without any
Respect to their Age, whether infant, or adult. The other Reason is, if this
Holiness is to be understood in a religious Sense, Baptism being a solemn Act of
instituted Worship, it is not lawful to perform it upon any Subject, who is not
included in the Command, by which it is instituted, {as I have before said,}
which Infants are not: And, consequently, this Holiness can be no Proof of their
Right to Baptism, even though it should be allowed, that it is to be taken in a
religious Sense. None can have a Right to Baptism, as it is a Privilege, but
those, on whom Christ hath commanded it to be performed, as it is an Act of
Worship, who are not Infants, I am certain. Having answered the Arguments
advanced by our Brethren, for Infant-Baptism, I will now briefly state our
Objections, against it.

Object. 1. There is no Command for, nor any Precedent of Infant-Baptism, in the
New Testament. I cannot but think, that this is a very strong Objection;
because, as no Mode of Worship is lawful to be practised, which is not
commanded, or recommended to us by the Example of Persons, acting under Divine
Direction; so no Act of religious Worship, may lawfully be performed upon any
Subject, without Authority for it, from God, either by his Command, requiring
it, or, by the Example of some Person, acting under his Direction, therein, from
whence it may be concluded, that it is agreeable to the Divine Will: Neither of
which, in this Case, is pretended, except by some less skilful Advocates, who
argue, that whole Households were baptized, wherein, they seem desirous to have
it sup-poled, that there were Infants, without any Evidence of it. They are
willing to beg, what they cannot prove: But this Cause is of too great
Importance, to allow of such Liberality to them. Dr. Ridgley, in answering to
this Objection, observes, that consequential Proof is sufficient. This is a
tacit Acknowledgment, that direct and express Proof cannot be given: And, as to
his consequential Proofs, they have been before considered, and found invalid. I
freely grant, that consequential Proof of Doctrines is sufficient; because they
are capable of such Proof: For, as there is a Connection between Principles, and
one is inferrible from another, express Proof being given of any Principle,
wherewith another is connected, and from which it is justly inferrible, that
Proof is direct and explicit, respecting the Truth of the former Principle, and
it is a consequential Proof of the Truth of the latter, which is a Deduction
from the former. But I cannot allow, that the Mode and Subject of instituted
Worship, are capable of consequential Proof, because they are not inferrible
from any thing, but that Command, by which the Act of Worship is instituted, or
they are not deducible, from any Principle whatever, but are wholly of Divine
Appointment, if legal; and, therefore, they will not admit of consequential
Proof. The Proof of the Legality of the Mode and Subject of instituted Worship,
mutt be direct and express, or it is none. He farther observes, that Baptism was
in use with the Jews, and that they baptized Children with their Parents, who
became Proselytes; and, therefore, there was no Need for Christ to give
particular Direction to his Disciples, to baptize Infants, because they would
conclude upon that, from the Custom of the Jews, who baptized the Children of
such as became Proselytes. It does not appear, by any thing expressed, either in
the Old or New Testament, that this was the Practice of the Jews, before, or in
our Saviour’s Time; and, therefore, I confers, that I am not very forward, to
give Credit to the Testimony of Jewish Rabbies, concerning the Antiquity of that
Custom. Nor can I think, that a Command given to the Israelites, to wash their
Cloaths, was an Order to wash their Bodies, which Jewish Masters say it wasf22.
Besides, if this was Fact, and the Disciples of our Lord did conclude upon the
Right of Infants to Baptism, from thence, it is reasonable to think, that they
would have given some Intimation of it, either in Words, or by their Practice;
whereas they have not. There is not the least Ground for a Pretence, that they
had any such Apprehension. Our Brethren, therefore, upon being asked, Who hath
required the Baptism of Infants, at your Hands? will never be able to answer,
that Christ, by whom this solemn Act of Worship was instituted, requires it of
them.

Object. 2. Several Things in the Commission, by which Ministers are authorized
to baptize, evince, that Infant-Baptism is unlawful: Go ye therefore, teach all
Nations, baptizing them, in the Name of the Father, and of the Son, and of the
Holy Ghost; teaching them to observe all Things whatsoever I have commanded you:
And lo, I am with you alway, even unto the End of the World.

{1} Teaching ought to precede Baptism; and being taught is required, as a
Qualification for Baptism, than which nothing can be more evident: For, Christ’s
Command to baptize, only respects them who are taught; not any, or all, in all
Nations, but those, and only those, in all Nations, who are instructed. And,
therefore, Infants not being capable of Instruction, they are not capable
Subjects of Baptism, nor can be qualified, as Christ requires those should be,
whom, it is his Pleasure, that his Ministers should baptize. And, this
Instruction must be effectual for ingenerating Faith, which appears, not only
from the Sense of the Word, in the New Testament {Acts 14:21}, but also from
what Mark expresses, in his shorter Account of the Commission; He that believeth
and is baptized. Hence, it is most clear, that Christ intends such Instruction,
as is productive of an Act of Faith; which entirely everts that Sense, which
some have given, of the Command to teach, viz. Disciple, by baptizing, without
Instruction first given; and, which Dr. Ridgley acknowledges, is not defensible.

{2} The Form of Baptism will not allow us to think, that Infants are the proper
Subjects of it. That Form is the Pronunciation of the Names of the Divine
Persons; Father, Son, and Holy Spirit; without which, neither dipping into,
nor-sprinkling with Water, is Christian Baptism. This, therefore, is as solemn
an Act of Worship, as was ever instituted by God.

Now, that only can be a sufficient Authority for a Minister’s performing this
Act of Worship, which gives him express Direction, on whom to perform it: And,
since Infants are not included, in that Direction, but such only who are taught,
performing this solemn Act of Worship {than which none is more so} on them,
cannot be lawful. Besides, it is reasonable to conclude, that it is the Will of
God, that both the Parties, who are concerned in this Act of Worship, should be
capable of adoring him, therein; not only the Administrator of the Ordinance,
but also the Subject on whom it is administered; which Infants are not. That
Proof, I am sure, ought to be very clear and strong, which may justly demand our
Assent to this; that it is the Will of God, that any such shall be Parties
concerned in his Worship, who have not the Use of Reason.

{3} Christ requires his Ministers to teach those, whom they have baptized, to
observe all Things whatsoever he hath commanded them: And, therefore, if they
baptize any, who are incapable of receiving such Instruction, and of yielding
Obedience to Christ’s Commands, therein, they act without his Authority:
Consequently, Infant-Baptism is unlawful.

{4} Our blessed Lord promises his Presence: Lo, I am with you alway, even to the
End of the World. This gracious Promise is intended, not for the Encouragement
of Ministers only, who administer the Ordinance of Baptism, but also for the
Encouragement of those, on whom it is administered: And, therefore, Christ
designed this Institution, for the present spiritual Advantage and Edification
of those, on whom it is his Will that it should be administered; of which, I
suppose, none will say, that Infants are capable. His gracious End in its
Institution, cannot possibly be answered, in them. It will be impossible to
prove, that it is the Will of Christ, that Infants should be baptized, without
denying, that he intended that Institution for the present Edification of those
on whom it is administered: And, such a Denial would come with a very ill Grace,
from any one, who professes Faith in that precious Promise, which is here
expressed, for the Encouragement of both the Administrator of Baptism, and of
the Persons who are baptized. Upon the whole, I think, that it may be fairly
concluded, from the Commission, that the Baptism of Infants never came into the
Mind of Christ.

Object. 3. The Baptism of Infants is not lawful, because it cannot be the Answer
of a good Conscience. This Objection is drawn from what the Apostle Peter says
of Baptism; whole Words are there: The like Figure whereunto even Baptism doth
also now save us {#not the putting away the Filth of the Flesh, but the Answer
of a good Conscience|} by the Resurrection of Jesus Christ {1 Peter 3:21}. I
suppose, it will be allowed, that in this Place, either the Baptism of the
Spirit, or the Ordinance of Water-Baptism, is intended. Let us enquire which.
The Baptism of the Spirit means, either his sanctifying Operations, or the
extraordinary Effusion of his Gifts, upon the Apostles. There is Reason to
think, that John designs the latter, when he says of Christ, He shall baptize
you with the Holy Ghost, and with Fire; because, he speaks of it, as a Thing
future, and not present, the Holy Spirit not being yet given, in that
extraordinary Way. Now, if the Baptism of the Spirit is to be understood of
that, it cannot be designed in this Place, because this is a Privilege common to
the Subjects of Salvation; whereas, that is not: And, if the Baptism of the
Spirit designs his sanctifying Operations, it cannot be meant here; for, his
Work of Grace upon the Heart, is not a Figure, which this Baptism is; nor, was
it needful to say of that, not the putting away the Filth of the Flesh, i.e.
external Defilement, since that Work is not outward, but inward, and the Heart
is the Subject of it. The Apostle means a Baptism which is external; and
asserts, that its outward Effect, viz. cleansing from external Defilement, is
not what he hath in view, but the Answer of a good Conscience, therein, which is
internal, and properly opposed unto, the cleansing from outward Defilement, or
putting away the Filth of the Flesh: And, therefore, it is not the Baptism of
the Spirit, taken in either Sense, that is designed, but the Ordinance of
Baptism. I have another Reason to offer, for not understanding it of the Baptism
of the Spirit; which is this: Infants cannot be the Subjects of it; for, there
cannot be the Answer of a good, or bad Conscience, in them, because they have
not the Use of Reason. This Answer respects not the Principle of Grace, but the
Acts of it. Infants are capable Subjects of a Principle of Grace, but not of
gracious Acts. Such this Answer of a good Conscience is. If, therefore, it is
allowed, that Infants are capable Subjects of the Baptism of the Spirit, that
cannot be here meant, because they are incapable of the Answer of a good
Conscience. I may be censured, as cruel to Infants, because I think they ought
not to be baptized; but I would not, for the World, give into any Opinion, that
supposes them incapable of Salvation, which they must be, if they are incapable
of the Baptism of the Spirit, as it is taken for his sanctifying Work on the
Heart, and if that Work necessarily includes in it, or is the Answer of a good
Conscience. Wherefore, it seems most clear to me, that it is the Ordinance of
Baptism, which is here meant, and not the Baptism of the Spirit. Baptism is said
to be the Answer of a good Conscience, because Enquiry is, or ought to be made
of every Candidate for it, concerning his Faith in Christ; as Philip examined
the Eunuch, concerning his Faith, when he proposed to be baptized by him,
saying, Here is Water, what doth hinder me to be baptized? Philip answers him,
If thou believest with all thine Heart, thou mayest: Wherein this Question is
implied; Dost thou believe with all thine Heart? Unto which he replies, I
believe, that Jesus Christ is the Son of God {Acts 8:36-37}. This was the Answer
of a good Conscience; whereupon Philip baptized him. Since the Apostle plainly
supposes such an Answer, in Baptism, it may fairly be concluded, that he was
unacquainted with the Baptism of any, who were naturally incapable of giving
such an Answer. The Baptism of Infants was not practised in his Time, so far as
he knew, nor ought it to have been since, because it is impossible it should be
the Answer of a good Conscience, which he asserts Baptism is.

Object. 4. Infant-Baptism is not lawful, because Baptism is a Branch of
Righteousness, which the People of God ought to fulfil. This is evident, from
the Words of our Lord to John, concerning it; Suffer it to be so now; for thus
it becometh us, to fulfil all Righteousness {Matthew 3:15}: Wherein it is
plainly supposed, that, not only the Person, who administers Baptism, fulfils
Righteousness, but also the Party, on whom it is administered, fulfils it. And,
therefore, such as are naturally incapable thereof, which all will allow, that
Infants are, cannot be the legal Subjects of Baptism. And, those Parents who
offer their Infants to Baptism, and, when they are grown up, endeavour to make
them believe, that it is not necessary they should be baptized, upon their
Conversion, do what in them lies, to hinder their Children fulfilling a Branch
of Righteousness, which God most certainly requires them to fulfil, as Followers
of the Blessed Jesus; whereof our good Brethren, who differ from us, in this
Point, would do well seriously to consider. How they will be able to defend
themselves, in this Matter, I cannot tell. If the Opinion of the Right of
Infants to Baptism, were to obtain universally, there would be but a very
inconsiderable Number of Persons left, in a Christian Nation, from whom this
Branch of Righteousness could be expected to be fulfilled. Christ, in that Care,
would scarcely have any Followers, in this Act of holy Obedience; which ought to
be well weighed by our Brethren, for it is a Matter of great Importance. They
only plead for the Right of the Infants of Believers to Baptism; and, therefore,
one would think, that they should conclude, that it is the Duty of the Children
of Unbelievers to be baptized, when they believe, although they may know, that
they were baptized in their Infancy; but, if I am not mistaken, very few, if any
of them, put them upon a Submission to Baptism, when they are converted,
thinking their former Baptism sufficient, though, according to the Principles
from which they argue, they then had no Right unto it. Thus they endeavour, as
much as they can, to prevent Christians yielding Obedience to the Will of God,
in this Branch of Righteousness, which all his People ought to fulfil, after the
Example of Christ, upon an Apprehension, that Infants have a Right to Baptism,
as it is a Privilege; not considering, that none can have a Right unto it, as it
is a Privilege, who are naturally incapable of submitting to it, as it is a
Branch of Righteousness, which God expects his People to fulfil.

VI. Mr. Eltringham undertakes to prove, that the Mode of Baptism, is not
dipping, but sprinkling. In his Letter, he says, the Word baptizo may signify to
dip, or wash all over, for any thing I know to the contrary; and adds, but that
it signifies to dip in Water always, is a most glaring Absurdity. When it is
used to express the Action of dipping into some other Liquid; dipping in Water
is not there meant; I suppose, that none will think it is. But his Meaning, I
imagine, is this, viz. That it does not always signify dipping, when it is used
to express the Action of making a Person, or Thing, wet, with Water. Our
Brethren do not deny, that the Word {baptizw} baptize, properly, and primarily,
signifies to immerse, plunge, or dip, though they say it also signifies to wash,
where dipping cannot be intended: But then, as learned Stockius observes, the
Word is not used, in its proper, but in a tropical Sensef23. I am determined, in
this Matter, to ask no more, than must be granted, for the Cause I am to defend,
does not at all oblige me to it. Be it so, therefore, that the Word does not
always signify to dip, but some-times to sprinkle, or pour; What is proved by
it? Not that Baptism ought to be administered by sprinkling, or pouring of
Water, on a Person. The utmost which can be pretended from hence is, that
Baptism may be administered, either by dipping, or sprinkling, as the
Administrator and the Subject shall chuse, because it cannot certainly be
determined, in what Manner it is the Will of Christ it should be performed, by
reason of the Ambiguity of the Word. It must, therefore, be allowed, that, at
least, it favours us Dippers, as much as it does Sprinklers. Is it reasonable to
think, that this is the real Fact? Can it be thought, that Christ hath left us
to perform this solemn Act of. Worship, in what Manner we ourselves shall like
best, without any plain Direction, respecting the Mode of that Act of Worship?
We cannot think so, without charging upon him, a Want of Uniformity, as the
Institutor of New Testament-Worship. In all other Instances, he hath given us
plain Directions, respecting the Mode of Worship, either immediately, or by his
Apostles, in Words, or by their Practice, under his Direction: And, I cannot be
persuaded to think, that, in this Particular, he hath not acted like himself;
which he hath not, if there is that Ambiguity, in this Affair, that is
pretended, and it is lawful for us to administer Baptism, either by dipping, or
sprinkling, as we please. Let us, therefore, impartially, and seriously enquire,
whether there is not some Medium, by which we may arrive at a Certainty,
concerning the Mind of Christ, in this momentous Affair? And,

1. I cannot but be of Opinion, that the Import of the Word {baptizw} baptize,
notwithstanding it is said to be ambiguous, is sufficient to that Purpose. It is
a Rule with Divines, that Words ought to be taken, in their proper, and primary
Sense, though they are sometimes used in a different one, except there are some
Circumstances in the Text, which will not admit of that Sense. This is a good
Rule: And, I am sure, a Departure from it would be attended with very dangerous
Consequences, on some of the most important Doctrines of the Gospel; which those
must know, who are at all acquainted with Socinian Controversies. If this Rule
may be allowed to hold good, in other Points, why should it not be allowed in
this? If it may, then we need not look any further, than the Commission, to
adjust the Matter under Consideration; because, our Brethren grant, that the
Word, properly, and primarily, signifies to immerse, dip, or plunge, though,
they say, it is sometimes used to express sprinkling, or pouring. And, since
there are no Circumstances, in the Text, which will not admit of the Word being
taken in its proper, and primary Sense, it is reasonable to interpret the
Commission, as a Command, to administer Baptism, by dipping. Wherefore, dipping,
in Baptism, is commanded, and is not an Act of Will-Worship, which Mr.
Eltringham affirms it isf24.

2. We may next consider the Circumstances of, and the Places wherein, the
Baptism of the primitive Christians was performed, in order to settle this
Matter. Our Brethren, here also endeavour, rather, to puzzle the Cause, than to
discover Truth, by criticizing on the Greek Prepositions, {en, apo, eiv;} in,
out of, and into,} which are used, on this Subject: Yet, I doubt not, but to
oblige them to acknowledge, that our Translators have rendered them very
rightly, or compel them to confers, that it is not to be proved, that Christ was
baptized, in or with Water, or, that his Apostles ever practised Water-Baptism.
Perhaps, the Reader may be somewhat startled at this, and be afraid, that
Countenance will be given to Quakerism by it. I must say, that I delight not to
act this Part, on the sacred Scriptures, nor would I by any means do it, but to
confirm Truth, and to shew our Brethren the Tendency of their Criticisms, on
Greek Prepositions. I allow, that en does not always signify in, but sometimes
near tof25; that apo signifies from, as well as out of; and, that eiv means to,
as well as into. This is granting as much as can be desired. Now let us see what
Use can be made hereof, on this Subject. To begin with the first Preposition; it
is said, And were baptized of him, {en tw Iordanh} near to Jordan {Matthew 3:6}.
Who can say with what they were baptized, {#the Text does not inform us,|} if
the Preposition is to be rendered near to, instead of in? Thus also, we shall
not be able to determine with what our Blessed Lord was baptized, if the second
Preposition must be translated from, as it is used, on the Subject of his
Baptism. When he was baptized, he straightway came up {apo tou Udatov} from the
Water, or up the rising Ground {Matthew 3:16}; as Dr. Guyse says. John might
baptize Christ with Wine, or Oil, for ought the Text expresses, if He was not in
the Water before, and in order to his Baptism, and so came up out of it when he
was baptized. Likewise, the third Preposition, which is used concerning the
Baptism of the Eunuch, will be attended with the same Obscurity, and we shall be
left at an Uncertainty, with what Philip baptized him, if the Phrase {eiv Udwr}
is rendered to the Water, instead of into the Water. Our Brethren, in thus
criticizing upon, or playing with there Prepositions, make not the least Advance
towards the Discovery of Truth. If this is of Service to any thing at all, it is
Quakerism. The whole Amount of their Endeavour, on this Subject, is, rendering
it uncertain what the Mode of Baptism is, and what Liquid, whether Water, Wine,
or Oil, was used, by the Apostles of Christ, in the Administration of that
Ordinance; for which, the Papists may think themselves obliged unto them;
because it is said, that they sometimes baptize the Children of great Persons
with Wine: And who can fay, that John did not baptize Christ with Wine? Or, who
can prove, that the Eunuch was baptized with Water, if he did not go down into
the Water, in order to his Baptism, and come up out of it, when he was baptized.
If he, with Philip, only went to the Side of the Water, before his Baptism, and,
after it, came from the Side of the Water, how can it certainly be concluded,
that he was baptized with Water? For both might be done, and, yet, he not be
baptized with Water. Indeed, it may be argued, that Philiphad recommended the
Baptism of Water to him, and also informed him, that it was usual to administer
Baptism, in Places where a considerable Quantity of Water was; because he says,
upon coming unto a certain Water, See, here is Water; what doth hinder me to be
baptized? But that will not prove the Certainty of his being baptized, with
Water, if he did not go down into it, in order to his Baptism; because the
Account of his Baptism no further proves the Use of Water, therein, than it
expresses his going to, or into the Water, in order to be baptized, and his
coming up from it, or out of it, after the Administration of the Ordinance upon
him. Going to the Side of the Water, in order to be baptized, and coming from
it, when he was baptized, is not a certain Proof, that Water was used in his
Baptism: But, if he went down into the Water, with an Intention to be baptized,
and, accordingly, was baptized, in the Water, and if he came up out of the
Water, after being baptized in it, no Doubt can be admitted, concerning the Use
of Water in his Baptism; because, it is unreasonable to suppose, that he went
down into the Water, to be baptized with any other Liquid: Nor could going to
the Side of the Water be necessary, in order to be sprinkled; for, doubtless,
his Attendants were able to supply Philip with a sufficient Quantity of that
Water, for sprinkling him, if they had any Vessels with them, in travelling;
which is not to be doubted of. He, therefore, certainly went down into the
Water, as the Greek Phrase {eiv to Uudwtr} properly imports, and came up out of
the Water, as the original Phrase {ek tou Udatov} properly signifies. Dr.
Doddridge says, Considering how frequently Bathing was used, in those hot
Countries, it is not to be wondered, that Baptism was generally administered by
Immersion, though I see no Proof, that it was essential to the Institution. It
would be very unnatural to suppose, that they went down to the Water, merely
that Philip might take up a little Water in his Hand to pour on the Eunuch. A
Person of his Dignity had, no doubt, many vessels, in his Baggage, on such a
journey through so desert a Country; a Precaution absolutely necessary for
Travellers, in those Parts, and never omitted by them. See Dr. Show’s Travels,
Pref p. 4.f26 It seems the Doctor thought, that Baptism may be administered,
either by dipping, or by sprinkling. A credible Person, now living, informed me,
that when he applied to the Doctor for Communion, he acquainted him, that he
apprehended it was his Duty to be baptized, by Immersion; to which he answered,
that he had no Objection to it, and, that he could freely do it for him, only he
thought it might not be well taken by his Friends, whose Mind, and Practice,
were different. But, surely, the Mode of so solemn an Act of Worship, is not
left undetermined by Christ; which it most certainly is, if the Reasoning and
Criticisms of our Brethren are just; nor can it be certainly proved, that the
Apostles used Water in Baptism. All they do, and attempt to do, in this Matter,
is to reduce us unto an Uncertainty, respecting the Mode of Baptism, and what
Liquid was used in the Administration of it, whether Water, or something else.
They prove nothing; nor is their Manner of arguing calculated to prove any
thing; which sufficiently discovers the great Impropriety of It. The
Circumstances of Baptism, as administered by John, and by the Apostles of
Christ, and the Places wherein it was administered by them, will not allow us to
think, that they administered it by sprinkling. John baptized the Jews in the
River Jordan {Matthew 3:6}: But Dr. Guyse thinks, that he could not baptize, by
Immersion, the prodigious Multitudes who came to him. A large Number, indeed,
being excited by Curiosity came to hear him; but that vast Multitudes were
baptized by him does not appear. If such prodigious Multitudes were baptized by
him, as the Doctor supposes, what became of them? Were they Believers? If
Believers, where were they when Christ was risen? We have no Account of such a
prodigious Number of Disciples after Christ’s Resurrection: And yet, doubtless,
some were converted by his Ministry, and the Ministry of his Apostles, and of
the seventy-two Disciples. Therefore, there is no Necessity for supposing, that
they flood in Ranks, near to, or just within the Edge of the Water, and of
John’s passing along before them, and casting Water upon their Heads, or Faces,
with his Hands, or some proper Instrument, which the Doctor imagines he didf27,
not to John’s Honour, nor to that of the Ordinance, which certainly requires far
greater Solemnity, than such a Manner of Administration would admit of; for,
Baptism is a very solemn Act of Worship, and ought not to be administered in
such a huddling Way. Besides, those whom he baptized made Confession of their
Sins; How, therefore, could John baptize many, Thousands in a Day? which the
Doctor supposes he might: If he did, there was but little Solemnity, in their
Confessions, and in his Manner of baptizing them, after they had confessed their
Sins.

3. Christ calls his Sufferings a Baptism. I have, says our Lord, a Baptism to be
baptized with {Luke 12:50}; whereby his dolourous Sufferings are intended. Now,
the Administration of Baptism, by sprinkling, or pouring a little Water on the
Face, cannot be thought a fit Emblem of his overwhelming Sorrows; but Baptism by
Immersion may justly be accounted such. And, therefore, we have solid Reason to
conclude, that dipping into Water, and not sprinkling with Water, is that Mode
of Baptism, which Christ instituted.

4. Baptism is a Representation of the Burial and Resurrection of Christ: Buried
with him in Baptism, wherein also you are risen with him, through the Faith of
the Operation of God. I suppose it will be granted, that Baptism here means, the
Baptism of Water, or the Baptism of the Spirit. The latter cannot be meant, if
it be understood of the extraordinary Effusion of the Spirit, because this is
common to all Believers, but that is not: Nor can it be meant of the
Communication of the Spirit, in Regeneration, because it is through Faith; for
Faith follows upon that, and is not acted in it. And, therefore, Water-Baptism
is intended; which, when it is administered, by Immersion, is a proper
Representation of Christ’s Burial and Resurrection, as Bishop Davenant observes,
with whole Words I shall conclude: This Burial of the Body of Sins, or of the
Old Man, is represented in Baptism, when he who is to be baptized is put into
Water, as the Resurrection is when he is brought out of it; for, in the ancient
Church, they not only wetted, but plunged those in Water, whom they baptizedf28.

FOOTNOTES ft1 The Doctrine of Believers’ Baptism, etc. p. 12. ft2 The Doctrine
of Believers’ Baptism, etc. p. 12. ft3 The Baptist against the Baptist, etc. p.
6. ft4 Ibid, p. 24. ft5 The Baptist against the Baptist, p. 32. ft6 The Baptist
against the Baptist, p. 33. ft7 The Baptist against the Baptist, etc, p. 21, ft8
The Baptist, etc. p. 37. ft9 His Letter, p. 11. ft10 See their Book of Prayers.
printed at Amsterdam. ft11 The Baptist against the Baptist, etc. p. 34. ft12
Body of Divinity, vol. 2. p. 408, 409. ft13 Body of Divinity, vol. 2. p. 409.
ft14 Body of Divinity, vol. 2. p. 410, ft15 Body of Divinity, vol. 2. p. 408.
ft16 The Baptist against the Baptist, etc. p. . ft17 Body of Divinity, vol. 2.
p. 412. ft18 Omnes omnium Fidelium Infantes, etc. Venema Differ. fac. lib. 3.
cap. 3. p. 526, 527. ft19 Infantes tenellos intelligi, etc. Venema Differ. fac.
lib. 3. cap. 4. p. 544. ft20 Scrupulus, qui Fidelibas ante Conversionem
Matrimonie copulates subnascebatar, etc. Venema Differ. fac. lib, 3. cap. v. P.
554, 555. ft21 Cumque longe solidissimum Paedo-Baptismi sit Fundamentum. Venema
Disier. sac. lib. 3. cap. 3. p. 520. ft22 Ea Levatio Vestium erat. Per vestes,
inquiunt, totum Corpus intelligitur. Id unde constat; Magistri, ita docent.
Verum, ut iis credamus adversus expressa Scripturae Testimonia, Ratio nulla est.
- Dr. Owen, Qeologoumena. edit. Bremac. p. 425. ft23 T Clavis Nov. Test. in
baptizw. ft24 His Letter, p. 7. ft25 En tw Topw; near to the Place. <431941>John
19:41. ft26 Family Expositor; the Note on <440837>Acts 8:37. It is as reasonable
to scruple the Use of Water in the Baptism of the Eunuch, as it is to doubt of
his going down into me Water in order to it, and of his coining up out of the
Water, when he was baptized; for, katebhsan amroteroi eiv Udwr properly
expresses his, and Philip’s going down into the Water, and anebhsan ek tou
Udatov as properly expresses their coming up out of the Water; and, anebh apo
tou Udarov, which is the Phrase used to express the Action of Christ’s coming up
out of the Water, after his Baptism, means the same, {Matthew 3:16}. As apo tou
Ofqalmou is the same with ek tou Ofqalmou, {Matthew 8:3-4}. May not a Quaker, in
some such Way as this, attempt to elude the Evidence, that it was Water-Baptism,
which the Eunuch desired, when he said, See, here is Water, etc.? viz. That it
is probable he was thirsty; for which Reason the Sight of Water gave him
Pleasure, and, therefore, he said thus, in an abrupt Manner, See, here is Water,
without any View to Water-Baptism, and that it was the Baptism of the Spirit
which he desired. The Vanity of such a Subterfuge would immediately appear, if
it was allowed, as it ought to be, that the Eunuch went down into the Water, in
order to be baptized. It must then be concluded, that it was Water-Baptism which
he desired, and which was administered on him. Unless our Brethren can produce a
Greek Phrase, which more properly expresses the Action of going down into the
Water, than that which is used, his going down into the Water ought, not to he
called in question: But that, I suppose, they will not pretend to do. ft27
Practical Exposition; the Note on {Matthew 3:6}. ft28 In Baptismo designatur
haec Sepultura Corporis Peccatorum, velveteris Adami, cum in Aquam demittitur
baptizandus; quemadmodum Resurrectio cum educitur: In veteri enim Ecclesia non
tingebant solummodo; sed in Aquam immergebant eos quos baptizabant. In
{Colossians 2:12}.


========================================================================
  CHAPTER 73: S. THE BELIEVER TRIUMPH OVER DEATH
========================================================================

The Believer’s Triumph Over Death by John Brine (London: Aaron Ward,

1735)

SERMON 4 THE BELIEVER’S TRIUMPH OVER DEATH CONSIDERED IN A SERMON OCCASION’D BY
THE DECEASE OF MR. HUGH LLOYD, WHO DEPARTED THIS LIFE FEB. 11, 1735 Published at
the REQUEST of some who heard it.

Mortuus Christus sed in morte mors Mortua, quia Vita Mortua occidit Mortem
Plenitudo Vitae deglutivit Mortem: Absorpta est Mors in Christi Corpore.

Mors non Vitam rapit, sed reformat. Augustin. in Joan. Pradentius.

Printed for AARON WARD at the King’s Arms in Little Britain, LONDON: 1735. Price
Six-Pence.

{1 Corinthians 15:55-57}}

O Death, where is thy Sting? O Grave, where is thy Victory? The Sting of Death
is Sin, and the Strength of Sin is the Law: But thanks be to God which giveith
us the Victory through our Lord Jesus Christ. THE Infinitely wise God, at whole
Disposal all Persons are, has been pleased to take from this Society a Member of
long Standing and Usefulnes. This mournful Providence I am desired by his
surviving Relatives to Improve; for which Purpose I have made choice of these
Words. IN this Chapter the Apostle largely treats of the Resurrection of the
Dead, and fully proves it by many irrefragable Arguments. This Doctrine cannot
be disputed whatever Difficulties may seem to attend it, without giving up the
whole Christian Religion; for if there be no Resurrection the Dead Christ is not
risen, and if Christ be not risen then is our Preaching vain, and your Faith
also is vain; {1 Corinthians 15:13-14} says the Apostle. The Earth is but a
refining Place to the Bodies of the Saints, they will be railed from thence with
unspeakable Advantage, free from Corruption and Death, spiritual and glorious;
and therefore there is sufficient Foundation for this holy Triumph of the
Apostle over Death, that formidable Enemy, and the devouring Grave. ‘Tis thought
by Interpreters, that this is a Quotation of the Septuagint’s Version of those
Words in the Prophecy of Hosea; O Death! I will be thy Plague; O Grave! I will
be thy Destruction; but with a small Variation which affects not the Sense. The
Apostle makes use of a Metaphor, taken either from Spurs and Pricks by which
Oxen are driven, or rather from the Stings of Wasps and the like Creatures; from
which if you take the Sting they are the same, but are not able to hurt.f1 Thus
the Sting being taken from Death, it can do no Injury to Men. In speaking to the
words I shall endeavour to do these Things.

First, SHEW that Sin is the Sting of Death.

Secondly, THAT the Law is the Strength of Sin.

Thirdly, THAT Sin, which is Death’s Sting, is taken away.

Fourthly, DEMONSTRATE that the Saints Victory over Sin, Death and the Grave, is
the free Gift of God.

Fifthly, THAT this Conquest is through the Lord Jesus Christ.

Sixthly, OBSERVE that we are under Obligation to praise God on this Account.

First, I am to shew, That Sin is the Sting of Death.

MAN consists of two Parts, Soul and Body, Spirit and Matter: These are widely
different in their Nature. The Soul is immaterial, it is not made up of Parts,
is invisible, not subject to Corruption and Mortality. THE Body is indeed a most
curious Frame, in the Formation of which the infinite Wisdom of God is
wonderfully discovered; but its Original is Dust, and to that it naturally
tends, as appears from God’s Threatning to our first Parents after the Fall;
Dust thou art, and unto Dust thou shalt return. {Genesis 3:19} In Man these two
Parts, tho’ so very distant in their Nature, are most nearly united, the
Dissolution of which Union is natural Death; ‘tis of that the Apostle here
speaks. SIN is any Want of Conformity to, or Transgression of the Law of God, is
evident from the Apostle’s Account of it; whosoever sinneth transgresseth also
the Law, for Sin is the Transgression of the Law . {1 John 3:4} It was Sin that
subjected the human Nature to Mortality and Death; for by one Man Sin entered
into the World, and Death by Sin; and so Death passed upon all Men,in whom all
have sinned. {Romans 5:12} THE Bands and Ligaments which keep the Soul and Body
together would never have been dissolved, if Sin had not rent them asunder; that
is the meritorious Cause of Death. Hence, says the Apostle, the Wages of Sin is
Death ; {Romans 6:23} it is the Sting of it also, Death receives all its Poison
and Venom from this evil Root; that is it which arms it with Terror and renders
it formidable; when Death approaches, and Guilt attends it, what inexpressible
Horror and Anguish doth it raise in the Minds of Men! Which Disquietude is but
the small Beginning, of an eternal Spring of Sorrow and Distress. That Sin is
the Sting of Death thus appears.

1. IT is that which makes Death a Curse: In it self it is not so, when it is
inflicted with relation to Guilt contracted, as the proper procuring. Cause
thereof, it is a penal Evil, and a dreadful Curse; but without respect to Sin
imputed, it has nothing really injurious in it. Our Lord, in his Crucifixion and
Death, was made a Curse, as the Apostle asserts; Christ hath redeemed us from
the Curse of the Law, being made a Curse for us. {Galatians 3:13} But then this
was as he stood in the Sinners Place, and bore the Guilt of his People. The
Saints are not exempted from the Stroke of that Enemy: What Man is he that
liveth and shall not see Death? Shall he deliver his Soul from the Hand of the
Grave ? {Psalms 89:48} notwithstanding they are secure from Curse, to them it is
not a Token of divine Vengeance and Wrath, all things are theirs, whether Paul,
or Apollos, or Cephas, or the World, or Life, or Death, or things, present, or
things to come, all are theirs, for they are Christ’s, and Christ is God’s ; {1
Corinthians 3:21-23} it is to them an unspeakable Advantage and glorious
Privilege.

2. SIN deprives Men of Happiness after Death is executed upon them, It Is that
which secludes them from the Presence of God, the Company of blessed Angels and
glorified Saints; this is the Bar which eternally keeps the Gates of Heaven shut
against them, and for ever prevents their Admission into that Place of perfect
and everlasting Bliss, which Christ himself plainly teaches us; many will say to
me in that Day, Lord, Lord, have we not prophesied in thy Name? and in thy Name
have cast out Devils? and in thy Name have done many wonderful Works. And then
will I profess unto them, I never knew you, depart from me ye that work Iniquity
. {Matthew 7:22-23}

3. THIS is the Weight that sinks them into Hell, that Place of inconceiveable
Horror and Torment, where their Worm dieth not, and the Fire is not quenched .
{Mark 9:44} It is Sin that causes God to sentence Men to those Regions of
Blackness and Despair in which there will be wailing and gnashing of Teeth .
{Matthew 13:42} And that it is which will for ever hinder their Release from
thence.

4. SIN draws down upon them the Vengeance of God. All Threatnings of divine
Displeasure immediately refer to the commission of Sin; ‘tis that which incurs
the Anger of God, and for that only is his Fury poured forth upon any of his
Creatures; the Lord Jesus shall be revealed from Heaven in flaming Fire, to take
Vengeance; but it will be solely on such that know not God, and that obey not
the Gospel of Christ, who shall be punished with everlasting Distraction, from
the Presence of the Lord, and from the Glory of his Power . {2 Thessalonians
1:7-9} The Apostle, after the mention of various Sins, acquaints us, that for
those things sake the Wrath of God cometh on the Children of disobedience.
{Colossians 3:6}

There is an awful Cup of Anger in God’s Hand for Sinners, but it is of their own
filling up; they treasure up Wrath against the Day of Wrath . {Romans 2:5} It is
the Guilt that Men contract, which exposes them to the fierce Resentments of an
angry God. And therefore, What a dreadful Sting is Sin? which is attended with
such Consequences.

Secondly, The Strength of Sin is the Law, which, as I conceive, includes in it
all those Duties that God hath in joined upon us in his Word; every Branch of
Holiness is referable to the Law, and comes within the Compass of it. The Law is
to be considered either as it is in the Hand of God, thus it is a Covenant of
Works, and has a Curse annexed to the Breach of it; or as it is in the Hand of
the Mediator, thus it is not a Covenant of Works, but a Rule of Obedience; in
which Sense the Saints are under it, being, not without Law to God, but under
the Law to Christ . {1 Corinthians 9:21} It is in the former View that. we are
to take it here, the Law is holy, and the Commandment holy, just, and good ;
{Romans 7:12} and therefore it doth not incourage Evil, or communicate Vigour
and Strength to the Lusts of Men; yet in some Sense it is the Strength of Sin.

1. IT is an Occasion to it: The Heart of Man is full of impure and unlawful
Desires, these are strictly forbid and restrained by the Law; but Concupiscence
in Men is like to a Torrent of Water, that rises and swells till it bears away
all Opposition which is made to its Flow; or the Fire, which grows the more
vehement when it is pent up by the cold ambient Air. Thus the Law is an
accidental Cause or Occasion of Sin; but not properly, for it is wholly
repugnant to all Evil; in this Sense some think, it may be call’d the Strength
of Sin. Parcus observes, that “Sin is irritated by the Law, and becomes the more
sinful; the Fault is not the Law’s, which forbids, reproves, and condemns Sin;
but it is the Fault of our vicious Nature, which with the greater Violence is
carried after that that is forbid, as an unruly Horse leapeth, and is the more
head-strong in that he is the more held in by sharp Bitsf2.”

2. THE condemnatory Power of Sin is lodged in the Law: Hence every Sin subjects
us to its Curse; Cursed is every one that continueth not in all things which are
written in the Book off the Law to do them . {Galatians 3:10} This condemning
Power of Sin is universal, it is extended to all Men without Exception,
considered in themselves; Persons of every Rank are obnoxious to it, the Great
and Noble as well as the Mean and Low, the Rich no less than the Poor. This
Power of Sin to condemn is not to be disputed, for it is supported by the
Authority of God the supreme Judge, it is his awful Voice that pronounces the
Curse, nor is it a Power that is unjustly exercised; it is a righteous thing
with God to recompense Tribulation , {2 Thessalonians 1:6} to such as sin
against him. The Condemnation of a Sinner is equitable, because he acts in
direct Opposition to the revealed Will of God; no Exemption can possibly be
obtained from it but by the free Grace of God through Christ, which the Psalmist
strongly expresses; none can by any Means redeem his Brother, or give to God a
Ransom for him; for the Redemption of their Soul is precious, and it ceaseth for
ever . {Psalms 49:5-6} SOME useful Observations may be drawn from hence.

1. THAT it is impossible to attain Happiness by the Works of the Law: There is
not any Law given which cloth not furnish Sin with a Curse; all Men are corrupt,
end unable perfectly to obey divine Precepts, and of Consequence none can be
justified by the Law. It is certain that that Law which condemns Sin, will never
justify a Sinner, as so considered; but all Persons are sinful, and therefore by
the Deeds of the Law (nomou, a Law without the Particle, i.e. any divine Law
whatever) there shall no Flesh be justified in his Sight, for by the Law is the
Knowledge of Sin . {Romans 6:20}

2. THE Law cannot subdue and conquer Sin, it justly condemns every Sin, but its
Office is not to subdue it; the Grace of God alone can do this. So long as a Man
is under the Law as a Covenant of Works, Sin retains its Tyranny and Dominion in
the Heart; it is not the most dreadful Denunciation of Wrath against Evil, that
will influence a Sinner to hate it; nothing less than a Discovery of free and
sovereign Grace, which is gloriously displayed in the Pardon of Sin through
Christ, can produce an Abhorrence of it: Hence, says the Apostle, Sin shall not
have Dominion over you, for ye are not under the Law, but under Grace . {Romans
6:14}

3. THE Law is of Service to convince us of Sin, and inform us of its
Consequences: To this End the Spirit of God makes Use of it, he impresses its
Precepts upon the Mind, and presents its Threats to the View of a Sinner, to
acquaint him with his Sinfulness and Misery upon which he dies. This Effect it
produced in the Apostle, as he declares; I was alive without the Law once, but
when the Commandment came Sin revived and I died . {Romans 7:9} Its Nature is to
wound but not to heal; the Curses of it are as so many Arrows fixed in the Heart
of a Sinner, which deeply pierce it, nor can any thing heal it but the Name of
Christ, which is as Ointment poured forth (Song of Solomon 1:3}.)

Thirdly, The Sting of Death is taken from it: O Death, where is thy Sting? this
Mode of Expression strongly implies, that it is taken away. Here I shall
observe,

1. The Person by whom it is removed, and that is Christ: It was predicted of
him, that he should finish Transgression, and make an end of Sin . {Daniel 9:24}
Agreeable to which Old Testament-Prediction, the Gospel assures us, that he has
by himself purged away our Sins . {Hebrews 1:3} John the Baptist with Wonder
beheld and spake of him as the Lamb of God, that took away the Sin of the World
. {John 1:29} Sin was such a Burden that none but himself could stand under, it
would have sunk any mere Creature into eternal Ruin; if all created Power had
centred in one Subject, yet this Man, or Angel, furnished with all this
Strength, would have been infinitely unequal to that Load of Guilt which Christ
bore.

2. ALL Sin is taken away, no part of Death’s Sting is left remaining: The whole
Guilt which the Elect of God contract was imputed to Christ; all we, like Sheep,
bare gone affray, we have turned every one to his own Way, and the Lord hath
laid on him the Iniquities of us all ; {Isaiah 3:6} and therefore they are
entirely acquitted by divine Justice, no Charge can be justly exhibited against
them, and if any is, it will prove invalid, as is most evident from that bold
Challenge of the Apostle; Who shall say any thing to the Charge of God’s Elect?
It is God that justifies, Who is he that condemneth? It is Christ that died, yea
rather that is risen again . {Romans 8:33-34} Numerous Offences they commit
against God, their Number vastly exceeds their Observation, and yet they are
conscious of so large a Multitude, that at some times they very much hesitate
concerning the Remission of them; but they are perfectly cleansed from all their
Stains and Spots, by Christ’s Blood, for the Blood of Jesus Christ cleanseth
them from all Sin; {1 John 1:7} none is to be found upon them as Persons
justified, so considered, they are as clear from Guilt as if they had never
contracted any, which is very manifest from these Words; In those Days, and at
that time, saith the Lord, the Iniquity of Israel Shall be fought for, and there
shall be none; and the Sins of Judah, and they shall not be found, for I will
pardon them whom I reserve . {Jeremiah 50:20} All their Crimes are carried at
the greater Distance from their Persons; hence are those Words of the Church; as
far as the East is from the West, so far hath he removed our Transgressions from
us . {Psalms 103:12}

3. SIN is taken out of God’s Sight; it must be allowed in some Sense, that God
sees no Sin in his People, since it is plainly declared in the divine Word; be
bath not beheld Iniquity in Jacob, neither hath he seen Perverseness in Israel.
{Numbers 23:21} This is not inconsistent with his Omniscience, for we do not
assert that the Sins of God’s People are hid from the Eye of his Knowledge; he
is certainly acquainted with every Transgression that any of his commit, and
hates Evil in them no less than in. others; but it is the Eye of his Justice
that is intended, which beholds them as all fair and without Spot (Song of
Solomon 4:7}.), as washed in Christ’s Blood, and clothed with his most perfect
Righteousness. I AM tempted to think, that some who have objected to the Removal
of all Sin out of God’s Sight, must have wilfully mistaken the Intention of such
as affirm and vindicate it, with an ungenerous Design to calumniate and traduce
them, because it is expressly asserted in the holy Scriptures, and doubtless is
inseparable from a perfect Justification of the Saints, through Christ.

Fourthly, GOD gives his People Victory over Sin, Death, and the Grave. Here I
shall consider, 1st, The Conquest they have over these Enemies;

2dly, Observe, That it is the Gift of God.

1st. THE Saints are Conquerors over all their Adversaries, as the Apostle most
clearly teaches us in those exulting Words of his; Who shall separate us from
the Love of Christ? Shall Tribulation, or Distress, or Persecution, or Famine,
or Nakedness, or Peril, or Sword: (As it is written, for thy sake we are killed
all the Day long, we are accounted as Sheep for the Slaughter:) Nay, in all
these things we are more than Conquerors through him that loved us; for I am
persuaded that neither Death, nor Life, nor Angels, nor Principalities nor
Powers, nor Things present, nor Things to come, nor Height nor Depth, nor any
other Creature, shall be able to separate us from the Love of God which is in
Christ Jesus our Lord. {Romans 8:35-39}

1. BELIEVERS are Victors over Sin, the most formidable Adversary of their Souls;
this bore the Sway in their Hearts, before Conversion it exercised Rule and
Dominion over them; it subjected them to the Maledictions the Law, and exposed
them to the Anger of God, as in themselves; that is it which rendered them
deferring of eternal Death: But this cruel Enemy is conquered, condemned and
destroyed.

(1.) THEY are Conquerors over Sin as a usurping Tyrant, its destructive Reign in
their Hearts is taken away by omnipotent Grace, the Spirit of God dethrones it
in Regeneration; it is true, the Being of it is continued in Believers, till
Death; but it is deprived of its reigning Power, for Grace reigns in the Soul in
Opposition to Sin; that as Sin hath reigned unto Death, even so might Grace
reign through Righteousness unto eternal Life, by Jesus Christ our Lord; nor
will it ever regain that Power which before it possessed, how violently soever
it may rage and swell; so long as the Saints are under Grace they are secure
from the Reign of Sin, which is the evident Import of these Words; Sin Shall not
have Dominion over you, for ye are not under the Law but under Grace . {Romans
6:14}

(2.) THEY are above the Reach of its condemning Power: Hence, says the Apostle,
There is therefore now no Condemnation to them that are in Christ Jesus; from
this they are redeemed by Christ’s Blood, and until that loses its Virtue, or
becomes of little Worth in God’s Account, the Saints shall be secured from all
Condemnation and Curse; which it never will do: Christ hath redeemed us from the
Curse of the Law, being made a Curse for us . {Galatians 3:13}

(3.) THEY are raised above all Danger of lying under the Consequences of Sin
after Death; something of which you have heard Since Sin it self is expiated
there is no ground to fear its fatal Effects for Justification from it secures
from all the penal Evils that attend it; as appears by these Words, being
justified by his Blood, we shall be saved from Wrath through him .Divine {Romans
5:10} Anger is not poured down upon any but for Sin, those therefore to whom it
is not imputed, have an eternal Security from God’s Displeasure.

2. THE Saints have Victory over Death by Christ; they are not exempted from its
Stroke, but must submit unto it. Persons of the greatest Usefulness in the
Church, when they have done their Generation-Work, must lie down in the silent
Dust; our Fathers, where are they, and the Prophets, do they live for ever
(Zechariah.) But, blessed be God, Death hath lost its Terror, ‘tis deprived of
its Sting, it cannot draw after it any hurtful Consequences, which when the
Believer views by Faith, he is not terrified at its nearest Approach; no
melancholy Apprehensions arise in his Mind, nor would he have this Enemy slacken
its Pace, and delay to give the fatal Blow. Thus doth he bespeak this King of
Terrors: I am sensible ‘tis in vain to think of withstanding thy Arrest, I am
certain that my Soul must be rent asunder from my Body, and enter into an
unknown World, and that my fleshly Tabernacle must be dissolved and crumbled
into Dust; the Thought of which strikes me with no manner of Dread, for I am
comfortably persuaded, that I shall only die to eternally live in the immediate
Presence of my heavenly Father and gracious Redeemer, which is a Happiness that
infinitely exceeds my most extended Ideas; and that my Body shall certainly be
delivered from thy Power, be railed immortal, and never feel the Weight of thy
cold Hand any more. I therefore welcome thee as my Friend, and wish not thy
Departure: The chillness of my Blood, the lowness of my Pulse, and dimness of my
Eyes, are not in the least disagreeable to me. He looks upon this Enemy Death
with a pleasant Countenance, and joyfully receives it with open Arms. To see a
Believer thus depart, is, in my Opinion, the most glorious Prospect that can be
beheld on this side Eternity.

3. The People of God are Conquerors over the Grave; the Earth Is to be a
Receptacle for the Bodies of the Saints till the Time of the Resurrection. Hence
Job says, I know that thou wilt bring me to Death, and to the House appointed
for all living . {Job 30:23} But they shall be raised from thence by the
almighty Power of God; their Dust is securely kept by the watchful Eye of God
upon it, he will collect its scattered Particles, and frame their Bodies
spiritual and immortal, make them capable of eternal Duration; the Lord will
change this vile Body that it may be fashioned like unto Christ’s glorious Body,
according to the Working whereby be is able even to subdue all Things to himself
. {Php 3:21} Then will Death be swallowed up in Victory. Thus it appears that
the Saints are Conquerors over all their spiritual Adversaries, and have
sufficient Reason to triumph in the View of Death.

2dly, THIS Victory is not obtained by them, but it is the free Gift of God;
which is very evident from these Things.

1. GOD’S Will to remit Sin is voluntary, free, and sovereign; it was not
influenced by any external Motive, his Determination to forgive the Offences of
his People arises wholly from his good Pleasure, nothing in them Induces him to
it; neither is the divine Will moved to this gracious Act by Christ’s Death. God
did not first will that his Son should die, and then resolve to pardon Sin; but,
or, the contrary, he first determined not to impute Sin to his Elect, and then
fixed upon the Death of Christ as the only Way in which the Honour of his Law,
and the Glory of his Justice might be secured in their Discharge; divine Favour
is not the Effect, but the Cause of Christ’s Suffering for us, as he himself
hath taught us; God so loved the World, that be gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting Life . {John
3:16}

2. It was infinite Love that gave Christ for us, our Forgiveness is the Purchase
of a Redeemer’s Blood; taken in that View it is an Act of Justice; whom God hath
let forth to be a Propitiation, through Faith in his Blood, to declare his
Righteousness for the Remission of Sins that are past, through the Forbearance
of God, to declare, I say, at this time his Righteousness: That he might be
just, i.e. appear to be just, and the Justifier of him which believeth in Jesus
. {Romans 3:25-26} It is also an Act of free, rich, and glorious Grace, the
Price that is paid for our Redemption is so far from being incompatible with the
Freeness of it, that it is a greater Illustration thereof than if we had been
pardoned without any Satisfaction by a Surety, because free Love provided the
Sponsor, and paid the Debt for us. It as a Commendation of divine Goodness
towards us, in that while we were yet Sinners Christ died for us . {Romans 5:8}
To us our Salvation is altogether as free as if both Law and Justice had been
wholly neglected in the Affair. In Christ we have Redemption through his Blood,
the Forgiveness of Sins, according to the Riches of God’s Grace . {Ephesians
1:7}

3. GOD justifies us in a Way of free Grace; being justified by his Grace, we are
made Heirs according to the Hope of eternal Life , {Titus 3:7} the Righteousness
of Christ is our Title to everlasting Life, ‘tis that only can secure us from
the second Death. This is the free Gift of God to us, and is an Instance of
infinite Love; God justifies us freely by his Grace, through the Redemption that
is in Christ.

4. HEAVEN and eternal Glory is his gracious Donation; we are wholly unable to do
anything which may procure us a Right to future Happiness, if we mull be kept
from Heaven till we recommend our Persons to the divine Regard by the Observance
of the Law, we shall never come there. The Crown of Glory designed for the
Saints is not won by them, but freely given to them. As Death is the Wages of
Sin so eternal Life is carisma, the Gift, the free Gift of God, through the Lord
Jesus Christ (Romans 6:23}.), the Saints will live and reign with him for ever,
as Conquerors over Sin, Death, and the Grave; but not by Virtue of what they
have done: All their Felicity springs merely from undermerited Goodness. Hence
are those Words of our Lord, Fear not, little Flock, for it is your Father’s
good Pleasure to give you the Kingdom {Luke 12:32} Fifthly, We have this
Conquest through Christ. He only fought our Battle, and slew our Enemies As this
Victory is a free Gift of immense Favour, it is the Purchase of Blood, the way
in which Christ obtained it is really surprizing.

1. He took Sin upon him; all the Sins of all the Elect of God were amassed
together, and laid upon him, all we like Sheep have gone astray, we have turned
every one to his own way, and the Lord hath laid on him the Iniquity of us all .
{Isaiah 53:6} In himself he was pure and innocent, free from any Stain or
Pollution; he did no Sin, neither was Guile found in his Mouth ; {1 Peter 2:22}
that of all things was most hateful to him, and yet, in order to condemn,
conquer, and destroy it, he must bear it. This was a Weight which would have
sunk an Angel into the lower Hell, Christ alone could stand under, and carry it
into an eternal Oblivion.

2. In him Sin was condemned, 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 condemned Sin in the Flesh . {Romans 8:3} The whole Curse demerited by
it, was inflicted on it in the Believers Surety; the fierce Threatnings of the
Law are pardoned, not in vain though Sinners are pardoned, for they were all
poured down upon Christ, as bearing the Guilt of his People. Oh! amazing indeed!
that the most holy and blessed Person, he from whom all Blessings temporal,
spiritual, and eternal flow, should be made Sin and a Curse.

3. HE bore the Wrath of God against Sin; What a Cup of Anger must the Sins of
the Elect fill up! This was put into Christ’s Hand by his Father, he readily
received it, and freely drank it. God acted towards Christ as one chargeable
with Guilt, having his People’s upon him; Sin could not be imputed to him
without his undergoing the whole Penalty demerited by it: As God did not
withhold his Son from suffering for the Guilty, he did not make him any
Abatement of what Law or Justice might have demanded of the Persons in whose
Place and Room he stood; he spared not his own Son, but delivered him up for us
all . {Romans 8:32} The Father withdrew from him when on the Cross, which caused
him to say, My God, my God, why hast thou forsaken me ? {Psalms 22:1} The thick
Cloud of our Sins interposed between God and Christ, and hid his smiling
Countenance from him; God smote and wounded him with the Sword of Sin-avenging
Justice; awake, O Sword, against my Shepherd, and against the Man that is my
Fellow, smite the Shepherd , {Zechariah 8:7} was the awful Language of God.
Christ suffered from the Hands of Men and Devils, but infinitely more from the
Hand of his Father; it pleased the Lord to bruise him, he hath put him to Grief
; {Isaiah 53:10} his inconceivable Wrath flowed into the Soul of Christ, and
most deeply affected him.

4. HE submitted to Death, the painful and ignominious Death of the Cross: Hence
the Apostle speaks of it in this emphatical manner, be became obedient unto
Death, even the Death of the Cross. Sin subjected us to Death, according to the
Law, and therefore it was necessary that Christ, in making Satisfaction for our
Offences, should suffer this Part of the Penalty due thereto.

5. CHRIST was laid in the Grave, his Body was committed to the Ground; he made
his Grace with the Wicked, and with the Rich, in his Death ; {Isaiah 53:9} but
it was perserved from Corruption there; his Soul was not left in Hell, nor did
this Holy One see Corruption . {Psalms 16:10} He who had a proper Right to
Heaven, was for a time shut up in the dark Confines of the Earth, and
encompassed with Dust. ‘Tis true, it was not for a long Continuance, because it
was impossible he should be retained under the Power of Death. WE have taken a
short View of Christ in his Sufferings, or as submitting to the Enemies which he
undertook to conquer. Let us now behold him in his Triumph over them all.

1st. HE rose from the dead as a compleat Victory over Sin, Death, and the Grave.
By dying he was the Death of Sin, and overcame Satan that had the executive
Power of it; had he not fully satisfied for the Sins of his People, he would
have been held by the Bands of Death; but God being perfectly reconciled, and
having no farther Demand to make, dispatched a Messenger of Justice from Heaven
to honourably set free the imprisoned Body of Jesus: A shining Seraph descends
at the Command of God, and rolls away the Stone from the Mouth of the Sepulchre
in which our Lord was interred. {Matthew 28:2} An evident Proof was this, that
he had finished our Redemption. As the Battle he sought was none of his own, but
his People’s, the Victory he has gained is theirs; they were considered in him
in his triumphant Resurrection from the Dead, they were raised up together,
{Ephesians 2:6} and are as secure from a Charge of Sin and everlasting Death as
Christ himself is, who as he is raised from the Dead, dieth no more, Death hath
no more Dominion over him . {Romans 6:9} And because he lives, the Saints shall
live also.

2ndly. HE is ascended in Triumph to Heaven, having spoiled Principalities and
Powers, he made a Shew of them openly, and triumphed over them. {Colossians
2:15} Satan and all the infernal Spirits were led captive by him in his
Ascension to Glory, thou hast led Captivity captive, and this as the
Representative of his People. So that they may be assured of a perfect
Deliverance from Sin, and that Satan cannot destroy them; as a roaring Lion he
walketh about seeking whom be may devious ; {1 Peter 5:8} but we may depend upon
it, that he will never be permitted to devour those on whose Account Christ
engaged with, and conquered him.

3rdly, CHRIST sits at the Right Hand of God: When he bad by himself purged away
our Sins, he for ever sat down at the Right Hand of the Majesty on high .
{Hebrews 1:3} The Father thus glorified the Son upon his compleating the Work
that he undertook. And this Honor is conferred upon him as the Head of his
Saints, for they are raised up together, and made to fit together in heavenly
Places, in Christ . {Ephesians 2:6} He is gone to Heaven as their Forerunner,
and they shall as certainly follow him as they are now let down in him; ‘tis his
Will that they should, nor can the Father in Justice deny it; Father, I will
that they also when thou hast given me, be with me where I am, that they may
behold my Glory, which thou hast given me for thou lovedst me before the
Foundation of the World . {John 17:24} Thus it is evident, that the Believers
Conquest over Sin, Death, and the Grave, was obtained by Jesus Christ.

Sixthly, We are under the greatest Obligation to praise God for this Victory
which may include these things.

1. AN hearty Acknowledgment that we were utterly unable to conquer these our
potent Enemies. It was absolutely out of our Power to defend our selves from the
fatal Consequences of Sin, that would have involved us into the blackest Horror
and Despair, and have drew down upon us the infinite Anger of God. Nor were we
capable to withstand and conquer Death, that terrible Adversary, unless we are
sensible of our Inability to succour our selves, the Victory we. enjoy will not
be properly valued by us, we shall not ascribe that Glory to God for it, which
it demands at our Hand.

2. THAT we were as unworthy of God’s giving us this Victory, as we are unable to
obtain for our selves we deserve nothing but Wrath from God, because our Hearts
are impure, full of Sin and Enmity to him; our Conduct is disagreeable to his
Law, we have been guilty of many open and direct Breaches of it; in no Action
are we perfectly conformable to it, in many things we offend all . {James 3:2}
If therefore he should treat us according to our Demerit, we must eternally lie
under his awful but righteous Vengeance.

3. TO admire and adore his free Love, which gives us this Victory. God is
resolved upon the Honour of his Grace, he will not suffer its Glory to be
lessened or eclipsed, his grand Design in saving Sinners, is to exalt it to the
highest Pitch; it is to the Praise of the Glory of his Grace . {Ephesians 1:5}
Nor will he ever raise a Soul to Heaven who will not readily allow it to be an
Act of undemerited Goodness, all boasting is as effectually prevented in his
People, as their Happiness is eternally secured.

4. TO readily allow that the Whole of this Victory is from God. The Design was
formed by him in his everlasting Counsels, and the Method of gaining it is
entirely his Contrivance; no Creature could ever have thought of the Way in
which it is accomplished, his Power was exerted to effect it; all created
Strength would have proved infinitely unequal to it. To imagine a Creature might
contribute to it, Is a base Detraction from divine Honour.

5. TO live as those who have a true Sense of the Conquest obtained, which is to
act to the Glory of God, who fared us when sinking into eternal Ruin, delivered
us out of the Hands of our Enemies, and placed us far. Above their Reach, we are
certainly under Obligation, whether we live to live to the Lord, or whether we
die to die to the Lord . {Romans 14:8} This is the Judgment which we ought to
form, that if one died for all, then were all dead, that they which live should
not henceforth live unto themselves, but unto him that died for them . {2
Corinthians 5:14-15}

Lastly. SINCE Christ is the Person Who wrought this Victory for us, let him
share in our Praises; Can the Saints refuse him this Honour? when they consider
what a Load of Guilt he bore, and dolorous Sufferings he went through; that he
was made Sin and a Curse, lay under his Father’s Vengeance, and suffered Death
for them; I say, Can they refuse him this Honor? Surely, no. I beg leave to
observe here, that the Person whose Death occasioned this Discourse, discovered
a just Sense of his own Unworthiness, and Christ’s great Goodness. In his last
Affliction, a few Days before his Departure, he said to me, and a Friend who
went with me to visit him, That he had sometimes thought he could endure any
Sufferings for Christ, or Death it self; but that he found his Heart to be
deceitful above all things. That under sharp Pains he could not forbear to
complain, yet, says he, not of God, but to God. Under the exquisite Pain that
attended him, as I am informed, many sweet Expressions dropt from him, such as
these: It is appointed for Men once to die, but what is Death, or the Sufferings
of this Life, to the Torments of Hell, blessed be God, for Christ, I am
delivered from. At other Times he expressed himself thus: What are the
Afflictions that I bear, to the Sufferings of my dear Redeemer? And declared the
Steadiness of his Faith in God, as his God, to his Daughter, in these Words: God
has been a God and Father to me all my Days, and I am satisfied he will be a God
and Father to you and yours. IT has been observed by some Friends among whom he
used to exercise his Gift in Prayer, that of late he has improved in Fervency,
and Spirituality in that religious Duty.

I MAKE no doubt but that as he is removed from the Church Militant on Earth, he
is taken to the Church Triumphant in Heaven, and is now perpetually engaged in
the Celebration of the Redeemer’s Praise, with the rest of the Saints above who
thus express their Gratitude to him for Redemption from Sin. Unto him that hath
loved us, and washed us from our Sins in his own Blood, and hath made us Kings
and Priests unto God and his Father, to him be Glory and Dominion for ever and
ever. Amen.

FOOTNOTES ft1 Haec ex Ose, 13, 14. petita sunt, & quidem ex Versione 70. Cure
inversione Vocum, nicov & centron 70 sic, pidich sou, etc. sensueodem qui hic
est, verbis paululum mutatis. Metaphora est, sive a stimulis, quibus aguntur
boves; vel potius ab Aculeis Vesparum autsimilium Bestiarum, quibus si demas
Aculeum, sunt illae quidem, sed nocere non possunt, Vid. Poli synops, in loc.
ft2 Peccatum per legem irritatur, & fit magispeccans; non culpa Legis,
quaepeccatum prohibet, arguit, damnat; fed. culpa Naturae vitiosae, quaemajore
impetu fertur in vetitum: Sicut Equus effrenis magis exultat & est refractarius
quo magis constringitur Lupatis. Pare. in loc.


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  CHAPTER 74: S. THE CHIEF OF SINNERS SAVED THROUGH JESUS CHRIST
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The Chief of Sinners Saved Through

Jesus Christ by John Brine {London: Aaron Ward, 1747}

SERMON 10 THE CHIEF OF SINNERS, SAVED THRO’

JESUS CHRIST A SERMON, OCCASIONED BY THE DEATH OF MRS. ANNE WILDMAN, WHO DIED
JULY 12, 1747.

PREACHED JULY 19.

Printed for and fold by AARON WARD, at the King’s-Arms in Little- Britain,
London 1747.

{Price SIX-PENCE.} {1 Timothy 1:15}, This is a faithful Saying, and worthy of
all Acceptation, That Christ Jesus came into the World to save Sinners; of whom
I am Chief. THE Apostle, in some preceding verses expresses the grateful Sense
he had of being called to the ministerial Work: And I thank Christ Jesus our
Lord, who hath enabled me, for that he counted me faithful, putting me into the
Ministry. Next to his being a Subject of divine Grace, he esteemed it his Honour
to be employed in the Work of Preaching the Gospel. Unto me, who am less than
the least of all Saints, is this Grace given; that I should preach among the
Gentiles,. the unsearchable Riches of Christ. {Ephesians 3:8} The Consideration
of his Behaviour before Conversion, caused him to admire greatly at both. Who
was before a Blasphemer, and a Persecutor, and injurious; but I obtained Mercy,
for I did it ignorantly and in Unbelief and the Grace of our Lord was exceeding
abundant with Faith and Love, which is in Christ Jesus. He is not content to say
of that Grace by which he was called, that it was abundant; but he adds to it
the Epithet exceeding. Grace exceedingly abounded towards him, in making him a
Minister and a Saint, who had been so great an Offender. In treating on the
Words, I propose to shew, I. That All Men are Sinners.

II. That the Apostle thought himself to be the Chief, or greatest of Sinners.

III. That Sinners are lost, miserable, and helpless and unworthy.

IV. That Christ Jesus came into the World, to save Sinners, the chief, or
greatest of them.

V. That an Assurance of Salvation thro’ Christ, is very consistent with an
Apprehension of our being the chief of Sinners.

VI. That the Report of Christ’s coming into the World to save the chief of
Sinners is true, and worthy of the most grateful Reception.

I. All Men are Sinners. By one Man Sin entered into the World, and Death by Sin;
and Death passed upon all Men, for that all have sinned. {Romans 5:12} Adam was
our Head and Representative, and, therefore, his Act of Disobedience is reckoned
to us. By one Man’s Disobedience many were made Sinners. {Romans 5:21} In
Consequence of our sinning in him, and falling with him, in his first
Transgression; we derive a corrupt Nature from him. We are shapen in Iniquity
and Conceived in sin. {Psalms 51:5} That which is born of the Flesh, is Flesh,
and that which is born of the Spirit, is Spirit. We are naturally Flesh, the
contrary of that which is produced by the Holy Spirit: And, therefore, we are
the Subjects of putrid and carnal Lusts: which the Apostle distinguishes into
Lusts of the Flesh and of the Mind. Among whom also we all had our Conversation
in Times past, in the Lusts of our Flesh fulfilling Desires of the Flesh and of
the Mind. {Ephesians 2:3} By the Lusts of the Flesh, he designs those corrupt
Inclinations, which are agreeable to our animal Nature, or inferior Part; and by
the Lusts or Desires of the Mind, he intends, those unlawful Inclinations,
Whereof our superior and intellectual Part is the subject. So that our whole
Nature is corrupt and vicious, even that Part of us, which distinguishes us from
the Brute-Creation, and which we glory in. The truth is, we are the Subjects,
not only of brutal, but also of diabolical Lusts; and have a larger Capacity of
sinning than the apostate Spirits have. Besides all those vicious Lusts which
are agreeable to our inferior Part, and which immaterial Beings cannot be the
Subjects of, nor act; we are the Subjects of those abominable Lusts, which are
the Depravation of impure Spirits. Such as Pride, Envy, Malice, Hatred and
Revenge; and, therefore, Men are not only capable of sinning in those Ways the
Devil is, but in a greater Variety also. As our Nature is thus corrupt, our
Conduct is criminal. We have a Disposition to what is evil, and Sin is the
governing Principle in us. Duties we omit, or practise them in art improper
Manner, neither from a right Principle, nor to a right End, nor under the
Influence of spiritual Motives and Considerations; and, consequently, tho’ they
are materially good, they have the Nature of Sin in them. Our carnal Mind is
Enmity against God, and it is not subject to his Law, neither indeed can be. Not
so much as a spiritual and holy Desire can arise in our unsanctified Hearts;
hence it necessarily follows, that those who are in the Flesh cannot please God.
Until a divine Principle is wrought in our Souls, we cannot perform any Service
in an acceptable Manner to our Maker: For without Faith it is impossible to
please God. {Hebrews 11:6} So long, therefore, as Men are in a State of
Unregeneracy, their Actions are either materially or circumstantially sinful.
Those which the Law forbids, are materially evil, and those which it commands,
are circumstantially so, or they have the Nature of Sin in them, and,
consequently, our Guilt must be very great: But, some are more criminal than
others. I confess, that I have no good Opinion of distinguishing upon Sins, or
of calling some great and some little Sins. for no Sin is little; thus to
distinguish upon sins; has no good Influence on our Minds; under various
Circumstances, before and upon the Commission of Evil. Yet some it must be
allowed may justly be accounted greater Sinners than others; viz. who continue
longer in a State of Rebellion, and indulge to the Gratification of a greater
Variety of evil Lusts, and abide in a sinful Course against Knowledge, and sharp
Remonstrances from the natural Conscience, improved in its Light by the Word of
God. Such are great Offenders.

II. The Apostle thought himself to be the Chief, or greatest of Sinners, ’Of
whom I am chief’

1. He was a virtuous Person before his Conversion to Christianity. A Pharisee of
the Pharisees, a Student in the Law, and stricty attended to the Duties it
required, so far as he understood it, and touching the Righteousness which is in
the Law, he was blameless, living in all good Conscience before God. He did not
allow himself in the Omission of known Duties, nor in the Commission of known
Sins. And yet,

2. He was guilty of very great Evils. This he confesses in there Words, who was
before a Blasphemer, and a Persecutor, and injurious. Full of Rage and Fury
against Christ, and all who adhered to his Interest. He was exceedingly mad
against the Saints, and punished them in every Synagogue, compelling them to
blaspheme. Not satisfied with blaspheming himself, he forced them to do the
same. As he injured them in their Persons and Liberty and Property, he also.
compelled them to act a Part contrary to their Persuasion and Conscience; at
least, he attempted it, and they could not decline it, without increasing the
violent Flame of his cruel Rage and Fury against them. But,

3. In all this he acted not against Knowledge, or a Conviction of Mind and
Conscience. These his Sins, were Sins of Ignorance. For what he did in
Opposition to the Interest of Christ, he did it ignorantly and in Unbelief. he
verily thought with himself that he ought to do many Things contrary to the Name
of Jesus of Nazareth. {Acts 26:9} And, therefore, he was sincere in perfecting
the Church. This plainly shews us, that Sincerity, if it is not exercised about
Truth and Duty, is of no Advantage to the Souls of Men. A Zeal of God, without
Knowledge, will never profit any; and it is very likely to grow into a furious
Rage, against the Interest of divine Truth, as it did in our Apostle and the
carnal Jews.

4. He now considered himself the Chief of Sinners. Grotius, that great Perverter
of the Word of God, in his Annotations, understands the Phrase hyperbolically.
He conceits, that the Apostle uses an Hyperbole, or that his Language was much
stronger than the Nature of the Thing he expresses would bear.f1 But this was
his Figment only. Our Apostle retains a Sense of what he was, before his
Conversion, and the Consideration of it greatly humbled his Soul. Thus he
practiced what he exhorted others to do, viz. to remember what they were in
their Nature, State, and Conduct before divine Calling. So he exhorts the
Ephesians to remember, that they were Gentiles, in the Flesh. {Ephesians 2:11}
We Ought never to forget, What was our deplorable Condition by Nature,. and what
was our Deportment, while Sin had the Dominion over us. The Apostle doth not
say, I have been the chief; but I am the chief of Sinners: Every Saint in this
World is a Sinner. It cannot be said of every Sinner, that he is a Saint; but it
is true of every Saint in this militant State, that he is a Sinner; If not, he
hath no Combat in him between Flesh and Spirit. In all Believers here, the Flesh
lusteth against the Spirit, and the Spirit against the Flesh. There is not a
just Man upon Earth that doeth Good, and sinneth not. I am not insensible, that
some have pretended, and that some do pretend to great Degrees in Holiness; and
a Freedom from the Power of Sin; that if they are not wholly clear of Sin, they
are very near it. But I am persuaded, that none will think themselves more holy,
than Abraham, David, and Peter, and other good Men, of whom we read in, the
Scripture, except such, who have no Holiness at all, and know not what it is,
nor wherein it consists. A fuller Evidence of being under the Dominion of Sin,
cannot be given, than an Imagination of a Freedom from the Being and Working of
it in the Heart is. If we say that we have no Sin, we deceive ourselves, and the
Truth is not in us. Paul was very eminent in Holiness, and by the Grace of God,
he was enabled to conduct himself in such a Manner, as that he could say, I know
nothing by myself, i.e. I am not sensible, that in any Instance, I have acted
unsuitably to my Character, as a Minister, or a Christian: And yet he thought
himself the chief of Sinners. He found himself to be the Subject of Sin, as well
as of Holiness, of Flesh, as well as of Spirit. He experienced to his Sorrow,
that Sin was always present with him; that it attended him in the Closet, and in
the Pulpit, and that, therefore, he could not pray without sinning, nor preach
without sinning, nor discharge any Christian Duty without a sinful Defilement
attending it. Persons most eminent in Holiness, have always had the deepest
Sense of their Sinfulness. They look not upon themselves, nor on Sin, in the
fame Light, as others do. And, therefore, they think and know that to be Sin in
itself, and in themselves, which others do not esteem to be so, nor accuse
themselves of sinning on Account of. ‘Tis not because they are more sinful, or
less holy, than Others; but because they are more acquainted with themselves,
and with what Sin is, that they esteem themselves the chief of Sinners. The
Apostle’s Sense of his Imperfection and Sins, caused him to sigh and groan, and
consider himself as wretched. Oh! wretched Man that 1 am, who shall deliver me
from the Body of this Death.? It is an excellent Observation of one, viz. that
our Sense of Sin, is not according to what it is in itself, but according to
what Impression God is pleased to make of it upon us. Those who are most
favoured with heavenly Influences, as they above others aim at Spirituality in
Obedience, they best discern their Carnality, and, therefore, think themselves
less holy, and more vile than others. Besides, the peculiar Aggravations, which
they discover in their Sins, greatly increase their Guilt, in itself, and in
their View, and for that Reason, they think themselves the chief of Sinners.

III. Sinners are lost, miserable, helpless and unworthy.

1. They are condemned by the Law. Every Breach of the holy Law of God subjects
us to a Curse. Cursed is every one, that continueth not in all Things, which are
written in the Book of the law to do them {Galatians 3:10}. Which is not the
Curse of a Creature, but of God himself. Every vain Imagination, every irregular
and inordinate Desire, all disorderly Motions of our corrupt Affections, expose
us to the Condemnation of the Law, which requires perfect Purity of Heart. And,
therefore, since our Hearts are a Fountain of Impurity, from which continually
spring defiled and defiling Streams, how many must those penal Threatnings be,
that the Law breathes out against us. Multiplied Transgressions, bring us under
multiplied Curses.

2. We are obnoxious to the Vengeance of God: Whose Wrath is as his Power, i.e.
infinite. As we are not able to say what infinite Power is, so we cannot declare
what infinite Wrath is: Both have no Measure or Limits. Our Obnoxiousness to the
vindictive Displeasure of God, is a Misery not to be expressed. It far exceeds
the Reach of Language and Thought too. This is our sad State by Nature. What
Things soever the Law saith, it saith to them, that are under the Law; that
every Mouth may be stopped, and all the World may become guilty before God
{Romans 3:10}. We deserve to be punished with everlasting Destruction from the
Presence of the Lord, and from the Glory of his Power. Which includes the Loss
of the Enjoyment of the highest Good, and suffering the extremest Torture and
Pain, our Make can be supported under, and that for ever.

3. We are absolutely helpless, and unworthy of Succour, in these our sad
Circumstances. We cannot atone for a single Offence, much less are we capable or
satisfying a violated Law and offended Justice, for our numerous Transgressions.
The Weight of one Sin would sink us deeply into the infernal Pit; much more,
therefore, must our vast and accumulated Guilt, press us down into unfathomable
Depths of Misery. We are without Strength, and unable to do any thing towards
our Recovery from Ruin. The Redemption of our Soul is precious, and ceases for
ever {Psalms 49:8}, with respect to what we are able to do towards it. We are
irrecoverably lost as to ourselves. We are wretched, and poor, and miserable,
and blind, and naked {Revelation 3:17}. And .we are not more miserable, and
unable to help ourselves, than we are undeserving of Succour from him, who alone
can deliver us from this Ruin. For our Nature is corrupt, and vile, and our
Conduct is a continued Provocation to the most high, and yet blessed be his
Name, he has in infinite Goodness and Wisdom, effectually provided for our
Recovery, and Happiness, in the Fruition of himself. This leads me to discourse
of the next Thing proposed to be considered, that IV. Christ Jesus came into the
World to save Sinners, the chief of them

1. He was before he came into this World. He existed in another and higher
Nature, than that, in which he dwelt with Men, before his Entrance into the
World. Hence he tells the Jews, that Abraham rejoiced to see his Day; he saw it,
and was glad: they answer, thou art not yet fifty Years old, and hast thou seen
Abraham? Our Lord replies, Before Abraham was, I .AM {John 8:56-57}. They were
much displeased at this Reply, for they well understood him to assert his
Existence in another Nature than what they conversed with, or would own him in,
viz. a Nature truly divine. The Name I AM, they were sensible, belonged to God
alone, who revealed himself to Moses, under that Name, when he was about to
deliver their Fathers out of Egyptian Bondage: I AM hath lent me you {Exodus
2:24}. He al-ways was in the Form of God, and, therefore, thought it no Robbery
to be equal with God {Php 2:4}. In the Beginning was the Word, and the Word was
with God, and the Word was God. All Things were made by him, and without him was
not any Thing made, that was made {John 1:1-3}. He, himself, must therefore, be
uncreated, and, consequently, he existed in that increated Nature, before he was
made of a Woman, in another Nature infinitely inferior to that.

2. His coming into the World, includes his Assumption of our Nature into Union
with himself, his Subjection to the Law, his Obedience, his low Estate, and
Sufferings, and Death for us.

(1.) He assumed our Nature into Union with himself. The Word that was in the
Beginning with God, and was God, was made Flesh, and dwelt among us {John 1:14}:
This was not by a Conversion of the divine Nature into the human, for that was
absolutely impossible: That which is infinite, can never become finite and
limited, or other than it is. Nor was it by a Confusion or blending of these
infinitely distant Natures together. They continue distinct, and neither Nature
possesses those Properties, which are peculiar to the other. The divine Nature
does not become finite and limited, nor the human become infinite and unlimited,
by this Union: Some who lie in wait to deceive, or at least endeavour to Conceal
their Disbelief of the Deity of our gracious Redeemer, say, that he exercises
the divine Perfections for the Good of the Church, and that this is the Meaning
of those Words, I and my Father are one {John 10:30}. But can our Lord exercise
Perfections which he don’t posses? Or can his human Nature become the Subject of
infinite Perfections? Some who seem to suppose this, charge us with holding
absurd Notions; And cannot they discover the Absurdity of there Imaginations?
that Christ, as Man, may exercise Perfections, he neither does, nor can possess;
Or, that a finite Nature can become the Subject of infinite Perfections: I say,
have they not Sense enough to know, that neither can possibly be? If they have
not, they are very unfit Persons to determine what is, or what is not absurd. I
question not, but they are capable enough of judging in so plain a Case; but
they say, that Christ is so one with the Father, as to exercise his Perfections
for, the Good of his People, that they may conceal from the View, of some, their
Denial of his proper Deity. I can never be persuaded, that this Art will meet
with Approbation in an aweful Time, that is hastening, however Men may please
themselves in this Disguise. This Assumption of our Nature by the Word, is its
personal Union therewith. And this is one principal Branch of the Mystery of
Godliness. Without Controversy great is the Mystery of Godliness, God was
manifest the Flesh. And this is the Foundation of the Merit which attended the
Obedience and Sufferings of Christ. For my Part, I shall never contend about the
Dignity and Use of his Obedience to the Law, nor concerning, the End and
Efficacy of his Sufferings and Death; if his proper Deity is not granted, and
the Union of his human Nature with his divine, is not allowed; because the
Obedience and Death of a mere Man, can never be of saving use to me, or any
other poor Sinner in the World.

(2.) Christ became subject to the Law; And the Law is to be considered as a Law,
merely, or as it is a Covenant. In the latter Sense, it requires Obedience in
Order to Life; and threatens Death in Case of Disobedience. Do this and live,
sin and die, are the Terms of it. As our Saviour was not a natural Descendant of
Adam, and not included in him, nor represented by him, the Covenant of Works
made with Adam, had no Concern with Christ, nor was he included in it, by Virtue
of its original Constitution. And as he had a Right to Life and Glory in his
human Nature, in Consequence of his Union with the Son of God, he could not
become subject to the Law, as a Covenant; but by Vertue of a peculiar
Appointment of the Father’s, with his own free Consent. Nor could his Subjection
to that Covenant, be upon his own Account, it must wholly be on Account of
others, to redeem them from it, who, otherwise, inevitably would have perished
under its Curse. Each of there Things is clearly expressed in these Words: but
when the Fulness of the Time was come, God sent forth his Son, made of a Woman;
made under the Law, to redeem them that were under the Law {Galatians 4:8}. As
the Manner of the Production of his human Nature, was extraordinary and
peculiar, the Way of his coming under the Law was peculiar to himself, in order
to a special End, wherein others are concerned, and not himself, viz. their
Redemption from the Law, in the Form of a Covenant.

(3.) Our Redeemer obeyed the Law; or fulfilled the Terms of the Covenant. He was
pure and holy in his Nature; holy, harmless and undefiled, and separate from
Sinners. In his Conduct he was unblemished, for he did no Sin, neither was Guile
found in his Mouth {Isaiah 53:9}. And he is the End of the Law for Righteousness
to every Believer: And the Father is well pleased for his Righteousness sake. We
are justified in him, and in him we have a proper Foundation to Glory.

(4.) He submitted to a very low and mean Condition. Our Saviour was rich; but
for our Sakes he became poor, that we, thro’ his Poverty might be made rich. He
was Lord of Glory, and Heir of all Things; but possessed Nothing, hence, he
says: The Foxes have Holes, and the Fowls of the Air have Nests; but the Son of
Man bath not where to lay his Head. And this was one Part of that Curse our Sins
demerited.

(5.) The blessed Jesus was the Object of the greatest Contempt, Scorn and
Reproach. He was despised and rejected of Men, a Man of Sorrows and acquainted
with Griefs. In a Way of Contempt he was called this Fellow, and Deceiver, and
a. gluttonous Man, and a Wine-bibber, a Friend of Publicans and Sinners. On
which Account he is represented, in Prophecy, as saying, Reproach hath broken my
Heart {Psalms 69:20}. Oh! The amazing Condescension of Christ, to endure such
Contradiction of Sinners, against himself, with this kind View to save the chief
of them.

(6.) His Sufferings and Death are included. His Visage was so marred, more than
any Man, and his Form more than the Sons of Men. He suffered from Men, from
Devils, from God himself, as a righteous Judge, taking vengeance on Sin in him;
not his own, for he had none; but the Sins of others, which were imputed to him,
or laid on him. He suffered in his Body the most acute Pains, and he suffered in
his Soul: and those Sufferings of his Soul were far more grievous than his
bodily Pains: My Soul is exceeding sorrowful, even unto Death {Matthew 26:38}:
And, now is my Soul troubled, and what shall I say? {John 12:27} was the
mournful Language of the suffering Redeemer. The extremest Pain, the greater
Shame, and the forest Vengeance, all met in the Death of our gracious Saviour.
And he for that Joy, that was set before him, endured the Cross, and despised
the Shame.

3. Salvation is effected by these Things. This Was not an unsuccessful and
fruitless Attempt to save Sinners; but real, full and everlasting Salvation is
secured by Christ’s coming into the World. If he had not obtained eternal
Redemption for us, he had never entered into Glory. To suppose, that certain
Salvation is not effected, by this astonishing Transaction, is to eclipse the
Glory of divine Grace, to impeach divine Wisdom, and to arraign and censure
divine Justice, in the most stupendous of all its Acts.

(1.) Sin is expiated. The Removal of the Guilt of Sin, is a considerable Part of
Salvation, and that is done by the Death of Christ. When he had by himself
purged our Sins {Hebrews 1:3}. Once in the End of the World hath he appeared to
put away Sin, by the Sacrifice of himself {Hebrews 9:26}. And therefore, Sin is
not imputed to those Persons, for whom Christ died. God was in Christ
reconciling the World unto himself not imputing their Trespasses unto them {2
Corinthians 5:19}.

(2.) Peace is made. One Branch of the Work of the Messiah, was to make
Reconciliation for Iniquity. And this he did by his Sufferings and Death. Having
made Peace by the Blood of his Cross {Colossians 1:20}. So that both Law and
Justice are satisfied, and either hath any farther Demand to make. God as our
righteous Judge is pacified towards us, for all that we have done: And there is
no fury in him. It was not a procuring of Terms or Peace, that our Saviour died
for us; but it was a making Peace. And Peace with God is a certain and immediate
Effect of his Death, and, consequently, we are not obnoxious, to divine Wrath
and Vengeance. Being justified by his Blood, we shall be saved from Wrath thro’
him {Romans 5:9}. The Chastisement of our Peace was upon him, and with his
Stripes we are healed {Isaiah 53:5}. There is now no Threatening of Punishment
to the Saints, for there is now no Condemnation to them that are in Christ
Jesus: And hereafter, Penalty will not be inflicted on them, because complete
Atonement is made for all their Sins, by the penal Sufferings of their Surety in
their Stead. His Death is a full Security to them, from all Condemnation. Who is
he that condemneth? It is Christ that died {Romans 8:34}.

(3.) An everlasting Righteousness is brought in Christ’s Subjection to the Law,
as in Form of a Covenant, could not be on his own Account His Dignity, State and
right to Glory, arising from the Union of his two Natures, render’d that
impossible; and, therefore, it was solely on the Account of others, whose Surety
he was. His Obedience to the Covenant was commensurate to its Commands. And that
Obedience he yielded to that Covenant, wholly for the sake of his People. The
Father accepts it for them, imputes it to their Persons, and this Imputation of
that, Obedience makes them righteous: By one Man’s Obedience shall many be made
righteous {Romans 5:19}. These Particulars the Messiah was to do for his People.
According to divine Promise and Prophecy he was to finish Transgression, to make
an End of Sin, to bring in an everlasting Righteousness, and to make
Reconciliation Iniquity {Daniel 9:24}. He has finished the Work which the Father
gave him to do, and, therefore, all there Things are done. And these Things
being accomplished, real, full, and certain Salvation is obtained for all those
Persons, on whose Account he was made under the Law; and, they all shall
certainly receive the Adoption of Sons. This leads me to observe, farther,

(4.) Christ has a Right to demand Grace and Glory of the Father, in Behalf of
all those Persons, for whom he obeyed and died. This Right arises from his
punctual Performance of what was required of .him to do, on Condition of which,
the Father promised him, that he should see his Seed, prolong his Days, and that
his Pleasure should prosper in his Hand. The fulfilling of the Conditions,
whereon Benefits are promised, gives Right to those Benefits. And, therefore,
since our Lord has exactly fulfilled the Conditions, on which these Promises
were made to him, he has a Right to demand the Benefits those Promises express;
and accordingly he does: Father, I will, that they also whom thou hast given me
be with me where I am; that they may behold my Glory which thou hast given me {2
Corinthians 5:19}. This not merely a Request, it is a Demand. I will. And this
is comprehensive of Grace, by Which we are made meet to be Partakers of the
Inheritance of the Saints in Light: And of such Supplies of Grace, as are
necessary to preserve us safe to the heavenly Kingdom and Glory. It includes the
Whole of that Perfection and Blessedness whereof the Saints will eternally be
possessed in their entire Persons. Their Bodies will be made like to Christ’s
most glorious Body, fit Receptacles of their perfected Spirits, and capable of
beholding the Glory of their exalted Redeemer at the Father’s Right Hand. It is
the Will of the Father, that of all which he hath given to Christ he should
loose nothing; but that he shou’d raise it up again at the last Day. This is an
Obligation upon our Saviour, to take care, even of the Bodies of the Saints; Nor
will he fail of executing the Will of the Father, in raising them from the State
of the dead, with unspeakable Advantage. Besides, their Bodies are a Part of his
Purchase, as Well as their Souls, and what he bought, at the Expence of his
Blood, he certainly will take especial Care of: And, therefore, he will .gather
the scattered Particles of their precious Dust, and form their Bodies, which are
now corruptible, and often dreadfully emaciated, by wasting Sickness, before
their Dissolution, immortal, spiritual, and inconceivably glorious. Christ will
collect them all together, and bestow upon them all that Glory designed for
them: And the View he will then have of his Seed, will fill him with the highest
Pleasure. Then will he present them to the Father, saying, Behold, I and the
Children whom thou hast given me. And this Presentation of them, will be made,
with exceeding Joy {Jude 1:24}. Then will be accomplished fully, the glorious
Contrivances of eternal Love and infinite Wisdom concerning the Person of Christ
and all his Members, wherein the Father, Son, and Holy Spirit, and the Church,
and Angels will eternally rejoice. This Salvation is not only a Deliverance from
the lowest Depths of Misery; but it is an Advancement to the greatest Heights of
Glory, our Nature is capable of enjoying. It is a Glory suitable to the Relation
of Sons, and is called the Adoption, i.e. the Dignity, Honour, and Blessedness
of sons. It is a Glory suitable to the conjugal Relation between Christ and the
Church, and that certainly must be very great. It is reasonable to think, that
the Glory of the Saints, will exceed in Greatness that of the Angels. Because
their Relation to God and Christ is nearer, than that those blessed Spirits
enjoy. They are Sons to God, by Creation; but Believers are his Sons by
Adoption, which constitutes them Heirs of God, and Fellow-Heirs with Christ,
which Creation doth not. Besides, as the Church is the Bride of Christ, and
Angels are not taken into so near a Relation to him, there is Reason to
conclude, that a Glory superior to that which Angels enjoy, will be conferred
upon her, corresponding with her nearer Relation to the glorious Mediator. The
more close and intimate the Union is, which is enjoyed with Christ, the Glory
arising from it, doubtless, is the more abundant. It is proper, that the Spouse
should be favoured with greater Nearness to her Husband, than Servants: Angels
are Servants to Christ; but the Church is the Lamb’s Wife; and, therefore, shall
she be nearer to him, and enjoy his kinder Embraces, while the Angels will keep
at a respectful and humble Distance both from him and her. And what adds much to
the Wonder, and is a proper Ground of Encouragement, under a Sense of our
Unworthiness, is this:

(4.) The chief of Sinners share in, or are the Subjects of this great Salvation.
Christ came, not only to save such who were lost; but to save those who are
guilty of the foulest Crimes, whose Offences are attended with the most
aggravating Circumstances, and who have long continued in Rebellion against God.
Publicans and Sinners, i.e. notorious Offenders, are the Objects of his
Compassion, and obtain the Remission of their Sins thro’ his Blood. He never did
refuse, he never will refuse to receive kindly, the greatest Criminal, applying
to him for Pardon, Peace, Grace, and eternal Salvation. Whosoever will may take
the Water of Life freely {Revelation 22:17}. The greatest Unworthiness is no
Objection with Christ, to a most welcome Reception of those, who come unto him,
on a Conviction of the Necessity of an Interest in him. Nothing is required to a
Participation of his Benefits, but a Sense of Our Need of them, and a Will to
receive them, as he communicates them, viz. freely, without Money and without
Price {Isaiah 55:1}. The Salvation of the Chief of Sinners is agreeable to the
impulsive, the meritorious, and final Causes of it.

1. It well suits with the impulsive Cause, and is a glorious Display of it. That
is no other than the free and rich Goodness, Grace and Mercy of God: By Grace
are we saved. And the Pardon of Sin and Redemption thro’ the Blood of Christ, is
according to the Riches of the Grace of God {Ephesians 1:7}. Infinite Compassion
alone, could so far extend itself, as to forgive the Worst of Sinners. The
abounding Sinfulness and Sins of notorious Offenders, require the Exercise of
superabounding Grace. What but the exceeding Riches of the Grace of God could
raise and cherish in the Breast of a Sinner, conscious of heinous, repeated, and
highly aggravated Crimes, the least Hope of Forgiveness? Nothing. This was
David’s Ground of Hope, and the Matter of his Plea. Have Mercy upon me, O God,
according to thy loving Kindness: According unto the Multitude of thy tender
Mercies blot out my Transgressions {Psalms 51:1}. Since we are required to
forgive an offending Brother, not only until seven Times, but until seventy
Times Seven, who are too backward thro’ the Scantiness of our Compassion to a
forgiving Temper; surely God, whole Mercy is immense, will extend Pardon to the
greatest Sinners. Where Sin has abounded, Grace will much more abound; that as
Sin has reigned unto Death, even so Grace may reign thro’ Righteousness unto
eternal Life, by Jesus Christ our Lord {Romans 5:20-21}. God will stand as much
distinguished from all his Creatures in Acts of Pardon, as in Acts of Power. If
the Chief of Sinners should not be saved, it might be thought that divine Grace
hath its Limits which it can’t exceed; but no Room shall be left to Men to admit
a Thought so derogatory to its Glory, which appears as much in its extensive
Exercise in pardoning, as it does, in its Freedom and Sovereignty.

2. The Salvation of the Chief of Sinners is to the Glory of the meritorious
Cause. That is the Blood of Christ. The infinite Dignity of his Person, gives
infinite Worth to his Sufferings; and, therefore, they were as sufficient to
discharge a Debt of ten thousand Talents, as of fifty Pence. ‘Tis not the Nature
of our Sins, nor their Number, nor their Aggravations, can hinder our Pardon and
Salvation, since a Sacrifice of immense Value has been offered to God for their
Atonement. He who is the mighty God, is mighty to save; able to save even to the
uttermost; so that no Guilt is so great; but the Death of the Son of God is
sufficient to atone for it. The Blood of Jesus Christ his Son cleanseth us from
all Sin.

3. This suits with the final Cause of our Salvation. {1.} Respecting God. His
supreme End in the Scheme of our Recovery is his own Glory. The Glory of all his
infinite Perfections. His Wisdom, Holiness and Justice, and Truth and
Faithfulness; but he peculiarly aimed at the Display of the Glory of his Grace
and Mercy. The Salvation of any sinner, as to the Praise of the Glory of his
Grace; but the Salvation of the Chief of Sinners is eminently to the Praise of
that Glory. 2. The End relating to Christ is his Honour, in the Character of a
Redeemer. His Glory is great in our Salvation

{Psalms 21:5}. And to Christ: Unto him, that hath loved and washed us from our
Sins in his own Blood, and hath made us Kings and Priests unto God and his
Father; be Glory and Dominion for ever and ever, Amen {Revelation 1:5-6}. These
Ends are all brought about; by the Salvation of the Chief of Sinners, and they
are such as it became the Wisdom of God to design in this wonderful Transaction.

V. An Assurance of Salvation thro’ Christ is very consistent with an
Apprehension of our being the Chief of Sinners. The Apostle accounted himself
the Chief, or greatest of Sinners, and yet, the Life lived, it was by the Faith
of the Son of God. He doubted not of an Interest in a Saviour, under the deep
Sense he had of his Sins and Sinfulness. It is not unusual with those, who enjoy
the clearest Evidence of an Interest in divine Favour to consider themselves
most deserving. of divine Vengeance. The strongest Faith may very well consist
with a Sense of the greatest Unworthiness; because it is founded on infinite
Grace, and infinite Merit, to which no Difficulties are insurmountable. This
Assurance is not essential to Faith. True Faith may be where that is not.

1. Faith is a Dependance on Christ alone for Salvation, upon a Conviction of our
Misery. A Conviction and Sense of our Misery necessarily precedes the Act of
Faith on Christ, as a Saviour. Until we are sensible of our being miserable and
helpless in ourselves, we shall not be persuaded, of the Necessity of a sole
Trust in another for Help and Succour. They that be whole need not the
Physician, but they that are sick This Conviction is becoming dead to the Law,
and it, is effected by a Work of the Law upon the Heart, in the Hand of the
blessed Spirit. I thro’ the Law, am dead to the Law, The Mind of a Sinner is
impressed with a. wounding Sense of his Guilt. His Sins are fit in order before
him. And he clearly discerns, that he stands righteously condemned by the holy
Law of God, for his numerous Violations of it. Upon which he acknowledges, that
it would be just with God to punish him, in particular, with everlasting
Destruction from his Presence, and from the Glory of his Power. In this Work
upon him he is convinced the Plague of his Heart, as well as of the
Transgressions of his Life. In that divine Light which is communicated to the
Soul, he discovers the exceeding Sinfulness of Sin, and the exceeding Sinfulness
of his Heart; and the Spirituality, Purity, and Extent of the Law; whereupon, he
concludes, that it is absolutely impossible, that one so vile as he is, should
ever be able to recommend himself to, or interest himself in, the Approbation of
God his righteous Judge, Thus he sees his lost and miserable, and helpless
Condition in himself, and dies to all Hope of Life, by his own Righteousness and
Works. When the holy Spirit hath in this Manner, convinced a Man of his
deplorable State by Nature; and his Heart is overwhelmed, he leads him to the
Rock that is higher than he. He makes a gracious Discovery of Christ to the
Soul, in his Blood, Righteousness, and in the Fulness of his Grace. And, then
the Language of a poor trembling Sinner is: My Sins are many, great, and
dreadfully aggravated; but the Blood of Christ hath a Sufficiency of Merit in it
to atone for them all. In myself I have no Righteousness, nor can have, whereby
I may be Justified in the Sight of God; but the Righteousness of Christ , is
every way sufficient to justify me before God, and to give me a Right to Life,
who am worthy of Death. My Heart is impure, and without Holiness I shall never
see the Lord. That Treasure of Grace which is in Christ, it is sufficient to
make me holy, and meet to be a Partaker of the Inheritance of the Saints in
Light. Besides, in the Light of this Grace, a Person discerns, in some Measure,
how God is glorified; the Father, Son, and Holy Spirit, and all the divine
Perfections, Goodness, Grace, Mercy, Wisdom, Holiness, Justice, Truth and
Faithfulness, in this Way of Salvation; and herein he rejoices, even tho’
himself should not be a Sharer in it. The holy Resolution of the Soul upon this
View of Things, is, to renounce, all other Ways of Relief, which may be proposed
to its Consideration, and to cleave to Christ alone, as the only proper Object
of his Hope; this it is to flee to him for Refuge, to lay hold on the Hope set
before us. And this is that Faith, which is of the Operation of God and is
peculiar to the Objects of a divine Choice toeternal Salvation, for which
Reason, it is called the Faith of God’s Elect.

And, therefore, we observe,

2. Where there is this Dependence, there is a proper Foundation for Assurance.
Persons thus wrought upon, and influenced to such holy Actings of Soul towards
Christ, as a Saviour, have that in them, which is in itself, a clear and
sufficient Evidence of an Interest in him, and in his Salvation, tho’ they may
not discern that Evidence; nor be so ready to allow it an Evidence, as they
ought to be, thro’ Darkness, Jealousy of themselves, and Fears of being
mistaken, in an Affair of so great Importance. This solemn and humble
Application to Christ, for Pardon, Peace, Righteousness, Grace and Holiness,
under a Sense of our Misery and Helplessness, is the Effect of a super-natural
Work upon us: Coming to Christ follows upon divine Drawing. For no Man can come
to Christ, except the Father draw him. .And this heavenly Attraction is a Fruit
of everlasting Love: Yea, I have loved thee with an everlasting Love, and,
therefore, with loving Kindness have I drawn thee. If we are drawn with the
Cords of Love; with the Bands of a Man, ‘tis because we are Objects of Love. If
we come to Christ, approve of him and cleave to him, it is a certain Consequence
of our having seen, and heard, and learned of the Father. And, therefore, it
must necessarily be an Evidence, that we are passed from Death to Life, and that
we shall not come into Condemnation. Besides, Christ has declared expressly,
that he will in no wise, i.e. upon no Consideration, on any Accounts, cast. out
those who come to him. If therefore, he should not receive and save us, his
Veracity would be impeach’d. With Reverence, I desire to speak it, If any one
Soul, at the last Day, shall be able to stand up and say to him, upon a
Conviction of my Sins; Sinfulness, and Inability to help myself, I applied to
thee for Salvation, being encouraged so to do, by thy Declaration, that thou
wouldest not cast out him that comes to thee; but I am now lost for ever,
because thou hast refused to receive and save me, Christ would be proved guilty
of a Breach of Truth in the View of Angels and Men. But this can never be, we
are confident. And, consequently; this gracious Work upon the Soul, is in
itself, a full and certain Evidence of an Interest in his Love, Care, Tenderness
and Compassion, and is a proper Foundation of Assurance of Salvation by and
thro’ him.

3. Faith sometimes rises up to this Assurance of Salvation. Some lately risen up
among us, who have had the Vanity to take to themselves the Name of Reformers,
assert that it is of the Essence of Faith, and that there is nothing of Faith,
or Holiness, where there is not a Confidence of being saved. And many of them
make large Pretensions to such an Assurance. But ask them what Convictions of
Sin, what a Sense of their Misery and Helplessness, what Views of Christ and
spiritual Things have preceded this their Confidence? And they can give you but
a very slender Account of either of these Things. Ask them how they came by this
Assurance? By what Means it was begotten in them, and what is the Foundation of
it? They are not able to return you any solid Answer. Assured and confident of
being saved they are, but they cannot tell how they came to be so assured. Ask
them what Effects this their Assurance has produced in them? They are at a
stand, and can make you no Reply; which ought to be satisfactory to a Christian.
This among many other Things, make it evident, that we are referred to live in
Times, wherein Errors of all Kinds abound. I make no Question, but that some
Saints are favoured with this full Assurance of Faith, and are able to say with
the Apostle, concerning their dear Redeemer, who loved me and gave himself for
me, and as the Church my beloved is mine and I am his. The Happiness they
desire, they see to be theirs. And, that Christ has set them as a Seal upon his
Heart, and as a Signet upon his Arm. That he neither will, nor can forget them,
nor cease to employ his Power in their Protection and Defence. They know and
believe the Love that God hath to them. They dwell in his Love, and in him, and
are persuaded, that nothing shall separate them, from the Love of God, which is
in Christ Jesus. Thus the Holy Spirit bears witness with their Spirits, that
they are Sons of God. And, therefore, they enjoy much of Heaven in their Way
thither. But this is not the Case of all the Saints; and Faith of the Operation
of God, often is, where this Assurance is not. Tho’, as I have said, there is a
proper Foundation for it, in the Souls of all those whose Dependence is on
Christ for Salvation, upon a Sense of their Misery, a View of his Glory and
Suitableness, as a Saviour, to the Wants of their Souls in particular. Farther,
frequent Actings of the Faith of Recumbency on Christ, usually raise in the
Mind, some Degree of this Assurance, or a comfortable Hope of obtaining
Salvation thro’ him.

VI. The Report is true, pisov o Logov, a true Saying, and worthy of the most
grateful Reception, that Christ came into the World, to save the Chief, or
greater of Sinners.

1. This Report is true, and may safely be depended on. Abundant Proof is given
of its Verity, and in a Variety of Ways.

(1.) By the Testimony of Angels. A Multitude of those blessed Spirits, descended
from Heaven, at the Birth of our Saviour, and celebrated, with an holy
Adoration, the gracious Design of his Incarnation, and declare that it was to
render sinful Men happy, as an Effect of the good Pleasure of God towards them.
And suddenly there was with the Angel, a Multitude of the heavenly Host,
praising God, and saying, Glory to God in the highest, and on the Earth Peace,
and Good-Will towards Men {Luke 2:13-14}.

(2.) The Truth of this most astonishing Report is fully proved by Divine
Promises. Remission of Sin is promised in the most full and explicite Manner, by
God himself, who cannot lye. And not only Pardon but multiplied Pardon. God so
expresses himself upon this Subject, as is sufficient to convince us, if we are
to be convinced, that his Design in the Exercise of forgiving Mercy, far
transcends those limited Thoughts, we are apt to form and cherish concerning it.
Let the wicked forsake his Way, and the unrighteous Man his Thoughts: Let him
return unto the Lord, for he will have mercy upon him, and to our God, for he
will abundantly pardon. For my Thoughts are not your Thoughts, neither are your
Ways my Ways, saith the Lord. For as the Heavens are higher than the Earth, so
are my Ways higher than your Ways, and my Thoughts than your Thoughts {Isaiah
55:7-9}. When we have stretched our Conceptions as far as we can, concerning the
pardoning Grace of God, we are as much below its real Extent, as the Distance of
the Heavens is from the Earth: So he plainly tells us, who will not, nor can
deceive us. And, therefore, there is not the least Room left us, to admit a
Scruple concerning the Pardon and Salvation of the chief of Sinners. His Promise
is a sufficient Security, for he cannot violate it; but he has confirmed it,
with his Oath, that by two immutable Things, wherein it is impossible for him to
lye, we. might have strong Consolation, who have fled for Refuge, to lay bold on
the Hope set before us. This is amazing Condescension and Goodness!

(3.) Divine Predictions may be offered in Confirmation of this Truth. The
Prophet Isaiah not only describes in a very particular Manner the Sufferings of
the Messiah, when he should appear; but he gives the Character of the Persons,
for whom he was to suffer, and for whom he would intercede with God. And made
Intercession for the Transgressors {Isaiah 53:12}. µy[çp, i.e. for the
rebellious. For such who were his Murderers, and imbrued their Hands in his
Blood. According unto this Prediction of the Prophet, our Saviour, when on the
Cross, put up this Request to God: Father, forgive them, for they know not what
they do {Luke 23:24}.

(4.) Many stupendous Miracles were wrought to confirm this Truth. That great
Salvation whereof the Gospel is a Report, so far exceeds our Imagination, that
we are very slow in giving Credit to it. To the End, that the Truth of this
Report might be established, beyond all modest Contradiction, the holy Spirit
hath given his Witness to it, by a Multitude of miraculous Operations. God also
bearing them witness both with Signs and Wonders, and with diverse Miracles, and
Gifts of the holy Ghost, according" to his own Will {Hebrews 2:4}.

(5.) The Author of this Salvation, has not been wanting to give in his Testimony
to this most precious Truth. And we know that his Witness is true; for he is the
Truth, and, therefore, his Testimony cannot be false: He is the faithful Witness
{Revelation 1:5}. Christ has plainly and fully informed us, that the largest
Debts are forgiven: Or that Pardon is extended to the greatest Sinners; And,
that in Consequence of much being forgiven; much Love is ingenerated in the
Hearts of pardoned ones. Five Hundred Pence are as freely forgiven as fifty, our
Lord assures us {Luke 8:41}. And, consequently, Pardon is not limited to smaller
Offenders; but it is extended to the greatest Transgressors. He certainly knew,
whole Sins are remitted, thro’ whole Blood Remission is obtained. Shall we then
admit the least Doubt of the Salvation of the Chief of Sinners? Surely not;
since we cannot do it, without invalidating the Testimony of him, thro’ whom
Salvation is enjoyed.

(6.) The State and Work of Christ when he was here, give the fuller Evidence,
that his coming was to accomplish such a Design. He was constituted Heir of all
Things, and was Lord of Glory, when he possessed nothing; and became the Object
of Scorn, Reproach and Shame among Men. His Subjection and Obedience to the
Covenant of Works, which we have violated, were not on his own Account; to
imagine, that he came under that Covenant, upon his own Account, divests him of
that Right to Life, Happiness, and Glory, which is inseparable from his Person,
as God and Man; and subverts all our Hope of Salvation, by any Thing he did or
suffered. He was made under the Law, not only to obey it, but also to suffer its
Curse; or to endure the Penalty it threatens upon a Breach of its Precepts. This
could not have been with a View to himself, if he had been no more than a Man,
since he was innocent. For it is contrary to Justice to make Innocency subject
to a Curse, and, therefore, his being made a Curse, is in itself a clear
Demonstration, that so he was made for Sinners, in order to their Redemption
from it.

(7.) The Exaltation of Christ, and the Glory which followed upon it, is a
pregnant Proof of this Truth. When he had completed the Work of our Redemption
on Earth, he ascended to Heaven, and took Possession of that Glory which was his
due. And he is to be considered as our Fore-runner in his Entrance into the
World above, and as the public Head and Representative of all those for whom he
had offered himself as a Sacrifice to God, Hence, we are laid to fit together in
heavenly Places in Christ. He is entered not into the holy Places made with
Hands, which were the Figures of the true, but into heaven itself, now to appear
in the Presence of God for us {Hebrews 9:24}. This Admission of Christ to
Heaven, and his taking the Possession of Glory in the Name, and as the
Forerunner of Sinners, is an undeniable Proof of his having obtained Salvation
for them. For which Reason the Apostle Peter makes it a Ground of Christian
Trust and Confidence. Who by him do believe in God that raised him up from the
dead and gave him Glory that your Faith and Hope might be in God {1 Peter 1:22}.
Consequent upon this Exaltation of our Saviour, an eminent Glory attended his
Church below. The Holy Spirit was poured forth in an extraordinary Manner, both
in his Graces and Gifts, which was a clear Proof, that he had done every thing
requisite to the Salvation of Sinners. And, that the Father highly approved of
his executing his Will, in the Redemption of the Objects of his Favour from
Misery. What an admirable Concurrence of the most cogent Proofs are given of
this glorious Truth, that Jesus Christ came into the World to save the chief of
Sinners? If therefore we disbelieve it, we must be exceedingly culpable, for we
shall make God himself a Lyar, who has in such a Variety of Ways given his
Testimony in Confirmation of this most precious Truth. And this is an Instance
of his infinite Condescension, Goodness, Compassion and tender Care of his
People! that their Souls may have Support, Relief, and Consolation, under a
Sense of what above all Things occasions their Minds the greatest Distress, viz.
their Guilt and Sinfulness.

2. This Report is worthy of the most grateful Reception. It consists of
Principles, which are calculated to promote the Glory of God, in a most eminent
Manner. The Glory of the Father, Son, and Holy Spirit. And the Glory of all the
divine Perfections, far above any other of the Designs of God. Besides, it is
the Foundation of all the spiritual Peace, Rest, Consolation and Joy, which the
Saints are favoured with, in this World, and it is the Ground of their Hopes of
the Enjoyment of future Blessedness; and, therefore, it is highly deserving of
the most grateful Reception. But,

(1.) Some reject it, yea the most, the Generality. Christ as crucified, is a
Stone of stumbling and a Rock of Offence, to many who make Pretensions to
Christianity. The Mysteries relating to his Person, Work, and the admirable
Effects of his Mediation, are accounted unintelligible and absurd Notions. And
the Saints Experience of Consolation, Peace and Joy, in believing in him, as the
Gospel represents him, as pronounced a fond Imagination and Enthusiasm, by
Multitudes, who yet would be esteemed Christians. No unregenerate Man receives
the Things of the Spirit of God, nor is he able to understand them. Without
supernatural Light Men may know the Truth of the sublime Doctrines of the
Christian Revelation; but that greatly differs from an Understanding of the
Things themselves. The Truth of the Things of the Spirit hath such Evidence in
the Scripture, as is suited and sufficient to procure an Assent to it from all
Minds, which are free from Prejudice, and, therefore, unregenerate Persons may,
and it is reasonable to require and expect them to yield an Assent to the Truth
of those Things. But the Things themselves they can never understand. No, not
the most intelligent and knowing Part of Mankind. The Things themselves often
are hid from the wise and prudent, while they are revealed unto Babes, i.e.
Persons of mean Capacities, and of little Improvement. The most learned among
Mankind are not more capable of understanding heavenly Things, than the weakest,
silliest Creatures in the World are. Nor is any Branch of what we call Learning,
possessed in how great Eminency soever, suited to increase our Knowledge of this
Kind. A Consideration sufficient this is, one would think, to humble the Pride
of Men’s Hearts, which springs up in them on Account of their learned
Accomplishments. He must be an absolute Stranger to the theological Writings of
learned Men, or not exercise his Reason in reading them, who does not discern,
that Learning is not a sufficient Preservative, even from Dotage, Childishness
and Absurdity in the Things of God. They deliver themselves so foolishly, on
many of those Subjects, that if they were not had in Repute for Learning, what
they say would be despised, and themselves would fall under Contempt, and not
unjustly, for, not to say, reasoning, but cavilling, as they do. If we have no
supernatural Principle in us, we shall not, we will not, we cannot approve,
embrace, adhere to, nor take the least Delight in Spiritual Things themselves.
The natural Man receiveth not the Things of the Spirit of God, for they are
Foolishness to him, neither can he know them, because they are spiritually
discerned. The learned, therefore, have no Advantage above the unlearned, as to
the understanding of the Mysteries of the Kingdom. And, consequently, the rude
and unpolished, may know those Mysteries, and such, who on Account of their
Superior Talents are greatly admired, may be as blind to those Things, as Bats,
or Moles. An high Way shall be there, and a Way, and it shall be called the Way
of Holiness, the unclean shall not pass over it; it shall be for those,
way-faring Men, tho’ Fools, shall not err therein.

(2.) A few receive this Report most joyfully, with the highest Gratitude,
approve of it, admire and adore it. By a Communication of divine Light to our
Understanding, we become capable of seeing our true State by Nature; the
Excellency and Glory of this Way of Salvation by Christ. And that gracious Work
upon us, which furnishes our Minds with spiritual Knowledge, sanctifies our
Wills to chuse, and causes our Affections to cleave to, and delight in those
Things, which our Minds discern the Excellency and Glory of. For Grace conveyed
in Regeneration, is a sanctifying Principle, to our whole Souls, and, therefore,
every Faculty acts in a spiritual Manner, about, towards, and upon spiritual
Things, in Consequence of this Work in us. That which is Light in the
understanding, is Holiness in the Will, and it is Spirituality in the
Affections. If this had been duly attended to, some unprofitable Disputes
concerning Faith, would never have taken place among learned Men. Those Truths
which many; yea the Generality of such who are called Christians, esteem
Foolishness, Persons spiritually enlightened, account most sacred. They discover
the infinite Riches of divine Grace, the unfathomable Depths of divine Wisdom,
and the Holiness, Justice, and Truth, and Faithfulness of God, which have a most
illustrious Display therein, and, therefore, their holy Souls approve of, admire
and adore those blessed Truths, which they plainly see are incomprehensible.
Some there are, I dare say, who take the highest Satisfaction in there Things,
because of that peculiar Glory, Which arises to God from them; and will still
continue so to do, let a Generation of formal and nominal Christians, call them
by what Names they shall please, on Account of this their Faith and Hope, in God
and Christ. Of this Number was the Person whose Death occasioned this Discourse.
She was many Years a Member of this Community. Her Character was ornamental to
her Profession, without any Fear of being charged with a Breach of Truth, I may
say, that her Conversation was as it becometh the Gospel of Christ. It is, If I
remember right, now near nine Years since she had a very fore Fit of Sickness,
which in the Apprehension of others, and in her own, was likely to have issued
in her Dissolution. It was the Pleasure of God, at that Time, to favour her With
extraordinary Discoveries of his Love, and with an Assurance of everlasting
Salvation thro’ Christ, under a most humble Sense of her own great Unworthiness,
The Words on which I have been discoursing, she then pronounced with a very
striking Accent, and declared her Desire, that they might be preached from on
the Occasion of her Death, if she was removed; and this has been her Desire ever
since. She never lost the Sweetness and Savour of those gracious Visits she then
enjoyed. She had not a great Deal of Conversation, nor did she desire much;
because, but little which is spiritual to be met with. She would often say, I am
the chief of Sinners, and have the greatest Reason to admire at the Grace of
God, in saving me. And my Praises in Heaven will have the highest Note of any
there. Her Soul was frequently filled with an adoring Sense of distinguishing
Favour, and she expressed it in the Language of the inspired Writer. He takes
One of a Family, Two of a Tribe, and brings them to Zion. Her last Illness Was
long and heavy, in which she was very comfortable. In a Visit I made her some
time before her Death, I found her filled with Joy, at the Thoughts of its being
near. I am going, said she, I hope, in a few Hours. It might be {#that is the
Sentence|} depart from me, thou Worker of Iniquity; but it will be, Come thou
blessed of my Father. Strike, Death, strike; not that I want to be out of my
Pain, but I want to be praising my Lord. Glory to the Father, Glory to the Son,
Glory to the Holy Spirit, three Persons but one God. She said again thus, Glory
to the Father, Glory to the Son, Glory to the Holy Spirit, three Persons but one
God. And now I must deliver what may not improperly be called her dying Request;
it was this: Do you tell the Saints, that the Sweet Doctrine of the free Grace
of God, which you have preached has been the Comfort of my Soul, and is now on a
Death-bed: and, while you are preaching, I shall be singing. It can’t be
otherwise, for his Covenant he will not break. He cannot deny himself. I have
nothing to carry, not a Thought, but Sin, and that I shall drop. Thus the
exulted, when she thought Death to be very near. I saw her several Times after
this, and tho’ she was not so full of Triumph, she enjoyed solid Peace and
Comfort; and declared, that she did not desire in the least a Return. Taking
Notice of her poor emaciated Body, she sometimes said, it is the Purchase of
Christ, and be will change this vile Body, and fashion it like unto his most
glorious Body. Thus she lived by Faith, and departed in the steady and vigorous
Exercise of that Grace. Oh! the Happiness of those pious Souls, whole Trust is
in Christ, thro’ him they are more than Conquerors over all their Spiritual
Enemies. And in the Exercise of Faith upon him, they can triumph in the Views,
and at the nearest Approach of Death. May we be enabled through divine Grace, to
follow those, who thro’ Faith and Patience inherit the Promises.

FOOTNOTES ft1 So I call him and not unjustly, for there is scarcely any Thing,
relating to the Grace of God, the Person of Christ, his Work, and the Benefits
arising from thence; which in his Annotations, he does not pervert and corrupt.
For which Reason a Socinian Writer says, that his Annotations contain a complete
System of Socinianism. And Schichtingius, another of that Tribe, affirms, that
the Church had waited for such a Man, for more than fifteen Ages since the
Apostles, as Lubieniecius observes, de quo dicere solebat, Orbem Christianum per
15 amplius post Apostolos fecula, talem expectasse virum:


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  CHAPTER 75: S. THE CHRISTIAN RELIGION
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THE CHRISTIAN RELIGION NOT DESTITUTE OF ARGUMENTS SUFFICIENT TO SUPPORT IT IN
ANSWER TO A PAMPHLET, INTITLED, ’CHRISTIANITY NOT FOUNDED ON ARGUMENT, etc.’ A
Testibus dicemus secundum Auctoritatom, & Vitam Testium & Constantiam
Testimoniorum - Cum multa concurrant Argumenta, & Signa, quae inter fe
consentiant, Rem peripicuam, non suspiciosam videri oportere. CICERO Heren. Lib.
2.

Printed, and sold by A. WARD, at the King’s Arms in Little

Britain.

LONDON {Price Six-Pence.} In this Age, great Liberties are taken with the Holy
Scripture, in order to lessen its Authority, and bring its peculiar Doctrines
into Disesteem. The Penmen of it have been represented in the most invidious
Light: Their Characters have been used in a most unjust Manner, and a false Turn
has been given to almost every Thing they acted. All Rules of Decency,
Good-Manners, and Justice, due to the Memory of the Deceased, have been
violated, by Gentlemen, whose highest Pretensions are, to Politeness, good Sense
and Honour: And if we were to be determin’d, in our Opinion concerning them, by
what they say of themselves, no doubt could possibly arise in our Minds:
respecting the Justness of their Claim, to the beautiful Characters they profess
to be enamour’d with, viz. rational, polite, and ingenious but if we may be
allow’d Freedom of Thought and Enquiry on our Part, in making use of that
Liberty, we can’t fail of discovering, that they are not the Men, they are
extravagantly fond of being accounted. The Author of Christianity not founded on
Argument does not indeed proceed altogether in this Method; but it is his
apparent Design, to prove that we are Christians, without being able to assign
any convincing Reason why we are so, and that Christianity is really destitute
of Arguments sufficient to support it. How he succeeds in this laudable

Attempt, I purpose, under the Assistance of him, whose the Scripture is, to
impartially weigh and consider. And I promise him all the Advantage that a
Searcher after Truth can desire: I will not crave more in Favour of Revelation
than, I presume, he will readily allow in everything else, and leave him to
determine, why that which is thought a proper and rational Evidence of Truth and
Fact, in any Thing but Christianity, must not be so esteemed, where that is
concerned.

I freely grant him, that Reason is to judge of the Truth of Revelation, and that
when rational Proofs are not to be produced in Favour, of any pretended heavenly
Discovery, its no better than Enthusiasm, to be persuaded of its divine Original
Farther, I allow that Reason is to judge of the Terms and Expressions, used in
that Revelation, which it hath been the Pleasure of God to afford to Men. And
surely it is just and proper, to interpret the Language of Scripture, agreeable
to those Ideas, which are commonly intended to be conveyed by it, when we use
the Words and Expressions of which it consists.

First. This Writer strenuously contends that Christian Faith cannot be rational
f1. Several Things he advances against it.

I. We are required to think all alike. This he supposes is impossible; but I am
of Opinion that it is far from being so, that, on the contrary, it is very
practicable. If we consider what is necessary to Unity of Sentiments among
Christians, how different soever their Capacities are, we shall easily discover,
that it might reasonably be hoped for. The Scripture contains the Sum of what
they are required to believe, and if the Word of God, which is the only Rule of
their Faith, in its Terms and Expressions was duly attended to, and their
natural and obvious Interpretation, was freely allowed of by all, there would
not be any material Difference among Christians. For Instance, the holy
Scripture affirms that God is one, and that he alone is to be worshipped. The
Lord thy God is one Lord. Thou shalt worship the Lord thy God, and him only
shalt thou serve. Farther, it as expressly requires us to worship three, Father,
Son, and Spirit, in the Commission given to the Apostles, to teach and baptize
{Matthew 28:19}. Hence it is easy to see, that Unity of Sentiments, in this
Doctrine, upon the Evidence of Revelation, relating to it, is no difficult
Matter: It is as easy, as to understand, that in Numbers, one is not three, and
that three consist of three times one. It is not difficult to discover, that
there is but one God, and that these three, Father, Son, and Spirit, are the one
only living and true God. The Scripture doubtless, has a proper and determinate
Sense, and that Sense certainly is, what the Words and Expressions of it
properly import; and therefore, when Christians are required to be of one Mindf2
no more is design’d, than, that it is a Duty common to them all, to interpret
sacred Writ, without any Force or Violence, and to readily allow, those Ideas to
be true, which are therein express’d. If this was done, it seems evident to me,
even to a Demonstration, that very little Difference in Opinion would be found
among them. And such is the Language of the Bible, that a Reader of ordinary
Capacity, and unfurnished of Learning and Science, may understand it, and form a
true Judgment of its Doctrines.

II. Men are threatened into Consequences, says he. If by Threatening, he means
human Threats of Punishment, in case they form not their Judgments, agreeable to
the Opinion of others, as that is foreign to the true Nature of Christianity; I
have no Concern with it, shall not defend, but condemn it, as much as himself.
But if he intends the divine Expression of Displeasure, in Case Men disbelieve
that Doctrine to be true, which they can’t but know, is agreeable to the
Language of Scripture, and is the proper Import of the Words and Expressions, It
uses, it is highly just. For surely if God condescends to reveal his Will to
Men, and addresses them in such Language, as is in common Use among them, and
which they are capable of understanding, it is nothing unreasonable to threaten
them with Punishment, and actually inflict it, if they refuse to believe, that
when he speaks of one, he means as he speaks, and that when he speaks of three,
he intends as he expresses himself.

III. He observes, that we are baptized into Christianity when we are Infants,
and know nothing of the matter. As I think this Practice not agreeable to
Christianity, and can’t but esteem it an Innovation, I shall not say any thing
to it. Let them defend it whose Practice it is, if they are able.

IV. Praying for Improvement in Christian Knowledge, he thinks inconsistent with
a Conviction of the Truth of Christianity, upon rational Evidence. Is Prayer
then needless, where we are to exercise our reasoning Powers? It is by our
Faculty of Reasoning, that we discover the Difference between Right and Wrong,
Truth and Falsehood. Now is it an improper Thing, to pray to God, to bless the
means, which in Providence he hath afforded us, of the Conviction of our Duty,
for our Increase in the Knowledge of it: And to pray, that our corrupt Habits
and evil Inclinations, may not influence us to act a Part, for which our
Consciences would certainly condemn us? Is it then preposterous to offer him our
Praises, for the good Influence our Knowledge, under his Providence, has over
our Lives, to make us virtuous, wife and just in our Conduct? Of this Opinion
indeed was Cicero, and some other Philosophers, and also Poetsf3 But this
immediately strikes at the Root of all Religion, not only revealed, but also
natural, and perhaps, by so much the more, it may gain the Approbation of this
Infidel.

V. Says he, The rational Christian, whoever be he, must have originally set out
a Sceptic, and hesitated for a Time, whether that Gospel were true or false. But
why is this necessary, is there nothing, that we rationally believe, but what we
doubt of the Truth of for a Time? If so then let me become a Sceptic in some
other Matters, besides Christianity. For Instance, let me doubt whether Language
had the same, and not a contrary Meaning, in the Times of Plato, Cicero and
Epicetus, etc. as it hath now, and call upon this Man to prove it had the same,
if he is able: This I assure him is done with a favourable View to those
Philosophers, and he may thank me for it, because if we fall into the Opinion,
of a Change of Language, Plato and some others may be defended from allowing the
detestable Practice of the promiscuous Use of Wivesf4, and Cicero may be
acquitted of Pleading for Obscenity and Uncleanness, and by this means Epictetus
may be cleared of encouraging Dissimulation and Hypocrisy in the Worship of
Godf5. And therefore I should think this Gentleman, who it is probable has a
great Veneration for these extraordinary Men, may consider this as a happy and
ingenious Thought, and deferring his Thanks. But the Mischief is, if it should
be allowed, that Language had in those Times a contrary Meaning to what it now
hath, then we must understand those excellent Philosophers, to recommend Vice,
when they condemn it, and to condemn Virtue when they extol it. Then it will
follow, that in their Opinion, not the wife and virtuous Man is happy, but the
Fool and the Knave. Then we may prove, that when they deliver the best Sense,
they express the greatest Nonsense. This would lead us to conclude, that
Xenophon thought God knows nothing of Things part, nor present, nor Things to
come f6. Again if Doubting is necessary to rational Belief, then why may I not
doubt, whether it is unlawful to take away this Man’s good Name if he has one to
loose, whether it is unlawful to deprive him of his Property, or even of Life
itself? Why should I think, that Slander is a criminal Thing, or that Theft is
unjust, or that Murder is sinful, before I have examined upon what Principles I
am to view these Actions in such a Light? And, if while I am undetermined in my
Opinion, and am only upon the Enquiry, I should do either or each of these Acts
against him, why should I expose my self to Censure and the Penalty of the Law,
for doing what I have received no Conviction, is criminal, but so far as I can
discover, is, if not virtuous, at least indifferent? Farther then, why may I not
doubt, whether there is a first Cause of all Things, whether there is indeed a
God, and if, while I am in Scruple, {#which by the Way may be the whole of my
Life|} I deny him all Honour, Worship and Adoration, surely I am nothing
Criminal, in this Matter, for however evident it is in itself, that the World
rose not into Being, without the Exertion of an infinite Power, I am uncapable
of seeing that Evidence; and therefore, it is nothing at all to me, and by
Consequence, I may lead my Life, without any Fear of God, without paying him any
Honours, or Desires of his Favour and Protection, and beperfectly innocent all
the while. To proceed no farther in this wild and extravagant Manner of
speaking, as there is, a rational and irrational Belief, so there is a rational
and irrational Doubting. If it be the Character of a Sceptic, to doubt without
Reason, whatever he may think of it, he excels not in Wisdom and good Sense the
Enthusiast, who believes without Reason. One is as irrational as the other. And
to speak freely, the Sceptic is that in Doubting, which without Reason, he
charges upon the Christian in Believing, not the wife and understanding Man, but
the foolish and unreasonable one. To doubt whether there is any Difference,
between Right and Wrong, Truth and Falsehood, Virtue and Vice, whether Right,
Truth and Virtue are amiable, and Wrong, Perfidy and Vice are monstrous and
evil, will hardly be allowed rational, and if not, then there are some Things
rationally believed, where Doubting cannot reasonably take the least Place. And
question not, but Christianity will appear to have such Evidences and Arguments
in its Favour, as will necessarily oblige every rational and unprejudiced
Enquirer, to allow, that no Doubt can reasonably be admitted concerning Its
Truth and great Importance.

VI. He objects that, Morality is of no esteem without this Christian Belief. In
answer to which, I observe, that Virtue and a good Life, are certainly very
advantageous, a Person who indulges not to Pride, Coveteousness, Uncleanness,
Malice and Revenge, will not be attended with the uneasy Consciousness of having
so done. But if Men-actually are defective in Morality, if they still are not
what they ought to be, if they have in any Instances, acted what they ought not
to have done, they are justly liable to the awful Resentment of that God to whom
they are, accountable in their Conduct in all Things. And, if Men in Fact are
such in their Behaviour, either thro’ Defect in Duty, or in acting contrary to
it, as that they on account thereof, deserve the Displeasure of why should it be
thought unreasonable, that they are not accepted and rewarded by him, for an
Obedience, which is allowed to be deficient and stain’d with Guilt? If indeed,
any Man, this Writer for Instance, is as pure and regular in all Things, as he
ought to be, I am free to grant he will not be condemn’d, but be approved by his
Maker, and receive Happiness from him. But if he is not the Man he ought to be,
in every Branch of his Conduct, he will find nothing contrary to Goodness or
Justice in his Condemnation.

Here he seems to discover a Dislike of expecting Pardon, alone through the
Mediation of Christ, if Revelation had not recommended that Doctrine to us, I
suppose this Author would not have represented it as destitute of Arguments and
Evidences, sufficient to support its divine Authority. In this Place he also
observes that we may not live long enough to go through with a proper Enquiry,
into the Evidences of Christianity, and that, that may prove of fatal
Consequence. Prodigious Labour, great Pains and long Study it seems, are
necessary to a rational Belief of Christianity! Labour as great, as to learn the
Import of the Terms, God, Sin, Punishment, Saviour, Mediation and Suffering, to
which how few are equal! Labour as difficult as to discover, that none but God
can foreknow the free Actions of Men, and declare the Parts they will act,
Centuries of Years before they exist, that none but God is able to alter the
Course of Nature, raise the dead to Life, and work Miracles of the like kind. A
Talk attended with as great Difficulty, as discovering that Men existed more
than seventeen Hundred Years ago, and what Proof can be given of that, which may
be thought a proper Foundation for a rational Belief of it? Extraordinary Labour
this, doubtless! to which every Man of common Sense is equal, and may, and must,
be assured of the Truth of Christianity, if he exercises Reason, the very Moment
he takes into Consideration the Evidences of it, upon such Testimonies, as he
would believe any else in the World, better Testimonies than which, he has not,
to found his Belief upon, that the World existed, so long a time since, as
Christianity is supposed to have been introduced into it.

VII. Few Men, says he are qualified for Reasoning. This Writer would doubtless
be esteemed of the Number of the happy Few, who have this rare and uncommon
Qualification. He is able, by his superior Penetration to discover that Works
proper to God, are not clear and sufficient Proofs of the Exertion of his Power,
that Predictions of the Parts Men Will act Hundreds of Years before their
Appearance on the Stage of Life, which he only can be acquainted with, is no
infallible Evidence of his conveying to us the Knowledge of his Willf7. He is
able to prove, by his admirable Talent of Reasoning, that we have no certain
Ground to believe, that there ever were such Men in the World as Alexander,
Plato, Cicero, or Julius Caesar: Nay, that it is a Thing disputable, whether the
World is two Centuries old, for we have it only upon Report and Hearsay, which
are very fallible and uncertain Things. And if indeed the World is of such
Standing, as the Times in which these Men are supposed to have liv’d, he can
teach us, that it is uncertain whether Language has not passed under an entire
Change, that those Terms which now stand for Virtue might then mean Vice, and
these Words which now express Valour, might then be used to express Cowardice,
and therefore, we learn from this accomplished Reasoner, that it is uncertain,
when we read Plato, or Cicero, Quinius Curiius, or Caesar’s Commentaries,
whether we are to understand them of recommending Virtue or Vice, whether
Alexander was a Coward, or a bold and resolute Man, whether Currius and Caesar
speak of Flight or of Victory. Rare Discoveries these indeed, and truly worthy
of a Free-thinker or Infidel.

VIII. The Reasonableness of Religion in Speculation nothing to the purpose, says
he: It is one Thing whether a Proposition be indeed true in it self, and another
whether a Man be bound to apprehend and believe it. A Man is bound to believe
where doubting is unreasonable, for Diffidence is unsupported by Reason, is as
irrational, as Faith without Evidence, and Foundation. And with Respect to the
Proofs of the Truth of the Christian Revelation, they are such, as admit not of
rational doubting. Works, which men really must and cannot but know, to be truly
divine: And discoveries of future Events, which depend on the free Actions of
men, are incontestable Proofs of a heavenly Appearance and Instruction: And if
we have such Evidence, of Works of this Sort, being performed, and such
Discoveries being made, as is thought sufficient to support us in the belief of
other Facts done, as long a Time since, it is here doubtless, altogether as
valid and sufficient, and it is not Reason to scruple that Evidence, but
downright Madness and Obstinacy. Besides, no uncommon Degree of Knowledge and
Improvement, are requisite to enable a Man, to discover that, interrupting the
Course of the sun, or of the Earth, is a Work proper to him, who gave Motion to
the one, or to the other; whether it is a Work truly divine and proper to God,
the Fountain of Life, to raise a Person from the State of the Dead. A Man must
as certainly, and as soon be persuaded of this, as that God formed the World,
and upholds the Frame of Nature.

IX. Says he, The ablest and best of Men are disqualified for fair Reasoning, by
their natural Predjudices. How! yes, how! The ablest and the best Men
disqualified, etc. I ask how Man came to be rid of all his natural Predjudices
and Prepositions, is he so happy? Why then may not some others also enjoy that
Happiness? Does he think, that he is the only Person in the World who possesses
this most desirable Privilege? After this, surely, we may credit him, if not our
Savior, or his Apostles. Here is a Man divested of all Predjudices, the thing
which prevents the ablest and best, of Men {#well then he is not of that
Number|} of finding Truths: That to believe a doctrine attested by supernatural
Works to be true, is sound and credulous: That to yield an assent to the Truth
of Facts; which all the Reason we have, dictates to us are indisputable, upon
the Evidence afforded us in Confirmation of those Facts, is unreasonable. In
short, let us give up ourselves to the Instruction, of this singularly happy
Man, and let him enjoy an Honour, which the ablest and best of Men, because of
their natural Predjudices, have no just Claim to viz. to be esteemed fair and
impartial in Reasoning. He is no doubt an Interpreter of Ten thousand. Had he
not conceal’d his Name, what Honours would have been paid him, and what humble
Submissions, would have been made to him! How in the World came this non-such
Man to affect Secrecy? If thro’ Humility, he is more modest, in my Opinion; than
he is discerning, whoever he be; but I don’t take it, that this is the Fact: I
rather think somewhat else, viz. a Consciousness of endeavouring to shock the
Christian in his Faith, upon Grounds, far from being rational or just.

X. A rational Faith when attained would not answer the Ends. He instances in
several Things,

1. It would not work Miracles. A mighty Discovery! Who ever thought that a
Persuasion of the Truth of Christianity, upon the most reasonable Conviction,
would enable a Man to perform miraculous Works? Christianity requires it not,
suggests it not.

2. It would prove too cold. This is also granted without any Prejudice to the
Cause of Christianity.

3. Too changeable. That some have altered in their Sentiments, with relation to
very important Doctrines the Christian Religion, is well known; and it is
equally well known, that they have so chang’d, without reasonable Grounds and
Motives: As did Dr. Whitby, to whom this Writer has Reference.

4. Would not administer that Spirit of Comfort, in the Reflection. This is
freely granted.

5. Not of Force, sufficient, to command the Passions. This is also readily
allow’d.

6. Much left to suffer Martyrdom. This is not denied. But what are all these
Things to the Point in View? What if a Persuasion, upon the most rational
Evidence of the Truth of the Christian Religion, will not influence a Person to
all, or any of these Things: but something must be superadded to that
Persuasion, is this any Proof, that the Belief of Christianity, is without
rational Ground and Evidence?. Because Men act not up to their Principles, is
that to be objected to the Reasonableness, of the Belief of those Principles? A
small Degree of Reason, far less to be sure, than this Author is Matter of, will
enable a Person to discover the Absurdity of such an Imagination.

Secondly. This Writer undertakes to prove, that Christ and his Apostles, never
proceeded in this Method of giving rational Evidence of the Truth of those
Doctrines they taught, but constantly required Men to believe without it.

Before I enter upon the Consideration of what he offers, on this Head, I desire
it may be carefully observed, that those Things which were Proofs of the divine
Mission of Christ, or of his being a Teacher come from God, ought to be allow’d
Proofs of the Truth of those Doctrines he delivered: And that if his Apostles
failed not to give full Evidence, of their having a heavenly Commission to
teach, it is Unreasonable, not to allow that Evidence to be a Proof of the Truth
of those Points of Doctrine they inculcated. Now Christ gave the fullest Proof
of his divine Mission, such as would not admit of the least reasonable Doubt. He
proves it by the Writings of the Prophets, who all spake of him, of his Family
and Birth, of his Circumstances and Wisdom, of his surprizing Works, of his
Sufferings, Death and Resurrection, all which Particulars were exactly fulfilled
in him, and therefore, were evident and undeniable Proofs, of the extraordinary
Mission of those Prophets, as well as of the divine Mission and Authority of our
Saviour himself. Again, he confirms it by his Works, the miraculous Works which
he performed bore witness of him, he healed the sick, gave Sight to the Blind,
cleansed Lepers, cast out Devils, and raised the Dead to Life; which were the
Works of such a Nature, as could only be effected by divine Power, and
therefore, not to be performed by a Person who had not a divine commission. To
these Works Christ appeals, and urges them as Proofs of his being sent by God,
both with the Jews and with his Disciples. With the Jews, If I do not the Works
of my Father, believe me not: But if I do, tho’ ye believe not me, believe the
Works: That ye may know and believe, that the Father is in me, and I in him.
{John 10:37-38} In the same Manner he reasons with his Disciples: The Father
that dwelleth in me, he doeth the Works. Believe me that I am in the Father, and
the Father is in me: Or else believe me for the very Works sake. {John 14:10-11}
Since our blessed Redeemer gave abundant and unexceptionable Proof, of his being
clothed with divine authority, is it reasonable to think he was too assuming,
when he taught as one having Authority, and not as the Scribes, who were not
invested with such heavenly Powers? Surely not. And since his disciples had
clear and full Evidence, of his divine Mission, was it unreasonable to expect,
that they should readily assent to the Truth of what he taught: And were they
not justly blamed for not believing him to be the Person, they had the highest
Reason to conclude he was? Christ’s reproving them for Incredulity, when the had
all reasonable and sufficient Ground to believe, is objected to the Clearness
and Sufficiency of the Evidence afforded to them, in order to the Faith. And if
they had appeared forward of Belief, then, no doubt, this Man would have
represented them, as credulous, and disposed to believe, without a solid and
substantial Ground for Faith, and have argued that, for that Reason their
Testimony is less deferring of our Notice. - This Man’s Sneer at the Disciples
of our Lord, how much soever he may be delighted with the fine Turn of Wit it
contains in it, is as bold and impious, as ‘tis low and trifling: It is this,
they knew nothing of Reasoning, it was quite out of their Element; they had had
their Education on the Water, and tho’ they understood their Trade so far as to
be well versed in mending their own Nets, would go near it is likely to be
entangled themselves, when they had to do with the figurative ones of sophistry
or Syllogism. The Art of Logic is doubtless of Use in Reasoning; but that Men
know nothing of Reasoning, who have not made themselves Masters of that Art, is
an Observation, that a Man of the least Degree of good Sense or Modesty, would
even blush to make. But why does this Man mention Sophistry? I hope he don’t
think that every Syllogism is a Sophism; if he does, he is not much better
acquainted with Logic, than the most credulous Christian he despises. Sophisms
either express what is not true, or less than is true, or more than is so, and
therefore, Truth is not to be taught or demonstrated by Sophisms; and by
Consequence, a Teacher of Truth only, as our great Lord was, can’t be supposed
to make use of Sophisms. Besides, Christ reasoned in the most clear and nervous
Manner, infinitely better than this Man any where does; and if he pleases, he
may, put his Reasoning into a syllogistical Form, if that will give him
Satisfaction: Thus, Whatever God gives Testimony to, is true; he gives Testimony
to my Doctrine by his Word and by Works, and therefore nay Doctrine is true.
This is the Manner of Christ’s Reasoning in {John 5:36-37}, The Truth of the
Proposition or Major must be evident to every Man, I suppose to this Author, and
the Truth of the Minor cannot be call’d into Question, without giving the Lie to
Christ, who is Truth; and at the same Time offering Violence to Reason, and
therefore, the Assumption; I should think must necessarily be allow’d.

Again, tho’ the Disciples were Persons unprovided with Learning in the common.
Way, they did not remain illiterate, for by a Miracle they became such
Linguists, as this Author may despair of ever being {Acts 2:4; Acts 2:8-10};
which by the way is an evident Proof of their divine Mission. And Christ, who
sent them to preach; was a Mouth and Wisdom to them, which all their Adversaries
were not able to gain say nor resist. Farther, is it to be expected of a divine
Teacher. that he shall evidence the Truth of his Doctrine, by Argumentation and,
Reasoning from natural Principles? What Need. is there, for a Teacher, who
proceeds in this Way only, to prove his Call to teach, by a pompous Shew of
Miracles, since he advances no other Doctrines, than what he confirms by
Argument and Logic? Is there any Necessity to excite Men’s Belief of such
Principles, by supernatural Works, which when clearly stated and fairly
propos’d, they must needs know to be true by the Light of Nature? This surely is
unnecessary. But, as our Saviour taught Doctrines, which, Reason could never
discover, tho’ they are not contrary to it, it was proper and necessary, that
his Mission from Heaven should be well-attested, as it really was, that no
Ground of Scruple might remain concerning the Truth of those Doctrines.
Moreover, since many of the Principles, our blessed Lord and his Apostles
preached, were not discoverable by Reason, it is irrational to expect, that he
or they should prove them by Reasoning and Logic: For that is arguing from some
known and allowed Principle of Truth, to the Truth of Some Other Thing connected
with it, dependent on it, and necessarily arising from it. This Author charges
Our Lord with being backward of explaining to his Disciples the Doctrine he
taught, but without the least Foundation, for tho’ he reprov’d them sometimes,
for their Incredulity, as he very justly might, he was never wanting to favour
them with farther Instruction and Explication, upon Application to him for that
Purpose. Another false Charge this bold Man dares to exhibit against him, viz.
that he expected Conviction to precede Evidence, as the germs of a Favour
consequently to be enjoyed: Because in some Instances he asked Persons desiring
a Miracle to be wrought by him, in their Favour: Believest thou that I am able.
But how is this a Proof, that he expected Conviction to precede Evidence? He
only call’d upon them to express that Faith they acted on him, supported by
preceding Evidences of his divine Power and Mission. Farther, whereas he infers
the same Thing, from the Pharisees requiring a Sign, and Christ’s blaming them
for it, he is quite beside the Truth, It by no Means appears, that Christ
consider’d it Presumption and wanton Curiosity to expect Evidences of his
heavenly Power and Authority, in order to believe in him, for many such he gave,
to that End; But the Case in Fact was this, they wanted a Sign from Heaven
{Matthew 16:1}, they would chouse the Sign themselves. Most unreasonable and
impious! What if divine Power is exerted to confirm the Truth of any Doctrine,
in working a great Variety of Miracles, shall Men refuse to believe, because
such a particular Miracle is not wrought, as they desire, and take upon them to
dictate to the Almighty what Sort of Wonders he shall work, if he gains their
Credit? Well might our Saviour call them an adulterous Generation, for this
daring Presumption and Impiety, Yet let it be observed, that our Lord gave at
the same Time, Assurance of such a Sign, Which is an unexceptionable Proof of
his divine Misson, viz, his Resurrection from the Dead, which was attended with
an Appearance of Angels from Heaven.

We now come to the Apostles: This Writer might have spared every Word he here
expresses, He observes they had not Leisure, nor Qualifications for Reasoning.
And what then, if they’ had not Leisure nor Qualifications, for doing what it
was not their Business to do, no Damage will thence arise to the Cause of
Christianity. They brought Doctrines agreeable, to, and of which, Reason was
capable of making some feebler and less evident Discoveries. And they discoursed
of those Doctrines, in a much better Manner, than ever any Philosopher did, or
than this Man, who despises them and their Writings, is able to do; and urged
the Practice of all moral

Virtues, upon the Command and Authority of God, and the Pain of his Displeasure,
if Men did not; which Manner of treating on moral Subjects, is, I suppose,
exceeding disagreeable to the Taste of this extraordinary Man. It is farther to
be observed, that they taught some Doctrines, quite cut of the Verge of Reason,
concerning God, and his Purposes, concerning Sin and its Consequences, and a
Deliverance from all the dreadful Effects of it, by the Mediation and Death of
Christ: Things out of the Reach of Reason, and which it could never have
discovered; it is therefore irrational, to expect Demonstration from Reason of
their Truth. What the Apostles had to do, as Teachers of Mankind, was to prove
their heavenly Mission and Authority, which when done, as it actually and fully
was done: For God bore them Witness both with Signs and Wonders, and divers
Miracles, and Gifts of the Holy Ghost; they might lawfully claim a Right to be
heard and credited, without Wrangling and Dispute. But this Person will not
allow Miracles to be a sufficient Proof of Doctrine, because, as he is pleased
to assert confidently enough, they have Time out of Mind undoubtedly been
performed in Favour of false Doctrines. I find however incredulous the Author
is, with Relation to Bible History, he is not so with Respect to other
Histories, it requires, as he pretends, an extraordinary Degree of good Sense,
and the Acquisition of a considerable Share of Learning, to be able to form a
true Judgment of the Facts, recorded in the Gospels and the Acts of the
Apostles: And they at most have only a. Probability of Truth; but other
Histories are easily understood, and the Facts reported in them may be proved
true, and relied on, without that labour’d Reasoning necessary to prove the
Truth of those Facts related in the Holy Scripture. I must take the Freedom to
tell him, that as he is a Sceptic, with regard to Revelation, I am so with
Respect to this confident Assertion of his, I doubt of its Truth, and challenge
him to prove, that real Miracles were ever wrought in favour of false Doctrines:
Let him tell us of what sort, by whom, when, in what Place, upon whom, and
before whom, they were performed. He who is so incredulous himself, where the
Authority of Scripture is concerned, may surely allow another, not to take up
with a Thing, upon his have Affirmation, without proper Vouchers. I am tempted
to think, how reasonable soever this Demand is, he will excuse himself of the
Labour, from a Consciousness of the Difficulty attending it. Let him not take
lying Wonders for real and true Miracles, as here he does: This, says he, the
Scripture it self confesses, when it warns us of lying Wonders, and false
Christs. We see a Man of distinguished Capacity, and singular Accomplishments
may mistake, where the rude and unpolish’d would not, he takes false Christs for
the true Christ, and lying Wonders, for real and true Miracles: If he does not,
he argues most impertinently. He is speaking of true Miracles, the Scripture
speaks of lying Wonders, of Things that seem to be of an extraordinary Nature,
but are not in Fact: what they seem to be. But, because lying Wonders and
feigned Miracles, may be performed by Imposters and false Teachers, it by no
means follows, that real and true Miracles. may, such as were wrought by Christ
and his Apostles. Lying Wonders may be done by lying Teachers, but true Wonders
can only be effected by Teachers of Truth, in Confirmation of their Doctrines. I
can no more believe, that God would exert his Power to work Wonders, to confirm
a Lye, than I can think, he is able to express a Falshood, the former seems to
my Understanding, as irrational as the latter, and as much contrary to the
Rectitude and Truth of the divine Nature. Next follows a very extraordinary
Observation, in our Author’s Performance, viz, The Miracles of Christ and his
Apostles, says he, were natural Effects of Gospel, Benevolence. And what then,
do they lose any thing of their Force, because of that? What, because they were
Works of Mercy, as well as of Power, is the Evidence they afford less clear and
shining? It may be it would have greatly gratified this Writer, if the Miracles
of our Saviour and of his Apostles had been of a contrary Nature, if Men had
been rendered miserable instead of being made happy: If they had been delivered
into the Hand of Satan to torment and rack them, instead of being rescu’d out of
his power, if they had been kill’d instead of being raised to Life when dead: I
say perhaps, Wonders of such a Sort would have highly gratified him, that he
might have had an Opportunity of objecting to the Christian Religion, as
introduced with Cruelty and Vengeance, and not suitable to the Goodness. of God,
and therefore not likely to be any Religion supported by his Authority, Let this
Man perform Works of the same Nature, and display the same Benevolence as Christ
and his Apostles did, in healing the sick, giving Sight to the Blind, cleansing
Lepers, and raising the dead to Life, if he is able, and I will acknowledge him
to have a better Title to being credited in his bold Assertions, than at
present, I can persuade myself, he has a just Pretension to. Again, he observes,
especial Care was taken not to have them made public. Our Lord then was not
ostentatious and ambitious of popular Applause. So far sure he may be intitled
to the Characters of humble and modest. It had been happy for this Man, if in
any Degree, his Temper and Conduct had given him a Claim in Characters like
these. But, what this Person aims at, in this Observation, he will never be able
to prove, viz. that our Saviour did not work Miracles, in the Presence of a
sufficient Number of Men, to give an undeniable Testimony to their Truth: For
various of his Miracles were done in the Presence of many Witnesses, yea in the
View of his Enemies, and they were obliged to confess the Truth of them; that is
to say, such of his Miracles, as he intended should stand in the Face of the
World, for Proofs of his Authority and heavenly Powers. And his forbidding those
on whom miraculous Cures were wrought in private, spreading them abroad, is an
Evidence, that he was resolved the Proof of his divine Power and Authority,
should not rest on Facts, which, on Account of their Secrecy might be disputed;
but on such Facts, as were well known and might be attested, beyond all
Possibility of Contradiction.

Farther, he remarks that, seeking them was discouraged, and instances in Herod.
This is recorded in {Luke 23:8}. If an extraordinary Person appears in the
World, and gives Proof of his heavenly Mission, in the Presence of many
Witnesses, shall it be Matter of Charge against him, or thought a Defect in the
Evidence of his Authority, if he will not satisfy the vain Humour and Curiosity
of every one who shall expect it, and take upon him to demand it? Is it fit that
infinite Wisdom should be directed by the unreasonable Will of Man, and Almighty
Power be called forth to work Wonders, to gratify the Curiosity of every
impertinent Seeker of Signs. Apprehensions of this Sort, cart only be agreeable
to such kind of Men as this Writer as, who have less of Reason than Incredulity.
His principal Objection is still behind, and he seems to expect its Weight will
bear down all before it, ‘tis this: Miracles are no longer Evidences of the
Truth of any Doctrine than they are continued: Nor, to any other Persons, than
those who see them. By Age, it seems they lose all their glaring Evidence, and
by Time intervening the whole of their Force sinks and vanishes. Fine Reasoning
indeed and suitable enough to a Freethinker, i.e. a Man free from Prejudice it
may be in every Thing except Religion, wherein, in an especial Manner he ought
to be: But, in that, deeply and perhaps irrecoverably sunk into the basest and
most unreasonable Prejudices. This Person of free Enquiry, thinks it, I suppose,
reasonable to conclude, that the World has existed more than seventeen Hundred
Years, that such Men as Alexander, Cicero and Julius Caesar really were, and
that the last named was assassinated by Brutus and others. And yet he cannot
know. either of these Particulars, upon other or better Testimonies, than he may
know the Certainty of the Miracles of Christ, which are related not only by his
Friends, but by Enemies also. If we consider that the Disciples of Jesus were
not credulous, but diffident, and with great Difficulty were persuaded who
Christ was, and what was the true Nature. of his Work, and not without the
fullest Evidence: If we consider, that they had nothing to expect in embracing
his Religion, {that is to say in this World} but Hatred, Reproach, Contempt and
the most cruel Persecution, and Death itself: Things which Men don’t usually
chuse, except for some very important Reasons; and that they chearfully took up
with the greatest Afflictions, and voluntarily submitted to Death, out of a
religious Regard to their great and good Master, and to seal the Truth of their
Testimony concerning him, and the Truth of those Doctrines, they had learned
from him: If we consider that one of his Apostles was a Zealot in a Religion as
corrupted in that Age opposite to his, was miraculously converted to it, readily
embraced it, and bravely defended it, tho’ he hereby expos’d himself to the
greatest Dangers and Sufferings, to Perils by Sea, to Perils by Land, yea that
Bonds and Afflictions attended him Wherever he went, and that at length he also
sealed the Truth of his Testimony concerning his Lord, in whom he gloried, with
the Loss of his Life: If we consider the Predictions of future Events Concerning
the Nation Of the Jews, the Destruction of their Temple, and of their Polity and
Government, and their Dispersion in the World; and the Predictions of future
Events relating to the Church of Rome, in her Principles and Manners, delivered
in the Gospels and Epistles; and the exact Accomplishment of those Predictions:
I say if we consider these Things, we must surely be unreasonably incredulous,
if we hesitate a single Moment concerning the Truth of Christianity. As I have
before observed, it is as irrational to doubt without Reason, as it is to
believe without Evidence. He who does the latter is an Enthusiast, and he who
does the former, acts a Part equally absurd and unreasonable.

Now, what is it that the Sceptic with any plausible Shew, can object to the
Evidences of Christianity? Were those Evidences few? No, but numerous. Were they
performed in a Corner and in the Presence of Friends only? No, but publicly and
in the View of Enemies, and the Truth of the Facts they attest, tho’ they
ascribe them to a wrong Power. Did the chosen Witnesses of Christianity gain
Ease, Wealth, Honour, or Power, by their Testimony? No, it exposed them to
Disgrace, Poverty, Loss of Liberty and Life it self; if therefore, they imposed
upon the World, it was without any Temptation, nay even contrary to all their
own Interests, {#that is supposing their Testimony is false|} and consequently
we must think they acted not only a fraudulent, but a most foolish Part, and ran
upon their own Destruction, without any thing of Moment, or Weight to invite
them to it. This Man, inconsistent as he is., when he thinks that he shall gain
some Advantage to the Cause of Infidelity, and do prejudice to the Interest and
Truth of Christianity by it, can observe a rational conviction of the Evidences
of the Christian Religion, will not enable Men to part with present Good and
Pleasures, for distant Hopes and future Enjoyments: And now he can be content to
suppose, that the Apostles resigned all their Ease, Pleasures, and the
Enjoyments of Life, without and future Good in Hope or Expectation. Is there a
Disagreement in the Testimony of these Witnesses, do they contradict one
another? No, their Relations of Facts agree in all material Circumstances. Was
there any Age, in which the Christian Religion was unknown, and in which there
were none of that Sect: Or can any other Account be given of their Rise and
Spread, of their Principles, Conduct and Sufferings, sufficient to let aside the
Account of them in all these Respects, which is transmitted down to us, in those
Pages they esteem sacred? No. Do those Writings contain any thing absurd, that
is to say, which contradicts our Senses, and is repugnant to Reason? Not so:
They indeed inform us of some Things, we could never have known, without such
heavenly Intelligence; but tho’ those Things are undiscoverable by Reason, they
are not repugnant to it. Are their moral Rules defective, do they make any
Allowances for the Weaknesses and Foibles of Mankind, do they spare a darling
Lust and permit Men to indulge a favourite Passion? No, but their Precepts of
Morality are pure and strictly rigid, and such as might be expected to come from
God. Were they immoral and dissolute in their Behaviour? No, they had a true
Fear of God, a zealous Concern for his Glory, ador’d serv’d and obey’d him, even
to the Hazard of their Lives. They were inoffensive, meek, patient, submissive,
temperate, compassionate, just and humble in their Deportment. These are the
true Characters of the Men this Infidel would persuade us, palm’d a Forgery upon
God, and put a Cheat on the World, and to their Disadvantage in this State, and
to their certain Destruction in a future one, if this Man in Reality will allow
us to think that Men do and will exist after Death. What Reason therefore can be
offered, why these Evidences and Testimonies of the Truth of Christianity should
not be credited? No solid, no substantial one can be assign’d, and therefore he
is not a wise Man, who withholds his Assent, when such Evidences demand it; he
is not governed by Reason, how much soever he boasts of it; but Humour and the
most unreasonable Prejudice.

Miracles are necessary to confirm a Doctrine, that is absolutely undiscoverable
by Reason; but that when Miracles are done to that End, to suppose there must be
a Succession of other Miracles, to support the Truth of those before done, is a
wild Imagination. The Miracles already wrought, ought to be eternally allowed
what they are in Fact, viz. sufficient Evidences of the Truth of those Doctrines
they were perform’d in Confirmation of. The Intervention of Time changes not the
Nature of these Evidences and Testimonies, as this Person urges it does; they
were truly divine, and cannot become human, Which he asserts they do. The utmost
which can be pleaded by this Infidel, or any other on this Head, Is, that our
Knowledge of these supernatural Proofs of the Christian Religion, is acquired in
the same Way we get the Knowledge of other Facts done as long a Time since; but
this proves no Change in the Nature of those Evidences. I find our Author’s
Logic fails him sometimes, as great a Proficient as he is in that Art. To
believe Doctrines concerning God, his Purposes, and his Methods of Procedure
towards offending Creatures, either in a Way of Penalty or Mercy, which Reason
could not discover, or the Light of Nature could not point out to us, without
any supernatural Evidences, or divine Testimonies of their being true, might I
think, be very justly censured and pronouc’d Enthusiasm: But, to expect the
Continuation of such Evidences, or to require a perpetual working of Miracles,
in order to our yielding an Assent to those Doctrines, is bold and impious. It
is sufficient that in our Age, we have such Proof that Miracles, great and
wonderful, were once wrought to confirm the Truth of Christianity, as we allow
to be full and convincing in any Thing else. And why that Proof may not be
thought so here, I should be glad if this Infidel, or any other, would plainly
tell us. Will this Man believe nothing but what he has seen, or does see? Does
he think it any unreasonable Thing so to do? I imagine not. Does he think the
World to be no larger in Compass, than what has fallen under his View? Can he
persuade himself that more Men have not liv’d, or do live upon the Earth, than
he has seen, or does see? Would he scruple to punish a Person, as the Law
directs, that should privately steal his Property, upon the Testimony of
credible Witnesses, tho’ it was done in his Absence? Would he decline to bring a
Murderer of a Friend or of a Relative to Justice, because he did not see the
horrid Fact committed? I can’t think he would be so incredulous, as not to
prosecute such a Wretch, upon the Testimony and Evidence of others: That Kind of
Evidence which he will not allow to be a rational Proof of a divine Testimony,
being often given to the Truth of Christianity, will serve his Turn, yea far
less, I doubt not, where Life is concern’d. And therefore, he is most
unreasonable, not in grant, That that Kind of Proof is here rational, certain,
and every Way sufficient. I cannot think that he would have his Manner of
Reasoning take place in any Thing besides Christianity, or, that he would stand
to the Consequences of it, in any one Thing else. That seeing indeed is
believing, has ever been allow’d Reasoning, says he, but that I am to believe a
Thing because another says he saw it, and it is not in my Power to prove a
Negative, and contradict him, is surely a very unprecedented and new fort of
Logic. Not so unprecedented and new, but this Infidel has acted, doth and will
act upon it, in the most weighty Affairs which can occur in Life, or else he
really is a Noun Substantive, and differs from all the rest of Mankind.

Thirdly. I now proceed to consider what he offers under his third Head of
Discourse. Here he sets up for an Interpreter of Scripture, the Authority of
which he disputes and therefore, according to him nothing is to be proved by it.
In this Place he labours exceedingly to render it ridiculous, and puts such a
Sense upon the Terms and Expressions of the Word of God, as he thinks will
effectually answer his Design. This Infidel contends, that the Scripture makes
it the Privilege of every Man in the World to be infallible, that every
Individual of Mankind, is immediately, and at once render’d perfect in heavenly
Knowledge, without the Exercise of his reasoning Faculties, or taking into
Consideration, what Discoveries are made in the Bible of divine Truths. But what
if this Man mistakes the Scripture, and the Principle he advances, and palms
upon it, is not there found; but is as contrary to that, as it is to all
Experience and good Sense? Then his Sneer upon the Bible, and its holy
Doctrines, Will appear as groundless as it is impious. And that this is the
Fact, will quickly be evident. The Word of God, is the Rule of our Faith, or it
contains all those important Truths, which it concerns us to know, in order to
Our Happiness; it is able to make us wise unto Salvation: For as it is the only
Rule we have, by which we are to form our Judgments of divine Things, it is a
perfect one. - It is plain and explicit, and suited to the Capacities of Persons
unfurnished with Learning and Science. Its Doctrines, are sublime and
mysterious, but the Language in which they are there express’d, tho’ not
destitute of the greatest Beauties, is easy to be understood: So, admirably are
Simplicity, Elegance; and Majesty attempered together in the sacred Style. - It
is the Duty of all Men to read and study the Bible; they ought to search the
Scriptures, and search them daily, and compare Spiritual Things with spiritual,
i.e. one Part of holy Writ with another. And it is their indispensable Duty, to
pray that they may have Hearts disposed to conform their Conduct to the
excellent Rules therein prescrib’d. - And therefore, no immediate Inspiration is
to be expected from Heaven, to instruct us into the Knowledge of Truth, That is
absolutely unneedful, according to the scriptural Account of Things: For every
heavenly Truth we are required to believe and embrace, is therein discovered and
proposed to our Enquiry: To the Law, and to the Testimony: If they speak not
according to this Word, it is because there is no Light in them. Hence it is
evident, that this Writer puts a forced and unnatural Sense upon various Texts,
to introduce he knew to be absurd and false in Fact, and must of Necessity
expose Christianity to the greater Contempt. The holy Scripture gives us no
Reason to expect: an immediate Revelation of any divine Truth to our
Understanding, as he confidently affirms it does; but whatever we are oblig’d to
believe, by Vertue of its Authority, is already therein reveal’d, and proposed
to our serious Consideration and free Enquiry. Indeed we have need of divine
Illumination, to enable us to discover the Excellency, Glory, and Importance of
those momentous Doctrines, the Scripture teaches us, and which we, as Men, by a
due Exercise of our reasoning Powers, without this Illumination, may discover
are therein contain’d: This is graciously promised, and is certainly
communicated, to whomsoever it is agreeable to the Will of God so far to favour.
What then becomes of all the curious Observations of this Infidel, with Relation
to a Conveyance of heavenly Knowledge, in an immediate Manner to the Soul? As of
universal Influence, of proper Weight, of instant Effect, of absolute Certainty,
and such as Books could never furnish. This is no Principle of Revelation: Nor
will he ever be able to prove, that it countenances Enthusiasm, which he so
eagerly charges it with, and with an uncommon Assurance palms upon it, to
promote his wicked Design of bringing it under Disgrace. This is no other than a
Notion of his Invention, and therefore, he is only exposing a Brat of his own
fertile Brain. The Christian Religion is not in the least affected by all he is
pleased to say upon this Head. The Infidel is guilty of the most flagrant
Contradiction, when he says, the Tender of this Conviction. greatly depends upon
the Disposition of our Minds to give it Reception, for its Efficacy. It seems
after all, it is not an actual Conveyance of Light, to the Soul, but is only an
Offer of it: Just now it was so strong a Light flashing into the Mind, that it
was of instant Effect, and bore away all Prejudices and Darkness before it. But
by this Time it is sunk into a bore Tender of Knowledge, if Men will receive it.
Can this Man expect to be in the least regarded, when he so egregiously trifles,
and manifestly contradicts himself? Infidelity is a Crime, and may be so proved,
but not in the Way he points out. If Men have the same rational Grounds to
believe that Christianity is true, as they have that the World has existed so
long a time, as that is supposed to have been introduc’d it, they must be guilty
of Perverseness and Obstinacy, to call the Truth of it into question: And that
they have such rational Grounds, is unquestionably Fact. That Men are culpable
in embracing of Heresies is certainly true: For if the Scripture expresses its
Doctrines, in Words easy to be understood, but Men will not allow them their
proper Meaning, because they disrelish the Doctrine, they must in that case
grant to be true; they act a very criminal Part; and this is really the Fact. -
The Infidel speaks of the sudden Conversion of some Persons as a Thing
ridiculous. But he ought to have proved, that those Conversions were without
rational Grounds; since he has not done this, he truly becomes what he falsely
represents them to be, exceeding ridiculous. The Samaritans had just Reason to
conclude that Person to be endued with heavenly Powers, who could give a Woman a
Narrative of her Life, whom, till that Time, he had not seen, and with whom he
had not before conversed. The Writings of the Prophets plainly foretold the
Sufferings and Death of the Messiah, and his Resurrection from the Dead, and
therefore, the Disciples of our Lord, were culpable in not believing what they
had such Means of knowing to be true, consequently they were justly reproved by
Christ for their Incredulity, notwithstanding all this Infidel offers to prove
the contrary. The next Thing he labours to prove is that there is a Repugnancy
between Religion and Reason. It is allowed that the Christian Religion contains
Mysteries, which are above and not discoverable by Reason; such are the
Doctrines of the Trinity, of the Incarnation of the Son of God, his Substitution
in the Sinner’s Room, bearing his Guilt and Punishment, etc. But neither of
these Things is repugnant to Reason, nor will ever be prov’d opposite and
contrary to it, by this Man, or any other breathing. It is no Prejudice to the
Cause of reveal’d Religion, or Evidence that it is destitute of rational Proof,
that Philosophers have opposed it, because they could not comprehend it. All
that in Justice can be demanded to a rational Proof of its Doctrines, is, that
it is a Revelation from God; that once prov’d, it is unreasonable to hesitate
concerning the Truth of its Doctrines, how much soever those Doctrines may
exceed our Comprehension. The Conduct of the Philosopher, who disbelieves
Revelation, because he finds it contains Principles that transcend his Reason,
speaks the Language of his Heart to be this: That if God will reveal his Will to
Men, if he expresses more, or any other Thing, than what might be known and
demonstrated, before and without this Revelation of himself, the Truth he
expresses can lay no Claim to his Assent. This is the impious Principle of
Philosophy and vain Deceit, which the Scripture warns us against. And hence
arises all the Philosopher’s Opposition to the Gospel of Christ. The holy Word
of God contains nothing, teaches not any Thing contradictory to Reason, tho’ it
discovers some Things that Reason could not come at the Knowledge of, without
this Revelation of them; which Things therefore, it is not to be expected should
be proved by Argumentation, or Reasoning from such Principles, as the Light of
Nature leads us to acknowledge are true. Nor is it to be thought strange, that
revealed Religion should contain Principles mysterious and incomprehensible,
since natural Religion obliges us to believe what we are unable to comprehend,
viz. the eternal Existence of God, his Immensity and Infinite Knowledge: And the
Production of all Things out of nothing, by an Act of his almighty Power. But
why do I mention natural Religion, when I am considering what this Infidel
objects to revealed; since he seems to give very little Credit even to that? I
have sometimes thought it is impossible, that any one in human Shape can be an
Atheist: in Opinion but, perhaps, I may be mistaken in that: For this Infidel
seems to apprehend that the Being of God, will not admit of evident and
unexceptionable Proof: It seems to be a Question with him, whether natural
Religion hath rational and sufficient Evidence to support it. I own, I hardly
thought it possible, that a Creature possess’d of the lowest Degree of Reason,
could advance any Thing so irrational. Dr. Clarke, it seems, by producing
ingenious Arguments to prove the Being of God, has, in the Opinion of this
Infidel, contributed to Atheism, and thrown Men into Doubting and Scruples about
it; what Sort of Men they are, is easy to guess, such as this Man is, or who
have as little Reason as himself, and really are a Disgrace to human Nature.

He thinks that a Christian’s Examination of Christianity is absurd. But why must
it be thought so? A Man has undoubtedly a Right to examine the Evidences of the
Christian Religion; but then, as he may examine freely, I hope it Will be allo’d
he ought to examine impartially, and admit those Evidences to be sufficient
here, which he will not deny to be so in any Thing else, if such Evidences are
here to be found, and that they are not this Infidel will never be able to
prove. - Infallibility he makes a necessary Qualification of a Christian
Preacher. But very absurdly, for as the Preacher and the Hearer have one and the
same Rule of Faith, the Hearer, tho’ he may not be capable of expressing so
well, and illustrating those Ideas of divine Truths, which he forms in his Mind,
and discovers are contained in the Word of God, yet he is able to discern, when
that Doctrine the Preacher delivers, is agreeable to the holy Scripture, for all
divine Truths are therein express’d in such Language as he understands himself.
And therefore an infallible Interpreter of this infallible Rule is unnecessary.
Farther he asserts that, Examination can’t be under any Obedience. Strange! no,
what if the Evidences of the Thing examined are clear, full, and every way
sufficient? Then a Man is not bound to believe, where his Reason demands a ready
and firm assent of him. What may be examined may be rejected, says he, May it
so? I hope not merely because it may be examined. The Opinion of the Being of
God may be examined, but a Man is not at Liberty to reject it: And he must be a
Fool that does. The Opinion of God’s creating the World may be examined, or the
Evidences of it may be enquired into, but it may not be rejected. The Opinion of
the Immortality of the Soul may be examined, but it may not be rejected; and a
Man must offer Violence to Reason, if he will reject it. The Opinion that
intelligent Creatures stand obliged to honour God and practice Virtue may also
be examined; but it may not be rejected: Nor is it necessary a Man should doubt
of the Truth of either of these things, when he begins to examine into the
Evidences of them. Christianity may doubtless be examin’d; but it ought not to
be rejected: For it hath such Evidences and Arguments in its Favour, as would
certainly be allowed sufficient, to prove the Truth of any one thing else in the
World. Neither is it necessary for a Man to become an Infidel, in order to his
being a rational Christian: as it is not necessary to become an Atheist, in
order to discover with Certainty the Being of God. And as a Man wou’d not be
excusable in becoming an Atheist, when he examines the Evidences and Arguments
of the Existence of Deity; so he would be inexcusable in becoming an Infidel,
when he sets him self about the Examination of the Evidences of Christianity.
And yet a Man can’t be suppos’d to believe the Being of God without Evidence;
nor the Truth of the Christian Religion without it. For as soon as a Man knows,
what Idea the Words God and Deity stand for, so soon he must necessarily discern
the Evidences of the Existence of God, and therefore, cannot reasonably admit
any Doubt concerning it. And as soon as a Man can frame an Idea of what
Christianity is, or understand what it means, so soon must he necessarily
discover sufficient Evidences of its Truth, and by Consequence cannot reasonably
be in doubt about it. I dare say, if a Man will but allow that to be sufficient
Evidence and Proof here, which he will not deny to be so in any thing else, he
will not, he cannot hesitate concerning the Truth of Christianity a single
Moment. - And tho’ we esteem the Religion of Jesus the most sacred Thing in the
World, as we have nothing to fear from a fair Opponent, {if such it can possibly
have} we are not against the most rigid {let it be but impartial} Examination,
of the Evidences and Arguments on which we form our Persuasion of its Truth.
Neither will we ever call upon the civil Magistrate, to put a stop to the
Reasoning of Infidels against Christianity: For ‘tis Pity but they should be
allowed the free Exercise of the little Reason they have, and from which we
know, no Prejudice can ever arise to the glorious Cause we defend, Yet we can’t
but wish {for their own sakes} that their Talents in arguing were better
employ’d. - With Respect to what this Man observes, of its being the Opinion of
Bishop Beveridge, that a Conveyance of heavenly Light is necessary to a saving
Knowledge of the Doctrines of Christianity; it is a Truth which Revelation
abundantly teaches us. A Man may know those Doctrines to be true, by the bare
Exercise of his reasoning Faculties, upon the Word of God; but he cannot enter
into the Spirit, Importance and Glory of them, without the Super addition of
heavenly Light. This gracious Influence upon the Mind is not a Discovery of
Truths which Men had not Means of knowing before, and which they could not by
the Help of such Means discover without it. For those Doctrines, which under
this benign Influence and heavenly Guidance, are apprehended to be of the
greatest Importance, glorious, and every way worthy of their divine Author, are
express’d in the holy Scripture, in such Language as Men may easily understand,
and therefore may learn that those Doctrines are Truths, by a proper Exercise of
their reasoning Powers, upon Revelation, without this Supernatural Light and
Influence.

I. Let me instance in the Doctrine of the Deity of our Saviour. He is
represented to have been, or existed in the Beginning, and is asserted to be
God: In the Beginning was the Word, and the Word was with God, and the Word was
God {John 1:1}. He is called the mighty God {Isaiah 9:6}, the true God {1 John
5:20}, over all, God blessed for ever {Romans 9:5}. He hath ascribed to him
those Perfections, which are incommunicable to a Creature, and are certainly
proper to a Deity, viz. Eternity {John 1:1}, Immutability {Hebrews 13:8},
Omniscience {John 21:9}, Omnipresence {John 3:13}, Omnipotence {Revelation 1:8}.
He is affirmed to have made all things, and ‘tis denied that any Thing was made
without him that was made {John 1:3}. He is declared to have laid the
Foundations of the Earth, and the Heavens are asserted to be the Works of his
Hands {Hebrews 1:10-12}: Even in those very Records, which constantly make
Creation a Work proper to God, and argue his Being, Power and Wisdom from it. He
is propos’d as the Object of Worship, in those very Writings which throughout
condemn the Worship of a Creature. He is thy Lord and worship thou him {Psalms
45:11}. Again, when he bringeth in the first begotten into the World, he saith
and let all the Angels of God worship him {Hebrews 1:6}. Christians are to be
baptized into his Name eiv to onoma {Matthew 28:19}. Prayer is directed to him
jointly with the Father {2 Thessalonians 1:12}. And of him Grace and Peace are
implor’d {Ephesians 1:2}. Doxologies of Praise are ascribed to him {Jude 1:24}.
And together with the Father he is adored {Revelation 7:10}. These Particulars
concerning our Saviour are asserted in the Scripture, in Language, so plain,
explicite and full, that Art and Criticism are not necessary to understand it.
Much of both indeed are required to evade the Force of these clear Testimonies,
in Favour of this fundamental

Truth of the Christian Religion. And the Use Men of Letters make of both, to
obscure the Light of these Evidences, only serves to shew us, that learned
Accomplishments enable them to argue in such a. perverse and unreasonable Manner
upon the Scripture, as a Man of Sense would even blush to do, upon any human
Writings in the World. But I suppose it is excusable to argue most perversely
here, provided it is learnedly.

II. I desire to instance in the Doctrine of Atonement and Satisfaction, by the
Death of Christ. He is said to have bore our Sins in his own Body on the Tree {1
Peter 2:24}. The Lord laid on him the Iniquities of us all {Isaiah 53:6}. For he
hath made him to be sin, for us, who knew no Sin {2 Corinthians 5:21}. Christ
was wounded for our Transgressions he was, bruised for our Iniquities {Isaiah
53:5}. The Messiah was cut off, but not for himself {Daniel 9:26}. Our blessed
Saviour was made a Curse for us {Galatians 3:13}. It pleased the Lord to bruise
him, and he hath put him to Grief {Isaiah 53:10}. The Chastisement of our Peace
was upon him, and with his Stripes are we healed {Isaiah 53:5}. He gave his Life
a Ransom for many {Matthew 20:28}. Our gracious Redeemer purges our Consciences
from dead Works, in Consequence of his offering himself thro’ the eternal.
Spirit, without Spot to God {Hebrews 9:14}. Once in the End of the World hath he
appeared to put away Sin, by the Sacrifice of himself. {Hebrews 9:26}. Unto him
who hath loved us, and washed us from our sins in his own Blood {#d|}, The Blood
of Jesus Christ his Son, cleanseth us from all sin {1 John 1:7}. Christ has made
Peace by the Blood of his Cross {Colossians 1:20}. He has made Reconciliation
for Iniquity {Daniel 9:24}. Much more then being now justified by his Blood, we
shall be saved from Wrath thro’ him {Romans 5:9}. When we were Enemies we were
reconciled to God, by the Death of his Son {Romans 5:10}, He is the Propitiation
for our Sins {1 John 1:2}. A Man who shall tell us, that Art and Criticism are
necessary to discover the Truth of the Satisfaction of Christ, which is to
clearly and explicitly declared, in these Scriptures, may with equal Reason tell
us, that the Sun is not visible, when it shines brightest upon us, and we are
unable to bear its dazzling Rays, and that a Telescope is necessary to discover
it. Men of Learning have long endeavour’d, by Art and Criticism, to darken and
hide from View the strong Light, which flows in upon us, from these and other
sacred Testimonies, in Favour of this important Doctrine, but all in vain. Their
Endeavours this Way, only evidence, that their Acquirements enable them to argue
against the clearest Testimonies, which can possibly be given of divine Truths,
that approve not themselves to their Likeing and good Opinion.

III. I beg leave to instance in the Doctrine of the Necessity and Efficacy, of
the Operations of the Spirit of God, upon the Souls of Men, in order to their
Regeneration and Sanctification. Except a Man be born again, he cannot see the
Kingdom of God {John 3:3}. No Man can come to Christ, except the Father. draw
him {John 6:44}. The carnal Mind is Enmity against God, for it is not subject to
the Law of God, neither indeed can be {Romans 8:7} They who are in the Flesh
cannot please God {Romans 8:8}, Without Faith it is impossible to please God
{Hebrews 11:5}. Who were born not of Bloods, nor, of the Will of the Flesh, nor
of the Will of Man, but of God {John 1:13}: Who of his abundant Mercy hath
begotten us, again, to a lively hope {1 Peter 1:3}. Thro’ Faith, and that not of
yourselves, it is the Gift of God {Ephesians 2:8}. We are his Workmanship,
created in Christ Jesus unto good Works {Ephesians 2:10}. For it is God who
worketh in you, both to will and to do of his good Pleasure {Php 2:13}. Not by
Works of Righteousness, which we have done; but of his Mercy hath he saved us by
the washing of Regeneration, and the Renewing of the holy Ghost {Titus 3:5}. Who
hath saved us, and called us with an holy Calling, not according to our Works,
but according to his own Purpose and Grace, which was given us in Christ Jesus
before the World began {2 Timothy 1:9}. I thank thee, O Father, Lord of Heaven
and Earth, because thou hast hid these Things from the wise and prudent, and
hath revealed them unto Babes: Even so Father, for so it seemed good in thy
Sight {Matthew 11:25-26}. God who commanded the Light to shine out of Darkness,
hath shined in our Hearts, to give the Light of the Knowledge of the Glory of
God in the Face, or Person of Jesus Christ {2 Corinthians 4:6}. A new Heart also
will I give you, and a new Spirit will I put within you, and I will take away
the stony Heart out of your Flesh, and I will give you an Heart of Flesh
{Ezekiel 36:26}. Thy People shall be willing in the Day of thy Power {Psalms
110:3}. For thou also hast wrought all our Works in us {Isaiah 26:12}. And what
is the exceeding Greatness of his Power, to us-ward, who believe, according to
the Working of his mighty Power; which be wrought in Christ, when he raised him
from the dead {Ephesians 1:19-20}. And you hath he quickened, who were dead in
Trespasses and sins {Ephesians 2:1}. The Evidence which these numerous Texts
with many others, afford to prove the Doctrine of the Necessity, Efficacy, and
gracious Effects, of the Operations of the Grace and Spirit of God upon us, has
cost many learned Men great Pains and Labour, in Art and Criticism to obscure
it; but altogether in vain. For like the Sun will shine thro’ the thickest
Clouds, they will ever be able to raise in order to darken and keep it from our
Sight. Here again I must observe, that Art and Criticism are absolutely
unnecessary to discover that shining Evidence. Persons of mean Capacities, and
unfurnished with Learning and Science may discover it. Upon the whole, it is
very apparent that, this Writer dreadfully abuses the Scripture, and puts a
forced and unnatural Sense upon it, with relation to what it delivers concerning
the heavenly Influence of the Spirit of God, upon the Souls of Men. That is not
a Conveyance of the Knowledge of any divine Truths, which Men had not Means of
discovering before, and which they were uncapable of knowing to be such: But by
this Influence, they are enabled to see the Excellency of, and to discern the
Goodness, Wisdom, Holiness and Faithfulness of God, which are therein displayed
in the fullest Manner. To imagine that God now affords such Light, as will
enable us to make Discoveries of Truths, not already revealed to us, in his
Word, is real Enthusiasm; and has nothing to support it in the holy Scriptures:
On the contrary, such a wild Conceit stands there awfully condemn’d But that he
communicates Light and Grace, to assist us in our Enquiries into those Truths,
he hath graciously been pleas’d to inform us of, in his Word, and by the Help of
which, we discern the Glory of these Truths, is a precious Doctrine the Bible
contains, and is at a great Remove from Enthusiasm, and is not in the least
absurd or irrational.

It is Time for me to recapitulate and sum up what I have before observ’d, and I
must take leave to give the Reader this Infidel’s Recapitulation revers’d: or to
assert the contrary of what he does in every Particular. ‘Tis evident that Men
would very little differ in their Sentiments, relating to Christian Doctrines,
if the Language of the Scripture, which is plain and easy to be understood, was
interpreted in its obvious and natural Sense - That such Accomplishments, as
require Time and Pains to attain, are not necessary to understand the Scripture,
in the most momentous Points of Doctrine, it requires us, to believe That the
Proofs of a Christian Faith are such, and so clear, and so full, that a Course
of Study to apprehend them is not necessary: Those Proofs may be understood as
soon as Men have learn’d to know, what Ideas the Terms and Expressions used in
the holy Scripture stand for - That a rational Conviction therefore, of the
Truth of the Christian Revelation, is not the Privilege only of a few Students
and Speculatists - That there is a certain Connection betwixt the Notion of
Duty, and assenting rationally to a Proposition well supported. The Reason is
plain, a Man is inexcusable to disbelieve that which he sees evident Reason to
conclude is true. - That tho’ Arguments are but Motives to Assent, it is not a
Contradiction to assert, that we are oblig’d to let them be conclusive, if they
are clear and justly founded, and regularly drawn. - That there is not such a
Complication of Circumstances to be determined upon, Consequences regularly
drawn, and a summoning of Evidence in order to the Proof of Christianity, that
should hinder the Certainty of the Event, in an impartial Enquirer, and
therefore, it may be foretold and prescribed That the Proofs of Christianity are
so evident, and of such Force, that they are calculated to produce an Assent,
from every Man, to whom they are proposed, as soon as understood. And those
Proofs are of so easy and plain a Nature, that it is a Dishonour, to the Names
of Locke and Newton, to suggest that Capacities like theirs, are necessary to
understand their Force and Weight - That Christianity may not only be enforced,
as a Fact, but it may also be prov’d true as a Gospel, in Vertue of such
Arguments, as approve themselves to that Reason, of which all Men are proffess’d
- That all Men have Leave and Right to examine the Evidences of Christianity,
and determine of its Truth, as the Matter shall appear to their Reason; but it
is to be observ’d, that those Evidences are such, that they must necessarily
appear pregnant Proofs of its Truth. And therefore, by granting Men Liberty to
examine these Evidences and Proofs, we are in no Danger of authorizing
Infidelity in Form, and setting it upon the same Footing, in Point of
Conscience, with the Profession Christianity itself, as this Author affirms we
are. The Man has ill Success indeed, for he has not proved one single Point,
with all these Pains and Labour. He might therefore, have very well spared the
whole of his pathetic and moving Expostulation, with the Oxonian, whom he
addresses, for it is entirely founded on Principles unprov’d and false; it
therefore demands no Regard from me, or any other Christian, let the
unreasonable Infidel, such as this Man himself is, pay his Respect to it, and
make the best of it, he is heartily welcome.

FOOTNOTES ft1 Christianity not founded on Argument, p. 8. ft2 Some learned Men
seem inclined to give up this Sense, and to understand it of Unity in Affecion;
but I humbly apprehend, that suits not the Design of the inspired Writer: oronew
is indeed a Word of general Signification, and. sometimes denotes the Act of the
Will, and Affections, but then it is also put for the Act of the Understanding
or Judgment in several Places; thus in {Acts 28:22}. A froneiv, what thou
thinkest; so in {Php 1:7}. Kaqwv esi dikaion emoitouto fronein uper pantwn umwn,
as it is meet to think this of you all; and unless it is understood in this
Sense in Chap. 2:2. the Elegance and Beauty of the Apostle’s Language, will not
so evidently appear. Verbum autem fronein modo Voluntatis, modo ad Intellectus
Actiones resertur. - Ab Animorum id est Voluntatum Conjunctione, transit ad
Doctrinae Consensum ut picna justaque fit Concordia. Beza in loc. ft3 Num quis,
quod bonus Vir effet, Gratias Diis egit unquam? Cicero de Nat. Deor. Lib 3. C.
36. - Quid Votis Opus est? Fae te ipse felicem: Facies autem, si intellexeris
bona esse, quibus admixta est Virtus: Turpia, quibus Malitia conjuncta est.
Seneca Ephesians 31. Quam stultum est optare, cure possis a te impetrare.
Ephesians 41. Haec satis orare Jovem, quae donat et ausert, Det Vitam, det Opes,
aequum est mi Animum ipsa parabo. Hor. Ep, Lib. I, Ephesians 18. Monstro quid
ipse tibi possis dare: Semita certe, Tranquilla per Virtutem pater unica Vitae.
Juv. Sat. 10. ft4 Aresken de autoiv kai koinav einai tav gonaikav dein paratoiv
sofoiv wste ton entukonta th entukoush crhsqai kaqafusi Zhnwn en th politeia kai
Crusippov en tw peripoliteiav alla te Diogenhv o Kunikov kav Platwn. Diog.
Laert. on the Life of Zeno. ft5 Verum fi quis est, qui etiam meretriciis
Amoribus interdictum Juventuti putet: Est ille quidem valde feverus; negare non
possum: Sed abhorret non modo ab hujus faeculi licentia, verum etiam a majorum
Consuetudine, atque Concessis. Quando enim hoe factum non est? Quando
reprehen-sum? Quando non permissum? Quando denique suit, at, quod licet, non
liceret. Cicero Orat. pro Cerlio. Spendein de kai qusin kai aparcesqai kata
patria. Epict. Enchr. Cap. ft6 Qeov de w pai aiei ontev panta isasi ta
ghgenhmenna kai taonto kai o ti ex ekasou autwn apwbhsetai Zenop. de Cyri
Instit. Lib. 1. Cap. 24. ft7 Cicero is against him in this Matter; says he,
Signa ostenduntur a Diis Refum futuraram, de Nat. Deor. Lib. 1. C. 4. From the
foretelling of Things to come, he argues the Certainty of the Existence of
Deity. And from the Predictions of future Events delivered in the Bible, we may
justly argue in Favour of its divine Original. Nor have we the least need to
make Excuses for the Sacred Writers, which the Philosopher it obliged to do for
his Diviners.


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  CHAPTER 76: S. THE COVENANT OF GRACE OPENED
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SERMON 2 THE COVENANT OF GRACE OPENED IN A SERMON Occasioned by the DEATH OF
Mrs. Margaret Busfield WHO Departed this Life, May 13th, 1734 By JOHN BRINE
LONDON: 1734 Printed for Aaron WARD at the King’s Arms, in Little-Britain.

{2 Samuel 23:5}.

Although my House be not so with God, yet he hath made with me an everlasting
Covenant, ordered in all things, and sure: For this is all my salvation, and all
my desire, although he make it not to grow.

It has pleased God, the Sovereign Disposer of all things, to remove by death an
honorable member of this community to whom these words were very useful and
instructive: for which reason she desired they might be publicly improved after
her decease, with a view to the edification of the saints and conversion of
sinners. They are some of the last words which David spoke, as we are informed,
in the first verse of the chapter; that is, the last which he spoke by
inspiration.f1 There is a very beautiful and elegant Preface to them, in which
David gives an account of himself, in these respects: his parentage, David the
son of Jesse. This is an eminent instance of his humility. He was not ashamed of
his low and mean descent, though an illustrious and powerful monarch. Besides,
he mentions his call and unction to the royal station, which he filled up with
so much honor. Also he declares his admirable gift of composing sweet and
spiritual songs, for the use and edification of the church. Further, he
acquaints us Who was the efficient cause of his spiritual composures, and the
words now to be considered, viz., God. He spake as he was divinely guided, The
Spirit of the Lord spake by me, and his Word was in my tongue. The Holy Ghost
was the Author and Inditer. The God of Israel said, The Rock of Israel spake to
me. Some think the Doctrine of the Trinity is not obscurely hinted at in these
words: By the Spirit of the Lord, they understand the Third Person; the first by
the God of Israel, and the second the Lord Jesus Christ by the Rock of Israel,
who really is the Rock of Ages, on which the church is securely built. Then he
gives the necessary character of a governor, and describes the happiness and
flourishing estate of a prince so qualified; serenity, peace, and increasing
glory attend his rule {2 Samuel 23:2-3}.f2 Some suppose he intends the Messiah,
Who is a King that reigns in Righteousness, and Whose subjects are blessed with
peace and prosperity, under His most just administrations. The words of the text
are now introduced, Although my House be not so with God,” that is to say, I
have not so pleasing and happy a prospect in my family, yet that Covenant which
God has made with me, is my support and comfort. Many irregularities were in his
house; Tamar was ravished by Amnon, who was afterwards murder’d upon the advice
of Absolom. He raised an unnatural rebellion against David, banished him from
the royal city, and miserably perished in pursuing his traitorous design.
Adonijah, a favorite son, attempts to seat himself on the throne by violence,
for which usurpation he was slain {2 Samuel 13:14; 2 Samuel 24:25}; { 1 Kings
2:25}. These were melancholy facts, which, doubtless, very much depressed the
mind of the Psalmist,” but the Covenant of Grace furnished him with relief and
comfort under them. Glassius upon the words says, “The sense is, although in the
administration of my kingdom I have, indeed, done many things advantageously,
and with great happiness, yet all this glory of my government is perishing and
mortal: And if it be compared with the Kingdom of my Son, that is, the Messiah,
it is obscure, and as a withered branch and trunk, which doth not sprout. This
seems to be the plain meaning of this place.”f3 This Covenant filled him with
solid joy and satisfaction, although he was conscious to himself of many
imperfections, because he evidently saw that his salvation was secured by it;
wherefore I conclude, that the Covenant of Grace is here designed. My method in
treating on the words of the text will be as follows:

First, I shall shew that the Covenant of Grace was made with the Elect in
Christ, as their public Head and Representative.

Secondly, That this Covenant is of Eternal date.

Thirdly, the wise Order and Disposition of All things in this Covenant.

Fourthly, The Stability and Firmness of this Agreement.

Fifthly, That our Whole Salvation is contained in it.

Sixthly, That this Covenant is equal to the utmost Desires of the saints.

Lastly, That this Covenant furnishes believers with Joy and Comfort, under the
most afflictive dispensations of Providence.

First, The Covenant of Grace was made with the Elect in Christ, as their public
Head and Representative.

It was not personally entered into with them, when we read of God’s making a
Covenant with His people, which we sometimes do, as in these Words, I will make
an everlasting Covenant with you, even the sure mercies of David { Isaiah 55:3}.
And elsewhere, I will make an everlasting Covenant with them, that I will not
turn a way from them to do them good { Jeremiah 32:40}. By such modes of
expression we are to understand the discovery of Covenant promises and blessings
to the saints, and not taking them into Covenant; for they are interested in the
Covenant of Grace, previous to any such act of God upon them; which I apprehend
is very evident from these things. If the Covenant of Grace is made with the
elect in their own persons, it must be either before or after their
regeneration. It cannot be before, because in an unregenerate state they have no
proper love to, or desires to fear and obey God; and therefore they are
incapable of devoting themselves to His service. There is no disposition in them
to such a spiritual act. The carnal Mind is Enmity against God, for it is not
subject to the Law of God, neither indeed can be ( Romans 8:7). If the Covenant
of Grace is made with them, after, or upon their regeneration, then they partake
of one eminent blessing of that Covenant, before they are interested in it,
which is not to be supposed; for a right to the benefits of the Covenant depends
upon an interest therein. That faith is a gift, the Apostle expressly affirms;
By grace are ye saved, through faith, that not of yourselves, it is the gift of
God { Ephesians 2:8-9}. Nor is it less manifest, that it is a blessing secured
to the elect by the Covenant of Grace; Faith and all other graces are absolutely
promised therein, as we learn from these words, Thy people shall be willing in
the day of thy power { Psalms 110:3}. Therefore those to whom this grace is
communicated, must be interested in the Covenant of Grace before, and in order
to the production of it in their Hearts. Besides, elect-infants who die in
infancy, are incapable of entering into covenant with God; or they cannot give a
personal consent unto the Covenant of Grace: They are unable to dedicate and
devote themselves to the service of God, and of consequence no covenant can be
entered into with them; yet doubtless they are saved by virtue of an interest in
the Covenant of Grace, which sufficiently proves that our personal consent to
that Covenant is not necessary, in order to partake of its benefits.f4 It is
readily granted, that the saints under divine influences give up themselves to
the Lord, and engage to serve Him as assisted by His Grace; but such a
dedication of themselves, to holiness and the fear of God, gives them no further
interest in the Covenant of Grace, than what they had before; for all their
sanctification and holiness is derived from that Covenant. That there was a
covenant entered into between God and Christ, and that that is the Covenant of
Grace, I shall now endeavor to clear and prove. A covenant is an agreement
between two parties, wherein the one proposes terms and conditions to be
performed, the other engages to fulfill those conditions; which agreement is a
formal covenant. Such a contract was settled between God and Christ, as the Holy
Scriptures sufficiently demonstrate. God the Father is brought in and
represented by the Prophet, as proposing to Christ a work wherein His Glory was
nearly concerned. Thus, Thou art my Servant, O Israel, in whom I will be
glorified; and at first offers but low terms to Him as a reward for His service,
that is to say, the salvation of the elect among the Jews: Whereupon Christ
says, I have labored in vain, I have spent My Strength for naught and in vain;
yet surely My Judgment is with the Lord, and My Work is with my God { Isaiah
49:3-4; Isaiah 49:6}: i.e., if it is Thy Pleasure that My saving benefits should
be confined to the elect among that people, I readily submit to Thy Will. After
which God the Father enlarges His offer, promises to give Him for a Light to the
Gentiles, that he might be his Salvation to the Ends of the Earth: which
proposal gave Christ a full satisfaction. Wherefore He readily consented to
undertake and finish the work, that the Father assigned to Him, which consists
of several branches.

1. God propounded to His Son, that He should assume our nature into a personal
union with Himself, which was absolutely necessary to our redemption: For unless
He became man, He could not bear and expiate our guilt. Wherefore, God, to
infallibly secure our recovery and salvation, decreed and fore-ordained, that
His Son should appear in our nature. Hence the Apostle observes, that Christ was
fore-ordained before the foundation of the world, and was manifest for us in
these last times { 1 Peter 1:20}. As I apprehend we have Christ’s full and free
consent to this, expressed in these words; Then said I, lo I come {Psalms 40:7
thew:7 thew:7}: i.e., since it is Thy Will that I should visit the lower world,
and reside among men, I cheerfully agree to it.

2. Another proposal was, that He should stand in our law place, or stead, and
become our Substitute, that He might deliver us from the menaces of the violated
Covenant of Works. As the time of His Incarnation was settled in counsel and
covenant between Him and the Father, which seems evident from these words of the
Apostle, But when the fulness of the time was come, God sent forth his Son {
Galatians 4:4-5}, so also His being made under the Law, to redeem them that are
under the Law, was a matter pre-determined and before agreed to.

3. The Father propounded to him to obey the law for us. We are unable to exhibit
such an obedience to it, which is absolutely necessary to our justification,
because our nature is very much weakened and vitiated by sin. One branch of the
Mediator’s Work was to bring in an everlasting Righteousness { Daniel 9:24};
which He has done. That Righteousness is accepted for and imputed to us, and
will always avail to our acceptance in the sight of God.

4. It was the will of God, that Christ should bear our guilt, without which it
could not possibly be removed. He proposes this affair to Christ in this manner;
When thou shalt make his soul an offering for sin { Isaiah 53:10}. His being a
Sin-Offering, necessarily supposes a charge of guilt, which always must be in
order to suffering of any penal evil. Thus the same Prophet affirms, that the
Lord hath laid on him the iniquities of us all { Isaiah 53:6}: And the Apostle
asserts, that He who knew no sin was made sin for us, that we might be made the
righteousness of God in him { 2 Corinthians 5:21}. The ponderous load of our
guilt was not laid on Christ, contrary to His own Will, but with His free and
voluntary consent.

5. God propounded to Christ that He should suffer the demerit of sin, or to die
for us, that we might be delivered from eternal death, which is the proper
reward demerited by our offenses. To this He freely consented, and laid himself
under a federal obligation to become obedient unto death; yea, even the death of
the Cross. His crucifixion was what He could not avoid, consistent with fidelity
to His own free engagement. Wherefore He observes to His disciples, Ought not
Christ to have suffered these things, and then enter into his glory { Luke
24:26}? According to the Father’s Will and His voluntary promise, He was to die
before His advancement to honor and dignity.

6. The Father proposed to Christ to take the care and charge of the elect. Those
who were the objects of God’s special Love and free choice, He gave into
Christ’s Hands. Hence He says unto the Father, Thine they were, and thou gavest
them Me { John 17:6}. With what view this was done, it is easy to collect from
these words of our Lord; I came down from Heaven, not to do mine own will, but
the will of him that sent me. And this is the Father’s will which hath sent me,
that of all which he hath given me I should lose nothing, but raise it up at the
last day {John 6:38-39}. That is to say, it is the pleasure and fixed
determination of my Father, that none of those should perish, whom He has made
My care and charge. Christ, with the utmost freedom promised to redeem and
preserve them safe; wherefore when He shall have collected all these persons
together, he will present them to the Father, with saying, Behold, I and the
children whom thou hast given me. As Christ consented to fulfill the whole will
of the Father, concerning our redemption, the Father promised several things to
him, some of which respect Himself, personally considered; such as,

1. That He would suitably furnish and qualify Him for the work of mediation, to
the discharge of which an extraordinary unction of the Holy Ghost, in His graces
and gifts were necessary, as well on account of the greatness and difficulty of
the undertaking, as for that He was to be an Head of life and influence to all
the elect; for of His fulness they were to receive, and grace for grace { John
1:16}. Such an uncommon measure of the Spirit He received from the Father, is
evident from these words, thou lovest righteousness, and hatest wickedness;
therefore God, thy God hath anointed thee with the oil of gladness above thy
fellows { Psalms 45:7}, the same is affirmed by the Evangelist; for God giveth
not the spirit by measure unto him { John 3:34}.

2. Assistance and support in it, of such a nature is this promise; He shall not
fail nor be discouraged till he have set judgment in the Earth, and the isles
shall wait for his law {Isaiah 42:1-25}; which federal engagement on the
Father’s part, animated and encouraged Him in the most difficult branch of His
Work, at the time of His dolorous sufferings; when, He gave his back to the
smiters, and his cheeks to them that plucked off the hair, and hid not his face
from shame and spitting { Isaiah 1:6}; for then He said, The Lord God will help
me, therefore shall I not be confounded, therefore have I set my face like a
flint, and I know that I shall not be ashamed { Isaiah 1:7}.

3. As a reward for His Service, when He appointed Him work He promised Him
wages; for which reason it is said, His reward is with him, and his work before
him {Isaiah 40:10 hew:10 hew:10}: which was,

(1.) The salvation of all His seed. On the condition of making His soul an
offering for sin, the Father engaged that He should see His seed, prolong His
days, and that the pleasure of the Lord, i.e., the salvation of sinners should
prosper in His hand.

(2.) Everlasting honor and dignity. It was the will of God that Christ should
suffer on the Cross; but as a reward for such an eminent instance of obedience
to Him, He promised Him an immortal crown; on which account it is said, that his
glory is great in the Father’s salvation; (that is to say, which He decreed and
contrived) Honor and Majesty are laid upon him { Psalms 21:4-5}; because he
became obedient unto death; yea, even the death of the cross. God hath highly
exalted him, and given him a name, which is above every name { Php 2:8-9}; i.e.,
a glory far superior to that of men or angels. These things were the joy that
was set before him, which caused him to endure the cross with so much
cheerfulness and courage, and to despise the shame. There are other promises
which have their immediate reference to the elect, though primarily made to the
Lord Jesus Christ in their behalf; such as, I will be merciful to their
unrighteousnesses, and their sins and their iniquities I will remember no more {
Hebrews 8:12}: All promises of pardon, peace, justification, regeneration, final
perseverance and eternal life, concern His members. These transactions of the
Father and Son amount unto a full, formal and explicit covenant, which is called
a Covenant of Peace; because the terms and articles of our peace were agreed on
in it. The mountains shall depart; and the bills shall be removed, but my
kindness shall not depart from thee; neither shall the covenant of my peace be
removed, saith the Lord that hath mercy on thee { Isaiah 54:10}.

Some suppose, that this is not the Covenant of Grace, but another distinct from
it; though without reason, as a judicious writer observes, who upon this
argument delivers himself thus: “It may be asked, whether there is not a real
difference, between what several divines call the Covenant of Redemption or
Suretyship, made by God the Father with Christ, and that which they call the
Covenant of Grace, or Reconciliation, made by God with believers through Christ.
To this I answer, custom without reason, has given a kind of sanction of this
way of speaking, and many persons of great piety and learning have fallen into
it, without considering the bad use men of corrupt minds make of it; turning
what they call the Covenant of Grace into a more rigorous Covenant of Works to
us than Adam’s Covenant was. The Distinction of the Covenant of Redemption and
the Covenant of Grace, is a distinction without any real or material difference,
it is to make two covenants of Grace of one. The Covenant of Redemption, as it
is called and described by them, who say it is a distinct Covenant, is of pure
Grace.”f5 In order to prove that this is the Covenant of Grace, and not another
distinct from it, I would offer these things to be considered,

1. The Distinction of the Covenant of Redemption from the Covenant of Grace is
unscriptural; I cannot apprehend, that the sacred Oracles give any countenance
to it; the Word of God is so far from supporting this distinction, that it seems
to militate against itf6; we therein read but of two covenants, in which the
eternal state of men is concerned, the one is called, a Law or Covenant of
Works; the other is called, the Law of Faith { Romans 3:27}; that is to say, a
Covenant of Grace; since the Scriptures give us an account but of two covenants
wherein the future state of man is interested: It is anti-scriptural to conceive
of the covenant which God made with Christ, as the Head of the elect, as
distinct from the Covenant of Grace; for hereby an addition of a third covenant
is made to the two covenants, of which the Divine Records treat.

2. This compact is the result of pure Grace; it was merely the Love and free
Favour of God the Father, that moved Him to exercise His Wisdom in the
contrivance of our Redemption, and to enter into covenant with His Son, to
secure this stupendous design: nor can any other reason be assigned, why Christ
so voluntarily became our Surety, or undertook for us, than His boundless
Goodness and Grace.

3. It was founded upon a purpose of Grace; the resolution which God fixed upon
in His eternal mind to bring us to Glory, was the effect of infinite Love; hence
our election is called an Election of Grace { Romans 11:5}. That was an act put
forth by God, without any external motive; it was His own Sovereign Will, and
nothing else that determined Him in this matter. This purpose of God rose up
into a covenant between Him and His Song of Solomon 4:1-16. All Grace is
promised in this Covenant; doubtless, that Covenant in which all Grace is
granted to the elect, is the Covenant of Grace; but thus it is in this compact.
The privilege of Adoption in it, is this, God engaged to be the God and Father
of Christ, as Mediator and Head of His seed in this Covenant, as is evident from
these words, He shall cry unto me, my Father, my God, and the Rock of my
Salvation { Psalms 89:26}. Now by the same act that God became the Father of
Christ as Mediator, He also became the Father of His members; and therefore our
Lord says unto His disciples, I ascend to my God and to your God, to my Father
and to your Father {John 20:17}. Again, remission of sin is contained in this
Covenant, as the very nature of it plainly demonstrates; Christ on His part
promised to bear our guilt, and suffer the demerit of it; and God the Father on
His part engaged fully to acquit and discharge us; for he was in Christ, (i.e.,
from Everlasting, when this Covenant was entered into) reconciling the world
unto himself, not imputing their trespasses unto them { 2 Corinthians 5:19}.
Besides, justification is a privilege given in this eternal compact, which we
learn from the words of God the Father; by His knowledge shall my righteous
Servant justify many,” for He shall bear their iniquities {Isaiah 53:11}.
Moreover, the grace of regeneration is treasured up herein, as is manifest from
these words, thy people shall be willing in the day of thy power {Psalms 110:3};
that is, Thy members who are naturally perverse and obstinate, shall freely bow
to Thy scepter, and submit to Thy laws, as King in Zion. Add to these things,
final perseverance is insured to the elect, by this Covenant; this gracious
benefit is fully and clearly expressed in this sweet promise; As for Me, this is
My Covenant with them, i.e., those who turn from transgression in Jacob, and are
described by that character in the preceding verse, My Spirit that is upon thee,
that is to say, the Redeemer who came to Zion; and my words which I have put
into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy
seed, nor out of the mouth of thy seeds’ seed, saith the Lord, from henceforth
and forever {Isaiah 59:20}. Young converts may be called the seed of the church,
because they are born, nourished and brought up there; for of Zion it shall be
said, that this and that man was born in her, and the Highest himself shall
establish her {Psalms 87:5}. The carnal seed of believers are not intended, but
the spiritual seed of Christ: I add once more, that everlasting life is given to
the elect, in this Covenant; this is very evident, from the words of the
Apostle, in Hope of eternal Life, which God that cannot lie, promised before the
world began {Titus 1:2}: thus the members of Christ were blessed with all
spiritual blessings in this eternal Covenant, which was entered into by God and
Christ before time commenced; therefore it is the Covenant of Grace. For though,
as Mr. Petto observes, “In covenants between princes, some articles may be
concerning prerogatives and royalties, peculiar to them in their public
capacities, which the people share not in, but in them, as striking sail, etc.
Other grants may concern the people in their private capacities, as merchants,
mariners, etc., yet prince and people are within the same contract: so doubtless
there may be divers grants to Jesus Christ in his public capacity, in the office
of mediator, and other promises made to his seed; yet king and subjects, head
and members, are within the same covenant, as the principal debtor, and the
Surety are within the same obligation.”f7

There being some promises in the Covenant which regard Christ, as personally
considered, and others that concern His people, is not a foundation sufficient
to support the distinction we have been now considering. In the opinion of the
Assembly of Divines, this is the Covenant of Grace; thus they express themselves
concerning it in their larger Catechism: “The Covenant of Grace was made with
Christ the second Adam, and with all the Elect in him, as his Seed.” This is a
very full and clear definition of the Covenant of Grace, and plainly shows that
they understood the agreement between God and Christ, to be that Covenant; but
to proceed.

Secondly, This Covenant is of Eternal date, which I apprehend may be thus made
evident.

1. It is called an everlasting Covenant: I will make an everlasting Covenant
with you, even the sure mercies of David {Isaiah 55:3}. And elsewhere, Now the
God of Peace which brought again from the dead the Lord Jesus Christ, that great
Shepherd of the Sheep, through the Blood of the everlasting Covenant {Hebrews
13:20}. It is so called, not only because the benefits of it will eternally
continue, but also on the account of its being actually entered into, before
time began; which will further appear by what follows.

2. Christ is an everlasting Counsellor: Some of his titles are wonderful
Counsellor, the mighty God, the everlasting Father {Isaiah 9:6}. Dr. Goodwin
observes, that Everlastingness which is affixed to him as a Father, is also true
of him as a Counsellor.f8 It is with relation to this Covenant, that He bears
such a character, being jointly concerned with the Father in the contrivance of
our salvation, which is agreed on in it. He was in His bosom from all eternity,
and privy to the secret purposes of His heart.

3. He was invested with the office of Mediator before time began, which is
manifest from the words of wisdom of Christ: I was set up from everlasting, from
the beginning, or ever the earth was {Proverbs 8:23}: i.e., I was constituted
the Head and Mediator of those persons on whom My delights were fixed. It is the
Covenant of Grace, of which He is the Mediator, and therefore the Covenant is of
the same date with the office and capacity which he bears in that Covenant: but
He stood in the capacity of Mediator before the world was framed; hence it
follows, the constitution of this Covenant was in eternity.

4. Grace was given to the elect in Christ before the world was formed, as I have
already shown. God hath saved us, and called us with an holy calling, not
according to our works, but according to his own Purpose and Grace, which was
given us in Christ before the world began {1 Timothy 1:9}. All Grace and Glory
were granted to Christ as the federal Head and Representative of His people, in
the Covenant of Grace; since therefore this was done before the commencement of
time, it may be justly concluded, that this Covenant is eternal.

5. If it was not thus, the Old Testament saints could not be saved by virtue of
the Covenant of Grace: They were saved even as we, by the very same Covenant. It
was from hence that they were furnished with all necessary supplies of Grace, as
believers now are. God did not save them by one Covenant, and under this
dispensation brings us to happiness by another. Though Christ had not actually
accomplished the work of redemption, yet having re-stipulated and agreed with
the Father to perform it in the appointed time; all the blessings of the new
Covenant were communicated to the elect of God, as much as if it had been really
completed, but with a view to the future Satisfaction of Christ, promised in
this Covenant; which seems clear from those words of the inspired writer, And
for this cause he is the Mediator of the New Testament, that by means of death
for the redemption of the transgressions that were under the first Testament,
they which are called might receive the promise of eternal inheritance {Hebrews
9:15}. I pass on, Thirdly, To consider the wise Order and Disposition of All
things in this Covenant. The original word signifies aptly or fitly disposed and
ordered.f9 All things relating to our salvation are most wisely and beautifully
disposed in this federal agreement, for the Glory of God, abasing the creature,
the security of the church, and the confounding of Satan.

1. This Covenant is most wisely ordered for the Honor of God. The Glory of the
Father as the Contriver of our Redemption, is greatly displayed in this compact.
He is to be considered as the first Mover in this weighty affair: He drew the
plan and model of it, and concerted the best methods to accomplish it. The Honor
of the Mediator is herein highly advanced, His Glory is great in our salvation.
It was agreed on, that He should perform the work of our redemption, in every
branch of it, that all the glory arising from thence might be attributed to Him.
Nor is the Honor of the divine Spirit less secured by this Covenant; for as the
Father projected the way of our recovery, and the Son completed the work of our
redemption, agreeable to his Word and Promise in this great transaction, the
Holy Ghost discovers and applies what the Father and Son have done for us.
Wherefore the three divine Persons equally divide the glory of our salvation,
according to everlasting agreement. Besides, the Perfections of God have a most
beauteous display in our recovery, as it was fixed and settled in this Covenant.
Wisdom shines with an eminent lustre in the whole affair; hence the revelation
of salvation, by a crucified Jesus, or the Gospel, is called the wisdom of God
in a mystery, even the hidden wisdom which God ordained before the world to our
glory {1 Corinthians 2:7}. How the Law might be fulfilled, Justice satisfied,
and sinners saved, was worthy of infinite Wisdom to contrive. Again, the Power
of God is abundantly discovered in this business, upon which account, Christ as
crucified is called the Power, as well as the Wisdom of God {1 Corinthians
1:14}. A finite or created strength was insufficient to support our Lord under
the intolerable pressure of guilt and sufferings which He bare and underwent:
Divine Power is also manifest in quickening the souls of the elect in their
regeneration, and carrying on that work in opposition to sin and Satan: ‘Tis
only by the Power of God that we are kept through faith unto salvation {1 Peter
1:5}. Moreover, the Love and Grace of God is gloriously displayed in this
Covenant. It was mere favor in God that moved him to ordain Christ to be the
Mediator and Surety of it, to give our persons and all spiritual blessings into
His Hand: it was pure Grace in Christ which induced Him to undertake for us to
secure our eternal felicity: ‘Tis stupendous and boundless Grace that forgives
our abounding sins {Romans 5:20-21} according to the full and precious promises
of this Covenant. Farther, Justice has an equal shine with all the other
attributes of God: The honor of Mercy is not advanced to the prejudice of
Justice, but that hath the same Glory with Grace. The Righteousness and Justice
of God is clearly seen, and fully vindicated in the pardon of our sins, and the
justification of our persons, through the obedience and blood of Christ; so that
He appears to be just, in justifying of those who believe in Jesus {Romans
3:26}. Thus there is a perfect harmony between Grace and Justice, Goodness and
Holiness in our salvation, which is expressed in these words; Mercy and Truth
are met together, Righteousness and Peace have kissed each other {Psalms 85:10}.
Add to these things, the Faithfulness of God is evidently seen, in fulfilling
Covenant promises, and communicating Covenant blessings to His people; for His
Faithfulness He will not suffer to fail {Psalms 59:17}, but will perform all
that He hath promised to the elect, in this Covenant; says the Apostle, Faithful
is he that calleth you, who also will do it {1 Thessalonians 5:14}. Believers
shall bring forth fruit in old age, they shall be fat and flourishing, to shew
the Lord is upright; he is their rock, and there is no unrighteousness in him
{Psalms 92:14-15}. Therefore the attributes of God are greatly glorified in this
Covenant.

2. It is disposed in the best manner for abasing the creature. Man is naturally
full of pride and arrogance, entertains a very high opinion of his ability, and
the worth of his services; falsely imagines that it is within the compass of his
own power to secure his future happiness: He is really poor, and wretched, and
miserable, and blind, and naked {Revelation 3:17}, yet conceits himself to be
rich, and increased with goods, and has need of nothing. This haughty
disposition in man, God is determined to bring down, and to lay his glory in the
dust. In order to which, every branch of our salvation is of Grace, in direct
opposition to works; as the Apostle affirms, By Grace are ye saved, through
faith, that not of yourselves, it is the gift of God, not of works, lest any man
should boast {Ephesians 2:8-9}. All boasting and pride are entirely excluded by
the Covenant of Grace; for where is boasting? it is excluded: by what law? Of
works? nay, but by the Law of Faith {Romans 3:27}; that is, by the New Covenant,
or the Gospel.

3. The Covenant is well ordered for the security of the church. Had our
Salvation rested on the uncertain will of man, how precarious, nay,
impracticable would it have been? But since it is wholly dependent on the
immutable Will of God, it is indubitable, certain, and sure. Grace alone could
secure it; and therefore it is of faith, that it might be by Grace, to the end
the promise might be sure to all the seed {Romans 4:16}. Pardon, peace, nor
justification, nay, not any of the blessings of the New Covenant are suspended,
fill we have performed conditions on our part; but all of them are effectually
secured to us, by the mutual engagements of God and Christ in this everlasting
Covenant, which are a solid and firm foundation.

4. It is most agreeably disposed for the confounding of Satan. When man was in a
state of innocence, Satan formed a design against him, resolved to bring him
into the same miserable circumstances with himself, if possible; which to
effect, he tempts him to violate the Law of his Creator: man unhappily yields to
his temptation, acts contrary to the express command of God. It was no small
satisfaction to this fallen spirit, to see his malicious design so far succeed;
but that which he thought would have issued in the eternal destruction of man,
God takes the advantage of, to render His own Glory the more conspicuous, and to
advance apostate man to a far higher dignity than that of which he was possessed
in his primitive estate. According to the gracious Decree of God, the works of
the Devil are destroyed, his design is frustrated, and eternal confusion is
thrown upon himself: For this purpose was the Son of God manifested, that He
might destroy the works of the Devil {1 John 3:8}.

Fourthly, The Covenant of Grace is Stable, Firm and Sure. The Stability and
Firmness of it may be concluded from these things:

1. The Love of God, which gave rise to this Covenant, is invariable: it is
without any alteration, and always the same. God freely fixed His favor upon the
elect; and not because He foresaw any qualifications in them which recommended
them to His Goodness; the direct contrary of that is true: for when He placed
His Love upon them, He knew that their necks would be as iron sinews, and their
brows brass {Isaiah 48:4}. As the foreviews of their obstinacy did not prevent
His kind thoughts concerning them, their unworthiness cannot cause Him to
change. His Immutability is the solid foundation of their security, which is
affirmed by Himself in these words; I am the Lord, I change not; and therefore
ye the Sons of Jacob are not consumed {Malachi 3:6}. His Love admits of no
vicissitudes; it is as unchangeable as Himself, yea, it is Himself; and He will
as soon cease to be, as cease to love His people, says the Apostle, God is Love
{1 John 4:16}: that is, it is His Nature and Essence. The interest which the
saints have in Divine favor, can never be lost; nothing shall ever separate them
from the Love of God which is in Christ Jesus their Lord {Romans 3:31}:
therefore the Covenant of Grace, which is the result of that Love, will
eternally remain inviolable and sure.

2. It is founded upon a steady purpose of Grace. The designs of Love which God
has formed in His infinite Mind about His elect are unalterable. They are
infinitely more firm than mountains of brass: we have His own Word for it; that
His counsel shall stand, and he will do all his pleasure {Isaiah 46:10}. Eternal
Election, on which the everlasting Covenant is fixed as its proper basis, is a
foundation that standeth sure, having this seal, the Lord knows them that are
His {2 Timothy 2:19}; from whence the stability of that Covenant may, with very
good reason, be inferred.

3. This may be argued from the inviolable Word of God. The blessings of this
Covenant are all promised by that God Who cannot lie. If any of the promises of
the New Covenant should fail of their accomplishment, the Truth of God would be
impeached; but that shall not, nay, never can be: for His Covenant he will not
break, nor alter the thing that is gone out of his Lips {Psalms 89:34}).
Therefore the Covenant of Grace is more firm than the most immovable things in
nature, which is expressly affirmed: The mountains shall depart, and the hills
shall be removed, but my kindness shall not depart from thee, neither shall the
Covenant of my Peace be removed, saith the Lord that hath mercy on thee {Isaiah
54:10}.

4. God hath confirmed this Covenant with His solemn Oath. Thus He speaks
concerning it; Once have I sworn by my Holiness, that I will not lie unto David
my Servant {Psalms 89:35}. Wherefore the Covenant of Grace is forever
established by God’s Word and His Oath. They are the two immutable things
wherein it is impossible for him to lie. If the God of Truth cannot break His
Promise, nor act contrary to His Oath, then the Covenant is stable and firm; but
neither of these He can do, for that were to deny Himself.

5. Christ has ratified this Covenant, by fulfilling all the Conditions of it.
The work which the Father gave him to do, He has fully completed, and thereby
confirmed the Covenant of Grace. That no part of the Father’s Will concerning
our redemption remains to be fulfilled, our Lord Himself assures us, by the last
words which He delivered on the Cross; for just before He resigned His Soul, He
said, It is finished {John 19:30}; that is, I have now perfected the whole
pleasure of My Father, concerning My Sufferings to atone for sin. Now as Christ
on His part has punctually performed the utmost of what He promised, Justice
requires on the Father’s part, that He make good all His federal engagements to
Christ. From the whole we may strongly conclude that this Covenant is stable,
firm, and sure. It is sure in its promises; not one of those many sweet and
gracious promises, with which it is so well stored, shall fail of its
fulfillment; for all the promises of God in him are, yea, and in him, Amen, to
the glory of God by us {2 Corinthians 1:10}. The blessings of this Covenant are
sure, therefore called sure mercies; I will make an everlasting Covenant with
you, even the sure mercies of David {Isaiah 55:3}. The remission of our sins,
the acceptance of our persons, effectual calling, final perseverance, and
eternal blessedness in the fruition of God are all as certain and sure as the
unchangeable Love, steady Purpose, firm Promise, and solemn Oath of the God of
Truth, and Faithfulness can make them: wherefore not one good thing shall fail,
of all that the Lord hath promised. Let the saints adore the free Grace and
infinite Goodness of God, which has rendered their everlasting felicity thus
secure.

Fifthly, All our salvation is contained in this Covenant. For this is all my
Salvation. Some think Christ is designed,f10 He is sometimes so called. Simeon
gives him this character; Lord, now lettest thou thy servant depart in peace,
according to thy word, for mine eyes have seen thy salvation {Luke 2:29-30}. He
may very justly be styled salvation, because there is no other name under Heaven
given among men, whereby we must be saved {Acts 4:12}. The whole of our recovery
and redemption was effected by him: He is our pardon, peace, justification, and
sanctification; yea, our all, and in all. Besides, He is given to us, and all
things with Him, in this everlasting Covenant. Salvation itself may be intended;
all the various Parts of which were fixed and settled in this Covenant. Our
acquittance and discharge from guilt was promised by God on the condition of
Christ’s suffering the demerit of our crimes. The acceptance of our persons was
agreed to upon the terms of Christ’s being made under and obeying the Law for
us. Grace and glory were absolutely granted to us in this compact; every branch
of our salvation comes within the compass of it. Wherefore it is a very
dangerous mistake, that men may safely depend upon the uncovenanted Mercy of God
for eternal happiness; because it is only through, by, and in the Covenant of
Grace, that Divine Goodness is discovered to poor sinners. But I apprehend it is
not necessary to enlarge here, having before observed what promises God made to
Christ, concerning our Salvation, when this Covenant was entered into between
Them.

Sixthly, The Covenant of Grace is equal to the largest Wishes, and most
extensive Desires of the saints. And all my desire, says the Psalmist Some
understand this of Christ, in Whom really there is every thing which is
excellent and desirable: hence He is called the Desire of all Nations {Haggai
2:7}. Infinite Excellencies center in His Person, all Beauties and Perfections
reside in Him, and everything that is necessary to our happiness dwells in Him,
and flows from Him: the Amiableness of His Person, and the Fulness of His Grace,
render Him the proper Object of the saints’ highest love and pleasure. He indeed
is all their delight.f11 It may intend that ample and large provision which is
made in the everlasting Covenant, for the supply, consolation, and future
felicity of God’s people. Under the influences of Grace, they ardently desire
the extirpation of sin, and a perfect conformity to Christ; greater nearness to
God, more clear and lasting prospects of His Love, and a fuller knowledge of the
mysteries of Grace: they cannot but aspire after, yea, they vehemently long for
an uninterrupted enjoyment of God; nor can any thing less afford them a full and
constant satisfaction. All these things, and far more than we are able to
express or conceive, are comprehended in that one promise of this Covenant. They
shall be my People, and I will be their God {Jeremiah 32:38}. Therefore it may
well be called all our desire, and all our delight.

Lastly, The Covenant of Grace furnishes the saints with suitable Support and
Consolation, under the most afflective dispensations of Providence.

Although He make it not to grow, Some think the Messiah is intended in these
words, and take this to be the sense; though the promised Branch of Jesse and
David doth not as yet appear, or is not come, yet He is all my salvation, and
all my desire; and He certainly will bud, grow, and flourish in the time
appointed in this Covenant.f12 Others thus; Christ, Who is all my salvation, and
all my desire, shall not grow as the tender grass of the field, which soon
fades, decays, and withers, but He shall always reign and govern.f13 There be
others who understand it of the disorders and irregularities of David’s family,
and of those afflictions that attended him in his royal station,f14 under which
the Covenant of Grace was His support and comfort. That this Covenant is well
suited to comfort the saints under pressing difficulties and trials, thus
appears;

1. The Covenant of Grace has severed them from all penal evil. No curse attends
their afflictions, however great or heavy they may be; for it was agreed and
settled by God and Christ in this compact, that the curse due to their offenses
should be inflicted on their Surety: therefore there is no condemnation to them
that are in Christ Jesus {Romans 8:1}. There is not the least drop of wrathful
anger, or vindictive displeasure poured into their cup.

2. They spring from Love, as we learn from these words; As many as I love, I
rebuke and chasten {Revelation 3:19}. In the Covenant of Grace a rod is laid up
for the correction of Christ’s seed; but from the nature of the Covenant, we
must necessarily conclude, that everlasting Love provided it, and that infinite
Compassion only uses it.

3. All afflictions, under the influence of this Covenant, serve the true
interest of their souls. The apostle affirms, That all things work together for
good to those that love God, and are the called according to his purpose {Romans
8:28}. They are brought nearer to God, are weaned from the things of this world,
and their graces, faith, hope, and patience, are exercised by the tribulations
which attend them {Romans 5:4-5}.

4. The Covenant of Grace secures their deliverance out of all afflictions. In
this world they shall have tribulation {John 16:33}: but to this world, blessed
by God, it is limited; for none will invade them in the next. A period will be
fixed to their lives and their griefs at the same time. When we say that a
believer is dead, we pronounce him so from all sin and sorrow. These things
being thus, it may well be allowed that the Covenant of Grace administers
suitable comforts under distresses. An instance of which we have in the person,
whose decease occasioned this discourse. Many things might be mentioned
concerning her, worthy of our imitation; but I shall not enlarge on her
character: her manner of life was well known to many of you. This I think may be
said of her, without any suspicion of flattery to her honorable memory, that the
Grace of God, which bringeth salvation, and has appeared to all men, taught her
to deny ungodliness and worldly lusts, to live soberly, and righteously, and
godly in this present world. Her afflictions were many, which so far as I am
able to judge from my acquaintance with her, she bore with patience,
resignation, and cheerfulness. In her last tedious and heavy one, she was
generally comfortable, and the nearer her time of dissolution drew nigh, her
faith grew stronger in Covenant-Love. When I paid her my last visit, she spoke
very freely of divine things, with a remarkable degree of pleasure: but the
state of her body being then very low, I was fearful speaking too much might be
prejudicial to her, which I signified: She answered, “What can I say too much
about my dear Lord? Can I talk too much about him who has done and suffered such
great things for me?” Thus joyful she then was, at the prospect of approaching
death. She now is, I doubt not, delivered out of all affliction and trouble, and
received into the blessed mansions above, by her dear Saviour, with this
rapturous invitation: Come thou blessed of my Father, inherit the kingdom
prepared for thee, before the foundation of the world; where the Lamb that is in
the midst of the throne feeds, and leads her to living fountains of water, and
God wipes away all tears from her eyes.

FOOTNOTES ft1 Vid. Poli Synop. in loc. ft2 Vid. Poli Synop. in loc. ft3
Glassius’, Philol. Sac. 1. 3. Gram. Sac. p. 616. ft4 See my, Defense of the
Doctrine of Eternal Justification, pp. 60- 64. ft5 R. Taylor’s, The Covenant of
Grace, pag. 233. ft6 Neonomianism Unmasked, 2nd Part, pag. 127 ft7 Petto on The
Covenant, pag. 20. ft8 Goodwin, Christ the Mediator, 1. 4, pag. 136. ft9 A Rad.
Ær[ ordinavit, disposuit, aptavit, Roberts’ Lexicon. ft10 Vid. Poli Synop. in
loc. ft11 xpjlk ft12 Vid. Poli Synop. in loc. ft13 Ibid. ft14 Ibid.


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  CHAPTER 77: S. THE DOCTRINE OF IMPUTATION
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The Doctrines of the Imputation of Sin to Christ and the Imputation of His
Righteousness to His People: Clearly Stated, Explained, and Improved by John
Brine (London: John Ward, 1757)

SERMON 26 THE DOCTRINES OF THE IMPUTATION OF SIN TO CHRIST, AND THE IMPUTATION
OF HIS RIGHTEOUSNESS TO HIS PEOPLE: CLEARLY STATED, EXPLAINED, AND IMPROVED IN A
SERMON PREACHED TO THE SOCIETY, WHO SUPPORT THE WEDNESDAY EVENING- LECTURE, IN
GREAT-EAST-CHEAP. DECEMBER 29TH, 1756.

Published at their Request. Printed for and Sold by JOHN WARD, at the King’s
Arms, against the Royal Exchange; by GEORGE KEITH, in Grace-church-street; and
by John Eynon, Printseller the Corner of Castle Alley, by the Royal Exchange.

{2 Corinthians 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. IN Consequence of our
Apostacy from God, the Depravation of our Nature, thereupon, and of that
personal Guilt, which we have contracted: We cannot, according to the Tenor of
the Law, be admitted to Fellowship with our Maker either here, or hereafter,
without Satisfaction for our Violation of it, as through the Corruption of our
Nature we desire it not. Of which important Doctrine the Apostle treats, in some
of the preceding Verses. God was in Christ reconciling the World unto Himself,
not imputing their Trespasses to them, and hath committed unto us the Word of
Reconciliation, or, the Gospel of Peace, which Christ gave Commission to his
Apostles and Ministers to preach. In the Words of my Text, we are informed, how
this Reconciliation was effected and brought about. I suppose, that every
intelligent Reader will easily observe, that they consist of three distinct
Branches - Christ knew no Sin - He hath made Him to be Sin for us - That we
might be made the Righteousness of God in Him.

I shall consider the Words in the Order I have now mentioned them.

I. Christ knew no Sin. Sometimes, Sin is put for our natural Depravity. Thus it
is to be understood, in several Verses of the seventh Chapter of the Epistle to
the Romans: But Sin, that it might appear Sin, working Death in me, by that
which is good, that Sin by the Commandment might become exceeding sinful (Romans
7:13.). The Apostle expresses his Experience by the Phrase I know, in this Part
of the Verse, as he does by the Phrase I find, in the following Branch of it.
The Holy Jesus knew no Sin, in this Sense. He had not the least Experience of
Evil in him, For, He was harmless, undefiled, and separate from Sinners (Hebrews
7:26.). A Lamb without Blemish, and without Spot (1 Peter 1:19.). No moral Taint
or Imperfection attended him: And his Conduct was absolutely perfect. He did no
Sin, nor was Guile found in his Mouth (1 Peter 2:22). I would offer to
Consideration three Particulars, to shew, that it was impossible, that Christ
should know Sin, in either Sense now mentioned.

1. His miraculous Conception in the Womb of the Blessed Virgin. Christ not being
conceived in a natural, but supernatural Manner, he did not partake of our
natural Corruption. It was impossible he should, because he was the supernatural
Production of the holy Spirit. The Holy Ghost shall come upon thee, and the
Power of the Highest shall over-shadow thee: Therefore also, that Holy Thing
which shall be born of thee (Luke 1:35.). This was an absolutely new Thing, the
like was never before, nor ever will be. Behold a new Thing do I create, a woman
shall compass a Man, i.e. a male Child by Conception, through the Agency of the
divine Spirit. To us a Child is born, to us a Son is given. This was plainly a
new Creation. The human Nature of our Lord being produced by the Exertion of the
Power of the Spirit of God, no moral Taint or Impunity could attend it. For, the
holy Spirit could not give Subsistence unto as unholy Nature.

2. The human Nature of Christ was replete with all the Gifts and Graces of the
holy Spirit. The Spirit of the Lord God was upon him (Isaiah 61:1.). And the
Father gave not the Spirit by measure unto him. The Superaddition of the Gifts
and Graces of the Spirit unto the Purity of Christ’s Nature, rendered it
impossible that he should know sin. He having all the Gifts and Graces of the
holy Spirit in their utmost Plenitude and Perfection, superadded unto the Purity
of his Nature, nothing of Evil could possibly take Place in him: Such as the
holy Spirit formed him, in the Virgin’s Womb, such he infallibly preferred him,
by his continual Presence with him, in the Fulness of all his Gifts and Graces.
3. The human nature of Christ hath its Subsistence in his Divine Person. That
Individuum of our Nature which was miraculously produced by the Power of the
Holy Ghost, the Son of God took into a personal Union with himself. He assumed
it to be his own in a peculiar Manner, that it might be at his Disposal, and
always under the Direction of his divine Will. The human Will, and the divine
Will of our Saviour are, and eternally will be distinct; but his Will as Man is
in absolute Subjection to, and in all Instances, acts under the Direction of his
divine Will. And, therefore, it is not possible that he should ever know Sin.
Moral evil can never take place in a Nature which is ineffably united with the
Person of the Son of God.

There Things clearly evince the Falsehood of the Abomination of the Socinians,
who impiously imagine, that Christ might have sinned, and, consequently, that
the Design of our Salvation by him might have been entirely ruined. Than which,
nothing more false and dishonourable to God, can depraved Reason devise. We
grant, that the Will of the most holy Creature, is in itself mutable, and,
therefore, if left unto itself, it may make an unfit and unwise Choice: But,
since the human Nature of Christ is the Workmanship of the Holy Spirit, and is
replenished with all his supernatural Gifts and Graces, and also is in Union
with the eternal Son of God, and, therefore, his human Will acts in all Things
under the Direction of his divine Will; it is absolutely impossible that his
human Will, at any Time, or in any Instance, should make an unfit and unwise
Choice. The supernatural production of our Lord, by the Power of the Holy
Spirit, is a clear Proof of the Purity of his Nature, in his Formation. And the
superaddition of his Gifts and Graces, and the Subsistence of that holy Nature,
in the Person of the Son of God, certainly raise it above a Possibility of
Defilement and unfit Acting, for evermore. I would make two Observations on
these Particulars, before I proceed farther.

(1) Adam was not a Head to Christ. Our blessed Lord was not a Member of him,
included in him, nor represented by him, in his public Capacity. He was the
Representative of all his natural Descendants; but his Headship was not, nor
could be of larger Extent; the holy Jesus not being so, he did represent him.
The first Man could not be a Head to the second Man, who is the Lord from
Heaven. It would be the highest Incongruity imaginable to conceive, that Adam
was a Head to one who is so much his Superior in all Respects In Gifts, Graces,
and in Nearness of Union with God. It was not possible that he, who is
personally united with the eternal Son of God, should be a Member of, and be
represented by Adam. And, therefore, our Lord had no Concern in his Guilt, as a
Member of his. Which is the Case of all his natural Descendants. Original Guilt
becomes theirs, in Consequence of their Relation to Adam, as a Representative to
them. For which Reason it is imputed to them, It is not the divine Act of the
Imputation of Adam’s Sin that makes it ours; but because it is ours, in
Consequence of our Relation to him as a Head, therefore it is imputed to us.

(2) Christ was not, nor could become Subject of the natural Consequence of
Adam’s first Sin By which Consequence, I understand, the Depravation of our
Nature. That immediately followed, in Adam, as the natural Effect of his
Transgression. And, it takes Place in us, because his Act of Offence was ours,
tho’ not committed by us; but by him; as our Representative. That Act of Sin
being legally ours, we share with him, in the natural Consequence of it: Or, we
derive Depravity from him, on Account of becoming guilty with him. This sad
Effect does not follow upon the Imputation of his Sin, as the Cause thereof; but
It follows upon his Sin being legally, ours, he acting therein, as our
Representative Head, and no otherwise. Now Christ not being concerned in
original Guilt, by Virtue of Union with him, as a Head, the natural Consequence
of that Guilt could not take Place in him, as it does in us, by Reason it is
ours, as we are Members of him. Thus the holy Jesus was separate from Sinners,
and it was not possible, that he should participate with them, in that which is
the natural Consequence of Sin, viz. Moral Defilement and Impurity. Unless the
human Nature of our blessed Lord had been thus infallibly preserved from all
moral Evil, both in Principle and Act, our whole Salvation would have been
uncertain and precarious. For, if the holy Jesus had been under a Possibility of
Defilement, and of acting illegally, in any Instance, the Design of our
Salvation by him might possibly have been defeated, to the eternal Reproach of
the Perfections of God, and the everlasting Ruin of the Church. The Thought of
which must surely be shocking to every pious Mind! That which Christ knew not,
nor could know, he was made.

II. He hath made him to be Sin for us. There are three Things to be considered
in this important Subject: Whose Act this was - The Act itself - And, on whose
Account, or, for whom Christ was made Sin: For us.

1. This was not the Act of any Creature, angelic or human: but the Act of the
divine Father. We pray you in Christ’s Stead, be ye reconciled to God. For he
hath made him to be Sin for us. i.e. He to whom the Apostle prays the
Corinthians to be reconciled, made him to be Sin for us. It would have been
daring and impious Insolence, in any Creature, to will that the Son of God
should be made Sin. God only had a Right to resolve upon it. and he alone could
place it to his Account. This was the Contrivance of his infinite Wisdom, and
the Determination of his sovereign Pleasure, In forming the Plan of our
Reconciliation; he willed not to impute our Trespasses to us, and decreed to
impute them unto Christ, in order to his making Atonement for them. And
according unto this his sovereign Decree: He laid on him, or made to meet in
him, the Iniquities of us all. The Foundation of this Procedure was it federal
Agreement between the Father and Christ. Which is clearly expressed in a blessed
divine Context by the inspired Writer to the Hebrews: Wherefore, when he cometh
into the World, he saith, Sacrifice and Offering thou wouldest not; but a Body
hast thou prepared e. In Burnt Offerings and Sacrifices for Sin thou hadst no
Pleasure.

Then said I, Lo, I come, in the Volume of the Book it is written of me, I
delight to do thy Will O God. Above when he said, Sacrifice and Offering, and
burnt Offerings, and Offerings for Sin, thou wouldst not, neither hadst Pleasure
therein, which are offered by the Law: Then said he, Lo, I come to do thy Will O
God; he taketh away the first, that he may establish the second. By the which
will we are Sanctified, through the Offering of the Body of Jesus Christ once
for all. (Hebrews 10:5-10.) In these Words it evidently appears, that it was the
Will of the Father, that Christ should become an Offering for Sin; unto which he
freely and fully consented. This Paction, or federal Agreement, was the Ground
on which the Father made him to be Sin for us. And, therefore, wonderful as it
is, there is not the least Injustice therein. The divine Decree, to impute Sin
to Christ, was an Act of absolute Sovereignty, and afore from the mere Pleasure
of God, with a View to the Glory of his Perfections, in our Remission and
Salvation. But the Act itself, of imputing our Guilt to him, hath for its
Foundation, the free and full Consent of Christ to bear it, in compliance with
the Will of the Father that he should. So that the Charge of our Crimes to him,
comports with Justice, and no Injury was done to Christ in that Act. The
Sovereignty of the Decree of the Imputation of Sin to him is a most clear Proof
that God only could make him to be Sin for us. For, if it had been possible to
any created Mind, to have devised this Method of the Expiation of Sin, which it
was not, no Creature could have been inverted with a Right to will and move for
the Imputation of it unto the innocent Jesus. As the Contrivance of this
adorable Transaction was proper to infinite Wisdom: So it was peculiar to divine
Sovereignty to resolve upon it. This Act, therefore, of making Christ to be Sin
for us, was God’s own, and not the Act of any Creature whatsoever.

2. The Act of making him to be Sin: Or how he was made Sin for us, is to be
considered. I would do this negatively, and positively.

(1.) Negatively. It was not inherently: That was absolutely impossible. For,
that would have been contrary to the infinite Purity of God, and ruinous to his
Design of our Salvation by Christ. Besides, as has been before shewn, the
miraculous Conception of our Lord, and the Super-addition of the Gifts and
Graces of the Holy Spirit unto the Purity of his Nature, and the Subsistence of
his human Nature, in his divine Person, rendered it impossible that any moral
Taint, or Impurity, should ever take Place in him. This Act, therefore, of
making him to be Sin, effected no internal Change in him. His Nature remained
pure and spotless notwithstanding. And all his Actions corresponded with the
sinless Perfection of his Nature.

(2.) I am to shew in a positive Sense, how Christ was made Sin. And He was made
Sin in the same manner, as we are made the Righteousness of God in Him. Which is
imputatively. Blessed is the Man to whom the Lord imputeth Righteousness without
Works. Imputation is, reckoning accounting or placing to Account, and esteeming
thereupon. The Act of Imputation, therefore, whether, of Sin, or Righteousness,
makes no internal Change in the Object of the Act. For it is not a transient
Act; but it is an inward Act of the Mind, which cannot produce a physical
Change, in the Object upon whom it passes. And, consequently, the Imputation of
Sin to Christ, was not, nor could be productive of any internal Change in him.
Notwithstanding the placing to his Account, in the divine Mind, our Guilt, or
criminal Actions, he remained, innocent, pure, and spotless in himself. This one
thing being duly attended unto, will enable us to answer various of the trifling
Objections, which are raised against the Doctrine of the Imputation of our Sins
to him, beyond any solid Reply. Some have objected, that if Sin itself was
imputed to Christ, he must have been defiled by it. But that is a great Mistake:
For Sin, as imputed, defiles not. If it did, the Imputation of it, would be
impossible with God, not only with respect to Christ; but also, Sinners
themselves; because infinite Purity, cannot put forth any Act which would render
the Object of that Act morally impure. If the Imputation of Sin to the guilty
Creature does not pollute him, which is a certain Truth: How should the
Imputation of it to the Holy Jesus, defile him? Imputation is not Transfusion.
In the latter a Person becomes the Subject of that which is transfused. But in
the former, no one becomes the Subject of that which is imputed, by the Act of
Imputation. And therefore, though the Transfusion of Sin, if that could be,
which it cannot, would necessarily defile: The Imputation of it, does not
pollute the Object of that Act. And, consequently, the Imputation of Sin to the
Blessed Jesus did not, nor could pollute his holy Nature. This Doctrine contains
no false, or mistaken Idea in it, on the Part of the Father, who imputed Sin to
Christ; nor on the Part of Christ, to whom it was imputed. Not on the Part of
the Father; for, he did not consider our criminal Actions, which he placed to
the Account of Christ, as his Acts, or perpetrated by him; but as our Acts, or
committed by us: So that his Judgment in this Affair was according to Truth and
Fact. Nor, does this Doctrine on the Part of Christ, include any mistaken
Conception in it: For, it does not suppose, that he had any Consciousness of the
Perpetration of those criminal Actions, which were imputed to him: Or, that
under the Charge of them to him, he considered and esteemed them Acts, which he
himself had committed. Wherefore, this Doctrine is attended with no dangerous
Consequence, relating to Christ, nor is any Thing contrary to Truth, supposed
therein, respecting Sin, which he was made for us. Besides, if Guilt was not
charged on Christ, his Sufferings could not be of a penal nature. For, Penalty,
is suffering under a Charge of Offence, and without a just Imputation of Guilt,
Punishment cannot, in Equity be inflicted, on any Subject. It is a most
unrighteous thing to punish any one considered, as innocent. And, therefore, if
it was not possible with God, to impute Sin to the innocent Jesus, neither could
he inflict Punishment on him. And, if Christ did not endure proper Punishment,
his Sufferings were not, nor could be satisfactory to the Law, and Justice of
God for our Sins. And it is in vain to hope for Salvation, through his
Sufferings and Death. Of such Necessity and Importance, is the Doctrine of the
Imputation of Sin to Christ

3. He was made Sin for us. Not for all the Individuals of Mankind. The latter
Branch of the Text interprets this. Christ was made Sin for those, and only
those, who are made the Righteousness of God in him. Now as Men universally are
not made the Righteousness of God in Christ: So he was not made Sin for Men
universally, The Extent of there two Things is exactly the same. Such, who
remain dead in Sin, and go out of this World under the Dominion and Power of it,
surely none can think are made the Righteousness of God in Christ; and there is
no Reason to conceive, that he was made Sin for any of them. He bore the Guilt
of no others than those to whom he is a Head, who are his Body, and for whom he
became a Surety. For, that was the Foundation on which Sin was imputed to him:
And, therefore, the Sins of such Persons only were imputed to him, who are
related to him as Members. They are the Church which he loved, and gave himself
for it, that he might present it to himself a glorious Church, not having Spot
or Wrinkle, or any such Thing (Ephesians 5:27.). The End of his being made Sin
for us, was,

III. That we might be made the Righteousness of God in him. The Things to be
considered in this Branch of my Subject are the following: Righteousness - That
this is the Righteousness of God - How we are made the Righteousness of God -
And our being made the Righteousness of God in Christ.

1. I would shew what Righteousness is. And it consists of two distinct Branches.

(1.) Purity of Nature. The Lord requires Truth in the inward Part. The Law
extends to the Mind. All its Dispositions and Acts must be perfectly holy. The
eternal Rule of Righteousness allows of no internal Impurity, any more than it
does of external unholy Acts. All vain Imaginations, all disorderly Thoughts,
all irregular Desires and all evil Tendencies, in the Affections, are condemned
by it. Righteousness, therefore, includes in it Holiness of Heart, and such
Holiness as is answerable to the Requirement of the Law, viz. absolutely perfect
and sinless.

(2.) Obedience to all the Precepts of the Law, in Conduct, is the other Branch
of Righteousness. If any Act is done which the Law prohibits, or if any Defect
and Imperfection attends those Actions, which it prescribes, Righteousness is
wanting. For, if there is not a complete Conformity to the Law, in Heart and
Life, or in all Acts, internal and external, both with Respect to the Matter and
Manner of those Acts, the Lawgiver must necessarily, if his Judgment is
according to Truth, esteem that Obedience imperfect, and not answerable to the
Rule of Action. And, therefore, not such as will justify in his Sight. The
Holiness of Christ’s Nature, and his sinless Obedience in Life, are the two
essential Branches of that Righteousness which is required in the Law: And both
arc equally necessary unto our being constituted righteous in him; who is the
Lord our Righteousness . 2. That Righteousness, which we are made, is the
Righteousness of God.

(1.) This may be understood of God the Father. For, this Righteousness is the
Contrivance of his infinite Wisdom. How guilty Men should be just with God, no
created Understanding could determine. None but God, himself could resolve how
this should be. And it is the Effect of his sovereign Goodwill and Pleasure
Christ’s Headship to us: Our Relation to him as Members: His Subjection to the
Covenant of Works on our Account, are Effects of the Love of God to us, and the
Result of his gracious Decree, concerning us. Besides, the Father accepts of
this Righteousness for us, arid graciously imputes it unto us. And, therefore,
this Righteousness is his free Gift. For which Reason it is called the Gift of
Righteousness.

(2.) Christ, whole this Righteousness is, he as truly and properly God. He is
the mighty God (Isaiah 9:6.). Over all, God blessed for ever (Romans 9:5). In
the Form of God, and thought it not Robbery to be equal with God (Php 2:6.). He
who is our Righteousness, is Jehovah. This is therefore the Righteousness of a
divine Person; but not his divine Righteousness. The human Nature of Christ is
the immediate Subject of it. For, it is the Holiness and Obedience of that
Nature, unto the Law, under which, as Man, he was made. As his human Nature hath
its Subsistence in his divine Person; it is the Righteousness of God, as his
Blood is the Blood of God. The Dignity of his Person is the Ground and Measure
of the Merit and Value of both; his Person is infinite in Dignity, and that
gives infinite Worth and Merit to his Obedience. And, therefore, it is properly
deferring of all that Grace and Glory, which are and will be communicated to the
Elect of God, even unto Eternity. And it is thro’ this Righteousness that Grace
will reign unto eternal Life. This is the Righteousness of the Mediator; but it
is not his mediatorial Righteousness. For, that comprises the full Execution and
faithful Discharge of the whole Will of God in his mediatorial Capacity, which
is of far longer Extent than the Requirements of the Covenant of Works from us.
This is that perfect Holiness and sinless Obedience, which that Covenant demands
of us. Hence it is evident that though this Righteousness is included in his
mediatorial Righteousness, yet it is not that Righteousness itself. These Things
clear the Doctrine of the imputation of Christ’s Righteousness to us, from
several Objections which are brought against it.

3. The Act of making us Righteousness, is to be considered. This is not
inherently, but imputatively. Blessed is the Man to whom the Lord imputeth
Righteousness without Works (Romans 4:5.). It is not the Transfusion of Christ’s
Righteousness into us For that is impossible. We do not become the Subjects of
it. As he did not become the Subject of Sin, by being made Sin for us: So we do
not become the Subjects of Righteousness, by being made the Righteousness of God
in him. Sin which Christ was made was not inherent in him: And Righteousness
which we are made, is not inherent in us. Sin is ours subjectively, and not
Christ’s. And Righteousness is his subjectively, and not ours. The Imputation of
Sin to him, effected no internal Change in him: Nor does the Imputation of his
Righteousness to us, produce any internal Change in us. A due Consideration of
the Nature of the Act of Imputation, will enable us to see this clearly.
Imputation is an internal Act of the Mind, whether it be of Sin or
Righteousness, and, therefore, it cannot be productive of any inherent Change in
the Object upon whom it passes. As Christ was not made sinful, by the Imputation
of our Sins to him: So we are not made holy, or internally righteous, by the
Imputation of his Righteousness to us. For, as the Imputation of Sin to him did
not defile him: So the Imputation of Righteousness to us does not sanctify us.
The Reason of which is clear, Imputation is not a Transfusion of that which is
imputed, whether it be Sin or Righteousness; but it is reckoning, accounting, or
placing to Account, and esteeming thereupon, as was before observed. The Object
of this Act, therefore, must still be inherently the same as before,
notwithstanding that Act passing on him, because it is not a transient; but an
internal Act, which cannot produce a physical Change, in its Object. It is
certainty true, that as God makes Christ Righteousness to us: So he also makes
him Sanctification unto us; but not in the same Way. He makes him Righteousness
to us, by the Imputation of his Righteousness to our Persons: He makes him
Sanctification to us, by a Conveyance of Grace from him, into our Souls. So that
his Grace, which is conveyed into our Hearts from him, becomes ours
subjectively; but his Righteousness, which is imputed to us, does not so become
ours. It is still in him, as its proper Subject, and not in us. And in the
divine Imputation of this Righteousness to us, it Is not supposed, that God
accounts it our personal Righteousness, or wrought out by us; but it is freely
granted, and constantly asserted, that he esteems it, as it really is Christ’s
Righteousness, or wrought out by him: Nor, is It thought, that God considers
this Righteousness as ours subjectively, or inherent in us; but that he reckons
it to be the Righteousness of Christ subjectively, as it truly is. He accounts
it ours, no otherwise than by free Gift, and gracious Imputation. And,
therefore, this Doctrine contains in It nothing absurd, or any false and
mistaken Conception, concerning God, Christ, or us.

4. It is in Christ that we are made the Righteousness of God:

(1.) We are in Christ: Or a Union between him and us subsists. The Act of
Election terminated on our Persons in him. For we were chosen in him. In that
gracious Decree, God willed him to be a Head to the Church, and appointed the
Church to be his Body: Which Act of the divine Will, constituted a real Union
between Christ, and the Church. And, the everlasting Covenant was made with him,
considered as the Church’s Head, which the Assembly of Divines well express: The
Covenant of Grace was made with Christ, as Head, and with the Elect in him, as
his Seed.

And, therefore, all the Blessings promised and granted, in that Covenant, were
given to us in him. We were blessed with all spiritual Blessings, In heavenly
Places in Christ (Ephesians 1:3.). And that Grace according o which, we are
rived and called with an holy Calling, was given us in Christ, before the World
began (2 Timothy 1:9.). Which necessarily supposes the Subsistence of a real
Union between Christ, as Head, and us, as Members of him.

(2.) This foederal, or as some have called it, this Fountain-Union, is the
Foundation of the Imputation of our Guilt to Christ and of the Imputation of his
Righteousness to us. Because, we are mystically one with him, our Sin was
imputed to him, and for that Reason, his Righteousness is imputed to us.
Because, we were foederally, in the first Adam, as a Head to us, therefore, is
his Act of Disobedience, charged on us: And, because we were foederally in the
second Adam, as a Head to us, therefore, is his Obedience placed to our Account.
And as we were in Adam prior to the Imputation of his Offence to us: So we were
in Christ prior to the Imputation of his Righteousness to us. I lament, I
greatly lament, that some even among ourselves, seem to suppose, (though I think
they have no ill meaning) that the Imputation of Christ’s Righteousness to us,
is prior to any real Union with him, which Is a great Mistake. They do this left
they should give Countenance, to what has been called Antinomianism, viz. Union
with Christ from Everlasting. But the Truth is, a Denial of this everlasting
foederal Union, between Christ and his People, leaves no Ground for the
Imputation of their Sins to him, nor, the Imputation of his Righteousness to
them. The divine Decree to impute our Sins to Christ, and to impute his
Righteousness to us, was an Act of mere Sovereignty; but the Acts of the
Imputation of our Sin to him, and the Imputation of his Righteousness to us,
proceed on a fit and just Ground, which God in infinite Wisdom, fixed on, and
that is a mystical Union between him and us, whereby it became proper and
condecent, that he should bear our Guilt, and that his Obedience should be
reckoned, or imputed to us. So that, the Act of Imputation, in neither Instance,
is to be considered, as merely sovereign; but as righteous and just. And,
therefore, a real Union between Christ and us must have subsisted, antecedent to
the Imputation of our Sin to him, and the Imputation of his Righteousness to us.

Three Observations will close this Discourse.

Observ. 1. We ought to adore the Wisdom, Purity, Sovereignty, and Grace of God,
which are herein discovered. What a Display of divine Wisdom is there in these
Things! They are the Wisdom of God in a Mystery: His hidden Wisdom. That Mystery
which was hid in God. No created Mind, how capacious soever could possibly have
resolved how our Guilt might be expiated, fully atoned for, and our Persons
constituted righteous: The Law magnified, and every divine Perfection shine
forth, in its brighter Lustre, in our certain and complete Salvation. Upon a due
Consideration of the Constitution of Christ’s Person: The transfering of our
Guilt to him: His Subjection to the Covenant of Works: His Obedience to it, and
the infinite Merit of his Obedience, arising from the infinite Dignity of his
Person, and that just Ground, whereon, his Obedience becomes ours, and,
therefore, is imputed to us: Surely, we can’t but say as the Apostle does, in a
Way of holy Adoration: O the Depth of the Riches both of the Wisdom and
Knowledge of God; how unsearchable are his Judgements, and his Ways past finding
out Again, the Purity of God is clearly seen herein. Sin is not connived at, or
spared: Nor, are any Allowances made for our moral Imperfections and Defects, in
the Way of our Pardon and Salvation. Neither are our Persons justified, without
a Righteousness perfectly commensurate to the extensive Requirements of the Law.
And all spiritual Blessings are communicated to us on such a Foundation as is
honourable to divine Justice, as well as it is to the Praise of the Glory of
divine Grace. The infinite Holiness of God hath not, in any Thing, nor can have
so illustrious a Shine, as it hath in making Christ to be sin for us, and in
making us the Righteousness of God in him. Besides, the Sovereignty of God most
manifestly appears in this whole Procedure. The supernatural Conception of
Christ as Man, that he might not have any evil Taint, was the sovereign
Appointment of God. The Ordination of his human Nature, unto a Subsistence in
his divine Person, was a sovereign Decree. Yea, it was one of the highest Acts
of Sovereignty that God ever did, or will put forth. The Decree, that the holy
Spirit, in all his supernatural Gifts and Graces should reside in the human
Nature of Christ, was a sovereign one. The Determination, that a Nature so
dignified, and raised above the Condition of a mere Creature, by an ineffable
Union with the eternal Son of God, should bear Sin, and become subject to the
Covenant of Works, on our Account, was entirely owing to the sovereign Pleasure
of God. And it was divine Sovereignty which fixed on the Persons whose Guilt he
should bear, and for whom he should obey the Law. Than which, nothing can be
more evident. For, both are the Effects of absolute Pleasure. And, therefore, it
was free with God, to resolve on whose Account he should be made Sin: And to
whom he should be made Righteousness. There are such Acts of Favour, as none
have a Right to claim, and, consequently, God was at full Liberty to determine
by a sovereign Act of his Will, whose Guilt he should bear, and who should be
made righteous in him. Thus divine Sovereignty is the Basis of both these
Things; thereupon they entirely rest, and into it they must be absolutely
resolved, as the original Cause thereof. Farther, the Grace of God shines most
gloriously in these Things. Infinite Love to our Persons is discovered in the
Transfer of our Guilt from us, and in the Imputation of it to Christ, in order
to his suffering the Penalty it demerits, that we might be pardoned and laved.
That Redemption which we have through him, the Forgiveness of Sins, is according
to the Riches of divine Grace. And the Decree, that he should come under the
Covenant of Works, on our Account, and obey it for us, that we might be
constituted righteous: justified in the Sight of God, and be made Heirs,
according to the Hope of eternal Life, is an amazing Purpose of Kindness and
Mercy.

Observ. 2. These important Truths are a most solid Ground of strong Consolation.
It is the Will of God, that the Heirs of Promise, who have fled for Refuge, to
lay hold on the Hope set before them, might enjoy such Consolation. Sin, in its
Guilt, being transferred from us, and imputed to Christ, and atoned for by him,
is a firm Foundation of spiritual Peace and Joy. We joy in God, through our Lord
Jesus Christ. by whom we have now received the Atonement (Romans 5:10.). Permit
me to say it, (I shall express no ill Meaning) let not the Saints be afraid of
Sin, in its Guilt. I do not say, fear not to commit Sin, no, God forbid, that
they ought to fear above all Things. But fear not Sin in the Guilt of it. They
sometimes have very terrifying Apprehensions, under a Sense of Guilt contracted,
and are afraid to hope for Pardon, on Account of the heinous Nature, and the
Aggravations of their Guilt. But they have no just Reason for it. Because Christ
hath finished their Transgression, and made an End of their Sin, as to its
Guilt. And, therefore, they have no Cause to fear it, in its Guilt, Christ
having put it away by the Sacrifice of himself. We ought eternally to fear Sin,
in the Love, Prevalence and Power of it, for, therein, it will certainly be
ruinous for evermore. But Terrors of Conscience, occasioned by the Guilt of Sin,
in those who are freed from the Dominion and Power of it, are groundless,
because that is fully expiated, by the Sufferings and Death of the Son of God,
who was made Sin. Again, Believers being made the Righteousness of God in
Christ, they have just Cause of Triumph. And may say with holy Exultation: Who
shall lay any thing to the Charge of God’s Elect? it is God that justifieth. Who
is he that condemneth? it is Christ that died, yea, rather, that is risen again
(Romans 8:34-35.) Whole Resurrection is a full Proof of their Justification.
For, He was delivered for their Offences: And raised again for their
Justification (Romans 4:25.). The Righteousness, which they are made, is an
everlasting one, and everlasting Salvation is inseparably connected with it.
Their joyful language, even under the deeper Sense of their Guilt, Imperfections
ant! Unworthiness, in themselves, should be this: I will greatly rejoice in the
Lord, my Soul shall be joyful in my God, because he hath clothed me with the
Garments of Salvation, and covered me with the Robe of Righteousness. (Isaiah
61:10.).

Observ. 3. These are Doctrines according to Godliness. It is a very gross
Mistake to imagine, that these Principles are calculated to encourage
Negligence, Sloth, or Evil. On the contrary, they are calculated to promote an
Abhorrence of Sin, and a cordial Approbation of Righteousness, and true
Holiness. What stronger Motive to forsake Sin can be thought of than Christ’s
bearing it, and his suffering the Penalty which it demerits? Wherein, divine
Indignation against our Crimes was discovered to the utmost. And as his being
made Righteousness to us, does not dissolve our Obligation to Obedience: So it
is a most powerful Incitement unto it, in a Way of Gratitude for that eminent
Favour. That our corrupt Nature may abuse these, and other evangelical Truths,
is granted. As it may also abuse the Law. For, Sin will take Occasion by the
Commandment to work in us all Manner of Concupiscence. But the Law is not
culpable, and blame-worthy, on that Account. And the same evil Principle may
abuse the Gospel, and turn the Doctrine of the Grace of God, into
Lasciviousness. But the Gospel is not culpable, nor ought any Blame to he
charged on it, for that Reason. Our Opinion of the Nature and Tendency of
Doctrines, is not by any Means to be formed from that Use, which our depraved
Minds are inclined to make thereof. If that may be allowed, we shall be led to
entertain unworthy Conceptions of legal as well as of evangelical Truths. For,
there is nothing, which the Flesh in us, will not pervert and abuse, unto the
Gratification of its cursed Desires. If we have a real Acquaintance with the
Nature of these most precious Truths, and act under their genuine Influence, we
shall deny all Ungodliness, and worldly Lusts, and shall live soberly, and
righteously, and godly, in this present World (Titus 2:12.)


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  CHAPTER 78: S. THE FAITH OF GOD'S ELECT NOTED AND RECTIFIED
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SOME MISTAKES IN A BOOK OF MR.

JOHNSON’S OF LIVERPOOL, INTITLED, ’THE FAITH OF GOD’S ELECT, ETC.’

NOTED AND RECTIFIED, Printed for JOHN WARD, at the King’s Arms, in Cornhill,
against the Royal-Exchange: And Sold by GEORGE KEITH, at the Bible and Crown,
Gracechurch-Street; And by JOHN EYNON, at a Print-Shop, on the North Side of the
Royal Exchange.

London 1755 [Price Six-Pence.]

I AM sensible that it is a very displeasing Thing, to undertake a Discovery of
the Misconceptions of Writer, upon any Subject. And, that there are but Few, who
have Temper enough to bear with an Examination of what they publish, without at
least some Degree of undue Resentment. Notwithstanding, I shall always think
myself at full Liberty, to animadvert upon, and point out the Mistakes of any
Author, even though he is my Friend, provided I am not guilty of Indecency, in
my Manner of doing it. And I hope to have such a Guard upon myself, in the
following Lines, as not to give Occasion for a just Censure of Unfairness and
Disingenuity, much less of Rancour and Indecency: And such Freedom I will allow
any one to take with me. I have often observed, that our Mistakes, on many
Subjects, arise from a partial Consideration of the Matter of our Inquiries. For
want of examining a Doctrine, in every Point of Light, wherein it is to be
viewed, we many Times form very mistaken Conceptions concerning it, and fall
into such Notions, relating to the Subject of our Disquisitions, as are, by no
means, defensible. Unless I am greatly deceived, unto this Cause are owing, Most
of the Mistakes of Mr. Johnson, in his Treatise, intitled, ’The Faith of God’s
Elect’ Which may, chiefly, be summed up under the following Heads, or Positions:

I. That Grace and Glory might have taken place upon God’s Elect, on the Ground
of Adoption, without the Intervention of Sin, and Salvation from it.

II. That Adam was called earthy, in respect to his Mind, as well as his Body: Or
that the Apostle called him earthy, in Relation to his Person, and Nature.

III. That Grace in the Hearts of the Saints, is not a new Creature.

IV. That Faith, though it hath Activity, it is not an Act.

V. That Faith is not, nor can be a Duty.

VI. That Faith is not purchased by Christ.

VII. That Ministers are not commissioned to preach the Law.

VIII. That they are not to admonish Sinners to leave their Sins, and amend their
Lives.

I. Mr. Johnson thinks, that Grace and Glory might have taken place upon God’s
Elect, on the Ground of Adoption, without the Intervention of Sin, and Salvation
from it.

Thus he speaks: I cannot conceive any Reason, according to the original
Constitution of Things, why Grace and Glory might not have taken place upon
God’s Elect, according to his everlasting Love in Adoption, supposing Sin, or
Salvation, has {had} never had a Being. f1 The Love of God to his People is from
everlasting, and never began, as it will be to everlasting, and will never end.
It is invariable, there is no Alteration in it, whatever Changes take place in
them. It admits not of Increase, or Decrease. It is not of one Kind now, and of
a different Kind hereafter. An Alteration in their State makes no Difference in
Divine Love to their Persons. In my humble Opinion, it may be thus defined, viz.
A Will in God, arising from his sovereign and immense Goodness, to do them good,
with infinite Delight. If this is a just Definition of the Love of God to the
Persons of his People there can be no proper Reason to take Offence at
asserting, that while they are in a State of Unregeneracy, they are interested
therein; nor the least Necessity, to distinguish Divine Love, into a Love of
Benevolence, and a Love of Delight. Because, neither the Disposition, nor the
Actions, of the Objects beloved, come into Consideration herein, but their
Persons only. When they are in a State of Unregeneracy, God approves not of
their Disposition, or their Actions, yet he loves their Persons. And when they
are regenerated, he approves of their Graces, and delights in their Exercise,
and their spiritual Obedience is pleasing to him. But his Love to their Persons
doth not consist therein. It is quite distinct there from. And well it is for
them, that it is. For, if it was not, the Ruin even of the best of them, would
be inevitable. This sovereign, eternal, and invariable Love of God to his Elect,
is the Origin of all their Felicity. That the Elect were made the Sons of God in
Predestination, is, I think, a certain Truth, and it is excellently explained by
Dr. Goodwin, on {Ephesians 1:5}. That God may chuse perfect Creatures, unto the
everlasting Enjoyment of himself, render them impeccable, by
Supercreation-Grace, and make an Addition to their Happiness, by farther
Discoveries of his Perfections to them, than that which they enjoy in their
State by Creation, are Things unquestionable. For, thus it hath been his
sovereign Pleasure to proceed towards the holy Angels. But to imagine, that,
that Grace might in this World and take place upon the Elect in this World, and
that Glory, which they will enjoy, in the next, without the Intervention of Sin,
and Salvation from it, is as great a Mistake, as can be imagined. Nay, the Glory
of the Angels themselves had not been what it is, without the intervention of
Sin in Men, and Salvation from it. For, herein only is the Lord known, in the
endearing Character of the God of ALL GRACE. In this Knowledge will consist the
Summit of the Happiness, both of Angels and The Church, for evermore. And I am
resolved to have no Dispute with Mr. Johnson, or any other Man, about Grace, or
Glory, whereof the Evangelical Revelation makes no Discovery. Men may, if they
choose it, please themselves with Thoughts of Grace and Glory, that might have
taken place on God’s Elect, without the Being of Sin and Salvation from it; but,
I think, they must be at a Loss, to determine what that Grace and Glory are.
This I am sure of, it cannot be the Grace of the Gospel, nor that eternal Glory,
unto which, God of his infinite Mercy calls his Elect.

And, therefore, they shall never be the Matter of my Contest with any Man.

1. Without the Intervention of Sin, Evangelical Grace could not have been
exercised towards, nor taken place upon the Elect. The Patience and Forbearance
of God towards them while in a State of Rebellion against him, which how great
it is, no Tongue can express, nor Mind conceive, had never been, if Sin had not
overspread our Nature. The Communication of Holiness to us, had not been an Act
of sovereign, and infinite Mercy, if we had not lost our original Purity by Sin,
regenerating Grace could not have taken place in the Elect, without their
Apostasy from God. If they had not become dead in Sin, the Riches of Divine
Mercy, manifested in quickening them, would for ever have lain concealed. And,
if Sin had not a Being, as an active Principle, in the Hearts of God’s Elect,
after their Regeneration and Conversion, how could the Kindness and Mercy of God
have been exercised towards them, in passing by their numerous Provocations, in
healing their Backslidings and in maintaining the good Work in their Souls, in
Opposition to their impetuous and raging Lusts? Yea, without the Intervention of
Sin, the whole Work of the Blessed Spirit, in enlightening, quickening,
comforting, sanctifying, witnessing, and establishing them, had never been, or
taken place in their Hearts. Which, next unto that of the Redemption of our
Persons, by the Sufferings and Death of the Son of God, demands our Wonder and
highest Praises. Besides, if Sin had never been, God had not commended his Love
to us in the Gift of Christ for us, to redeem us from our Iniquities, and save
our Souls from Destruction. The infinite Riches of Grace in pardoning us, would
not have been displayed: Nor should we have ever known the Grace of Christ, in
the Character of a Redeemer. Who, though he was rich, yet for our sakes became
poor, that we through his Poverty might be made rich. The noblest Effect of
Divine Love, and infinite Wisdom, without the Intervention of Sin, could never
have taken place, viz. our Redemption by Christ. Which is the Wisdom of God in a
Mystery, the hidden Wisdom, which he ordained, before the World, to our Glory.
Farther, without our Breach of the Covenant of Works, that wise and holy
Constitution, could not have had that Honour done unto it, which it hath by our
Lord’s Subjection to it, and the exact Fulfilment of all its sacred Precepts, in
the Character of our Surety. We had never stood before God, our righteous Judge,
in a Righteousness of infinite Value and Splendor, as now we do, if we had not
been unrighteous in ourselves. What Place would there have been, for the Grace
of free Justification, by the Obedience of Christ, if we had retained the
Perfection of our Nature, and punctually obeyed the Law, in our own Persons?
None at all. Nor could the Bestowment of eternal Life have been an Act of
Justice, as well as an Act of Kindness and Grace, on any other Foundation, than
that of the Imputation of the Righteousness of Christ to us. The Reign of Grace,
unto eternal Life, is through Righteousness: Or the Justice of God is as clearly
seen, in this Way of our enjoying everlasting Bliss as the exceeding Riches of
his Kindness, and in no other could it be so. In a word, this Position entirely
evacuates the whole Grace of the Gospel. As to Favour, which Mr. Johnson may
think might have been extended towards the Elect, without the Entrance of Sin,
it could not be that Grace, any Branch of it, whereof the Gospel is so glorious
a Discovery. And, it is what God never intended to extend unto them, nor had the
least Place in the Divine Counsels. And, therefore, I will not have any Debate
with him, or any other Person, about it: But am determined to be silent
concerning it, as I will be of every other Thing, which is not revealed. Since
it is not Evangelical Grace, Mr. Johnson, and others with him, may exercise
their Thoughts, as much as they please, concerning it, but I will not be so
employed.

2. That eternal Glory, unto which God calls his Elect, could not be enjoyed
without the Intervention of Sin. The future Felicity of the Saints will very
much consist, in the perfect Knowledge of God, and of Jesus Christ, whom he hath
sent. And, therefore, therein, Respect must be had unto Salvation, from Sin, and
its Consequences, which was the important End of Christ’s Mission. In the
blissful World, we shall have clear Conceptions of the federal Transactions of
the Divine Persons, and of those mutual Obligations, they came under to each
other, relating to our Recovery, and Happiness. The Father, required Service of
the most important and difficult Nature to be performed by Christ, as our
Surety, promised a glorious Reward on that Condition. Christ consented to the
Will of the Father, and thus the Obligation was mutual between them. Christ
became obliged to fulfill the Father’s Will, by his own voluntary Engagement,
and the Father, by his Promise to Christ, brought upon himself an Obligation to
bestow the Reward he promised; and, the Blessed Spirit undertook, in this
federal Transaction, to reveal and apply to the Elect, what the Father purposed,
and Christ obtained. And, this Agreement on his Part brought an Obligation on
him, to come into the Hearts of the Elect, and operate in them, at the Will of
the Father, and the Will of the Son. And, thus, as their Engagements were
mutual, their Obligations to each other are so. Now, as our Salvation was the
grand Affair settled and secured, by there federal Transactions, between the
Divine Persons, it is most clear, that the Knowledge of this gracious Compact
could not be comprized, in the future Glory of the Elect, without the
Intervention of Sin. The Being of that is necessarily supposed, in this
everlasting Covenant, which the Blood of it, obtains the Remission of, and that
is Sin. And, therefore, if distinct, clear, and perfect Conceptions of there
mutual Engagements of the Divine Persons; in our Favour, will be a Part of the
Glory, which the Saints, will possess, in Heaven. Which surely no Christian will
deny; then, it must undeniably be granted, that without the Being of Sin, it was
impossible, that this Glory, should ever take place, in God’s Elect. Again, the
Divine Perfections, without the Intervention of Sin, could not possibly have
been displayed, in such a Manner, as they are, in our Salvation from it. Divine
Sovereignty hath a most illustrious Shine herein. It was the highest Act of
Sovereignty to ordain the human Nature, unto a Union with the Divine, in the
Person of the Son of God. By Vertue of which Union, Christ, as Man, was invested
with a Right to Dignity and Glory, far superior to that which Angels, or Saints,
will ever enjoy. Some perhaps will say, this might have been, without a Purpose
in God, to permit of the Entrance of Sin. Be it so, that this was possible, yet,
it is evident, that such was not the Divine Intention; and, therefore, our
Reasoning upon it, I think, to say no more, can answer no important End. But the
Subject, which we are upon, will by no means permit our Thoughts to stop here.
For, that is heavenly Glory, as it is a Perception of the Display of the Divine
Attributes, in the Business of our Salvation, and, consequently, our Ideas must
be carried farther. And, therefore, I add, Divine Sovereignty exercised itself,
in a very eminent Manner, in determining, that Christ, who was railed above the
Condition of a mere Creature, by his personal Union with the Son of God, should
come under our Obligation to the Covenant of Works, obey it for us, bear our
Guilt, suffer its Curse, and endure the whole Punishment, our Crimes demerited.
Thus Sovereignty provided the Victim, by which Divine Justice, was to be
satisfied, for our Sins. It was acted upon the greatest Personage, and its
Resolutions concerning him, for the full Manifestation of itself, were carried
to the utmost Extent. Christ was the grandest Subject, the sovereign Will of God
could form any Purposes about, and his Determinations relating to him, are such,
as gave no Parallel, nor possibly can have. As our Blessed Lord, the Subject, on
whom this Divine Attribute exercised itself, was far superior to all, in
Greatness and Dignity; so the Resolution of the absolute Will of God, was, to
demand such Submission from him, as never was, nor ever will be required of any
Creature. Sovereignty first exalts him, as Man, unto the highest Glory, in a
personal Union, with the Son of God, and then resolves upon his deepest
Abasement. It made all Things his in Right: and determined that, for a Season he
should not have any Thing in Possession.

Again, Grace, Kindness, and Mercy, have a most illustrious Display, in this
whole Business. It was with a direct View to the Salvation and Happiness of
Criminals that Sovereignty in God, formed the Resolutions above mentioned. The
Persons, in whose Favour these Resolutions were taken, had nothing to recommend
them to him. No Disposition, whereof he could approve, and were incapable of
performing any Actions, acceptable to him. And, therefore, Goodness, Grace, and
Mercy, alone gave Rise to those amazing Purposes. Whether, the Freeness, or the
Abundance of Divine Grace, in this sovereign Constitution, is most to be
admired, perhaps, is not a Point to be determined by any Creature. However,
both, I am sure, demand our holy Adoration; and will be the Matter of the
highest Joy and Wonder, in the Saints, for evermore.

Besides, the justice of God shines forth, in full Blaze, in this sovereign
Appointment. Divine indignation against Sin is manifested, in the Perdition of
apostate Spirits, and sinful Men. But, in the Debasement of the Son of God, and
in the Infliction of Punishment on him for our Crimes, there is a far greater
Discovery of the Divine Resentment against Sin, than there is, in that Penalty,
which they will suffer unto Eternity. For, both the Dignity of Christ’s Person,
and the Interest, which he had, in the Love of God, beyond all others, are to be
taken into Consideration, as well as the Weight of those Sufferings, which he
endured for our Sins; all which taken together, shew the infinite Indignation of
God, against moral Evil, unto the utmost. Which was not possible to be done in
any other Way.

Moreover, infinite Wisdom is no less conspicuous in this sovereign Appointment.
It became God, in pardoning Sin, and saving Sinners, to provide for the Honour
of his Law, which is violated, and to secure the Rights of his offended Justice,
as well as magnify the Riches of his Mercy. All which are fully and effectually
done herein. The Law is magnified and made honourable, and the Demands of
Justice are answered by the Sufferings and Death of Christ, as our Surety. And,
free, rich Mercy illustriously shines, in the Gift of Christ for us. It cannot
be said, that God, in our Salvation, connives at Evil, or makes Allowances for
the moral Imperfections of his Creatures. He pardons their Iniquities indeed,
but not without taking Vengeance on their sinful Inventions, and that most
awfully, in the Person of our Saviour. And, what a wonderful Discovery of Divine
Wisdom was there, in ordaining the human Nature unto a personal Union with the
Son of God, that it might be his own, in a peculiar Manner? Hence, it was
absolutely at the Disposal of his Divine Will, and under its Direction in all
Things. And, therefore, it was impossible, that his human Will, in any Instance,
should act counter to his Divine Will. This, O this, is the deepest of all God’s
Designs! And all the infinitely holy Properties of his Nature, by this
Constitution, shine out in their full Splendor. This is that manifold Wisdom of
God, which astonishes Angels, and will fill the Church with rapturous Delight,
in the Ages to come. Now, future Glory will consist, in an immediate, clear, and
perfect Vision of the. infinitely glorious Perfections of God, as they are thus
displayed, in our Salvation. And, therefore, it must be a great Mistake to
think, that Glory, that is to say, this Glory, which the Gospel is a Revelation
of, might have taken place upon the Elect, if Sin, and Salvation from it, had
never had a Being. I say now, as I said before, concerning Grace, if Glory of
another Kind is meant, than that which the Gospel reveals, I will have no
Concern with it, nor any Debate about it, with Mr. Johnson, or any other Person.
Let it be what it may, I dare say, that it never came into the Mind of God, to
confer it on his Elect; and, therefore, I think myself fairly excusable, in
refuting to attend unto the Consideration of it. I suppose, that Mr. Johnson had
in his Thoughts, the supralapsarian Way of Rating the Doctrine of Election, and
for want of considering the whole Decree of Election, as viewed in that Point of
Light, he fell into this great Mistake. Notwithstanding, God, in that Decree,
considered the Persons, of whom he made Choice, unto the Fruition of himself, as
unfallen; yet, his End, in that Choice, being the Display of the Riches of his
Mercy, his Will to permit the Entrance of Sin, is necessarily supposed therein;
because without that, this End designed in their Election could not be
accomplished. And, therefore, it is easy to observe, that though, in Election,
God might view the Objects of that gracious Decree, as in the pure Mass, yet he
could not decree to confer that Grace and Glory on them, which the Gospel
reveals, without a Will to permit the Being of Sin, and their Ruin, in
Consequence thereof. These deep Things of God, I know, in our sad Times, are
slighted by many Professors, and considered as speculative Notions, that are of
no Moment at all. Which is not a favourable Symptom of their being made meet to
be Partakers of the Inheritance of the Saints in Light. I am certain, that if to
Heaven they come, quite other Apprehensions must take place in their Minds. For,
without that, it is impossible they should ever unite with the Blessed, in
adoring the Perfections of God, as they shine forth in there sublime, and
mysterious Truths, to the holy Wonder, Joy, and Adoration of Angels, and Saints,
unto Eternity. Seeing these Things are the Matter of my present Meditations, I
cannot but take Notice of a Conjecture of the learned and ingenious Mr. Ray,
which with great Modesty, indeed, he delivers. But I think it is a very great
Mistake. He speaks thus: And truly, I do not know, but that the Sins of the
Blessed may be blotted out, even of their own Memories. - I am inclinable
sometimes to imagine, that the Soul of Man can hardly be entirely happy, unless
it be as it were dipped in Lethe. For every sinful Action having a natural
Turpitude in it, and being dishonourable, how can the Memory and Thought of it,
but beget such an ungrateful Passion as Shame, even to Eternity? f2 I can by no
means concur with him in this Thought; because, if we should ever forget that we
were Sinners, we could not then retain a Remembrance of our Redemption from our
Sins by the Blood of Christ. And, surely, that shall never be the case with the
Blessed. If it should, Heaven will not be that, which, holy Souls expect to find
it. It is true, that there is a natural Turpitude in Sin, and it is most
dishonourable; but the ungrateful Passion of Shame, at the Remembrance of our
Sins, will be prevented taking place in our Minds, by that View, which we shall
then have, of the Glory, which redounds to God, in the Remission of them, thro’
the Blood of his Son. Doubtless, we shall always be fully sensible, that Shame
and Confusion were our just Due, and that will excite in us adoring Thoughts of
Divine Grace and; Mercy, which, notwithstanding, railed us unto a State of
Dignity and Bliss. I am so far from assenting unto this Conjecture, that I am of
the same Opinion with Dr. Owen, who says: Even the very Remembrance of Sin is
sweet unto them; when they see God infinitely exalted and admired in the Pardon
thereof. f3 Not Sin in itself no: Nor the Thought of our having committed Sin.
God forbid, that any should imagine this. But the Consideration of the Being of
Sin, as an Occasion of God’s bringing infinite Glory to himself, in the Way of
our Salvation from it:

Mr. Johnson rightly observes, that Sin, in its own Nature, cannot possibly be of
any Use to any Being. That it is what God hates; and it is what makes every
Creature miserable, where it takes place. And Sin alone makes Salvation needful:
Without which no Salvation could have been.

These Things are true. It is certain, that no sinful Act, as such, can be
productive of Good. The most precious Benefits spring from the Crucifixion and
Death of Christ. But those Benefits are not Effects arising from the Sin of the
barbarous Jews, who crucified, and put him to Death. Fruits they are of what
Christ suffered; but the sinful Actions of the Jews, which they put forth upon
him in his Sufferings, had not the least causal Influence in the Production of
those Fruits. They are the proper Effects of the wise, and holy Constitution of
God, of the Matter of his Sufferings, and of the infinite Dignity of the Person
of the Blessed Sufferer. So that the sinful Actions of his Murderers had no
Efficiency at all, in the Production of the happy Effects of his Death. They
wholly spring from that which he suffered, and not in the least from the
criminal Acts of those by whom he did suffer. And though, upon the Commission of
Evil, great Humiliation, Self-abasement, and Indignation against Sin, may arise
in the Mind of a good Man, as they did in David, for Instance; yet, the sinful
Act, or Acts committed, have no Efficiency in producing those good Effects. The
Grace of God taking Occasion from the Sin committed, to operate on the Mind, in
a Way of holy, spiritual, and gracious Conviction, works these desirable
Effects. It is not Sin, that humbles the Soul; but Divine Grace, effecting a
proper Sense of its evil Nature in the Mind, after the Commission of it, lays
the Soul low. We cannot use too great Caution, in the Manner of expressing
ourselves on this Subject. Perhaps, some have not been so wary, as might be
wished, in their Mode of speaking on it; and Expressions may have dropped from
them, which are capable of an ill Construction, {which ought always to be
avoided} though their Meaning was good and sound. This by the bye. These Things,
tho’ true, do not at all serve that Purpose, for which Mr. Johnson urges them,
to prove, that Grace and Glory might have taken place upon the Elect, if Sin had
never had a Being. For, what though hath no causal Influence into that Grace and
Glory, which are conferred on God’s Elect, as the Effect of his most holy, wise,
and gracious Counsels? it don’t therefore follow, that, that Grace, and that
Glory, which they do, and shall receive, might have been communicated to them,
without the Intervention of Sin. This is so plain a Point, that I will not
affront the Understanding of the Reader, by attempting any farther the Proof of
it. This I must say upon the Whole, that I do not know, that he could possibly
have fallen into a greater Mistake on the Subject, than this Position contains.
Of that thus far. I proceed to the next,

II. That Adam was called earthy, in Respect to his Mind, as well as his Body:
Or, that the Apostle calls him earthy, in Relation to his Person, and Nature.
His Words are these: But this Holiness wrought in Creation, fulfilled in the
earthy Man; and could only be such a Resemblance of, and Nearness to God, as an
earthy Nature was capable of. f4 I think, that by the Nature of Adam, Mr.
Johnson must mean, not his Body, in a distinct Consideration from his
intellectual Part; but his Person, as constituted of both. If his Meaning is
only this, that Adam is called the earthy Man, with Respect to his Body, in
Distinction from his Mind, his Reasoning on the Place loses all its Force. For,
his Design is to prove by it, that the Holiness of Adam, was inferior to that of
Angels, and Saints. Now, it is possible that a reasonable Soul may be the
Subject of the greatest Holiness, in Union with a Body, whose Original is Earth,
and which is not yet spiritualized. I am persuaded, that the Holiness of Christ
was as great, when he stood crowned with Thorns, as it is, now he fits at the
right Hand of God, and is crowned with Glory. He was as holy when he bled,
bowed, and died on the Cross, as he is now in the immediate Presence of the
Divine Father. He is not more holy, now he is in Heaven, than he was, when he
dwelt upon the Earth. The Purity of his Nature was then the very same. But,
during that Time, his Body was not Spiritualized. It was then not Spiritual, but
natural. This Assertion reflects no Dishonour on the Blessed Jesus. God forbid,
that I should ever affirm any Thing, that is dishonourable to him, who is, on
all Accounts, most worthy of the highest Praises from Angels, and the Church for
evermore. This Subject is of great Importance, and demands our diligent
Consideration. It seems to me, that Mr. Johnson hath been too superficial in his
Inquiry into it, which occasioned his Mistake upon it. The Scope of the Apostle,
in the Place referred unto, is to prove two Things, viz. that there is a
natural, and a spiritual Body, contained in this Proposition: There is a natural
Body, and there is a spiritual Body. The Proof of the former is a Divine
Testimony: And so it is written, The first Man Adam was made a living Soul. The
curious Machine of the Body of Man being formed out of the Earth, the great
Creator endowed it with Life and Activity. He breathed into his Nostrils the
Breath of Life; and the Man became a living Soul. The Body of Adam, thus formed,
and animated with Life, was natural. As it was of the Earth, so its Life was to
be maintained by the Fruits of the Earth. The Proof of the latter, is the
Apostle’s own Assertion concerning Christ, under infallible Direction: The last
Adam was made a quickening Spirit. This is to be understood of the Body of our
Blessed Lord; for if it is not, it can be no Proof, that there is a spiritual
Body. Besides, as the Apostle speaks of the Body of the first Adam, in the
former Phrase, it is reasonable to think, that in this, he speaks of the Body of
the last Adam. The Body of the one, and the Body of the other, are the Subject
of his Discourse. To prevent a Mistake, in Relation to Christ’s Body, or lest it
should be thought, that his Body was not natural, but spiritual, in its
Production, he subjoins unto this Assertion: Howbeit, that was not first which
is spiritual, but that which is natural; and afterwards, that which is
spiritual. And, therefore, the Body of our Saviour was first natural, as ours
is, and afterwards it was made spiritual, as ours shall also be. And the Subject
on which the Apostle discourses, determines, when the Body of Christ was made
spiritual; that is, the Resurrection, and, consequently, Christ’s Body, before
his Resurrection, was not spiritual, but natural. Its Production, indeed, was
supernatural; but notwithstanding that, as to its Nature, it was the same with
ours, though absolutely free from that ill Temperament, and those corrupt
Qualities, whereof our Bodies are now the Subjects. In order to prove the
Propriety of this great Change in the Body of Christ, the Apostle proceeds to
observe the vast Difference between him, and the first Man, in Dignity. The
first Man. is of the Earth, earthy: The second Man is the Lord from Heaven. Our
Saviour being truly Divine, who took our Nature into Union with himself, it was
fit, when he had finished that Work therein, which he undertook, that his Body
should pass under this amazing Change in its Resurrection, that so it might be
capable of enjoying, in Union with his Soul, that State of Glory, to which, as
Man, he was ordained, and unto which his personal Union with the Son of God gave
him a proper Right. According to that Scope, which the Apostle hath in View,
viz. the Glory of the Members of Christ, as well as his personal Glory, upon his
Resurrection from the Dead, he farther observes, that: As is the earthy, such
are they also that are earthy; and as is the heavenly, such are they also that
are heavenly. As we have natural, mortal, and corruptible Bodies, from the first
Man, who was of the Earth, earthy; so we shall have spiritual, immortal, and
incorruptible, or heavenly Bodies, from Christ, who is heavenly, and a
quickening Spirit. And, therefore, as we have borne the Image of the earthy, we
shall also bear the Image of the heavenly. As our Bodies are like the Body of
the first Man, in Death, and the Grave, by reason of our being Members of him;
so our Bodies shall be like to the glorified Body of Christ, because of our
Union with him, as a living Head, when they are raised from the Dead. No
Countenance is given, in any Part of the Apostle’s Reasoning on this important
Subject, unto this Imagination, that Adam was earthy, in Respect to his Mind, as
well as his Body. That Part of him, only, was earthy, which was of the Earth.
And that was not his intellectual Part, but his Body. And, therefore, it is a
great Mistake in Mr. Johnson to think, that the first: Man is called earthy, in
Relation to his Nature, as it consisted of Body and Mind. For that Epithet
respects him only in his inferior Part, the Body. Nor is it just, and agreeable
to Truth, to conceive, that a reasonable Soul, in Union with a natural Body, is
incapable of possessing Holiness, in the highest Degree. Christ was as holy,
while his Body was natural, as he is, now his Body is spiritual. Low Thoughts
are not to be admitted, concerning the Holiness of the Nature of Man, in
Creation. If we depreciate our original Purity, it must be at the Expence of
infinite Wisdom, Goodness, and Holiness; and, therefore, we ought to be most
careful, that we advance, or suggest nothing, which hath the least Tendency to
lessen our primitive Perfection. Those who are much acquainted with Theological
Debates on the Subject, well know by what Sort of Men this is done, to the
Dishonour of their Creator. Let us not give any Advantage unto their wretched
Abominations herein. But, on the contrary, let us maintain, and defend, the
Perfection and Glory of our Nature, in its original State.

I freely grant, that there are various considerable Differences between that
holy Principle, which was concreated with Adam, and connatural to him, and that
Principle of Holiness, which is implanted in the Souls of God’s Elect. That was
derived from God, as Creator: This springs from him, as the God of all Grace.
That was the Effect of Divine Benevolence to him, as a Creature: This is a Gift
of special and peculiar Favour, and is by no means due. It was not an Act of the
sovereign Will of God to create Adam holy, the infinite Holiness of his own
Nature made it necessary to him, and he could not do otherwise. But to
communicate Holiness to an apostate Creature, it is free to the Divine Will, to
resolve upon it, or not, just as it seems good to the Lord. For, no Divine
Perfection requires, or makes it necessary. That, as to its Conservation,
depended on the free Will of Adam, without a determining Influence upon it by
God, in a Way of peculiar Favour. This, in Respect to its Preservation, is
wholly dependent on a continual and gracious Influx from God, in the Character
of the God of all Grace. And, therefore, it is impossible, that it should be
lost, as our original Holiness was. That holy Principle rendered Adam capable of
living unto God, and enjoying Communion with him, agreeably to the Nature of the
Covenant of Works, under which he was. This gracious Principle fits us for
living unto God, and enjoying Communion with him, on the Plan of the Covenant of
Grace, wherein all the Divine Perfections have their brightest Display. And,
therefore, it is a Life more noble and sublime in its Nature, than that which
Adam possessed in his State of Creation. These Differences may all be granted,
without degrading, in the least, our original Purity.

III. Mr. Johnson is of Opinion, that Grace in the Hearts of the Saints is not a
new Creature. Upon this Subject, he writes in a very inaccurate, confused, and
inconsistent Manner. Speaking of Grace in the Heart, he says: If the Principle
wrought, did subsist in the Man’s self, without immediate Communication from
God, it would be the proper Work of the Man to actuate that Principle. f5 Since
he calls Grace a Principle, one would imagine, that he thinks, that it is an
inherent Spring of Action in the Saints; but he does not. For he affirms, that
the spiritual Grace, or Life of Faith, which the Saints enjoy, is not inherent
in themselves. f6 Hath this Principle then no Subject, in which it inheres? Or
is it in God? Or in Christ? In one Place, he expresses himself in such an
unguarded Way, as might induce his Reader to conceive, that he hath such an
Apprehension, strange as it is. His Words are these: Nor can this transcendent,
glorious Grace come within the Compass of a Duty: But is, from first to last,
altogether perfect, infinite, eternal, unchangeable, heavenly, and divine. f7
This unaccountable Assertion needs no Comment, to prove, that he means Grace,
which is communicated to us, and not Divine Love, from which it flows: For, none
imagine Love in God to be the Creature’s Duty. The Origin from which that Grace
springs, which the Elect of God receive, is indeed infinite, eternal, and
unchangeable; but it is impossible, that, that Grace, which is received by them,
should be so. I think it is clear, that Mr. Johnson understands by Principle, in
this Place, and by Grace in the other, the self-same Thing. Now, that no
infinite, eternal Principle can be inherent in us, it is most certain; and,
therefore, his Words are sufficient to tempt one to imagine, that he conceives,
that this Principle is not in us, though received by us, but in God himself. If
it is not, it can’t be infinite, eternal, and unchangeable, in its Nature; for
nothing out of God can possibly be so. We are capable of perceiving which is
infinite, etc. but it is impossible, even to Almighty Power, to work that in us,
which is infinite. Though he speaks of Grace in the Soul, as a Principle, yet he
does not allow it to be such; but calls it imaginary. His Words are these: For
that imaginary Principle itself, must be a distinct Creature. And I know, this
is the Way that some Persons speak, of a new Creature in the Man: Instead of
speaking in the Scripture Stile: If any Man be in Christ, he is a new Creature.
But if this imaginary Creature be not perfect, it is not the Work of God; and if
it be perfect, the Man must have Perfection in himself, and can neither seek,
draw, nor receive Grace from Christ: For, that which is full; and that which is
full can hold no more. f8 Why does he first speak of Grace, as a Principle, and
afterwards pronounce it imaginary? I cannot reconcile these Things. This
gracious Principle is indeed distinct, though not Separate from the Mind, in
which it is. It is not the Soul itself; but it is Spirit, or a spiritual Nature,
in the Soul, which is born of the Spirit. It is not the human Mind itself, that
is born of the Spirit; but a vital and heavenly Principle, or Spring of holy
Operation, in the Mind, from which all spiritual Acts arise. That which is born
of the Spirit, was not before its Birth. The Soul, wherein the new Birth is, was
before that Birth, and, therefore, that Birth cannot be the Production of the
Soul itself; but it must be the Production of something in the Soul, which was
not in it before. And the same holds true, in Relation to this Work, as it is a
new Creation. That which is created, was not before that Creation of it; the
Soul was before this new Creation, and, consequently, it cannot be the
Production of the Soul; but it must be the Production of something in the Soul,
which was not in it, before that creating Act took place; and, that something is
the new Man, or new Creature. Our being the Subjects of this new Creation, gives
us the Denomination of new Creatures. Which Denomination, by no means supposes,
that our Minds are produced in this Creation, for they were before; but
something is produced in our Minds, by this new Creation, which was not in us
until that Time. And this blessed Work is perfect in its Nature. No Defect
attends it, in its Kind; though, it is nor, in its Degrees, what it will be,
when it is ripened into Glory.

We are the Subjects of this Divine Work of Regeneration, and new Creation, and,
therefore, we are very properly said to be born again, and to be the Workmanship
of God, created in Christ Jesus unto good Works. But, that which is produced in
this new Birth, and new Creation, is not our Mind; but a holy, spiritual Habit,
or Principle, from which all Acts of a spiritual Nature take their Rise. The
Flesh, which is its contrary, is inherent in us, and this also is an inherent
Principle in us. And, as they are opposite in Nature, so there is a Contest
between them, and their Opposition is mutual. A Believer hath that in him, which
is perfect in its Nature, but not in its Degrees. And, therefore, it can’t be
said, that he hath Perfection in himself, because Perfection not only implies,
that which is perfect in its Nature; but also its full Proportion, and a Freedom
from that which is contrary to that good and holy Principle. And, consequently,
a Saint may derive Grace from Christ, to increase the Vigor of that gracious
Principle, which is in him. Lust in the Heart is equally evil at all Times,
whether its Acts are more, or less vigorous: And so Grace, or the spiritual
Principle, is at all Times equally holy; but its Actings, as to Strength and
Vigor, are variable. Sometimes more, and sometimes less intense. Surely, an
Addition may be made to that, which is not perfect in it Degrees, though it is
in its Nature. And Grace in the Saints, tho’ it is perfect in the latter Sense,
it is not in the former. I confess, that I am ashamed to dwell thus on a Matter,
that is so plain, and easy to be understood. I will, therefore, proceed to
consider another Mistake of the Author’s, which is this:

IV. That Faith, though it hath Activity, it is not an Act. He says, I know Faith
is an active Principle. f9 Aye, does he know, that Faith is a Principle? Why
then does he deny, that it is inherent in the Saints? If it is a Principle, it
must be in some Subject, or else it subsists of itself. If it inheres not in
some Subject, and in itself hath proper Existence. And if it is itself a
Substance, and hath proper Existence distinct from the Saint, as it must have,
if it is not inherent in him: Then it is not the Saint who believes but this
Substance, which is distinct from him, and is not inherent in him. This is
amazingly strange! and is absolutely beyond the Power of my Understanding, to
reconcile with Truth, Sense, and Mr. Johnson himself. I am very sensible, adds
he, there is {are} what may be called Acts of Faith. 10 But he does not allow
those Acts to be properly our Acts. The Soul ascends towards Christ, not as its
own proper Act, says he. Believing in, cleaving to, embracing, and resisting
{relying} upon Christ for Life and Salvation, are not Acts of the Person in a
proper Sense. f11 He is very voluble, and hath a great Flow of Words, where his
Ideas are not many. It is not, therefore, necessary to quote at large, what he
expresses. His whole eaning may be understood without it. What can Faith be? It
is not an inherent Principle, nor properly the Act of the Saint, as Mr. Johnson
thinks.

What then can it be? Is it something which hath a distinct Subsistence from a
Person, in whom it is? And are its Acts proper to itself, in Distinction from
him? So one would imagine, he thinks; but that he speaks of the Soul’s ascending
to Christ, etc. According to that Account, which this Writer gives of Faith, to
the best of my Apprehension, it is a mere Nullity. Or, if it is any Thing, it is
something in a Person, which hath Subsistence of itself, distinct from him, in
whom it is, and none of its Acts are the Acts of the Person; but of this
something, which is supposed to be in him, and yet is distinct from him, in
itself, and in whatever it acts. So that, in Consequence of Faith being wrought
in a Man, he does not himself think holily, nor will spiritually; but this
something in him, {if, in Fact, it is any Thing} which Mr. Johnson is pleased to
call Faith. That excellent Grace, in my humble Opinion, is not distinguishable
from other Graces, except in its Actings. It seems to me, that spiritual Acts of
every Kind, spring from one common spiritual Principle of Operation in the Soul,
which is called the new Man, a new Heart, Spirit, the inner Man, and the Mind.
Certain it is, that spiritual Acts are various; but, unless I am greatly
mistaken, they all proceed from one Principle, which is Spirit, as it is born of
the Spirit. Thus, Faith is Thought of its Object, who is Christ, with Trust in
him, or Dependence on him, for Life, and Salvation, under a Conviction of our
Misery, and Helplessness, in ourselves. Hope is a Perception of the Excellency
of spiritual Blessings, with an humble Expectation of receiving them. Love is
Thought, with Approbation, and Liking of its Object. Repentance is Thought, with
Contrition, Humiliation for, and a Dislike of Sin. Fear is Thought, with
Reverence of the Object, unto which Respect is had. Those different Acts spring
from the self-same Principle in the Soul, and not from so many distinct Graces.
Now, if it is true, that Faith, Hope, Love, Repentance, and Fear, are only
distinguishable, as Acts, and not in their Principle, or Root; then it will
follow, that there is no such Thing, as Faith, or Love, or Repentance, or Fear,
if they are not properly Acts. For, if they are not properly Acts, they are not
properly distinguishable; because, as Acts only, they are distinct, their
Principle being the same. If Thought, and Volition, are not properly mental
Acts, it can’t be said, that a reasonable Soul ever acts at all: Or, properly
speaking, when we think, will, and nill, we are not active, but inactive, if
Thinking, Willing, and Nilling, are not Acts. If they are Acts, they must be the
Acts of that which thinks, wills, and nills; for they cannot be the Acts of
something else, which is distinct and separate from that, wherein are Thought,
Volition, and Nilling. And, therefore, if it is the gracious Principle in a
Believer, as distinct from his Mind, which thinks holily, and will spiritually,
those holy Thoughts and spiritual Volitions are not his; but are proper to
something, which, though it is supposed to be in him, is really distinct from
him. And with that can be, but a new Soul, in whose Actings he hath no Concern,
for my Part I am not able to devise. If holy Thoughts and Volitions are properly
Actions, and the Actions of our Minds, as sanctified by the Grace of God; then,
in thinking, and willing, in a holy Manner, in a proper Sense, we act, or those
holy Thoughts, and Volitions are our proper Acts.

Indeed, Actions differ, some are involuntary, as the Action of our Lungs in
breathing. The Motion of the Humours of our Bodies in Perspiration, and the
Motion of the Blood in Pulsation, or beating of the Pulse, neither of which is
under the Direction of our Will, and, therefore, they are called involuntary
Motions, or Actions. And, some Actions are under the Direction of our Will, as
moving my Fingers to write. The Action of my Fingers, now I am writing,
immediately follows an Act of my Will, to move them in such a Manner, as is
necessary to form the different Letters, which compose the Words, whereby I
express my Meaning. And, my Mind properly acts, in direction, as my Fingers
move, or act in writing. Therefore, I am astonished, that Mr. Johnson should
argue from the involuntary Motions in our animal Frame, that we are not properly
active in Thought, and Volition: Which is what, I think, he must mean, if he
hath any Meaning at all. When a Man believes, hopes, loves, repents, and
reverences God, he acts mentally, in as proper, a Sense, as he does corporeally,
when he walks. Walking is the Motion, or Action of his Body, and believing,
hoping, loving, repenting, and reverencing God, are the proper Acts of his Mind.

Mr. Johnson, unless I mistake him, confounds actuating and acting Faith. f12 The
former is the Work of the Blessed Spirit upon us. For, it is He who actuates, or
stirs up that Grace in our Souls by a gracious Influence, The latter, viz. the
Acting, or Exercise of the Grace of Faith, is proper to us. For, the Holy Spirit
does not believe; but we ourselves, by Vertue of his Aid. And the Distinction,
and Difference of these two Things, is very easy to be conceived of. Mr.
Johnson, with as much Propriety and Truth, might tell me, that I do not properly
think, when I really have holy Thoughts, as that Faith is not properly my Act,
when I believe; because I am actuated in both, by the Spirit of God. He tells
us, that he hath no Knowledge, how to go about acting Faith. Does he know how to
go about to think, or will? Acting Faith is no other than suitable Thoughts of
Christ, and a hearty Choice of him, as God’s appointed Way of Salvation. But,
perhaps, more than was necessary hath been said on this Subject. I go on to
consider his next Mistake,

V. That Faith is not, nor can be a Duty. f13 However strange this may seem, it
is a just Deduction from the Premises above-mentioned. For, if Faith is not an
Act, it cannot be a Duty. If it is an Act, it certainly is a Duty; except it is
a Work of Supererogation, which no Protestant thinks it to be. As it is a
Principle, no Calvinist asserts, that it is the Duty of Men to acquire it. For,
they all maintain that it is infused by the Grace of God, and not acquired. And,
therefore, Mr. Johnson argues very impertinently, in observing, that it is not
the Duty of Men to beget, or produce, this holy Principle in themselves. The
Author, on whom he animadverts, pleads not for that. The Socinians, Arminians,
and Baxterians also, who are consistent with themselves, deny, that the
Principle is infused in order to the Act. The late Dr. Watts, indeed, allowed of
the Infusion of the Principle, in order to the Act; which one Thing utterly
overthrows that conditional Provision of Salvation, which he supposed is made
for the Nonelect. Because, if the Infusion of the Principle is necessary, in
Order to the Act, none can believe before the Infusion of the Principle. And, if
God will not infuse that Principle into the Hearts of the Non-elect, it is
impossible that they should believe. If he will, then they will certainly
believe, and their Salvation cannot, be conditional and uncertain; but it must
be absolute and certain. Though, it is not the Duty of Men to acquire the Habit
of Faith, or to beget and produce that Principle in their Hearts, from which
believing Acts spring; yet it is the Duty or those to believe, or act Faith, in
whom the Principle is infused.

It is a false, and an unaccountable Foundation, on which Mr. Johnson argues,
that Faith is not, nor can be a Duty, viz. That it is not an Act. If it is not
an Act, it is not distinguishable from Hope, Love, Repentance, or Reverence of
God; for all there Graces resolve themselves into one and the same spiritual
Principle: They differ not in their Root, though they differ as Acts. He calls
Faith Enjoyment, f14 and concludes, that it is not properly, an Act, because it
is Enjoyment. It is true, that when a Saint believes, he enjoys the Divine
Presence and Peace, Consolation and Joy, in his Soul; but that is no Proof at
all, that the Mind doth not properly act, in a fiducial Application to Christ,
as a Saviour, and in the Appropriation of his Benefits to itself in particular.
But, surely, enough is said on this Matter. And, therefore, I proceed to
consider the next Position:

VI. That Faith is not purchased by Christ. f15 This is a Subject of the greatest
Importance. For, the Grace. of God the Design of Christ, in his Obedience and
Death, and his Merit in both, are to be taken into Consideration. I hope, that I
shall not advance any thing derogatory to the Honour of Free-Grace on one hand,
nor extenuate the Merit of a dear Redeemer on the other. Sometimes such Phrases
are used, relating to this Matter, as are not strictly defensible, as they may
be understood. For Instance, it hath been said, that Christ, procured the Favour
of God to Men. If the Satisfaction of Justice is intend in the Phrase, it is
true; but if the good Will, and Love of God, is designed by it, it is a great
Mistake.

For, the Death of Christ did not procure Divine Love; but is itself the Fruit
thereof. God loved his People, and, therefore, he gave his Son to die for them.
For which Reason, it would be better not to use such Kind of Phrases. They may
possibly beget a mistaken idea in the Minds of some. I am sensible, that several
very worthy Persons scruple to use the Terms, purchase, and purchased,
concerning Grace, and Glory; but upon a mature Consideration of this Point, I
cannot but think, that, without the least Prejudice to the Free-Grace of God,
they may be allowed of. And, unless I am mistaken, some who scruple the Use of
those Terms, do themselves, in other Modes of speaking, convey the very same
Idea, as others, who use these Terms, mean by them. As when they say, that Grace
and Glory are communicated to us, through the Righteousness and Blood of Christ:
Or, on the Foundation of his Obedience and Death: I am persuaded their Meaning
is not, that the Righteousness, and Sacrifice of Christ, are barely Means of
Conveyance. But, that a legal Right to Grace and Glory is obtained for us, by
Christ’s Obedience and Death. Which, if they do, though they are not free to use
the Terms, purchase, and purchased, they mean that, which others do, who use
them, on this Subject. And, therefore, it is not the Thought to which they
object; but the Words, whereby it is expressed.

It may be, that some Persons, of less Accuracy, have mistaken Conceptions
herein; and may think, that because God chose his People, as unfallen, or in the
pure Mass, and gave Grace, and settled the Inheritance of eternal Glory upon
them in Christ, as their Representative; that, therefore, all that Christ did,
was to remove an Incumbrance, brought by Sin, upon that Grant of Grace and
Glory, in him, as a Head. As an Estate may be settled on a Man; but may
afterwards be mortgaged, and, therefore, it cannot be enjoyed by him, before
that Incumbrance is removed: So some seem to think, that there was a Grant made
unto the Elect; of spiritual and eternal Life; but an incumbrance is brought
upon that Grant by Sin, and that the Removal of that Incumbrance, is the Whole
of what our Saviour did, by his Obedience, and Death.

This, in my Apprehension, is a great Mistake, and is built upon a false
Hypothesis, viz. That God not only chose his People in the pure Mass, but also
made a Grant of Grace unto them, and settled, the heavenly Inheritance upon them
in Christ, prior to, and without the Consideration of the Fall, and their Ruin
thereby; which ought not by any means to be supposed. For two Reasons, one is,
if such a Supposition is true, then God altered his Purpose. He first willed,
that the Elect should enjoy Grace and Glory without the Fall, and afterwards
determined to permit the Fall, and their Ruin by it. The other is, that Grace,
and that Glory, which the Elect receive from God, necessarily suppose the
Entrance, or Intervention of Sin; for neither Grace, nor Glory, could be of that
Kind, which they are, without Sin took place. This, I think, is most clear, and,
consequently, the Grant of that Grace and that Glory, could not be prior to, or
without the Consideration of the Fall.

If this is the true State of the Matter, as, in my humble Opinion it is; then
the Elect were not invested with a Right to evangelical Grace, and eternal
Glory, considered as unfallen; but as involved in Misery and Ruin by the Fall.
Not that Sin is any Cause of that Grace, and that Glory; but it is the Occasion
of Divine Goodness displaying itself, in conferring Grace and Glory of that Kind
upon the Elect, which are, in a way of sovereign Favour communicated to them.
The Fall, therefore, did not bring an Incumbrance on that Grant of Grace unto
the Elect, and that Settlement of the heavenly Inheritance upon them in Christ;
for it was pre-supposed in that Grant, and Settlement. Perhaps, this Point may
be more easily conceived by considering the Covenant of Grace, wherein that
Grant, and that Settlement, were made. I will, therefore, briefly state it, so
far as I apprehend it may serve to set this Affair in a plain and easy Light.

1. In that Covenant God the Father promised Grace and Glory to Christ, for the
Elect; or unto them in him on Condition of his doing and suffering, what he, in
the Time appointed, did do, and suffer.

2. Christ, on his Part, in this federal Transaction, agreed and consented to do
and suffer all that the Father required of him to do and suffer, in order to the
Salvation of the Elect. Therefore,

3. This Covenant, though, as it respects the Elect, it is absolute and
inconditional, yet, as it respects Christ, their Surety therein, it is properly
conditional, and not absolute.

4. Christ’s Performance of the Conditions required of him, brings an Obligation
on the Father to fulfill all those Promises, which he made to him upon those
Conditions: Or, Right to a Participation of all the Benefits promised,
respecting Christ, himself, as Head, and the Elect, as his Members, whom he
represented, arises from his Performance of those Conditions. This Right, as to
us, is wholly free, and unacquired; but, as it respects Christ, our Surety, it
is Matter of Debt, and it was properly acquired by him. I add,

5. The Sufferings and Death of our Saviour properly merit, and justly deserve
our Pardon, and Impunity. And his Obedience to the Law for us, deserves all that
Grace, which we receive in this World, and all that Glory, which we shall enjoy
in the next. So that the Remission of our Sins, on the Foundation of Christ’s
Atonement, is an Act of Justice, as well as an Act of infinite Mercy and Grace.
And thus also, the Communication of Grace, and eternal Glory, to the Elect, on
the Ground of the Imputation of Christ’s Righteousness to them, is an Act of
Justice. For, it is impossible, that greater Glory should be enjoyed by them,
than that infinitely valuable Righteousness properly merits, or deserves. A
pecuniary Price was not indeed paid for our Redemption, and Happiness; but a
valuable Consideration, both for our Pardon, and eternal Felicity, was given
into the Hand of God, in the Characters of a Law-giver and Judge, by our Blessed
Lord. And, therefore, thereby he acquired for us a Right unto both. His
everlasting Righteousness gives us a legal Title to everlasting Life: As his
Death gives us a Claim, on the Foot of Right, unto a Freedom from Condemnation,
and eternal Death. Our perpetual Justification, by his Obedience, is that
Foundation, whereon our endless Bliss securely rests.

Some seem to think, that when the Saints are in Heaven, they will be justified
in the Sight of God, by their own inherent Perfection, and sinless Obedience to
the Divine Will. This, I think, is a Mistake; it supposes, that the
Righteousness of Christ will not always be the Matter of our Justification
before God; but that our perfectly holy Dispositions, and Acts, in the heavenly
State, will then be the Matter of our Justification before him. Thus, I think,
it will not be. But that, as we shall come to Heaven, by Virtue of Christ’s
Righteousness imputed to us; so we shall for ever enjoy that happy State, on the
Foundation of the Imputation of that Righteousness to us. Grace will reign
through this Righteousness unto eternal Life.

Now, when I consider there Things, I am not able to discover any Inconvenience
in the Use of the Terms, purchase, and purchased, concerning Grace, and Glory.
If I understand their Import, as used on this Subject, it is only this: That
Christ, by his Obedience and Death, obtained for us, a Right to Pardon, and a
legal Title unto the Participation of Grace here, and eternal Glory hereafter.
Not that what he did, and suffered, caused a Will in God to pardon us, and to
bestow Grace and Glory upon us. The Thought, however, is true, and, I think, the
Terms are not justly exceptionable. The Thing itself I shall always contend for,
as a most important Truth. And I know, that it detracts not at all from the Free
Grace of God. For, that is absolutely free to us, which cost our Lord most dear.
As to the Use, or Disuse of the Terms, let others enjoy their Liberty, as they
approve, or disapprove of them. Let but the Thing be maintained, that we have a
legal Right to Grace and Glory, acquired for us, by what Christ did and
suffered, I shall be content.

Mr. Johnson’s Reason against it is of no Weight, viz. Whatever is obtained by
Purchase, is procured by the Purchaser from some Hand distinct from himself: But
Faith proceeds from Christ, as its native Original. f16 Faith, on this Subject,
is put for the whole Grace of Regeneration, or the regenerate Principle. It is
true, that, that Principle is derived from Christ, as a Head of Life, and
Influence: Which, I suppose, is what Mr. Johnson means. It is also true, that it
was the Pleasure of the Divine Father, that all Fulness of Grace and Glory
should dwell in Christ, in order to be communicated, by him, to the Elect, who
are his Members. And it is equally true, that neither Grace, nor Glory, were to
be conveyed unto me Elect by Christ, unless he made Reconciliation for iniquity,
and brought in everlasting Righteousness. These were the Conditions required of
him, in order unto the Communication of that Grace, and that Glory, which were
deposited in his Hand: And except he made his Soul an Offering for Sin, he was
not to see his Seed Participants of, either Grace, or Glory. His Right to
bestow, and the Right of the Elect to receive spiritual Blessings from him, did
not arise merely from the Grant of those Blessings to him for them; but from his
Performance of those Conditions, on which that Grant was made. This Right,
therefore, was his Acquisition. And that is all, I think, which is intended by
the Terms, purchase, and purchased, when used concerning Grace and Glory. If any
apprehend, that they are capable of an ill Construction, they are at Liberty,
for me, to refrain from the Use of them. For my own Part, I confess, that I
think they are not. This I shall strenuously insist upon, that Right to Grace
and Glory was obtained for the Elect, by the Obedience and Death of Christ. And,
that no spiritual Blessing is, or ever will be, communicated to them, otherwise
than through his Righteousness and Blood, not as Means of Conveyance, but as
proper meritorious Causes. The whole Dispensation of Divine Grace, in the
everlasting Covenant, is an irrefragable Proof thereof. For, all the Grace of
that Covenant, as to its Communication, rests upon, and is secured by Christ’s
Obedience, and Sacrifice. Nor, is the Freeness of the Grace of God, as the
Origin of spiritual Blessings, in the least diminished hereby. Because, it was
sovereign Favour, which provided that Righteousness, and that Sacrifice, by
which our Right to Grace and Glory was obtained, and into which it must be
resolved. Those who are much acquainted with the Controversy, relating to the
Extent of Christ’s Death, well know, that Calvinistical Writers have urged, with
great Advantage, against the Universality of his Death, his purchasing Faith
thereby, for all those, on whose Account he died. By which they mean, if I
understand them, Christ’s obtaining a Right to Faith, or the Grace of
Regeneration, for all those, on whose Account he shed his Blood, and,
consequently, he did not die for Men universally; because some Men never
believe. Whereas, all shall believe, for whom a Right to Faith was obtained by
his Death. This Argument, in Favour of the limited Extent of Christ’s Death,
hath not yet been, nor ever will be answered, by any Arminian, or Baxterian.
This is a Knot, which they cannot untie, therefore they cut it: And deny, that
he purchased Faith, or obtained a Right to Faith, by what he did, and suffered.
This Argument is solid, and I am determined never to give it up. For, I am sure,
that it is agreeable unto, and is founded on, the whole Dispensation of the
Grace of God in the Gospel. And that it is, what gives unto Christ that Glory,
which is his Due, as he is the Lord of our Righteousness, and the Author of
eternal Redemption.

VII. Mr. Johnson will not allow, that Ministers are commissioned to preach the
Law. Our Commission, says he, is not to preach the Law, but the Gospel. f17 By
preaching the Law, or the Gospel, I understand, treating of the Doctrines which
belong to either. Now, if preaching the Law is not supposed, and included in our
Commission, we have no Warrant to preach it. And if we do, we therein exceed our
Commission. Can this be true? Surely, it is not, since our Blessed Lord himself
preached the Law. Is not his Sermon on the Mount principally, or at least in
great Part, an Explication of the Law? Does he not, therein, shew its
Spirituality and Extent? Does he not vindicate it from the false Glosses, which
the blind Jews put upon its Precepts? And doth he not assert and maintain its
Perpetuity? And demonstrate the Equity and Justice of that Constitution? The
Apostle Paul followed the Example of his great Master herein. He largely treats
of the Law, explains its Nature, asserts its Authority, as a Covenant, and
proves, that all Men are in a miserable Condition; because they are justly
obnoxious to the Curse of it. Did he herein exceed his Commission? And act a
Part, for which he had no Warrant? Can this be thought, since he acted under
infallible Direction? Surely it may not be imagined. He preached the Law, as a
Covenant to Sinners, in order to their Conviction; he also preached it to
Saints, as it is such, that they might clearly see the Greatness of their Misery
in themselves, and be excited to adore Divine Favour, which is manifested in
their Salvation by Jesus Christ.

Again, he preached the Law, as a Rule of Conduct to Believers, and taught them,
that they were not without Law to God, but under the Law to Christ. And, does
he, not, in all his Epistles, discourse of the various Duties, which are
incumbent on the Saints, and exhort them to the Practice of those Duties? I ask
Mr. Johnson, if this was preaching the Law, or preaching the Gospel? He will
scarcely say it was preaching the Gospel therefore he must allow, that it was
preaching the Law: Or say, that it was preaching neither Law, nor Gospel; but
something distinct from both, and he knows not what. This unskillful Way of
writing is not likely to be of any Service to Evangelical Truths; but highly
prejudicial, let it proceed from what Cause soever. Whether Error in Judgment,
or Want of due Attention, and through Inadvertency. I am truly sorry, that I
have just Occasion for making so displeasing a Remark. I have apprehended, ever
since I entered upon ministerial Service that I ought to preach the Law, as well
as the Gospel, and still am firmly of the same Opinion. As I care not at all; by
whomsoever I am accounted an Antinomian, for preaching the Free Grace of God, as
the sole and entire Cause of Salvation, without Works, as Conditions thereof: So
I am wholly unconcerned, who may reckon me a Legalist, for preaching the Law
unto an evangelical End. I know, that all preaching the Law is legal Preaching,
materially considered; but to preach it to Gospel Ends, as Christ, and his
Apostles, preached it, is not legal Preaching, in the ill Sense of that Term.

VIII. One would think, that Mr. Johnson’s Opinion is, that Ministers are not to
admonish Sinners to leave their Sins, and amend their Lives. For he says:
Admonishing Sinners to reform their Lives, to mend their Ways, to practise
Virtue and Religion, etc. would not have the least Tendency, to convince, but to
reduce them; by causing them to imagine their Salvation depended {depends} on a
moral Reformation. f18 I acknowledge, that Ministers ought by no means to
neglect preaching the Gospel, as he observes. I also grant, that in reproving
Vice, and recommending Virtue, etc. due Care should be taken, that no
Countenance be given unto these Imaginations, viz. that a supernatural Work on
the Heart is not necessary, and that Men are to be saved by their own Acts of
Obedience. And, it is much to be lamented, that many Preachers only act the Part
of moral Philosophers, and not that of Christian Ministers. They flatter Men
with Hopes of Happiness, by becoming outwardly virtuous, though Lust reigns
within. Which is an open Contradiction to the holy Law of God, and the Gospel of
Christ also. But what though admonishing Sinners is done in a wrong Manner by
some, it don’t therefore follow, that it is wrong in itself, and is not to be
done at all. Elsewhere he allows, that Repentance, and a moral Reformation, are
required of Men every where, and that they have sufficient Encouragement
thereunto. f19 Why, therefore, may they not be exhorted unto such Repentance and
Reformation? Perhaps he will say, they may and ought to be. Why then does he
here express himself in such a loose, and unguarded Way? Which, I think, is not
to be reconciled therewith. And, it may be, that he will say also, that he is
not against preaching the Law, though that is not his Commission. Since he says,
that our Work is to strike at the Root: To open the Purity and Perfection,
Extent and Intent, Perpetuity and Severity of God’s holy Law. f20 If that is not
to preach the Law, I am yet to learn, what preaching the Law is. For my Part, I
cannot reconcile these Things. It may be, Mr. Johnson can.

I cannot be persuaded to think, as he does, that it is a very, easy Thing for a
carnal Man, to comply with Admonitions, and practise Duties which are
recommended to him. f21 My Opinion of the Corruption of human Nature, prevents
my concurring with him in this Thought. I dare to affirm, notwithstanding all
the fine Things, which are spoken of our reasonable Nature by many, that it is
not a very easy Thing for Men to abstain from Vice, and practise Virtue, by
reason of the Impetuosity, and Violence of those raging Lusts, which are in the
Hearts of us all, and every one. To what Purpose is it, for any one or us to
dissemble in this Case, since all our Hearts are open to God, the Judge of all?
I am sure, that such is the Force, Cunning, Deceit, and Treachery of Lust in the
Souls of Men universally, that were it not for those Restraints, which are laid
upon it by God, in the wise and holy Dispensation of his Providence, there would
be no Decorum, and Regularity, in the Earth. But the whole World would be a Hell
of Confusion, if Men were left unto the Conduct and Influence of their own Lusts
without Restraint. That Order which subsists amongst us, is not owing to the
Easiness of abstaining from Vice, and practicing Virtue; but unto the wise
Constitution, and Settlement of Things, in such Manner, by the great Governor of
all, that various Considerations necessarily present themselves to the Minds of
Men, which are a Check upon their furious Lusts, and exorbitant Passions,
whereby they are prevented acting, in Instances innumerable, what Lust aims at,
and prompts them unto. And this calls for Thankfulness, and Adoration, from us.
For hereunto we owe our Peace, and Safety, through the whole Course of our
Lives.

I agree with him, that the Corruption of Nature, and the Penalty due to Men on
Account thereof, ought to be represented to them. And the miserable, helpless,
and hopeless Condition of every Sinner, {i.e. in himself} should be taught and
inculcated. That all the natural Virtues, etc. of a fallen Creature have
Depravity, Imperfection, and Hypocrisy, etc. in them, as he says, it is certain;
and not only so, but farther, there is nothing of true Holiness in those
Virtues. The Impossibility of Salvation to any Soul, any other Way than by the
Son of God alone; in whose Righteousness we are justified, and by whose Grace we
are sanctified, are Truths of the greatest Moment, and ought to be much insisted
on. Nothing inconsistent therewith should ever drop from the Lips of a Christian
Minister. But what are all these Things to the Point in hand? Nothing at all, so
far as I can perceive. This is no other than telling me, that, as a Preacher, I
ought to have a farther View, than promoting an external Reformation in Men. I
grant it; but it don’t therefore follow, that I am not to aim at, and endeavour
to promote that. In my Opinion, no Person is qualified to be a Christian
Minister, who knows not how to reprove Vice, and recommend the Practice of
Virtue to Men, without giving them Occasion to think, that no more is necessary
to Happiness than an outward Reformation, and that Salvation depends on, and is
to be secured by their own Works. One who hath not such Skill, may be a moral
Philosopher; but a Christian Divine he cannot be.

FOOTNOTES

Ft1 Page 88,89.

Ft2 Of the Dissolution of the World, p. 431, 432.

Ft3 Collect. Serm. p. 426.

Ft4 Page 69.

Ft5 Page 48.

Ft6 Page 92.

Ft7 Page 99.

Ft8 Page 48.

Ft9 Page .

Ft10 Ibid.

Ft11 Page 52.

Ft12 Page .

Ft13 Page 52, 53, etc.

Ft14 Page 44.

Ft15 Page 44.

Ft16 Page 44.

Ft17 Page 259.

Ft18 Page 259.

Ft19 Page 21.

Ft20 Page 260.

Ft21 Page 259.


========================================================================
  CHAPTER 79: S. THE GLORY OF THE GOSPEL CONSIDERED
========================================================================

The Glory of the Gospel, Considered by John Brine London: George Keith, 1762

SERMON 35 THE GLORY OF THE GOSPEL, CONSIDERED IN A SERMON PREACHED AT KETTERING
IN NORTHAMPTONSHIRE, MAY 23, 1762.

Printed for GEORGE KEITH, in Gracechurch-street: And Sold by JOHN EYNON
Printseller, the Corner of Castle-Alley, by the Royal-

Exchange.

1762 [Price Six-pence.]

1 Timothy 1:11 According to the glorious Gospel of the blessed God. THE Law, of
which the Apostle before speaks, is to be considered as a Prescription of Duty,
or as a Covenant having a penal Sanction annexed. As such, it is not made for
the righteous Man, for him who is made righteous by the Obedience of CHRIST, and
is imprincipled with Holiness, and also taught by divine Grace to live soberly,
and righteously, and godly, in this present World. Such a Person is not under
the Law, as a Covenant, but he is under it as a Prescription of Duty, being not
without Law to God but under the Law to Christ: according to the glorious Gospel
of the blessed God. In the Text three Things are to be observed, I. GOD is
blessed.

II. The Gospel is His.

III. It is glorious.

I. GOD is blessed.

1. He is blessed in himself. GOD is essentially and infinitely happy. His
Happiness cannot be increased by the Obedience and Praises of his Creatures, nor
can it be diminished by their Disobedience. Eternal, invariable, and immense
Delight, the supreme Being hath in his infinitely glorious Perfections, which it
is impossible should ever vary, increase, or decline in Glory. He is GOD
All-sufficient. The same from Everlasting to Everlasting, without Variableness
and Shadow of Turning. None can profit him, nor can any injure him in his
essential Glory.

2. GOD is the Fountain of Blessedness to Angels and Saints. The Felicity of an
intelligent Creature consists in the Knowledge and Adoration of the Perfections
of GOD, in the Enjoyment of a Sense of his Favour, and in a Conformity to his
holy Will. The Angels owe their invariable Happiness unto the sovereign and free
Favour of GOD towards them; which resolved upon their eternal Fruition of
himself: in Consequence of which gracious Decree, they are rendered impeccable
and immutably happy for evermore. And the Saints are recovered from Ruin, and
advanced to a State of inconceivable Blessedness in his immediate Presence, as
the pure Effect of his sovereign Kindness, Grace and Mercy to them. He let them
apart for himself; therefore, they shall be for ever with him. Perfectly know
him, humbly adore him; be like him, and enjoy a ravishing Sense of his Favour
unto Eternity. In his Presence is Fulness of Joy, and at his right Hand are
Pleasures forevermore.

II. The Gospel is His. It is not a human Contrivance, but of divine Original.
Which might be evinced by many Considerations. I shall mention two only.

1. The Gospel is a Mystery. It is the Wisdom of God in a Mystery {1 Corinthians
2:7}. A great Mystery {1 Timothy 3:16}. And there are Riches of Glory in that
Mystery. {Colossians 1:26}. Now no Man can invent a proper Mystery. That is
above the Capacity. not only of Men, but of Angels also. It is impossible that
any created Mind should coin a Mystery. Absurdities may be invented; but
Mysteries cannot, by any created Being whatsoever. Finite Intelligence may
discover that there are some mysterious Truths, which respect the Nature of GOD;
but such as result from his Will, are absolutely undiscoverable by the Light of
Nature. And all evangelical Truths are of that Kind. For the Gospel is a System
of Truths which Eye hath not seen, nor Ear heard, and which have not entered
into the Heart of Man {1 Corinthians 2:9} Hence it is evident, that the Gospel
is from Heaven, and not of Men. It could never have been known without
supernatural Revelation 2:1-29. No natural Man in the World approves of the
Gospel. For the natural Man receiveth not the Things of the Spirit of God, they
are Foolishness to him, neither can he know them, because they are spiritually
discerned. The Prophets and Apostles therefore were not the Inventors of the
evangelical Scheme. It is most unreasonable to imagine, that Men in their Wits,
would unite In a Design to frame and propagate a Set of Doctrines, which they
knew would be displeasing to the whole World; and thereby expose themselves to
Ridicule, Contempt, and the Hatred of all Classes of Persons, Rulers and
Subjects, high and low, rich and poor, learned and unlearned. The Deists are
very Fools, if they really think, that the Gospel is the Invention of those who
published it to Mankind. For they will never be able to advance any Thing.,
which may in the least degree render it probable, that the Publishers of the
Gospel agreed in palming a Forgery upon Men. If any Number of Persons were to
conspire in framing a Set of Doctrines, doubtless they would be such as they
thought might meet with Approbation in those to whom they intended to publish
them, and not such as they knew would be distasteful to Men universally. Now, as
the Prophets and Apostles were lure that the Doctrines, which they were
determined to publish, would not please, but irritate; would not ingratiate them
into Favour, but draw upon them the keen Resentment of the Generality of those
to whom they recommended those Doctrines; it is Madness to conceit, that they
were the Framers of them. This Consideration with the former sufficiently
evince, that the Gospel is of GOD, and not of human Invention. Being of GOD, it
most justly demands our reverential Regard.

III. It is glorious. I know but little of its Glory.

Something of it will most clearly appears by a just Definition of it. And I
think it may be defined thus: The Gospel is the Revelation of a gracious, holy,
righteous, effectual, and wise Provision of Salvation, made by God for some of
the human Race. Because it is the Revelation of a Provision of Salvation, it is
called the Gospel of our Salvation. That there is a Design in GOD to pardon Sin,
and save Sinners, cannot be known but by the Gospel. Nothing in Nature nor in
Providence can furnish guilty Men, with a Ground of Hope of being pardoned and
saved. Supernatural Revelation only can supply us with a Foundation of Hope, as
we are Creatures guilty, sinful, miserable and helpless.

1. It is a gracious Provision which GOD has made for the Salvation of Sinners.
Salvation is wholly of Grace. By which is meant not the Benevolence and Goodness
of GOD as Creator, who is good to all, and his tender Mercies are over all his
Works. Salvation springs not from thence Absolutely free and sovereign Favour is
intended by Grace, from which the Salvation of Sinners takes its Rise, By Grace
are ye saved. Not of Works, lest any Man should boast {Ephesians 2:8-9}. No
Subject of Salvation will have it to say, that it was fit GOD should pardon and
save him, because of good Dispositions in him, and obediential Acts performed by
him. - Election to Salvation was of the free Favour of GOD. Even so then, at
this present Time also there is a Remnant, according to the Election of Grace. -
And if it be 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 {Romans 11:6-7}. Grace and Works are Opposites in the Business of
Salvation.

They cannot be blended together as con-Causes thereof. Nor is it partly of Grace
and partly of Works. It is of Grace, unto the utter Exclusion of Works, as a
Cause thereof, that none may have Ground for Boasting. The Choice of Men unto
Salvation must be an Act of pure Favour, without any Motive, in them; because
Faith and all its Fruits, in them are the Effects of that Choice. For they were
chosen to Salvation, through Sanctification of the Spirit, and the Belief of the
Truth {2 Thessalonians 2:13}. GOD chose them that they might be holy {Ephesians
1:4}, and not because he foresaw they so would be. Holiness therefore, being the
Fruit of Election, it could not be a Reason or Motive with GOD to form such a
Decree in Favour of its Objects. But it must be an Act of mere Good-will and
undeserved Goodness towards them. Again, Remission of Sin is of pure Grace.
There is a meritorious Cause of Pardon, viz. the Blood of CHRIST. But the Cause
of that Cause is the rich Grace of GOD, and therefore, divine Grace is the
Origin from which the Pardon of Sin springs. A meritourious Cause in another,
detracts not in the least from the Glory of the Grace of GOD, as the Cause of
what is merited, by reason, that meritorious Cause is caused by his Grace. In
whom we have Redemption, through his Blood, even the Forgiveness of Sin,
according to the Riches of his Grace {Ephesians 1:7}. The Grace of the Father,
and the Merit of CHRIST’S Blood, both have Place in our Remission; and are
perfectly consistent. The Merit of the Blood of CHRIST is founded in the Grace
of the Father towards himself, as Man; and towards us, for whom it was shed; and
therefore, the Father’s Grace is the Origin from which our Pardon springs,
though it was properly merited by his Blood. I must say, that I am ashamed to
find any think, that Grace in GOD, and proper Merit in CHRIST, are inconsistent;
and therefore, take the Liberty to deny the Merit of a dear Redeemer. I cannot
refrain from laying, that such are very unskilful in divine Things, at least in
this Instance. Besides, the Justification of our Persons is of the Grace of GOD.
Infinite Love and immense Wisdom provided the infinitely valuable Righteousness
of CHRIST for us, whereby we are constituted righteous. Being justified by his
Grace. It is of GOD that we are in CHRIST, as a Head, by reason whereof his
Obedience to the Law becomes ours of Right, and so it is a Gift by Grace unto us
consequently, our Justification through the Righteousness of CHRIST is wholly of
divine Grace.

Farther, GOD in infinite Goodness provided for our Regeneration and
Sanctification. We are saved and called with a holy Calling, not according to
our Works; but according to his own Purpose and Grace, which was given us in
Christ, before the World began {2 Timothy 1:9}. It is of his abundant Mercy that
he begets us again to a lively, Hope {#lPeter 1:3|}. Having loved us with an
everlasting Love, therefore, with Lovingkindness he draws us {Jeremiah 31:3}.
Our Vivification when dead in Trespasses and Sins is the mere Effect of his rich
Mercy and great Love. {Ephesians 2:4-5}. He doth not operate upon us to make us
holy and meet to be Partakers of the Inheritance of the Saints in Light, because
of a Pliableness in our Wills to concur with him in his Operations: For, our
carnal Mind is Enmity against God, it is not subject to his Law, neither indeed
can be {Romans 8:7} Wherefore, it is not of him that willeth, nor of him that
runneth; but of God, that sheweth Mercy {Romans 9:16}. I add, our Preservation
and safe Conduct through this imperfect and. militant State, is wholly owing to
the Grace of GOD. As he begins the good Work in our Souls, he maintains and
carries it on in us, otherwise we could not possibly persevere in Holiness. Such
is the Power of Sin in our Hearts. which lusts against, and opposes the
spiritual Part. And such are the Craft, Fury and Violence of Satan our unwearied
Enemy, also such are the Oppositions we meet with in our Christian Course from
the World. It is by divine Power the Saints are kept through Faith unto
Salvation. Once more: Future Blessedness is the Provision of infinite Love and
Grace. The Kingdom of eternal Glory is the Gift of God’s good Pleasure {Luke
12:32}. It bears the Denomination, of Grace, because it as the Effect thereof.
And hope to the End, for the Grace that shall be brought unto you at the
Revelation of Jesus Christ {1 Peter 1:13}. A Title to Heaven through the
Righteousness of CHRIST is of sovereign Grace, a Meetness for it is the Effect
of divine Grace, and our Preservation unto that blissful State, must be
attributed wholly to the Grace of GOD. He calls us unto his eternal Glory, in
the Character of the GOD OF ALL GRACE {1 Peter 5:10}, and in that Character, he
conducts us to it, and puts us into the actual Possession of it. Eternal Life is
a free-Grace Gift to all who enjoy it.

2. It is a holy Provision. The infinite Holiness of GOD shines forth most
gloriously in all the Parts of our Salvation.

[1] In our Pardon. Divine Mercy is manifested in the Remission of Sin. But if
GOD’s Displeasure against our Sins is not discovered, in order to our Impunity,
Pardon cannot be an Act of Holiness. Divine Purity, in relation to moral Evil,
is only seen in Resentment and Indignation against it, not in the Act itself of
remitting it to the Transgressor. Wherefore, it became him, for whom are all
Things, and by whom are all Things, in bringing many Sons to Glory, to make the
Captain of their Salvation perfect through Sufferings {Hebrews 2:10}. If GOD had
pardoned guilty Men, without discovering his Displeasure in this Way against
their Crimes, it would have been at the Expense of the Glory of his Holiness.
For, to pardon of absolute Mercy, is not an Act of Holiness. But to remit Sin,
on the Foundation of a Discovery of proper Resentment against it, is both an Act
of Mercy and Holiness.

[2] In the Constitution of our Persons, righteous GOD of his infinite Mercy hath
provided for us a Righteousness, which is commensurate to the Law. CHRIST was
made under the Law on our Account, and perfectly obeyed it in all its Precepts.
And of the divine Father, we are in Christ Jesus, in Consequence of which, he is
of God made Righteousness to us {1 Corinthians 1:30}. And therefore, it is
agreeable to divine Purity and Holiness to accept of and justify us. But the Act
of Justification, without a Righteousness answerable to the Requirements of the
Law, would not have been an Act of Holiness; on the contrary, it would have been
an unholy Act, and inconsistent with the infinite Purity of GOD.

[3] The Holiness of GOD is manifested in our Regeneration and Sanctification.
Our new Creation is an eminent Display of divine Purity. We are the Workmanship
of Cod, created in Christ Jesus unto good Works {Ephesians 2:10}. The
Communication of Holiness to an Unholy Creature, is an Act of Holiness. And
therefore, GOD in making us holy, displays his own Holiness. And as he doth this
in order to our future Enjoyment of Himself, it is a full Evidence,. that
Holiness is necessarily prerequsite to future Happiness: That without Holiness,
no Man shall see the Lord {Hebrews 12:14}.

[4] GOD manifests his Holiness in our Preservation to the heavenly State. As the
Creation of a Principle of Holiness in us was a holy Act, so all divine
Influences upon us to maintain; and increase the Vigour of that Principle, are
Acts of Holiness. Spiritual Supplies of Grace, to Uphold and confirm our Souls
in the Practice of our Duty, in this militant State, are Effects of rich Grace,
and also glorious Displays of the Purity and Holiness of the GOD of all Grace.
Who will not fail of giving us more Grace, until we arrive to Glory. He will
give Grace, and Glory, and no good Thing will he withhold from us {Psalms
84:11}.

[5] GOD well eternally manifest his Holiness our Glorification. Divine Purity
shines forth in the gracious Decree, concerning our final and complete
Happiness, For, in that Decree, GOD determined to make us meet for the Enjoyment
of himself, by the sanctifying Influences of his Spirit. And our Happiness
hereafter will very much consist in the Perfection of our Holiness. GOD chose
us, that we might be holy before himself in Love as to be without Blame
{Ephesians 1:4}; that is, all Cause of Censure, and that for ever. Now; divine
Holiness is gloriously displayed in making unholy Creatures perfectly holy, and
immutably so. As the Impeccability of a Creature is the Effect of sovereign
Goodness; so it is an eminent, Display of the infinite Purity of GOD.

3. It is a righteous Provision of Salvation. The Justice of GOD is therein most
gloriously manifested.

[1] Sin is punished. GOD is infinitely merciful to our Persons. He spares us;
but not our Sins. Sin he resolved not to spare; but to take full Vengeance, on
it. With this View he decreed, that CHRIST should bear our Guilt, and suffer the
Penalty it demerited. Unto which the blessed JESUS readily and fully consented.
And on that Foundation, the Father laid on CHRIST, or made to meet in him, the
Iniquities of us all {Isaiah 53:6}. He made him to be Sin for us, who knew no
Sin {1 Corinthians 5:13}. And CHRIST bore our Sins, in his own Body, on the Tree
{1 Peter 3:22}. Our Offences being imputed to him, he thereupon, was made a
Curse {Galatians 3:13}. And the Father awaked the Sword of Justice against him,
and sheathed it in his Bowels. Thus the Father spared him not, but delivered him
up for us all, though he was his own Son, his only begotten Son {Romans 8:32};
and was infinitely beloved by him:. Yet he would not deal tenderly with him, nor
abate any thing of that Penalty, which the Mass of Guilt that was charged on,
him did demerit. Thus the Soul of Christ was made an Offering for Sin {Isaiah
53:10}. Oh what an amazing Display of divine Justice is in this Transaction!
Greater Love to our Persons is not discovered, than Vengeance against our Sins.
The infinite Dignity of CHRIST’S Person, put an infinite Value upon what he
suffered; but the immense Greatness of his Person did not cause the Father to
make any Abatement of that Punishment, which Justice directed to the Infliction
of, for the Sins which he bore.

[2] The Law is magnified. CHRIST, who is GOD and Man united, became subject to
it. He was made under the Law, and punctually obeyed all the Precepts of it. He
likewise suffered its Curse {Galatians 3:23}. An infinite Honour was done to the
legal Constitution, by the Obedience and Sufferings of the great Redeemer. And
because thereof, the Father is well pleased. The Lord is well pleased for his
Righteousness Sake, be will magnify the Law, and make it honourable {Isaiah
42:21}. This Provision for the Honour of the Law, is an eminent Branch of the
Glory of the Gospel. The evangelical Constitution, far exceeds in Glory the
legal; but it is a Scheme calculated to render that Constitution far more
glorious, than it could have been without it. The Obedience and Sufferings of
the son of GOD, are an infinite Exaltation of the Glory of the divine Law.

[3] The Justice of GOD is therin exercised, and all its Demands are fully
answered. Divine Justice righteously acted its Part, in requiring perfect
Obedience of the Sinner’s Surety, and tremendously in the Infliction of
Punishment upon him, in order, to our Pardon, Justification, and eternal
Salvation. GOD set forth his Son to be a Propitiation through Faith in his
Blood, to declare his Righteousness for the Remission of Sins that are past,
through the Forbearance of God. To declare, at this Time his Righteousness: that
he might be just, and the Justifier of him which believeth in Jesus. {Romans
3:24-26} Rigorous Justice and boundless Grace meet in this adorable Contrivance:
Our Pardon is an Act of Righteousness, as, well as an Act of Mercy. Our
Justification is an Act of Justice, as well as an Act of Grace, through the
Obedience and Sacrifice of CHRIST.

4. That Provision which GOD hath made for our Salvation, is effectual.

[1] The Pardon of Sin is certain and sure. CHRIST by his Sufferings and Death
obtained eternal Redemption. The Benefit itself he obtained, whatever is
intended by it, or included in it. Not an Offer, or a Proposal thereof. For,
obtaining an Offer, or a Benefit, or a Proposal of Terms, on which a Benefit may
be enjoyed, is not obtaining the Thing itself. This is so evident, that it is
needless to attempt its Proof. Now Redemption, which CHRIST obtained, is the
Remission of Sin In whom we have Redemption through his Blood, even the
Forgiveness of Sins {Ephesians 1:7}. If it is not granted, that Redemption is.
the Forgiveness of Sins, I will never contend with any about its Extent, whether
it respects all, or some Men only. For it is not a Matter of such Moment, as may
justly require Debate, if that is denied, It is of trifling Consideration,
whether it is limited, or of universal Extent, if it includes not the Pardon of
Sin. Clear, indeed, it is, that if Redemption does include the Pardon of Sin, it
cannot be of universal Extent, because Men universally are not pardoned, but
some only. Those, therefore, who are of Opinion, that Redemption is unlimited,
are Obliged to deny that the Pardon of Sin, or a Right to Impunity, was obtained
by the Death of CHRIST. An Offer of Pardon, or a Proposal of Forgiveness, on
certain Terms, was obtained by the Sufferings of CHRIST; but Pardon itself they
think was not. A Right to Impunity they will not allow to be the proper Effect
of CHRIST’S Death. Whereby they overthrow the Doctrine of his Satisfaction, and
consequentially reflect on the Justice of GOD. For they suppose that GOD put his
Son to Death for the Crimes of Delinquents, and yet inflicts the Punishment of
eternal Death upon, such for whose Offences CHRIST suffered Death as a Penalty,
because they do not perform Conditions on which an Offer of Pardon was made to
them. It will, I think, be very difficult to reconcile this with divine Justice.
Can it consist with Justice to put an innocent Person to Death, as the
Substitute of an Offender, and put him to Death also for that Crime, or those
Crimes on Account whereof his Substitute suffered Death? Can Justice direct to
punish one who is innocent, in the Room and Stead of a guilty Person, and to
inflict Punishment on him likewise for the same Crimes? If it cannot, GOD, who
is infinitely just, will not inflict proper, everlasting Punishment on any of
those upon whose Account and in whose Stead he most dreadfully punished his own
Son, that they might escape with Impunity. The Doctrine of the limited Extent of
Redemption is now become very displeasing to many Professors, and therefore it
is to be feared that some who believe it, are shy of letting it be known that
they do believe it, left they should give Umbrage to some Persons who cannot
bear with an explicit Mention of it, nor with such a Way of stating the
momentous Doctrine of Atonement, as necessarily supposes it. Hence too many
superficial Discourses are delivered on that important Subject; though we are
told that CHRIST, in suffering, was the Substitute of Sinners, and that he
suffered Punishment for their Crimes, it cannot be collected from what the
Preacher faith, whether he believes, or does not believe, that proper and full
Satisfaction was made for Sin by CHRIST’S Death. Why is such Caution used on
this weighty Point? I fear it is because the Preacher is unwilling to offend
such who espouse the Opinion of the unlimited Extent of CHRIST’S Death, or
universal Redemption, which cannot possibly be that Redemption whereof the
Gospel is a Discovery: For that Redemption is the Forgiveness of Sins. As
therefore the Sins of some Men are not forgiven, Men universally are not the
Subjects of that Redemption which the Gospel reveals. Why are we not plainly
told, that CHRIST really put away Sin by the Sacrifice of himself? that he
finished Transgression and end of Sin, as to its Guilt, by being cut off but not
for himself; that he made Reconciliation for Iniquity; that GOD is pacified,
towards us for all that we have done; and that when we were Enemies, we were
reconciled to God by the Death of his Son; that we are justified by the Blood of
Christ, and shall be saved from Wrath through him; that he redeemed us from the
Curse of the Law, being made a Curse for us; that the Chastisement of our Peace
was upon him, and by his Stripes we are healed; that Peace was made for us by
the Blood of his Cross? And why are we not plainly told that these strong
Expressions, concerning the Effects of the Death of CHRIST, cannot dwindle into
an Offer of Pardon, Or a Proposal of Terms of Peace and Reconciliation, between
GOD and our Souls? If the Preacher really believes that JESUS CHRIST made proper
and full Atonement for Sin, by his Sufferings and Death, let him tell us so, and
that therefore a Right to Impunity is a certain Effect thereof, and wholly
arises therefrom, and is not suspended on Conditions to be performed by us. This
Doctrine formerly was cordially embraced, and zealously contended for, by
reformed Divines, but alas! A very melancholy Change hath taken Place amongst
us.

[2] Effectual Provision is made for the Justification of Sinners before GOD. For
in the LORD we have Righteousness. CHRIST is of GOD made unto us Righteousness,
as a Benefit distinct from Sanctification. And therefore, Righteousness is not
included in Sanctification, nor is Sanctification included in Righteousness. If
Righteousness. was included in Sanctification, CHRIST in being made
Righteousness to us, he would be made Sanctification to us therein; and if
Sanctification was included in Righteousness, in being made Righteousness to us,
he would be made Sanctification to us therein. In that Case, Righteousness and
Sanctification would not be distinct Benefits, but one and the same; which it is
evident they are not, because the Apostle speaks of them as distinct Benefits.
Hence also it is clear, that whatever is included in Righteousness is no Part of
our Sanctification; and that whatever is included in our Sanctification is no
Part of our Righteousness; consequently our Faith, Repentance, and Obedience,
enter not into our Righteousness, which CHRIST is of GOD made unto us. Our
internal and external Holiness taken together, are not that Righteousness.
Nothing whereof we are the Subjects, nor any Thing which we perform, can be that
Righteousness, or included in it. Our gracious Dispositions and holy Actions
cannot be that Righteousness, if it is a Benefit distinct from Sanctification.
The Righteousness of CHRIST is imputed to us in order to our Justification, and
Grace is conveyed to us from him in order to our Sanctification. So that CHRIST
is made Sanctification to us by a Communication of Grace from him but he is made
Righteousness by the Imputation of his Righteousness to our Persons, who is the
LORD our Righteousness. And as our Sanctification is not included in, nor any
Part of that Righteousness which CHRIST is made of GOD unto us, he is made
Righteousness to us in order to our Justification, and not in order to our
Sanctification.

Now let us consider whether this Provision of the Obedience or Righteousness of
CHRIST, in order to our Justification, is effectual or not. I cannot but
apprehend, that it is effectual for the Reasons following.

[1.] CHRIST’S Righteousness is absolutely perfect. He was as holy in his Nature,
and as unblemished in his Conduct, as the Law required he should be, under which
he was made upon our Account. He was holy, harmless, and undefiled. A Lamb
without Blemish, and without Spot. He did no Sin, nor was Guile found in his
Mouth. Will not Righteousness, which in all Respects is commensurated to the Law
in its Requirements, be effectual of itself unto the Justification of those
Persons for whom it was wrought out, and unto whom it is imputed for that End? A
complete Righteousness needs not any Thing to be added to it, or connected with
it, to answer the important Purpose of Justification. Let us, therefore, never
think of joining our imperfect Righteousness, with the perfect Righteousness of
CHRIST, in the Business of our Justification before GOD. Nor imagine that our
imperfect Obedience will be available to the Acceptation of our Persons with
GOD, because of, or through the perfect Obedience of CHRIST. For, the Perfection
of his Obedience adds nothing to the Worth and Value of ours. Its Nature is not
changed by the Obedience of CHRIST. And therefore, if GOD can justify us, on the
Foundation of our own Obedience, consistent with his Truth, Holiness and
Justice, CHRIST’S Obedience to the Law for us was not necessary to our
Justification in his Sight.

[2.] The Duration of CHRIST’S Righteousness, is an Evidence of its Sufficiency
and Efficacy unto our invariable and endless Justification. That which depends
upon, and is in Virtue of a never-ceasing Cause, will for ever continue. The
Righteousness of CHRIST, on which our Justification depends, and in Virtue
whereof it is, will never alter or cease. And therefore, our Justification must
be invariable and endless. For an Effect cannot be variable and uncertain, as to
the Continuance of its Existence, which springs from an invariable and perpetual
Cause. Such is the Righteousness of CHRIST. It is everlasting, can never change,
nor possibly cease: Consequently everlasting Justification is effectually
secured by it.

[3.] The Value of CHRIST’S Obedience can never be lessened. Its Value is
infinite, by Reason of the immense Dignity of his Person. And if it really is
infinitely valuable, because he is GOD and Man united, then surely it must be
eternally available to our Justification. Can any sober Man think that it became
the Wisdom of GOD to provide a Righteousness for us, of inconceivable Worth and
Value, in order to our Justification before him, and yet notwithstanding that
Provision, our Justification in his Sight is a Matter uncertain and precarious,
or that which may be or may not be? Such an Imagination is absurd.

[4.] Eternal Life is through the Righteousness of CHRIST as a meritorious Cause.
Grace reigns through Righteousness unto eternal Life. The Reign of Death is
through Sin, as a procuring Cause; and the Reign of Grace unto eternal Life is
through Righteousness, as a procuring Cause. For as the Reign of Sin was unto
Death, because it properly demerited it; so the Reign of Grace through
Righteousness is unto eternal Life, because that properly merited it. The
Apostle, agreeable to the Scope of his Discourse, in the Place, considers Sin as
a procuring Cause of Death, and Righteousness as a procuring Cause of eternal
Life. The Reign of Grace unto eternal Life cannot be through the Justice or
Righteousness of the Nature of GOD, without the Subsistence of a Righteousness
properly deserving or meritorious of eternal Life. And therefore, I cannot but
conceive that we are to understand by Righteousness the Obedience of CHRIST, as
that through which Grace reigns, unto eternal Life. If any should say, that the
Term Merit is not extant in Scripture, I would answer, as Pareus does. Although
the Word Merit is never extant, because neither the Hebrews nor the Greeks, have
any which properly answers to the Term Merit. - Yet the Word Peripoihsewv,
Acquisition, comes up to the Sense of Merit; and the Word peipoieisqai, to
acquire, which Scripture frequently uses about the Work of Salvation.f1 That
which renders the Obedience of CHRIST meritorious, is the Subsistence of his
human Nature in his divine Person. For, as Witsius lays, Whereas this is not the
Obedience of a mere Man, but of Christ God-Man, an, infinite Person, itself also
is of infinite Dignity or Worth; consequently, hath a just Proportion unto the
greatest Glory answerable to it, and so there is Merit in it, which they call
Merit of Condignity, such can agree unto no mere Creaturef2 which is a farther
Evidence that this Provision for our Justification is effectual. A
Righteousness, which is proportionate unto the greatest Glory, will doubtless be
for ever available to our Acceptance with GOD

[3] Effectual Provision is made for our Sanctification. Grace was given us in
Christ before the World began in order to our holy Vocation. It was the eternal
Purpose of GOD to call us with a holy Calling. Either he is able to make us
holy, or he is not able. If he is not able, then he purposed to do what he could
not effect. To suppose which, is an Impeachment of his Wisdom. The Purposes of a
wise Agent exceed not his Capacity. And can any Man persuade himself to think
that the Designs of GOD, who is infinitely wise, are above his Power? If GOD is
able to make us holy, and in Fact he does not, then he must have changed his
Purpose if he once designed it. To imagine which necessarily supposes that he is
mutable. Hence it as clear, that GOD never intended to regenerate, convert, and
sanctify those who are not regenerated, converted, and sanctified. On this
important Point we too often hear very superficial Discourses from such, who, if
they believe the Efficacy of divine Grace in its Operations on the Souls of Men,
are not free it should be known that they do believe it. For it cannot be
inferred from What they say, that GOD creates, infuses, or implants a Principle
of Holiness in Men, without which no Man whatever can become holy. Operations
and Influences on the carnal Mind, which is Enmity again, It God, will never
cause it to love him, nor bring it into Subjection to the Law. The Grace of GOD
effects not this in the Regenerate, how should it therefore effect this in those
who are not regenerated? I will not say that Sanctification is precarious, a
Thing which may be or may not be; but that it is impossible unless a holy
Principle is created or infused into the Heart. No Operations, no Influences
will ever make us holy, without the Communication of a Principle of Holiness. No
Excitations, no Impulses, no Aids will ever cause the Flesh, which serves the
Law of Sin, to serve the Law of God. A Disposition in us to serve the Law is
habitual Holiness, and serving of the Law is practical Holiness. The former is
produced in us by the Power and Grace of GOD, in an instantaneous Manner,
without the Concurrence of our Will or Opposition in it thereunto. Divine Grace
influences us unto the latter, upon the Production of the former. And therefore,
GOD works in us not only to will, but also to do, of his good Pleasure.
Consequently he fails not of effecting that in us which he graciously purposes
to effect.

[4] The Perseverance of the Saints is effectually provided for. They shall be
holden up, for God is able to make them stand. They are in the Hands of CHRIST,
Who is able to keep them from falling. He is the Fountain of their spiritual
Life; and therefore it cannot become extinct. Because he lives, they shall live
also. Their Life is said to be hid with Christ in God; which denotes both its
Secrecy and Security. His Grace is sufficient for them, and he will not fail to
supply them in all their Exigences. He declares, that it is his Father’s Will,
that of all which he hath given him, be should lose nothing. And he certainly
will execute the Father’s Will in this Matter, if all the Power and Grace which
he hath are sufficient to carry it into Execution. Let us heedfully attend to
what he saith in relation to this Thing. And he speaks thus: My Sheep hear my
Voice, and I know them; and they follow me: I give to them eternal Life, and
they shall never perish; neither shall any pluck them out of my Hand. My Father,
which gave them or, is greater than all, and none is able to pluck them out of
my Father’s Hand {John 10:27-29}. These blessed Words afford such clear, full,
and strong Evidence in Favour of the Security and Certainty of the final
Perseverance of the Saints, as cannot be obscured by all the Wit and Sophistry
of those who disbelieve that precious Truth. Limborch says: The Meaning of the
Lord is not, that those who are his Sheep, through their own Fault may not cease
to be his Sheep: But that no Man, so long as they are and continue his Sheep,
can pluck them out of his Hand, and by Force hinder their Salvations.f3 That is
to say, if thro’ their own Fault they do not become Apostates, but by Care and
Diligence preserve themselves from Apostasy, and persevere to the End, they
shall be safe. What a wretched Perversion of the Text is this? The Love and
Care, the Grace and Power of CHRIST and of the Father, will effectually prevent
their Apostasy. They remain not in the Hand of CHRIST, because they continue to
believe; but because they remain in his Head, therefore they continue to
believe, and certainly shall be saved; not perish, but enjoy eternal Life. This
leads me to observe,

[5] Effectual Provision is made for our future Blessedness. I think it is not
necessary to enlarge on this Particular, For if the Truth of the preceding
Particulars is established, which I hope it is, the Glorification of Believers
cannot be precarious; that which may be or may not be, it is impossible that any
Link, in the golden Chain of Salvation, should be broken. Moreover, whom God did
predestinate, them he also called; and whom be called, them he also justified;
and whom he justified, them he also glorified. Vocation, Justification, and
Glorification, are certain Effects of divine Predestination, through the Grace,
Blood and Righteousness of JESUS CHRIST.

[6]. It is an infinitely wise Provision which GOD hath made for our Salvation.
This in some measure appears from what is already said. If it is a Provision
gracious, holy, righteous and effectual, the highest Wisdom illustriously shines
forth thereto: And it is a Contrivance most worthy of GOD. But if it is not
such, there is no Wisdom in it. If the Grace of GOD is not magnified; if his
Holiness is not displayed; if his Justice is not exercised therein, I am sure it
is no Projection of his; and if it is not effectual, it cannot have GOD for its
Author: Because it is impossible that infinite Wisdom should form a Scheme which
is ineffectual. Finite Wisdom may; but infinite Wisdom cannot. GOD is glorified
in the Plan of our Salvation. All the Parts of it spring from divine
Sovereignty. Grace and Holiness, Mercy and Justice, have an equal Share of
Glory, and perfectly harmonize therein. As rich boundless Grace is conspicuous
in that Title, which we have to Glory by Adoption: So Justice is manifested in
that Right which we have to eternal Life, through the Righteousness of CHRIST,
it being proportionate to the highest Felicity we are capable of enjoying. Right
to Heaven by Adoption does not supersede nor render unnecessary, that Right
which we have unto it through the Obedience of CHRIST.

FOOTNOTES ft1 Licet enim Vocabulum Meriti nufquam exstet; quia nec Hebraei nec
Graeci ullum habent, quod Merito proprie respondeat - tamen adSensum Meriti
accedit Vox Peripoihsewv, Acquisitio, & Verbum peipoieisqai, acquirere. Quibus
de Liverationis Opere frequenter utitur Scriptura, in Romans Cap. V. p. 545. ft2
Imo quum Obedientia haec non meri Hominis fit, sed Christi Qeanbrwpou, Personae
infinitae, ipsa quoque infinitae Dignitatis est, ccnsequenter justam
Proportionem habet ad maximam Gloriam illi respondentem, atque hactenus est
Meritum, quod recant de condigno, quale in nullam meram Creaturam cadit. OEcon.
Foed. Lib. II. Cap. III. Sect. XXXIII. ft3 Non maim mens Domini est, quod qui
Ores ejus sunt, non possint propria culpa desinere esse ipsius Oves: Sed quod
nemo, quamdiu Ores ejus sunt & manent, eas de manu ipsuis rapere possit, ac
salutem per vim impedire. Theolog-Christ. Lib. V. Cap. LXXXIV. Sect. 7.


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  CHAPTER 80: S. THE GOSPEL NOT ABSURD
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The Gospel Not Absurd, Not Contrary To Justice, Nor Licentious by John Brine
{London: John Ward, 1757}

SERMON 27 THE GOSPEL NOT ABSURD, NOT CONTRARY TO JUSTICE, NOR LICENTIOUS A
SERMON PREACHED APRIL THE 13TH, 1757, IN GREAT

EAST-CHEAP: To the SOCIETY who support, the Wednesday Evening-Lecture in that
Place. Published at the Request of several of the SUBSCRIBERS, who heard it.

Printed for and Sold by JOHN WARD, at the King’s Arms, against the Royal
Exchange; by GEORGE KEITH, in Grace-Church Street; and, by JOHN EYNON,
Printseller, the Corner of Castle Alley, by the Royal Exchange.

1757.

[Price Six-Pence.] {2 Timothy 2:25} In Meekness instructing those that oppose
themselves; if God peradventure will give them Repentance to the acknowledging
the Truth. THE Apostle in the Context gives Directions to Titus, how to
discharge that important Service, unto which he was called, in the Church.
Exhorts him to avoid foolish and unlearned questions, because they gender
Strifes. And the Servant of the Lord must not strive: But be gentle to all Men,
apt to teach, i.e. disposed to it, and in some good Measure qualified for it;
patient, not provoked to Wrath, or undue Resentment, by the Opposition, which
some may make unto the Gospel.

I apprehend that intelligent Readers will easily discern, that there are four
Things, in general, observable in the Text; viz. That some oppose the Gospel -
That Instruction is to be given to them - That this Instruction must be given in
Meekness. - That the End to be proposed thereto is, their Repentance, and
Acknowledgment of the Truth.

I. Some, yea, many oppose the Gospel. A great Number objected to it, in the Time
of the Apostles, have in succeeding Ages, now do, and we must expect a continued
Opposition unto it, from carnal Men. For, unto them it is Foolishness, and,
therefore, they think it is their Wisdom to reject it. They charge it with
Absurdity; reproach it, as Inconsistent with Justice, and Licentious. There are
very heavy Charges indeed, and if they can be supported, are sufficient to sink
its Credit with all wise and virtuous Persons.

1. A Charge of Absurdity is brought against it. I confess, that some do advance
absurd Notions, and call them evangelical Truths. One Instance whereof permit me
to give, viz. The Pre-existence of the human Soul of Christ, and that the
Covenant of Grace was made therewith. Some think that Existence was given to the
intellectual Part of his human Nature, before all Worlds. Now either that
Duration, wherein his Soul existed before the Creation, had Commencement, or it
had not. If it had not, then his Soul is properly eternal; and it cannot be a
voluntary Production. For, that which always was, cannot be the Production of
any Cause whatsoever. Because, that which is produced, once was not. If that
Duration had Commencement, as it must, most certainly; if his Soul was created,
then there are two limited Durations; one wherein the Soul of Christ existed,
before the Creation; and another, which began with the Creation. For, according
to the Language of the Scripture, In the Beginning God created the Heavens, and
the Earth: which cannot possibly mean the Commencement of a Duration, which was
long, very long before it. And, therefore, this necessarily supposes, that there
are two Beginnings, in finite and limited Duration. For, that Duration, wherein
it is thought, the Soul of Christ existed before the Creation, even to the End
of the World, is finite and limited; it had a Beginning, and it will have an
End. Time is the whole of measurable and limited Duration: And it must include
in it all Duration which hath a Limit. And, therefore, as measurable Duration
cannot have two Ends; so it cannot have two Beginnings. This Notion therefore,
of the Pre-existence of the Soul of Christ, must be false, if it is true, that
God created the Heavens, and the Earth, in the Beginning. For it is most clearly
absurd to imagine, that limited Duration had two Beginnings. Farther, It seems
exceedingly strange to me, that any should think that the Covenant of Grace was
made with the human Soul of Christ. His human Nature was contracted for, in that
Covenant, by his divine Person, as a constituent Part of Himself, in the
Character of Mediator; but it was not a contracting Party therein. To conceive
it was, is to raise it unto a Dignity, which is infinitely above its Due. Nor
could it possibly be such, because the foederal Transactions of the divine
Persons were not external Acts, which they mull have been, if the Covenant of
Grace yeas made with the Soul of Christ. They were internal Acts of the Deity,
and not external, The Covenant of Grace is the distinct Actings of the divine
Wisdom and Will, which are one essentially, in the distinct divine Persons,
Father, Son and Holy Spirit, respecting the Salvation of the Elect. And,
consequently, they were not external Acts, but internal: wherefore that Covenant
could not be made with the Soul of Christ. Besides, if his Soul existed when
that Covenant was entered into, it is not an eternal Covenant. This Consequence
is granted; and the Eternity of the Covenant of Grace is denied, by the
Advocates for this Opinion. They therefore, mutt also allow, that once there was
no Covenant of Grace: That once Christ was not Mediator: That once He was not a
Head: That once He had no Body or Members: That once He was not a Surety for the
Church: That once the Elect were not given to Him by the Father: That once they
were not blessed with all spiritual Blessings in Him: Or, that once, that Grace
was not given to them in Him, according to which they are saved and called, with
an holy Calling. All there are unavoidable Consequences of that Opinion. It is
astonishing to me, that any should esteem that an evangelical Truth, which
undeniably everts the Eternity of the Covenant of Grace, which this most
evidently does, as the Embracers of it, are free to grant. That very elegant and
glorious Context, which you have, in Proverbs, Chap. 8. from Verse {Proverbs
8:21-31} to the 31st inclusive, {Proverbs 8:21-31} hath been abused and
perverted to give Countenance unto it; which the Reader may see vindicated in my
Sermon On the proper Eternity of the Divine Decrees. The Arians, who would be
thought Men of superior Sense and Wisdom, are guilty of the same Absurdity. They
suppose, that the Body of Christ was animated by a Spirit, which was created
long before all Worlds; and that, that Spirit was concerned in the Creation of
all other Beings.

Now if that Duration, wherein that Spirit existed, before the Creation of the
World, was immeasurable, it must be Eternity. If measurable, then it is included
in Time, for Time is the Whole of measurable Duration; and, consequently, Time
must have had two Beginnings; one when this Spirit was created; and another when
the World was created; that is, if Moses speaks Truth, who says: In the
Beginning God created the Heavens and the Earth. But this by the Byef1 The
Opposers of the Gospel charge various Doctrines of it with Absurdity.

{1} The Doctrine of the Trinity. It supposes, say they, that there are three
Gods.

Answ. This is a Mistake. For the divine Essence is one; though there are three
divine Persons subsisting therein. They object to this Answer thus: A distinct
Person is a distinct Essence. Unto which it may be replied; Every finite created
Person is so; but it doth not follow, that a distinct divine Person is a
distinct Being. God may be one essentially, and three personally, for ought we
know or can know. Our Reason cannot prove that it is impossible, that three
intelligent Agents should subsist in the divine Essence. It can most clearly
prove the Unity of the divine Essence; but we have not, nor can have such a
Knowledge of that Essence, as to demonstrate, that there cannot three subsist
therein, who act with Wisdom, Will, and Approbation: And, therefore, are three
Persons; for not to insist on a critical Definition of a Person, I understand,
and mean thereby an intelligent Agent. This Doctrine contradicts not the Unity
of the Deity, and therefore it is not absurd.

{2} The precious Doctrine of proper Atonement for Sin by the Death of Christ, is
also said to be Absurd: The Guilt of one cannot become another’s.

Answ. Not by Contraction; but it may by Imputation, bit there is a proper Ground
for it, which there is in this Care; viz. Christ’s Suretyship for us. His
undertaking to expiate our Guilt, is a just and fit Foundation for the Charge of
it to Him. Again, it is objected, that the Sufferings of one who is innocent,
cannot satisfy for the Crimes of a guilty Person. To which it may be replied,
Christ was innocent in Himself; but our Crimes being imputed to Him, He did not
suffer, considered as innocent; but as guilty, by the Imputation of our Guilt to
Him. And, therefore, His Sufferings were of a penal Nature, and by Reason of the
Dignity of His Person, they were satisfactory for that Guilt, in Relation unto
which those Sufferings were inflicted on Him.

{3} The important Doctrine of Justification by the Righteousness of Christ, is
like-wise pronounced Absurd. The Righteousness of one, it is said, cannot become
the Righteousness of another.

Answ. It cannot inherently: Or the obediential Acts of one cannot become the
personal Actions of another. But the Obedience of one may become another’s by
Imputation, if there is a fit Ground for it; which there is in this Affair; viz.
our Union with Christ, and His being made under the Law for us.

{4} The glorious Truth of efficacious and irresistible Grace is also affirmed to
be Absurd. It is vehemently urged, that it deprives the human Will of its
Freedom in acting. If this can be proved, I grant it is an absurd Principle. But
Proof cannot be given thereof. 1st. A holy spiritual Principle is infused, or
created in the Mind, in which the Will neither concurs, nor opposes: Or, it
neither wills, nor nills, in that Infusion and Creation. The Mind, in this
supernatural Work upon it, is entirely passive, or it acts not at all therein,
either in a Way of Concurrence or Opposition. Now, the Freedom of the Mind’s
Agency cannot be affected in a Work upon it, wherein it is not, nor can be
active, either in a Way of Concurrence, or Opposition; which is the Fact in this
Matter. It is granted, I think, even by all who differ from us in this Point,
that Men may, with Helps afforded to them, acquire holy Habits. I ask,
therefore, if it is impossible with God, to create such Habits, in the human
Mind? If it is, then, Men are able to do more for themselves, than God can do
for them. To imagine this, seems to me a real and great Absurdity. Divine
Promises, most certainly, do not exceed the Extent of divine Power. God promises
to take away the Heart of Stone, out of our Flesh: And to give us an Heart of
Flesh. A new Heart also will I give you, and a new Spirit will I put within
you., is His gracious Language in the new Covenant. Which Promises very clearly
express the Infusion, or Creation of a holy Principle, or Spring of Action, in
our Souls. What His Goodness promises, His Power can effect and, therefore, He
is able, to imprinciple our Minds, with a holy Disposition. And, this Infusion
of Holiness, cannot infringe the Liberty of our Will; the Reason whereof, is
most clear, our Will is not active therein. For, the Will acts not, either in a
Way of Volition, or Nilling, in that Work upon us. And its Freedom cannot be
affected, in that wherein, neither its Consent, nor its Refusal, do, or can take
Place.

2dly. Grace excites that holy Principle into Action, wherein the Will acts
freely, as it is the Subject of that Principle, or Disposition to Holiness. No
unnatural Force, or Violence is offered to the Will, in moving it to act,
agreeably unto its own Disposition. And as our Minds are sanctified by divine
Grace, there is an habitual Disposition, or Inclination, in our Will, unto that
which is Good. As there is, in the Flesh, an habitual Inclination to what is
Evil. We act freely both in our good, and evil Volitions: For, the Will’s Choice
of contrary Objects is voluntary, because there are in it, two contrary Springs
of Action. One is Good, and the other is Evil. And, therefore, its Freedom in
neither is infringed in the least Degree. If we maintained, that the Will, is
determined, by a divine Influence upon it, to chuse what is Good, without a
Disposition, or Inclination in it, unto Holiness, it might be said, that we
prejudice its natural Liberty; but as we do not, nor suppose it, there is not
the least Ground for this Charge of Absurdity, against our Opinion of the
Efficacy, and Irresistibility of the Grace of God, in our Regeneration, and
Sanctification.

2. Many object, that the evangelical Scheme is Inconsistent with Justice.
Particularly, Christ’s suffering Penalty, in the Stead of Sinners. I Answer,

{1} He covenanted to suffer for them. It was proposed to Him, by the divine
Father, to lay down His Life, for His People, unto which Proposal He agreed.

{2} He had Power over His Life, and He might enter into Agreement to resign it,
for perishing Sinners. He had Power to lay it down, and Power to take it again.
For, He was Lord of it. Which is what no Man is. And, therefore, none may agree
to suffer Death, for a capital Offender. Nor is any Man Lord of his Members, any
more than of his Life. And, therefore, it is not lawful for any one to agree to
suffer Mutilation, the Loss of an Eye, or a Hand, for another, who by his Crime,
hath rendered himself worthy of such Punishment. Nor, would it be just, in a
civil Governor, to accept of the Engagement of an innocent Person, to suffer
bodily Pains and Penalties for a Delinquent. Because, no Man is Lord of himself,
or hath a Right to dispose of his Life, or his Limbs, as he pleases. A Man may
not injure himself, in his Person, nor hath a Power of investing others with a
legal Right, of doing him, a personal Injury. But all Things, are otherwise with
God, and Christ, our Saviour, or else we are inevitably undone for ever-more.

{3} His human Will was wholly in it. No Violence was offered to Christ, our
Saviour, by God our Judge, in His Sufferings and Death. He was not reluctant,
but absolutely submissive to the Pleasure, and Appointment, of God, in all He
suffered. His Language was this: Not my, Will; but thine be done. And, shall I
not drink the Cup, which my Father, giveth me to drink? Since our blessed Lord,
had a Right to dispose of His Life, and He freely resigned it, in Obedience to
the Will of His Father, there was nothing contrary to Justice, in that amazing
Transaction.

{4} The Sufferings of Christ were not of long Continuance. If they had been
perpetuated, and He had not seen an End of them, it might be objected, that
infinite Wisdom, and Justice, could never ordain, that this Holy ONE, should
always remain in a suffering State, for guilty Men; because, in that Case, it
would have been impossible for Him, ever to receive from God, a Reward for His
unparalleled Submission, unto His sovereign Will. But as He was conducted
through, and a Period was put to His Sufferings, such a glorious Reward might be
given unto Him, as it became God to bestow, and is fully satisfactory to Him, in
its Enjoyment. Which is the real Fact. For,

{5} Our Redeemer is amply rewarded for His Sufferings, and Death. On Account of
His Obedience to the divine Will, in submitting to suffer the ignominious,
painful, and accursed Death of the Cross: God hath highly exalted Him, and given
Him a Name, which is above every Name: That at the Name of Jesus, every Knee
should bow, of Things in Heaven, and Things in Earth: And that every Tongue
should confess, that Jesus Christ is Lord, to the Glory of God the Father. He
hath done, does, and will eternally see of the Travail of His Soul, unto His
entire Satisfaction, and Joy. And, therefore, there is nothing inconsistent with
Justice, in this Procedure. That was not required of Christ, which was not in
his Right to give. His Life was His own: He was Lord of it. And the Will of that
Nature, wherein He suffered and died, voluntarily submitted to Suffering and
Death. He is delivered from a State of Suffering, and is crowned with Glory and
Honour, as a Reward for His Obedience to the Will of God, in this Affair. This
Cause will triumph over all the groundless Cavils of Objectors. A clear Stating,
and proper Explication of it, will enable us, to answer the Objections, which
are brought against it, in such a Manner, as not to admit of a solid Reply.

3. Many affirm, that the evangelical Scheme is Licentious.

{1} The Doctrine of the superabounding Grace of God. It is said, that it
encourages Men to continue in Sin.

Answ. Divine Grace saves the chief of Sinners; but it saves no Man in his Sins,
or without Holiness. And, therefore, such as are destitute of Holiness, have no
Ground to conclude, that they are Subjects of Salvation. Consequently, this
Doctrine gives no Encouragement, unto a Continuance an Sin. But we need not
wonder, that such a Charge is brought against it, for it was in the Time of the
Apostles. And it is not strange, that the same Doctrine, is now loaded with the
same Reproach by the same Sort of Persons. And not rather as we be slanderously
reported, and as some affirm, that we say: Let us do Evil that Good may come.
The Apostle passes a severe, but just Sentence, against there Objectors: Whose
Damnation is just {Romans 3:8}. Who thus impiously dare to slander the Doctrine
of the Grace of God.

{2} The Doctrine of Justification by the Righteousness of Christ, is also
charged in the same Manner. It is said, that it renders our Obedience needless.

Answ. 1st. It dissolves not our Obligation to Obedience. That remains in full
Force, and it eternally will. For, it is not possible, that should cease. And,
therefore, 2d. Obedience is necessary in Point of Duty, though not for the
Justification of our Persons, before God. 3d. Our free Justification by Christ’s
Righteousness, is a powerful Motive, unto holy Obedience, in a Way of Gratitude,
for so eminent a Favour, graciously bestowed on us.

{3} The Doctrine of final Perseverance is likewise so charged. The Opposers of
it say, What need of Watchfulness, Caution, and Diligence, is there, if
Perseverance is rendered certain by the Grace of God? Many have much displayed
their Rhetoric, in haranguing on this Doctrine, in order to expose it.

Answ. 1st. It is not Perseverance in Sin, but in Holiness, which is pleaded for,
as secured, by divine Grace. 2d. Though true Believers shall not finally perish,
they may lose their Comforts, Suffer the Hidings of God’s Face, and break their
Bones. And, he who trembles not, at the serious Thoughts of these Things, is no
Christian I am sure. 3d. He who can be negligent, careless, and loose in his
Walk and Conversation, upon this Principle, I say, upon this Principle, sins in
such a Manner, as apostate Spirits, cannot do; for they have not an Opportunity
of sinning, after this dreadful Rate. I will be no Advocate for such an
incarnate Devil; he is not travelling to Heaven; but posting down to Hell: And
if he shall remain such in his Disposition, and Conduct, there let him perish
for ever, without the least Pity from God, or any who love him, Angels, or
Saints.

II. Instruction must be given to such, as oppose themselves: Or, think the
contrary, {antidiatiqemuouv }to the Gospel of Christ, in its several Branches.

1. Respecting the Doctrine of the Trinity.

{1} It is to be observed, that there is a Plurality, in Deity; clear Evidence is
given of this, in there Words: Let us make Man in our Image, after our Likeness
{ Genesis 1:26}. Us, and our, properly imply a Plurality, and, therefore, more
than one Agent, was concerned, in the Creation of Man. Hence, we read of our
Makers, in the plural Number. Where is God {yç[} my Makers { Job 35:10}? Let
Israel rejoice {wyç[b} in his Makers { Psalms 149:2}. Remember {Æyarzb} thy
Creators {Ecclesiastes 12:1}. For thy {Æyç[} Makers {Isaiah 54:5}. It is
reasonable to conclude, that Man was not formed by single Agent; but that more
than one acted in his Formation. We do not infer from hence, that there are many
in Deity, as Enjedinus, a Socinian Writer very perversely suggestsf2. All which
is pleaded for, from there Testimonies, is this: That there must be a Plurality,
in Deity, because there Modes of Speaking, manifestly suppose it. We do not
pretend, that the Number of divine Agents, can be by them determined. But clear
it is, that more than a single Agent is designed in them. We learn from other
Scriptures what that Number is.

{2} Divine Agents are not fewer, nor more than three. God the Father. Concerning
whole Deity, and Almighty Agency there is no Dispute. Christ, who bears the
Characters of Son, and the Word. He is another divine Agent. And by him were all
Things created. All Things were made by Him, and without Him, was not any Thing
made, that was made. He afro upholds all Things, by the Word of His Power. The
Holy Spirit likewise, is a Divine Agent. And, is the Author of Works, which can
only be effected, by immense Wisdom and Power. He was an Agent in the first:
Creation. For, He moved upon the Face of the Waters, therein. And, He is the
efficient Cause of the new Creation. Those who are born again, are born of the
Spirit. There three, the Father, the Son, and the Blessed Spirit, are jointly
proposed, as Objects of Christian Worship. Christians are to be baptized, in the
Name of the Father, and of the Son, and of the Holy Ghost. They are truly
distinct, the Father, is not the Son, nor the Son, the Father, neither is the
Blessed Spirit, either, the Father, or the Son; but another distinct from them
both. Yet there Divine Three are One, There are Three, that bare Record in
Heaven, she Father, the Word, and the Holy Ghost, these, Three are ONE {1 John
5:7}. They are three personally, and one essentially. In which Sense only, they
can be three distinct Divine Agents, and the joint Objects of the Worship of the
Church, which they will eternally be.

2. The Doctrine of Election, is another important Truth, concerning which,
Instruction ought to be given. As the Word imports, that is, a Choice of some,
from among others. And most evident it is, that God did chuse a certain Number
of the human Race. According as He hath chosen us in Him {Ephesians 1:4}. Hath
from the Beginning chosen you {2 Thessalonians 2:13}. This Act of God was
eternal, before the Foundation of the World. A Purpose which was, in the Divine
Mind, before the World began {2 Timothy 1:9}. And, it was a sovereign gracious
Decree. It is an Election of Grace {Romans 11:5}. The Objects of it were not
considered, in that Divine Act, possessed of such Qualities, as recommended them
to the Favour of God, before others. For, all that Holiness, whereof they become
subjects, springs from their Election, and therefore, it could not be a Motive
to that Choice. God chose us that we might be, and not, because he foresaw, that
we would be holy { Ephesians 1:4}. This Choice is unto Salvation, thro’
Sanctification of the Spirit {2 Thessalonians 2:13}. Consequently our
Sanctification, is an Effect of that gracious Decree. And, as Glorification
follows upon Sanctification, that Salvation which we were chosen to, must be
eternal Glory, unto which we are called, by the God of all Grace, according unto
his Purpose in Election { 1 Peter 5:10; 2 Timothy 1:9}. This Decree is
unalterable, it is that Foundation, which standeth sure, having this Seal, the
Lord knoweth them, that are His {1 Timothy 2:15}. And, therefore, all the Elect,
shall certainly be Partakers of Holiness, in this World, as a Meetness, for the
everlasting Enjoyment of God, in the next. Unto both which, He eternally
designed them, in this His Sovereign, and gracious Decree.

3. The Covenant of Grace is a glorious Subject, about which Instruction should
be given. That there is a Covenant, wherein, Provision is made for the Salvation
of the Church, it is most dear. This was the Support of David, and the Ground of
his Triumph, under his Troubles, and in the Prospect of his Dissolution.
Although my House be not so with God, yet He hath made with me an everlasting
Covenant; This is all my Salvation, and all my Desire, though he make it not to
grow {2 Samuel 23:5}. The Parties, who contracted, therein, were the Divine
Persons, Father, Son, and the Holy Spirit. Christ was constituted Mediator, in
that Compact. And, in that Capacity, the Father required Him to do and suffer
all that was necessary unto the Salvation of the Church, in a Consistency with
the Honour of the Law, and the Glory of the Divine Perfections. Christ, on his
Part, consented to the Will and Requirement of the Father. On Account of this
His free Engagement, He is called the Surety of this better Testament, or
Covenant. And this His Undertaking, brought upon Him an Obligation, to perform
the Father’s Will; who promised Him, on that Condition, that he should see His
Seed, i.e. view them in such a State of Blessedness, as would be fully to the
Satisfaction, and Joy of his Soul. And, therefore, all the precious Benefits, of
Pardon, Peace, Justification, Grace, and eternal Glory, are comprised therein.
Christ having punctually performed all he undertook to do and suffer, an
Obligation on the Father, arises from thence, to fulfil those Promises made to
Him, respecting His Seed, for whom, he became a Surety. And, on that Ground, He
hath a Right to expect and demand, the Bestowment of Grace and Glory, in their
Behalf. The Holy Spirit, concurred with the Father, and Christ in this Design,
and agreed, in this foederal Transaction, to glorify our Blessed Lord, and
sanctify His Church, or mystical Body. By there foederal Acts of the Divine
Persons, the compleat and everlasting Salvation, of all the Elect, is
effectually secured, and rendered certain. This Agreement is very rightly called
a Covenant of Grace. Because, free Favour gave Rise to it, and all, or every
Kind of Grace is promised therein. This is a very, noble, grand, and sublime
Subject, and, therefore, it is most worthy of our diligent Consideration. For,
there is therein, an unequalled Display of the Glory of the Divine Persons, and
of all the infinitely glorious Properties of the Divine Nature. And, therefore,
we cannot be better employed, than in serious and fixed Meditations on it, and
in giving clear and convincing Instruction concerning it.

4. Redemption and Peace by the Blood of Christ, we must explain and give
Instruction about. The Demerit of Sin, is to be treated of and maintained. We
must shew, that it subjects Men to the Curse of the Law, and the awful
Displeasure of God. And it is necessary to prove, that we are all guilty, before
God, our righteous Judge; and, therefore, are obnoxious to the Law’s Curse, and
the dreadful Vengeance, of the Divine Lawgiver. That, without Satisfaction made
for our Crimes, it is impossible, we should ever be admitted to Fellowship with
our Maker. And, that it is absolutely out of our Power to redeem our Souls, and
make our Peace with God, by any Thing, we have to offer, or can perform. We must
assert, inculcate, and clearly explain, that eternal Redemption, which Christ
obtained, and that Peace, which He made, by the Blood of His Cry. Our Saviour
was made of a Woman, and made under the Law, to redeem us, who were under the
Law. And, He suffered its Curse, whereby our Redemption from it, was effected.
This Redemption is the Forgiveness of Sins. Not a Proposal of Pardon, upon our
Performance of certain Conditions; but Remission of Sin itself. Whereof, the
Nature of the Thing, is a clear Evidence. For, our Guilt being charged on Him,
and He suffering the Penalty, which it demerited, and his Sufferings being such
in Value, as Law and Justice required, by Reason of the infinite Dignity of the
Blessed Sufferer: It must be real Pardon, and not an Offer of it, which was by
His Sufferings obtained. Reconciliation for our Iniquity is made, by the Messiah
being cut off, not for Himself; but on our Account. There is, therefore, no
Condemnation to them, that are in Christ Jesus. Who shall condemn? It is Christ
that died. And therefore, we being justified, i.e. acquitted and discharged of
our Guilt, by his Blood, we shall be saved from Wrath through him. Such are the
Evidences, in Favour of this most glorious and precious Truth, of our eternal
Redemption, by the Death of the Son of God, that it will never be possible, for
the depraved Wit of Men, to obscure them, by their most sophistical Cavils, and
Objections. We shall certainly be able to triumph over them all, in strictly
attending unto, and properly arguing upon, those clear and shining Evidences of
it.

5. It is requisite to give Instruction, concerning the important Doctrine of
Justification. The Guiltiness of Men, before God, is to be asserted and proved.
What Things, soever the Law saith, it saith to them, who are under the Law; that
every Mouth may be stopped, and all the World may become guilty, before God
{Romans 3:19}. And the Impossibility of a guilty Creature, being justified in
the Sight of God, as considered in himself, is to be demonstrated, from the
Perfection, and unalterable Nature of the Law, and the infinite Purity of the
Divine Lawgiver; with whom it is not possible, to account a Man righteous, who
hath not a Righteousness, which Is answerable to the Requirements, of the Law,
which is the Rule of Action to him. One Kind of Righteousness is not required of
us, in Point of Duty, and another accepted, by our Maker, as the Matter of our
Justification before Him. We are justified freely, or without any Works of our
own. Christ is made of God, Righteousness unto us. And, we are made Righteous by
his Obedience {Romans 5:19}. So that Righteousness, without Works, is imputed to
us {Romans 6:6}. That is to say, without our personal Acts of Obedience. For,
that is the only Sense, wherein it can with Propriety, and Truth, be said, that
Righteousness without Works, is imputed unto us. The Meaning of the Apostle
cannot be, that Righteousness, does not consist of Works, or Acts of Obedience,
for, that it most certainly does. But his Design is to prove, that, that
Righteousness, whereby, we are justified, before God, does not consist of, but
is without any of our personal Acts of Obedience. And, therefore, it must be the
Obedience of another, viz. of Christ who is the Lord our Righteousness. And in
Him are we justified {Isaiah 45:25}. This is that solid Foundation, whereon, we
may now glory, and upon which, we shall be admitted unto the Enjoyment of future
Glory and Blessedness. For, Grace will reign, through Righteousness unto eternal
Life, by Jesus Christ our Lord {Romans 5:21}.

6. The Doctrine of Regeneration and Sanctification, must be stated, explained,
and defended. We ought to shew the Necessity of Regeneration. That without it,
Men cannot enter into the Kingdom of of God. Holiness is our Meetness for the
heavenly State. And, without it no Man shall see the Lord. The efficient Cause
thereof is God, without the Concurrence of our Will therein. For, as Christians,
we are born, not of Blood, nor of the Will of the Flesh, nor of the Will of Man;
but of God { John 1:13}. We make not ourselves to differ, neither have we any
Thing, which we did not receive; and, therefore, we should not glory, as if we
did not receive it. The impulsive Cause, is, the abundant Mercy, and great Love
of God to our Persons { 1 Peter 1:3; Ephesians 2:4}. It is the pure Effect of
his good Pleasure, and is absolutely without any moving Consideration, in us. Of
which, the Nature of the Work itself, is a most clear Proof. For, it is the
Implantation, Infusion, or Creation of a holy Principle, in our Souls, and from
that Principle, all Acts of holy Obedience spring, both internal, and external.
Consequently, previous unto the Production of that Principle, no Acts of Faith,
Hope, Love, evangelical Repentance, and holy Obedience, could possibly arise in
our Minds, or be performed by us. The Grace of Regeneration, therefore, must be
freely given, or without any the least Motive in us, to induce God to
communicate it unto us.

Farther, it is God, who maintains, and carries on this good Work in us. For it
is God, that worketh in us both to will and to do, of His good Pleasure { Php
2:13}. So that, the Whole of our Holiness, or Sanctification, is from Him, in a
Way of Efficiency. We are his Workmanship, created in Christ Jesus, unto good
Works { Ephesians 2:10}. As no good Thing, dwells in our Flesh, or corrupt
Nature, no good Acts, can be educed out of it. Holy Actions, cannot arise from
that, which lusteth against the Spirit, or the regenerate Principle, which is
called Spirit, because it is born of the Spirit, and its Nature is spiritual.
The Grace of Regeneration, therefore, is not bestowed on us, because we were
Subjects of a Fitness to receive it actively. Nor, can we, by our natural
Ability, increase that Holiness, which in Regeneration is wrought in our Hearts.
As the Beginning, so the Progress and Advancement of our Sanctification, are
entirely of God, efficiently.

7. The final Perseverance of the Saints, is a Doctrine, which we must maintain,
and give Instruction about. By that, is intended, the Security of Believers from
Falling totally and finally. The Grounds of that Security, are many. The
unalterable Love of God. The Immutability of the Divine Counsel concerning their
Salvation. The Expiation of their Guilt by Christ’s Death. The Justification of
their Persons, through His Righteousness, by which, they are made Heirs,
according to the Hope of eternal Life. Their Union with Him, as a Head of Life,
and Influence. The Dwelling of the Holy Spirit in them, as a Sanctifier, and
Comforter. The Intercession of Christ for them. The Will of the Divine Father,
that he should rarely keep, and conduct them to Glory. There are some of the
numerous solid Grounds of their Security, and they are such as cannot fail. And,
therefore, their Faith shall not fail. Grace in them shall never become extinct.
It is in them, a Well of Water springing up into everlasting Life. God, and
Christ are united, in the gracious Design of their final, full, and certain
Felicity. And, if the Grace, Power, and Care of both, are sufficient to uphold
and defend them, they shall never miscarry and be lost. My Sheep hear my Voice,
and I know them, and they follow me. And I give unto them eternal Life, and they
shall never perish, neither shall any Man pluck them out of my Hand. My Father,
which gave them me, is greater than all, and no Man is able to pluck them out of
my Father’s Hand {John 10:27-28}.

8. The Doctrine of eternal Life is to be explained, and inculcated. We must give
Instruction about the Origin of future Blessedness. Which is the good Pleasure
of God { Luke 12:32}. It is to us an absolute free Gift. And yet, we have a
legal Title to it, which is our Justification by the Righteousness of Christ,
imputed to us. For, thereby, we are made Heirs according to the Hope of eternal
Life. And therefore, Justification, and Glorification are inseparably connected.
Whom He justified, them He also glorified. On this Foundation, the Law is
magnified, and the Glory of Divine Justice shines forth, in our everlasting
Bliss, to the Amazement of Angels, and the Joy of the Church for evermore.
Again, we ought to shew, that Grace imparted to us from Christ, is our Meetness
for the Enjoyment of future Glory. None but those, who derive Holiness, and
Grace from Him, are fit for, and capable of enjoying Heaven. And, we must shew
the Nature of it. That it is the Fruition of God, as the God of all Grace { 1
Peter 5:10}. The Saints, therefore, will for ever be conversant about, the
sovereign, free, and infinite Love of God. The glorious Designs of Divine Love.
And the distinct Actings of it, in the distinct Divine Persons, Father, Son, and
Holy Ghost. And, about the adorable Discovery of all the infinitely glorious
Properties, of the Divine Nature, in their Salvation. There are some of those
important Principles, which we ought, as Ministers, to give Instruction
concerning, unto them, who oppose themselves, or think contrary to us, on those
Points of Doctrine.

III. Instruction must be given, ’in Meekness.’ This does not, it cannot mean,
that evangelical Doctrines are to be treated of, in a cold and indifferent
Manner, as if they were speculative Points, and of small Importance. For, they
are of the greatest Moment. The Glory of God, the Comfort, Peace, Joy, and
everlasting Salvation of the Saints, are most nearly interested therein, and
promoted by them. Nor, is it to be thought, that we must speak of these
Principles, in a doubtful Way; as if full Evidence of their Truth was wanting.
They are to be constantly affirmed, as certain and undoubted Truths, and with a
full Persuasion of their Verity, upon a serious and diligent Consideration, of
those clear and cogent Proofs, which we have thereof, in the Holy Scriptures.
Coldness and Hesitation, in Relation to evangelical Doctrines, may cause Men to
think, that they are, either trivial or doubtful, and, therefore, it is no great
Matter, whether they are embraced, or rejected. It is to be feared, that the
supine and lukewarm Manner, wherein, some Preachers, have treated of evangelical
Doctrines, hath occasioned many to entertain an Opinion, that they are of very
little Moment.

They ought to be expressed, with Boldness: And contended for, with Earnestness.
Also, in Meekness, towards such, who oppose themselves.

1. With Humility and Tenderness. We should consider, that we are naturally,
subjects of the same Darkness, and Aversion to spiritual Things, from whence
their Opposition to the Gospel springs. Which Consideration will engage us, to
give them Instruction, in a Spirit of Meekness, and with Tenderness towards
their Persons. But,

2. Some we ought to rebuke sharply, {apotomwv } severely, cuttingly, that they
may be found in the Faith {Titus 1:3}. Their Impertinence in arguing, is to be
taken Notice of, and exposed, with Smartness, in defending the Principles, which
they oppose.

IV. The End we are to propose is their, ’Repentance, and Acknowledgment of the
Truth.’

1. Repentance of their Errors. Which are owing to the Carnality and Pride of
their Hearts. They imagine, that their Reason, is first to be consulted, about
the Nature of religious Principles, and as that determines, concerning them, so
they frame their Belief. And, not according to scriptural Evidence, even on such
Subjects, as are peculiar to Revelation. Than which there is Nothing more
absurd.

2. Repentance is a Divine Gift { Acts 5:31}. And, as we know not, but God may
graciously bestow it, we should continue to give Instruction, unto there
Opposers.

3. An Acknowledgment of the Truth will follow. The Gospel, in general, which is
the Word of Truth. Or some particular Doctrines of it. We ought to be ready to
give an Answer to every Man that asketh us a Reason of the Hope, that is in us,
with Meekness and Fear { 1 Peter 3:15}. As we believe with our Heart unto
Righteousness: So with our Mouth, we are, to make Confession unto Salvation {
Romans 10:10}. To the Divine Father, the Eternal Son, and the Holy Spirit, be
equal, and the highest Praises, ascribed, now, and for evermore. Amen.

FOOTNOTES ft1 I know, some vainly conceit, that there was an Everlasting, before
the World began, which had Commencement: As others foolish]y dream, that there
will be an Everlasting, after the End of the World. which will have a Period put
unto it. Both have an Hypothesis to serve, which cannot be maintained without
the Grant thereof. But the Truth of neither, I dare affirm, will ever be proved
by any Man whatsoever. He who denies, that Punishment for Sin will be endless,
may as soon prove, that there will be an Everlasting, when this World shall
cease to be, that will have an End: As he will be able to prove, that there was
an Everlasting, before the Creation, which had a Beginning, who thinks, that the
Soul of Christ existed before the World began. ft2 Aiunt enim illas Voces
Faciamus, & nostram; Multitudinem denotare; ergo non posse de unica Persona
intelligi, fed de tribus accipiendum effe. Ad haec nos responsuri, primo dicimus
Si ex hac loquendi Formula Numerus & Natura Dei venanda, & colligenda: Non plus
Trinitariis, in hoc Dicto, ad tres Deita-tis Personas stabiliendas Praefidii,
quam Gentibus & Idololatris, ad sua multiplicia & Numero carentia Numina
confirmandum. Illud enim Faciamus & nostram, tam potest ad decem, Centum, Mille,
quam ad tria reserri. Neque quidquam est futilius & ineptius, quam sic
argumentari: Hic dicuntur esse multi, ergo runt ires. Nam possunt esse viginti,
triginta, quinquaginta, etc. Ergo si quid Roboris in hoc Argumento est, hoc
tantum con-cludit, Deos esse multos. Absit autem a nobis, certe abest a Mose,
ista Prophanitas, ut Multitudinem Deorum, sacrarum Literarum Testimonio
introducamus stabiliamus. In { Genesis 1:16}.


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  CHAPTER 81: S. THE IMPUTATION OF CHRIST ACTIVE OBEDIENCE
========================================================================

THE IMPUTATION OF CHRIST’S ACTIVE OBEDIENCE TO HIS PEOPLE, AND THE MERIT OF IT
DEMONSTRATED by John Brine (London: John Ward, 1759) IN A SERMON, PREACHED TO
THE SOCIETY, WHO SUPPORT THE WEDNESDAY EVENING-LECTURE, IN GREAT - EAST - CHEAP
DECEMBER 27, 1758.

Published at their Request. Printed for and Sold by JOHN WARD, at the
King’s-Arms, against the Royal-Exchange; by GEORGE KEITH, in
Grace-Church-Street; by JOHN EYNON, Printseller, the Corner of Castle-Alley, by
the Royal Exchange; and W. CATER, Bookseller, opposite to Red-Lion- Street,
Holbourn.

London 1759.

{Romans 4:6}.

Even as David also describeth the blessedness of the Man unto whom the Lord
imputeth Righteousness without Works. IN my annual Discourse, at this Time, two
Years since, I endeavoured to state, explain, and improve the important
Doctrines of the Imputation of Sin to Christ, and the Imputation of his
Righteousness to his People. My Intention in the Choice of these Words, for the
Subject of the present Discourse, is to defend the precious Truth of the
Imputation of Christ’s Righteousness, or active Obedience; and to prove the
Blessedness of those, unto whom it is imputed, or their Title to Felicity, in
Consequence thereof. In my former Discourse, I shewed what Righteousness is, and
the Nature of Imputation; and, therefore, it is not necessary to enlarge on
either, in this Discourse. The Place to which the Apostle in the Text refers is
{Psalms 32:1; Psalms 2:1-12}, Blessed is he whose Transgression is forgiven,
whose Sin is covered.

Blessed is the Man unto whom the Lord imputeth not Iniquity, and in whose Spirit
there is no Guile. It is proper to explain the Phrase, without Works: Or, in
what Sense, that Righteousness, which is imputed, is without Works. To say, as
some do, that it is without perfect Works; but it consists of good Works, which
are done by us, cannot be the Import of the Phrase. For, it cannot with any
Propriety and Truth be said, that, our Righteousness, or holy Obedience, is
without Works, because it consists of Acts performed by us, which are holy,
though not perfectly so. And to affirm, as some others do, that Works wrought
before Regeneration, are intended; but not those good Works, which Believers
perform, are to be excluded, is liable to the same Objection as the former Sense
is. For, it cannot with Truth be said, that the holy Obedience of the Saints, is
without Works, because it consists of those good Works, unto which they are
created of God in Christ Jesus. Nor can the Meaning be, Though Works are not yet
present; but a Mind free from Guile. i.e. Sincere in the Study or Desire of
Piety, as Grotius will have itf1. For, though a Course of future Obedience is
not included therein, yet, it implies Love to God, Trust in him, art Abhorrence
of Sin, and a Desire to obey and honour the Lord, which are holy internal Acts,
and are properly denominated good Works.

This, therefore, is not a Righteousness without Works, because it consists of
internal Acts, which are good and holy, though not inclusive of a Course of
Obedience, in our future Conduct. Consequently, this Sense is not to be admitted
any more than either of the former. Wherefore, we must conclude, that the true
Meaning of the Phrase, without Works, is this, Without any Works of ours,
either, before, or after Regeneration. That the Righteousness of another, and
not our own is imputed to us for our Justification. The Phrase is not capable of
any other Construction. The Righteousness which is imputed, is Christ’s.

Two Things, in general, are expressed in the Text, I. God imputeth
Righteousness, without Works, to some.

II. They are blessed, or have a Right to Happiness, on that Ground.

Before I enter upon the Demonstration of the two grand Points, contained, in my
Text, I would advance, some Propositions, relating to both, which I apprehend,
will very much conduce unto a right Understanding of them, and enable us to
refute some Objections, which are raised against them. Some deny the Imputation
of the active Obedience of Christ who allow the Truth of Satisfaction for Sin by
his Death. Others, though I hope not many, who grant the Truth of the Imputation
of his Righteousness, yet, they deny the real and proper Merit of it. The
Propositions, which I would advance, are the following:

Prop. 1. Christ’s Sufferings, and his Obedience are not the same, but distinct.
Prop. 2. Suffering the penal Sanction of the Law is not Righteousness. Prop. 3.
Righteousness is a Conformity to the Law, in the Disposition of the Mind, and
Acts internal and external, which agree therewith. Prop. 4. Pardon of Sin does
not constitute a Delinquent just. Prop. 5. The infinite Dignity of the Person of
Christ puts an immense Value, on his Obedience, as it does, on his Death. If he
did not merit by his Obedience, he did not merit by his Death. I shall
afterwards, some-what enlarge on this Point. These Propositions seem to me clear
and indisputable. Now I will endeavour to demonstrate the important Truths
expressed in my Text.

I. God imputeth Righteousness without Works to some. That is to say, the active
Obedience of Christ, without any of their own Works, for their Justification.

I shall propose various Arguments to Consideration, in order to demonstrate this
Point.

Arg. 1. The Gospel reveals a Righteousness for the Justification of Sinners. For
therein is revealed the Righteousness of God, from Faith to Faith {Romans 1:17}.
But now the Righteousness of God without the Law is manifested, being witnessed
by the Law and the Prophets {Romans 3:21}. That this Righteousness is for the
Justification of Sinners, it is most clear, from the Context Now we know, that
what Things soever the Law saith, it saith to them, who are under the Law: That
every Mouth may be stopped, and all the World may become guilty before God.
Therefore, by the Deeds of the Law there shall no Flesh be justified in his
Sight: For by the Law is the Knowledge of Sin {Romans 3:19-20}. That which
cannot possibly be by the Deeds of the Law, certainly is effected, by that
Righteousness of God, without the Law, which is manifested; being witnessed by
the Law and the Prophets. And that is the Justification of Sinners. Now as the
Sufferings of Christ, and his Obedience, are not the same; but distinct.
According to Proposition the First. And as his Suffering the penal Sanction of
the Law, was not Righteousness, as the second Proposition expresses. This
Righteousness cannot be understood of his Death; but it must intend his
Conformity to the Law, in his Disposition and Conduct: Or his active Obedience,
according to the third Proposition. And therefore, his active Obedience is
imputed to his People, in order to their Justification, in the Sight of God. I
will venture to affirm, that this Argument cannot be everted, without proving
that Christ’s Suffering the penal Sanction of the Law, is his Righteousness: Or
that his Righteousness, is not revealed in the Gospel, in order to the
Justification of Sinners.

Arg. 2. Redemption and Righteousness are not the same, but distinct Benefits.
The latter is not included in the former, nor the former in the latter.
Redemption is the Remission of our Sins. In whom we have Redemption, through his
Blood the Forgiveness of Sins. Christ’s suffering the penal Sanction of the Law,
which is the procuring Cause of Pardon, was not Righteousness. Nor, is a
Discharge from Guilt, which is the Effect of Christ’s Death, as a meritorious
Cause, Righteousness. Now, as neither the Cause of Pardon, nor Pardon itself is
Righteousness; that must be a Benefit distinct from Redemption, and not included
therein. It would be as agreeable to Truth, to say, that Christ’s Obedience to
the Law’s Precepts, was suffering its penal Sanction, as it would be, to affirm,
that his enduring the Penalty of the Law, was that Obedience, which it required;
which I suppose no one will maintain. And therefore, Redemption and
Righteousness are Benefits properly distinct, though inseparably connected. And,
the Apostle most clearly represents them, as such, in his Enumeration of those
Blessings, which Christ is of God made to us, But of him are ye in Christ Jesus,
who of God is made unto us, Wisdom, and Righteousness, and Sanctification and
Redemption {1 Corinthians 1:30.} Consequently, they ought not to be blended, or
confounded together; but considered, as Things really distinct; which it is most
evident they are in their own Nature. For, as Obedience includes not suffering
Penalty: So suffering Punishment includes not Righteousness.

Arg. 3. Christ is made Righteousness unto us. From what hath been argued above,
it is apparent, that in his being made Redemption he is not made Righteousness.
For, as the former is not inclusive of the latter. Christ in being made the
former, he is not made the latter. He is made the latter unto us, as well as the
former. And therefore, his active Obedience, and not his Death, is that which is
of God imputed to us, as our justifying Righteousness. If his suffering the
penal Sanction of the Law, was not Righteousness, it cannot with any Propriety
be said, he is made Righteousness to us, by placing his Sufferings and Death to
our Account But his Conformity, or Obedience to the Law, was his Righteousness,
and not his suffering Death; and therefore, he is not made Righteousness to us,
by reckoning his Death, or what he suffered, unto us; but by imputing that to
us, which was his Righteousness, viz. His Obedience to the perceptive Part of
the Law As an innocent Person cannot be made Sin, any otherwise than by the Sin
of others being charged to him: So, such who are guilty, can no otherwise be
made righteous, through, or by another than by the Imputation of his
Righteousness to them. Now Non-imputation of Sin is a negative Act, the
Imputation of Righteousness is a positive one. And the Act negative, does not
include the Act positive. Whence it follows, according to Proposition the
Fourth, that the Pardon, or Non-imputation of Sin, does not constitute us Just.
For, that negative Act respects Sin only, and not Righteousness, and therefore,
it cannot make us righteous.

Consequently if Christ, is made Righteousness to us, it must be by the
Imputation of his Righteousness, or active Obedience to us, which was the Point
to be proved.

Arg. 4. The Apostle opposes Christ’s Obedience, and not his Death to the
Disobedience of Adam. But not as the Offence so also is the free Gift. For if
through the Offence of one many be dead; much more the Grace of God, and the
Gift by Grace, which is by one Man Jesus Christ hath abounded unto many. And not
as it ,was by one that finned so is the Gift: For the Judgment was by one to
Condemnation: But the free Gift is of many Offences unto Justification. For if
by one Man’s Offence Death reigned by one: Much more they which receive
Abundance of Grace, and of the Gift of Righteousness shall reign in Life by one
Jesus Christ. Therefore, as by the Offence of one, Judgement came upon all Men
to Condemnation: Even so by the Righteousness of one, the free Gift came upon
all Men to Justification of Life. For as by one Man’s Disobedience many were
made Sinners: So by the Obedience of one shall many be made Righteous {Romans
5:15-19}. The important Truth, in whole Demonstration I am now engaged, is
abundantly established in this Context. The Things which are therein opposed,
are Opposites, or direct Contraries. Adam’s Offence, and Christ’s Death are not
Opposites. To be made Sinners, and to be pardoned, are not Opposites. To be
obnoxious to Death on Account of Sin, and to be freed from that Obnoxiousness,
by Remission, are not Opposites. Besides, Christ’s Death, was not his
Righteousness, as has been before observed; but his Conformity to the Commands
of the Law, was his Righteousness: Or, his active Obedience, and not his
Suffering the Penalty of the Law, was his Righteousness. The free Gift, the Gift
by Grace, is not the Death of Christ; but his Righteousness, or active
Obedience. For it is the Gift of Righteousness, and it is expressly declared to
be his Obedience. The direct Contrary of Adam’s Disobedience, which Christ’s
Sufferings and Death were not. From hence, therefore, it is manifest, that the
active Obedience of Christ, is that which the Apostle opposes to Adam’s Offence
and not his Death. Consequently, his active Obedience is the Cause of our
Justification, as Adam’s Offence was the Cause of our Condemnation.

Arg. 5. The Apostle desired to have the Righteousness of Christ. And be found in
him, not having mine own Righteousness, which is of the Law, but that which is
thro’ the Faith of Christ, the Righteousness which is of God by Faith (Php
3:9.). The Apostle’s own Righteousness, which he renounced, was his Obedience to
the Law’s Precepts. And, that Righteousness, which he opposes to his own, and
desired to have, must be Christ’s absolutely perfect Obedience, which he yielded
to the Law. As it was Righteousness properly understood, though imperfect which
he renounced: So It was Righteousness in a proper Sense, which he was desirous
of having, and that must be Christ’s Obedience, and not his Death. The Reason is
clear, which is this: The Suffering of a penal Death, is no Part of that
Righteousness, which is required, in the Law. If it was, an innocent Creature,
could not fulfil the Righteousness of the Law, without suffering Death, as a
penal Evil. The Supposition whereof, is so apparently absurd, that I conceive,
none will admit of it. If, therefore, that Righteousness, which the Apostle
desired to have, was the Righteousness of Christ, it must be his active
Obedience, and not his Death; because that is no Part of Righteousness required
by the Law.

Arg. 6. The Saints are clothed with a Robe of Righteousness, as well as stripped
of their filthy Garments. Take away the filthy Garments from him. And I will
clothe thee with change of Raiment {Zechariah 3:4}. The former, is the Removal
of Guilt, or Pardon of Sin. The latter, is another Thing distinct therefrom. It
is investing with a Garment, that is pure and spotless. Such the Righteousness
of Christ, only is, for Spots and Imperfections, attend the best Obedience, even
of those, who are most holy here. This Change of Raiment, therefore, cannot be
understood of the personal Obedience of the Saints. But it must be interpreted
of the sinless Obedience of Christ. Which is comparable to fine Linnen, clean
and white, and is the Righteousness of Saints {Revelation 19:8}. Wherein they
appear, with Acceptance, before God. This is the solid Ground of their spiritual
Joy. and Exultation. I will greatly rejoice in the Lord, my Soul shall be joyful
in my God: For he hath clothed me with the Garments of Salvation: He hath
covered me with the Robe of Righteousness {Isaiah 61:10}. The penal Sufferings
of Christ, are not a Righteousness, that is most clear; because, suffering
Penalty, is no Part of that Righteousness, which is required, in the Law. If,
therefore, that Robe of Righteousness, wherewith Believers are covered, is the
Righteousness of Christ, and not their own, it must intend his active Obedience
to the Law, and not his suffering the Penalty of it. For, that which is not
included, in that Righteousness, which the Law requires, cannot be a Robe of
Righteousness. Death penal, is no Branch of that Righteousness. It is no other,
than the Evil of Suffering, which the Law threatens, for the want of
Righteousness. And, therefore, Christ’s active Obedience most certainly is, that
Robe of Righteousness, where-with, the People of God, are clothed. And, wherein,
they are justified, or accounted righteous, in his Sight.

Arg. 7. Christ came under the Law for our Sakes, in the Character of our Surety;
and, therefore, he obeyed it for us, as well as suffered its Curse, on our
Accounts. By so much was Jesus made the Surety of a better Testament {Hebrews
7:22.} His Sponsion, or Undertaking, in the Covenant of Grace, was the Ground of
his coming under the Obligation of the Covenant of Works. And. without that, he
had never been in Subjection to the first Covenant. He was made of a Woman, and
made under the Law, to redeem them that were under the Law (Galatians 4:4-5.).
By a sovereign Appointment of God, with his own Consent, as our Surety, he was
made under the Law, in order to redeem us from it. Now what he acted, in that
Character, as well as what he suffered, therein, was for us, and is placed to
our Account. Since, therefore, he yielded Obedience to the Law, in the Character
of our Surety, as he suffered its Curse, in that Character, his active
Obedience, was for us, no less than his Death. And it is placed to our Account,
or imputed to us. The Reason is the same, for the Imputation of what he did, as
for the Imputation of what he suffered, viz. His coming under the Obligation of
the Covenant of Works, as our Surety. And, therefore, his fulfilling the
Righteousness of the Law, was for us, and is reckoned to us, as his Suffering
its penal Sanction was for us, and is reckoned unto us. Consequently, his active
Obedience is ours, and was yielded by him for us, with a View to our
Justification

. Arg. 8. We are made righteous by the Obedience of Christ. As by the
Disobedience of one many were made Sinners: So by the Obedience of one shall
many be made righteous. The Things spoken of are Opposites, and their Effects
are direct Contraries. Now, the Opposite of Disobedience, is not suffering
Punishment, or a penal Death. But Obedience to the Commands of the Law is the
Opposite of Disobedience. And, therefore, it is not Christ’s Sufferings and
Death, which the Apostle opposes to Adam’s Disobedience; but his active
Obedience to the Law’s Precepts. The Effect of Adam’s Disobedience, is
Guiltiness, or we are made Sinners, i.e. guilty thereby. And the Effect of
Christ’s Obedience is the contrary to that of Adam’s Disobedience, we are made
righteous, or constituted such, by that, and not by what he suffered for us.
Hence, we must conclude, that the active Obedience of our Blessed Saviour, is
imputed to us, in order to our Justification, before God.

Arg. 9. Lastly, It is evident from the Nature of Things, that Christ’s active
Obedience, and not his Death, is the Matter of our justifying Righteousness. I
argue thus: In our Justification, God, either considers us righteous, or not so.
The latter is most plainly absurd. For, to justify, is to reckon, or declare a
Person righteous; that is to say, not destitute of that Righteousness, which
that Law requires, unto which Respect is had, in the Act of Justification. And,
therefore, God cannot justify us, without considering us righteous. Now, if God,
in our Justification, does consider us righteous: Either we are righteous, or we
are not. If in Fact, we are not righteous: Then, God in justifying us, forms not
his Judgment concerning us, according to Truth; which, with him, is absolutely
impossible. Both there Things, consequently, must be true, viz. That God
considers us righteous, and that we are made so. Christ’s Suffering the penal
Sanction of the Law, was not Righteousness. We cannot be made righteous, by that
which is not Righteousness. Nor can God, account us righteous, on the Foundation
of that which is not Righteousness. The Death of Christ properly atoned for our
Guilt, and procured our Pardon; but it did not, it could not supply our want of
Obedience, or Conformity to the Law’s Precepts. It is impossible his Death
should supply the want of that, which it doth not include; it does not include
Righteousness, for which Reason it cannot supply our Want of Righteousness. And,
therefore, it is not by his Death, but by his active Obedience, that we are
constituted just. Besides, according to Proposition the Fourth, Pardon of Sin
does not constitute a Delinquent just. Remission of Sin, or a Discharge from
Guilt, is obtained by the Death of Christ; but as Pardon does not include
Righteousness, it cannot make us righteous. And, if Pardon does not make us
righteous, God cannot esteem us righteous, on the Ground of Pardon. In
Justification, he does reckon us righteous. Righteousness, therefore, must be
imputed to us.

And, as Christ’s Death was not Righteousness, it cannot be that Righteousness,
which is imputed to us, and, whereby we are made righteous, it undoubtedly, is
his active Obedience, or Conformity to the Precepts of the Law. These Arguments,
I apprehend, most clearly demonstrate the important Truth, of the Imputation of
Christ’s Righteousness, or active Obedience, and the Necessity of it, in order
to our justification. Socinus strenuously contends against this Doctrine, and it
is a Point, whereon he hath much laboured. He argues thus: Making Satisfaction
for our Sins, and obeying the Law for us, cannot consist together: One, or the
other is vain and unnecessary. Because, Satisfaction, by suffering Punishment,
manifestly shews, that he for whom Satisfaction is made, is not reckoned
innocent. For where Innocence is, that is no Offence, there is no Punishment.
And to satisfy by doing of those Things which another ought to have done, really
causes, that he for whom they are done, should be accounted innocent, and be
esteemed, never to have committed any Offence. And, that one or the other is
vain and unnecessary, this demonstrates: What, if any one is reckoned to have
done all those Things which he ought to have done, all his Sins are already
blotted out. For how can he be thought to have sinned even in the least, or be
accounted guilty, who hath done all Things, which he ought to have done.
Likewise, if any one should be reckoned to have suffered the whole Punishment
due to his Sins, his Sins truly are blotted outf2. Socinus believed neither the
one, nor the other. This Reasoning of his, may at first View seem plausible.
Some who have been most remote from his Opinion, concerning the Doctrine of
Satisfaction, have been so far missed by it, as to conclude, that there is no
Necessity of he Imputation of Christ’s Obedience, in order to our Justification;
that his Sufferings and Death are sufficient to that End. But there is nothing
solid in it. Which thus appears: We are under Obligation to obey the Law, as
Creatures: And we are under Obligation to suffer its Curse, as Sinners. Adam, in
his innocent State, was under the former Obligation only: His Violation of the
Law, brought him under the latter Obligation. His coming under the latter, did
not dissolve the former Obligation: Or his Sin did not free him from an
Obligation to Obedience, that still remained upon him. Now, Christ’s satisfying
the Law, by obeying its Precepts, only respects us as Creatures, from whom
Obedience is due, as a Condition of Life, and not as Sinners; and, therefore,
his Obedience, cannot free us from that Obligation, under which we are, as we
are guilty. And, his satisfying the Law, by suffering its Penalty, regards us
not as Creatures; but as Criminals and therefore, it frees us not from that
Obligation, under which we are, as Creatures simply considered, viz. Of yielding
Obedience to the Law, in order to the Enjoyment of Happiness. Hereby, the
Consistency, and the Necessity, of Christ’s Obedience and Sufferings for us, are
clearly evinced. Our being acquitted of Guilt, by Virtue of his Death, does not
suppose, that we have obeyed the Law, or have the Innocency of Righteousness.
This only is supposed therein, that we are freed from an Obligation to suffer
that Punishment, which is demerited by our Guilt. And our being constituted, and
reckoned righteous, by the Imputation of his Righteousness to us, does not
suppose, that we have not transgressed the Law, or that God, upon that
Imputation of his Righteousness reckons us, not to have sinned. That can be true
on no other Principle than this, viz. It being the Divine Will to impute the
Obedience of Christ to us for our Justification, God is regardless of that Part
which we ourselves act; or that he does not take it into his Consideration,
which is most: certainly false, as it is most manifestly absurd.

II. Those to whom the Righteousness of Christ is imputed are blessed, or have a
Title to Felicity in Consequence thereof. That being justified be his Grace, we
might be made Heirs according to the Hope of eternal Life (Titus 3:7.). The
Reason whereof is: The Righteousness, or active Obedience of Christ merits Grace
and Glory, or, those Blessings which are bestowed upon us in Time, and which we
shall enjoy in Eternity. The Terms Merit, meriting, and merited, are not
expressly mentioned in Scripture. But that is no just Objection against the Use
of them. The Term Incarnation is not used in Scripture. But what is intended by
it, is therein declared, viz. That the Son of God was made Flesh, made of Woman:
He, therefore, was incarnate, or became Man, by the Assumption of human Nature.
The Term Satisfaction is not used in Scripture, about the Sufferings and Death
of Christ. But the Ideas included therein, are very dearly expressed. And this
Phrase, or Expression, the personal Union of the Divine and Human Natures in
Christ, is not expressly mentioned in Scripture. But the important Truth,
intended, by that Phrase, is therein taught. And other Instances of the like
Nature might be produced. I hope ever to contend for the Merit of our dear
Redeemer, in his Obedience, as well as in his Sufferings. If the former was not
meritorious, the latter was not. Merit is two-fold. There is Merit of Paction;
and there is Merit of Condignity.

First. There is Merit of Paction in Christ’s Obedience. A Covenant was entered
into between God the Father and our blessed Saviour. In that Compact, the Father
required him to do and suffer all that was necessary to the Pardon,
Justification, and eternal Salvation of his People. Christ on his Part, engaged
therein, to perform and endure all that was required of him, as our Surety. And
the Father promised to him, on that Condition that he should see his Seed. That
he should have such a Prospect of them, as would be to his utmost Satisfaction,
i.e. Pardoned, justified, sanctified, and eternally glorified. In a Word, that
he should see them, as happy, as his intense Love to their Persons, causes him,
to desire they, may be. And therefore, there is no Blessing which they do, or
will receive, that is not comprised in this Promise of the Father. Now, as
Christ hath punctually accomplished all that he undertook in this Covenant: Or
finished the Whole of that Work; which he gave him to do. From thence arises a
Right to him, to claim and demand of the Father, in their Behalf, the
Fulfillment of his Promises respecting them. Nor, can the Father, in Justice,
fail of performing those Promises. And therefore, it is most clear, that Merit
of Paction, attends the Obedience and Sufferings of our Redeemer. And this
agrees with what the Apostle expresses in these Words: Now to him that worketh
is the Reward, not reckoned of Grace; but of Debt. In as much as Christ hath
worked, there springs from the Work which he hath done, a Right to all the
Benefits, promised on that Condition. And that is what we understand by Merit,
ex Pacto. In order to disprove what is here pleaded for, it must be shewn,
either, that no Promise of eternal Life, was made to Christ, for his People, on
Condition, of his Obedience and Death; or, that he did not obey and suffer as he
was required.

Second. There is Merit of Condignity . That is real and proper. It is an
intrinsic Worth and Value, which is intended by it. I hope to make it evident,
that Merit, in this strictly proper Sense, attends the Obedience of Christ. And,
that, that Merit is infinite, or answerable to the Dignity of his Person. The
Requisites of Merit, thus strictly taken, are the following: That the Work done
is not due - That it is performed by Power underived - That it is absolutely
perfect - That it is proportionate to the Reward - And, that the Reward is due
of Justice: or, that it is Justice, which assigns the Reward to the Work done,
because of that intrinsic Worth, which therein Isaiah 1:1-31. Obedience to the
Law was not due from Christ. The Law is here to be considered as a Covenant.
Wherein Obedience is prescribed, as a proper Condition of obtaining Life, and
not as a Law simply. The Will of God is, and eternally will be a Law, to Angels
and Saints. But the Saints are not even now, in Subjection to the Law, as a
Covenant. For, they are not under the Law, but under Grace (Romans 6:14.).
Christ as Man, is and ever will be in Subjection to the Divine Will. But he did
not, he could not with Men come under the Obligation of the Covenant of Works.
For, he was not seminally in Adam, as a natural Descendant of his. Nor, was Adam
a Head and Representative to him. And, therefore, he did not, with Mankind, come
within the Compass of the Covenant of Works, which was made with Adam, as the
Head of all his natural Descendants. Besides, Christ is God, as well as Man, and
the Divine Nature, and the human Nature, are united in his Person, as Mediator.
As God, he is Lord of the Sabbath, and of the Law itself by which the
Observation of it, is enjoined. Now, though his human Nature was the immediate
Subject of the Law, and of that Obedience, which he yielded unto it. That Nature
being united with his Divine Person: In that Nature his Person, as Mediator,
came under the Obligation of the Covenant of Works, and yielded Obedience unto
it. Thus he who was Lord of the Law, and from whom Obedience to it, as such, was
not, nor could become due, for our Sakes, came under Subjection to it, and
obeyed its Precepts. The Law hath Power over a Man, yea every Man. But it could
never have Power over God-Man, without a special Divine Constitution. The
Obedience of Christ, therefore, who is God-man, was not due. And this is the
first Requisite of real, proper Merit. And it is a solid Answer, unto what
Socinus objects, against Christ’s obeying the Law for us, viz. That Obedience
was due from him; and, therefore, his Obedience could not be for us, nor can be
imputed to us. Here is a Person found, from whom Obedience to the Covenant of
Works, could not possibly become due, upon his own Account. That Obedience,
therefore, was intended for us, and is graciously imputed unto us.

2. Our blessed Saviour yielded Obedience to the Law, by Power underived. He who
yields Obedience to another, by Virtue of Ability received from him, cannot be
said, in a strict and proper Sense to merit of him, by the Obedience, which he
performs. And, therefore, no Creature can properly merit of God. But Christ
obeyed the Law, by a Power resident in his own Person, and which was not derived
from another. No, not from the Father, unto whom he yielded Obedience, as a
Law-giver and Judge. Not, that his human Nature, was the Subject, of any Power
underived. But his Divine Person possesses infinite Power inderivative. And his
human Nature was supported, both in what he did and suffered for us, by that
Power, which he had in himself, as God. Christ, by the infinite Power of his
Divine Person, raised himself from the State of the Dead: And by that Power, he,
in his human Nature, obeyed the Law, and suffered its Curse. For, it was his
Power, as God, which upheld his human Nature, in its Obedience and Sufferings.
And, therefore, as this Ability, in his Person, was not communicated to him, by
another, in order to capacitate him, to obey and suffer, his Obedience and
Sufferings, in the most strict Sense, merit of Him, viz. of God, the Father, as
a Law-giver, and Judge, at whose Requirement, he obeyed the Law, and suffered
Death: And this is the second Requisite of Merit properly understood. Which it
is impossible should attend the Obedience of any mere Creature whatsoever. But
it is most unquestionably true of the Obedience of Christ, who is both God and
Man. For, the Divine and human Natures, are inestably united in his Person. And
his Divine Will, and his human Will, concurred, in the Obedience, which he
yielded for us, unto the Covenant of Works. For which Reason that Obedience is
to be considered, as the Obedience of his Person, though his human Nature only,
was the immediate Subject of it.

3. Our dear Redeemer was perfectly conformable to the Law. In his Nature, he was
holy, harmless, undefiled, and separate from Sinners. Without Blemish and
without Spot. For, though he partook of Flesh, he was only, in the Likeness of
sinful Flesh. No moral Taint, or Impurity attended him. He was absolute Purity
and Perfection, in his Mind. That supreme Love to God, and that benevolent
Disposition towards Men, which the Law requires, possessed the Soul of the
blessed Jesus, and wholly influenced him, in all his Actions. So that, his
Obedience was answerable in all Respects to the Law, which he undertook to
fulfill for us. No Defect, or Imperfection, attended it, either, materially, or
circumstantially. It was absolutely compleat, respecting, both its Matter and
Manner. For, He did no Sin: Nor was Guile found in his Mouth. He fulfilled all
Righteousness. And was as holy, in his Heart, and Conduct, as the Law required
he should be, under which he was made, on our Account. Christ always did those
Things, which please the Father. Infinite Purity itself, can have nothing to
object to him, in his Temper, or Behaviour. This is the third Requisite, which
is essentially necessary unto a meritorious Obedience: For, Merit can never
attend Obedience, which is not absolutely perfect.

4. The Obedience of Christ is proportionate to the Reward, which is promised.
That Reward is the Enjoyment of infinite Good. As Sin demerits the Loss of
infinite Good, by Reason of the infinite Evil, that is in Sin, objectively
considered: So, the Obedience of our Blessed Saviour merits infinite Good,
because of its immense value, subjectively, considered. There is an Infinity of
Evil and Demerit, in Sin, because it is committed against an infinite Object.
And there is an infinite Worth, in the Obedience of Christ, because of the
Infinity of his Person. Such as the Person of Christ is, in Dignity; such is
that Obedience which he yielded to the Law, for us, in its Desert. The former is
infinite, and so is the latter. No greater Good is possible to be enjoyed, by a
Creature, than the Righteousness of him, who is Jehovah, in the most strict and
proper Sense, deserves. If the obediential Acts, of the Son of God, have a Value
in them, above the obediential Acts, of a mere Creature, on Account, of the
Greatness of his Person, that Value must be infinitely greater, answerable unto
the infinite Majesty and Glory of his Person. And, therefore, in his Obedience,
there is not only real; but also immense Merit, or Desert. And no Good
transcending that Merit, can be communicated unto, and be enjoyed, by those, for
whom Christ obeyed the Law, and to whole Account his Obedience is placed. The
Covenant of Grace contains in it, no Blessing, but what Christ properly merited,
by that Obedience which he yielded to the Covenant of Works. I humbly conceive,
that it is the Design of the Apostle, to prove, that the Superiority of Christ,
above Adam, is the Reason and Ground of the superabundant Merit of his
Obedience, which he opposes to Adam’s Disobedience. As Death is not merely a
Consequence of Sin, but a proper Effect of it, as a procuring Cause: So, Life is
not merely a Consequence of Christ’s Obedience, but it is the proper Effect
thereof, as a meritorious Cause. Every Cause is an Antecedant; but every
Antecedant, is not a Cause. And every Effect is a Consequence; but every
Consequence is not the Effect of that, which went before it, or upon which it
follows. For, one Thing may precede another, and yet not be a Cause of that
which succeeds it. And one Thing may follow another, and yet not be the Effect
of what went before it. ]fit was the Intention of the Apostle, in comparing
Adam’s Disobedience, and Christ’s Obedience together, to prove that Adam’s
Disobedience, was a procuring Cause of Death, it must, I think, be granted, that
it is his Design, to prove, that Christ’s Obedience is a proper meritorious
Cause of Life. Some Things may here very pertinently be observed, concerning
Adam and Christ, of whom the Apostle speaks, as two Representatives. In Adam
there was a Fitness to be the Representative of all Mankind; because all Men
were seminally in him, and were to spring from him. But there was not a
Worthiness in him to stand, in that Capacity, by Reason of a Dignity, above
Human, in his Person. Again, the Demerit of his Disobedience, did not afire from
any Thing, in his Person; but from the Object, against whom he sinned, viz. God.
That Demerit, therefore, was extrinsecal, or without him, and not intrinsecal,
or within himself. Things are quite otherwise with Respect to Christ.

There was not only a Fitness an him to be a Representative to his People, as he
is truly Man, perfectly holy, and born for, and given to them. But he being God,
as well as Man, he was worthy to be a Head to the whole Number of the Elect.

Again, the Reason, or Ground of the Merit of his Obedience, is the Dignity of
his Person. It arises not from the Object to whom he yielded Obedience, which
the Demerit of Adam’s Disobedience did; but from the infinite Greatness of his
own Person. The Merit of Christ, therefore, was not extrinsecal, as Adam’s
Demerit was; but intrinsecal, or it arose from what he is in himself, viz. God,
as well as Man. Infinitely, superior to Adam, therefore. Unto which, I
apprehend, the Apostle hath Respect in these Words: Much more they which receive
Abundance of Grace, and of the Gift of Righteousness, shall reign in Life by one
Jesus Christ. Two Things are clearly suggested, in the Context, viz. That the
Obedience of Christ, may fitly stand for many, on Account of the infinite
Dignity of his Person, above the Person of Adam, and that, for that Reason also,
his Obedience, hath an intrinsic Value in it, deferring of eternal Life. This is
the fourth Requisite of Merit, strictly understood. That is to say, Merit of
Condignity.

5. The Reward is due in Justice: Or, it is Justice which assigns the Reward to
the Obedience of Christ, because of that intrinsic Worth, which is therein. It
was an Act of Justice, in God, to appoint that Adam’s Disobedience, should
subject us to Death, because of the infinite Evil thereof, objectively
considered. And it was, an Act of Justice in him to ordain, that the Obedience
of Christ, should entitle us to Life; because of the infinite Worth thereof,
subjectively, considered. The immortal Crown, of future Glory, is a Crown of
Righteousness. And the Lord will give it, in the Character of a righteous Judge.
Those, therefore, to whom, the active Obedience of Christ, is imputed, they most
certainly, are blessed: Or have a Title to eternal Felicity, in Consequence
thereof. For, that Obedience, properly merits everlasting Blessedness.

Perhaps, some weak Minds may object to this, that what is merited, is not freely
given. Unto which, I answer thus: No Act of sovereign Grace, prejudices itself,
or eclipses its own Glory. Now, Christ’s Capacity to merit, by what he did, is
founded in sovereign Grace. And it was sovereign Grace, which determined, to
whom his Obedience should be imputed, in order to receive the Reward which is
thereby merited. And, therefore, Grace will reign through Righteousness, unto
eternal Life, by Jesus Christ our Lord.

FOOTNOTES ft1 Etiamsi Opera nondum adfint, quia in illo Psalmi Loco nulla sit
Mentio Operum, sed Animi Dolo carentis, id est, sinceri in Studio Pietatis. In
Loc. ft2 Praelectiones Theologicae, Cap. 8.


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  CHAPTER 82: S. THE KNOWLEDGE OF FUTURE GLORY
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The Knowledge of Future Glory: The Support of the Saints in Present

Troubles by John Brine {London: John Ward, 1759}

SERMON 30 THE KNOWLEDGE OF FUTURE GLORY: THE SUPPORT OF THE SAINTS, IN PRESENT

TROUBLES A SERMON, OCCASIONED BY THE DEATH OF THE REVEREND AND LEARNED MR.
CLENDON DAUKES; WHO DEPARTED THIS LIFE DECEMBER THE 12TH.

Preached at Hemel- Hempstead, December 17, 1758. Published at the Request of the
Church.

Printed for and Sold by JOHN WARD, at the King’s-Arms, against the
Royal-Exchange; by GEORGE KEITH, in Grace-Church-Street; by JOHN EYNON,
Printseller, the Corner of Castle-Alley, by the Royal Exchange; and W. CATER,
Bookseller, opposite to Red-Lion- Street, Holbourn. London 1759. {#Price Six
Pence|} {2 Corinthians 5:1} For we know, that if the earthly House of this our
Tabernacle were dissolved, we have a Building of God, an House not made with
Hands, eternal in the Heavens. MY honoured, and very much esteemed Brother, your
worthy Pastor, now deceased, desired me to improve, the mournful Occasion, of
his Death, in an Endeavour to explain among you, the Words, which I have read.
The Connection of the Text with what is expressed in the preceding Chapter, is
so evident, that it cannot escape the Observation of an attentive Reader. The
Apostle mentions the Difficulties, Hardships, and Sufferings, unto which, he,
and his Fellow-Labourers were exposed for the Gospel’s Sake. And declares, that
they did not faint, or sink under them. They were not intimidated by the cruel
Persecutions, which they suffered. But bore them with Patience, Courage, and
Fortitude, being animated, by Prospects of future Blessedness: For which Cause
we faint not; but though our outward Man perish, yet the inward Man is renewed
Day by Day. For our light Affliction, which is but for a Moment, worketh for us
a far more exceeding and eternal Weight of Glory. While we look not at the
Things which are seen, but at the Things which are not seen: For the Things
which are seen are temporal; but the Things which are not seen are eternal. Then
the Words of my Text are introduced, wherein, are threeThings, in general, to be
observed, I. A present House, or Building.

II. A future one.

III. The Apostle knew, that there is a future Building, and that he had a Title
to it. This was not a Conjecture, or a probable Opinion only. But he had a
certain Knowledge, and Persuasion of it.

I. A present House, or Building, is spoken of, For we know that if the earthly
House of this our Tabernacle were dissolved. This House is our Body, wherein our
Soul subsists and acts, at present. In the Formation whereof, the infinite
Wisdom and Power of God are dearly seen. It is admirable for its Beauty, and the
important Purposes, unto which it is designed, in subserviency to the Mind,
which is united to it. The various Mediums, for Senses are fitly adapted, as the
Soul’s acquiring a Stock of Ideas, viz. Sight, Hearing, Smelling, Tasting, and
Feeling. By the Impressions, which Objects about us make on our Senses, the Soul
acquires its Ideas of Things, and becomes acquainted with their Nature, and
perceives their Agreement, or Difference. And being endowed with the Faculty of
Speech, we are capable of communicating our Ideas, one to another, which is
unspeakably to our mutual Advantage and Pleasure, as we are Creatures formed for
Converse and Society. Concerning the curious Machine of our Body, we may justly
say, that we are fearfully and wonderfully made. Three Particulars are expressed
of our Body. It is earthly - It is a Tabernacle - And is to be dissolved.

1. The human Body is earthly. This constituent Part of Man was formed of the
Dust of the Ground. The first Man was of the Earth, earthy. Our Original,
therefore, was Dust. A very humbling Thought, this. But we too little take it,
into Consideration. And are strangely apt to forget from whence we sprung.
Besides, the Produce of the Earth is the Matter of the Nutriment and
Sustentation of our Body. The admirable Variety of rich and delicate Food, which
we eat for our Nourishment, and the Recruit of our continually wasting Spirits
and Juices, is no other than what the Earth supplies us with. And without which,
we could not long subsist. Again, we must soon be reduced to Dust. We are always
tending unto it, and we must quickly be lodged in the Earth, and crumble into
Dust.

2. Our Body is called a Tabernacle. which suggests the short Duration of our
mortal Frame. Tabernacles, or Tents, are not designed for long Continuance. They
are soon pitched, and are soon taken down. They were in Use, therefore, by the
Patriarchs, Abraham, Isaac, and Jacob, who frequently removed from one Place to
another. And the People of Israel, also used them, in their travelling through
the Wilderness. We are in the Body, not as in a Mansion-House, which is erected,
for a considerable Duration; but as in a Tabernacle, which must shortly be taken
down. Our Life is like a Vapour, which suddenly vanishes, and disappears. But
alas! we are often forgetful of its Brevity, and therefore, we are either
perplexed with anxious Fears, or vainly puffed up, and elated with those Things,
which we cannot but know, will not long be Matter, either of Grief, or of
Satisfaction and Joy to us. This is an Instance of the egregious Folly of our
depraved Minds.

3. The Body must suffer a Dissolution. By Sin we are subjected to Death. And it
is vain to hope for an Exemption from its fatal Stroke. It is appointed unto
Man, once to die. Which is the Separation of the Soul from the Body.
immediately, whereupon, the Body turns to Corruption, its various Members are
disunited, it is resolved into its first Original, and we mingle with vile Dust,
whereon we now tread. Should not this pull down our Pride, abase our haughty
Minds, and make us ashamed of our high Looks? Unto this base Condition we must
all be reduced, without Exception. What Madness therefore, is it, in us, to
cherish Pride, who must unavoidably sink into the dark Region, of the Grave, and
therein moulder to Pieces! This Subject, gloomy as it is, does not terrify the
Saints, when they have in View, the heavenly State, which the Apostle had.

II. There is a future House, or Building. This some interpret of the Body, when
raised from the Dead, as it certainly will be. And the Bodies of Believers will,
at their Resurrection, be rendered immortal, spiritual, and glorious. For this
Corruption shall put on Incorruption. And this mortal shall put on Immortality.
The Bodies of Believers are now sowen in Corruption; Out they shall be raised in
Incorruption. They are sowen in Dishonour: They shall be raised in Glory. They
are sowen natural Bodies: They shall be raised spiritual Bodies. Christ will
change their vile Bodies, and fashion them like his glorious Body, according to
the working, whereby be is able, even to subdue all Things unto Himself. Then
their Bodies will be fit Receptacles for their perfected Minds.

I apprehend, that the eternal Felicity of the Saints is included, in this future
House, or Building; but not to the Exclusion of their Happiness, in the
intermediate State, between Death, and their Resurrection. And, therefore, it is
best to understand it of that blissful State, into which they immediately enter,
upon their Decease, Three Things I would endeavour to prove, viz. That the Soul
is distinct from the Body That it is capable of existing and acting without it
That the Souls of the pious, will be in a happy State, immediately upon Death.

1. The Soul is distinct from the Body. If the Body is a House to the Soul, as
the Text represents it, the Soul cannot be the same with the Body; but it must
really be distinct from it, tho’ in the strictest Union with it. For, it is
unreasonable to suppose, that the Soul is not distinguishable from that, wherein
it is, as its House, or Tabernacle, and in which, it subsists and acts. Besides,
the Body is the present Home of the Soul. And the Soul is capable of being
absent from it, which it is impossible it should ever be, if it is the same with
the Body, and not distinct from it. We are confident, I say, and willing, rather
to be absent from the Body. Now that which may be absent from the Body, must be
some other Thing than the Body, and not the same with it. If there is nothing
subsisting in us, which is distinct from our Body, with no Propriety, it can be
said of us, that at Death, we become absent from it. The Soul and the Body
therefore, are properly distinguishable, and not the same. I add, there is
something in the Saints, which becomes present with the Lord, upon their being
absent from the Body and while they are so. Willing rather to be absent from the
Body, and present with the Lord. That must be the Soul, in Distinction from the
Body, for the Body cannot be absent from itself.

2. The Soul is capable of subsisting and acting without the Body. This receives
very dear Proof from what the Apostle Paul, expresses concerning himself. Who
speaks thus: I knew a Man in Christ above fourteen Years ago {#whether in the
Body or whether out of the Body, I cannot tell, God knoweth|} such an one caught
up to the third Heaven. And I knew such a Man {#whether in the Body, or out of
the Body, I cannot tell, God knoweth|} how that he was caught up into Paradise,
and heard unspeakable Words, which it is not lawful for a Man to utter. From
hence, it is most evident, that, in the Opinion of the Apostle, there was
something in him distinct from his Body. For, if he had thought, that there was
nothing in him, distinct from his Body, he could never say, whether in the Body,
or whether out of the Body, I cannot tell. Because, he must necessarily have
concluded, that nothing of him could be out of, or separate from his Body. Not
having any Thing distinct therefrom. And it is equally manifest, that, in his
Opinion, that which is capable of being separate from the Body, is the Subject
of Reason and Knowledge. Which must be the Soul, or our reasonable Nature. It is
likewise, as clear, that he thought the Soul capable, not only of subsisting
without the Body, but also of exerting itself, in Thought, if out of, or
separate from the Body. He could not, therefore, have any Notion of the Soul’s
sleeping, or becoming inactive, and losing its Consciousness, by its Separation
from the Body. That is no other than, a foolish Chimera of some Dreamers; who
sleep with their Eyes open. Whereof, they will be convinced, when once their
Eyes are closed by Death. Again, this is fully proved from his Desire, to depart
and be with Christ, which, he says, is far better. For, sinking into a State of
Slumber, and Inactivity, he would never have preferred, unto his present
Enjoyment of Communion, with a dear Redeemer, which afforded him, a Pleasure,
that far over-balanced all his present Sufferings, great as they were. Besides,
the Existence and Activity of the Soul, after Death, is confirmed, by the
Declaration, of our Saviour, to the penitent Thief, on the Cross. I say unto
thee, this Day thou shalt be with me in Paradise. Slumbering in the Grave, is
not being with Christ in Paradise, surely. The Soul, therefore, does not cease
to exist, or act, when the Body is dead. It continues to exist, and retains its
Activity, after Death. Once more, the Spirits of just Men are made perfect: Who
are deceased. If, therefore, Perfection does not consist, in Loss of
Consciousness, and in Insensibility, we cannot reasonably think, that the Souls
of good Men, become inconscious, upon Death. This leads me to observe,

3. That the Souls of the pious, will be in a happy State, immediately after
Death. As they will continue to exist, and remain active, they will certainly be
happy. This cannot be doubted of, if Happiness consists, in being present with
the Lord. In whole Presence is fulness of Joy. If Felicity consists in being
with Christ. If to be with him, in Paradise, is Happiness, which, who can
scruple? If to be made perfect, is to become happy. Which surely none will deny.
The Saints, will not only, continue to exist, and remain active, while their
Bodies are in the silent Grave; but they will be in a State of consummate Bliss.
Blessed are the Dead, who die in the Lord. It is this, raises the Minds of
sanctified Persons, above the Fear of Death, and even renders it desirable to
them.

{1.} The Souls of departed Saints, are absolutely free from Sin. During their
Abode in this mortal State, they are Subjects of Flesh, as well as Spirit. Evil
is ever present with them, as an active Principle, opposing the Actings of the
spiritual Principle, which is in them. By it, they are indisposed unto, and
greatly interrupted, in Duties of the most solemn Nature. It often mars their
best Meditations, wherein, they enjoy the highest Satisfaction. Through its
Presence and Activity, their Minds, are frequently diverted from attending, in a
proper Manner, to the Object of their devotional Acts, even in the solemn Duty
of Prayer. All their religious Services are defiled, by this corrupt Fountain
and Spring of Action, which is in them. From hence, arise sinful Thoughts,
disorderly Desires, and evil Tendencies, in the Affections, even of the best.
This Plague of the Heart, is the Plague of the Believer’s Life. And it is the
continual Occasion of inexpressible Vexation, and Grief, unto every Saint in
this World. But immediately upon Death, the Souls of the pious, are freed from
all those depraved Habits, which have Being in them here, they are at once
delivered from that Law of Sin, which now disturbs, and perplexes, them, above
Measure. As the Bodies of the Saints, who shall remain, and be alive, at the
Coming of Christ, will be, in an instantaneous Manner, changed, and freed from
those corrupt Qualities, which attend them, by the Exertion of his Power: So the
Soul’s of Believers, in an initantaneous Manner, immediately upon Death, are
absolutely freed from all those evil Habits, which are now in them, by the
Exertion of the Power of Christ. The former will be effected, in a Moment, in
the twinkling of an Eye. And so is the latter. This Thought, I met with in that
excellent Divine, Dr. Goodwin, long since. And it hath often afforded me much
Pleasure. It may greatly serve to help our Faith, concerning the immediate
Expulsion of Sin, out of our Souls, in their Separation, from our Bodies, by
Death. This complete Deliverance from Sin, is most desirable to every sanctified
Person, and the Hope of it, yields some Relief, to the Saints, while they groan,
under the heavy Weight of that Body of Death, which depresses them.

{2} Grace will be perfected. That good Work, which is begun in Believers, is not
imperfect, in its Nature; for God cannot be the Author of any Thing, which is
imperfect, in its Kind. That gracious Principle, whereof the Saints are the
happy Subjects, is a good, and a perfect Gift, which cometh down from above,
from the Father of Lights. But it is not yet complete in its Degrees. And it is
at present liable to an Abatement, in the Vigor of its Actings. It suffers a
Decline at one Time, or another, in most, if not, in all the Saints for a
Season, through various Causes. Faith becomes weak, Hope is shaken, and Love to
Christ and heavenly Things, grows Chill. Hereafter, no Imperfection will attend
the Saints in their Knowledge, or Love to the infinitely glorious Objects, which
they will view, with a Delight not at present to be conceived of by us. In this
State, we know but in Part: When that which is perfect is come, that which, is
in Part shall be done away. Here we see thro’ a Glass darkly; hereafter, we
shall see Face to Face. And Love will then be raised to its highest Pitch, unto
God and a dear Redeemer. Then the gracious Design of God, in the Choice of our
Persons, will be fully accomplished, in us. Who chose us, that we might be holy
and without Blame, before him, in Love. Christ will present us Faultless, before
the Presence of his Glory, with exceeding Joy. On his own Part, on the Part of
his Father, unto whom he will present us, and on ours. The Happiness of the
future grate, therefore, will be consummate. As we shall have no Sin dwelling in
us, which now we have. So, not the least Languor, will ever attend the holy
Acting of our perfected Minds. But the Vigor of Grace will eternally be the
same, without Abatement, or any Decline.

{3} The Saints will enjoy most near, uninterrupted, and endless Communion with
the Father, Son, and blessed Spirit. Here they enjoy Fellowship, with the
Father, and his Son, Jesus Christ. The Satisfaction and Pleasure attending
which, nothing can possibly equal. But alas! What Interruptions, do now take
Place therein, to the unspeakable Grief of pious Souls, whole chief Joy,
consists in Communion with God. In the heavenly State they will have clear Views
of the Love of the Divine Father, in its adoreable Properties, Of the Designs
and Actings thereof, in their Favour. Even from Everlasting. And of those
amazing Acts of Grace and Mercy, which he put forth in Time, in order to bring
them unto the Fruition of himself. The Gift of his Son to and for them. And the
Gift of his Spirit unto them, to regenerate, sanctify, and safely to conduct
them, unto that blissful State, they will constantly contemplate upon, and
adore, his sovereign Goodness, which so conspicuously shines forth, therein.
And, this Fellowship, with the Father, will never, thro’ any Cause whatever, be
interrupted, nor shall it ever have an End. Again, they will enjoy Communion
with Christ. His Glory they will have clear, and steady Prospects of. For it is
his Will, that they may be with him, where he is, that they may behold the
Glory, which the Father bath given him. A Sense of his unparalleled Love to
them, will perpetually possess their Souls. They will always be employed in
contemplating on, those unequalled Acts of Goodness and Compassion, which he
exerted, in order to their Pardon, Justification, and eternal Salvation. And no
Breach will ever be made upon this Fellowship, with their dear Saviour. Nor
shall a Period ever be put unto it. As their Communion with Christ, will be most
intimate, it will never be interrupted, nor have an End. Further, they shall
also enjoy Communion with the blessed Spirit, who is the Author of their
Regeneration, and Sanctification, and who safely conducts them, through this
mortal State. Their Views of that Part, which he bears, in the Oeconomy of their
Salvation, will then, be most clear, distinct, and heady. He is the Glorifier of
Christ, and the Sanctifier of his Church. He forms us for Heaven: Or works a
Meetness in us to be Partakers of the Inheritance of the Saints, in Light. He
instructs us in the Knowledge of heavenly Things, as a Spirit of Wisdom and
Revelation. Gives us an Acquaintance with ourselves. Shews us the absolute
Necessity of an Interest, in Christ. Discovers to us his Suitableness and
Ability, as a Saviour. Encourages us to look to him, and by his Aid, we make
Application unto him, to be saved by him. In Temptations, he succours us, in
Distress he graciously comforts us. Under Afflictions, he supports us. In
Darkness, he enlightens us. Under Deadness, he quickens us. And when we
backslide, he mercifully convinces us of our Folly, and restores unto us, those
spiritual Consolations, which we were deprived of thereby. In a word, he is
efficiently, our Life, Light, Strength, and all our Consolation. In Heaven the
Saints will held the most near and intimate Communion with him, in his Love, and
in all his Acts of infinite Compassion, towards them, in their dangerous
Passage, through this militant State. Unto whole kind Care, and Protection, we
owe our Safety. Now, the Saints in the future State, will constantly enjoy a
Sense of his Love to their Persons, which is the Cause of. his beginning
carrying on, and perfecting that good Work in them, which is their Meetness, for
Heaven. And this their Fellowship, with him, will be endless. This is a most
blessed State indeed! All Believers have a present Title to it, and certainly
shall be introduced into it. Faith being acted on it, animates them to fight the
good Fight, and to endure present Afflictions, with Patience, Courage, and
Fortitude. Several Things are predicated concerning this State. It is a Building
of God - Not made with Hands - Its eternal in the Heavens,

1. This State is a Building of God. The Design, and Erection of it, is wholly
his. And it is the Effect of his sovereign and immense Love. And the Contrivance
of his infinite Wisdom.

{1.} He removes all Impediments, which lye in the Way of our coming to the
Enjoyment thereof. Sin would have proved an eternal Bar to our Happiness, had
not God, in infinite Wisdom, and Mercy, provided for its Removal. Blessed be his
Name, he hath effectually done this for us. For, He hath made Christ, to be Sin
for us, who knew no Sin. Laid our Iniquities upon him. And he bore them in his
own Body on the Tree. In bearing them, he bore them away. Once in the End of the
World, be appeared to put away Sin by the Sacrifice of himself The Messiah who
was cut off; but not for himself, finished Transgression, and made an End of
Sin. He removed our Transgressions from us, as far as the East is from the West.
So that, this Obstruction to our Happiness, is entirely taken away. Our Guilt
being expiated, by the Death of Christ, it can be no Obstacle, to our Fruition
of future Felicity. Sin, which is pardoned, cannot hinder our becoming happy.
This Impediment is effectually removed, by the Grace of God, through the atoning
Blood of his Son. Which cleanseth from all Sin. Again, He hath fully provided,
for the Satisfaction of his violated Laws, which, without a Satisfaction, would
not allow of our Happiness. It was the sovereign Determination of God, that his
Son should be made under the Law, suffer its Curse, and thereby redeem us from
it. That so, that just Constitution, might not have any Thing to object, unto
our Admission, into Heaven, taken from our Breach of its Commands. Farther,
Divine Justice could not permit of the Happiness of guilty Men, without its
Demands were answered. Sovereign Grace, and infinite Wisdom have provided for
this also, in the Atonement of Christ. By his Sufferings and Death, full
Satisfaction is made, to infinite Justice, which was offended, by our Sins. So
that, it can have nothing to object, to our Enjoyment of future Blessedness.
But, on this Foundation, the Grace and Justice of God, concur and unite, in
raising us unto that State of Dignity and Glory, which we shall possess, in the
immediate Presence of God. Mercy and Truth meet together, Righteousness and
Peace kiss each other. There is a perfect Harmony, between sovereign Goodness,
.and inflexible Justice, in the Design of bringing us to Heaven, through the
Blood and Righteousness of Christ Once more, effectual Provision is made for the
Removal of Sin, out of our Souls. Which is absolutely necessary to the blissful
Enjoyment of God. Almighty Grace takes away the Dominion of Sin, by implanting a
holy Principle, in the Heart, and it will entirely expel Evil out of the Minds
of the Saints, at Death, in order to their Admission into the immediate Presence
of their heavenly Father.

{2.} A Right and Title to future Glory is of God. Right to eternal Blessedness,
arises from Adoption. For, if we are Children, then we are Heirs, Heirs of God,
and joint Heirs with Christ. The Act of God, by which, we were constituted Sons,
was sovereign, and it is to the Praise of the Glory of his Grace. Again, the
Saints have a legal Title to Heaven, by Virtue of the Righteousness of Christ,
which is a Gift, and a Gift by Grace. And that Righteousness, is properly
deserving of infinite Good, by Reason of the infinite Dignity of the Person of
Christ. As Sin is properly deserving of the Loss of infinite Good, because of
the Infinity of the Object, against whom it is committed. That being justified
by his Grace we might be made Heirs, according to the Hope of eternal Life
{Titus 3:7}. And, therefore whom God justifies, them he also glorifies. For
Justification, entitles us, unto Glorification. The former Right to the heavenly
State, does not supersede the latter, or render it unnecessary. Neither, are
they inconsistent. The former Right, is founded, in absolute Sovereignty,
without Respect to Justice: The latter, must also be attributed to sovereign
Grace, as to the Appointment of Christ’s Righteousness to be ours, wherein we
are Justified: But Divine Justice assigns the Reward of eternal Life, unto the
Obedience of Christ, as what is justly due to it; because of the infinitely
intrinsic Value of it, arising from the infinite Greatness of his Person. This
is a mighty Support to the Faith of the Saints, and is a precious Ground of
strong Consolation to them: When they view how sovereign Grace, and infinite
Justice, are at once, and equally displayed, in their Title to everlasting Life.

{3.} God in infinite Goodness prepares us for the Enjoyment of future Glory. it
is impossible, that an unsanctified Person should possess the Glory of Heaven.
Without Holiness, no Man shall see the Lord. A Mind that is carnal, is incapable
of holding Fellowship with God. Of viewing with the least Satisfaction, the
Objects, which are beheld with blissful Adoration, in the heavenly State.
Neither, will the Soul, destitute of Holiness, ever be disposed unto that pure
Service, wherein, glorified Saints, are perpetually employed. And, therefore,
Regeneration, is absolutely necessary for the Fruition of God. And that
Preparative for Heaven, he is the Author of. Giving Thanks alway to the Father,
who hath made us meet, to be Partakers of the Inheritance of the Saints in our
Lord Jesus Christ, who, of his abundant Mercy, hath begotten us again to a
lively Hope, by the resurrection of Jesus Christ, from the Dead. To an
Inheritance, which is incorruptible, undefiled, and that fadeth not away,
reserved in Heaven for you. This is, his calling us unto his eternal Glory. In
the Character of the God of all Grace.

{4.} He preserves the Saints until their Arrival unto this State of Blessedness.
Divine Grace maintains the good Work, which is begun in them. Infinite Wisdom
directs them. Immense Mercy shields them. Everlasting Strength sustains them. In
all their Exigences they are supplied, out of those inexhaustible Treasures of
Grace, which are laid up, for that Purpose, in the Covenant of Grace. Thus, God
is their Director, Upholder, liberal Benefactor, and constant Preserver, in this
mortal, militant, and dangerous State. Who are kept by the Power of God, through
Faith unto Salvation. Now unto him, that is able to keep you from falling. His
Love to their Persons, his Purposes about them, and his precious Promises made
unto them, may justly beget, and keep up, in their Minds, a firm Persuasion, of
a safe Conduct, in all the Mazes of Temptations’, Distresses, Dangers, and
Difficulties, through which they pass, in their traveling towards the heavenly
World.

{5.} God is the Fountain and Object of future Glory. He is the Spring, of
eternal Life, whereof they will be the happy. Subjects hereafter. For, their
Life is hid with Christ in God. Their perfect Purity is from him. And his Grace
will render them for ever impeccable: Or raise them above a Possibility of
Sinning for evermore. His infinite Goodness, will be a neverfailing Source, of
refined, ineffable, and inconceivable Joys, when they shall be admitted into his
immediate Presence. Where is Fulness of Joy, and at his right Hand, are
Pleasures for evermore. Thus, God will be the Fountain of future Happiness,
subjectively considered. And he will be their Glory, objectively considered. For
their future Felicity will consist, in Beholding, in a perfect Manner, the
infinitely glorious Perfections of God, as they are displayed, in the Design,
and Accomplishment of their Salvation, by the Incarnation, Obedience,
Sufferings, and Death of his Son. And, in viewing the holy Properties of his
Nature, as they shine forth, through the Person of Christ. So that, God will
eternally be the Happiness of the Saints, subjectively, and objectively
considered. This Building, therefore, where into, Believers enter, at Death, is
the Building of God.

2. It is not made with Hands. This negative Phrase, plainly imports, that human
Wisdom, Will, and Power, have no causal Influence into it. A created
Understanding could never have devised it. The Will of a Creature cannot have
any effective Influence into it. Finite Power could not possibly acquire it.

{1.} None could remove the Impediments, which lay in the Way of its Enjoyment.
No Creature whatever could atone for our Guilt, and bear it away. That is such a
Load, which would have pressed down a mere Creature, into the lowest Hell. And
no Merit can possibly attend the Sufferings of a mere Creature, how great
soever. Guilt, therefore, as to us, must be eternally inexpiable. No Criminal
can satisfy the Divine Law, which he hath violated, for his Breach thereof. Its
Curse, which Sin demerits, is insupportable, in its Weight, by the Transgressor.
And no Man is able to answer the Demands of infinite Justice, which is offended
by his Sins. None, therefore, can redeem his Soul, and give to God a Ransomed
for it. No Man is able to shake off the Dominion of sin, or free himself from
its reigning Power. Nor, can any Saint expel, those corrupt Habits, whereof his
Mind is the Subject. Lusts are so deeply rooted in their Hearts, that they
cannot possibly eradicate them. The Removal of the Hinderances, and
Obstructions, to our future Happiness, is impossible to us all, and every one.
Infinite Wisdom, Grace, and Power alone could do this for us. Blessed be God, he
hath, and will, fully effect it, in our Favour.

{2.} No Man is able to acquire a Right to future Happiness. In order to that,
the Law, must be perfectly obeyed. For, without complete Obedience, unto its
righteous Precepts, it will not allow of the Enjoyment of Life. The Want of such
Obedience, subjects us, to Condemnation, and Death. As, therefore, we are all
depraved, and enfeebled, in our Powers, it is impossible to every Man, to keep
the holy Law of God, so as to obtain a Title to Happiness, according to that
just Constitution. The Law is weak, through the Flesh. And no Law is given,
which can give Life.

{3.} We cannot prepare ourselves, for the Enjoyment of the heavenly State.
Naturally, we are under the Dominion of Sin. Are dead in Trespasses, and Sins.
Our Minds are alienated from the Life of God. And, Enmity itself, against him,
And, therefore, we are absolutely unable to put forth holy Acts, whereby, holy
Habits, might be acquired. A real Preparative, or Meetness, for the Fruition of
God, is internal Holiness, whereof, every Man is naturally destitute. And, not
having a Spring of spiritual Action, no spiritual Acts, can be exerted, by us,
previous unto the Production of such a Principle in our Hearts, by the Grace of
God. Consequently, no Man is able, to prepare himself for the future State of
Glory.

{4.} It is not in our Power to preserve ourselves, unto that happy State. We are
the Subjects of such Lusts, which would. inevitably ruin us, if left to oppose
them, in our own Strength. Satan, the unwearied Enemy of our Souls, we are
unable to resist, and overcome, in his ensnaring Temptations, violent
Oppositions, and furious Assaults, in ourselves. The World, in its Allurements,
Distresses, or in its Enmity against us, would prove our Ruin, by engaging our
Affections, by sinking us in Sorrow, or, by raising our Fears, unto an excessive
Pitch.

3. This State is eternal in the Heavens. The Blessedness and Glory of the
Saints, hereafter, will have no End. As, no Change can possibly take Place in
it: So, no Period will be put unto it. And, it will be in the Heavens. In the
immediate Presence of God. Where Jesus Christ, as Man, will eternally be.

III. The Apostle knew, that there is a future House, or Building, and that, he
had a Title to it. It was not a Conjecture, or probable Opinion only. But a
certain Knowledge, and Persuasion thereof, which he had.

1. He had a certain Knowledge, that there is such a State of Felicity. There are
undoubted Evidences of it, in the Christian Revelation. The Divine Promise of
eternal Life. The Resurrection of Christ from the Dead: His Entrance into
Heaven, as the Fore-runner of his People. And the Promise of his second
Appearance; in order to their final and complete Salvation, are incontestable
Proofs, of that State of consummate Bliss. Life and Immortality, are brought to
Light, by the Gospel.

2. The Apostle knew, that he had a Title to the future State of Glory. It was
not a Conjecture, or probable Opinion, which he entertained, concerning his
Right to Heaven; but he had a certain Knowledge, and Persuasion of it. And
common Christians, may also arrive unto such a Knowledge, and Persuasion: By the
following Mediums.

{1} A Meetness for its Enjoyment, is a certain Evidence of a Title to it. That
Meetness is a holy, spiritual Principle in the Soul, which, in its Nature, is
suited to heavenly Things. The Understanding discerns their Excellency and
Glory. The Will makes Choice of them. And the Affections tend and adhere unto
them: Upon this Principle being produced, in the Heart. An Approbation of the
heavenly State, is a sure Evidence of a Right unto it. They are but few, who
have a real Liking of Heaven. No Man, who is unmeet for it, in Reality, desires
to enjoy it. All those in whom, God works this Meetness for the Fruition of his
eternal Glory, have an unalienable Title to it, and shall certainly possess it.
For, He hath wrought them for this self same Thing. Better Evidence, of a Right
to Heaven, and of the certain Enjoyment of it, need not be desired, than a
present Delight in, and a holy Adoration of heavenly Things, is.

{2.} This may be known by the First Fruits of it. Which the Graces,
Consolations, and Joys of the holy Spirit are. Not only they, but ourselves
also, who have the, First-Fruits of the Spirit; even we ourselves, groan within
ourselves, waiting for the Adoption, to wit, the Redemption of our Body, {Romans
8:23} From Fore-Views, and Fore-Tasts, by Faith, of heavenly Objects, and
celestial Pleasures, the Saints may safely conclude upon their Title to the
future State of Blessedness.

{3.} The Earnest of Heaven is a sure Evidence of a Right unto it. That Earnest
is the holy Spirit of Promise, by whom Believers are sealed {Ephesians 1:13-14}.
If God hath sent forth the Spirit of his Son, into our Hearts, to convince us of
Sin, our Misery, and Helplessness: And to reveal Christ to us, as a suitable
Saviour: And he hath directed us to flee to him for Refuge: If under his
gracious Influence, we have ventured upon Christ, for Life and Salvation, and we
repose our entire Trust in him, for Pardon, Peace, Acceptance with God,
Holiness, and eternal Life. We may from thence, draw this Conclusion, without
the least Fear of being mistaken, in this important Matter, that the holy Spirit
is in us, as an Earnest of the heavenly Inheritance. And, that we shall most
assuredly enjoy it.

4. By the Witness of the Spirit we may obtain this Knowledge and Persuasion. The
Spirit himself beareth Witness with our Spirit, that we are the Children of God
{Romans 8:16}. He doth this, by a powerful Application of Divine Promises, by
shedding abroad the Love of God, into our Hearts, and by enabling us, to discern
that good Work, which he hath begun in us, as an Effect of everlasting Love to
our Persons, and as the Result of our Ordination to everlasting Life.

Thus, I have endeavoured, according to the Desire, of my very worthy deceased
Brother, to explain to you, the Words, which he chose, for the Subject of his
Funeral Discourse. It may now, be expected, that I should give a Character of
him. And a beautiful Representation, might have been given of him. But I must
inform you, that he laid an Injunction upon me, not to enlarge on his Character.
And, that he expressed a Dislike of bestowing Encomiums, on the Dead. However, a
few Words, concerning him, may surely be allowed. He was meek, humble, and
modest, perhaps, too modest, wise and learned, Diligent in Study, there is
Reason to think, to the Prejudice of his Constitution. He had an enlarged
Acquaintance, with the evangelical Scheme, and a spiritual Savour of the Truths
of the Gospel. In his last, long Illness, which issued in his Death, he was
remarkably favoured, with the gracious Presence of God, and filled with a holy
Adoration of sovereign Grace and Mercy. Those glorious Truths, which in the
Course of his Ministry, he recommended to you, were the Matter, of his Support,
Consolation and unspeakable Joy, in the Views, of his Dissolution. An Address to
his surviving Relations; on this sad Occasion, is a Subject, so very tender, and
delicate, that I think, I may be excused, if I decline it. May the Lord
sanctify, this mournful Providence, unto them, support them under it, and be
their Guide through Life! One Thing, I must: beg Leave to acquaint you, the
Members of this Church, with. It is this, your worthy deceased Pastor, was much
concerned for your future Welfare, as a Community. And desired me to recommend
it to you, to endeavour, by all possible Means, to cultivate Love, Christian
Friendship, and Harmony, among yourselves. Which will be very much conducive to
your mutual Advantage. Study, therefore, the Things, which make for Peace,
whereby one may edify another. May the Lord help you, to deny yourselves, and
cordially to unite, in an Endeavour, to promote his Glory, and the Edification
of one another! I desire, to commend you to God, and to the Word of his Grace,
which is able to build you up, and to give you an Inheritance, among them, that
are sanctified.


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  CHAPTER 83: S. THE NATURE OF TRUE HOLINESS
========================================================================

The Nature of True Holiness

Explained by John Brine

SERMON 11 THE NATURE OF TRUE HOLINESS EXPLAINED IN A DISCOURSE, DELIVERED AT A
MONTHLY EXERCISE OF PRAYER, WITH A SERMON, ON THE TWENTIETH OF APRIL, 1749.

Published at the Request of the MINISTERS, and others, who heard it.

Printed and Sold by JOHN WARD, at the King’s-Arms in Little-Britain.

LONDON. 1749.

PREFACE.

IT is an Observation, which I have long made, that those who are charged with
being licentious in their Principles, at least, because of their firm Attachment
to the Doctrines of the true Grace of God, always express an Approbation of real
Holiness: And that Discourses of Evangelical Obedience, are sure to meet with a
cordial Reception from them, when others of different Sentiments about the
Doctrines of the Grace of God, discover a Dislike to such Discourses. The Reason
of which is, I am persuaded, the former really understand the Nature of
Holiness, approve of, and aspire after true Purity, and that the latter are both
ignorant of it, and Enemies to it. The Consideration of this alone, prevented my
being Surprized that I should be desir’d to publish this Discourse. I believe,
that those whole Desire this was, are much concerned to promote true Holiness,
both of Heart and Life; and that, under the Influence of this Principle, they
moved for this Publication, as what, in their very candid Opinion, might, thro’
the divine Blessing, in some Measure, be subservient to that important Purpose.
That this pious View may be answered by it, I trust, is the sincere Desire and
Prayer of its unworthy Author,

J . B.

{Hebrews 12:14} Follow Peace with all Men, and Holiness; without which no Man
shall See the Lord. The inspired Writer, in this Chapter, offers various Things
to the Consideration of the Hebrews, in order to animate and encourage them
under those Afflictions which they suffered, viz. that God was their
compassionate Father, that he was determined to do them Good by all his
Dispensations towards them: Particularly, that he designed to make them
Partakers of his Holiness, by those Afflictions. And he exhorts them to
endeavour to strengthen one another’s Hands under Weakness and Fainting. In the
Words which we have read, he recommends to them, the cultivating of Peace with
all Men, and a Pursuit after Holiness, as what is necessary to future Happiness.

I. We ought diligently to cultivate Peace with all Men. The Saints are the
Children of the God of Peace, and the Subjects of the Prince of Peace, and
therefore it becomes them to be careful to promote Amity and Friendship with
all. This is to be done,

1. By declining every thing which may irritate and provoke both in Words and
Actions: All just Occasions of Offence are carefully to be avoided: A wrathful
and injurious Temper is not by any means to be indulged, if we would preserve
Peace among those with whom we are conversant.

2. We must be ready to perform all good Offices for all. It is not enough, that
we be inoffensive and harmless in our Behaviour, but we must do Good to all:
‘Tis our Duty to imitate our Heavenly Father, by the Exercise of universal
Benevolence and Goodness. He maketh his Sun to rise on the Evil and on the Good,
and sendeth Rain on the Just, and on the Unjust; and we ought to love our
Enemies, to bless them that curse us, to do Good to them that hate us, and pray
for them which despitefully use us, and persecute us. {Matthew 5:44-45}.
Farther,

II. The inspired Writer recommends an earnest Endeavour after Holiness. It was
my Design principally to insist on this second Part of the Subject, and,
therefore, I have thus hastened to it. And, I propose, First, To consider the
Causes of Holiness.

Secondly, The Nature of it, or what it is.

Thirdly, I would shew, that we ought diligently to endeavour after it.

Fourthly, That without it no Man shall see the Lord First, I am to consider the
Causes of Holiness.

We have loft that which was the true Glory of our Nature, viz. our original
Rectitude and Righteousness; The Crown is fallen from our Head; woe unto us, for
we are spoiled! Let us then attend unto the Consideration of the Causes of
Holiness, wherein consists the true Exaltation of our Nature, which is
dreadfully debased by Sin; the impulsive, procuring, efficient, and instrumental
Causes or Means of that Purity which is absolutely necessary to future
Blessedness.

1. The impulsive Cause, is the eternal Goodwill and Grace of God exerting itself
in the Election of our Persons to everlasting Life; God hath from the Beginning
chosen us to Salvation, through Sanctification of the Spirit {2 Thessalonians
2:13}: And the Apostle affirms, that he chose us, that we might be holy. Our
holy Vocation is according to his Purpose and Grace, which was given us in
Christ before the World began {2 Timothy 1:9}: Hence the Character of the Saints
is, the Called according to his Purpose. Let some suggest what they please
against the Doctrine of Election, as calculated to encourage Sloth, Negligence,
and Carelessness in the Minds of those who believe themselves to be included in
that gracious Decree; since it is an Appointment to a Participation of Holiness
in order to Happiness, that is an entirely groundless Calumny; it is the Origin
from which true Holiness springs; nor is there any thing of it in this World,
but what is derived from that Fountain; and that which is the Cause of Holiness,
cannot reasonably be thought of a Nature suited to encourage the Practice of its
direct Contrary, viz. Sin.

2. The procuring Cause of real Holiness, is the Death and Satisfaction of
Christ. Tho’ it is true, that the Sufferings of our Saviour did not cause a Will
in God to communicate the Blessings of Grace and Glory to his People, yet his
Atonement is the Foundation on which they are all conveyed to them. Hence is
that Prayer of the inspired Writer in Behalf of the Hebrews: Now the God of
Peace, that brought again from the Dead the Lord Jesus Christ, that great
Shepherd of the Sheep, thro’ the Blood of the everlasting Covenant, make you
perfect to do his Will, working in you that which is well-pleasing in his Sight
{Hebrews 13:20-21}. In that eternal Covenant which was entered into by the
Father and Christ, it was a Condition required of him, and agreed to by him, to
make his Soul an Offering for Sin, and a Promise was made him, that on this
Condition he should have the Satisfaction of seeing his Seed Participants of
Holiness and Happiness. This Condition is fulfilled, hence he has a Right to
expect the Fulfilment of that Promise relating to them all; nor can the Father,
in Justice, fail of the Performance of his Promise. That invaluable Price which
was paid for the Redemption of our Persons from Misery, ascertains our
Participation of Holiness here, and complete Happiness hereafter.

3. The efficient Cause of true Holiness is the Spirit of God; Grace in the Mind
of a poor Sinner, is his Production; hence we are said to be born of the Spirit.
Some speak of Grace, as being partly acquired, and partly infused: I greatly
question whether this agrees with good Sense, and the Nature of Things in
relation to Habits of the Mind. It may be, that no Habit of our Minds is partly
infused, and partly acquired; but that all Habits are either wholly infused, or
wholly acquired. That a Man may be assisted in the acquiring of Habits, is easy
of Apprehension; but that because Assistance is afforded to a Person in the
acquiring of an Habit, it should be said that, that Habit was partly infused,
and partly acquired, seems not to me to agree with good Sense, and the Nature of
Things. However, this is not the Case here; so far as any Habit is acquired, it
is not infused: And if Holiness of Heart is partly infused, and partly acquired,
then it will follow, not only that in Part we make ourselves to differ; but
also, that holy Acts may be performed, where there is no holy Principle, which
cannot be. The Saints are said to be new Creatures, because they are the
Workmanship of God, created in Christ Jesus unto good Works, and the Holy Spirit
is the Author of our Regeneration. Grace in the Heart is the Effect of his
gracious Operation upon us; That which is born of the Flesh is Flesh, that which
is born of the Spirit, is Spirit. If there is any Thing in us of a truly
spiritual Nature, it is the Produce of the Spirit of God, for we are naturally
Flesh; the very Reverse of what is holy and Spiritual.

4. The instrumental Causes, or Means of our Improvement in Holiness are various,
viz. the Gospel; that alone is the Food of the new Creature, and suited to feed
and nourish, and invigorate the Principle of Grace in the Hearts of Believers,
and, therefore, the Apostle exhorts us, as new born Babes, to desire the sincere
Milk of the Word, that we may grow thereby {1 Peter 2:2}: And our dear Lord
prays the Father to Sanctify, his People thro’ his Truth, whose Word is Truth
{John 17:17}. It is in vain to hope for an Increase of Grace in the Heart,
without receiving, feeding upon, and digesting the Doctrines of Grace. Again,
The sacred Institutions of Christ are appointed to this End. In those sacred
Rites, Christ Is represented in his Person, Offices, Work, and Benefits, and
Grace; and, therefore, they are adapted wifely to corroborate the Heaven-born
Principle in our Souls. Farther, the afflictive Dispensations of Providence are
graciously designed to this Purpose .Sometimes, it is the Pleasure of God to
throw his Children into the Furnace of Affliction, there to try them, as Gold is
tried. In their better Part they suffer no Loss, but are Gainers; all his
Corrections are intended for their Good, and, under his Blessing, are
subservient to that End; thereby, as it is declared in the Context, they become
Partakers of his Holiness. And, they are purified from their Dross; By this
shall the Iniquity of Jacob be purged, and this is all the Fruit, to take away
his Sin {Isaiah 27:9}; a blessed Fruit of Affliction this. The Christian, if he
does not give Thanks to God for the Matter of the Affliction, he will for the
Advantage which he gains to his nobler Part thereby. Besides, spiritual and holy
Conversation tends to promote Holiness; No corrupt Communication ought to
proceed out of our Mouths; but such as is good to the Use of edifying, that it
may minister Grace to the Hearers: There are the Causes of Holiness, supreme and
subordinate. The Nature of true Holiness, as I apprehend, is very much mistaken
by many, and that is thought to be Holiness, which hath not any Thing of that
Kind in it, and, therefore, an Enquiry into the Nature of Holiness, which we are
exhorted to follow after, may be proper and beneficial. I proceed then,
Secondly, To shew what true Holiness is: And I would do this negatively and
positively.

1. Negatively: This is to be done in several Particulars, viz.

[1.] What Men usually call Virtue, is not Holiness. By this I intend the
Propriety and Impropriety of Things, in relation to human Actions; this is very
often called, in our Times, the Fitness and Unfitness of Things; this Action is
fit to be done, and the other is unfit. Now this is an abstracted Consideration
of Actions, as in themselves, without Regard to the governing Authority of God
in his Law; and, therefore, it is at a very great Remove from Holiness, which is
an Obedience to the Will and Command of that infinite Being, on whom we are
absolutely dependent. Hence it follows, that a Man may be virtuous, or practise
what is fit to be done, and decline doing what is unfit to be acted, without the
least Degree of that Holiness, concerning which the Enquiry is.

[2.] Legal Obedience, which rises higher than the former, is not Holiness. The
Light of natural Conscience may be much heightened and improved by the Word of
God, and a Man’s Sins may be let in Order before him: He also may have an awful
View of their Demerit, which will awaken dreadful Fears, and influence him to
make an Enquiry how he may escape the Damnation of Hell. In this Enquiry he
presently apprehends and concludes, that an Alteration in his Behaviour is
necessary, and he determines with himself, that he will immediately change the
Course of his Actions, decline what is evil, and perform what is good. Upon
doing which, he begins to cherish Hopes of regaining an Interest in divine
Favour; on this Principle, that God is a merciful Being, and will make all
reasonable Allowances for his necessary and unavoidable Imperfections, and for
all those numerous Temptations, wherewith he finds himself surrounded in every
State. This indeed is the common Doctrine of our sad Times. Such Persons doubt
not, but that if they do the best they are able in their present Circumstances,
God will be favourable to them in Judgment, and cry to themselves, Peace, Peace,
tho’ certain Destruction, if rich and sovereign Mercy prevents not, awaits them.
Sometimes, they proceed so far as to celebrate the sacred Rites of Christianity,
and in their own, and in the Opinion of others also, they commence true
Christians; whereas all their Obedience is carnal, and arises from the Flesh. As
one well observes, they obey, not because they love the Gospel; but because they
fear the Law. This it is to follow after the Law of Righteousness, as the Jews
did, who attained not to the Law of Righteousness, because the fought it not by
Faith, but as it were by the Works of the Law {Romans 9:31-32}. Lust,
notwithstanding this Change in a Person, if it retains its Dominion in the
Heart, and will so do, until sovereign and efficacious Grace takes it away, and
brings a Man to submit to be saved in the Way of God’s Appointment. Sin still
perserves its Rule in the Mind, tho’ the Form of its Government is altered, and
none of the Actions of such a one are holy, they all spring from a selfish
Principle, and are directed to selfish Ends, which is not serving God, but is a
Man’s Aim to serve himself. This legal Obedience, therefore, hath not any Thing
of true Holiness in it.

[3.] The Knowledge of the Truth of Evangelical Doctrines is not Holiness;
Orthodoxy is not Grace; nor is Soundness of Judgment, Holiness. The Perception
of the Evidence of divine Truths, is the Business of Reason, not of Grace. A
Man, therefore, who hath no Principle of Holiness in him, may discern that
Evidence, and the strict Connection, Dependence and Harmony of the several
Branches of Evangelical Truth, and give an assent unto those Truths, tho’ the
Things themselves he is wholly unacquainted with. It is a sad Mistake to think
that we are holy Persons, because we are persuaded of the Truth of Gospel
Mysteries, for that Persuasion springs up in the Mind from Acts merely rational
upon the Evidence Revelation affords of the Truth of those mysterious Doctrines.
Where there is not a spiritual understanding of spiritual Things, and a Savour
and Relish of them as such, there is no true Holiness.

[4.] Gifts, and the Exercise of them, is not Grace or Holiness. By Gifts, I mean
an Ability to discourse of Gospel Doctrines in such a Manner, as may be very
instructive and beneficial to others. And it is with me unquestionable, that a
Man may be what we call an accurate Divine, and yet not have the least Measure
of Grace; such a one, of what Use soever he may be to others, for their
Edification, he is of none to himself, by all he expresses. There are awful
Words of our Lord’s, Many will say to me in that Day, Lord, Lord, have we not
prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name
done many wonderful Works? They seem to flatter themselves, that their eminent
Gifts, and the Exercise of them, would procure them an Admission into Heaven.
Very awful indeed is the Answer they receive from Christ: Depart from me, ye
that work Iniquity {Matthew 7:22-23}. As Gifts and Grace are distinct Things, it
is very necessary for those who are employed in public Work, to look as well to
their Graces, as to their Gifts: Without this, a Minister, while he is improving
in his Gifts, may, and will, I think, dwindle sadly in his Graces. Other Acts
are necessary, and Diligence of another Kind is needful to an Improvement in
Grace and Holiness, than those which will serve to the Improvement of our Gifts.
Having observed what Holiness is not: I go on to shew, 2. In a positive Sense,
what it is: And it is to be considered as a Principle, and Acts flowing from
that Principle.

[1.] True Holiness is a new, spiritual Principle or Spring of Action in the
Mind. It is new, for which Reason, it is called a new Heart, and the Subject of
it is laid to be a new Creature; If any Man is in Christ, he is a new Creature:
Old Things are passed away, behold, all Things are become new {2 Corinthians
5:17}. This is called new, in Opposition to the Flesh, or corrupt Habits of the
Mind, and it is the very Reverse, and direct contrary of all that was in a
Person before. Grace is not corrupt Nature mended, but it is a Disposition
opposite and contrary to it. Flesh and Spirit are distinct Principles in the
Mind, two Opposites in the same Person; That which is born of the Flesh, is
Flesh; that which is born of the Spirit, is Spirit. The Flesh still remains what
it was, and its Nature will never be changed. From these contrary Principles
proceed contrary Acts, and there is a mutual Opposition between them; The Flesh
lusteth against the Spirit, and the Spirit against the Flesh, there are contrary
the one to the other {Galatians 5:17}. Again, this Principle may be called new,
tho’ not in Opposition to, yet in Distinction from, that original Righteousness,
which Man possessed in a State of Innocency. There is an Agreement in their
general Nature, as the one and the other are truly holy; but, in some Respects,
there is a Difference between there two Principles: This latter was not due to
Man by the Laws of Creation, and, therefore, as Men have it not in Fact, they
never had it in Right; and God may communicate this Principle to whomsoever he
pleases, upon the Foot of Sovereignty. The former was not a Life upon God,
considered in a Mediator, nor was it, in its Nature, disposed and fitted to such
a kind of Life; but this latter is such a Life, agreeable to the Nature of that
new Covenant-relation, in which the Saints stand to God. Farther, it is a
spiritual Principle; for this Reason it is called Spirit; That which is born of
the Spirit, is Spirit; and all the Acts which arise from it, are of a pure and
spiritual Kind, and of the same Nature with itself. This Principle alone is the
Spring of holy Actions in a Believer; none of his Acts are heavenly, but those
which take their Rise from it; his Mind, or spiritual Part only, serves the Law
of God. That is a Service into which the Flesh will never enter.

[2.] This Principle exerts itself various Ways, to the Glory of God who wrought
it in the Soul, and to the Comfort and Advantage of those in whom it is, viz.

[1.] In believing; or in Acts of Faith on Jesus Christ. It discerns our Need of
him, his Suitableness to our Condition; applies to him, and receives him, as he
of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption {1
Corinthians 1:30}; yea, as our all in all {Colossians 3:11}: And this Faith
purifies the Heart: Putting no Difference between us and them, purifying their
Hearts by Faith. It influences unto a cheerful and holy Obedience, for which
Reason it is called the Obedience of Faith, which is alone acceptable and
pleasing unto God, thro’ Christ, For without Faith it is impossible to please
him {Hebrews 11:6}; and we are no farther truly holy and spiritual in the
Discharge of Duty, than Faith is acted therein.

[2.] This gracious Principle loves and delights in heavenly Things. In the
Understanding, it is a Perception of their infinitely excellent and glorious
Nature. In the Will, it is a closing with, and Adherence unto them. In the
Affections, it is a Delight and Complacency in them, as pure, holy, and
spiritual, and congruous to its own Nature; no Acts of which Kind can ever arise
in an unsanctified Mind. A natural or unregenerate Person cannot know, nor
relish and favour the Things of the Spirit of God, to him they are Foolishness,
and, therefore, it is not possible that they should be the Objects of his Choice
and Pleasure.

[3.] Grace hopes for better Things than it hath in present Possession. They are
good Things it now enjoys, but they are far better which it hath in Right and
Prospect. It is an humble Expectation of celestial Glory and consummate
Happiness, in the immediate Presence of God and a dear Redeemer; on account of
which, that glorious State bears the Name of Hope; Looking for that blessed
Hope, and the glorious appearing of the great God, and our Saviour Jesus Christ
{Titus 2:13}. The Christian, in the Exercise of Grace, enters into that within
the Vail whither the Forerunner is for him entered {Hebrews 6:19-20}, and hath
his Conversation in Heaven. Where he shall actually be, hereafter, there he now
is, sometimes, in Desire, and in a way of gracious Communion.

[4.] This spiritual Principle exerts itself in a holy Reverence of God. It
adores him on account of his infinite Perfections and Glory, in the religious
Services which the happy Subject of it performs: Let us have Grace, whereby we
may serve God acceptably, with Reverence and godly Fear {Hebrews 12:28}; And
there is no true Reverence of God in a Mind destitute of this holy Principle,
for from that alone it springs; and there is more or less of this Fear of the
Divine Majesty, as this gracious Principle is more or less lively and vigorous.

[5.] Grace disposes the Mind to submit to the Will of God, in the various
Dispensations of his Providence, whether prosperous or adverse. It is an
Acquiescence in his Pleasure concerning us, who knows what is best for us, and
whole infinite Love to our Persons, will always so order every Occurrence, as to
issue in our Advantage, if not as Men, yet as we are Christians; We know, that
all Things work together for Good, to them who love God, and are the Called
according to his Purpose {Romans 8:28}. And,

[6.] This holy Principle is a Disposition to practice all the Branches of
Righteousness in our Conversation in the World; Sobriety, Justice, Compassion,
Benevolence, and whatever else Morality includes; The Grace of God, which
bringeth Salvation, and hath appeared to all Men, teaches the Saints to live
soberly, righteously, and godly in this present World. True Grace in the Heart
is a solicitous Care to maintain good Works in the Life. Farther,

[7.] The regenerate Part of a Believer casts a holy Contempt on the World, and
all the most delectable Things in it. It is of a Nature far more sublime than
the best of earthly Treasures, and it elevates the Mind towards, and fixes it on
Objects infinitely more glorious than the gayest and most splendid Things, which
please the Fancy, and attract the Affections of an unsanctified Person. This
Heaven-born Principle aspires towards unseen and heavenly Objects. From Heaven
it came, that is its proper Centre, and thither it tends. So far as our
Affections are under its Influence, they are raised above sublunary Things, and
placed on the noble Objects, which Angels, and the Spirits of just Men made
perfect, constantly view with Wonder and Delight; Seek those Things which are
above, where Christ sitteth on the Right Hand of God. Set our Affections on
Things above, not on the Things on the Earth {Colossians 3:1-2}. True Grace
refuses the latter with a holy Disdain, because it is of a Nature far more noble
and refined, than the most eligible of them all. Once more,

[8.] This Principle aims at the Glory of God in all its Acts. Real Grace is the
most generous Principle in the World: Nay, I am bold to affirm, that there is no
truly generous Principle in the World, but this gracious one: It is
disinterested. Grace is not a selfish Thing; it seeks not its own Honour, but
the Glory of the God of all Grace, from whom it is derived. Unless we design the
Glory of God in our Acts of Obedience, there is nothing of true Holiness in what
we do. It is not enough that the Matter of our Actions is good: Works truly good
spring from Love in the Heart, are directed to the Glory of God, as their End,
and are performed under the Influence of spiritual Considerations and Motives.
We may pray, read the Word of God, attend on his Worship, and discharge the
Duties of Civil Life in a blameless Manner, as to Men’s Observation, and yet not
have the least Degree of Grace. Whatever we think of ourselves, and what Opinion
soever others may have of us, we are no farther truly holy, than Grace is acted
in our Obedience. If our Graces are not exercised in holy Duties, no Holiness
attends them. This Account of Holiness, I am sensible, would not be pleasing to
many, who are professed Advocates for what, as it is usually called, practical
Religion. I have sometimes thought, that it is a little hard, however, it is
unjust, they are pleased to object to us, when we treat of the Doctrines of the
Grace of God, that we have no Concern for Holiness and practical Religion: And
when we discourse of real Holiness, they are disgusted, and say, that we are too
precise, strict, and rigid in our Account of it. This is a sufficient Testimony,
even from themselves, that they abuse us, when they say, that we have no Regard
to practical Holiness, because we assert the Doctrines of Free Grace; they have
forgot, as I suppose, what they object to us of this Kind, when they declare
themselves to be displeased with our Account of Holiness, as too strict and
rigid. But why are they dissatisfied with that Account? the Reason is, they
thought themselves rich, and increased with Goods, and had Need of nothing: And,
therefore, to be pronounced and proved Bankrupts and Beggars, very much
displeases them. All their Gold, on which they valued themselves, if indeed our
Explanation of Holiness agrees with Truth, they find that it is mere Dross. This
gives them much Uneasiness, and is what they cannot bear with. As was before
observed, Lust maintains its Rule in the Heart, even when it is checked by
Conviction, under which there Persons are supposed to act. The Form of its
Government in the Mind is altered, but its Dominion is not taken away, nor the
Extent of it diminished. Holiness is indeed a great, yea, a most excellent
Thing. I fear, that but little of it is found with many, who, yet, go on in a
constant Course of religious Duties: And the best among us are very defective
herein. Those who most study the Nature of Holiness, and keep the strictest
Watch over their Hearts, will best discern their Defects and Imperfections, and
be much stirred up to practise the great and necessary Duty here recommended,
viz. Following after Holiness, which I proceed to consider, Thirdly, We ought to
follow Holiness, i.e. in an earnest Manner we should endeavour after our
Improvement therein. The original Word diwkw is elsewhere rendered, I press {Php
3:14}. It signifies a Fervency of Desire, and an Earnestness in Endeavour. If we
are desirous of an Improvement in Grace, we must, in order to it, make it our
Scope and Aim; not rest satisfied with our present Measure of Grace, but use a
holy Diligence to increase it; without this, we cannot reasonably expect and
hope for an Advancement in Holiness and Spirituality.

1. We must oppose, and make no Provision for the Flesh. So far as we gratify and
feed the carnal Part in us, we prejudice our nobler Part. Grace is always a
Sufferer by those Acts of the Mind, which spring from, and are pleasing to its
opposite; for as Corruption and Grace are contrary Principles in the same
Subject, whatever serves the Interest of the one, prejudices the other. If,
therefore, we are not careful to deny the Flesh those Gratifications, which it
is continually reeking after, we shall diminish the Vigour of the Spirit, and
greatly interrupt its Exercise. Hence, we must, I think, be convinced of the
Necessity of observing the Nature and Tendency of our Thoughts, whereby we may,
without much Difficulty, form a true Judgment of their Origin; from what Spring
of Action, in us, they take their Rise, whether from the Flesh, or from the
Spirit. All vain Imaginations, all irregular Thoughts, all corrupt Motions of
the Will and Affections, arise from the Flesh. Now, if we really design and
desire an Improvement in Grace and Holiness, we must be observant of the Acts of
our Souls, and oppose those which are vain and carnal; Negligence in this
Matter, will issue in unspeakable Advantage to the Flesh, and necessarily end in
great Damage to our spiritual Part, which it is our Wisdom, Interest, and Duty,
to be solicitously careful of , that we no way prejudice it. The noxious Weeds
of Corruption in our Hearts, cannot be nourished without Injury to the precious
Seed of true Grace. Worldly, selfish, ambitious, and covetous Thoughts, when
countenanced and cherished in the Mind, greatly hinder the Exercise of Grace,
and assuredly prevent its Growth. There is great Reason to fear, that many, who
go on in a Round of religious Duties, are not able to say, that they are much
spiritual in those Duties, thro’ the abounding of such kind of Thoughts in their
Hearts; and yet there religious Performances give them Satisfaction at least, if
they are not with them the Occasion of Self-Admiration and Applause. We shall
never arrive to any Emminency in Holinesss, without much Self-Denial, and a
strict Watch kept upon Lust, which hath numberless Ways of exerting itself, and
a constant Opposition to it, in What Manner soever it acts its Part in us.

2. We must make it our Scope and Aim, in religious Exercises, to act our Graces,
if we would improve in Holiness: Attendance to them is a necessary Branch of our
Duty, and the Neglect of that Attendance is inexcusable; but a bare external
Performance of those Exercises, will be of no Efficacy towards our Improvement
in Grace. As there is no greater Degree of Holiness in our religious Services,
than what consists in the Actings of the spiritual Principle in our Souls; so
all our Advancement in Holiness in those Services, is from the Exercise of this
holy Principle. Unless, therefore, we aim at performing Spiritual Duties, in a
spiritual Manner, our Expectations of gaining Advantage to our spiritual Part
thereby, must be disappointed, because we have no Ground for such Expectations.

3. We ought to desire the Sincere Milk of the Word. The Grace of the Gospel
alone is suited to feed and nourish our heavenly Part. The Doctrine of the Law
acquaints us what Holiness is; but it is only the Grace of the Gospel which
disposes us to the Practice of it. Let us not flatter ourselves with a Hope of
increasing the Vigour of the gracious Principle in us, by any other Doctrine,
than that of free Grace; for if we do, we shall certainly meet with a
Disappointment. Because the Doctrine of Grace is that Food which God has
provided and appointed for the Support and Nourishment of the Principle of
Grace, and no other than what infinite Wisdom has provided for that Purpose,
will ever, in the least Degree, {#let some suggest what they please|} serve to
that important End. Real Holiness, and the Practice of true Religion, by sinful
Men, can only be promoted by those Principles which are peculiar to the Gospel;
the Reason is, that Holiness, and that Religion, is no other than the Exercise
of Grace in the Hearts of Believers. the Strength and Vigour of which wholly
arises from that Nourishment it receives, by digesting the glorious Truths of
the Gospel. Evangelical Obedience, than which no other deserves the Name of
Holiness, nor is the Thing, can only be promoted by Evangelical Doctrines.
Indeed, a Disposition to a merely moral Obedience may be excited by Discourses
of Morality and Virtue; but that is not Holiness, or a Meetness for future
Blessedness, whereof I am to treat in the last Place.

Fourthly, Without Holiness no Man shall see the Lord .

Two Things must be attended unto, in this Branch of the subject, viz. the Sight
of God, and, that no Man who is not the Subject of Holiness, shall have this
happy Vision of him. In discoursing on the former, I would shew, what are the
Properties of this View, and then the Objects, which are beheld with a Joy to
us, at present inconceivable.

1. I begin with the Properties of this Vision of God . And they are such as must
be exceedingly delightful to every one who truly desires to enjoy it. For,

[1.] It will be immediate, clear, and full. Here the Saints sometimes have
spiritual Views of God by Faith, which fill them with Joy unspeakable, and full
of Glory: But these Prospects are far inferior to that View they will have of
God in the heavenly State. They are attended with a double Disadvantage, at
present, which renders it impossible to have the sameView of God now, that they
will enjoy hereafter. So long as they are in this State, they will be Subjects
of Darkness, which incapacitates them to discern the Glory of heavenly Objects
in a full and perfect Manner. They are Subjects of the Light of Grace: For, God
who commanded the Light to shine out of Darkness, hath shined into their Hearts,
to give them the Light of the Knowledge of his Glory in the Person of Christ {2
Corinthians 4:6}. But, then, they are also Subjects of Darkness, and, therefore,
must be incapable of taking a complete View of spiritual Things. Besides, they
only discern those Objects thro’ a Medium at present. Now we see thro’ Glass
darkly. It is not an immediate View of those glorious Objects we now enjoy, but
a Representation of them in the Glass of the Word: And this Representation of
them is below their true Nature, for Language cannot fully express it. The
Beauty and Glory of those bright Objects, Words can give us but an imperfect
Image of. Since, in this State, we are attended with this double Disadvantage,
our Prospects of heavenly Things, must be far inferior to that View we shall
have of them in the blessed World When we shall see as we are seen, and know as
we are known. And, if the present imperfect View fills our Minds with
inexpressible Delight, what Joy! what Pleasure! what Complacency must possess
our Souls, when we shall have an immediate, clear, and full View of those
inconceivably glorious Objects!

[2.] The Saints will enjoy an uninterrupted View of God hereafter. Their
Prospects of him by Faith, in this State, are often interrupted by Unbelief, and
numerous other Causes: But no Interruptions will take place in their future
Views of their heavenly Father, thro’ the Interposition of any Clouds. No Shades
of Darkness will ever pass over them in the World above, which is all Light and
Glory; nor will their Minds at all be diverted from beholding God and a dear
Redeemer, by a Presentation of any other Objects, which now too frequently is
the Case. This Consideration, added to the former, gives us a most delightful
Idea of the heavenly State. I subjoin,

[3.] This Prospect will be endless. That State of Happiness is permanent, and
will continue forever. Here we have no continuing City; but we seek one to come,
a City which hath Foundations, whose Builder and Maker is God. The Saints will
ever be with the Lord, in whose Presence is Fulness of Joy, and at whose Right
Hand are Pleasures for evermore. As their Existence will be eternal, so their
Views of God will be without a Period. As no Change can possibly happen in the
Nature of that blissful State, so it shall never have an End. If we consider the
infinitely glorious Nature of the Objects seen; if we consider the Properties of
this heavenly Vision, viz. that it is clear and full, that it is uninterrupted,
and without End; surely we must conclude, that this State is most desirable, and
perfectly blessed.

2. This is a Vision, or Sight of God.

[1.] We shall distinctly discern what each Person in the adorable Trinity hath
acted, in order to our eternal Salvation and Happiness.

[1.] The kind Part the divine Father hath acted in our Favour. Our Election to
everlasting Life, was his gracious Act. He chose us in Christ before the
Foundation of the World; and this Choice of us, was unto perfect Holiness. The
Contrivance of the Way of our Recovery from that Ruin brought on us by Sin, is
his. He appointed Christ to be our Mediator, Head, and Surety, and decreed his
taking upon him our Obligation to the Law. It was his sovereign Purpose, that he
should bear our Guilt, and suffer that Penalty to which it rendered our Persons
obnoxious, according to the just Constitution in the Law, and, thereby, satisfy
its equitable Demands, and fully maintain the Rights of Justice, to whose
terrible Resentment our Crimes exposed us. He gave all the invaluable Treasures
of Grace and Glory into the Hand of Christ for us; and on the Foundation of his
Atonement, he dispenses the Blessings of Grace to us in Time, and will
communicate to us the Blessings of Glory in Eternity. He will give Grace and
Glory, and no good Thing will he withhold from us {Psalms 84:11}. Since he
spared not his own Son, age delivered him up for us all, how shall he not with
him also freely give us all Things? If the imperfect Views we have at present of
the stupendous Acts of the Father in our Favour, yield us inexpressible
Pleasure, what transcendent Delight will be produced in our Minds, by the future
Prospect of them?

[2.] We shall forever have in View the compassionate Part, which the eternal Son
hath performed in our Favour. His undertaking for us, in the eternal Covenant
transacted between the Father and himself, and the Holy Spirit. His Assumption
of our Nature, in the Fulness of Time, coming under the Law to redeem us from
it, agreeably to the fore-reign Purpose of the Father, and his own free
Engagement. His Susception of our Guilt, and voluntary Submission to the
Father’s Pleasure, in making his Soul an Offering for our Sins, whereby he
expiated our Guilt, made Peace for us, and secured our Persons from that direful
Vengeance, which we, in Consequence of our Sins, were liable unto. Besides, he
brought in for us an everlasting Righteousness, which justifies our Persons, and
gives us an unalienable Right to eternal Life. And now he is in Heaven, it is
his continual Employ to make Intercession for us, as a sympathizing and
compassionate High Priest, under all our Difficulties, Temptations, and Sorrows,
in this State of Imperfection, and Snares and Dangers. The imperfect View we
have of these Things now, affords us the highest Pleasure; the clear, distinct,
and endless Prospect of them hereafter, therefore, must possess our Souls with a
Delight, that far surpasses our present Comprehension. For, since ineffable Joy
arises from those low and imperfect Views of heavenly Objects, which this State
admits of; certainly unknown and inconceivable Delight will result from the
clear and perfect, and uninterrupted Prospects of those Objects, in the happy
World above.

[3.] We shall eternally behold what a gracious Part the blessed Spirit acts in
our Favour, who inspires us with spiritual Life, when we are dead in Trespasses
and Sins; infuses heavenly Light into our Souls, which are naturally Darkness;
operates on us in a Way of spiritual Conviction; gives us a Sense of the Evil of
Sin; shews us the exceeding Sinfulness of our Nature; presents us with a View of
our inevitable Misery, as in ourselves considered; discovers to us the Ability
and Suitableness of Christ, as a Saviour; encourages and assists us to make a
humble Application to him for Life and Salvation; applies his Blood to our
Souls, to ease us of the pressing Load of our Guilt, and heal the Wounds it
gives us; shews us the Glory of his Righteousness, and enables us to lay hold on
it, and embrace it, as the Matter of our Acceptance with God, our righteous
Judge; open, to our View the Secrets of the Almighty, relating to the stupendous
Design of our Recovery, and powerfully applies to us the precious Promises of
his Word, whereby we are encouraged to hope in him, and draw near to him, as our
gracious Covenant-Father, and in this Character to ark of him all that is
needful to our Support, Guidance, and Consolation: He bears with all our
Provocations, heals all our Backslidings, reduces our Souls when we go astray,
revives the good Work under its Decays, and restores to us the Joy of God’s
Salvation, and establishes us afresh in the Ways of Holiness and Peace, and will
continue so to do, until we arrive safe to the heavenly World, where we shall
see the Wonders of his Love, in that perspicuous Manner the present State admits
not of.

[2.] We shall enjoy a constant View of the divine Perfections, as they are
exercised and displayed in our eternal Salvation. Everlasting, free and
sovereign Love gave Rise to the Design, and runs thro’ every Part of it: That is
the Fountain from which all our Salvation, and the whole of our Happiness
spring. Infinite Wisdom concerted the fit Methods of our Recovery, fate for us,
and glorious to God. Who could ever have thought that Sin might be pardoned, and
yet punished; that the Sinner might be saved, and yet Justice executed? This
Contrivance is the highest Effect of the Wisdom of God, how much soever an
ignorant and proud Generation of Men despise it as Folly. It is the Wisdom of
God in a Mystery, the hidden Wisdom, which he ordained before the World to our
Glory. Besides, in this Affair, the infinite Rectitude and Righteousness of God
most evidently appear. His Love to our Persons is not more conspicuous, than his
just Abhorrence of, and Indignation against our Sins, in this Method he has took
to pardon and save us. He appears to be just in justifying those who believe in
Jesus, on the glorious Foundation of his Atonement and Satisfaction. This is
saving us in a Way becoming himself; It became him for whom are all Things, and
by whom are all Things, in bringing many Sons to Glory, to make the Captain of
their Salvation perfect thro’ Sufferings. Again, the Truth and Faithfulness of
God, shine most eminently in the Accomplishment of his Promises, relating to our
everlasting Salvation and Happiness; and his absolute Immutability, on which our
Security rests, is fully manifested. Much of the Glory of Heaven will consist in
clear, distinct, and endless Views of the infinitely glorious Perfections of
God, as exercised in our Redemption, and as they shine thro’ the Person of the
Mediator.

[3.] We shall always behold the Glory of Christ our dear Redeemer. He who was
crowned with Thorns for our Sakes, we shall have the Satisfaction of viewing
seated on a Throne of Majesty, and crowned with Glory, and surrounded with the
whole Number of the Elect of God, and Myriads of holy Angels, all uniting in
joyful Songs of Praise to him for his redeeming Love to us miserable and
worthless Creatures. For this he prays, and this he demands of the Father for
us, which he has a Right to do; Father, I will, that they also, whom thou hast
given me, be with me, where I am, that they may behold my Glory, which thou hast
given me.

[4.] We shall have a constant and full Perception of the Love of each divine
Person to us, and of the infinite Delight Father, Son, and Spirit will eternally
take in our complete Felicity. It is Matter of Joy to the divine Persons to do
us Good now, and when the Design of our Salvation shall be completed, our Souls
will have a ravishing Sense of that Pleasure, which arises to them from the
Accomplishment of that gracious Design. The divine Persons rejoice over us to do
us Good, as we are the Objects of their infinite Affection and Love. The Design
of our Salvation was infinitely pleasing to the Father, Son, and Spirit; and the
Accomplishment of that Design will be Matter of eternal Delight unto each of
them. When we have once arrived to the heavenly World, we shall enjoy a perfect
and constant Sense of that Pleasure which God takes in our Felicity, and that
Sense must be productive of a most exquisite Joy. The Knowledge which the Saints
now have of heavenly Things, they shall never lose. All Gifts and Acquirements,
on account of which Men are very apt to value themselves, will cease in that
State, as there will be no need of their Exercise; but our spiritual Knowledge
of spiritual Things shall then be fully ripened and brought to Perfection; We
know in Part, and prophecy in Part, when that which is perfect is come, that
which is in Part shall be done away. The Objects are the same we now see by
Faith, that we shall have an immediate, clear, full, and endless Prospect of in
the World above; Glory, therefore, is Grace in its full Maturity, or our
spiritual Knowledge of spiritual Things grown up to its intended Perfection. A
most pleasing Thought this, and it is what may very justly be considered as a
most persuasive Motive, diligently to study those sacred Truths. Who that
considers this, and is acquainted with the Excellency of the Knowledge of
Christ, and of God, in and thro’ him, wilt not be excited to use the utmost
Diligence to increase and enlarge his Acquaintance with those sublime and
heavenly Truths? If we really desire to possess future Glory, surely it must be
a most eligible Thing, in our Esteem, to enjoy as much as we can, of that
Satisfaction and Delight, which arise from a spiritual Perception of the Nature
of those Objects, in the perfect Knowledge of which, will consist our complete
Felicity, when with us Time shall have an End. Unless somewhat of this Kind is
found in us, I know not of any Evidence we can possibly have of a Right unto, or
of a Meetness in us for the Enjoyment of the blissful Vision of God. For, if we
have no Inclination to be separate from the World, and all Things in it, in our
Thoughts, Desires, and Affections, whilst here we dwell, what solid Foundation
can we be supposed to have, to support a Hope, that the heavenly State is really
desirable to us? None at all, as I think. If the First-Fruits are not valued and
fought after, why should it be thought, that reaping the plentiful Harvest is
really desired? Are we at great Pains to acquire Knowledge which will vanish, as
useless, at Death, and shall we not labour to add to that Knowledge, which will
never be lost; but ripen into Glory, when our Souls shall be dislodged of our
mortal Bodies. And, if it be so, our Approbation of, and Delight in those
Things, may be allowed as a good Evidence of our Meetness for the Enjoyment of
this glorious State. On the other Hand, can we think, that those Persons are in
the Way to Heaven, or desire to enjoy it, who discern no Excellency and Glory in
there Things; but flight and despise them, as mere Foolishness? No surely; it is
not Heaven they desire the Enjoyment of, but a mistaken Image which they have
framed to themselves of that glorious State. An unregenerate Person neither
knows what Heaven is, nor can desire it. That alone desires the Enjoyment of
Heavenly Glory, which is a true Preparation for it, and is the real Commencement
of it in the Soul, viz. that gracious, holy, and spiritual Principle which is
implanted in a Person, at the Time of Regeneration, and is Regeneration itself.
This leads me to observe, Lastly, That no Man, without Holiness, shall have this
happy Sight of God. No Man whatever, let him be what he may, as to Descent,
Education, State Gifts, Usefulness to others, whether in the Civil or Religious
Life, unless he partakes of Holiness in this, he shall not participate of
Happiness in the next. As God designed all to become Subjects of Holiness in
this World, whom he appointed to eternal Salvation; so holy Persons only are
capable of that Glory, which consists in the Vision of him, Communion with him,
and in a constant Adoration of him, which is maintained in the Mind by a
Perception of his infinitely glorious Excellencies and Perfections; and,
consequently, no Man, without Holiness, shall ever see the Lord. Some, it may
be, will be ready to fear, from the Consideration of what has been observed
concerning the Nature of real Holiness, that they are not the subjects of it,
and may say, if that Spirituality enters into the Nature of true Holiness, which
you have expressed, I am afraid that, for my Part, I am a Stranger to it; I
find, to my Sorrow, so much of the contrary of it in me. To such I would
observe, that every Man in this World, who is the Subject of Holiness, he also
is the Subject of Sin: Tho’ every Man that is the Subject of Sin, is not the
Subject: of Holiness; every one here, who is a subject of Holiness, is likewise
a Subject of Sin: Do not, therefore, think, because you have Sin, that you have
no Holiness. What is it in you, that prays, watches, and strives against Sin, as
Sin? Is it the Flesh? No, that will never become an Opposer of itself. What is
it in you that approves of the Law, as holy, just, and good? Is it corrupt
Nature? No; that is not subject to the Law, of God, nor ever will be; these are
Acts proper to a Principle of Holiness and Grace. The Flesh will still serve the
Law of Sin, and you will be deceived if you think otherwise, for it is only the
spiritual Part of a Believer that serves the Law of God. Hence, the Apostle
resolves the contrary Actings of his Heart, into these two contrary Springs of
Action in himself; Flesh and Spirit, or Corruption and Grace: So then with my
Mind, I myself serve the Law of God; but with the Flesh the Law of Sin. The
Being of Corruption in the Mind as an active Principle, engaged in the Service
of the Law of Sin, is not to be considered as an Evidence, that there is not
present in the Soul, a holy Principle, which is disposed unto, and engaged in
the Service of the divine Law. It is the Dominion of Sin that is such an
Evidence, and not the Presence of it, as an active Principle, always ready to
exert itself in an Opposition to what is truly good, or of a spiritual Nature,
and inclined to act what is evil. Regeneration neither takes away the Being of
Sin, nor deprives it of a Power to act in Opposition to what is holy: And as Sin
in the Regenerate does exert itself in Opposition to that which is holy, so it
is a Disposition to do what is sinful. A Principle of Grace really takes away
the Reign of Sin, but leaves it existent in the Mind, and changes not its
Nature, it still is, and will always continue to be what it was; Conviction doth
not that: The Flesh, as has been observed, how much soever it is checked by
Conviction, as to the Manner of exerting itself, it preserves its Rule entire:
Tho’ the Form of its Government is altered, it still maintains its Dominion in
the Unregenerate. If, therefore, there is any Thing at all of this Spirituality
and Subjection to the Law’, in you, and Approbation of heavenly Things
themselves, there is a Principle of Holiness in your Hearts, and you have proper
Foundation for a holy Confidence, that he who hath begun a good Work in you,
will perform it until the Day of Christ.

ADVERTISEMENT.

IF that assistance which is necessary to finishing of a Work that I have under
my Hand, shall be graciously afforded, and the Design meet with Encouragement, I
shall present the Reader with a Treatise on various Subjects, viz On the
original Purity of human Nature. On its present Depravity Of the Defects which
attended the Doctrine of Morality, as taught by Philosophers and Poets. Of
Regeneration, Conversion, and Sanctification.The Life of Faith. Growth of Grace.
The Difference between real Conversion. and the Semblance of it. Of Declension
in the Power of Religion; its Causes, and the Ways and Means of a happy Revival
under Decays of Grace. Of the Temptations of the present Age, and Cautions
against them. Of Communion with Gad in the Course of that Obedience we are
required to yield to him, etc. Wherein I shall endeavour to give Resolutions to
difficult Cases of Conscience, as they occur on the various Subjects treated of.


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  CHAPTER 84: S. THE OPPOSTION OF FLESH AND SPIRIT IN BELIEVERS
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The Opposition of Flesh and Spirit In

Believers,

Considered by John Brine {London: George Keith, 1761} THE OPPOSITION OF FLESH
AND SPIRIT IN BELIEVERS, CONSIDERED IN A SERMON, PREACHED FEBRUARY THE 8TH,
1761.

Published at the Request of some who heard it.

Printed for GEORGE KEITH, in Gracechurch-street: And Sold by JOHN EYNON,
Printseller, the Corner of Castle-Alley, by the Royal- Exchange, London 1761.

[Price Sixpence.] {Galatians 5:17} For the Flesh lusteth against the Spirit, and
the Spirit against the Flesh: and these are contrary the one to the other; so
that ye cannot do the Things that ye would.

IN this Context the Apostle cautions the Saints to whom he writes, against those
Evils, which they ought to a void; and exhorts them to practise those Duties,
which were incumbent on them. In the Verse next preceding the Words now read, he
says, If ye walk in the Spirit, ye shall not fufil the Lust of the Flesh; that
is, if ye act under the Direction and Influence of the holy Spirit, ye will not
gratify the Desires of the Flesh.

In the Text, the following things are to be considered,

I. The Flesh and spirit.

II. The Lusting of the Flesh against the Spirit, and the Lusting of the Spirit
against the Flesh.

III. The Contrariety of the one to the other.

IV. The Conclusion, or Inference arising from thence, viz. Believers cannot do
the Things that they would.

I. Let us take into Consideration the Flesh and the Spirit.

1. The Flesh. Some who approve not of the Representation which the Scripture
gives of the Depravity Nature, and which Believers find to be true by
Experience, interpret the Flesh of our inferior sensitive Part, in Distinction
from our superior intellectual Part. They think, that sensual Appetite is meant
by it, and not our reasonable Part. But this Interpretation is not to be
admitted, because our whole Nature is the Subject of Corruption and moral
Impurity. Not only our inferior, but also our superior Part. Reason in us is
depraved, as Appetite in us is vitiated. And such Works are attributed by the
Apostle to the Flesh, which evidently respect our intellectual and superior
Part, viz. Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife,
Seditions, Heretics, Envyings. And therefore the Flesh designs moral Evil, which
discovers itself in the Actings of our intellectual, as well as of our sensitive
Part. Our Mind, i.e. our reasonable Nature, as carnal, is Enmity against God,
and is not subject to his Law, neither indeed can be. The Flesh is a corrupt
Principle and Spring of Action, which is seated in all our Powers. In this Sense
it is to be understood in these Words of our Lord, That which is born of the
Flesh is Flesh: that which is born of the Spirit is Spirit { John 3:6}: and this
is the Import of it, in what the Apostle expresses concerning himself; In me,
that is in my Flesh, dwelleth no good Thing. So then with the Mind I myself
serve the Law of God, but with the Flesh the Law of Sin { Romans 7:18; Romans
7:25}. From this impure Fountain proceed all the sinful Actings, both of our
superior and inferior Part. For our rational, as well as our sensitive Part, is
the Subject of it.

2. We are to consider what is meant by the Spirit. Some think that the holy
Spirit is intended, who dwells in the Saints. It is certain, that he opposes the
Flesh in them. If he is designed, lusting against the Flesh, attributed to him,
is to be understood in the same Sense as making Intercession in Believers is,
which is ascribed to him: The Spirit itself maketh Intercession for us with
Groanings which cannot be uttered. He maketh Intercession for the Saints
according to the Will of God { Romans 8:27-28}. Making Intercession is not the
Act of the Spirit; at is the Act of the Saints under his Influence, as the
Spirit of Grace and Supplications, helping their Infirmities in Prayer to GOD.
And thus lusting against the Flesh, is not the Act of the Person of the Spirit;
for it is the proper Act of the Saints, under his gracious and effectual
Influence. As the Person of the Spirit does not pray in Believers, but they
themselves, pray under his Direction and Guidance; so the Person of the Spirit
does not lust against the Flesh in them, but they themselves lust against it
under his powerful Excitation. The Act is properly theirs, and not his,
otherwise than influentially, as the efficient Cause thereof. I rather think,
that Spirit designs a holy Principle of Action in the Saints, which is the
proper Opposite of the Flesh in them. As the Flesh undoubtedly means an impure
Fountain, from which spring evil Acts, it seems to me best to understand by the
Spirit its contrary, in the Saints, which is a pure Fountain of good Acts. It is
the Produce of the holy Spirit; That which is born of the Spirit is Spirit. The
Wind bloweth where it listeth, thou hearest the Sound thereof, but canst not
tell from whence it cometh, nor whither it goeth: so is every one that is born
of the Spirit. As it as his Production in the Soul, its Nature must be
spiritual, pure, and holy; and such are all the Acts which arise from it;. The
Flesh, in Believers, is a Source of evil Actions, and the Spirit in them, is a
Spring of good Actions.

II. The Flesh lusteth against the Spirit, and the Spirit against the Flesh; the
one opposes the other.

1. The Flesh lusteth against, or opposes, the Spirit, in Thought, Volition, and
in the Actings of the Affections towards holy Objects.

{1.} The Flesh opposes the Spirit, in Thought. The Spirit is an habitual
Disposition in the Mind of a Believer, to spiritual Thoughts; according to that
their Desire is this, That the Words of their Mouth, and the Meditation of their
Heart, may be acceptable in the Sight of the Lord, their Strength. and their
Redeemer { Psalms 19:14}. And sometimes their Meditations on GOD are sweet;
their Thoughts of him are precious to them; they think of his Loving-kindness
with Joy and Delight; contemplate its Nature with holy Admiration; view with
Wonder and Astonishment the glorious Designs which were eternally formed in the
divine Mind, about such unworthy Creatures as they know themselves to be; and
the infinitely wise Methods which were fixed on for the Accomplishment of those
Designs.

The. spiritual Part takes a peculiar Pleasure in thinking of JESUS CHRIST; the
Constitution of his Person, who is GOD and Man ineffably united; and therefore
is fit to act in the Capacity of Mediator between GOD the Father, and the
Church. His Love they meditate upon with the highest Satisfaction, in its
Freedom, Greatness, and Perpetuity; and they exercise their Thoughts with Joy
and Delight on what He hath done and suffered, in order to save them; the
Greatness and Variety of the Benefits which they receive from Him, are the
Matter of their most pleasing Contemplations, viz. Pardon, Peace, Acceptation
with GOD, Liberty of Access to Him, and Supplies of Grace to maintain and carry
on the good Work which is begun in them. Those Things which engage the constant
Attention of holy Angels, and which they earnestly desire to look into, the
Saints, at some Times, are much conversant about; The Grace of God, the
Sufferings of Christ, and the Glory which followed. And they esteem these
Thoughts the best which they ever have, or possibly can have, while they are in
this World; and they give it in Charge to their Souls, to be much employed in
serious and fixed Meditations on those Things. But, alas! their Thoughts of this
kind are very far from being agreeable to the Flesh in them; that is uneasy and
restless when the Mind is thus engaged in holy Contemplations. For, as the
Spirit in Believers disapproves of vain and unholy Thoughts, so the Flesh in
them dislikes holy and spiritual Thoughts, and seeks to eject them out of the
Soul; which it too often, effects, by the vain Imagination presenting to View
some trifling Object, which through a Want of Caution in the Mind, diverts and
turns it off from a continued Attention unto those glorious Things which before
it had in Prospect: Thus a melancholy Change takes place in the Frame of a
Believer; his spiritual Meditations are marred, to his Surprize, and before he
is aware of it; his holy, spiritual Thoughts are succeeded by carnal and vain
Thoughts. Thus the Flesh prevails against the Spirit; and that heavenly Joy
which the Soul was filled with, while employed in holy Meditation, now subsides
and vanishes for the present; that pleasing Sight which the Saint had of CHRIST,
the beloved of his Soul, is gone; Darkness overspreads his Mind, in consequence
of which he either censures himself for his Folly, in yielding to the
Solicitations of his carnal Part, whereby so sad a Change hath taken Place in
the Frame of his Soul, or he sinks into Indifferency through the Prevalence of
Corruption, and is in a great Measure insensible of, and unaffected with the
Loss he hath sustained; a Train of vain Thoughts croud in and take Possession of
the Soul, and prevent the Mind considering duly what a foolish Part it hath
acted, to its unspeakable Prejudice; and therefore it falls into a Lethargy, and
becomes stupid. It is so busy an acting according to the Dictates of the Flesh,
that it as not at Leisure to hearken to the Remostrances which the Spirit makes
against it; they are not heard nor attended to, by reason of that great
Advantage which the Flesh hath gained; and thus it may be even with the best.

{2.} The Flesh lusts against, or opposes, Spirit, in Volition. The Will of a
Believer, as sanctified, is habitually inclined to Holiness; his Mind discerns
that it is most eligible, because of its Excellency, and his Will, upon that
Discernment, exerts itself in an actual Choice of it. But this Choice is not
made with the whole Will, because it is not wholly sanctified, but in Part only;
and therefore the Will, at no Time, and in no Instance, is entirely engaged in a
Desire and Pursuit after Holiness. For there is in the Will a fixed Resistance
and Opposition unto what is good; Flesh is seated in the Will as well as Spirit,
by reason of which the Spirit hath not, nor can have, a complete Command
thereof; it is partly under the Direction of the one, and partly under the
Direction of the other. The Flesh dislikes and is Enmity against Holiness, and
it endeavours to repress and expel holy Desires which arise from the Spirit. It
is not only ever present, and so can immediately exert itself in an Opposition
to those holy Volitions which spring up in the Will, as it acts under the
Direction of the Spirit; but it is present as a Law, the Believer finds a Law,
that when be would do Good, Evil is present with him. It is coercive, and hath a
commanding Force, which too often prevails against the Spirit; hence the holy,
spiritual Desires of the Believer abate in their Fervency, and sometimes, for
the present, are almost quenched in his Soul. When his Will is thus captivated
by the Flesh, Desires of a quite different Nature from those which sprung up in
it before, arise therein, and it chooses what is vain and foolish, unto the
Gratification of the Flesh, which now hath obtained its End, without which it
would not be easy, for it never is, while the Soul acts in a holy and spiritual
manner. The corrupt Part in the Saints fails not to check the Will in the Choice
it makes of what is agreeable to the spiritual Part in them, out of that
wretched Aversion which it hath to all that is good. It is not only true that
the Flesh does not concur with the Spirit in those holy Breathings and Desires
which arise from it in the Soul, but it constantly opposes them, and sometimes,
with great Violence, and ceases not until it prevails, unto their Expulsion. And
innumerable are its Wiles, by which it aims to give a Diversion to the Mind, and
draw it off from its Attention to the heavenly Objects about which it is
conversant. And if the Flesh prevails upon the Mind to abate of Watchfulness
against it, in its Assaults, it will be lure to improve the Advantage it hath
gained. Quite different Objects it presents to the Mind, which through its
Remissness as to its present Duty, strike it, and possess it of many
unprofitable and vain Thoughts. Thus it becomes carnal in its Conceptions; which
is followed by carnal Acts in the Will. For Vanity in the Mind, if Entertainment
is given to it, will assuredly introduce Carnality in the Will. Spiritual
Thoughts are Incentives to spiritual Desires; and carnal Thoughts, if not
immediately expelled out of the Mind, will quench heavenly Desires, and give
Rise unto such Volitions in the Will, as are agreeable to the Flesh; for the
Acts of the Mind, and the Acts of the Will correspond in their Nature, and are
of the same kind; if the Mind acts spiritually in its Thoughts, the Will acts
spintually in its Volitions; but on the contrary, if the Mind acts vainly in its
Thoughts, the Will acts vainly in its Volitions; the Reason of which is, the
Acts of our Will follow the Acts of our Mind.

{3.} The Flesh lusteth against the Spirit, in the Actings of the Affections
towards holy Objects. As the Mind discerns the Excellency and Glory of heavenly
Things, and the Will makes Choice of them; so the Affections tend towards them
according to the Spirit. For, the Mind is not only enlightened, and the Will
sanctified, but also the Affections are spiritualized; in consequence of which,
they are elevated above the fading, perishing Things of this World, embrace and
adhere to Things which are above, where Christ sitteth, who is even at the right
Hand of God. Invisible Glories, when beheld by Faith, powerfully attract the
Affections, and produce the higher Satisfaction and Pleasure, which sanctified
Persons, at any Time, experience. They afford a Joy that is unspeakable and full
of Glory. Nothing can possibly give that sweet and delightful Entertainment to
the Saints, which heavenly and unseen Objects do. Grace refines their
Affections, and gives them a Relish for far nobler and purer Joys, than can
arise from the most delectable Things of this World; they are all of them
insipid to the spiritual Taste of the Saints; spiritual Things only are suited
to the Nature of the Spirit in them. But the Flesh in Believers is so far from
having Pleasure in them, that it is wholly averse to them, and its Aim is to
draw off the Affections from them; it entirely disrelishes those heavenly Joys
which result from Communion with GOD, and Prospects of his Glory in the Person
of CHRIST; and it endeavours to deprive the Soul of that spiritual Pleasure it
enjoys while it is conversant about divine Things, and too often it so far
prevails, as not only to damp its spiritual Joys, but also to entice the
Affections unto an Embracement of carnal Objects, whereby it obtains the End it
sought after. Thus the Flesh lusteth against, or opposes, the Spirit in the
Saints; in Thought, Volition, and in the Actings of the Affections towards holy
objects.

2. The Spirit lusteth against, or opposes, the Flesh, in Thought, Volition, and
in the Acts of the Affections about carnal and evil Objects.

{1.} The Spirit lusteth against, or opposes, the Flesh, in Thought. The carnal
Part in a Believer is a constant Source of vain Thoughts, according to that the
Imagination of the Thought his Heart is only evil, and that continually. The
Flesh is never quiet and easy but when it is employed in framing vain
Imaginations, and therefore a Multitude of unprofitable and sinful Thoughts
croud in upon the Mind. It is egregious Folly in us to dissemble in this Matter,
for GOD, who searches our Hearts, is perfectly acquainted with all the carnal
Conceptions which our sinful Minds form; and if we are awake and capable of
reflecting upon our internal Acts, we must be sensible that this is the Facet;
and not an Exaggeration of our Vanity and Sinfulness, respecting our Thoughts.
The Spirit in the Saints disapproves of, hates, and detests all those Thoughts,
which are pleasing to the Flesh in them; it esteems them bold Intruders, and
treats them as such; for it is wholly against giving them the least Countenance
and Entertainment; that desires their Expulsion; and it endeavours to chase them
out of the Mind, as Guests which are most unwelcome and disagreeable unto it;
nor can it be easy with their Continuance. But let them be driven out of the
Soul ever so often, they will return; because the Flesh, though used with the
greatest Severity, and may be compelled to retreat for a short Time, yet it is
not put out of Countenance; but with daring Boldness, and great Violence, it
quickly re-advances, and assaults the Soul again; the Saints hate vain Thoughts,
but they cannot possibly get rid of them.

{2.} The Spirit lusteth against, or opposes, the Flesh, in Volition. The Will,
according to the Flesh, is inclined to Evil, and averse to Good; and as it acts
under its Direction, it refuses the latter, and chooses the former. The Choice
which the Flesh makes is agreeable to its Nature, that is sinful, and such is
its Choice; unholy Volitions continually spring up in the Will, even of the most
sanctified, by Reason it is the Subject of a carnal and corrupt Principle, which
always disposes it to Vanity and Folly; for the Flesh is at all Times engaged in
the Service of the Law of Sin. The Spirit in the Saints disapproves of that evil
Choice, which the Flesh causes the Will to make, and solicits it to retract that
Choice, and puts it upon making a quite contrary one. As the Flesh never concurs
with the Spirit, but opposes it in the Choice of Holiness, so the Spirit never
concurs with the Flesh in the Choice of Sin, but opposes it in that Choice.
Hence, the Volitions of a Believer, at no Time, are wholly evil, nor wholly
good; because the Will in them acts partly under the Direction of the Flesh, and
partly under the Direction of the Spirit; both are active Principles in it, and
each hath an Influence upon at; the Flesh moves it to Evil, and the Spirit
excites it unto Holiness. Thus the Spirit, in Believers, lusteth against, or
opposes, the Flesh, in those evil Volitions which it causes to arise in their
Will. Sometimes indeed its Opposition to the Flesh is very strong and powerful,
even unto a Predominancy against it; and sometimes its. Opposition is feeble,
then the Flesh maintains its Ground, increases in its Strength, prevails against
the Spirit, and keeps the Will fixed in that sinful Choice which at hath made,
and that is followed with sad Effects in the Soul.

{3.} The Spirit lusteth against, or opposes, the Flesh, in the Actings of the
Affections about vain and sinful Objects. The Affections, as carnal, do not in
the least Degree tend towards heavenly Things, nor are they pleasing to them;
holy Thoughts and spiritual Desires are so far from affording Delight to our
corrupt Passions, that they often tumultuously endeavour to stifle such Thoughts
and Desires in our Souls; there is nothing so vain, unprofitable, and
pernicious, but our depraved Affections will embrace and adhere unto, rather
than what is sacred; for all their Joy and Delight are in Vanity and Folly; and
our vicious Affections have a strong and powerful Influence on our Mind, and our
Will, and prevail so far as to banish, for the present, holy Thoughts and
heavenly Desires, unto the Gratification of the Flesh. The Spirit in Believers
hath no Pleasure in what is agreeable to the Flesh; it dislikes those carnal
Joys which that pursues, and is never easy without; and its Aim is, when the
Affections are enticed and drawn away after vain Objects by the Flesh, to recall
them wandering, and to direct them towards such Objects as are suitable to its
own Nature; for the Spirit enjoys no Satisfaction and Pleasure, so long as the
Flesh is gratified and entertained in its Dalliances with carnal Objects.
Spiritual Things only are the Matter of the Saints Delight, so far as their
Affections are spiritualized, and therefore it lusteth against, or opposes, the
Flesh, when it leeks to entice and entangle the Affections in order to its
Entertainment. And thus the Spirit counteracts and opposes the Flesh in Thought,
Volition, and in the Actings of the Affections, about, or towards vain and
unlawful Objects; which I am persuaded all Believers find to be true by
Experience, tho’some may be more observant of it than others are.

I would here make two Observations before I pass on.

Observation 1. A Believer hath two Springs of Action in him, one is Evil, and
the other Good; the Flesh is Evil, no good Thing dwells in it, nor can any Thing
which is Good be educed out of it; no holy Thoughts, no heavenly Desires, nor
spiritual Motions and Tendencies. The Spirt is Good, and is a Spring of holy
Thoughts, pure Desires, and spiritual Motions and Tendencies.

Observation 2. The Flesh remains the same after Regeneration as it was before,
no Alteration takes Place in its Nature for the better. Sin, which dwells in the
Saints, is not less vile and sinful than it heretofore was; the old Man is not
amended by the Creation of the new Man; I hope that none will mistake me on this
Subject, I do not say, that the Heart is not made better, for that it certainly
is, by the Implantation of a holy Principle in it; but what I say is this, that
the Flesh, or in-dwelling Sin, is not made better; its Nature is still what it
was, tho’ deprived of its Dominion in the Soul; and therefore the Kind of its
Actings is the same, notwithstanding the Presence of Grace; consequently the
same sinful Thoughts, unholy Desires, and evil Tendencies, may, and too often do
spring from it, which did before Regeneration; and this is matter of great
Discouragement unto many holy and humble Persons, who upon their Conversion
expected to find it much otherwise; and, therefore, are greatly disappointed.

III. The Contrariety of the one to the other is to be considered.

1. They are contrary in their Nature. The Flesh is contrary to the Spirit, that
is the Consequence of our Apostasy from GOD, it followed upon our Breach of the
Law of our Maker, and as it is the Fruit of Sin, it must be absolutely evil in
its Nature, no Good can be in it; the Flesh is not only sinful, but there is an
exceeding Sinfulness in it, and therefore it must be concluded that it is the
direct Opposite of the Spirit; for, the Spirit is the Production of the holy
Spirit of GOD, He is the efficient Cause thereof, it is born of him, that which
is born of the Spirit is Spirit; in its kind, it is a good and a perfect Gift,
which cometh down from above, so that it is the very Reverse of the Flesh. The
Difference between the Flesh, and the Spirit is not this, That the Flesh is less
good than the Spirit, and the Spirit is less evil than the Flesh; but this, the
former is wholly evil, and the latter is wholly good, and therefore they are
contrary the one to the other, as the Apostle asserts and they are altogether
so, not partially, there is no Goodness in the Flesh, nor is there the leapt
Evil in the Spirit; the Flesh, in its Nature, is entirely Evil; and the Spirit,
in its Nature, is entirely Good.

2. The Flesh and the Spirit are contrary in their Actings. Each acts agreeable
to its own Nature; the Flesh being wholly Evil in its Nature, all its Acts are
entirely so; not partly Evil and partly Good, but they are altogether evil and
sinful: And the Spirit being in Its Nature good and holy, all those Acts which
spring from it, are spiritual and holy. Not that the Souls of Believers, at any
Time, or in any Instance, are wholly Evil or wholly Good in acting, for at is in
Part only that they are so. The Reason of which is this, they act partly under
the Direction of the Flesh, and partly under the Direction of the Spirit, in
whatever they do. There contrary Springs of Action, being always resident in
them, they are ever influenced by each; hence their Acts are mixed, partly Evil
and partly Good. This is not to be understood that Actions which are materially
Evil, have any Degree of Goodness an them; or that Actions which are materially
Good, have any Degree of Evil in them; but it is to be taken thus, That the
Minds of Believers are not wholly Good in holy Actions, by Reason of the
Opposition of the Flesh in them to those Actions; nor are they wholly Evil in
sinful Actions, by Reason of that Opposition which the Spirit in them makes to
those Actions; as the Flesh and the Spirit are directly contrary in their
Nature, they certainly are so in acting; the Flesh concurs not with the Spirit
in its Acts, nor does the Spirit concur with the Flesh in its Acts; a Believer,
with his Mind serves the law of God, but with his Flesh he serves the Law of
Sin.

IV. The Conclusion, or Inference arising from thence is this, viz. Belivers
cannot do the Things that they would.

1. With Respect to Good. The Aim and Desire of a Saint, according to the Spirit,
is to be all Conformity to the holy Law of GOD; but the continual Presence of
the Flesh renders it impossible, even when that acts most vigorously in him; for
the Flesh fails not to lust against, and oppose it. Sometimes a Believer
retires, and proposes to exercise himself in Reading, serious Meditation and
Prayer, and therein to enjoy delightful Communion with GOD and a dear Redeemer.
But, alas! the Flesh in him bestirs itself, and rises up with Violence against
the Spirit in this holy Design, which it hath formed in the Mind; whereupon a
sad Disappointment ensues, Confusion and Distraction take place in his Thoughts,
his spiritual Desires abate in their Fervency, and his Affections rove, and are
ready to embrace any vain Object, which the carnal Imagination presents unto
them; whereby he is prevented acting in that holy and spiritual manner which he
intended and desired; through the present Prevalency of the Flesh, in him,
against the Spirit, he immediately becomes indisposed to those holy Exercises
which it was his Intention and Desire to be delightfully employed in; and thus,
I am persuaded, it may at some Times be, even with the best, for the Law of Sin,
which is in the Members, and wars against the Law of the Mind, in some
Instances, there is Reason to think, gains Advantage over the spiritual Part, in
all the Saints.

2. Believers cannot do that which they would with Regard to Evil. The Flesh in
them, being entirely sinful in its Nature, all its Projects and Contrivances are
so; it always aims at the utmost Gratification of its corrupt Desires, and is
for bringing the whole Soul in Subjection to itself, the Mind, the Will, and the
Affections; it endeavours to possess the Mind of vain Thoughts, it solicits the
Will to chuse what is unprofitable and evil, and it labours to entice and
entangle the Affections, to place and keep them fixed on carnal Objects; and
many Times, thro’ its Violence, or its Artifice and Cunning, it prevails very
far; at which, the Spirit in Believers is alarmed, and rises up in Opposition
unto this Prevalency of the Flesh, for that cannot bear with it. The spiritual
Part reproves the Mind for its Inattention to the Design of the Flesh, whereby
vain Thoughts got Possession of it; the Will for its Carnality, by Means whereof
evil Volitions sprung up in it; the Affections for their Folly in wandering at
the Instigation of the Flesh; and thus while that is busily employed in acting
its vile Part, the Spirit remonstrates against it, checks and controls it, and
in a great Measure, for the present, prevents it from making farther Progress in
the Soul. And, therefore, as Believers cannot do the Things that they would,
according to the Spirit, by Reason of the Opposition of the Flesh; so they
cannot do the Things that they would, according to the Flesh, because of the
Opposition of the Spirit; and thus it will be With them, so long as they
continue in this imperfect State.

I shall close the Discourse with some Observations.

Observation 1. Evil is in the whole Mind, or our whole intellectual Nature is
the Subject of Sin. No Faculty in us is free from that moral Contagion, in the
Understanding it is Darkness, or an Incapacity to form a true Judgment of
spiritual Things; in the Will it is a Disinclination to what is holy, and a
constant, fixed Propensity to what is vain and sinful; in the Affections it is a
Dislike of what is spiritual, and Pleasure in what is carnal; and thus it is,
even in all regenerate Persons. For Regeneration effects no Change for the
better in the Nature of the Flesh, that still remains what it was, only it hath
lost its Dominion by the Production of its contrary in the Soul, which reigns in
Opposition to it; but that notwithstanding, it is resident as an active
Principle in all the Powers of the Mind, and they are under its Influence.

Observation 2. Good is in the whole Heart of a regenerate Person. Every Faculty
is the Subject of Grace; there is Light in the Understanding, which is an
Ability to discern spiritual Things in their Excellency and Glory; Holiness is
seated in the Will, by which it is disposed to avoid Evil, and inclined to the
Choice of what is Good; the Affections are spiritualized, in Consequence whereof
Sin becomes the Object of their Aversion, and Holiness of their Pleasure and
Delight. Thus Evil and Good are in the whole Soul of a regenerate Man.

Observation 3. The Heart of a Believer is not wholly Evil, nor wholly Good, it
is each in Part; and therefore he differs from Angels, the Spirits of just Men
made perfect, from Devils, and from unregenerate Men. Angels are all Purity and
Perfection, absolutely free from Evil,. and are indefective in their Acts of
Obedience to the divine Will. The Spirits of just Men departed have no Impurity
attending them, those corrupt Habits which they were the Subjects of in this
State, are entirely eradicated, and they are made perfectly like unto JESUS
CHRIST; they are so holy as to be without all Cause of Blame before God in Love.
Devils are altogether sinful, they have not the least Degree of Holiness in
them; and unregenerate Men are Flesh only, they have nothing of Spirituality in
them, their Hearts are entirely carnal and sinful. Believers are the Subjects of
Flesh and Spirit, of Sin and Holiness, and therefore their Hearts are neither
wholly Evil nor wholly Good, but are both in Part, because contrary jarring
Springs of Action are feared in their whole Souls, which have a contrary
Influence on the Mind, the Will, and the Affections; so that they do not really
act under the Direction either of the Flesh or the Spirit, which are in them,
but partly under the Direction of the one, and partly under the Direction of the
other; consequently they are neither wholly Evil, nor wholly Good, but each in
Part, and have such a Combat within themselves, between Flesh and Spirit, as no
others have.

Observation 4. There is in Believers a Principle of Holiness, by which I
understand a Capacity and Disposition in the Mind of acting in a holy, spiritual
manner. In the Understanding it is a spiritual, visive Ability to discern
heavenly Things, and therefore it is Light subjective, which enables him, in
whom it is, to perceive the true Nature of Light objective, legal, and
evangelical. This Principle in the Will, is a Disposition and Power to chuse
what is holy, and to refuse what is evil. In the Affections, it is Spirituality,
and a Suitableness to the Nature of divine Things, whereby they are caused to
tend towards, and take Pleasure in them. This is what is meant by the Heart of
Flesh, the Opposite of the Heart of Stone; the new Heart, the new Spirit; the
new Man, which is the Contrary of the old Man; it is the Law of the Mind,
against which the Law in the Members wars; it is the Mind which serves the Law
of God, the direct Opposite of the Flesh, which serves the Law of Sin. Hence it
is clear, that there are in Believers two contrary Principles, or Springs of
Action, one is good, and the other is evil; one is holy, and the other is
sinful; and the Acts of the one are contrary to the Acts of the other. With no
Propriety can it be said that the evil Principle is Error, or false Doctrine in
the Mind, though by Reason of that Principle, the Mind forms an erroneous
Judgment concerning Truth. Nor can it with the least Propriety be said, that the
good Principle in the Mind is Truth, though by Means of that Principle it
discerns Truth, and approves of it. Some of late seem to apprehend, that there
is not, in the Souls of Believers, a holy Principle distinct from the Word, that
is to say evangelical Truth, but that, if there is what may be called a
Principle of Holiness in them, it is the Word, or evangelical Truth itself. This
is a fond Imagination, which is fully evinced by several Things, one is this;
The Spirit, or Principle of Holiness, in the Saints, is born and ingenerated of
the holy Spirit, That which is born of the Spirit is Spirit. Now it is
ridiculous to think, that the Word is born of the Spirit of GOD, in the Saints.
It was revealed and dictated by him to the Prophets and. Apostles, and by him it
is opened and applied to the Souls of Believers, for their Instruction and
Consolation; but born of him in them it is not, nor can be. Again, the Principle
of Holiness in the Saints, is a new Creation, for they are the Workmanship of
GOD created in CHRIST JESUS; on which Account they are denominated new
Creatures: If any Man be in Christ, he is a new Creature. It is a monstrous
Figment to imagine, that evangelical Truth is created in the Saints. As was said
before, it is revealed and applied to them, but created in them it is not.
Farther, the spiritual Principle discerns Truth, but the Truth itself it cannot
be; for if so, that which discerns, and that which is discerned, must be the
same, which they cannot be. How is it possible, that the Object discerned,
should be the same with that which discerns it? Besides, this holy Principle
receives the Things of the Spirit of God, which Things are evangelical Truths.
The Things received, are distinct from that which receives them; and therefore
the Word is not that Principle of Holiness which is in Believers, but distinct
from it; the Word of Truth is that upon which the spiritual Principle acts, by
which it is nourished, strengthened, and invigorated, and, consequently, at
cannot be that Principle itself. A mere Whiffler in Reasoning hath
misrepresented Dr. Owen on this Subject, who expresses himself thus, in treating
on the Efficiency of the Word, as the Instrument of GOD, in the Communication of
Salvation to us. In the Regeneration and Sanctification of the Elect, the first
external Act of this Salvation, this is wrought by the Word, { 1 Peter 1:1}
Sanctify them by thy Word, as the Means and Instrument of their Sanctification.
And he tells his Apostles, that they were clean through the Word that he had
spoken unto them, {John 15:3} for it is the Food and Nourishment whereby the
spiritual Principle of Life, which we receive in our Regeneration, is cherished
and increased, { 1 Peter 2:2} and so able to build us up until it give us an
Inheritance among them that are sanctifiedf1. Upon which Discourse this Whiffler
remarks thus; Here we have Dr Owen against Dr Owen, What are we to do in this
Care? whiffle after him? no, but reduce him to a mere Neutral, and allow him no
Votef2. But how does it appear that the Doctor contradicts himself, which is a
Reason why he should be allowed no Vote on this subject? Answer thus: The Doctor
elsewhere says, I call this Principle of Holiness an Habit, not as though it
were absolutely of the same Kind with acquired Habits, and would in all Things
answer unto our Conceptions and Descriptions of them: But we only call it so,
because in its Effects and manner of Operations it agreeth in sundry Things with
acquired, intellectual, or moral Habits. But it hath much more Conformity unto a
natural, unchangable Instinct, than unto any acquired Habit. Wherefore God
chargeth it on Men, that in their Obedience unto him, they did not answer that
Instinct which is in other Creatures towards their Lords and Benefactors, {
Isaiah 1:3} and which they cordially observe, { Jeremiah 8:7}. But herein GOD
teacheth us more than the Beasts of the Earth, and maketh us wiser than the
Fowls of Heaven, {Job 35:11}. This therefore is that which I intend, a Virtue, a
Power, a Principle of spiritual Life and Grace, wrought, created, infused into
our Souls, and inlaid in all the Faculties of them, constantly abiding and
unchangeably residing in them, which is antecedent unto, and the next Cause of
all Acts of true Holiness whateverf3There is not the least Appearance of
Contradiction in what the Doctor advances, for he asserts, in each Place, that
there is a vital, spiritual Principle in the Regenerate. So far, therefore,
there is no Contradiction, but a perfect Agreement. In the former Place he
observes, that the Word, or Gospel, in a Way of Efficiency, begets, or produces
that vital, spiritual Principle, not that the Word materially is that Principle.
He was no such Blunderer, to imagine that the Word is that which it effects in
Men, he well knew it to be distinct therefrom; and that Efficiency, which he
ascribes to his Word, is not the Efficiency of an Agent; but of an Instrument,
or Mean, used by GOD in the Regeneration of his People; and in their
Sanctification, as the vital, spiritual Principle in them is nourished and
increased by it. Affirming that the Word is a Mean, or Instrument, used in
producing the vital, spiritual Principle, is so far from supposing that it is
that Principle, that it most clearly implies, that it is distinct from it; for
no Mean, or Instrument, can possibly be that, which it is the Mean, or
Instrument, of effecting. The Doctor, therefore, is not to be reduced to a
Neutral on this Subject, and denied the Right of a Vote upon it, which this
Trifler in Reasoning is desirous of. It is much to be lamented, that any among
us should call into Question the important Truth, that there is a Principle of
Holiness in Believers; but with Chearfulness we engage in its Defence. May the
Lord of his infinite Mercy give us satisfactory Evidence, that we are the happy
Subjects of such a Principle! and by his Spirit and Grace increase the Vigour of
it in our Souls!

FOOTNOTES ft1 Rational Religion, on Hebrews, Vol. I. Page 178. ft2 Rational
Religion, etc. ft3 On the Spirit, Page 416.


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  CHAPTER 85: S. THE PROPER ETERNITY OF THE DIVINE DECREES
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THE SERMONS OF JOHN BRINE The Proper Eternity of the Divine Decrees, And of the
Mediatorial Office of Jesus Christ: Asserted and Proved by John Brine {#London:
John Ward, 1754|} Thou hast given a standard to them that fear thee; that it may
be displayed because of the truth

SERMON 19 THE PROPER ETERNITY OF THE DIVINE DECREES, AND OF THE MEDIATORIAL
OFFICE, OF JESUS CHRIST:

ASSERTED AND PROVED IN A DISCOURSE DELIVERED, IN A MONTHLY-EXERCISE OF PRAYER
WITH A SERMON, ON THE 19TH OF SEPTEMBER, 1754 Published at the Request of the
Ministers and others Printed and Sold by JOHN WARD, against the Royal Exchange;

GEORGE KEITH, in Grace-church-Street; and JOHN EYNON, at a Print Shop, on the
North Side of the Royal Exchange. London

1754.

PREFACE IN composing this Discourse, I had no Thoughts of its Appearance in the
World. But as the Publication of it, was desired, by such unto whom I pay no
small Deference, I have ventured to expose it to public View, although, I am
apprehensive, that it may be displeasing unto some; because I have herein, taken
the Liberty to animadvert upon an Absurdity advanced by a learned Author,
concerning the divine Decrees: viz. That they are not properly Eternal; but
later than the Existence of God, and had Beginning. We all profess to believe
that we are fallible, and may err, and yet, it is very common with Men, to treat
those with Disdain, who think that they are wrong in any Point, and attempt to
rectify their Mistakes. Their Friends also, sometimes, very much ill-resent such
Freedom. And, this is one of the numerous Ways wherein the Pride and Naughtiness
of the Heart discovers itself. However, I am not unprepared for bearing Censure,
in the Defence of that, which appears to me, is Divine Truth. I am only sorry
that it hath not a better Advocate, when I am engaged in its Vindication. If
what is presented to the Reader, shall be of the least

Service, either in guarding him against, or convincing him of the mistaken
Conceptions about the Decrees of God, the Person of Christ, and of his
Constitution unto the mediatorial Office, so far my Ends will be answered. And,
I am not altogether without Hope, that this short Discourse, may in some
Measure, be conducive unto those Ends, under the divine Blessing: Unto which I
would solemnly recommend it.

{Proverbs 8:22-23} The Lord possessed me in the beginning of his Way, before his
Works of old. I was set up, from Everlasting, from the Beginning, or ever the
Earth was. THESE are the Words of Wisdom, which speaks throughout the Chapter.
Different Apprehensions have been entertained concerning this divine Speaker,
viz. What, or who is meant by Wisdom. I think there are clear Reasons to
conclude, that by Wisdom, a Person, or intelligent Agent is intended: For,
Wisdom all along speaks under personal Characters, and various personal Acts are
attributed unto this Speaker. As searching, or finding out. I Wisdom dwell with
Prudence, and find out Knowledge of witty Inventions. Also Acts of Love and
Affection: I love them that love me. And Acts of Joy and Delight: Then was I by
him, as one brought up with him, I was daily his Delight, rejoycing always
before him: Rejoycing in the habitable Parts of his Earth, and my Delights were
with the Sons of Men. All which are personal Acts, and, therefore, this divine
Speaker, is a Person, or an understanding Agent; and the Things which are
predicated of this Speaker, are so grand and sublime, that they cannot be
applicable to any other Person than CHRIST, who is the Wisdom, as well as the
Power of God.

Understanding the Words of our blessed Redeemer, without commenting upon what
precedes, I shall immediately proceed to the Explication of them. And it will be
proper to shew, what is designed by the Way of the Lord; what the Beginning of
his way imports; what is implied in the Act of possessing Christ; what Works of
God are intended, before which he possessed our Saviour, and why they are said
to be of old; what the letting up of Wisdom designs: when this was done, from
Everlasting, from the Beginning, or ever the Earth was.

I. I would shew what is designed by the Way of the Lord. The Way of God
sometimes intends his wise and holy Dispensations towards the World, and towards
his Church in Providence, which are the Accomplishment of his Decrees concerning
both, with respect unto their temporal Estate. This is a Sense wherein it is
frequently to be understood: And his Way is to be taken for his gracious
Purposes and Counsels, which were formed in his infinite and eternal Mind,
concerning Christ, and his Church. I apprehend this Sense is designed by it in
these Words: For my Thoughts are not your Thoughts, neither are your Ways my
Ways saith the Lord. For as the Heavens are higher than the Earth, so are my
Ways higher than your Ways, and my Thoughts than your Thoughts { Isaiah 55:8-9}.
It is of pardoning Grace and Mercy, that the Lord there speaks: For he will
abundantly pardon. We are too apt to limit the Holy One of Israel, in his Acts
of pardoning Kindness and Mercy. And it is his Intention, in these Words to
assure us, that his Purposes of Grace, Mercy, and Pardon, infinitely exceeds
those Conceptions which we are apt to entertain thereof. I apprehend, that in
this Sense, the divine Way is to be understood, in the Text: Or, that God’s
Thoughts and Purposes of Love, and Grace concerning Christ and his Members are
meant by his Way. Further I am to shew,

II. What the Beginning of his Way imports . If we understand it of Duration:
That must either commence, or not commence, have Limit, or not have Limit. The
Term beginning is put for Duration, which had not Commencement, in these Words;
God hath from the Beginning chosen you to Salvation, thro’ Sanctification of the
Spirit, and the Belief of the Truth. This divine Act of Election was eternal:
According as he hath chosen us in him, before the Foundation of the World. From
the Beginning, and before the Foundation of the World mean the same. And, there
never was an Instant, wherein the Church was not the Object of a gracious Choice
unto Salvation, or the Enjoyment of eternal Life. A learned Writer hath been
pleased to distinguish upon Eternity, a Parteante, or that Duration, which was
before the Existence of the World, or Things created, and speaks of a first, and
an after Date therein. The first Date respects, he says, God’s Existence, which
was eternal, and had no Beginning: The after Date refers unto his Decrees, or
Acts within himself relating unto Christ and the Church, which he affirms had
Beginning: He sums up what he had before more largely, expressed, and pleaded
for, in this Assertion, viz. God himself was before the Conceptions and Thoughts
which he entertained of his Works: Before, besure in Order of Nature; but how
long before, the Thing neither speaks nor the Word declares. f1 Let us press
this Grape a little, that we may be able to form a Judgment of the Nature of its
Juice. The plain Import of this Assertion is, God was before he had infinite
Thought and Consciousness; but how long before, is impossible to be known,
because neither the Thing speaks, nor the Word declares it. This is a very
unsafe, a very offensive, and a most absurd Way of speaking. If God ever was
without infinite Thought and Consciousness, he was not, he then could not be
God. For, a Being without Thought and Consciousness can’t be God. To be quite
free with you upon this Subject. The Assertion is so extremely absurd, that it
excites my Astonishment. The Divine Decrees are of the same Date with the
Existence of God. His Being is not of one Date, and his Purposes of another, a
later Date. Besides, to suppose, that there was an everlasting, or a Duration,
before the Existence of a Creature, that really had a Beginning, or
Commencement, is to imagine, that there was a Duration, which was neither
eternal, nor temporary; but something between both, which is an highly absurd
Imagination. Duration is, either immeasurable and without any Limit: Or, it is
measurable and hath a Limit. If Duration past is immeasurable, it is eternal,
and could not have any Beginning. If it is measurable, it is not eternal, but
temporary, and must have had Commencement. There can be no Medium between
Eternity and Time. A Duration which begins, is measurable and limited, whether
it is measured and divided into the Parts whereof it consists, or not, by the
Motion of Body, or otherwise. Measurable and limited it is, and there must be
some Instant at which we must necessarily stop, when we contemplate a past
Duration, which had Beginning. If, therefore, the Divine Decrees are later than
the Existence of God, or had Beginning, they must, as to Duration, have been
infinitely short of the Existence of God. So that, according to the Doctrine
contained in this most absurd Assertion, there must have been an infinite
Duration, wherein, God was without any Conceptions and Thoughts of his Works:
That is to say, without infinite Thought and Consciousness; and, therefore, for
an infinite Duration, he was not God. For, if his Conceptions and Thoughts
really had Beginning, they must begin after himself had existed, in a Duration
infinite: Because such a Duration must have been before a measurable Duration
could begin, and, consequently, though God, in his Existence is eternal, his
Love to Christ, and the Church, and his Decrees about them, are not eternal; but
only temporary. Which is no more true, than it is, that the Almighty Creator,
once, was not God. A certain Writer pours Contempt upon some, whose Works have
praised, and will long praise them, in the Gates of the Church, that have
endeavoured, to prove Christ’s eternal Existence, or proper Deity from this
Place. His contemptuous Words concerning them, are these: I wonder not, that
Arianism prevails as it doth, amongst us, at this Day, when such poor, blind,
ignorant Wretches, undertake to defend the Doctrine of the Redeemer’s Godhead;
for sure I am, that going to the 8th of the Proverbs to prove it, is for ever to
give up the Cause into the Hands of the Arrians. f2 This contemptuous Language
the Author prevailed with himself to use, concerning some worthy Persons, as any
perhaps, the Church of God was blessed with in the former Century. His great
Confidence and Contempt will not deter me from asserting, that in this Chapter,
clear Proof is given, in Abundance, and above all Exception, unto the important
Doctrine of the eternal Existence, and proper Deity of our precious Redeemer. I
shall proceed so far, as to say, that, if that Doctrine is not capable of Proof,
from this Context; Proof of it cannot be brought from any Part whatever, of
sacred Writ. The Terms and Phrases, used therein, expressing the Eternity of his
Existence, are so full, strong, and explicite, that none more so can be
produced. But this Writer was led into a Mistake, by what the learned Author, I
before referred unto, had advanced, concerning the Import of the Term
everlasting as it is used, in relation to God’s Decrees, and Acts within
himself, as some other Persons have also been, which is not a little to be
lamented. Upon the Whole, if Beginning is understood of Duration, Eternity must
be intended: Or that immeasurable Duration, which was before the Creation of the
World, and had no Commencement. But, it may be observed, that in the Original,
it is not, in the Beginning, as we translate; but the Lord possessed me, the
Beginning of his Way: f3 And the original Word signifies the First, or Chief. By
which two Things are suggested.

1. That Christ is the First and Chief, in the Decrees of God, as they are all
calculated for his Glory, above Angels and Men. The supreme End of God in his
Purposes and Operations, is the Glory of his own infinite Perfections, Wisdom,
Power, Goodness, etc. For he made, and decreed to make all Things for himself.
His next, subordinate End, which he eternally had in View, was the Glory of
Christ, in the Character of Mediator, as an Effect of his infinite Love unto his
Person. Hence the Apostle speaking of Christ in his mediatorial Capacity, or of
his Person, as constituted of the divine and human Natures, says: All Things
were created by him and for him. They were made by him, as an efficient Cause,
and they were also made for him, as a final Cause.

Again, 2. When it is said, that Christ is the First, or Chief of God’s Ways, it
implies, that there is a more glorious Display of his Perfections in him, than
in any of, or all his other Works taken together. All Divine Works are excellent
and worthy of their infinitely good and great Author. The Works of Creation
point out unto us the infinite Wisdom, unlimited Power, and Benevolence of the
Creator. For the invisible Things of him, from the Creation of the World, are
clearly seen, being understood by the Things that are made, even his eternal
Power and Godhead. But, there is a far more illustrious and superior Display of
the Wisdom, Goodness, Holiness, Truth, and Justice of God, in the Constitution
of the Person of Christ, and in the amazing Designs, which are thereby
accomplished. And, therefore, with great Propriety, he may be said, as Mediator,
to be the Chief of his Ways. I proceed to shew,

III. What is implied in the Act of possessing Christ . The original Word f4
signifies to have or possess by Price, or by Labour, and sometimes by Birth. In
this Sense Eve uses it. When she had conceived and bore Cain, she said: I have
gotten {#the same Word|} a Man from the Lord. In this Sense it may be understood
here, for there is not that wanting in the Context, which gives Countenance unto
it. Wisdom, or Christ, says of himself, Before the Mountains were settled,
before the Hills was I brought forth. The latter Writer, unto whom I before
referred, on the Subject of the Filiation of Christ, hath these remarkable
Words: I am positive, that Christ as the eternal God {#i.e. as a Divine Person|}
was never begotten, since it is impossible for me to conceive the begetter and
the begotten to be of equal Date. f5

Why is he so confident that Christ, as a Divine Person, was never begotten? He
was so, because he was not able to conceive how he could be of the same Date
with him, by whom he was begotten. Shall we poor Worms, whole Understandings are
finite and limited, take upon us, boldly to pronounce, that, that cannot be in
Deity, which we are unable to form adequate Ideas of, or explain how it is? We
must forget our own Nature, and the Nature of God also, if we do. We must forget
our own Nature, that it is limited and finite, and for that Reason, incapable of
comprehending that which is infinite. And, we must forget the Nature of God,
viz. that it is infinite, and therefore, unto us incomprehensible. That,
therefore, may be in Deity, winch we are sure cannot be in finite and limited
Beings. And, that which involves a Contradiction, in Beings finite and limited,
may not, in that Being, which is infinite. For Instance, in the human Nature, it
implies a manifest Contradiction to conceive, that he who is begotten, is of the
same Date with him that begot him. But, it by no Means follows, that it is a
Contradiction to conceive, that a Divine Person, who is begotten, is of the same
Date with the Divine Begetter. This Writer, notwithstanding his Confidence in
this Matter, might have been asked, as puzzling Questions concerning Eternity,
as any he could propose relating unto this mysterious Subject. But, I suppose,
he would scarcely have denied, that there is a Duration, which had not
Beginning, and which will never end, though he might have found it impossible
for him to resolve some difficult Questions concerning it. It is beyond
Contradiction, that Christ is the Son of God. He is his Son, therefore, either
in a proper Sense, or only in an improper and metaphorical one. That he is the
Son of God, in a proper Sense, may be concluded from his asserting, that God was
his own Father: My Father worketh hitherto, and I work: The Jews inferred, and
very rightly, from this Assertion, and not from his affirming himself to be the
Messiah, that he made himself equal with God. Therefore, the Jews fought the
more to kill him, not only because he had broken the Sabbath, but said also,
that God was his {idion, own, or proper} Father, making himself equal with God {
John 5:17-18}. He is so a Son, as to be of the same Nature with God, whose Son
he is. For which Reason, he is called God’s own, or proper Son. God spared not
his own, or proper Son. God can’t be his proper Father, if he begat him not; nor
can he be God’s proper Son, unless he was begotten of him. But he is God’s
begotten, and his only begotten Son: God so loved the World, that he gave his
only begotten Son. Some have thought, and some do think, that Christ is called
the Son of God, because he is invested with Office. But, that is to confound the
very different Characters, of a Son and a Servant, and it necessarily makes them
the same. As invested with the Office of Mediator, he is God’s Servant: Behold
my Servant, whom I uphold. Now if it is true, that he is God’s Son, as invested
with the mediatorial Office, he is no otherwise a Son, than as he is a Servant,
and these very different Characters, of Son and Servant, can contain and convey
no different, but in all Respects, the same Idea, which there is no Reason to
think. Besides, Christ was a Son antecedent unto his Investiture with the
mediatorial Office, which he could not possibly be, if his being in that Office
was the formal Reason, or Cause of his Sonship. That he was a Son before his
Investiture with Office, is, I think, abundantly clear from these Words of the
inspired Writer: For the Law maketh Men High Priests which have Infirmity; but
the Word of the Oath, which was since the Law, maketh the Son, who is
consecrated for evermore. If Christ bears the Character of Son, on account of
his being the High Priest, or Mediator of the Church, he could not be a Son,
before his Investiture with that Office; but it is most clear that he was: For
the Word of the Oath, which was since the Law, maketh the Son, or constituteth
the Son. What doth it make or constitute him? It made or constituted him High
Priest, or Mediator: And, therefore, he was a Son before he was made High
Priest, or Mediator. This is so clear and illustrious a Testimony unto the Truth
of the Sonship of Christ, as a Divine Person, that I am persuaded, it will be
impossible for the Wit of Man, by any Arts, or Shifts, to cloud it, and enervate
its Force. Farther, Christ as a Son; was not under Obligation to obey and
suffer. This is clearly suggested in these Words: Though he were a Son, yet
learned he Obedience by the Things that he suffered. The Opinion of his being a
Son, as inverted with Office, must: compel us to conclude this to be the Sense
of those Words: Though he was a Son, and as such under Obligation to obey and
suffer, yet learned he Obedience, by the Things that he suffered. But who can
think this to be the Import of the Divine Writer? Surely none. As Mediator, he
was under Obligation to obey and suffer: As a Son, he was not, and therefore,
his mediatorial Office is not intended by his Sonship; but his filial Relation
unto God, as a Divine Person.

Again, the Father possessed him of all those Treasures of Grace and Glory, which
he intended the Church should receive here, and enjoy hereafter. And there is
that in the Context, which favours this Sense also: That I may cause them that
love me to inherit Substance, and I will fill their Treasures. Christ is capable
of making good this Promise: For, it hath pleased the Father that in him all
Fulness should dwell. He blessed us with all spiritual Blessings in heavenly
Places in Christ. And that Grace, according unto which we are saved and called,
was given us in Christ: Who hath saved us and called us, with an holy Calling,
not according to our Works; but according to his own Purpose and Grace which was
given us in Christ before the World began. All those precious Benefits, which
the Church of God partakes of, in this World, and all that Bliss and Glory,
which she will possess in the heavenly State, were deposited, and laid up for
her in the Hands of her ever-blessed and glorious Head. In whole Keeping they
are eternally secure. Farther, IV. God possessed Christ before his Works of old.

1. The Works which are intended, are the Works of Creation; of this I think
there can be no Doubt: Because Wisdom, immediately after the Text, proceeds to
give an elegant Description of the Creation: When there were no Depths, I was
brought forth: When there were no Fountains abounding with Water: Before the
Mountains were settled, before the Hills was I brought forth: While as yet he
had not made the Earth, nor the Fields, nor the highest Part of the Dust of the
World. When he prepared the Heavens, I was there: When he set a Compass upon the
Face of the Depth. When he established the Clouds above: When he strengthened
the Fountains of the Deep: When he gave to the Sea his Decree, that the Waters
should not pass his Commandment: When he appointed the Foundations of the Earth.
There are the wonderful Works designed, wherein Divine Wisdom and Power are
manifested. Creation is proper to God. Omnipotence only could give Existence
unto Body, out of non-existing Matter: Which it did. For, Things which are seen,
were not made of Things which do appear. And infinite Wisdom and Power alone
could form the beautiful Fabrick of the Universe, out of that rude Mass of
Matter, unto which Existence was first given: The Earth was without Form, and
void: And Darkness was upon the Face of the Deep. Creation therefore, is a Work
Divine, and peculiar to God. And he challenges it, as his own. Lift up your Eyes
on high, and behold who hath created these Things, that bringeth out their Host
by Number; he calleth them all by their Names, by the Greatness of his Might,
for that he is strong in Power, not one faileth { Isaiah 40:26 hew:26 hew:26}.

2. These Works were wrought of old. Many Ages had then run out since the
Creation of the World, and, therefore, they are said to be of old. And as Things
created invariably keep those Laws, thro’ all the successive Ages of Time, unto
which they were subjected, in their Creation, it is an Evidence, that they were
formed by infinite Wisdom, and are preserved and upheld in that beautiful Order,
wherein they were at first fixed by immense Power. And,

3. Christ was possessed of the Father before a creating Act was put forth: Or
before Being was given to any Creature, and, consequently, in Eternity: Or in
that infinite, immeasurable Duration, which was before Time commenced. The
Beginning of God’s Way, therefore, cannot possibly mean a finite and limited
Duration. If proper Eternity is not expressed by these Phrases, it will be
impossible to produce any from Scripture, which express it. But the next general
thing in the Text demands my Attention.

V. Christ was set up: I was set up . The original Word, {Æsn} signifies pouring
forth, or anointing, and as Oil was poured forth upon a Person who was invested
with Office: Or, as a Person was anointed with Oil, when appointed unto Office,
Christ’s Appointment unto and Investiture with the mediatorial Office, is
intended by this Phrase. The latter Writer, some of whose Words I took notice of
before, entertaining the Notion of the Preexistence of the Soul of Christ,
labours to prove it from this Place. He objects unto the Application of the
Phrase to Christ, as a divine Person, in this very nonsensical Manner. Now, this
cannot have the least Relation to his Godhead, because we cannot say, that was
poured out. f6 No, nor can we say, that his Soul was poured out, when he was
anointed unto Office. The Person anointed to Office is not poured out, but Oil
is poured forth upon him, or he is anointed therewith. He adds: These Words may
likewise denote his Unction; and so it may be read, I was anointed from
Everlasting. In this Sense it cannot be applied to his Divinity. f7 The Phrase
being understood in its true Sense, it will quickly appear, that it may be very
well applied to the Person of Christ, as designed unto a Union with the human
Nature. For, it intends Designation to Office. And the divine Person of Christ,
as he was to become incarnate, was invested with the mediatorial Office: Which
was done in the everlasting Covenant, that was entered into by the Divine
Persons. Of that Covenant, and the Parties therein contracting, he speaks thus:
I am not writing about the Counsels and Purposes, of God in himself, but of his
covenanting and contracting with a Person to fulfill and execute these Counsels
and Purposes, and of the Person’s Willingness, that was covenanted and
contracted with to undertake such a Work. - I freely confers, that the Platform
of Salvation was laid in the eternal Mind; and that the whole Scheme of our
Happiness was drawn in Eternity, infinitely beyond all Date; but yet the
Contract between the Father and Christ was not so, unless the Man Christ be
infinitely Eternal, {it is absurd to think that Eternity is finite} or else an
infinite Being must contract with himself. f8 This is the Sum of what this
goodly Author, had to object to the Eternity of the Covenant of Grace, and unto
its being an Agreement between the divine Persons. The Whole of this Discourse
will be removed out of the Way without the least Difficulty. For, tho’ the
divine Being did not contract with itself, the divine Persons, existing
distinctly in the divine Essence, entered into Covenant with each other. As the
eternal Three, Father, Son, and Spirit, are personally distinct, tho’
essentially one, they each act distinctly, in the divine Essence: Or the divine
Wisdom and Will, which are essentially the same, act distinctly in each divine
Person, by reason of their distinct personal Subsistence in the divine Nature.

Thus the divine Wisdom and Will, acting distinctly in the distinct Person of the
Father, designed and resolved upon the Incarnation of the Son, and his
accomplishing our Redemption, in our Nature, as personally united unto himself,
by doing and suffering all that Law and Justice required, unto that important
End. And this was the Father’s Proposal unto the Son, to undertake that great
and arduous Work. And thus also, The divine Wisdom and Will, acting distinctly
in the Person of the Son, who subsists distinctly from the Father in the divine
Essence, approved of this Design, or concurred with the Father therein; which
Approbation and Concurrence, was the Son’s Engagement to fulfil the Will and
Counsel of the Father, relating unto that wonderful Affair, and it brought him
under an Obligation, to do and suffer in our Nature, when taken into personal
Union with himself, the Whole of what Law and Justice required, in order to our

Salvation.

Again, the divine Wisdom and Will acting distinctly in the ever-blessed Spirit,
who is a Person distinct from the Father and the Son, he approved of the
gracious Design, of the Salvation of the Elect: And, as the divine Wisdom and
Will, in the Person of the Father and the Person of the Son, willed that he
should glorify Christ, and sanctify the Church; he agreed, and consented unto
the Will of the Father, and the Will of the Son. Thus he took upon himself the
Work and Office of glorifying Christ, and sanctifying the Church, which is that
Part that he bears in the Oeconomy of our Salvation. And, therefore, as the Son
became obliged unto the Father, as he was to be incarnate, to redeem his People
and Members: So the holy Spirit became obliged unto both the Father and the Son
to glorify Christ and sanctify the Church.

And, I humbly apprehend, that it is with especial Relation unto this, that the
Holy Spirit is so frequently stiled the Spirit of God, and the Spirit of his
Son, or of Christ; That for this Reason also, he is said to be sent both by the
Father and the Son. By his Engagement he came under Obligation, both unto the
Father and the Son, to perform his Part, in the Business of our Salvation. And,
this is the Foundation of his Mission by the Father, and of his Mission by the
Son. Right arises from hence, unto both to send him: And, accordingly, he is
sent by both. He comes at the Pleasure of the Father: Whom the Father will send
in my Name. God hath sent forth the Spirit of his Son into your Hearts. He
likewise comes at the Will of the Son: If I depart I will send him unto you,
says Christ, concerning the holy Spirit, under the Character of Comforter.

These distinct and mutual Actings of the divine Persons, between themselves, are
the Covenant of Grace, wherein the Method of our Salvation was fixed, and that
gracious Design effectually secured. And, therefore, this Author hath only
discovered his Weakness, in saying, that the Contract between the Father and
Christ was not infinitely beyond all Date, unless the Man Christ be infinitely
Eternal, {as he nonsensically speaks, for there is no finite Eternity} or else
an infinite Being must contract with himself. f9 The infinite, distinct Persons,
in Deity, contracted, or entered into mutual Engagements between themselves, in
this federal Transaction. This was not the Contract of the divine Nature with
itself; but it was the Contract of the divine Father, the eternal Son, and the
blessed Spirit, who are personally distinct, tho’ essentially one. Nor, can the
distinct Actings of the divine Wisdom and Will, which are essentially the same,
be denied, without the Denial of the distinct Personality of the Father, Son and
Spirit. If they are distinct Persons, without all question they act distinctly:
Or the divine Wisdom and Will act distinctly, in each of the eternal Three,
Father, Son, and the holy Spirit.

Besides, to imagine, with this Author, that the human Soul of Christ existed
when the Covenant of Grace was entered into, and that it was a contracting
Party, in that Covenant, absolutely destroys the Eternity of it, which he is
obliged to grant. Hence it undeniably follows, that once there was no Covenant
of Grace: Once Christ was not the Mediator and Head of the Church. It was in
that Covenant, that he was constituted such: If therefore, that Covenant once
was not, it must be allowed that once Christ was not the Mediator and Head of
the Elect of God: And, consequently, once, his Delights were not with the Sons
of Men. This is that Blessed Divinity, which this Writer recommends unto the
Embracement of Christians: But it ought to be eternally abhorred, as that which
saps the very Foundation of all their Faith and Hope. Farther, the Notion of the
Pre-existence of the Soul of Christ, or of its existing before the Creation of
the World, is repugnant to Scripture. That Opinion is as certainly false, as it
is true, that in the Beginning God created the Heavens and the Earth. If there
was before Creation a limited Duration, that Duration must have had
Commencement, and was measurable, tho’ not measured and divided into its Parts,
by any regular Motion of Body, as I have before observed. And, that Instant, at
which we must necessarily stop, in our Conceptions concerning it, was the
Beginning, and not that Instant, wherein God’s Act of Creation was put forth,
And, therefore, if this Notion is true, what Moses affirms must be false, and
God did not in the Beginning create the Heavens and the Earth, but after the
Beginning; and how long after, it seems, is not knowable, perhaps Millions of
Ages. Into such Absurdities will some Men run, in order to support their
Misconceptions of Things, or a darling Opinion, which they have happened to
embrace.

Once more, for I have not yet done with this vain Conceit. To suppose, as this
Writer does, that the Soul of Christ was a contracting Party in the Covenant of
Grace, and not his divine Person, is to detract from his Glory as a divine
Person, and is advancing his human Soul unto such Dignity, as is by no Means its
Due. May the good Lord eternally preserve me, from lessening the Glory of a
precious Jesus, in his human Nature, which ought ever to be dear to my Soul! I
humbly hope, that I shall never express any thing, detracting from his Honour,
in his human Nature. My Heart can’t possibly bear the killing Thought: And, yet,
with Intrepidity I say, that it was a Glory peculiar to Christ, in his divine
Person, to contract with the other divine Persons, the Father and the Holy
Spirit, and that it was an Honour infinitely too great for the human Soul of
Christ, to become a contracting Party in the Covenant of Grace. The Parties
contracting were equal, as it was condecent and fit, that so they should be,
Indeed, the Will of Christ as Man, upon his subsisting, in his human Nature,
freely and fully consented, unto all the Articles, agreed on in the Covenant,
relating unto both his Obedience and Sufferings: But it was his Engagement, as a
divine Person, which brought his human Nature under Obligation to obey and
suffer, as it hath its Subsistence therein. And it was fit, that the infinitely
superior constituent Part of Christ, in his complex Character, should undertake
for his inferior constituent Part, as Mediator. So that it was not necessary,
that his human Nature should subsist, in either part of it, his Soul no more
than his Body, at his undertaking the Work of Redemption, in the Covenant of
Grace. In the setting up of Christ, or his Designation unto the mediatorial
Office, various Particulars may be observed. As,

1. The divine Father purposed and proposed to him, that in the Fulness of Time
he should assume our Nature, into Union with himself. The divine Wisdom and
Will, acting distinctly in the Person of the Father, as is above explained,
moved this to him. This was a Foreordination of him to become Man, before the
Foundation of the World.

2. Christ consented unto this Design, and Proposal of the Father: Or the divine
Wisdom and Will, acting distinctly in the Person of the Son, as is before
expressed, he approved of this Design and Proposal of the Father, and the
Concurrence of the divine Will, in his Person, was his Engagement, to take our
Nature into a personal Union with himself, at the Time appointed. His Language
in this Transaction was: Lo I come. Hence,

3. Tho’ the human Nature of Christ did not then subsist, he was considered, as
God-Man, by the divine Persons. Not that the divine Understanding, in either of
the divine Persons, accounted him to have Subsistence then, as Man; for that he
had not; and, therefore, it was not possible, that the divine Understanding
could conceive him to be then existent, in his human Nature; but he was had in
Repute, by the divine Persons, as God-Man, by reason of his certain future
Incarnation, which was then resolved upon, between themselves. And in this
Character, the Covenant of Grace was made with him. I would observe,

4. The Work assigned unto him, as incarnate; or what was required of him, as his
Person is constituted of the divine and human Natures, in order to the Salvation
of his Body, the Church. And,

{#1|} It was required of him to come under the Command of the Covenant of Works.
That Covenant, without a special Appointment, could have had no Concern with, or
Power over him, either in its Precepts, or Threatenings, not only because he was
not represented by Adam, with whom that Covenant was made, nor a natural
Descendant of his: But also, because his human Nature, as united unto his divine
Person, is raised above the State and Condition of a mere Creature: And,
therefore, it was a gracious Act of Condescension, in his divine Person, to
consent, that, that constituent Part of himself, as Mediator, should come under
the Obligation of the Covenant of Works: Being sound in Fashion as a Man, he
humbled himself; in becoming obedient unto Death. Again,

{#2|} Another Thing required of him, was to suffer and die for his People, to
make Atonement for their Sins: When thou shalt make his Soul an Offering for
Sin; he shall see his Seed. This Article his divine Person also agreed unto. And
the Consent of his divine Will brought his human Nature, under Obligation to
submit to Death: Ought not Christ to have suffered these Things? It was an Act
of infinite Compassion in Christ to poor Sinners, to content, to give up his
human Nature, to the most dolorous Sufferings, and unto the most Ignominious,
and also an accursed Death, to redeem them from justly deserved Destruction.

{#3|} The human Nature of Christ being united unto his divine Person, these two
Things follow upon it.

[1] As Man he was at the Disposal of his divine Will. As God, or a divine
Person, he had absolute Power over his human Nature, which was a constituent
Part of himself, as Mediator, and, therefore, he had full and proper Right, to
covenant and agree, that his human Nature should both obey and die, in Obedience
unto the Will of the Father. For, that Nature was his own in a peculiar Sense,
and it was fit, that it should be absolutely at the Disposal of his divine Will.
His Assumption of it into Union with himself was with a View, that it might so
be. And our blessed Lord clearly expresses the Right of his divine Person to
dispose of his human Nature, according unto his own absolute Pleasure, in these
Words: No man taketh my Life from me; I lay it down of myself; I have Power to
take it again. This Commandment have I received of my Father. The Glory of
Christ as Man is unequalled, in Consequence, of his personal, Union with the
eternal Son of God: But this Union is so far from raising his human Nature,
above an absolute Subjection unto his divine Will, that it necessarily infers
it: Or the absolute Subjection of his human Will, unto his divine Will,
necessarily follows upon it. His Engagement, therefore, as a divine Person, in
the everlasting Covenant, brought an Obligation upon him, as Man, to do and
suffer all, that was included in that federal Engagement of his, tho’ his human
Nature was not then existent.

[2] When the blessed Jesus had Subsistence as Man, his human Will, which is
absolutely distinct from his Will, as God, was wholly under the Direction and
Influence of his divine Will. And it was fit, that it should so be, for it would
have been the highest Incongruity, if the human Will of Christ had not been
under the determining Influence of the Will of his divine Person. Hence it was
impossible, that the Will of Christ, as Man, should in any Instance, or at any
Time, clash with his divine Will. And it is hence also, that the holy moral
Operations of the human Nature of Christ, are to be esteemed the Acts of his
Person, as Mediator, and that they become infinitely meritorious: Because they
are the Adds of his Person, who is God as well as Man, tho’ the human Nature
only, is the immediate Subject from which they spring; therefore, infinite Merit
attends them.

5. The Father gave the Elect to Christ, as his Jewels, or his own peculiar
People: Thine they were, and thou gavest them me. He was constituted a Head to
them, and they became his Members. And he came under Obligation to preserve them
safe, and to conduct them to that State of Dignity and Happiness, which the
Father, as the Effect of his infinite Love, designed them, unto the Enjoyment
of. For which reason our blessed Lord says: This is the Father’s Will which hath
sent me, that of all which he hath given me, I should lose nothing; but should
raise it up, at the last Day.

6. A glorious Reward was promised unto him, for the important Services, which he
undertook to perform. All the Glory that he possesses, as Mediator, was then
granted to him, on Condition of his Obedience, Sufferings and Death. And,
therefore, he speaks of his having this Glory before the World was: With the
Glory which I had with thee before the World was. He had it, in Promise and
Grant, when he engaged to fulfil the Father’s Pleasure, concerning the
Redemption of his People. Thus, I think it appears very clearly, that Christ the
eternal Son of God, as he was to become Incarnate, entered into Covenant with
the Father, and undertook to accomplish the Whole of his Will, relating to the
Recovery of those unto whom he was appointed a Head, in such a Way, as magnifies
the Law, and is becoming all the divine Perfections: And, that all that Glory,
which he hath Possession of, was given to him by Promise, in the Character of
Mediator, tho’ neither constituent Part of his human Nature, his Soul, or his
Body, then subsisted.

VI. And lastly: The Constitution of Christ Mediator, was from Everlasting, from
the Beginning, or ever the Earth was.

These Phrases express either a measurable Duration, or an immeasurable one. It
is I think allowed by all, that a Duration is intended, which was before the
Existence of the World. That Duration either had Beginning, or it had not. If it
commenced, and had Beginning, it was properly Time, and not Eternity. Time and
Eternity differ, as finite and infinite differ. Time is finite, and Eternity is
infinite. And it is impossible, that there should be a Medium between Eternity
and Time: As there cannot be a Mean between infinite, and finite. Whatever is,
must be either infinite or finite, unlimited, or limited. And, consequently,
this Duration, if it began, it was Time, it could not be Eternity: It was
measurable, and certainly had a Limit, at which we must necessarily stop, in our
Conceptions about it; if not, it was Eternity: Or a Duration infinite. To say,
that it was not measured by the regular Motion of Body, as Time with us, is
measured by the Course of the Sun, will not prove it immeasurable, nor can that
be intended; because then it must be granted, that it was Eternity, which it is
not allowed to be, by those unto whom I have Reference; but it is said to be an
AFTERDATE of Eternity, by the learned Author before mentioned, which had
Beginning, or Commencement, which if it had, it was properly Time, and it must
differ from Eternity, as that which is finite differs, from that which is
infinite. And what is to be proved by all this? No other Thing, than, that God’s
Decrees are later than his Existence, and how much later he could not determine,
because neither the Thing speaks, nor the Word declares it. The Being of God was
eternal, or had no Beginning; but all his Decrees, if this is true, were
temporary, or had Beginning. And therefore, for an infinite Duration, which must
have been, before this After Date, or Beginning, could take Place; God was
without any Conceptions and Thoughts of his Works. That is to say, once God had
no Love to Christ as Mediator, nor Conceptions concerning him: Once he had no
Love to the Church, nor Thoughts about her: Once he was without infinite Thought
and Consciousness, and consequently he once was not God. For, a Being without
infinite Thought and Consciousness can’t be God. As I have before said. The
other Writer mentioned above, in order to support his Notion of the Existence of
the Soul of Christ before the Creation of the World, interprets these Phrases,
in the same Manner; in this, copying after that learned Author, as some others
also do, to defend a Notion which is absolutely useless, that hath not the least
Connection with, Dependence upon, nor is inferrible from any Branch whatever, of
evangelical Truth. But is wholly dissonant to the Scripture, and everts the
eternal Covenant of Grace, wherein the Salvation of God’s Elect was
everlastingly provided for and secur’d.

If there was a Duration before the Production of the World, which had
Commencement, why may there not be a Duration, after the Dissolution of it,
which will have an End? And if the former is called everlasting, tho’ it had
Beginning, why may not the latter be so called, tho’ it should have an End? As
some imagine it will; but both are foolish Dreams and alike untrue. Farther, if
this Liberty may be taken in interpreting the Scripture, I am sure, it will be
impossible to prove from thence, the Eternity of God himself; for his eternal
Existence is not expressed in stronger Language, than is used about his Decrees,
and the Designation of Christ unto the mediatorial Office, in respect to that
Duration, wherein the divine Decrees were formed, and Christ was set up, or
constituted Mediator. And such Liberty can be taken, only to maintain that which
is directly absurd, and repugnant unto some of the most glorious Truths of the
Gospel, viz. Christ’s eternal Relation to the Church of God, and his eternal
Engagements in her Favour, in the Covenant of Grace. These Phrases, from
Everlasting, from the Beginning, or ever the Earth was, so fully express
Eternity, or that immeasurable Duration which was before Creation, that I much
scruple whether any, which do more strongly express it in Scripture, can be
produced. So operose was Solomon, in setting forth the Eternity of Wisdom, lest
it should be thought that he spake of created Wisdom, as the learned Gerjerus
observes. When God represents unto us his eternal Existence, it is thus: Yea,
before the Day was, I am he { Isaiah 43:13}. And when he asserts the Eternity of
his Decrees, it is thus: Calling the Generations, {çarm} from or before the
Beginning { Isaiah 41:4}. And the plain Sense of the Phrases here used, is,
Duration before the Commencement of Time, or the Existence of any Thing created.
Christ was set up before the World or Time, before the Beginning, and before the
Earth existedf10. I humbly hope that the proper Eternity of the divine Decrees,
and the proper Eternity of the mediatorial Office of Christ, are established
beyond sober and modest Objection; which were the important Ends that I had in
View, in this Discourse. I shall close it with making three Observations.

First Observation. The Evangelical Scheme is wholly new. It is a System of
Truths, which Reason in its higher Perfection, could not possibly have acquired
any Knowledge of. There are three Principles, from which we derive all our
Ideas, viz. Sensation, Reflection and Abstraction; by neither of which we could
ever have obtained, the least Acquaintance with the deep Things of God. And this
is, I humbly apprehend, the Meaning of the Apostle in these Words: Eye hath not
seen, nor Ear heard, neither have entered into the Heart of Man, the Things
which God hath prepared for them that love him. The Eye hath seen much, and the
Ear hath heard much: A very considerable Part of our Ideas, are gained by Sight
and Hearing; which includes in it, the whole of the Instruction that we receive
from others, relating to the Nature of Things. But it was not possible that by
these Means we should ever have discovered any Evangelical Truths: Sensation
could not enable us to make such important Discoveries; neither could Reflection
on those Ideas gained by Sensation, help us in this Matter: Nor could
Abstraction, which is a Separation of our Ideas; by which Act of the Mind a new
Kind of Ideas are obtained, which are purely intellectual, assist us in this
Thing. The Reason hereof is clear. The Truths of the Gospel have neither
Connection with, nor Dependence upon, any Branch of Truth, which a finite
Understanding is capable of discovering. If we had a complete Knowledge of the
first Covenant, in the whole Compass of its Principles, Precepts, Promises and
Threatenings, we then should be absolutely unable to make the least Discovery of
the Doctrine of the second Covenant; for that is entirely new, and altogether
distinct in its Nature, from the first Covenant. And it being so, none of its
Truths come within the Verge, even of unimpaired and perfect Reason; which fully
proves the absolute Impossibility, of the human Mind gaining the Knowledge of
its Truths, by any Acts it is able to put forth. Angels themselves could never
have known any Thing at all of Evangelical Mysteries, without supernatural
Revelation. Truths they are, which were hid in God, who created all Things by
Jesus Christ. To imagine, as some have imagined, that the second Covenant is
founded on Truths contained in the first; or upon those natural Notions, which
we have as Men, of the moral Perfections of God; is effectually to destroy both
Covenants: For, that Imagination, is inconsistent with the Nature of the
Covenant of Works, and with the Nature of the Covenant of Grace. The mediatorial
Scheme, hath no Relation unto, nor Agreement, in its Nature with the Doctrine of
the first Covenant; tho’ it is calculated to secure the highest Honour to it, by
the Obedience and Death of Christ.

Second Observation. Hence we learn what will be the noble Employ of the Saints
in the heavenly State: viz. The Contemplation and Adoration of the Divine
Perfections, as displayed in the astonishing Affair of their Recovery and
Salvation. Some seem to please themselves with the Thoughts of this, that in
Heaven they shall become perfect Philosophers, and have a more extensive
Knowledge of Things created, than Adam had in Paradise: That they shall be able
to unravel Nature in her secret Causes, numerous Operations, and multiplied
various Effects. I can find nothing in Scripture, which favours this tickling
Imagination: This I know, that the Souls of the Saints, will be eternally
entertained, with what is infinitely more noble, sublime and grand, than any
Thing which Nature can possibly suggest to the Mind. I am clearly of the Opinion
of an eminent Divine in this Matter, who speaks thus: Is it not much to be
lamented that many Christians content themselves with a very superficiary
Knowledge of those Things? {i.e. Gospel Truths} How are the Studies, the
Abilities, the Time and Diligence of many excellent Persons, engaged in, and
laid out about the Works of Nature, and the Effects Divine Wisdom and Power in
them, by whom any Endeavour to enquire into this glorious Mystery {of Christ’s
Person} is neglected, if not despised! Alas, the Light of Divine Wisdom, in the
greatest Works of Nature, holds not the Proportion of the meanest Star unto the
Sun in its full Strength; unto that Glory of it which shines in this Mystery of
God manifested in the Flesh, and the Work accomplished thereby. A little Time
shall put an End unto the Subject of their Enquiries, with all the Concernment
of God and Man in them for evermore. This alone is that which fills up Eternity,
and which altho’ it be now, with some as nothing, yet will shortly be All. f11
The constant Contemplation on these glorious and sublime Mysteries, fills the
Minds of the Blessed with the higher Complacency and Delight, and will maintain
in them a holy Adoration of God unto Eternity.

Third Observation. If we approve of these Things, and they are delightful unto
us, as the Glory of God shines forth in them; it is an Evidence in itself,
whether we allow it or not in our own Favour, that we are the happy Subjects of
a gracious Illumination from God. For, such is the Nature of these Heavenly
Mysteries, that the carnal Mind hath not, nor can have any Pleasure in them.
That receives them not, they are Foolishness unto it, whatever is pretended to
the contrary; it cannot know them, because they are spiritually discerned. And,
therefore, if the Things themselves are agreeable to us, if they are our chief
Joy, and that State is most desirable to us; wherein we shall perfectly know
them, and be for ever conversant about them, we are certainly meet for the
Enjoyment of it. Our present Satisfaction and Complacency in these sublime
Truths, as they are glorifying unto God in all his infinite Perfections, is a
full Evidence of our future Happiness in the Contemplation of them, in the World
of Light and Glory above. For, our Approbation of Heavenly Things is a clear
Proof, That God, who commanded the Light to shine out of Darkness, hath shined
in our Hearts, to give the Light of the Knowledge of his Glory, in the Face {#or
Person|} of Jesus Christ.

FOOTNOTES.

Ft1 Mr. Hussey, The Glory of Christ unveil’d, p. 85, 86.

Ft2 Mr. Stockell. The Redeemer’s Glory unveiled, p. 36.

Ft3 tyçar Without the Prefix b.

Ft4 hgq Ft5 Mr. Stockell, ibid. p. 41.

Ft6 Redeemer’s Glory, etc. p. .

Ft7 Ibid.

Ft8 Redeemer’s Glory, etc. p. 34.

Ft9 Upon this Occasion, I cannot forbear to say, it is to be wished, that some
Persons could prevail with themselves to rest satisfied, without becoming
Authors; especially on sublime Subjects, which they are not qualified to write
about, and, therefore, they expose themselves, and do much Prejudice to Truth,
by their Publications on such Subjects.

Ft10 Ante Seculum uncta sui, ante Principium, ante Primordia Terrae: So Noldius
renders the Words. Vid. Concord. Partic.

Ft11 Dr. Owen of the Person of Christ, p. 290, 291.


========================================================================
  CHAPTER 86: S. THE TRUE SENSE OF THE ATONEMEBT
========================================================================

By Christ’s Death, Stated and Defended; In Answer to a Pamphlet intitled ’The
Scripture Doctrine of Atonement Examined’ by Mr. Taylor of Norwich by John Brine
(London: John Ward, 1752)

SERMON 17 THE TRUE SENSE OF ATONEMENT

STATED AND DEFENDED; IN ANSWER TO A PAMPHLET, INTITLED, ’THE SCRIPTURE DOCTRINE
OF ATONEMENT EXAMINED’ BY MR. TAYLOR, OF NORWICH WITH An APPENDIX, CONTAINING An
ANSWER to the OBJECTIONS of an anonymous Author to the Doctrine of SATISFACTION,
in a Pamphlet, intitled, Second Thoughts concerning the Sufferings and Death of
CHRIST, etc.

Printed by DAN. NOTTAGE, for JOHN WARD, at the King’s Arms, in Cornhill, against
the Royal-Exchange: And Sold by GEORGE KEITH, at Mercers’ Chapel, Cheapside; and
by JOHN EYNON, at a Print-Shop, on the North Side of the Royal-Exchange. London

1752 As some Remarks on Mr. Taylor’s Piece have been published very lately, the
Reader may reasonably expect an Account from me why I now appear, wherein I am
willing to gratify him. The Author of those Remarks, is not fond of the Use of
the Word Imputation, on the Subject of Christ’s Obedience and Sufferings; though
he thinks it may be safely applied to both, as Dr. Doddridge hath explained it,
i.e. explained it away. f1 He consents to the Truth of false Representation of
our Opinion by Mr. Taylor, viz. that we think the Death of Christ made God
merciful; and wishes, that what he has said, to correct that Mistake, may not be
without Effect. f2 I am not sensible, that any Person ever imagined this. Mr.
Hampton grants, that the Sufferings of Christ were not penal, and that there is
not a natural Connection between his Death and Remission of Sin; but that his
Death is a Ground of our Redemption from Death, through the Will and Appointment
of God; f3 as any insignificant Action might have been. This is plainly giving
up the Doctrine of proper Satisfaction for sin, or of real Atonement for it. I
have some other Reasons for my Dissatisfaction, with Mr. Hampton’s Remarks; but
I shall not trouble the Reader with them. I suppose, enough is mentioned to
convince, that, if our Opinion on this important Point is to be defended, no
Occasion was administered by these Remarks, to stifle what I had prepared in
answer, to Mr. Taylor. I chearfully refer my Thoughts on this glorious Subject
to the Approbation, or Censure of such Persons as have a proper Conviction of
the evil Nature and just Demerit of Sin, a true Sense of the Holiness of God,
and his righteous Displeasure with moral Evil; who are willing to be determined
by the Holy Scriptures, without wresting them, in their Sentiments concerning
this Doctrine, of which we can know, nothing at all, but by Revelation.

{SOME THINGS PREMISED RELATING TO THE SUBJECT}

I FREELY grant, that the Doctrine of Atonement, or Satisfaction for Sin, by the
Death of Christ, is not to be explained, by any Judicial Procedures among Men.
If it might be illustrated and confirmed by Rules, which do, or can lawfully
obtain in human Conduct, towards the Innocent in a Way of Penalty, and towards
the Innocent in Consequence thereof: That Doctrine could not reasonably be
represented, as a Mystery, which it is by the Sacred Writers. It is called the
Wisdom of God in a Mystery, the hidden Wisdom: And the deep Things of God. I
will allow, that human Governments have no Power, or Right, to charge an
innocent Person with the Crimes of any Offender, and inflict Punishment on him
in his Stead. And that no Man hath Power over himself, either in his Members or
his Life, lawfully to consent to suffer Mutilation, or Death, or any kind of
corporal Punishment, in the Room of a guilty Person. The Reason of both is very
clear to me; Rulers as well as Subjects are under a Law, which is superior to
any they have Power to enact, and by which their Constitutions ought, in all
Instances, to be directed; viz. natural Justice, according to which, Innocency
ever is to be protected, and Guilt alone punished. And, as a Power to punish
results from Guilt only, the infliction of Penalty is, in Equity, limited to its
own proper Subject, and never ought to be extended farther, it is as just to
punish without the Being of Guilt at all, as it is to punish, in any Degree, a
Person wholly clear of that Guilt, for which the Law directs unto the Infliction
of Penalty. Nor is Guilt transferable from one Man to another, as pecuniary
Debts are. This is not pretended.

II. As various of the Terms, which are sometimes used on the Subject of the
Atonement of Christ, are borrowed from the Civil Law; it may not be improper to
enquire into the Sense of them.

1. Novation: That designs taking away a former Obligation, by a new Stipulation
or Agreement, wherein the Consent of the Creditor is required and given. This
hath Place in the Affair of Christ’s Death. For, according to the Law, we, the
Transgressors, were bound over to Punishment for our Crimes; but God, of his
infinite Mercy, freed us from that Obligation, by admitting Christ to be our
Surety: Or, in virtue of his Stipulation, we are let free, and he became
responsible unto God for us. This was an Act of Sovereignty in God.

2. Satisfaction: This is a Term, that is also borrowed from the Civil Law, and
it intends a Creditor’s accepting what is offered and paid to him, by, or in
Behalf of a Debtor, though it is not what he might, according to the Obligation,
have demanded. Satisfaction, therefore, does not necessarily imply a full
Payment, for that may be, where the latter is not. When we use the Word on this
Subject, we mean, that no Demand will, or can be made upon us, because God
agreed to accept of the Payment of our Debt by Jesus Christ, and he hath
discharged it, or made good his Engagement in our Behalf. The Death of Christ is
to be considered, as the procatarctic Cause; and Satisfaction, as the Effect.

3. Acceptilation: That imports a Creditor’s agreeing to accept another Thing, or
less than what is in the Obligation, whereby the Debtor is no less freed from
the Obligation he was under, than if the Idem, or same, was paid, that the
Obligation expresses. This is, indeed, understood of Obligation by Words among
Civilians, and is not properly applicable to this Affair. But some do at least
allude unto it: Yet they allow not that Force unto Acceptilation in this Matter,
which, according to the Opinion of Civilians, it contains in it, viz. The
Removal of the Obligation. If it should not so do, in this Business, Christ
would be injured; for it is not just to require an innocent Person to die in the
Room of the Guilty, and suffer the Obligation to remain on him.

4. Solution: This is the Payment of what is in the Obligation, from whence
Satisfaction, by Right, follows. Satisfaction, as has been observed, may be,
where Solution is not, because the Creditor may be content with receiving less
than he had a Right to require: But Satisfaction must needs be, where there is
Solution, because, in Right, the Creditor can make no farther Demand. And this
is the Case, in this Affair. For Christ paid the Idem, or the same that was in
our Obligation. We stood obliged to suffer the Curse of the Law, and that
includes the whole Penalty our Sins demerit; no farther Punishment is due to
Sin, than what is contained in the Law’s Curse: And, therefore, the Death of
Christ was a proper and full Payment of our Debt; consequently, it must be
satisfactory to God, our righteous Judge. God might have insisted upon Payment
from us, and not have accepted of the Engagement of another for us; but since,
by Novation, he dissolved our Obligation, or admitted of a Surety, his Payment
of what was required in the Obligation upon the Ground of Justice, gives us a
Right to Impunity. And, therefore, when it is said that the Satisfaction of
Christ was refusable, we must be careful, that we understand it in a right
Sense.

(1.) If by it is meant, that God was at Liberty to admit, or not admit of his
Sponsion, or Engagement for us, it is true. For he might justly have retained us
under the Obligation, and not have allowed of the Payment of our Debt by a
Surety. The Acceptation of his Undertaking for us was an Act of sovereign
Favour, and, therefore, it is, that we are said to be freely forgiven, although
our Surety discharged our whole Debt. But,

(2.) If by it is intended, that what Christ suffered for us was refusable, or
might not have been accepted, or allowed to be the Solution of our Debt, it is
most false; because he suffered that Curse which the Law threatened, and he was,
in his Person, such as gave that Worth unto his Death, which the Justice of God
required, unto Sufferings satisfactory for Guilt. The Appointment of Christ to
suffer, in our Stead, was an amazing Act of sovereign Mercy, Kindness, and
Grace; but the Acceptation of his Sufferings, for our Discharge, was an Act of
Justice, because they were, both in Kind and Value, what that required, in Case
of a Violation of the Law.

And, therefore, it is a Mistake to think, that, God having required his Son to
die for us, he may, that notwithstanding, only grant unto us Terms, or
Conditions of Pardon, and, for Want of our Performance of those Conditions,
impute our Guilt to us, and inflict upon us the Penalty our Sins deserve. It is
Matter of Favour to be content with the Payment of less than is due; but of
Right to be satisfied with the Payment of the Whole, which can in Justice be
demanded, whether it be by the Principal or Surety. The Agreement between God
and Christ, as our Surety, did not render his Sufferings available to procure
the Pardon of Sin; if so, then, their Value is not intrinsic; but is extrinsical
only, or it is of arbitrary Appointment. His Death was the Result of the
sovereign Decree of God, and of his own free and voluntary Engagement to submit
to the sovereign Pleasure of the Father. But the Merit, Virtue, and Efficacy of
his Sacrifice to take away Sin, or attone for our Guilt, spring not from any
Agreement between God, our righteous Judge, and Christ, our Surety. The Merit of
it arises wholly from the Nature of his Sufferings, as they were properly penal,
and the infinite Dignity of his Person. As the infinite Demerit of Sin is not
the Effect of the Divine Will, but results from the infinite Greatness of God,
against whom it is committed: So the Value of Christ’s Sufferings is not of
Divine Constitution and Appointment; but it is the proper and necessary Result
of the infinite Dignity of the Person of the Sufferer. Hence it follows, that
the Compact between God and Christ did not give Merit to his Death and
Sacrifice, nor constitute how far, and unto what Ends, it should be accepted, on
our Account: But merely his Act of offering himself a Sacrifice for our Sins.
Sovereign Love to our Persons determined upon his becoming a Sacrifice for us,
and Justice grants those Effects, which that Sacrifice, because of its intrinsic
Worth without an arbitrary Appointment, merits at the Hand of God, our Lawgiver
and Judge.

III. It is a Consideration of great Importance, that God acted in this Business,
merely in a sovereign Manner, both towards us, and towards our Saviour.

1. Towards us. His Resolution to pardon and save us was an Act of his Goodness;
but it was his Goodness acting in an arbitrary Way: For it is not Goodness
merely that ordains the Salvation of a criminal Creature; if it was, it would be
contrary to Divine Goodness to inflict Punishment on Sinners, which certainly it
is not, and, therefore, this was a free Act of God’s Will: Or a Purpose of
Grace, which is wholly to be attributed to his absolute Pleasure. It was not a
natural Act of his Goodness, as his rewarding Innocence is; but a free and
sovereign Act of Clemency and Favour.

2. Towards Christ. The Divine Decree to punish Sin was an Act of Justice; but
the Decree of punishing it in him was an Act of Sovereignty. The Justice of this
Decree is apparent, in that Respect was had unto Sin, as the meritorious Cause
of Penalty: And the Sovereignty of that Divine Purpose clearly shines, in fixing
upon Christ to be the Subject of the Punishment Sin demerits. It was not a free
Act of the Divine Will to decree to punish Sin; if it was, God might have
decreed to permit the Creature eternally to sin against him, without suffering
any Punishment for his Rebellion. But it was a free and sovereign Act of his
Will to decree, that Christ should bear Sin, and suffer the Penalty due unto it.
Justice directs to the Punishment of Sin, as what is fit and proper. Sovereignty
appointed and provided the innocent subject, on whom Penalty was inflicted, in
order to our Pardon and Impunity. So that Sovereignty is that, from which our
Salvation originally springs, into which it must be entirely resolved, and
whereupon it absolutely rests. And, if we deprive God of his Sovereignty, we
must inevitably damn ourselves. For that alone could provide for our Recovery
and Salvation. Hence,

(1.) We see the Reason why no finite Mind could ever have thought of this Method
of saving Sinners. All Acts of Goodness and Justice which proceed not naturally
from those Attributes in God, but are free and sovereign Acts of his Will, must
be undiscoverable by Reason; because it hath no Rule to guide it into the
Knowledge of such Acts as spring from Sovereignty alone. And, therefore, it is
proper to infinite Wisdom to contrive the Way of our Salvation. And such a
Mystery this is, as will eternally fill the Minds of Angels and Saints, with
holy Adoration.

(2.) This will enable us to discern, why our Lord put his Sufferings wholly upon
the Will of God, and why his Sacrifice was so pleasing unto him. He put his
Sufferings wholly upon the Will of God; because, tho’ it was natural to God to
will to punish Sin, it was a free Act of his Will to impute Sin to him, and
punish him for it. The Sacrifice of Christ was infinitely pleasing unto God;
because his Will was therein subjected to the Will of God, in such Sort, as the
Will of no Angel or Saint is, or ever will be. This was such an Act of
Obedience, as never was, nor ever will be required of any Creature. And herein
God was more honoured by our blessed Lord, in all his glorious Perfections, than
he will be, by the Sufferings of the Damned, or the Obedience of Angels and
Saints unto Eternity. This, among other Considerations, is the Reason why the
Sacrifice Christ offered, was of a sweet-smelling Savour unto God; not merely as
Sufferings, but as submitted unto, with his whole Soul, out of a Regard unto his
Glory, as a gracious, holy, and just God.

(3.) Hence we also discern, that there was an intrinsic Worth and Efficacy in
the Sacrifice of Christ. According to Mr. Taylor, what Virtue it had, or which
he is pleased to allow unto it, (that I intend to consider, with the Assistance
of the Grace of him, whose this Sacrifice is) arose from the Will and
Appointment of God. If so, then there was no intrinsic Virtue in it to answer
any important End, either respecting God, to whom it was offered, or Men for
whom it was offered. And, consequently, God is no more honoured in any of his
Attributes, in the Salvation of Men, than if he had saved them, without
requiring this Sacrifice; nor do any Advantages accrue to Men from it, that they
might not as well have enjoyed without it. Which Supposition is such a
Reflection on the Wisdom of God, who appointed Christ to suffer and die, as
would certainly cause Men to blush who advance it, if they were not wholly given
over to Blindness and Stupidity. As our Saviour, in his Sufferings, was, in such
an unparalleled Manner, obedient to the Father’s Will, his Death hath Virtue and
Efficacy in itself, independent of any Act of the Divine Will, to attain the
great Ends whereunto it was designed. This Transaction was the Effect of the
sovereign Will of God; but the Worth, Virtue, and Efficacy of his Death and
Sacrifice are intrinsic, and not of arbitrary Appointment. If it was, God might
have willed his Death, without decreeing it should answer any important End,
either respecting himself, or Men; and he certainly did, for aught we know,
Besides, was it possible for infinite Goodness, Holiness, and Wisdom, to will
the Sufferings of the innocent Jesus to an End, which they, in their own Nature,
had no Virtue or Efficacy at all to answer? but it is wholly of arbitrary
Appointment, that such an End is answered by his Sufferings and Sacrifice.

They are but swelling Words of Vanity which those Men use, concerning the
Goodness of God, in this Affair, who deny the real Merit of the Sacrifice of
Christ. If Divine Goodness is, as they say it is, exalted gloriously, in freely
pardoning Sin, without Satisfaction for it, and the Death of Christ could not,
nor was intended to satisfy for Sin, nor had any Virtue in itself; but, what
Efficacy soever it hath, it is extrinsical, and of Divine Appointment only; then
how is Goodness displayed in delivering him up to Suffering and Death for us?
Towards Christ it was an Act of Severity, and to us no Instance of Goodness,
which was at all necessary to our Pardon and Salvation. For the Death of Christ
could not be necessary to our Remission, if it had no intrinsic Worth in it,
meritorious of Forgiveness. There was no Goodness manifested to us Sinners, in
the Gift of Christ for us, if his Death had no intrinsic Virtue in it: All the
Kindness, which can be pretended in this Matter towards us, is God’s Decreeing,
that his Death shall be a Condition, or Reason of our Pardon, without any Virtue
in it to take away, or atone for our Guilt. And such a Virtue as this, God might
have assigned unto the Death of any Martyr, or even of a Beast offered to him in
Sacrifice, if that had been his Pleasure. For such Virtue is assignable to
another Person or Thing, if it is assignable unto Christ.

IV. The Government of the Jews was Theocratical, or a Theocracy: God took upon
himself the Government of that People. And,

1. He gave them a perfect Law, which required the Practice of all Holiness, and
forbid every Sin. God, who is infinitely holy, cannot require less than perfect
Purity, however depraved the Subjects of his Rule are. He can make no Allowance
for their Weaknesses, Temptations, or Occasions to Evil.

2. His Law threatened Sin with Death. The Soul that sins shall die. And this
Threatening respected every Sin, and all Degrees of Sin. So that every Deviation
from the Rule of Duty, and the Want of perfect Conformity to the Law, in the
Manner of the Performance of it, subjected to that awful Menace. If, as their
King, he had proceeded according to this Law, no Man among them could have
enjoyed any Favour, or even Life; and therefore, 3. God appointed the Offering
of Sacrifices to make Atonement for Sin, in many Cases. Wherein we may observe,
(1.) He did not charge or impute Guilt unto the Offerer of those Sacrifices, as
the Governor of that People.

(2.) Nor were they subject unto the Commination of Death, upon their Offering
those Sacrifices. But,

(3.) Were to be continued in Life, and in the Enjoyment of such Favours and
Privileges, as were granted unto them by God, who took upon himself the Rule
over them, as a Nation. The Law of Sacrifices was, therefore, political; but
intended of God, if the divine Writer to the Hebrews mistakes not their Meaning,
as Types of far greater Things than any they really contained, viz. the actual
Removal of Guilt, Freedom from the Condemnation, and Curse of the Law, and
Escaping Divine Vengeance.

4. Some Sins were not to be atoned for by Sacrifices, in this political and
typical Sense; but the guilty Persons must suffer corporal Death for those
Crimes, viz. Murder, Adultery, Blasphemy, etc.

5. Sacrifices were appointed for some atrocious Crimes, viz. Defiling a
Servant-maid, Theft, and Perjury; and therefore it is not true, that they were
instituted only for common Frailties, and Sins of Ignorance. {Leviticus 5:1;
Leviticus 6:4-5; Leviticus 19:20.}

6. The anniversary Sacrifice was offered for Sins of all Sorts, as the Terms
used concerning it do clearly and abundantly evince, Iniquities and
Transgressions in all their Sins. Those Terms include all Sorts of Sins, which
was intended to signify, that a spiritual Atonement was to be made even for such
Offences, on Account of which, the guilty Person must suffer corporal Death,
according unto that Law, which was the Instrument of the Jewish Polity. As to
the temporal Life of that People, it was preserved or forfeited, as they were
innocent or guilty of such Crimes, for which no Sacrifices were appointed of
God: But that was not the Rule according to which God proceeded in the Business
of Salvation. If it had been so, no Murderer, etc. could have been pardoned and
saved.

It was the Design of the Institution of Sacrifices for lesser Crimes, to teach
that People, that the Remission of them, small, as they might be inclined to
esteem them, could not be without Atonement made: And the Institution of the
anniversary Sacrifice furnished them with a Ground of Hope of the Pardon of such
Crimes, for which those, who were guilty of them, must suffer corporal Death.
And this seems to be one Reason, why the Author of the Epistle to the Hebrews
particularly observes, that that anniversary Sacrifice could not take away Sin,
in order to prove the Necessity of another. That being more comprehensive than
the others, it was most apposite to his Purpose to instance in that, for that
Reason; and for that Reason, chiefly, it was so, {Leviticus 16:16; Leviticus
16:21.} Yet, it also seems to be instanced in, with a farther View, viz. to
prove the Necessity of another Sacrifice to be offered for lesser Sins, than
what the Levitical Law required. For, in this anniversary Sacrifice, there was a
Remembrance even of such Sins, for which other Sacrifices had been before
offered. And, therefore, tho’ the Offerer was not liable to Penalty, by the
political Law, yet he could not plead his Pardon in a higher View, by Virtue of
that Sacrifice which he offered before unto God; neither could he by Virtue of
this anniversary one, for that must be repeated at the Return of the Year.

7. That Law, Commandment, or Covenant which consisted of the Moral, Ceremonial,
and Judicial Laws given unto that People, did not contain, promise, or convey
real, spiritual Remission, Peace, and Reconciliation to Sinners. It was
impossible, that those Blessings should be enjoyed by Virtue of that
Constitution, wherein there was neither a Priest fit to make real spiritual
Atonement for Sin, nor any Sacrifice offered, which could be of Efficacy unto so
important an End. The Law made nothing perfect, neither Persons nor Things;
neither those who officiated in Divine Service, nor them for whom they acted, in
the Execution of the sacerdotal Office. Hence the inspired Writer speaks of the
Whole of their Service in such depreciating Terms as he does, viz. carnal
Ordinances, weak and beggarly Elements; the Rudiments of the World; a Shadow,
and not the Image. The highest Excellency and Glory of all that Apparatus of
Service was its typical Relation unto the glorious Things promised, exhibited,
and conveyed in another, and infinitely better Covenant, which is abundantly
proved in the Epistle to the Hebrews 8:1-13. The new Covenant promises,
contains, and conveys those glorious Things themselves, which the Law was a
typical Representation of, and no more: Nothing greater or nobler, can be
attributed unto it. And those Things are real spiritual Remission, eternal
Redemption, Reconciliation, Freedom of Access unto God, and the everlasting
Enjoyment of him, by Virtue of the Blood of this Covenant. As it was not an
Offer of political Pardon that was obtained by legal Sacrifices, but Pardon
itself, in that Sense: So the Blood of Christ procured not an Offer of
Remission, but Remission itself, taken in that Sense which is proper and
peculiar unto the new Covenant, wherein his Sacrifice was appointed and
provided. The Blood of Bulls and of Goats availed unto the Procurement of
political Pardon of Sin, according to the old Covenant, and not unto an Offer of
Forgiveness: And the precious Blood of our dear Lord Jesus obtained for us real
Pardon in a spiritual Sense, and not an Offer of it, according to that better
Covenant, which is established upon better Promises. These Things serve fully to
discover the Fallacy and inconclusive Nature of the Reasoning of the Socinians,
on the momentous Subject of the Satisfaction of Christ. What Force is there in
those Arguments, which are drawn from the Levitical Sacrifices, to prove the
Non-imputation of Sin to him? That he did not suffer the Penalty our Guilt
demerits? And that real spiritual Remission results not from his Death? None at
all. Since that whole Oeconomy only was a Shadow and obscure Representation of
these Matters, it is not to be expected, that we can find the Things themselves
therein. And, because they were only typical of those Things, therefore was it
necessary, that there should be another Priest to act for us, in Things
pertaining to God. Another Sacrifice was absolutely needful to be offered, in
order to make proper, real, and spiritual Atonement for Sin. Real Spiritual
Atonement was not, nor could be made by any, or all the Rites of the first
Covenant; nor was it the Intention of that Covenant to supply the Federates with
real spiritual Pardon. That Pardon was not spiritual, but typical only of such
Remission; and that Atonement was homogeneous, or typical only. As the new
Covenant dispenses real spiritual Pardon, so real spiritual Atonement is made by
the Sacrifice, which that Covenant provides.

{OF CHRIST’S BEARING SIN}

I. AS I intend, in this Chapter, to prove the Imputation of our Sins to Christ,
I would first enquire into the Ground of the Charge of our Guilt to him, and of
his Bearing it for us. If no Foundation can be shewn, whereon our Crimes might,
in Justice, be placed to his Account, I readily acknowledge, that the Opinion of
his bearing our Sin is indefensible, and it must necessarily sink, together with
our Hope of Salvation by him. But, blessed be God, our Hopes of Remission, by
Virtue of his Sacrifice, are built upon a most solid Basis. For, Christ and the
Church constitute one mystical Person. He is the Head, and his People are the
Members: Or such a Union subsists between him and them, as is a proper
Foundation for the Act of the Imputation of their Sins to him. And he is their
Surety. By so much was Jesus made the Surety a better Testament {Hebrews 7:22}.
A Surety is one who undertakes to pay, suffer, or do something for others,
either because they are defective in Credit, or Ability. Thus Judah became
Surety to his Father for his Brother Benjamin: I will be Surety for him; of my
Hand shalt thou require him; if I bring him not unto thee, and set him before
thee, then let me bear the Blame, (or I will be Sin, i.e. accounted guilty) for
ever {Genesis 43:9}). And the Apostle Paul undertook to satisfy Philemon both
for Wrong and Debt, in Behalf of Onesimus: If he hath wronged thee, or oweth
thee aright, put that on mine Account, I will repay it {Philemon 1:18-19}.
Judah’s Sponsion respected the Security of the Person of his Brother: The
Apostle’s related unto the Satisfaction of Philemon, for Wrong and Debt. The
Suretyship of Christ includes both: The Safety of the Persons of his People, and
the Payment of their Debt, or making Satisfaction for that Wrong which they have
done. The latter is here principally intended, which was Christ’s undertaking to
accomplish the Will of the Father in our Redemption: Then said I, Lo, I come, in
the Volume of the Book it is written of me: I delight to do thy Will, O my God:
yea, thy Law is within my Heart {Psalms 40:7-8 ew:7-8 ew:7-8}). The Father’s
Will, and his own voluntary Engagement, brought upon him an Obligation to suffer
and die: Ought not Christ to have suffered these Things {Luke 24:26})? And,
therefore, it is false, which one asserts, viz. that Christ was not under a
moral Obligation to suffer for us. This Sponsion is the Ground of the Imputation
of our Sins to him, and of the Infliction of Penalty upon him. Mr. T. objects
several Things to evade the Evidence, which is given unto this important Truth,
where Christ is expressly called a Surety. Says Hebrews 1:1-14. This is the only
Place where he is so called. He is no less truly a Surety, than if he had been
so called in a thousand Places. One express Testimony from God is a sufficient
Evidence of Truth. 2. Not our Surety. It is not difficult to determine whole
Surety he is, and must be. He is the Surety of the defective Party in the
Covenant, which is not God, but us. 3. A Surety is one who undertakes for the
Performance of a Promise. 1. This is but an imperfect Account of a Surety. Judah
was a Surety for his Brother unto his Father, but did not undertake for the
Performance of any Promise of his. 2. It is blasphemous to imagine, that God had
Need of a Surety, to secure the Performance of his Promises, or to assure us by
his Sponsion of their Fulfilment. No Creature can be of equal Credit or Ability,
with God. And such only Mr. T. thinks Christ Isaiah 3:1-26. He confounds
Mediation and Suretyship. f4 A Person may be a Mediator, and yet not be a
Surety. Moses was the former, but not the latter. Christ is both Mediator and
Surety.

Again, Christ is a Surety in the Discharge of his sacerdotal Office, as the
Words evidently suppose. And, therefore, he offered himself a Sacrifice, as a
Surety: Or that Act was a Fulfilment of his Sponsion. Schilctingius was aware of
this, and endeavours to enervate the Force of the Argument, taken from hence to
prove, that Christ is our Surety; but it is in a very weak and frivolous Manner.
His Reason, that we did not send Christ, is trifling. For, not his Mission, but
his Undertaking makes him a Surety. f5 If Christ acted as a Surety, in the
offering of himself a Sacrifice for Sin, that was the Matter of his Undertaking,
in his Sponsion, and he must be our Surety, and not God’s: And that he did so,
is evident, because he is a Surety, as he is inverted with, and acts in the
priestly Office.

II. In his bearing Sin, we may observe the Act of the Father, which was the
Imputation of our Sins to him, or placing that Wrong we have done to his
Account. This is clearly expressed: The Lord hath laid on him the Iniquities of
us all. Iniquities mean sinful Actions, the same as Transgressions, for which he
was wounded. No Instance can be produced, where (zy) Iniquity intends Suffering,
merely, or in an abstracted Consideration from Guilt, as the Cause of Suffering.
He made our Iniquities to meet, or fall upon Christ; so ([gp) is sometimes
rendered. f6 The same Thought is expressed in these Words: When thou shalt make
his Soul (µça) Guilt, or Sin, as it is sometimes translated. f7 Christ could not
become a Sacrifice for Sin, without a Charge of Guilt or Sin to him. And this
Point of Doctrine is asserted by the Apostle: He hath made him to be Sin for us,
who knew no Sin. The Sufferings of Christ were the Consequence of the Imputation
of Sin unto him; hence, in Suffering, he was made a Curse, which he could not
be, in Justice, considered as innocent.

III. Two Acts of Christ are observable, with Respect to his bearing Sin.

1. The Susception of it. He took it upon himself: Or fully and freely consented
unto the Charge of our Guilt to him. This Act is expressed by the Word (açn); he
bare the Sin of many. In various Places the Septuagint render this Word by,
(lamba>nw) which is used to express Taking upon, or Receiving, as may be seen in
the Margin. f8 Our blessed Saviour received our Guilt, by consenting unto the
Imputation of it to himself.

2. He bare it as a Burden; so the Word (lks) whereby his Bearing of Sin is
expressed, properly signifies: He shall bear (lksy) their Iniquities {Isaiah
53:11}. He stood under the heavy Load of our Guilt, until it was fully atoned
for, which would have sunk us deeply into the infernal Pit. The former Word
expresses his Taking Sin upon him, and this represents his Standing under that
massy Weight. Several Things may be observed, which confirm the Thought of
Christ’s bearing the Guilt of Sin, in Suffering for it.

(1.) Making his Soul Guilt, and causing our Iniquities to meet in, or fall upon
him, express an Act of God, which is distinct from Bruising and Putting him to
Grief; and, therefore, they design an Imputation of Sin, in order to suffering
Punishment.

(2.) He bare that which we have Conscience of, which must be Guilt. That which
our Consciences are purged from, by the Blood of Christ, he bare in his
Sufferings for us, which is Sin or Guilt.

(3.) He bare that for which Sacrifices were offered, and that must be Sin
committed. Hence, in Opposition to the legal Sacrifices, it is said of him, that
he was once offered to bear the Sin of many, without which he will appear the
second Time.

(4.) Christ bare that which there was a Remembrance of in the anniversary
Sacrifice, which was Guilt contracted.

(5.) He bare that, which, the Blood of Bulls and Goats could not take away, viz.
our Guilt, or Sin, which we have committed. I think, that a proper Consideration
of the Scope and Connexion of the Divine Writer, in the 9th Chapter of Hebrews,
and the Beginning of the 10th, will be sufficient to convince of the Truth of
these Things.

(6.) The Death of Christ could not be penal, without an Imputation of Guilt to
him, as the meritorious Cause of his suffering and Death. For, where no Charge
of Sin is, no Penalty can be inflicted, in Justice. And, therefore, when Christ
suffered Punishment, or was made a Curse for us, he was made Sin, by the
Imputation of our Sins to him.

IV. Mr. Taylor is pleased to observe, That there are nine Bearers of Sin.

I. God {Exodus 32:32; Exodus 34:7; Numbers 14:18; Joshua 24:19; Psalms 25:18;
Psalms 32:1}, etc.). i.e. he forgives it. 1. He imputed it to Christ. 2.
Punished Sin in him, when he was made a Curse. 3. Acquits us of our Guilt. 2.
Christ {Isaiah 53:11-12}. How he bare Sin hath been shewn, 1. Our Lord took upon
himself, or received our Guilt, in consenting unto the Charge of it to him. 2.
Bare it as a Burden, laid on him by God. 3. The Angel who was with the
Israelites in the Wilderness {Exodus 18:21}). This was Christ. And Pardoning Sin
is intended, as we translate the Word. 4. The Priests and Levites {Exodus 28:38;
Leviticus 10:17; Numbers 17:1-13}, i.e. ministerially, or as they performed
those sacrificial Services, which were appointed to take away Sin, in a typical
Sense. 5. Such who were offended {Genesis 50:17; Exodus 10:17; 1 Samuel 15:25; 1
Samuel 25:28}. This designs Forgiveness. 6. The Scape-Goat {Leviticus 16:22}.
That is to say, typically. 7. The Criminals themselves {Leviticus 7:18}, etc.).
1. Sin was imputed to them. 2. They suffered Punishment. 8. The Children of the
Israelites bore the Sins of their Parents {Numbers 14:33; Lamentations 5:7}. 1.
They were not, nor could be considered innocent. 2. It was Punishment which they
suffered. 9. The Prophet Ezekiel. f9 Unto what Purpose this last Instance is
produced, it is difficult to conjecture, and he seems to be entirely at a Loss,
how to improve it to his Advantage.

V. The Author proceeds to make Observations, on his laboured Collection of
Texts, wherein Bearing Sin is mentioned.

1. No Levitical Sacrifice is ever said to bear Sin. The Scape-Goat did bear Sin;
but it was not sacrificed, or slain. f10

Answ. 1. The Imposition of Hands on the Sacrifice, there is Reason to think, was
attended with an Acknowledgment of Guilt. 2. If those Sacrifices did not bear
Sin, why are they called (µça) Guilt, or Sin? 3. The Scape-Goat, which he allows
bore Sin, belonged unto the anniversary Sacrifice, and by that was Atonement
made {Leviticus 16:10} 4. Not to mention any of the Stories which the Jewish
Writers, relate, concerning the Scape-Goat, two Things are to be observed in
real spiritual Atonement for Sin, viz. the Punishment of it in Christ, and its
Removal. The slain Goat typically represented the former, and the Scape-Goat the
latter. As the anniversary Sacrifice was more comprehensive, or of greater
Extent than the other Sacrifices, in that Atonement which was made by it for
Sin: So there was in it a fuller typical Representation of spiritual Atonement
than in any other. The slain Goat typified Christ’s Sufferings, and the Scape-
Goat his Removal of our Guilt, thereby, from us, and out of the Sight of God as
a Judges 2:1-23. When the great God is said to bear Sin, the Meaning, I
apprehend, must be that he took or carried it away, for this is a common and
current Sense of the Word (açn) f11

Answ. 1. I grant that the Word is often to be understood in that Sense. But, 2.
He must allow, that it is also used to express Taking up and Bearing. 3. Let us
consider, how God takes or carries away Sin. Is it making that undone, which is
done? No, for that implies a Contradiction. Is it taking away the criminal
Action, physically considered? No, that is impossible. Is it reckoning or
accounting the Sinner not to have committed the criminal Acts, which are taken
away? No, for that is contrary to Truth. It is not imputing, or not reckoning
those Actions to him, as relatively considered, or as Breaches of his holy Law.
Hence, the Apostle expresses Pardon thus: Blessed is the Man to whom the Lord
will not impute Sin. 4. Though God cannot otherwise bear Sin, than by pardoning
it; Christ could, and did take it upon himself, and bear it as a Burden, in
order to take it away, by making Satisfaction for it. He adds, lks, too, {Isaiah
53:11}, will admit the Sense of carrying off, or away, {Isaiah 46:4}. Even I
will carry you off and I will deliver you. This Word is also used, {Isaiah
53:4}. He hath carried our Sorrows; which, doubtless, St. Matthew {Matthew
8:17}.) understood in the Sense of removing, or carrying off, when he saith,
himself took [away] our Infirmities, and bare [carried off] our Sicknesses. f12

Answ. 1. He well knows, that this Word properly signifies to bear, sustain, or
carry, as a Man bears a Burden; nor can he produce an Instance, where it is used
in a different Sense. 2. Bearing in {Isaiah 46:4}, is a distinct Act from
delivering, which is afterwards promised, and therefore the Sense of carrying
off, cannot be admitted in that Place. 3. That Sense cannot be allowed in
{Isaiah 53:4}, because it is evidently the Design of the Prophet to represent,
or express what our Saviour endured, or underwent for us. 4. Matthew did not
understand the Term in that Sense, for he renders it by a Greek Word, which
signifies to bear, (o airwn) as a Man bears a Load. 5. Christ’s Curing bodily
Sicknesses was an Evidence and Effect, of his Bearing our Sins, and that Penalty
which they demerit, and, therefore, he applies, or accommodates the Thing unto
its Evidence and Effect, which is not unusual with the New Testament Writers. A
plain Instance of this we have: And gave Gifts unto Men: in the Prophet, it is,
received Gifts for Men. f13

3. And in the same Sense, or one near akin to it, our Blessed Lord, and the
Jewish High-Priests, Priests, and Levites, bare Sin, as they made Atonement for
Sin, or suffered or in those Things which God was pleased to appoint, as proper,
on their Part, either for the Removal, or to signify the Removal, or Taking away
of Guilt. In the Margin, says he: This Idea the Writers of the New Testament
give us of Atonement and Pardon; particularly, in Relation our to Lord. {John
1:29}. The Lamb of God, (o airwn) which taketh away the Sin of the World. {1
John 3:5}. He was manifested that he (arh) might take away our Sins. {Romans
11:27}. When (afairein) I shall take away their Sins. Hebrews 10:4. It is not
possible that the Blood of Bulls and Goats should (perielein) take away Sins.
Put way Sin, and bear the Sins of many, signify the same Thing, {Hebrews 9:26;
Hebrews 9:28}. f14

Answ. 1. In Levitical Services, there was a typical Bearing of Sin. 2. As the
Effect of that, a typical and political Pardon of Sin, or Removal of Guilt. 3.
What Christ took away, he bare, and was made, if we may believe the New
Testament Writers: He bore our Sire in his own Body on the Tree: He hath made
him to be Sin for us who knew, no Sin. 4. That he took away our Guilt, is a
certain and precious Truth; but not believed by Mr. Taylor, for, according to
his Opinion, Christ obtained nothing more, than an Offer of Forgiveness, and it
is left to us to do that, where upon follows the Removal of our Guilt. In his
Opinion, Christ neither bare, nor bare away our Sin. 5. In {Romans 11:27}, God’s
Act of Pardon is expressed, and not what our Saviour did and suffered, in order
to the Removal of our Guilt. 6. It is false, which he affirms, that to put away
Sin, and bear the Sins of many, signify the same Thing, in {Hebrews 9:26;
Hebrews 9:28}. For putting away Sin, by the Sacrifice of himself, is the Effect,
and his bearing Sin, in the offering of himself, is the Cause. Therefore, they
differ as a Cause, and its Effect resulting from it, do differ, and are not the
same Thing. 4. His fourth Observation not being to the Purpose, I shall take no
Notice of it, viz. Forbearing, for a Season, to inflict deserved Punishment. f15

5. Says he, The Word also denotes to bear a Burden; and so metaphorically to
bear, or to be liable to bear, or endure Punishment and Suffering. Thus
Criminals bore their own Iniquities. f16

Answ. 1. He allows that the Word denotes to bear a Burden, and, therefore, when
it is used to express Christ’s Bearing our Sin, it may intend his Bearing it
upon himself, as a Load. But, 2. He will never be able to prove, that the Word
(lks) bear, hath any other Signification, which is used to express Christ
Bearing our Sin, or Guilt. 3. When Descendants bore the Whoredoms or Iniquities
of their Parents, which he mentions, we must observe, (1.) They were not
innocent, but guilty, and guilty of the same Sins, as their Fathers were. (2.)
Guilt was charged on them. And, (3.) They suffered Punishment. Therefore, (4.)
The Terms used in Relation unto the Sufferings and Death of Christ, or his
Bearing Sin, are properly expressive of a Charge of Guilt, of Bearing it, and of
suffering Punishment, in Consequence of that Imputation of Sin or Guilt. No
unnatural and forced Sense is put upon them, when we interpret them to such a
Meaning. This is well worthy of Observation.

6. He seems conscious to himself, that his sixth Observation, which relates unto
Ezekiel’s Bearing the Iniquities of the Children of Israel, cannot convey any
Light to us on this Subject: And, therefore, I may justly pass that over. Now he
comes to his Conclusion.

7. Upon the Whole, says he, It is abundantly evident, no Proof can be drawn from
Scripture, that Bearing Sin includes the Notion of transferring Guilt from the
Nocent to the Innocent. f17

Answ. 1. According to the Scripture all Men universally, are become guilty
before God. There is no innocent Person among the Race of Adam, who naturally
descend from him; how, therefore, can we expect to find any Account, in
Scripture, of transferring Guilt from the Nocent to the Innocent: All this
Labour of Mr. Taylor’s is but solemn Trifling on this momentous Subject. Nor, 2.
Is it to be proved from Scripture, that God ever did, or will decree, that the
Innocent shall suffer, on Occasion of the Crimes of the Nocent; will Mr. Taylor
for that Reason deny, that Christ suffered, on Occasion of our Sins? He cannot,
if he really thinks, that the Death of Christ is a Condition, Reason, or Motive
with God to forgive sin. 3. The Affair of Christ’s Death is a singular and
unparalleled Case, and, therefore, it is preposterous and absurd to argue, that,
that cannot be in this Case, which is not to be found in other Cases, which
cannot be compared with it. In another Place, he farther objects unto the
Transferring of our Guilt to Christ, and recommends a Pamphlet, intitled, Second
Thoughts concerning the Sufferings and Death of Christ. I shall consider briefly
what that Author offers on the Subject, in an Appendix to these Sheets. Says Mr.
Taylor, Guilt is my doing Wrong, whereby I become obnoxious to Punishment. And,
therefore, Guilt in its own Nature cannot be transferred. For Punishment is
necessarily connected with the Wrong done, and the Wrong is done by none but
myself: Therefore Punishment can be due to none, and, consequently can possibly
be inflicted upon none but myself. f18

Answ. 1. Actions good or bad, physically considered, cannot be transferred. But,
2. Actions relatively considered, or in their Relation to the Law, may be
transferred, or reckoned, or imputed to others, when there is a proper
Foundation for it, as there is in the Affair of the Imputation of our Sins to
Christ, viz. his Sponsion, or his becoming a Surety to God for us. 3. It is not
supposed, that he did the Wrong, nor was Christ reputed to have done the Wrong;
but the Wrong done by us was put to his Account. As the Apostle Paul desired,
that the Wrong as well as Debt of Onesimus, might be imputed to him, or placed
to his Account. And, 4. Hence Punishment, in Justice, was inflicted on Christ,
upon the Ground of his Suretyship-Engagement to God for us. 5. The Reason, why
nothing parallel to this may be acted among Men in criminal Cases, is, Rulers
and Subjects are equally bound by natural Justice, and, therefore, Lawgivers
have no Power to require, or accept of the Sponsion of an innocent Person for
the Guilty, in criminal Cases; nor hath any innocent Man Power over himself, or
a Right to put himself under the Obligation of any Criminal, if he would. 6. The
Righteousness of God’s Nature will not permit him to suffer Sin to go
unpunished. His Will to punish Sin is necessary, though free; if it were not, he
might have willed to permit the Creature to fin for ever, without suffering
Punishment. But, 7. As God is above the Law, wherein it is constituted or
appointed, that Punishment shall be inflicted on the Guilty, by Perpetration of
Offence; he can dispense with it in that Particular, and admit of the Sponsion
of another, who hath Power over himself, to put himself under our Obligation. We
know, full as well as any Socinian whatever, that nothing like this may be
transacted among Men; but, if we are not greatly mistaken, the Judicial
Procedures of God, in the Imputation of Sin to Christ, and punishing it in him,
and pardoning Sin to the Guilty, are not to be measured by, compared with, or
accommodated unto the Judicial Proceedings of Men, in criminal Cases. And herein
consists much, both of the Glory and Mystery of our Redemption, by the Death of
Christ. If there was not something singular and unparalleled in this Affair,
there would be neither Mystery nor Glory in it. And this is what some Men are
labouring to prove, out of Hatred to the Glory of God, as it shines through
Jesus Christ, in the fulness of our Salvation, by his Death, as me meritorious
Cause thereof. Mr. Taylor elsewhere speaks thus: It may be alledged, that the
Lord laid on him the Iniquities of us all, {Isaiah 53:6}. But who knows not,
that our Redemption is imaged by various figurative Expressions? As, healed by
his Stripes; washed from our Sins in his Blood; he was made Sin for us: Which,
if understood literally and strictly, would supply very strange Doctrine. f19

Answ. 1. The Stripes and Blood of Christ are the meritorious Cause. 2. Our
Healing, Peace, and Pardon are the Effect. 3. He was made Sin, by a Charge of
our Guilt to him. Which Things are not strange, but glorious, and will eternally
be so esteemed by those who are the subjects of Redemption. He adds, Taking the
Passage, as it stands in our Translation, we ought in Reason to interpret it
agreeably to the preceding Phrases, which relate to the same Thing. {Isaiah
53:5}, He was wounded for our Transgressions, he was bruised for our Iniquities;
the Chastisement of our Peace was upon him, and with his Stripes we are healed.
- And the Lord hath laid on him, (it is in the Margin, hath made to meet on him)
the Iniquities of us all; that is, the Sufferings by which we are all redeemed.
f20

Answ. 1. Let an Instance be produced, where (zw) signifies merely Suffering, or
Suffering without Relation to Guilt, and take what is contended for. 2. In
Isaiah 53:5 the Prophet declares for what he suffered, viz. our Transgressions:
And, in these Words, he expresses God’s Act of charging our Sins to him, when he
suffered, and in order to his Suffering. 3. He opposes the Imputation of our
Sins to him unto that false Opinion the Jews had of Christ’s being stricken,
smitten of God, and afflicted, for his own Guilt. And, therefore, it is not his
Suffering, which is meant, but the meritorious Cause of his Sufferings, Guilt,
not his own, but ours. He subjoins, But, considering the Metaphor of Sheep going
astray, by which the Wanderings of Mankind are represented, and the Turn which
St. Peter gives to this Passage, I am inclined to think, that the Spirit of God,
in Isaiah, has Reference to the Meeting of stray Sheep, in order to bring them
back again to the Shepherd, {1 Peter 2:24-25; Isaiah 53:6}. - And the Lord hath
made to meet (occursare) by him the Iniquities of us all. That is to say, by him
the Lord hath caused to meet and stop the Iniquities of us all, wherein we have
wandered from him, to turn us back to himself, who is the Shepherd of our Souls.

Answ. 1. The Word signifies to meet, without including the Idea of Stopping. 2.
Christ is the Subject, in, upon, or against whom our Iniquities, were made to
meet, as the whole Scope of the Place fully proves. 3. The Prophet speaks not of
our Persons, but of our Crimes. And, 4. He speaks of Crimes committed, or of
Guilt already contracted. 5. Stopping us in a sinful Course, and making us to
turn back to the Shepherd of our Souls, is not stopping our Sins which we have
before committed. He observes, that the Word we translate, hath laid, is, in
Hiphil, which only adds the Idea of causing or making, the same that we render
meet,Exodus 23:4. If thou meet thine Enemy’s Ox or Ass going, astray, thou shalt
surely bring it back to him again; to no other Purpose, which I can discern,
than letting the Reader know, that he is acquainted with the different Sense of
Verbs, in different Conjugations, in the Hebrew Language; and that is a Matter
of no great Importance. However, this Instance proves, that the Word ([gp) does
not necessarily include in it the Idea of Stopping, for a Man might meet his
Enemy’s Ox or Ass, and not stop either. Whether Men act with upright and sincere
Intentions, who thus shamefully pervert the Scripture, Mr. Taylor, and others,
will do well, in a most serious Manner, to consider, lest they continue to wrest
it unto their own Destruction. Thus far of Christ’s Bearing Sin.

{OF THE GREATNESS OF CHRIST’S SUFFERINGS, AND OF THE VIDENCES, THAT THEY WERE
VICARIOUS. }

I. IF our Saviour really bore the Sins of the many, who obtain eternal
Salvation, through the Merit of his Sacrifice, his Sufferings, certainly, were
exceedingly great. For the Imputation of such a Mass of Guilt must be followed
with Sorrows, Grief and Distress of Soul, inexpressible.

1. Let us consider several Expressions of his, in Relation to this Matter. And,
our blessed Lord speaks thus: Now, is my Soul (tetaraktai) troubled, and what
shall I say? The Word, which we render troubled, is very significant, and
expressive of Terror {John 12:27; Esther 7:6}, Consternation {Genesis 41:8},
Trembling {Isaiah 64:2}, and Bowing down {Psalms 42:6} through Grief and Fear,
in each of these Senses, the Septuagint use it, as the Reader will see by
examining the Places referred unto. And, therefore, the Anguish and Distress,
which our Saviour was now the Subject of, must be extremely great. Add to this:
My Soul is (perilupov) exceeding sorrowful even unto Death. The Word signifies
to be surrounded, or encompassed with Sorrow on every Side. And the Septuagint
use it to express a Dejection and Casting down of the Mind, through overwhelming
Grief {Matthew 26:38; Psalms 43:5; Matthew 26:37}. This our Lord said, to
express the Sorrow and most grievous Anguish which then attended him: He began
to be sorrowful, and (adhmonein) very heavy, or exceedingly full of Anguish,
insomuch that he was ready to faint.

2. The Prostration of our Lord shews both his Humility, and the depressing
Weight of Sorrow, which his holy Soul laboured under. He fell on his Face to the
Earth {Matthew 26:39}, and lay in the Dust, through the Force of that pungent
Grief, which took deep and firm Possession of his pure Mind. And he became thus
prostrate three Times {Matthew 26:44}.

3. His Agony is an Evidence unto what Height the afflictive Passions of Fear and
Sorrow role in him: And, being in an Agony, be prayed more earnestly {Luke
22:44}. The Word (agwnia) Agony, signifies great Anxiety, or Perturbation of
Mind.

4. The Tears be shed, and the strong Cryings be poured forth, prove the
inconceivable Anguish, Grief, and Sorrow, his whole Soul was filled with
(Hebrews 5:5) His Supplication unto the Father, is called Roaring {Psalms 22:1},
because of the vehement and intense Manner, wherein he addressed him, through
the Greatness of that prevailing Sorrow, which overwhelmed his Heart.

5. The extraordinary Effect, which the Distress of his Soul produced in his
animal Frame, is a full Evidence of its unparalleled Greatness. Through the
extreme Anguish of his Mind, he sweat as it were great Drops of Blood falling
down to the Ground {Luke 22:44} Instances of the like are not at all needful to
be produced, to prove the Credibility of the Fact; because, as there never was
such a Subject of Suffering, in this World, so never did any one, upon Earth,
suffer like him: His Visage was so marred, more than any Man’s, and his Form
more than the Sons of Men {Isaiah 52:14}.

II. We shall be at no Loss, in accounting for the extreme Dolors of our Saviour,
if we duly consider the positive Acts of God, which he, as a righteous Judge,
taking Vengeance on Sin, put forth, upon the Soul of Christ immediately. Men
wounded him in his Body; but his Father bruised and put him to Grief, in his
Soul, when he made that an Offering for Sin. Wherein the Particulars following,
are observable:

1. The Father made him Sin for us, and caused our Iniquities to meet in, or fall
upon him. Not that the Father accounted him to have committed those Sins, or
Iniquities, or produced a Consciousness in him of the Perpetration of those
Crimes, which he bore, in order to atone for them; but he impressed his Mind
with a piercing Sense of the Charge of our Guilt to him, and excited a most
painful Sensation, in his Soul, of the dreadful Malignity and Demerit of Sin,
wherewithal he stood charged, as the Surety of his People.

2. He made him a Curse: Christ hath redeemed us from the Curse of the Law, being
made a Curse for us {Galatians 3:13}. Our Saviour was as really made a Curse for
us, as we are, in Fact, delivered from the Law’s Curse, in Consequence of his
Sufferings and Death. To say, as the Socinians do, as it were, he was made a
Curse, or he seemed to be made a Curse, is an impious Contradiction of the
express Assertion of the holy Spirit, and not an Interpretation of it. This was
not the Act of Men, for they could not make our blessed Lord a Curse; nor the
Act of infernal Spirits. It was the Act of God, which he put forth, immediately
upon the Soul of our Redeemer, whereby he most deeply pierced and put him to
Grief.

3. The Father withdrew from him, or forsook him. This Dereliction affected not
his Union to, or with the Father, for no Breach was made on that: Nor the
Interest he had in his Approbation and Delight: Neither that Sustentation under
his Sorrows by the Father, which he had promised to him; but it was the Want of
the Enjoyment of his ravishing and delightful Presence. As in his Crucifixion he
enjoyed not the chearing Rays of the natural Sun: So in that most awful Season,
he suffered the Loss of the comforting Rays of heavenly Light, by the thick
Cloud of our Guilt, interposing, between his holy Soul and the Father of Glory.
He was encompassed by Darkness without, and deprived of the Light of Divine
Favour within. And, therefore, he uttered that sore Complaint: My God, my God,
why hast thou forsaken me {Psalms 22:1}? This was the Punishment the Loss, which
he endured. Farther,

4. The Father impressed his Mind with a Sense of his vindictive Displeasure
against Sin. As he had decreed, that Christ should suffer for us, and he had
consented to become a Victim for our Guilt: He (ouk efeisato) did not spare him
{Romans 8:32}, or deal tenderly with him; but commanded the Sword of Justice to
awake against, and smite him: Awake, O Sword against my Shepherd, and against
the Man that is my Fellow, smite the Shepherd {Zechariah 13:7}. Sovereign Mercy
towards us provided and presented the Victim before Divine Justice, with his
free Consent; and God, as a Judge, calls upon Justice to execute Vengeance:
Justice, armed with all its flaming Terrors, rises, and falls upon the willing
Sacrifice, and his Soul is absorpt of Grief and Anguish, in Consequence thereof.

III. The Sufferings of our blessed Lord from Men, previous unto, and in his
Crucifixion, were extremely great. What Indignity and Reproach were cast upon
him! Unto what Scorn, Derision, and Shame was he exposed! How cruelly and
inhumanly was he used, in his Examination and Trial! Men do not treat the most
villainous Malefactor, in such a Manner, as the innocent and meek Jesus was
treated! He was the Subject of the most contemptuous Speeches: Spit upon:
Buffeted: Blindfolded, and struck in the Face, taunted at, and called upon to
prophesy, or declare who smote him: He gave his Back to the Smiters, and his
Cheeks to them that plucked off the Hair, and hid not his Face from Shame and
Spitting: Scourged: Delivered by the Governor, convinced of his Innocency, and
of the Malice of his Enemies, into the Hands of barbarous, rude, and merciless
Soldiers to be mocked, derided, and crucified. They stripped him of his
Garments, arrayed him in Robes of mock Majesty: Platted a Crown of Thorns, and
put it on his Head, and smote him with a Reed, whereby his sacred Flesh was
torn, and Veins pierced: And, in Derision, bowed the Knee before him, crying,
Hail King of the Jews. They led him forth to the Place of Execution, he bearing
his Cross, until, as they might reasonably suppose, he was ready to faint,
through the cruel Usage he had received: His Limbs were violently stretched,
which must put him unto great Torture, and his Hands and Feet were nailed to the
accursed Tree; and, by how much more tender and curious the Texture of his Body
was, by so much the more, he was sensible of Pain, and, therefore, the Piercing
of his Hands and Feet must be attended with exquisite Sensations of Pain. In
these dreadful Circumstances, he was forsaken by his Friends, and unpitied by
the relentless Number of inhuman Spectators, who surrounded his Cross.

Every tender Passion was banished from the Breasts of the Beholders of him, in
his Sufferings; nothing but a savage Disposition possessed them. Hence, instead
of Pity, he met with Reviling, Insult, and Blasphemy. They wagged their Heads,
and cried out, He saved others, himself he cannot save. Let him come down from
the Cross, and we will believe on him; he trusted in God, let him deliver him
now, if he will have him. And when the Extremity of his Pains, thro’ the
Dislocation of his Bones, and the Piercing of his Hands and Feet, had brought on
him a scorching Fever, which was attended with extraordinary Thirst; there
bloody Miscreants presented to him Gall and Vinegar to drink, a most bitter and
biting Potion. Thus the innocent Jesus was delivered up into the Hands of
Sinners, according to the determinate Counsel and Foreknowledge of God, to be
crucified and slain. When we consider there Things, surely, we can’t but say:
Oh, what Wickedness is in the Mind of Man! Oh, what intense Love to poor Sinners
filled the Soul of our blessed Lord, that made him willing to undergo such
Sufferings, in order to save them from deferred Destruction! Oh, what an evil
Thing is Sin, that was the procuring Cause of all the Ignominy, Reproach,
Dolors, and Agonies, which our Saviour was exposed unto, and expired under, on
the Cross! Oh, how hard are our cursed Hearts, that they are not broken,
dissolved, and melted within us, by the Consideration of his agonizing Pains,
unparalleled Reproaches, and taunting Insults from his Enemies, when he suffered
for us, to redeem our Souls from Hell and Destruction! And, surely, we must be
convinced, if we duly consider what our Lord suffered from the Hand of the
Father, what he underwent from Men, by his Appointment and Decree, with a View
to our Redemption from Sin, and its penal Effects, that the Transaction of his
Death was necessary in order to our Salvation. Can we possibly persuade
ourselves to think, that this Affair was willed and decreed of God, without any
Necessity, or with no View to the Vindication of his Authority, and Satisfaction
of his Justice, in saving us from Misery? Or, that there is no Fitness in the
Death of Christ to atone for our Guilt, and procure the Remission of our Sins,
for which he suffered, both in his Soul and Body, in this amazing, Manner?
Surely, no such Imagination can find Admittance in our Minds, if we will allow
ourselves seriously to consider of those Things.

IV. Christ suffered in our Stead: Or, his Sufferings were vicarious and in our
Room.

1. This is evident from what is observed above. For, if he was made Sin, if he
was made a Curse, and if he suffered from the Hand of God immediately, or if God
himself, by positive Acts, put forth upon him, did bruise and put him to Grief,
or make his Soul an Offering for Sin, his Sufferings were penal, and,
consequently, vicarious. Because no innocent Person can be the Subject of
Penalty, for Sins of his own, by Reason he hath committed none; therefore, his
penal Sufferings must be the Effect of the Guilt of others, and he must endure
those Sufferings, in their Place and Stead. It hath not yet been proved, nor
ever will be, that the Sufferings of Christ were not penal, since in Suffering
he was made a Curse.

2. He suffered for our Crimes: Says the Prophet: But he was wounded for
Transgressions, and bruised for our Iniquities. And the Apostle asserts, that he
died for our Sins, that he was delivered for our Offences: The unbelieving Jews
thought he was stricken, smitten of God and afflicted, for Guilt of his own: But
he was wounded for our Transgressions, etc. This is spoken in Opposition to the
false Opinion of the incredulous Jews, who imagined, that he had contracted
Guilt, which rendered him worthy of Death, and very clearly suggests, that it
was not without a meritorious Cause he so suffered, but that, that Cause were
not Sins of his own, but those of others.

3. Our blessed Saviour died for us: God commended his Love towards us, in that,
while we were yet Sinners, Christ died for us. That is to say, not for our Good
only, but in our Room, and so for our Profit, as is clear from the Use of the
Preposition, and the Scope of the Place. The Preposition is used to express in
the Place or Stead of another. That (uper sou) in thy Stead, and (uper Cristou)
in Christ’s Stead. The Scope of the Place evidently evinces, that this is the
Sense intended. For, the Apostle supposes, that for a good Man some might dare
to die {Romans 5:7}. Not hazard Life, to preserve a good Man in imminent Danger,
as Mr. Taylor paraphrases the Text; but actually to resign Life for him, or to
die in his Stead. A Man may hazard his Life, and yet preserve it. The Apostle
designs an actual Resignation of Life, and not Exposing Life to Danger, which
may be, and often is done, without Dying. And Christ is said to give his Life
(anti pollwn) for many, i.e. in their Stead.

4. The Life of Christ was given as a Ransom, (lutron) a Price of Redemption for
many {Matthew 20:28}), which necessarily supposes, that he died in their Stead.
For they were obnoxious unto Death, on Account of Guilt, and he gave his Life to
redeem them from that Obnoxiousness to Death, and, therefore, his Death was
vicarious, or, he died in their Stead.

5. All those Effects are ascribed unto the Death of Christ, which it may be
thought to procure for us, as taken in that Point of Light. (1.) Expiation of
Sin. (2.) Peace and Reconciliation. (3.) Redemption from the Curse of the Law.
(4.) Security from suffering Divine Wrath and Vengeance. There are such Effects
as might be expected to arise from his Death, if he died in our Room; and,
therefore, there is clear and cogent Reason to conclude, that he not only died
for our Good, but in our Stead, considered as Criminals, and for that Reason
obnoxious to Death.

6. Our Forgiveness, on the Foundation of Christ’s Death, is an Act of
Righteousness. God set forth his Son to be a Propitiation, - to declare his
Righteousness: Not his saving Grace and Mercy, as Mr. Taylor speaks, f21 but his
Holiness and Justice. If God is just in forgiving Sin, his Justice must be
satisfied for the Sin pardoned, which it could not be by the Death of Christ, if
he died not in our Stead.

7. This Method of Pardon and Salvation became God: It became him, for whom are
all Things, and by whom are all Things, in bringing many Sons to Glory, to make
the Captain of their Salvation perfect through Sufferings {Hebrews 2:10}. The
Condecency of this Procedure respects the Righteousness of God’s Nature, and,
therefore, Christ’s Sufferings must be referred unto Justice, and, consequently,
in Suffering, he was our Substitute.

{OF ATONEMENT, OR RECONCILIATION FOR SIN }

MR. Taylor apprehends, that the Sense of Atonement hath not yet been understood.
Let us; therefore, see what additional Light he strikes upon this Subject. If he
discovers any Thing of Importance relating to this Matter, which we did not
discern before, I promise to give him those Praises, which such a Discovery
demands.

I. Spiritual Atonement for Sin, as it hath been understood, includes there
Things in it: The Expiation of Guilt. Reconciliation, or Peace with God. And the
Sinner’s Impunity, or Deliverance from an Obnoxiousness to Suffering Punishment,
for his Guilt. Our Author’s Design, is, if possible to explain away this Notion
of Atonement, or Reconciliation for Sin by the Death of Christ. The Reader ought
carefully to observe, that the Atonement made by Sacrifices was not followed
with real, spiritual Remission of Sin, as the proper Effect of those Sacrifices,
by whomsoever they were offered. Sacrifices were not required unto that End, nor
was it possible, that such an End could be brought about by them, which is
clearly asserted, and abundantly proved in the Epistle to the Hebrews.

II. Mr. Taylor opposes the Opinion of the Substitution of the Sacrifice, in
Stead of the Offender, and offers various Reasons against it, which I shall take
into Consideration.

1. The Sins for which Sacrifices were generally offered were Sins of Ignorance,
and ceremonial Uncleanness, which were not capital by Law. The Victim therefore
could not die in the Offender’s Stead, when his Offence was not punishable with
Death. f22

Answ. 1. According to the moral Law, all and every Sin was punishable with
Death: “The Soul that sins shall die. Death, therefore, is the Wages of every
Transgression of that Law. 2. As all Men are degenerate and guilty, the moral
Law cannot be the Rule of Judgment, as to Life and Death, in human Societies,
because there is no Man but hath forfeited his Life, according to that Law. For
it allows no Sinner to live. 3. The political Law, given to the Jews, made some
Breaches of the moral Law capital; as Murder, Blasphemy, and Adultery: And other
Breaches thereof it did not make capital: As Theft, Uncleanness, in one
Instance, and Perjury. And, therefore, some atrocious Crimes did not subject a
Man guilty of them to Death, in a political Sense. 4. Sacrifices were not
instituted for any Breach of the moral Law, which the political Law made
capital. Hence, David, in Relation unto a capital Offence, whereof he had been
guilty, says: Thou desirest not Sacrifice, i.e. for this Sin of mine, else would
I give it {Psalms 51:16}. But it follows not, that those Sins for which they
were instituted, were not capital by the moral Law, or that those Breaches of
the moral Law, did not render a Person worthy of, and subject him to Death,
according to that Law. Therefore, 5. The Author’s Reason, why the Victim could
not die in the Offender’s Stead, entirely vanishes, viz. that it was offered for
Crimes not punishable with Death. 6. The political Law required the Shedding of
Blood for Transgressions of the moral Law, which were not capital, in a
political Sense; and, if the Sinner willfully neglected to offer Sacrifice for
his Offence, he was to die without Remedy. And, therefore, 7. The political Law,
or God, as the Governor of that People, accepted of the Death of the Victim, as
an Atonement for the Sin of the Offerer of it, and allowed him to live, though
by his Crime he had forfeited his Life; and the Death of the Beast offered in
Sacrifice was vicarious. 8. This was a lively Type of the Substitution of Christ
in our Room, and of his Sufferings and Death in our Stead, to make real
spiritual Atonement for our Sins, in order to deliver us from that Curse,
whereunto they subjected us. The Socinians, as they are Enemies to the Whole of
real Christianity: So (dicam quod fentio) they are the greatest Triflers, where
they seem to reason most, in objecting against it.

2. If the Virtue or Efficacy of every particular Sacrifice consisted in
Suffering n vicarious Punishment, then, whereas that Punishment was the same in
all such Sacrifices, by whomsoever offered, it must have had its Effects in all
those Sacrifices; and they must all have been equally acceptable to God, as
such. Which is well known to be false. f23

Answ. 1. Who says, that proper Punishment was inflicted on those Sacrifices? 2.
Those Sacrifices were offered, that the Offender might not die. 3. The Offering
of those Sacrifices, as Mr. Taylor allows, did discharge the Sinner from
political Penalties: Let him prove, if he is able, that, that Penalty was not
Death. f24 Yet, 4. It is not pretended, that these Sacrificial Services were
equally acceptable to God, whether performed in Faith, or not.

3. Indeed, the Victim might, and, I suppose, did, represent the Person who
offered it; whatever was done to that, was to be applied to himself. Then,
observe, 1. As the Beast was slain, surely, it signified to him, that he
deferred to be slain, or to die for his Sin. 2. It was Sin committed, or Guilt
already contracted, on Account whereof he offered Sacrifice. To shew him, adds
he, the Demerit of Sin in general; how he ought to slay the Brute in himself,
and devote his Life and Soul to God, etc. f25 - But this is very remote from the
Victim’s Suffering, in his Stead, the Death which be deserved to die for his
Sins, or Suffering a vicarious Punishment. f26 How does this appear? He gives no
Evidence of it. Hereby the Offender was discharged from political Penalties, he
grants; and that those Penalties were not Death, he will never prove. - 1. The
Death of the Beast was not, properly speaking, Punishment. But, 2. That
typically represented the vicarious Punishment, which the Lamb of God was to
bear, in order to make real, spiritual Atonement for Sin. With him, vicarious
Punishment is a Contradiction in Terms. For as there cannot be a vicarious
Guilt, or as no one can be guilty in the Stead of another; so there cannot be a
vicarious Punishment, or no one can be punished instead of another. f27

Answ. 1. No one can contract Guilt instead of another. But, 2. One may bear
Guilt which is contracted, instead of another. And, 3. Suffer Punishment in the
Place of another. Because, says he, Punishment, in its very Nature, connotes
Guilt in the subject which bears it. f28

Answ. 1. Guilt is not an inherent Quality, but a Charge of Sin, and an
Obnoxiousness to Condemnation on that Account. 2. An innocent Person may come
under such a Charge, for it is not a Transfusion of a sinful Action, or of the
corrupt Habits of the guilty Person but only an Imputation of his Sin, or Guilt.
Thus, 3. He may bear it, though he becomes not the Subject of Sin, as an
inherent Quality.

4. He asks a very surprising Question, But is not vicarious Punishment, or the
Victim’s suffering Death in the Offender’s Stead, as an Equivalent to Divine
Justice, included in the Notion of Atonement? Answ. No. f29 1. Why is this Query
put? Did ever any Person think so? Is it possible that a Man in his Sense can
imagine, that the Death of a Brute, is an Equivalent for Sin committed against
God? But, 2. This is no Objection unto an Equivalent being required and given,
in order to real, spiritual Remission. He seems to proceed as gravely to prove
the Negative, as if the Affirmative was believed and professed, whereas, I
suppose, it was never dreamt of, by any Man professing Christianity, in the
World. But some Men must be allowed solemnly to trifle, when, and where, they
find themselves unable to reason. He goes on to say, (1). Atonement was made
with the Scape-Goat, though he was not slain. f30

Answ. 1. That belonged unto the Sacrifice, {Leviticus 16:5}. 2. The slain Goat
typified the Sufferings of the Lamb of God. 3. The Scape-Goat represented, in
the same Manner, the Removal of Guilt, as the Effect, of his Sufferings and
Death.

(2). Says he, If the Offender was not able to bring a Lamb, etc. - he was
allowed to bring the tenth Part of an Ephah of fine Flour for a Sin- Offering,
etc. - Which could never suggest the Idea of vicarious Punishment. f31

Answ. 1. This Exception did not weaken, but strengthen the general Law. 2.
Inasmuch as Bread is the Staff of Life, the Burning of the Flour may well be
thought to represent to the Offender, that he deserved to die. And, 3. That, in
order to real spiritual Remission, a Life must be parted with. Farther, 4.
Though this Change was allowed because of the Poverty of the Offender, it
follows not that his Thoughts were to be taken off from the Sacrificing of an
Animal for his Sin, which, but for his Poverty, he stood obliged unto. 5. Nor
did the Shedding Blood, in itself, imply Atonement by vicarious Punishment. For
it is never said, that Atonement was made for Sin by, Peace-Offerings, etc. f32

Answ. 1. In legal Sacrifices, proper Punishment was not inflicted. But, 2.
Shedding of Blood was fitly typical of taking away Life, in a Way of Punishment
for Sin. 3. Though in some Instances Blood might be shed, when Atonement was not
made for Sin, it is not to be concluded from thence, that Shedding Blood, in
typical Atonement, was not a Type of that vicarious Punishment, which Christ the
Anti-type was to bear. 6. - It is the Blood that maketh Atonement for the Soul.
But how? By Way of vicarious Punishment? Not a Word of that. f33

Answ. 1. That Atonement was typical only. 2. Proper Punishment was not borne.
Yet, 3. It fitly represented Christ’s Shedding his Blood, in order to make
spiritual Atonement.

III. Mr. Taylor proceeds unto an elaborate, but very trifling Enquiry, into the
Sense of Atonement. After a Collection of all the Places in the Old Testament,
where the Term expressing Atonement is used, as a Verb and Noun, seemed good to
him to employ himself in examining into the Sense of the original Word, (rpk)
where it is used without any Relation, unto the Offering of Sacrifices, for Sin.
Not to find out Truth, but to amuse and mislead his Reader, and prevent his
discerning what Atonement for Sin, by the Death of Christ, includes in it. In
this Labour he spends almost twenty Pages, wherein it is entirely needless to
follow him. If he had been disposed, as he ought, to have learned what Atonement
signifies, or contains in it, he might without any Difficulty. For, 1. The Word,
actively used, signifies to appease, pacify, reconcile, or make Reconciliation
{Genesis 32:20; Proverbs 16:14}. 2. When used passively, it imports, that a
Person is appealed, pacified, or reconciled ( Ezekiel 16:63). 3. As a Noun, it
is taken for a Price, or Ransom {Job 33:24}. Hence, 4. When Atonement is made by
a Price, or Ransom, nothing is to be feared from the Party who was before
displeased. And there Things have Place in the Atonement made by Christ for our
Sins. (1). Guilt is covered or removed, and taken away out of the Sight of God,
as a Judge. (2). The Death of Christ is our (rpwk) Atonement, or Ransom, and
Price of Redemption, and nothing else. (3) God is pacified towards us, for all
that we have gone {Ezekiel 16:63}, in Consequence of his Sufferings and Death.
And, therefore, (4). We have no Reason, on this Foundation, to be afraid of his
Terrors: For, being justified by his Blood, we shall be saved from Wrath through
him.

IV. Mr. Taylor makes some Reflections upon his long and impertinent Examination
of the Texts, wherein Atonement is mentioned. 1. Forgiveness of Sin is Exemption
from Punishment. - A Pardon only in Thought or Word, and which effecteth
nothing, as in Effect no Pardon at all. f34 Very well said, this is true, and,
therefore, the Death of Christ procured our Exemption from Punishment, or Right
to Impunity, and not an Offer of Pardon, for an Offer of Remission is not
Pardon. Truth will sometimes out, when Men are very far from an Intention to
express it.

2. The Means of making Atonement for Sin are not uniform, etc. f35

Answ. 1. The Blood of Christ is the only Mean, of spiritual Atonement for Sin.
2. Pardon of Sin, in a spiritual Sense, is solely the Effect of his Blood-
shedding and Sacrifice. 3. We see the Reason why he asserted above, that Pardon
only in Thought or Word, etc. is no Pardon at all; it was to prove, that real,
spiritual Atonement for Sin might be, and was made, by other Means than Christ’s
Blood; because we read of Atonement, without Relation to that as the Mean of it.
But, 4. That Atonement was typical and allusive only: That, by the Death of
Christ is real, Spiritual, and eternal.

3. The giving an Equivalent to God, is no Ways included in the Nation of
Atonement. f36

Answ. 1. Giving an Equivalent is not included in typical and allusive Atonement.
I know of none who think it was. 2. If any other Sacrifice than that of Christ
had been an Equivalent, his Sacrifice was unnecessary. 3. Though there was not
an Equivalent in typical Atonement, it follows not, that an Equivalent was not
given to the Law and Justice of God, in real, spiritual Atonement for Sin.

4. The Transferring of Guilt doth not belong to the Sense of Atonement. f37

Answ. As before, 1. Not in Atonement typical and allusive. But, 2. In real,
spiritual Atonement it is found, as we have seen. 3. With equal Truth, he might
say, that Exemption from suffering eternal Punishment is not included in the
Pardon of Sin, by the Death of our Blessed Saviour. In this Branch of his Work,
our Author makes a great Shew of Labour and Diligence; but he could not have
acted a more needless and impertinent Part, than he hath done herein; and is as
remote from answering the End he had in View, as possibly he could be. For
nothing he offers, in the least Degree, affects the Doctrine of real, Spiritual
Atonement for Sin, by the Death of Christ, as an Equivalent given to the Law and
Justice of God, for our Transgressions.

{OF THE EFFECTS OF CHRIST’S DEATH}

I. CHRIST submitted unto Death, or gave his Life for us: This is my Blood which
is shed for many. I am the good Shepherd: The good Shepherd giveth his Life for
the Sheep. He loved the Church, and gave himself for it. 2. Our Blessed Saviour
died for us, considered as Criminals. God commended his Love towards us, in
that, while we were yet Sinners, Christ died for us; he that was just, suffered
for the unjust. 3. In Dying he was made a Curse for us. Christ hath redeemed us
from the Curse of the Law, being made a Curse for us. And, therefore, 4. His
Death was penal, and in our Stead. Mr. Taylor is guilty of two Errors here: 1.
He suggests, that Christ only died on our Account, and not in our Place and
Stead. 2. He insinuates, that the former of these Scriptures, and others
parallel to them, express the Benefit of Atonement, f38 which they do not; but
that glorious Mean whereby Atonement was made. Herein he hath acted a Part
beneath his Character, as a Scholar; for it is below a Man of Learning to
introduce the End of an Action, when the Action is spoken of only.

II. Our Lord suffered for our Sins: Or our Sins were the meritorious Cause of
his Death. He was wounded for our Transgressions, and bruised for Iniquities. He
died for our Sins according go the Scriptures. He was delivered for our
Offences. For the Transgression of my People was he stricken.

1. None can deny that these Modes of Speaking, are capable of this Construction,
without the least Force, that our Sins were the procuring Cause of his Death.
For, that Thought cannot be expressed more properly by any Phrases, than it is
by there. 2. Several Reasons may be offered to confirm this Sense. (1). God made
our Sins to meet in him. (2). He took our sin upon him. (3). Bare it as a Burden
in his own Body on the Tree. (4). In Dying, he became a Sacrifice for Sin. (5).
He was awfully bruised and put to Grief, by positive Acts of God put forth upon
him. (6). In no other View can our Pardon be an Act of Righteousness, through
his Death. (7). If Sin was not the procuring Cause of his Death, in Dying he
could not be made a Curse, which, as has been before observed, he certainly was.
(8). Unless this is allowed, we shall never be able to account for the extreme
Anguish our Saviour was in, consistent with his Honour.

III. The final Cause of his Death, with Respect to Sin, was the Pardon of it,
and that End he obtained by it. This is my Blood of the New Testament which is
shed for many, for the Remission of Sins. In whom we have Redemption through his
Blood, viz. the Forgiveness of Sins, Having obtained eternal Redemption for us.
There was a Fitness in his Death to procure the Remission of our Guilt. Because,
1. His Sufferings were penal; he was made a Curse. 2. His Death had Merit in it
equal to the Dignity of his Person, which is infinite. For his Blood is the
Blood of God. Pardon includes in it a Non-imputation of Sin, Freedom from
Condemnation, and Exemption from suffering Punishment. The Death of Christ gives
us a Right to neither of these, in the Opinion of Mr. Taylor; Men have no Title
to any saving Benefit, in Virtue of the Sufferings of Christ, as he thinks. They
have an Offer of them, and no more, in Consequence of his Death. Right to Pardon
they must: obtain for themselves, or perish in their Sins. An Offer of Pardon is
not Pardon, nor gives Right to Remission; that must be acquired by the Sinner
himself, or else his Sins will never be forgiven. In this Place, Mr. Taylor
endeavours to confound the Ideas of Christ’s Bearing Sin, and Bearing it away.
f39 He shall bear their Iniquities. He bare the Sin of many. Who his own Self
bore our Sins in his own Body on the Tree. There Scriptures express the
Imputation of our Guilt to him, and his Suffering that Penalty which it
demerited. And, his Sufferings being satisfactory, he bore our Guilt away.
Behold the Lamb of God, which taketh away the Sin of the World. Now, once in the
End of the World, hath he appeared to put away Sin by the Sacrifice of himself.
These Texts express the proper Effect of the Death of Christ, as it was
satisfactory for our Sins, viz. The Bearing away, or Removal of our Guilt. But
Mr. Taylor denies, that Christ bore our Sin, or that he bore it away. Obtaining
an Offer of Pardon for a Criminal, is not the Removal of his Guilt, he very well
knows. Nor is our Lord’s Death a Ransom for us, or a Propitiation for our Sins,
according to his Opinion. For his Death neither redeemed our Persons from
Misery, nor atoned for our Crimes, as he thinks. Neither, does his Death deliver
us from Wrath, or the future Punishment of Sin. For that not the least Right
unto an Exemption, from suffering Penalty, arises from the Death of Christ to
any Sinner in the whole World, is that blessed Doctrine, which he would force
upon our Belief.

IV. Mr. Taylor represents the Death of Christ, as the Cause of our Resurrection.
f Matthew 1:1-25. Some will be railed from the State of Death, not to enjoy
Happiness, but to endure eternal Misery, which is not a Benefit. 2. Our
Resurrection, merely, is not an Effect of the Death of Christ. But, 3. Our
Resurrection unto Life and a happy Immortality is the proper Fruit thereof. 4.
What he advances, in his Note on {Romans 5:20}, is false, relating to our Law,
which makes Felony Death, viz. that if a Malefactor, who is executed, should
come to Life again, he must suffer again, that is to say, if he was really dead.
For, in that Case, the Law would have no Power over him; because he hath already
suffered what the Law threatened for his Offence. 4. He hath not proved, nor
ever will prove, that, by Death in the Divine Law, is intended Retaining the
Body of the Transgressor in the Grave for ever. 5. It is false, that the Saints
under the Mosaic Dispensation died under the Curse of the Law; which he asserts
they did. f41 6. Christ was not made a Curse by Hanging on the Tree, but in
Suffering and Dying; and his Hanging on the Tree is produced as an Evidence of
it. 7. Nor will this serve to explain {Daniel 9:24}. For (çph) the
Transgression, does not mean Adam’s first Sin, which is called by the Apostle
(paraptwma) Offence; but (çp) the Transgression, or the whole Guilt of all those
for whom he suffered, {Isaiah 53:8}. 8. It is most false, that all nominal
Christians are not under the Law, but under Grace. f42 9. He hath not proved,
nor can prove, that Righteousness, in {Romans 3:25}, intends pardoning Mercy. It
is the Justice or Holiness of God that is intended. 10. Reconciliation, is
Freedom from an Obnoxiousness to Punishment, in the Divine Account, or Peace
with God through the Blood of Christ.

V. Another Effect, says he, ascribed to Christ’s Sufferings and Death, is our
Sanctification, spiritual Healing, or Deliverance from the Power of sin. f43

1. Healing does not mean our Sanctification, in {Isaiah 53:5}, but Freedom from
Curse and Wrath. 2. Our Sanctification is a certain Effect of the Death of
Christ; but this he allows not. 3. Vain, in {1 Peter 1:18}, intends a sinful
Conversation, whether Heathenish or not. In both these Senses, as he delivers us
from the Guilt and Tower of Sin, he may be said to purge, wash, and cleanse us
from Sin. f44 1. Mr. Taylor believes not, that Christ delivers us from the Guilt
of Sin. Nor, 2. From its Power. 3. What he ascribes to our Saviour’s Death, he
might as well attribute to his Life. For his Birth and Life are as much a Cause
of the Removal of our Guilt, and of our Sanctification, as his Death is,
according to the Principles of Mr. Taylor.

VI. The Honours and Happiness, says he, of the future State are another Effect
of Christ’s Atonement. f45

Answ. 1. It is true, that our eternal Life is a real and certain Effect of the
Death of Christ. But, 2. He believes it not. For, 3. He thinks, that Christ’s
Death procured only an Offer, or conditional Grant of Life: Not a Right unto it;
that we are left to obtain for ourselves by our own Works, and, if we do not, we
must die eternally.

VII. and Lastly, says he, all the Blessings of the new Covenant are in, or by
his Blood. - The Apostle argues at large, that, according to the Divine
Constitution, the Death of Christ was necessary to make valid, or to ratify the
Covenant of Grace, {Luke 22:20; 1 Corinthians 11:25; Hebrews 10:29; Hebrews
9:15-19}. f46

Answ. 1. The new Covenant is confirmed by the Blood of Christ. 2. All its
Blessings are sure unto all the Foederates. 3. They are not all, but some Men
only. He adds, so far, and in all these preceding Senses, Christ may be said to
have purchased or bought us with his Blood. f47 1. Christ’s Death was a Price of
Redemption which he gave unto God, as Lawgiver and Judge, for us. 2. Our Persons
are his Purchase, {Acts 20:28; 1 Corinthians 6:19-20}. 3. It is false, that
Righteousness means Salvation, which he says it does, in 1 Corinthians 1:30. 4.
He does not believe, that Christ is made Salvation unto us. For, notwithstanding
all he hath done and suffered for us, he did not procure Salvation, but only an
Offer or conditional Grant, which invests us with no Right at all unto it; we
are left to save ourselves by our own Works, and, if we do not, we must
eternally perish.

VIII. He tells us, That these Things are abundantly sufficient to satisfy him of
the following Particulars: f48

1. That Christ’s Blood was shed, etc. for us, on our Account, to free us from
some Evil, and to procure us some Benefit. f49

Answ. 1. Christ died in our Place and Stead, as hath been before proved. 2. Let
me enquire, what Evil the Death of our Lord frees us from. Does it free us from
a Charge of Sin? No. Is our Freedom from Condemnation an Effect of his Death?
No. Are we delivered from Divine Wrath and Vengeance, by his Blood-shedding and
Sacrifice? No. 3. What Benefit did his Death procure for us? Did he, by Dying
for us, obtain Grace to sanctify our Hearts? No such Thing. Did he procure for
us Grace to preserve us in the Midst of our numerous Snares and Dangers, in this
World, until we arrive unto the heavenly State? No. Did he merit for us eternal
Life and Blessedness? No. What was it, then, that he did obtain by offering
himself a Sacrifice for us? Nothing at all, but an Offer of Pardon and Life. He
hath left us to procure for ourselves a Right to both, and, if we do not, we
shall never have a Claim to either.

2. That it was an Offering and Sacrifice presented unto God, and really had its
Effects with God, as highly pleasing and grateful to him. f50

Answ. 1. Christ offered himself a Sacrifice for Sin, and, therefore, he bore Sin
and suffered Punishment. 2. I would enquire what those Effects are, which the
Death of Christ had with God. Does it cause God not to impute Sin to us? No. He
holds us guilty still. Does it cause him to deliver us from Malediction? No.
Does it cause him to deliver us from eternal Vengeance? No. Something else must
do that, or his fiery Indignation will devour us. These Effects sink into a bare
Offer of Pardon, upon the Terms of Repentance and future Obedience. 3. And it
was offered unto God for our Sins, in order to their being forgiven by him. - If
the Redemption we have, through his Blood, be the Forgiveness of Sins; then it
is certain, that the Shedding of his Blood had its Effect with God, as it
supplied such a Reason for the Forgiveness of Sins, as the Wisdom and Goodness
of God, our Saviour, thought most proper and expedient, and without which he did
not think it proper or expedient to forgive them. f51

Answ. 1. He allows not, that Forgiveness of Sin is obtained by the Blood of
Christ, though he thus speaks. If Pardon is the proper Effect of Christ’s Death,
then Right to Remission must result therefrom; but this he will deny. 2. Permit
me to ask, Why the Death of Christ is a Reason with God for the Forgiving of
Sin? Is it because his Mercy to Sinners is greater, and more illustrious in
pardoning them, upon that Condition, previously required of Christ? Not at all.
Was his Indignation against Sin, or his vindictive Displeasure with it,
manifested in the Affair of Christ’s Death? No. For the Holiness and Justice of
God had no more Concern in the Business of Christ’s Sufferings, than if Sin had
never been committed, or were never to be pardoned. God might have pardoned Sin,
and saved Sinners, with full as much Honour to himself, without the Death of
Christ, as he can with it. But, perhaps, this Mean of Pardon might be proper and
expedient, in Relation unto Men, I proceed, therefore, with my Enquiry, and ask,
Would it not have been fit and proper to pardon Sin, on the Terms of Repentance
and future Obedience, if Christ had not died? Or does the Death of Christ
constitute that Fitness? No, by no Means. Does the Death of Christ effect these
Terms on which it is proper and expedient to forgive Sin? No more than his Birth
or Life, or his making Clay to cure a Man of Blindness with it. Does his Death
render these Terms more easy to Men? No more than his Exaltation to Dignity in
Heaven. Men might with the same Ease have repented of their Sins, and yielded
Obedience unto God, if Christ had not died; for his Death procured no Grace from
God to bring them to Repentance, and to influence them unto Obedience, as Mr.
Taylor thinks. It is somewhat strange, that Men can possibly be grave, in
speaking of the Death of Christ, as a proper and fit Expedient of the Remission
of Sin, whose Principles lead them to assert these Things, and that they can
expect to be believed, in their Assertions, by any Christian in the World.

4. He offered one Sacrifice for Sins; - nobody can doubt, but the Jewish
Sacrifices, in those Cases wherein they were admitted, did obtain the Pardon of
Sin in some Degree or other. It must therefore be true, that the Sacrifice of
our Lord did obtain the Forgiveness of our Sins, as the Wisdom of God judged it
the fittest Method of granting the Remission of them, and that it is with
Respect to his Sacrifice that our Sins are forgiven, whenever they are forgiven.
f52

1. It was not Pardon in a Spiritual Sense, which the Levitical Sacrifices
obtained; it was not possible that they should procure Remission of Sin in that
Sense. 2. They did obtain Pardon in a political and typical Sense, which was an
Exemption from suffering Penalty, and not an Offer of Remission. 3. The
anniversary Sacrifice was typical of Atonement made for all Sin, that is
pardoned unto Men. 4. The Blood and Sacrifice of Christ procured not a bare
conditional Grant, or Offer of Forgiveness; but a Right to spiritual Remission,
or unto an Exemption from deferred Punishment. And, 5. The Virtue and Efficacy
of his Death extends unto all the Sins of all the Persons for whom he suffered.
The Blood of Jesus Christ, his Son, cleanseth us from all Sin. 6. When Mr.
Taylor says it is with Respect to his Sacrifice, that our Sins are forgiven,
whenever they are forgiven: He means not, that Christ’s Death merited our
Pardon: Or that any Right to Remission was procured by his Sacrifice: Or that
God is in any Sense or Degree more honoured in this Way of Remission, than he
would have been without the Offering of that Sacrifice: Or that Christ would
have sustained the least Injury, if no Sinner, for whom he died, had ever been
pardoned and saved. For, the utmost he was to expect, as a Reward for his
dolorous Sufferings, and bloody Death, in Relation to the Pardon of Sin, was a
Declaration from God, that he would forgive Men their Sins, in Case they took
Care to acquire for themselves a Right to Impunity, by doing what he intended to
enjoin upon them, with that View, or unto that End.

5. If God of his own mere Grace had pardoned Sin, says he, without any Respect
to the Offering of Christ, there would have been no Occasion at all, that Christ
should have offered himself a Sacrifice for the Remission of them. f53

1. If the Death of Christ was not needful, as a Punishment for Sin, it could not
be needful as mere Suffering, in order to the Remission of it. If the
Righteousness and Justice of God did not require the Death of Christ, as a
Penalty due to Sin, which was to be forgiven in Consequence of his Death, it did
not require his Death, considered merely as Suffering, to that End. If his Death
was needful to our Pardon, it must be, because there is some Fitness in it, why
Remission should be extended unto us on that Foundation. Now, there is no
Fitness in the mere Sufferings of an innocent Person, however great those
Sufferings are, why Criminals should go unpunished. The Decree of the Death of
Christ, therefore, must be merely arbitrary, and it is what God might have
willed, without the leapt Intention of pardoning Sin, if it had so pleased him.
2. If there was no Fitness in the Death of our Blessed Saviour to procure
Remission of Sin, there could be no Fitness therein to obtain a Declaration or
Promise from God, that he would forgive it. This Socinian, nor any other, will
ever be able to shew, that there was the least Degree of Fitness in the Death of
Christ: to obtain for us either an Offer of Forgiveness, or a Right unto
Impunity, upon their Principles. No Fitness can possibly be in it to attain
either of these Ends, but considered, and as it really was, penal. 3. It is fit
and proper to forgive Offenders, Justice requires it, if an innocent Person is
allowed to take their Place, and suffer Penalty in their Stead. And this is the
Fact in this Case. 4. If it is said, that this is not to be allowed of; I grant
it is not among Men. Neither, 5. Is it allowable for Men to require an innocent
Person to suffer any bodily Pains, much less Death, as a Condition of Pardon to
the Guilty. 6. If it is said, that God proceeded in this Affair, merely on the
Ground of his absolute Dominion and Sovereignty, or without Respect to Justice,
then it must be granted, that the Death of our Lord had no Fitness in it to
procure either a Declaration and Promise to forgive Sin, on certain Conditions,
or Remission itself. God might have willed his Death, if Sin had never entered
into the World, and without any Design of pardoning Sin, or of saving one
Sinner.

IX. I conclude, therefore, says he, that the Sacrifice of Christ was truly, and
properly, in the highest Degree, and far beyond any, other, PIACULAR and
EXPIATORY, to make Atonement for, or to take away Sin. Not only to give us an
Example; not only to assure us of Remission; or to procure our Lord a Commission
to publish the Forgiveness of Sins; Out moreover to obtain that Forgiveness, by
doing what God in his Wisdom and Goodness judged fit and expedient to be done,
in order to the Forgiveness of Sin; and without which he did not think it fit or
expedient to grant the Forgiveness of Sin. f54

Answ. 1. Christ did not bear sin, as he thinks. 2. Nor suffer Punishment. Nor,
3. Make Satisfaction for Sin. And, therefore, (1). He did not bear away Sin, or
remove our Guilt. Nor, (2). Obtain the Forgiveness of Sin. Neither, (3). Answer
any Demand of the Law and Justice of God for our Sin. Consequently, (4). The
Death of Christ was no more than a Condition or Cause, (sine qua non) without
which God would not pardon our Crimes, not on Account of any Fitness therein to
procure Remission for us; but he willed his Death, unto that End, because it was
his Pleasure; and to make a Shew of great Kindness to us, in delivering him up
to Death; whereas, in Fact, there was not any at all. For there was, it seems,
no Fitness in his Death to bring Glory to him, in pardoning Sin, nor to procure
the Benefit of Remission for us. If there was a Fitness in his Death to obtain
that great End, Delivering him up to Death for us would justly be considered, as
an amazing Act of Kindness, Grace, and Mercy; but, as this is absolutely denied,
the Transaction of his Sufferings, was merely arbitrary, and without any Reason,
other than the absolute Will of God; without the least Necessity, either in
Respect to his own Glory, or our Good and Happiness. And, therefore, this
Language is only calculated to deceive and impose upon us, of which the Author
cannot be insensible. For which Reason it justly deserves a severe Censure. He
presents us with a piacular and expiatory Sacrifice, without Sin being borne, or
the least Degree of Penalty suffered by him, who became that Sacrifice; and he
pretends, that Atonement is made for our Sins; but the Charge of our Guilt still
lies upon us, we are as much as ever obnoxious, before God, to Condemnation, and
full as liable to suffer eternal Vengeance, as if that Sacrifice had not been
offered, and shall as certainly descend to Hell, if we do not procure for
ourselves a Right to Impunity and Life, by our own Works, as if our Saviour had
not suffered. The Effect of Christ’s Death is only a conditional Grant of
Pardon; the Removal of our Guilt, and our Right to Impunity, are the proper
Effects of our Repentance and future Obedience. Our Repentance and Reformation
are of infinitely greater Value than the Death of Christ, for that only availed
to obtain a Declaration, or Promise from God to pardon Sin but they have a
Fitness in them to procure Remission itself, according to the Principles of this
Author.

{OF THE EFFICACY OF CHRIST’S DEATH} MR. Taylor, in his Ninth Chapter, corrects
our Mistakes about the Efficacy of the Death of Christ.

I. The Design of it could not be to make God merciful; or to dispose him to
spare and pardon us, when, as some suppose, so great was his Wrath, that, had
not Christ interposed, he would have destroyed us. This is directly contrary to
the most plain and certain Notions of Divine Goodness, and to the whole Current
of Revelation; which always assures us, that the pure Love of God to a sinful
World, was the first Mover and original Spring of the Whole of our Redemption by
Christ,{John 3:16}. All that Christ did and suffered, was by the Will and
Appointment of God: And was conducive to our Redemption, only in Virtue of his
Will and Appointment,{Hebrews 10:7; John 5:30; John 6:27-38}. f55

Answ. 1. None suppose, that the Design of the Death of Christ was to make God
merciful, or to procure a Disposition and Will in God to shew us Mercy. 2. He
does not seem to understand what Divine Anger against Sin and Sinners is; it is
not a Passion, but a holy Displeasure with both, necessarily arising from the
infinite Purity of his Nature. God can no more suffer Sin to go unpunished, than
he can disapprove of and neglect Innocence. As he necessarily loves Holiness, so
he necessarily hates Sin, and his Will to punish it is necessary, though free;
if it was not, he might decree to permit his Creatures to sin against him
eternally, without suffering Punishment. 3. Infinite Love to poor Sinners
provided and gave Christ to be a Saviour to them, as the whole Gospel testifies,
with this infinitely wise Purpose, that Divine Resentment against Sin might be
fully manifested, as well as the Glory of rich Grace be displayed, in their
Remission. God set forth his Son to be a Propitiation, to declare his
Righteousness. 4. Those Notions which Men entertain, and please themselves with,
of the Exercise of Divine Goodness towards guilty Creatures, without a proper
Provision for the Glory of Divine Justice, are mere Dreams, and infinitely
dishonourable to God. 5. It is most false, that all that Christ did and suffered
was conducive to our Redemption, only in Virtue of God’s Will and Appointment.
(1). If this is true, then there was no Fitness in the Death of Christ to obtain
the Pardon of sin, any more than there is in the Death of a Brute. Then, (2).
This was not a wise Constitution. Wisdom would chuse a moral Mean that hath a
Fitness in it to attain the End disigned. (3). Then God might have willed the
Death of Christ without any Intention to pardon Sin and save Sinners. For, if
there is no Fitness in his Death to procure Remission, God certainly might have
decreed his Death, without appointing it to be so much as a Condition, or Cause,
(sine qua non) of the remission of our Sins. And who knows but he did? (4). The
Scriptures he refers unto, do not in the least suggest this. They express, that
what Christ did was the Will of God; but are far from giving any Hint, that the
Virtue and Efficacy of what he did, or suffered, is owing unto the Will and
Appointment of God. To scruple the Uprightness of the Author in the
Interpretation of Scripture, probably, might displease him; but he must excuse
me, that being allowed in his Favour, if I shall say, that his Ability for this
Service is far below that of a common Reader.

II. Nor can it be true, that by his Sufferings he satisfied Justice, or the Law
of God. For it is very certain, and very evident, that Justice and Law can no
otherwise be satisfied, than by the just and legal Punishment of the Offender. -
Law in its own Nature must always condemn the Criminal; and Justice, acting
according to Law, must precisely inflict the Punishment. In the Margin he says,
by Justice, in this Case, is not meant Justice, as it is an Attribute in God, or
that Branch of his moral Rectitude, which we call Righteousness; but Justice
stinted and directed by Law commanding Duty, and denouncing Penalty in Case of
Transgression. Here, therefore, Justice and Law come to the same Thing; only Law
is the Rule, and Justice is Acting according to, or the Execution of that Rule.
f56

Answ. 1. It is the Holiness and Righteousness of God, which wills Good to be
done, and Evil to be avoided, and which ordains that Sin shall expose the
Creature to, or bring him under an Obnoxiousness unto Penalty. 2. Law is the
Expression of the Divine Will in all these Respects, or the Constitution of
Divine Righteousness. The Law, therefore, springs from Justice and Holiness: Or,
it is Justice, which gives Being to the Law, and not the Law which gives Being
to Justice. 3. Is Justice, which is stinted and directed by Law, something in
God? If it is, then it must be either a Divine Purpose or Perfection. It cannot
be a Purpose or Decree of God, because God must then immutably will the
Destruction of a Sinner; neither can it be any Divine Perfection, because, then,
God would not be at Liberty to act towards any Criminal, otherwise than the Law
directs, and the Salvation of a Sinner must be absolutely impossible. And,
therefore, 4. Justice must mean something out of God, and what that is, Mr.
Taylor knows not, nor can declare. It is a Non-ens, there can be no such Thing.
5. God necessarily, though freely, wills to punish Sin. 6. It is Matter of
Liberty and free Choice with him either to punish Sin in the Offender, or in a
Surety, who agrees to bear his Sin and fuller its Demerit. 7. The Infliction of
Penalty on the Sinner’s Sponsor, is the Execution of Justice on, or against Sin;
and his Sufferings, if they have a Sufficiency of Worth in them, arising from
his personal Dignity, are satisfactory both to Law and Justice. And such were
the Sufferings of our Saviour, who is God as well as Man. 8. Unless these Things
are granted, we must deny that the Rectitude and Righteousness of the Nature of
God is exercised and displayed, in punishing Sinners themselves, or in pardoning
and saving them by Jesus Christ. There is no Discovery of the Holiness of God,
in the most wonderful of all his Works, if Sinners are pardoned and saved,
without Regard to Justice and the Law in their Redemption.

III. Nor will the Notion of Christ’s Dying in our Stead, Paying an Equivalent,
or Suffering a vicarious Punishment, bear the Test of Scripture or Reason.
Because this Notion never enters into the Notion of Atonement by Sacrifice. f57

Answ. 1. It is freely granted, that there was no Equivalent in legal Sacrifices.
2. They could not, nor were intended to take away Sin, in a spiritual Sense. 3.
The Death of Christ was designed to that great End, and it had a Fitness in it
to answer that important and glorious End. 4. The Author with equal Truth might
say, that the Notion of Christ’s taking away Sin, in a spiritual Sense, will not
bear the Test of Scripture; because that Notion never enters into the Notion of
Atonement by Sacrifice. As the Death of Christ effected that which legal
Sacrifices could not effect: So there was that in his Death, which was not in
any or all of them, viz. a Fitness to take away Sin. If we are not to limit our
Notions of the Efficacy of the Death of our Saviour, by that Virtue which
attended those Sacrifices; neither must we limit our Nations of the Value of his
Sufferings, by that Worth which was found in them. In those Sacrifices there was
no Fitness to take away Sin: In the Sacrifice of Christ there was such a
Fitness. And in them there was not an Equivalent to make Compensation for Guilt;
but in the Death of Christ there was an Equivalent, and it was satisfactory to
the Justice and Law of God.

2. Law and Justice can never admit of one Man’s Dying in the Stead of another,
or of his Suffering the Punishment, which in Law and Justice is due to the
Offender only. f58

Answ. 1. The Whole is granted, as to Men. But, 2. Surely God may do that which
Men may not. He had Power over the innocent Jesus, and might will, that he
should bear our Sin, and suffer for it. Christ had Power over himself to put
himself in our Place, to take upon him our Guilt, and to consent unto the
Suffering Punishment for us. His Father’s Will was, that he should, and he
voluntarily agreed so to do, and hath received an ample and satisfactory Reward
of the Father, for this his Submission unto his holy, sovereign Will. And,
therefore, there is no Injustice in this Procedure, Here was no Exercise of
unlawful Power in God: No Violence offered to our Saviour, nor was his Consent
required unto that, which he had not a proper Right to comply with. For he had
Power to lay down his Life, and Power to take it again. Nor is that Reward
with-held from him, which it was fit he should receive upon accomplishing the
Will of the Father, in this wonderful Affair.

3. Punishment may be considered as just and fitting; but I cannot conceive how
it should be a Sacrifice of a Sweet-smelling Savour, {Ephesians 5:2}, pleasing
and grateful unto God - much less such unequitable Punishment. f59

Answ. 1. He seems to grant, that Punishment, i.e. for Sin, is just and fitting;
but I am apprehensive, that he will not abide by this Grant, in Favour of our
Principles; because, it stabs his own to the Heart. If Punishment for Sin is
just and fitting, it becomes God to inflict it, and not suffer Sin to go
unpunished. Nor, indeed, can he, for he can no more omit to do that, which is
just and fit to be done, than he is able to deny himself. 2. His Want of
Capacity to discern the Nature of heavenly Mysteries is not the least Objection
to their Truth, though he is, it seems, a Master in Israel. 3. The Sacrifice of
Christ was pleasing to God, not considered, merely, as he, in Offering of
himself, suffered Penalty; but as he so did, with a holy Submission to his Will,
with a View to his Glory, and the Salvation of his People. 4. Because there was
that Value in the Sacrifice of Christ, resulting from the infinite Dignity of
his Person, as the Father’s Equal, which renders it fit to answer all the
glorious Ends of his eternal Love, infinite Wisdom, and inflexible Justice, in
the Business of our Salvation. 5. This was not unequitable Punishment, for it
was on Account of, and for Sin, And God had Power to will, that Christ should
bear our Guilt, and undergo those Sufferings which we were liable unto, as
Sinners. Christ took our Guilt upon himself, and freely consented to endure
those Penalties, which were due unto us.

4. Vicarious Punishment or Suffering, (in which, upon this Scheme the Efficacy
of Christ’s Death for the Remission of Sin solely consists) gives us too low
Ideas of the Sufferings of the Son of God, as it sinks them to the Pain and
Sufferings of a Malefactor, the very meanest Idea we can have of them. He
suffered, as if he had been the Criminal, the Pain and Punishment, which we, or
equivalent to that which we, the real Criminals, should have suffered; or he was
executed by the Hand of Justice in our Stead. A Representation quite too low and
insipid, for an Affair concerted in the Council of God, and accomplished by his
only begotten Son. f60

Answ. 1. As it was in the primitive Age of the Christian Church, so it is now,
in Respect to the Doctrine of the Cross. The Reason of which is clear, the deep
Things of God are what they always were, and the Nature of Man is still the
same; and, therefore, we need not wonder, if we hear some Men pronounce them
low, mean, and insipid. I confess, that this is, in my Opinion, a very
corroborating Proof of the Divine Verity of our Principles. If heavenly
Mysteries retain their own Nature, and Men continue to be what they formerly
were, we must expect them to express the same Language, concerning those
Mysteries, which others have done before them. 2. Our Blessed Saviour, in
himself, was innocent, or holy, harmless, and undefiled, and he was so reputed,
or no otherwise considered, as in himself. 3. It was no Dishonour to Christ to
bear our Guilt, and suffer that Punishment in our Stead, whereunto we were
obnoxious, in Obedience to the Will of the Father; except it may be deemed a
mean Thing in Christ to magnify the Divine Law and make it honourable; and to
glorify his Father, in all his infinite Perfections, by accomplishing a Design,
wherein, above all others, the Glory of his Grace, and Mercy, Wisdom, Holiness,
and Justice illustriously shines. 4. I am under no Surprize at all at this
Author’s boldly Asserting, that this was an Affair too low and insipid to be
concerted in the Council of God, and accomplished by his only begotten Son. For
it is no Wonder to me, that some Sort of Persons dare to affirm, that the Wisdom
of God is FOLLY. I wish them to consider, that, if our Gospel be hid, it is hid
to them that are LOST: And that those, to whom the Doctrine of the Cross is
Foolishness, PERISH.

5. This Notion, as it includes the Imputation of our Sins to Christ, and of his
Righteousness, or Fulfilling of the Law, to us, supplies, Consequences very
hurtful to Piety and Virtue: And some Christians have actually drawn such
Consequences from it. f61

Answ. This is a false Charge, and is mere Calumny. For, 1. The Imputation of our
Sins to Christ, in order to his suffering Punishment, that we might be pardoned
and saved in a Way becoming all the Perfections of God, shews us clearly the
Malignity of Sin, how hateful it is to God, and is a most persuasive Motive to
excite us to forsake every Evil. 2. The Imputation of the Righteousness of
Christ to us, and our Justification in the Sight of God, by Virtue of it, is a
glorious Instance of rich Grace and Mercy, and is a full Evidence that such is
the infinite Purity of the Nature of God, that he cannot justify a Sinner, as
considered in himself; which influences us to adore his Kindness and Compassion
to us in Misery, and to loath ourselves on Account of our Imperfections and
Sins. 3. This Doctrine by no Means infers, that we may enjoy future Happiness
without present Holiness. A Title to eternal Life renders not a Meetness for it
unnecessary. 4. Justification by the Righteousness of Christ dissolves not our
Obligation to Duty. For, though we are not under the Law, as a Covenant, to
obtain Life by our Obedience to it, yet we are as much as ever, and in its full
Extent, under it, in its Precepts. 5. Those Men who approve of Duty, only as the
Reward of Life may be expected of God, for their Attendance to it, whatever they
think of themselves, I am bold to affirm, have not a Dram of Holiness in them.
6. They are not Christians who turn the Grace of God into Lasciviousness: Or who
draw Consequences from this Doctrine hurtful to Piety and Virtue, though Mr.
Taylor is pleased to call them so. God forbid, that we should ever esteem them
Christians, who can dare to sin, that his Grace may abound. Nothing more
contrary to Christianity can be conceived, than that dreadful Impiety Isaiah
7:1-25. Some Men, even now, give sad Evidence, what blasphemous Thoughts,
concerning the Holiness, Justice, and Grace of God, will spring up in their
cursed Minds, when they will justly suffer his dreadful, but righteous
Vengeance, for their Crimes. He adds, 6. That the Preposition uper, when applied
to Christ’s Dying for us, doth not signify in the Place or Stead of, I have
shewn in my Paraphrase upon the Romans, in the Note upon Chap. {Romans 5:7}. Nor
doth the Preposition anti, imply that Sense in those Texts,{Matthew 20:28}.
Lutron anti pollwn, a Ransom for many, {1 Timothy 2:6}. Antilutron uper pantwn,
a Ransom for all. Anti, indeed, doth signify, in the Place or Stead of, in such
Phrases as these, Life for Life, Tooth for Tooth, by Way of Retaliation, or just
Punishment. But, that it also signifies for, on Account of, for the Sake of, in
Favour of, will appear to any one who consults a good Lexicon. [See {Ephesians
5:31; Hebrews 12:2; Matthew 17:27}.] And, therefore, in such Phrases as luron
anti yuchv, where Redemption or Ransom is spoken of, it may signify, and I
conceive doth signify, no more than a Ransom for, or on Account of Life, to
preserve it from being destroyed. And in this Sense our Lord may very properly
be said to give himself a Ransom for all, i.e. to redeem them from Death, or to
atone for those Lives which we had forfeited: Which is the true Sense of the
Place. f62

Answ. 1. We allow, that the Preposition (uper) for, frequently signifies on
Account of, or for the Sake of, or in Behalf of. 2. That it is used to express
Substitution, or in Stead of, cannot be denied, and Socinus himself, allows that
it is so used. This is its Sense, in these Texts, (ina uper sou diakonh moi)
that in thy Stead he might minister unto me {Philemon 1:13}. (Deomeqa uper
Cristou) we pray you in Christ’s Stead {2 Corinthians 5:20}. 3. And this must be
the Sense of it, in these Words, (genomenov uper hmwn katara) being made a Curse
for us {Galatians 3:13}, which cannot be denied, without directly contradicting
the Apostle, and saying, Christ was not made a Curse. 4. Our Saviour was made
Sin, he died for us, considered as Sinners, and on that Account obnoxious to
Death. He died for our Sins. He was delivered for our Offences. His Death is our
Ransom or Price of Redemption. And by it he obtained eternal Redemption for us.
Which Things fully evince, that he was our Substitute, and suffered in our
Stead. 5. Christ did not hazard, but lay down, or actually resign his Life for
us. The Author’s Paraphrase and Note, therefore, are a bold Corruption of the
Text, as the Reader, if he pleases, may see (Romans 5:7). And with Respect unto
the Preposition (anti) for, 1. I grant that, it is sometimes used, when
Substitution is not intended, as when it is put to express Opposition. But, 2.
He very well knows, that it properly expresses Substitution, and signifies in
the Place and Stead of. In this Sense the Septuagint use it a great many Times.
f63 3. Christ gave his Life, as a Ransom, or Price of Redemption, unto God, our
righteous Judge, for us, and, therefore, he died in our Stead, or suffered in
our Place. 4. I dare say, that our Author cannot express Substitution, in
Language more proper, than in that which is used in Relation unto the Death of
Christ for us. And, therefore, 5. He ought to assign some very cogent Reasons,
for his explaining away that Sense, in Respect unto the Affair of Christ’s
Death. But, as to Reasons for it, he has none, only his Dislike, that God should
fix upon such a Method to glorify himself, in the Salvation of Sinners. A Method
it is infinitely wise, for herein God displays the immense Riches of his Grace
towards our Persons, and his infinite Abhorrence of, and Detestation against our
sins. And this is that which such Sort of Men, as our Author is, cannot
patiently bear with. If the Almighty will not save Sinners without taking
Vengeance on Sin, or without a Regard to the Honour of his Law and Justice; this
Sort of Men, will dare to reproach him to his Face, and pronounce his wise
Procedures mean, low, insipid, and unworthy, and yet pretend unto great
Uprightness and Sincerity at the same Time.

{OF SANCTIFICATION, AS A FRUIT OF CHRIST’S DEATH, ETC.}

MR. Taylor having, as he thinks, entirely demolished the Doctrine of
Satisfaction for Sin, by the Death of Christ: He proceeds to discourse
concerning his Sufferings, as a Mean of our Sanctification, and, in that View,
as a Condition, or Reason with God, of our Remission. Wherein, I confers, he is
very rhetorical. His Ideas are infinitely below the Sublimity and Grandeur of
the Subject, but his Expressions are lofty and very florid. The intelligent
Reader will easily perceive this material Difference between the Divine Writers
and our Author on this Topic. They convey noble Sentiments, in Language suited
to the Nature of the glorious subject; Mr. Taylor presents us with low Thoughts,
in a pompous Dress. A few brief Remarks, on this Part of his Performance, will
sufficiently discover, that it may justly be said to him, Thou art (Vox, and
praeterea nihil) Words, and nothing else. I am no Enemy to Rhetoric, nor would I
detract from the due Praises of any Excellency, which I am not capable of
imitating. But, if Rhetoric is not animated by Logic, or sound Reasoning, and
good Sense, as the Soul of it, I esteem it no other than a pretty Jingle,
calculated to please less discerning Minds. A glib Tongue and a flowing Pen, not
directed by a good Understanding, in my Opinion, are Accomplishment not much to
be admired.

I. He speaks of the Dignity of the Person of our Saviour: And says, When I
consider, that a Person of so transcendent Eminence and Excellency, who was in
the Form of God, and in the highest Degree of Glory and Felicity with the
supreme Father; of such Wisdom and Power, that by him he made the Worlds; of
such Splendor and Majesty, that he was the Brightness of God’s Glory, and the
express Image of his Person, etc. f64 But in order to prevent our entertaining
an Opinion, infinitely too high, of the personal Dignity of Christ: Or lest we
should imagine, that he is the Father’s Equal; he attempts to obscure that
illustrious Testimony to the important Truth of our Lord’s Equality with him:
Who, being in the Form of God, thought it not Robbery to be equal with God ( Php
2:6), i.e. as he says, like to God. And in the Margin he observes, that the
Phrase, (to einai isa Qew) to be equal with God, is the same as (ISA QEW),
(Isoqeov), (Qeov wv) like God, or as God, and answers to the Hebrew (yjlak)
{Zechariah 12:8}. The House of David shall be as God. To which I answer, as a
learned Author does, that, with the Greeks, (to einai junctum isa), is most
significant. Perfect Equality cannot be more fully expressed, than it is by that
Phrase. f65 The Instances, with which he would make it parallel, express
Likeness, but this Equality. Mr. Taylor paraphrases: He did not regard the
Dignity and Glory, which he had with the Father, as Soldiers do the Spoil and
Plunder, which they take by Force, and resolutely hold against all the World.
f66

Answ. 1. The Apostle says, Christ did not think, esteem, or account it Spoil.
Mr. Taylor says, he did not regard it, that is, he did not forcibly hold it, as
Soldiers do their Plunder, between which the Difference is as wide, as it can
be. 2. The Apostle, in this Phrase, asserts the Dignity of our Saviour. Mr.
Taylor interprets it of his Condescension, which is as directly contrary to the
Intention of the sacred Writer, as any Thing can be. In his Notes on {Romans
9:5}, he first observes, that the Power delegated to Christ by the Father, over
all Things, is his supreme Godhead. Not content with that depraved
Interpretation of the Phrase: Who is over all, God blessed for ever: He ventures
at a bold Corruption of the Text. It seems what this Part of Christ’s Character,
has to do with the Jews, is not to him very clear. Nor, can he conceive, why the
Apostle neglected to mention, in this Place, the Jews Relation to God, as their
God. How could he overlook the main Article in this List, i.e. of their
Privileges? In order to supply this Defect, and to wrest the Words from our
Saviour of whom they are spoken, he delivers this Conjecture, that there is a
Transposition in the Text, viz. thus, (o wn for wn o) i.e. who is, for whose is,
and so he applies the Phrase to the Father: Whose is the God over all. Thus,
says he, the grand Privilege will be inserted to Advantage, and stand at the Top
of a lofty Climax, rising from the FATHERS, to CHRIST, to GOD. Probably, our
Author may be much pleased with this ingenious Conjecture of his; since he
fancies, that it throws such admirable Beauty on the Apostle’s Discourse. But it
falls out very unhappily for him, that this grand Privilege is the first
mentioned, the Apostle begins with it in the 4th Verse: To whom pertaineth the
Adoption, which is expressive of the Jews Relation unto God. And, Mr. Taylor
discerned this, when he wrote his Paraphrase, for in that he thus speaks on the
Words: Dignified with the Character of the Sons and First-born of God, {Exodus
4:22; Jeremiah 31:9; Hosea 11:1}. We must, therefore, conclude, that he had
forgot his Paraphrase, when he wrote his Notes. If that had occurred to his
Thoughts, it would have prevented him assigning this Reason for his bold and
daring Corruption of the Text. Again, it is absurd to suppose, that a limited
and precarious Being is the Brightness of the Father’s Glory, and the express
Image, or Character, of his Person. It would not be so far from Truth to say
that a Glow-worm, is the Brightness of the Sun’s Splendor, and the Character of
his dazzling Rays. I am bold to affirm, that God is not capable of giving
Existence to a Creature, unto whom those Things are properly applicable. God is
eternal, all-knowing, all-wise, almighty, supremely good, absolutely immutable,
etc. No voluntary Production is eternal, unlimited in Knowledge, Wisdom,
Goodness, Power, or immutable, nor can be in its Nature, yea, it may cease to be
at all. And such a Being Mr. Taylor thinks Christ is. Besides, Creation is not a
Work of almighty Power, if it was effected by the Agency of such a Being as Mr.
Taylor imagines our Saviour is. The Fact is undoubtedly this: Either Creation
was wrought by the Power and Wisdom which reside in the Father: Or by the Power
and Wisdom which reside in Christ: If by that Wisdom and Power which reside in
the Father; then the Wisdom and Power, which reside in Christ had no more
Efficiency, in the Production of all Things, than the Wisdom and Power of Mr.
Taylor had. And, if the Creation was effected by the Wisdom and Power which
reside in Christ, that is not a Work of infinite Wisdom and Omnipotence, but it
is the Effect of finite Wisdom and limited Power. The old Philosophers were not
greater Fools, who professed themselves to be wise, than those among us are, who
reject evangelical Mysteries; for they advance most evident Absurdities. God
cannot give a Sufficiency of Wisdom and Power to any Being whatever, to create a
World; the Reason is as clear as the Sun. Infinity is not communicable; if it
was, God might produce his Equal, which he can no more do, than he can become
finite. I am sure, I say nothing here, but what agrees with the peerless and
incomprehensible Perfections of my almighty Creator; and I express these Things,
with a View to vindicate his Glory, to assert the true Dignity of Christ, and to
expose the Stupidity of Arianism, which at this Time is greatly spreading
amongst us, with all other detestable Errors. For my Part, I am fully resolved
never to own any Person whatever, as my Saviour, who is finite in his Nature,
mutable in his Being, precarious, and may cease to be; such a God Mr. Taylor
would fain persuade us to believe Christ is. Those may so do, who imagine, that
infinite Wisdom, Power, Merit, and Compassion are not Requisites in a Saviour,
and who can be content to trust in themselves, and their own Obedience, for
Pardon and Acceptation with God in Judgment. From which I pray the good Lord, of
his Mercy, eternally to deliver my poor perishing Soul.

II. Mr. Taylor observes, that God’s granting Remission of Sin, through the Blood
of Christ, is the properest Way to affect our Minds with the Malignity of Sin,
and to shew us how odious and detestable all Sin is to God. f67

Answ. 1. He allows not, that God does grant us Remission of Sin, through
Christ’s Blood, though he thus speaks. For, his Opinion is, that the Death of
Christ procured only a Declaration or Promise from God to pardon Sin; and that
we must, by our own Works, acquire a Right to Remission. 2. If the malign,
odious, and detestable Nature of Sin is seen, in God’s requiring the Death of
Christ, only as a Condition of giving a Promise to pardon; it is infinitely more
discovered, in the Infliction of proper Punishment, for Sin, on Christ in Dying;
and, therefore, our Opinion of the penal Nature of his Death, according to his
own Reasoning, bids much fairer for Truth, than that which he advances does. If
it is an Instance of Divine Wisdom to pardon Sin in such a Way, as the
Malignity, odious and detestable Nature of it to God, may be seen: Surely, it is
reasonable to conclude, that it is the wisest and fittest Method to dispense
Pardon, in such a Way, as most clearly discovers God’s Abhorrence of it. Now,
whether only Requiring that Christ should die, without enduring Penalty in his
Death: Or the Infliction of Punishment on him, in Dying, in order to the
Remission of Sin, more fully discovers its Malignity and evil Nature, may, I
think, be safely left to the Determination of any unprejudiced Person, who hath
the least Discernment in the Things of God.

III. He says, How forcibly, far beyond any abstract Reasonings, do these
Considerations, viz. God’s delivering up Christ for us all, etc. urge us to love
God and our Saviour, to devote our all to his Honour? etc. f68 Still our Opinion
hath the Advantage infinitely above his. For, surely, every one must see, that
it is a greater Instance of Love to suffer a penal Death, than it is barely to
die, or without enduring Divine Punishment in Dying. And, consequently, our
Obligations to God and the Redeemer are far greater, on our Principles, than it
can be thought they are, upon those of Mr. Taylor: Therefore, that there is, at
least, a great Probability of the Truth of our Opinion, and of the Falsehood of
his, the Nature of his own Reasoning evinces. But the Reader must observe, That,
though he uses swelling Words, he is very low in Sense and Meaning. Some Men
have an admirable Knack of expressing themselves, in a lofty Manner, when they
convey exceedingly low Ideas, which I can never prevail with myself to admire,
on any Subject. Such a Way of discoursing on this, which is of all other
Subjects the most glorious, important, and astonishing, I heartily despise;
because it is calculated to deceive, and cause weak People to imagine that a
Sense is intended, which is agreeable to its Nature, whereas nothing is more
remote from, or contrary to the Design of the Person himself. Nor is Mr. Taylor
insensible of this.

IV. It is granted, that Christ was an Example to us in Suffering; but not as he
bore Sin, suffered for it, and was made a Curse, to redeem us from the Law’s
Curse; in neither of these Views, is he proposed to us an Example these Things
are peculiar to him, in the Character of the Redeemer of the Church of God. Yet,
we freely allow, that, from this glorious Pattern of Meekness, Love, and Zeal
for the Honour of God, we may learn Usefulness, f69 Love, f70 Humility,
Condescension, f71 Trust in God, f72 Mortification of fleshly Lusts, f73
Patience, Meekness, and Fortitude under Sufferings, f74 Deadness to the World,
f75 as Mr. Taylor observes. And I think, that he is not so stupid, as not to
discern, that our Opinion furnishes us with these Advantages, in a Degree, at
least, equal with his own.

V. Faith in Christ is not, it seems, a Reliance or Dependence on his Blood and
Righteousness for Pardon and Acceptance with God; but it is the Attention of our
Minds fixed upon him, as our Example, whereby we become like him, in our Temper
and Behaviour; and, being so, on that Account, we have a Claim upon God for the
Remission of our Sins, and the eternal Salvation of our Souls. This it is to be
baptized into Christ’s Death. This it is to eat his Flesh and drink his Blood,
in the Institution of the Lord’s Supper. And this is Approaching to God through
Christ’s Blood with Boldness. f76 These Things are not true, and I am bold to
affirm, that they agree not with the Experience of a single Christian, in the
whole World. Indeed, it is not to be expected of Men, after they have destroyed
the Fundamentals of Christianity, to give us a true Account of Christian
Experience. Mr. Taylor ought not to take it amiss, that I am so very brief in my
Remarks here; because, though he throws out a Flood of Words, he expresses very
little Matter. Which, I confess, is a Way of Writing not at all grateful to me.

VI. The Death of Christ is the Cause of our Sanctification. (1). Meritoriously:
For, 1. His Sufferings and Death were required, by the Divine Father, of him, as
a Condition of communicating Grace to us, to sanctify our Hearts and make us
meet for Heaven. {Isaiah 53:10.} 2. He, therefore, may claim the Communication
of Grace to us, unto that great End, as a Debt due to him { Romans 4:4},
according to the Reasoning of the Apostle, in the Place referred to. (2).
Influentially: As his Blood is applied to our Consciences, by the Blessed
Spirit, it assures us of the Remission of our Sins, and effects in us an
Abhorrence of Evil, and a Desire of perfect Conformity to him, in every Branch
of Purity and Holiness. Hence, the Divine Writer to the Hebrews thus prays in
their Behalf: Now the God of Peace, that brought again from the Dead our Lord
Jesus, that great Shepherd of the Sheep, through the Blood of the everlasting
Covenant, make you perfect in every good Work, to do his Will, working in you
that which is well pleasing in his Sight, through Jesus Christ, to whom be Glory
for ever and ever. Amen {Hebrews 13:20-21}.

APPENDIX

MR. Taylor’s Recommending a Pamphlet, intitled, Second Thoughts concerning the
Sufferings and Death of Christ, excited in me a Desire to read it. Upon the
Perusal of it, I quickly perceived, what was the Reason of his Recommendation.
The Author wholly explains away, and, as he thinks, evinces the Absurdity of the
Doctrine of Atonement, by the Blood of Christ, or of Salvation through his
Sufferings and Death, as the meritorious Cause of it. My narrow Limits will not
allow me to enlarge, in animadverting on this Performance.

I. I would observe that some Principles want Proof, which the Author takes for
granted, and upon which the main of his Reasoning is founded, and, therefore,
his Superstructure which he hath built upon them, will no more stand than a
Castle erected in the Air. They are these.

1. Unblemished and perfect Holiness is not necessary to an Interest in the
Approbation and Favour of God: Or, God can account a Person righteous, who is,
at least, in some Degree, unrighteous. For, he allows, that no Character in
human Life is unmixed or perfect. f77

2. There is a Fitness in Repentance and Reformation to procure the Pardon of
Sin: Or to regain an Interest in the Favour and Approbation of God. Although a
Man hath been, through the Course of his Life, luxurious, incontinent,
perfidious, oppressive, fraudulent, rapacious, cruel, proud, envious, wrathful,
malicious, revengeful, or brutal and diabolical in his Disposition and
Behaviour; hath neither feared God, nor regarded Men: Such is the intrinsic
Value and Worth of Repentance, that it will justly fit him for the Pardon of all
his aggravated Guilt, and procure him a Title to Happiness.

3. Repentance is in the Power of every Sinner. Or no Criminal whatever needs
Supernatural Strength to bring him to repent of his Sins, and to practise that
Virtue, which will recommend him to the Approbation and Favour of his Maker.

4. The Death of Christ is not the Cause of Repentance in any Sinner, and,
consequently, it was not at all necessary unto the Being of Repentance.

5. The Justice of God is only Goodness, acting under the Direction of his Wisdom
for the Good, f78 i.e. the Happiness, of the Creation, though apostate and
corrupt. And, therefore,

6. The End of the Infliction of Punishment must be the Good and Happiness of the
guilty Creature. This is a most pleasing Representation of Divine Justice, for
this will never leave us without a Ground of Hope of Deliverance from Misery,
let our Guilt be ever so heinous and accumulated.

7. Divine Love to Men follows upon their Love to God and Goodness: Or, they
become amiable, and then God loves them. f79

8. The Communication of all personal Worth or Merit is impossible. f80 I suppose
he means, what Christ did and suffered cannot possibly be imputed to us.

Answ. 1. Personal Worth may intend inherent Powers and Perfections: Thes always
reside in their proper Subject, and cannot be transfused into another. But, 2.
If he means the Obedience of Christ: to the Law and Will of God, we allow, that
is not communicated, or transfused into us, nor can be. Yet, 3. It is imputed to
us, or placed to our Account. This is a Grant of his Righteousness to us. And,
4. God sees that Righteousness to be ours, not inherently, indeed, but by
gracious Imputation. 5. Thereupon, he accepts, or justifies us. In no other
Sense can it be said, that Righteousness is imputed without Works. The Author
hath not given the least Proof of the Truth of these Principles, either from
Revelation or Reason; but takes them all for self-evident Principles, which need
no other Confirmation, than their own evidencing Light, which he thinks
sufficient to gain the Consent of every one who considers them. But I must crave
Leave to with-hold my Assent from them all, until he shall be pleased to offer
something for their Proof.

II. I proceed to consider, what the Author asserts and argues for, from these
unproved Principles. And,

1. He thinks, That the Justice of God cannot require a Satisfaction for the Sins
of sincere Penitents, because sincere Repentance certainly renders them the
Objects of Divine Favour and Approbation. This is with him a most insuperable
Difficulty. f81

Answ. 1. He supposes, that Repentance might be without a Satisfaction made for
Sin. This I deny, and affirm, that Repentance is the Effect of the Satisfaction
of Christ, nor can he prove the contrary. 2. Repentance procures not Divine
Love, nor does it render a Person a fit Object of a justifying Act of God.

2. Another Difficulty arises from the Representations of that Severity of
Justice, which makes an Expiation necessary. - Every sin deserveth God’s Wrath
and Curs e, both in this World and that which is to come. - It is an infinite
Evil, and requires Satisfaction of infinite Value; and God cannot pardon any Sin
without a Satisfaction. - Such a Severity shocks my Imagination. f82

Answ. 1. Every Sin deserveth God’s Wrath and Curse for ever. Cursed is every one
that continueth not in all Things that are written in the Book of the Law to do
them. 2. Sin is an infinite Evil objectively, or as it is committed against an
infinite Object. But I expect, that some Sort of Men will soon dare to say, that
Sin committed against God, is not attended with greater Demerit, than Sinning
against a Creature is. For, though they pretend, that Reason is their Religion,
they argue upon religious Principles, as if they had really lost their Reason.
3. There is no Weight at all in his Imagination being shocked. For it is common
with some to think, that God is unrighteous who taketh Vengeance, of which
Number there is too much Reason to fear, that he is one: I cannot reconcile it
to infinite Goodness, says he. f83 And what if he cannot? That is no Objection
of the least Importance. Is the Exercise of punitive Justice towards a criminal
Creature incompatible with Divine Goodness? By no Means; if it is, punitive
Justice cannot be exercised at all, for it is not possible to God to act
inconsistently with any of his Perfections. He proceeds to object unto his being
brought into that State, wherein he finds himself, if it is so, that every sin
deserveth Punishment; and is very severe, if not impious, in the Manner of
expressing himself. This one might dread from a malevolent Being. Horrid,
indeed! But is not to be expected under the Administration of the original,
essential, perfect, and unchangeable Goodness, which gave Birth to the Universe,
with an Intention of communicating Happiness to the Creatures in it. And
concludes thus: It would have been as fully consistent with the Goodness of my
Maker to have made me what I originally am, out of the Earth, as to make me what
I am, as a Descendant from Adam. f84 The Apostacy of Adam, therefore, can be no
just Reason, why his Descendants should be placed in unhappy Circumstances. Our
present Situation is entirely withdrawn from the Bar of Justice, and is wholly
referred unto Divine Goodness, which, as it is said, designs nothing but the
Happiness of the Creature. Infinite Benevolence, therefore, hath determined to
give Existence to innumerable rational Creatures, so situated in Consequence of
the Sin of him from whom they spring, in their successive Generations, as is
certainly followed with the Depravation of every Individual, who continues in
Being so long as to be affected by the evil Temptations, which are inseparable
from the present State. This Depravation is the Loss of the true Glory and
Felicity of the reasonable Creature. This, it seems, is owing to infinite
Benevolence. Again, for that is not all, by this Depravation, Men are, at least
in Danger of being hurried on through the Force of Temptations, which easily
work upon depraved Minds, to act a Part which naturally tends to their
everlasting Destruction, and actually much the superior Number of Men, perish
for ever. And it seems, that it is the Decree of Divine Beneficence to place
them in so disadvantageous and exceedingly dangerous a State. Farther, it is the
Appointment of the same immense Kindness, that a great Part of the human
Species, who are not chargeable with Guilt contracted by another, and have never
offended themselves, shall endure Tortures which would pierce a Heart of Stone,
and expire in dreadful Agonies. Moreover, it is the Goodness of God which
ordained, that so great a Part of Mankind shall be subject to a Train of
Miseries in the present State of Things, which the most rigid Virtue cannot
possibly defend a Person from, viz. extreme Poverty, Contempt, Oppression, and
vile Cruelty. This is that lovely Condition, which the Goodness of the great
Creator hath ordained the human Species unto; for Justice, it seems, hath no
Concern at all in this Appointment! Prodigious, indeed! One would imagine that
Men, who ascribe this Situation to the Goodness of God, cannot, themselves,
believe the specious Things, which they express concerning it, nor can possibly
have any pleasing Expectations from it, how much soever, to serve a Purpose,
they think well to extol and applaud it. But all there Things are act accounted
for, by bringing them to the Bar of Divine Justice, unto which alone they can in
Reason be referred.

3. A Third Difficulty is, Innocence cannot be punished. Perfect Innocence can
know no Pains of Conscience. Perfect Innocence can have no Apprehension of the
Wrath and Displeasure of God. f85

Answ. 1. If Men may be allowed to express themselves, in what Way they shall
think proper, upon a Subject, they may prove or disprove any Thing, It is not
Innocence, nor an innocent Person, as so considered, that is punished. But, 1.
An innocent Person may bear the Sins of others, or have their Guilt imputed to
him. 2. In Consequence of that, suffer Punishment. 3. He hath no Consciousness
of having contracted that Guilt, which is placed to his Account. But, 4. He may
have a painful Sensation of the Charge of that Guilt to him. And, 5. Of that
Wrath and Displeasure, which the Sin that is imputed to him demerits. 6. A mere
Consciousness of having sinned is not Punishment, nor does that enter into the
Nature of Punishment. For, (1). That is no other than a natural Act of the Mind,
as it is endued with a Power of Recollection. (2). Such a Consciousness will
always be in those who are pardoned, except it is supposed, that they will
forget that they once were Sinners; which if they do, then the Benefit of
Salvation from Sin, and its Consequences, they can have no Remembrance of. Some,
indeed, seem to imagine, that thus it shall be with the Saints in Heaven, but
without any Foundation: And unto the total and eternal Eclipse of the Glory of
the Grace of God, in our Salvation by Jesus Christ.

4. He objects, That the Ends of Government are not answered, but evaded, by the
Punishment of Sin in Christ. f86

Answ. 1. It is granted, that this Appointment was of the Father, as he says. 2.
That Christ did not procure the Love of the Father to Men. His Sacrifice was the
Fruit of Divine Love, and not the Cause of it. In order farther to prove, that
the Ends of Government are evaded by this adorable Scheme of Salvation, he, (1)
Supposes it was possible, that Christ might not have been willing to die for us.
f87 This is a Supposition of what is not to be supposed. For, 1. The Will of the
Father was an Obligation upon Christ in his human Nature, which was that wherein
he suffered. 2. As a Divine Person, he assumed that Nature into Union with
himself, in order to give it up to Suffering and Death. 3. The Will of Christ’s
human Nature was wholly under the Direction of the Will of his Divine Nature. 4.
He could not but consent unto the Pleasure of the Father, in this Matter; yet
his Consent was voluntary, and not forced. (2). He enquires thus: How could his
willing Submission to the Father alter the Case, with Respect to the Ends of
Government? It will be confessed, that the Father’s giving him up, without a
willing Compliance, could not have answered these Ends. f88

Answ. 1. If Christ had not consented to take our Guilt upon himself, and to
suffer Punishment in our Stead, in his Death, he would not have offered himself
a Sacrifice to God, nor would there have been any Thing in his Death pleasing to
him, as a Sacrifice for Sin, and, consequently, nothing of a Fitness in it to
atone for Sin: And, of Course, no Display of Justice, but a mere arbitrary Act
of Violence put forth upon him. 2. How much soever the Author may be pleased
with this bold Enquiry, it affects himself as well as us: Since he must grant,
that, if Christ had not consented unto his Death, nothing of Wisdom, Goodness,
and Mercy towards us had been therein manifested.

5. The Author thinks, That, if this Point is of so much Importance, it should be
plain and level to every Capacity, etc. f89

Answ. The deep Things of God are certainly of the greatest Importance; but it
don’t follow, that, therefore, they are plain and level to any Capacity,
especially the Capacities of those, who think, that their Reason is the Standard
and Test of Truth. They are the wise and prudent from whom heavenly Mysteries
are hid, and to whom they are Folly and Weakness.

6. He enquires, What is the Fruit of the Satisfaction of Christ? Is it an
Indemnity to the World? No Man says this. f90

Answ. 1. Christ did not die for the whole human Race. 2. Those who affirm, that
he did, deny his proper and full Satisfaction, whereof, as I suppose, the
Author, was not ignorant. And, therefore, I cannot but consider his Reasoning
here, as an Instance of Unfairness and Disingenuity; and his Insult upon it, is
very unworthy of him, who gives full Evidence, that he is no Stranger to the
Controversies this Matter. Why, therefore, does he with such an Air of Insult
say, Is this an Administration worthy of God? How can Justice have received a
full Satisfaction, and yet Satisfaction is to be made again, as if no
Satisfaction had been made at all? f91 He very well knows, I am persuaded, that
those who maintain the universal Extent of the Death of Christ, do not allow,
that his Death was satisfactory to Divine Justice for Sin, though he is pleased
thus to express himself. 3. I freely grant, that, if the Death of Christ is of
unlimited Extent, his Death was not satisfactory to the Law and Justice of God,
for the Sins of any Part of Mankind. If it is once proved, that he died for Men
universally, it will never be proved, that he made a proper and full
Satisfaction for the Sins of any one Man in the World. And this the Author, in
my Opinion, full well knows.

7. He enquires thus: If their Offences have been fully satisfied for, and a
Punishment every Way equal to them actually borne, in what Sense can Pardon be
said to be free? f92

Answ. 1. As he says, to Sinners it is free. 2. The Scripture, by free Remission,
does not mean Pardon, without Satisfaction, but Forgiveness, without any moving
Consideration in the sinner pardoned. 3. It is false which he affirms, that on
the Part of the Father, considered as a moral Governor, it can in no Sense be
so, i.e. free. For the Father, out of infinite Love to Men, provided and
appointed that Sacrifice, by which Satisfaction is made. And, therefore, the
Satisfaction his Justice hath received for Sin, is no Objection to the Freeness
and Riches of his Grace and Mercy, in pardoning it to the Sinner.

8. After all, could it be proved, that there in any Thing in the Divine Nature,
or, in the Thing itself any Expediency amounting to a moral Necessity, which
should render it unfit or impossible for God to forgive any, even the least Sin,
upon sincere Repentance, without such a Satisfaction, all that hath been said
must be given up. But I really despair of seeing that proved. f93

Answ. 1. The Author supposes, that sincere Repentance might be, without this
Satisfaction, which is false, for Repentance is a Fruit of Satisfaction by the
Death of Christ. 2. He suggests, that Remission follows upon Repentance, which
is not true; a Man’s Sins, at least, in Order of Nature, are forgiven, before he
exercises Repentance. Because God wills not to impute Sin to, a Man, therefore,
he gives him Repentance, unto Life. 3. I cannot but apprehend, that he has seen
clear Proof given of the Necessity of Satisfaction, though, through Prejudice,
he will not allow of it. If I thought him a Person unacquainted with what hath
been written, on that important Subject, I would point out to him, where he
might meet with full Proof of this Matter; but, as I am persuaded, that he is
one, who has been conversant in Writings of that Kind, I think it entirely
needless to refer him to any Writer, on that Subject. Let him review and
reconsider what he has read, in Relation to that Point, and if he is not
apostatized from Truth, through carnal Reason, Pride, Unbelief, and Contempt of
heavenly Mysteries, probably, he may discern, what, at present, he professes not
to do. If he is such a one, I pray God, to give him Repentance unto the
Acknowledging of the Truth.

FOOTNOTES Ft1 (a) Candid Remarks, etc. by Mr. Hampton, Pages 68, 69.

Ft2 Page 54.

Ft3 Pages 67, 68, 79, 80, 82.

Ft4 Mr. Taylor’s Key to the Apostolic Writings, Chap. 9, No. 166, and Note.

Ft5 Sponsor Foederis appellatur Jesus, quod nominene Dei nobis spondonderit, id
est, fidem fecerit, Deum Foederis Promissiones servaturum esse. Non vero quasi
pro nobis sposponderit Deo, nostrorumve debitorum Solutionem in se receperit.
Nec enim nos inisimus Christum; sed Deus, cujus nomine Christus ad nos venit,
Foedus nobiscum panxit, ejusque Promissiones ratas fore spospondit and in se
recepit; ideoque nec Sponsor simpliciter, sed Foederis Sponsor nominatur:
Spopondit autem Christus pro Foederis divini Veritate, non tantum quatenus id
firmum ratumque fore Verbis perpetuo testatus est, sed etiam quatenus Muneris
sui Fidem maximis rerum ipsarum comprobavit Documentis, tum Vitae Innocentia and
Sanctitate, tum Divinis plane, quae patravit, Operibus; tum Mortis adeo
truculentae, quam pro Doctrinae suae Veritate subiit, Perpessione. Comment. in
Epist. ad Hebroeos, Cap. 7:22.

Ft6 {Isaiah 53:6}. wbA[gp, fall upon him, {2 Samuel 1:15}. So also in {1 Kings
2:29}. And thus, in {Judges 8:21}, fall upon us, wnkA[gp, in other Instances,
the Word is used in this Sense.

Ft7 {Isaiah 53:10}. And thou shouldst have brought (µça) Guiltiness, or Guilt
upon us, {Genesis 26:10}. Fools make a Mock at (µça) Sin. {Proverbs 14:9}. Thou
knowest my Foolishness, and my Sins (ytwmçaw) are not hid from thee, {Psalms
69:1-36}:? ft8 Arise, lift, or take up (yaç. 70 labe) the Lad,Genesis 21:18. I
will take (aça. 70 lhyomai) the Cup of Salvation,{Psalms 116:13}. Let the Reader
consult Trommii Concord, and he will find many Instances, wherein the 70 thus
render the original Word. The Apostle uses this Word to express Christ’s
Assumption of our Nature: But he made himself of no Reputation, taking upon him
(labwn) the Form of a Servant, {Php 2:7; Isaiah 53:12}.

Ft9 {Ezekiel 4:4-6}. Scripture-Doctrine of Atonement examined, Pages 26, 27, 28,
29, 30.

Ft10 Page 30.

Ft11 {Genesis 47:30; Exodus 10:19; Numbers 16:15}. etc. Page 30, 31.

Ft12 Page 32.

Ft13 {Ephesians 4:8; Psalms 68:18}; µdab twntm tjql < Ft14 Page 33.

Ft15 Pages 33, 34.

Ft16 Page 34.

Ft17 Page 35.

Ft18 Page 96.

Ft19 Page 99.

Ft20 Ibid.

Ft21 See his Paraphrase on Romans 3:25-26.

Ft22 Page 37.

Ft23 Pages 37, 38.

Ft24 Page 73.

Ft25 Page 38.

Ft26 Ibid.

Ft27 Page 38.

Ft28 Ibid.

Ft29 Ibid.

Ft30 Page 38.

Ft31 Page 39.

Ft32 Page 59.

Ft33 Ibid.

Ft34 Page 65.

Ft35 Ibid.

Ft36 Page 66.

Ft37 Ibid.

Ft38 Page 77.

Ft39 Pages 78, 79.

Ft40 Page 82.

Ft41 Page 82, and in his Note on {Romans 5:20}.

Ft42 Ibid.

Ft43 Page 83.

Ft44 Page 84.

Ft45 Pages 84, 85.

Ft46 Page 85.

Ft47 Ibid.

Ft48 Page 86.

Ft49 Page 87.

Ft50 Page 87.

Ft51 Page 87.

Ft52 Pages 87, 88.

Ft53 Page 89.

Ft54 Pages 91, 92.

Ft55 Pages 93, 94.

Ft56 Pages 94, 95.

Ft57 Page 96.

Ft58 Page 96.

Ft59 Page 97.

Ft60 Pages 97, 98.

Ft61 Page 98.

Ft62 Pages 98, 99.

Ft63 The LXX render tjt by anti in many Places, {Genesis 4:25; Genesis 22:13;
Genesis 30:2; Esther 2:4; 2 Samuel 18:33}. etc. Hesiod uses this Preposition in
that Sense, when he says, (Diov anti) in the Place of Jove. Twv gar oi
efrasathn, ina mh basilhi`da timhn Allov ech, Diov anti Qewn aieigenetawn Qeog,
Ver. 892, 893.

Ft64 Page 109.

Ft65 Graecis Auribus significantissimum est, to einai junctum isa. Integra sane
AEqualitas Verbis plenius exprimi non potest. Fortuita Sacra, page 213.

Ft66 Page 120.

Ft67 Pages 109, 110.

Ft68 Page 113.

Ft69 Page 119.

Ft70 Page 119.

Ft71 Ibid.

Ft72 Page 120.

Ft73 Ibid.

Ft74 Ibid.

Ft75 Page 121.

Ft76 Pages 127, 122, 131, 122, 123, 124, 104, 126.

Ft77 Second Thoughts concerning the Sufferings and Death of Christ, Page 8.

Ft78 Page 15.

Ft79 Pages 9, 10.

Ft80 Page 9.

Ft81 Page 14.

Ft82 Page 15.

Ft83 Page 15.

Ft84 Page 16.

Ft85 Page 17.

Ft86 Page 19.

Ft87 Ibid.

Ft88 Page 19.

Ft89 Page 21.

Ft90 Page 21.

Ft91 Page 22.

Ft92 Page 23.

Ft93 Page 23.


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