woe ie ctendie etegh meetin DUKE UNIVERSITY LIBRARY ™ : r . \ € - ; » Me : 4 ‘ 4 2 ’ ‘ 7. 2 = . 7 7 ss ie i * y on . 4 ees. oe + beth Te = as Reh att . ae ? ee : Oy . f 7 ' ; f 4 > eo * \ < J é ‘ . o 4 ~ 3 t ‘ i ee A thee ct ee ee a eee ee ee Se a = C r rs G OF PRESIDENT® EDWARDS, . | * | (EN EIGHT VOLUMES. 2 a . . - ; ——S= 3 e——___—. ; .s F VOLUME’ VHI. . = : ; 7 oS 7 2 SSS 7 < * - = - a % ; { + CONTAINING, - . ; : _ ~_< I. Fivk SERMONS ON DIFFERENT OCCASIONS. II]. Remarks oN IMPORTANT THEOLOGICAL a4 r " CONTROVERSIES. : TT. Miscetranzovs omsERVATIONS ON IM- " = POR’ THEOLOGICAL SUBJECTS. IV. DistTINcUIsHING MARKs OF A WORK OF = THE SPIRIT OF GoD. ° } 4 _ . LEEDS : PRINTED BY EDWARD BAINES, FOR THE EDITORS; CONDER, BUCKLERSBURY; BUTTON, PATERNOSTER-ROW 5 WILLIAMS, STATIONERS’-COURT; BAYNES, PATERNOSTER-ROW ; OGLE, GREAT-TURN-STYLE 3 NUNN, QUEEN STREET; AND JONES, PATER- , NOSTER-ROW, LONDON; AND FOR BAINES, AND HEATON, LEEDS; WILSON: AND SPENCE, YORK; GUTARIE & TaIT, . EDINSURGH ; M. OGLE, GLASGOW; GROOKES, RO- * THERHAM; ABEL, NORTHAMPTON. AND MR. FARRAND, 185, MAKKET-PLACE, PHILADELPHIA, . 1811. a et s ‘ : Fae ‘te $i b Wad. ote . “* i. - am ¥ ide AW ’ >. : t ‘ E26Ws - CONTENTS OF VOLUME VII, PAGE. i. FIVE SERMONS ON DIFFERENT OCCASIONS. SERM. J. A Divine and Supernatural Light immediately imparted to the 3 ‘ Soul by the Spirit of God, shown to be both a Scriptural and Rational Doctrine see “oe 3 If. The Church’s Marriage to ber Spey, and to her God a 93 Ill. True Saints, when absent from the Body, are present with the Lord ae 55 IV. God’s awful Judgment in the breaking and mittiehiue’ of the ; Strong Rods of a Community ay. ts $9 F V. True Grace distinguisked from the Experience of Devils ~ 107 Il. MISCELLANEOUS OBSERVATIONS ON IMPORTANT THEO- LOGICAL SUBJECTS, Preface ase oe af «se a 145 _ Advertisement re 145 PART. I. Observations on the Facts and iyideaucs of Chniatinaity) ani the Objections of Infidels. o Cuap, 1. General Observations sae +3 He ‘147 it. The Objection concerning the Apostle’s cathe Pa of the Second Coming of Christ answered, iw 170 tir, Jesus’ Prophecies, a Proof that he was the Christ, and i a bpidihe Person ne tug 7s iv. The Propriety of a ace Judgment, and a Future State, 184 . vy. The Miracles of Jesus not counterfeited by his Enemies, and Superior to those under the Old Testament ... a 192 vi. Observations on the Scriptures es he 197 vit. The Insufficiency of Reason as a Substitute ee Revelation 216 % yitt, Ou the Medium of Moral Government ee ete 235 tx. Mahometanism compared with Christianity —.. 259 x. The Jewish Nation, a ger Eyidence of the Truth of Reveslea a Religion a “ 263 : Parr. If. Observations concerning - the Miysteries of seri Bice ids 272 III. Observations concerning the Deity of Christ cp 237 jif REMARKS ON IMPORTANT THEQLOGICAL CONTROVERSIES. CHAPFI. Of God’s Moral Government = = eve 533 “IL. Of Endless Punishment . oa os ae 349 ‘Ill. Concerning the Divine Decrees ~ a aa 384 IV. Concerning Efficacious Grace ee a reece 424 V. Of the Perseverance of Saints... ee ove 474 300948 atv. DISTINGUISHING | ‘MARKS OF aS WORK OF 1 a : GoD. a sigh Preface ce aes) Introduction oe SECT. I. N Negative Siaes of a Spiritual Work : p IL. Positive Signs s tf wry III. Practical Inferences and ie 3 General Index to the Whole . han > ie 4 é f . Et - ya 7 ees . " h . 3 ; 7) — aa ‘* a he, > g ‘ Re #4 c ty ‘ - ’ 4 ¥ . FIVE SERMONS | ON DIFFERENT OCCASIONS, SEPARATELY PUBLISHED IN MR. EDWARDS’S LIFE-TIME. VOL. Wut. A 300948 “= Y oe bn ww tag. er) ; \ y SERMON I.* A DIVINE AND SUPERNATURAL LIGHT, IMMEDIATELY IMPARTED TO THE SOUL BY THE SPIRIT OF GOD, SHOWN TO BE ‘BOTH A SCRIPTURAL AND RATIONAL DOCTRINE, - 4 Mart, xvi, 17. And Jesus answered and: said unto him, Blessed. art thou Simon. Bar-jona: for flesh and blood hath not revealed 2 unto thee, but my Father which is in heaven. Curist addresses these words to Peter upon occasion of bis professing his faith i in him as the Son of God: ‘Our Lord was inquiring of his disciples, whom men said that he was ; not that he needed to be informed, but only to introduce sind give occasion to what follows. They answer, that some said: he was John the Baptist, and some Elias, and others Jeremias, or one of the Prophets. When they had thus given an ac- count whom others said that he was, Christ asks them, whom they, said that he was? Simon Peter, whom we find always zealous. and forward, was the first to answer: He readily replied to the question, Thou art Christ, the Son of the living God. . Upon this occasion, Christ says as he does to him and of himin the text: In which we may observe, 1. That Peter is pronounced blessed on this account.— Blessed art thou—* Thou art an happy man, that thou art not | ignorant of this, that lam Christ, the Son of the hoing God. * Preached at Northampton, and published at the desire of some of the bs in the year 1 734." fia 4 FIVE SERMONS ON DIFFERENT SUBJECTS. Thou art distinguishingly happy. Others are blinded, and have dark and deluded apprehensions, as you have now given anaccount, some thinking that I am Elias, and some that I am Jeremias, and some one thing, andsome another; but none of them thinking right, all of them misled. Happy art thou, that art so distinguished as to know the trath | in this matter.” 2. The evidence of this his happiness declared; viz. That God, and he only, had revealed tt tohim. This is an evi- dence of his being dlessed. First, As it shows how peculiarly favoured he was of God above others: q.d. ‘ How highly favoured art thou, that others, wise and great men, the Scribes, Pharisees, and Rulers, and the nation in general, are left in darkness, to foliow their own misguided apprehensions; and that thou shouldst be singled out, as it were, by name, that my heaven- ly Father should thus set his love on thee Simon Bar-jona.— This argues thee d/essed, that thou shouldst thus be the cejeet of God’s distin guishing love.” Secondly, It evidences his blessedness also, as it intimates that this knowledge is above any that fesh and blood can reveal. * This is such knowledge as only my Father which is in hea- ven can give: Itistoo high and excellent to be communicat- ed by such means as other knowledge is. Thou art blessed, that thou knowest what God alone can teach thee.” ‘ The original of this knowledge is here declared, both negatively and positively. Positively, as God is here de- elared the author of it. Negatively, as it is declared, that flesh and blood had not revealed it. God is the author of all knowledge and understanding whatsoever. Heis the author of ajl moral prudence, and of the skill that men have in their secular business. Thus it is said of all in Israel that were “wise-hearted, and skilled in embroidering, that God had filled them with the spirit of wisdom. Exod. xxviii. 3. God is the author of such knowledge; yet so that flesh and blood reveals it. Mortal men are capable of imparting the knowledge of human arts and sciences, and skill in temporal affairs. God is the author of such knowledge by those means : Flesh and blood is emp!oyed as the mediate or second cause of it; he conveys it by the power and influence of natural means. But this spiritual knowledge, spoken of in the text, is what God is the author of, and none else: He reveals it, and flesh and blood reveals it not. Ue imparts this knowledge immedi- SER. I. The reality of spiritual light. 5 ately, not making use of any intermediate natural causes, as he does in other knowledge. What had passed in the preceding discourse naturally occasioned Christ to observe this ; because the disciples had been telling how others did not know him, but were generaliy mistaken about him, divided aud confounded in their opinions of him: but Peter had declared his assured faith, that he was the Son of God. Now it was natural to observe, how it was not flesh and blood that had revealed it to him, but God; if this knowledge were dependent on nataral causes or means, how came it to pass that they, a company of poor fishermen, illiterate men, and persons of low education, attained to the knowledge of the truth; while the Scribes and Pharisees, men of vastly higher advantages, and greater knowledge and sagacity in other matters, remained in ignorance? This could be owing only to the gracious distinguishing influence and revelation ofthe Spirit of God. Hence, what 1 would | make the subject of my present discourse from these words, is this DOGYEINE, That there is such a thing as a spiritual aiid Divine Light, immediately imparted to the soul by God, of a different na- ture from any that is obtained by natural stint Aine on this subject 1 would, I. Show what this divine light is. TI. How it is given immediately by God, and not obtained by natural means. III. Show the truth of the doctrine. And then conclude with a brief improvement. I. I would show what this spiritual and divine light is. And in order to it, would shew, First, Ina few things what itis not. And here, 1. Those convictions that natural men may have of their sin and misery, is not this spiritual and divine light. Men in a natural condition may have convictions of the guilt that lies upon them, and of the anger of God, and their danger of divine vengeance. Such convictions are from the light of truth. That some sinners have a greater conviction of their guilt and misery than others, is because some have more 6. FIVE SERMONS ON DIFFERENT SUBJECTS. light, or more of an apprehension of truth than others, And this light and conviction may be from the Spirit of God 5 the Spir tconvinces men of sin: but yet nature is much more con= cerned in it than in the communication of that spiritual and divine light that is spoken of in the doctrine ; it is from the Spirit ot God only as assisting natural principles, infusing any new principles. Common grace differs. from special, in that it influences only by assisting of nature ; and not by imparting grace, or bestowing any thing above nature. The light that is obtained is wholly natural, or of no kind to what mere nature attains to, though more of that kind be obtained than would be obtained if men were left wholly to themselves : Or, i in other words, common grace onl “assists the faculties of the soal to do that more fully which they do by nature, as natural conscience or reason will by mere nature make a man sensible of guilt, and will accuse and condemn him when he bas done amiss, Conscience is a prineiple natu- ral to men; and the work that it doth naturally, or of itself, is to give an apprehension of right and wrong, and to suggest to the mind the relation that there is between right and wrong and a retribution. The Spirit of God, in those convictions which unregenerate men sometimes have, assists conscience to do this work in a further degree than it would do if they were leit to themselves. He helps it against those things that tend to stupify it, and obstruct its exercise. Butin the renew- ing and sanctifying work of the Holy Ghost, those thin are Ww rought i in the soul that are above nature, and of wi here is nothing of the like kind in the soul by nature; and they are caused to exist in the soul habitually, and acrornsdi to such a stated constitution or Jaw that lays such a foundation for exercises in a continued course as iscalied a principle of na- ture. Not only are remaining principles assisted > do their work more freely and fully, but those principles are restored that were utterly destroyed by the fall; and the mind thence- forward habitually exerts those acts that the dominion of sin had made it as wholly destitute of as a dead bears of vital acts. eet The Spirit of God acts in a very different manner in the one case, from what he doth in the other. He may indeed aet upon the mind ofa natural man, but he acts in the mind of a. saint as an indwelling vital principle. He acts upon the mind of an unregenerate person as an extrinsic occasional agent ; fur in acting upon them, he doth not unite himself so them; for notwithstanding all his influences that they may SER. I. The reality of spiritual light, 7 possess, they are still sensual, having not the Spirit. Jude 19. But he unites himself with the mind of a saint, takes him for his temple, actuates and influences him as a new super- natural principle of life and action. There is this difference, “that the Spirit of God, in acting in the soul of a godly man, exerts and communicates himself there in his own proper nature. Holiness is the proper nature of the Spirit of God. The Holy Spirit operates in the minds of the godly, by uniting - himself to them, and living in them, and exerting his own nature in the exercise of their faculties. The Spirit of God may act upon a creature, and yet not in acting communicate himself. The Spirit of God may act upon inanimate creatures ; as, the Spirit moved upon the face of the waters, in the begin- ning of the creation; so the Spirit of God may act upon the minds of men many ways, and communicate himself no more than when he acts upon an inanimate creature. For instance, ‘he may excite thoughts in them, may assist their natural rea- son and understanding, or may assist other natural principles, and this without any union with the soul, but may act, as it were, upon anexternal object. But as he acts in his holy ‘influences and spiritual operations, he acts in a way of peculiar ‘communication of himself; so that the subject is thence denominated spiritual. 2. This spiritual and divine light does not consist in any impression made upon the imagination. It is no impression upon the mind, as though one saw any thing with the bodily eyes. Itis no imagination or idea of an outward light or glory, or any beauty of form or.countenance, or a visible lustre or brightness of any object. The imagination may be strongly impressed “with such things; but this is not spiritual light. Indeed when the mind has a lively discoyery of spiritual things, and is greatly affected by the power of divine light, itmay, and probably very commonly doth,’ much alfect the imagination ; so that impressions of an outward beauty or brightness may accompany those spiritual discoveries. But spiritual light is hot that impression upon the imagination, but an exceedingly different thing. Natural men may have lively impressions. on ‘their imaginations; aud we. cannot determine but that the devil, who transforms himself into an angel of light, may €ause imaginations of an outward beauty, or visible glory, and of suunds and speeches, and other such things; but these are things of a vastly inferior nature to spiritual light. | $. ‘This spiritual light is not the suggesting of any new truths or propositions not contained in the word of God. © ‘This FIVE SERMONS ON DIFFERENT SUBJECTS. suggesting of new truths or doctrines to the mind, independent of any antecedent revelation of those propositions, either in word or writing, is inspiration ; such as the prophets and apos- tles had, and such assome enthusiasts pretend to. But this spiritual light that I am speaking of, is quite a different thing from inspiration. It reveals no new doctrine, it suggests no new proposition to the mind, it teaches no new thing of God, or Christ, or another world, not taught in the Bible, but only gives a due apprehension of those things that are taught in the word of God ah 4. It is not every affecting view that men have of religious things that is this spiritual and divine light. Men by mere principles of nature are capable of being affected with things that have a special relation to religion as well as other things. A person by mere nature, for instance, may be liable to be affected with the story of Jesus Christ, and the sufferings he underwent, as well as by any other tragical story. He may _ be the more affected with it from the interest he conceives mankind to have in it. Yea, he may be affected with it with- out believing it; as well as a man may be affected with what he reads in aromance, or sees acted inastage-play. He may be affected with a lively and eloquent description of many _ pleasant things that attend the state of the blessed in heaven, as well as his imagination be entertained by a romantic descrip- tion of the pleasantness of fairy land, or the like. Anda common belief of the truth of such things, fram education or otherwise, may help forward their affection. We read in Scripture of many that were greatly affected with things ofa religious nature, who yet are there represented as wholly graceless, and many of them very ill men. A person there- fore may have affecting views of the things of religior, and yet be very destitute of spiritual light. Flesh and blood may be the author of this: One man may give another an 4 eae view of divine things with but common assistance ; but God alone can give a spiritual discovery of them.—But I proceed to show, Secondly, Positively what this spiritual and divine light is. And it may be thus described: A true sense of the divine excellency of the things revealed in the word of God, and a conviction of the truth and reality of them thence arising. This spiritual light primarily consists in the former of these, viz. A real sense and apprehension of the divine excellency of things revealed in the word of God. A spiritual and saving conviction of the truth and reality of these things, SER. I. ‘The reality of. spiritual light. 9 arisés from such a sight of their divine excellency and glory ; so that this conviction of their truth is an effect and natural con- sequence of this sight of their divine glory. There is therefore in this spiritual light, 1. A true sense of the divitie and superlative excellency of the things of religion; a_real sense of the excellency of God and Jesus Christ, LAW Tee ware GE acliblaiGent ahd f_the work of redemption, and the 7s) works of ealed in the gospel. There is a divine and superlative giory in these things; an excel- lency that is of a vastly higher kind, and more sublime nature than in other things; a “glory greatly distinguishing them from all that is earthly and hiv rie He. it, or has a sense of it. He does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart. Tiere is not only a rational belief that God is holy, and that holiness is a good thing, but there is a sense of the loveliness of God’s holiness There is not only a speculatively judging that God is gracious, but a sense how amiable God is on oc- count of the beauty of this divine attribute. here isa twofold ledge of good of which God has made the mind of man capable. The first, that which is aed cfaaitsacelicn & erst y notional; as when a person only speculatively judges . that any thing ts, which, by the agreement of mankind, is called good or excellent, viz. that which is most to wetieral advan- tage, and between which and a reward there is a suitableness,— andthe like. And_the other is, that which consists in the sense f the heart: as when the héart_is sensible of pleasure and delight in the maces G = idea = it. In the former is ngs there is a ahikerdige between having an opinion, that God is holy and gracious, and having a sense » of the love- ~ liness and beauty of that holiness and grace. -There is a dif- | ference between having a rational judgment that honey is’ sweet, and having a sense of itssweetness. A man may have the former, that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of ho- ney in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the laiter only by seeing the countenance. When the heart is sensible of the > VOL, VIL. B Vv 10 FIVE SERMONS ON DIFFERENT SUBJECTS, beauty and amiableness of a thing, it nesessarily feels plea- sure in the apprehension. It is implied in a person’s being heartily sensible of the loveliness of a thing, that the idea of it is pleasant to his soul; which is a far different ‘bing, from having a rational opinion that it is excellent. 2. There arises from this sense of the divine exc of things contained in the word of God, a conviction of th truth and reality of them; and that either indireetly or dir 5 rst, Indirectly, and that two ways, ‘ “t. Amcilse prapedines of..thh hens aa the truth of divine things, are hereby removed; so that the mind becomes susceptive of the due force of rational arguments for their truth. The mind of wan is naturally full of prejudices against divine truth. It is full of enmity against the doctrines of the gospel; which is a disadvantage to those arguments that prove their truth, and causes them to lose their force upon the mind. But when a person has discovered to-him-the dic vine excellency of Christian doctrines, this destroys the enmity removes those prejudices, sanctifies the reason, andcausesitto - — yu Menee was The aime ellect, Ahn eiaaaaannna -to convince the disciples, from what they had to convince the Scribes and Pharisees. Not that they had a stronger reason, or had. their reason-more tmproved; but their reason was. sanctified, and those blinding prejudices, that the Scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ, and his: doctrine. ‘ e ideas themselves ‘hid athebiiie ae pees lg are by this means impressed with the greater strength, and have a light cast upon them ; so that the mind can better judge of them. As he that beholds objects.on the face of the earth, when the light of the sun — is cast upon them, is under greater. advantage to discern them. in their true forms and natural relations, than he that sees them in a dim twilight, The d being sensible of the excellangy, of divin SER. I. The reality of spiritual light. Bel lves in the contemplation of them, and exert themselves more fully and much more to purpose. The beauty of the objects draws on the faculties, and draws forth their exercises : So that reason itself is under far greater advantages for its proper and free exercises, and to attain its proper end, free of darkness and delusion.—But, Secondly, A true sense of the divine excellency of the things of God’s word doth more directly and immediatel convince us of their truth; andthat because the excellenc of these things is so superlative. There is a beauty in thein Cw divine and godlike; that it greatly and evidently distin- guishes them from things merely human, or that of which men are the inventors and authors ; a glory so high and great, that when clearly seen, commands assent to yn divine reality. When there is an actual and lively discovery of-this beauty and excellency, it will not allow of any such thought as that it is the fruit of men’s invention. sag is a kind of Intuitive and immediate entbartanen st beli the doctrines ibpanniae the y See a wcdivipe, aud of their fio of Gail and not of men. u : of the truths obael zion as this, ar ising “And this or of it, is that we which it 1S most essentially distinguished from that common assent, of which -unregenerate men are capable. II. I proceed now to the second thing propesed,’ v viz. To show how this light is inediptely iven by God ‘tained by natural means.* And here, * In the preceding statement and the following explanation, ‘our author night have rendered the subject of “divine light immediately imparted to the soul” more perspicuous, by a fuller use of that analogy which the scripture holds ‘forth, between the common theory of vision and the doctrine he defends. Let ‘the remarks’ which follow be candidly considered. J. In the sacred scriptures, God is represented as ‘‘ the father of lights,?* and Christ ag “the sun of righteousness.” Yea, if is asserted, that ‘* God is “ict,” and that he “shines into the heart.’” These and similar expressions, with which the Old and New Testament abound, shew that there is a strong analo- gy between light in the natural world, and something spiritua! that is expr ssed oy the ine term. 2. As the light of day proceeds from the natural sun, and shines into the eye ; go the spiritual or supernatural light proceeds from God, and shines into the ‘heart, or mind: Thus the analogy holds, not only as tothe ¢hings intended—in their ‘sources, and their emanations—but also as to the organs of reception. 12 FIVE SERMQNS ON DIFFERENT SUBJECTS. 1. It is not intended that the natural faculties are not used init. They are the subject of this light; and in such a manner, that they are not merely passive, but-active in it. God, in letting in this light into the soul, deals with man ac- cording to his nature, and makes use of his rational faculties. But yet this light is not the less immediately from God for that ; the faculties are made use of as the subject, and not as the cause. As the use we make of onr eyes in beholding va- rious objects, when the sun arises, is not the cause of the hight that discovers those objects to us. 2. It is not intended that outward méans have no concern in this affair. Itis not in this affair, as in inspiration, where new truths are suggested: for by this light is given only a due: apprehension of the same truths that are revealed jin the word of God; and therefore it is not given without the word. The gospel is emploved in this affair. This light is the “ light of the glorious gospel of Christ.” 2. Cor. iv. 4. The gospel js asa lass, by which this light is conveyed tous. 1 Cor. xiii. 12, “ Now we see through a “glass. "ne Buty t , 3. The existence of light in the eye depends neither on the perception of it, nor on any external object. Our perception of illuminated objects 1 is the it ect of light’s existence in the organ of vision. Without light both i in the eye, nd 6 on the object to be seen, there can be no perception of that object, In like manner, | the existence of thatlight which emanates from God, and shines into the mind, is there (that is in the mind) prior to, and independent on the mental perception of it; and consequently i is there i of the knowledge of objects to be known by it. —Therefore, thie iidlied - & Knowledge can be called ‘ light” only ina secondary sense, both natur- ally and spiritually ; that is, by a metonymy, because it is the effect of light. We know a visible object, hecause we see it ; and we see it, because light shines both on the object, and into the eye. Itis hed divine light shining into the mind that we have a spiritual knowledge of God, of Christ, or of any other object; in other words, aholy emanation or influence from God, called light, is the cause why any person or thing is known in a spiritual manner. ‘ «5, When any identify this divine light, these rays of the sun of righteousness, with knowledge, (however spir:tual and excellent) because the latter is metony- mically called ‘‘light,” they are chargeable with identifying cause and effect, and therefore of confounding things which essentially differ, For spiritual fight, in the primary and proper sense, emanates immediately from God, as rays” from the. sun; bnt this cannot be said of knowledge, because the perception of an Sy which is our act, must intervene. Knowledge presupposes the primary light, an is also Ppanicos on the objective truths perceived. All knowledge, whether a tural or spiritual, stauds essentially related to objects known; so that wi , those objects it can have no existence. The knowledge of objects to be seen th e- : fore, is the effect of wv causes concurring, the object itself and light; whereas t ¢ divine light which is immediately sain to the soul,” has but one pe even the sovereign will of God. ” zd 6. (oroll, The the ological notion which makes all spiritual light i inman tocon- sistin knowledge, and which is become too fashionable in the present day, i is con- trary to scripture, and. to rational analogy.—W. SER. I. The reality of spiritual light. 13 ' 3. When it is said that this light is given immediately by God, and not ébtained by natural means, hereby is intended, that it is given by God without making use of any means that operate by their own power or natural ite! God makes use of means; ‘but it is not as mediate causes to produce this effect. J , second causes of it; _but i oot by God jucerredtieety. he word _of Go this a ut is mate use of only to_con ence. It conveys to our minds these doctrines; it is the —€ause of a notion of them in our heads, but not of the sense of their divine excellency in our hearts. Indeed a person cannot have spiritual light without the word. But that does ot areue, that the word properly causes that light. The mind pot argue, that tne ¢ propery auses thathght. ihe min cannot see the any doctrine EB trine be’ first_i ind; but seeing the excellency of the doctrine may be immediately from the Spirit of God; though the word. So that the notions which are the subject matter of this ght, are conveyed to the mind by the word of God; but that due sense of the heart, wherein this light formally consists, is immediately by the Spirit of God. As for instance, the notion that there isa Christ, and that Christ is holy and gracious, is conveyed to the mind by the word of God; But the sense’ of the excellency of Christ by reason of that ho- liness and grace, is nevertheless immediately the work of the Holy Spirit——I come now, Ill. To show the truth of the doctrine; that is, to show that there is such athing as that spiritual light that has been described, thus immediately let into the mind by God. And here I would shew briefly, that this doctrine is both scriptural and ratzonal. First, It is Scriptural, My text is not only full to the pur= pose, but it is a doctrine with which the Scripture abounds. Weare there abundantly taught, that the saints differ from the ungodly in this, that they bave the knowledge of God, and a sight of God, and of Jesus Christ. I shall mention but few texts out of many: 1 John iii. 6. “ Whosoever sin- neth, hath not seen him, nor known him.” 3. John 11. “He that doth good, is of God: but he that doth evil, bath not seen God” John xiv. 19. “The world seeth me no more; but’ ye see me.” John xvii. 3. “And this is eternal life, 14 FIFE SERMONS ON DIFFERENT SUBJECTs. that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” This knowledge, or sight of God and Christ, cannot bea mere speculative know edge ; be- cause it is spoken of as that wherein they differ from the un- godly. And by these Scriptures it must not oat And this light and knowledge is always spoken of as imme- diately given of God; Matth. xi. 25—27. “ At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it is seemed good in thy sight. All things are delivered unto me of my Father: and no man “know eth the Father, save the Son, and he to whomso- ever the Son will reveal him.” Here this effect is ascribed exclusively to the arbitrary operation and gift of God bestow- ing this knowledge on whom he will, and distinguishing those with it who have the least natural advantage or means for knowledge, even babes, when it is denied to the wise and prudent. And imparting this knowledge i is here appropriated to the Son of God, as his sole prerogative. And again, 2 Cor. iv. 6. ‘For God who commanded the light te shine out of darkness, hath shined in our hearts, to give the light of . the knowledge of. the glory of God, in the face of Jesus Christ.” This plainly shows, that there is a discovery of the divine su- perlative glory and excellency of God and Christ, peculiar to the saints: and also, that it is as immediately from God, as light from the sun: and that it is the immediaie effect of his power and will. For it is compared to God’s creating the light by his powerful word in the beginning of the creation; and is said to be by the Spirit of the Lord, in the 18th verse of the preceding chapter. _God is spoken of as giving the knowledge of Christ in conversion, as of what before was hidden and unseen, Gal. i. 15,16. “ But when it pleased God, who: separated me from my mother’s womb, and called me by his grace, to reveal his Son in me.”—The Scripture also speaks plainly of sucha knowledge of the word of God, as has been described, as the immediate gift of God; Psal. exix. 18) * Open thou mine eyes, that I may behold wondrous things éut of thy law.” What could the Psalmist mean; when he begged of God toopenhis eyes? Was he ever blind? Might he not have resort to the law and see every word and sentence a ae The veality of sprrituallight = © in it when he pleased? And what could he mean by those wondrous things. Were they the wonderful stories of the creation, and deluge, and Israel’s passing through the Red Sea, and the like? Were not his eyes. open to read these strange things when he would? Doubtless by wondrous things in God’s law, he had respect to those distinguishing and won- derful excellencies, and marvellous manifestations of the di- vine perfections and glory contained in the commands and doctrines of the word, and those works and counsels of God that were there revealed. So the Scripture speaks of a know- ledge of God’s dispensation and covenant of mercy and way of grace towards his people, as peculiar to the saints, and given only by God, Psal. xxv. 14. “ The secret of the Lord is with them that fear him; and he will shew them his covennnt.” And that a true and saving belief of the truth of religion is that which arises from such a discovery, is also what the Scripture teaches. As John vi. 40. “ And this is the will of him that sent me, that every one who seeth the Son, and be- lieveth on him, may have everlasting life ;” where it is plain that a true faith is what arises from a spiritual sight of Christ. And, John xvii. 6, 7,8. ‘I have manifested thy name unte the men which thou gavest me out of the world—Now they have known that all things whatsoever thou hast given me, are of thee. For I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that, thou didst send me;” where Christ’s manifesting God’s name to the disciples, or giving them the knowledge of God, was that whereby they knew that Christ’s doctrine was of God, and that Christ himself proceeded from him, and was sent by him. Again, John xii. 44,45, 46. “Jesus cried.and said, he that believeth on me, believeth not on me, but on him. that sent me, And he that seeth me, seeth him that sent me. I am.come a light into the world, that whosoever believeth on me, should not abide in darkness.” There believing ii Christ, and spiritually seeing him, are parallel. 9 Christ condemns the Jews, that they did not know that he was the Messiah, and that his doctrine was true, from an inward distinguishing taste and) relish of what was divine, in Luke. xii. $6, 57. He having there blamed: the Jews, that. though they could discern the face of the sky and of the earth, ‘And signs of the weather, that yet they could not discern those. times—or as it is expressed in Matthew, the signs of those times—adds, “ yea, and why even of your own selves, judge 16 FIVE SERMONS ON DIFFERENT SUBJECTS: ye not what is right?” i, e, without extrinsio gigpaaal NURI ye not that sense of true excellency, whereby ye may tin guish that which is boly and divine? Why ha as thi t savour of the things of God, by which you aya the eu guishing glory, and evident divinity of me and my octrinef The Apostle Peter mentions it as what gave aim and companions good and well-grounded assurance of the | ruth of the gospel, that they had seen the divine glory of Cc Ste 2 Pet. 1.16. “For we have not followed cunning| devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of hi ; Ma- hris J Vv 1 outward glory might give a rational assurance of his. vin why may not an apprehension of his spiritual glory do hts 3 gris a . +f } sd : and as plainly shows his divinity, as his outward glory,— AY a great deal more: for his spiritual glory is et wherein his divinity consists: and the outward glory of his transf guratio . shewed him to be divine, only as it was a remarkable image or representation of that spiritual glory. Doubtless, therefore, he that has hada clear sight of the spiritual glory of Christ, may say, I have not followed cunningly devised fables, but have been an eye-witness of his majesty, upon as good grounds’ as the Apostle, when he had respect to the outward glory of Christ that he had seen. But this brings me to what was pro- posed next, viz. to show that, a PD ig pee Pat ee ee. 7 . . . 5 . rae Te Pare Secondly, ‘This doctrine is-rational, ag 1. It is rational to suppose, that there is really such an’ excellency in divine things—so transcendent and exceeding= ly different from what is in other things—that, if it were seen, would most evidently distinguish them. > cannot rationally rom things that_are atid vu GUS KE Ch e CD erence them from_the things that are of men; insot that if the difference were butseen, — it would have a convincing, satisfying influence upon any” one, that they are divine. What reason can be offered against SER. 1. -- The reality of spiritual ight. 17 it? unless we would argue, that God is not remarkably dis- ‘tinguished in glory from men. ; If Christ should now appear to any one as lie did on the ‘mount at his transfiguration; or if he should appear to the world in his heavenly glory, as he will doat the day of judg- ‘ment; without doubt, his glory and majesty would be such .as would satisfy every one, that he was a divine person, and that religion was true : and it would be ® most reasonable, and well-grounded conviction too, And why may there not be that stamp of divinity, or divine glory on the word of God, on the scheme and doctrine of the gospel, that may be in like manner distinguishing and as rationally convincing, provided it be but seen? Fe rational to.suppose, that when Gos speaks to the world, there should be something in his word Sacily different from men’s word. Supposing-thar God never” had spoken to the world, but we had notice that he was about to reveal himself from heaven, and speak to us immediately himself, or that he should give us a book of his own inditing ; after what manner should we expect that he would speak ? .Would it rot be rational to suppose, that his speech would be exceeding different from men’s speech, that there should be such an excellency and sublimity in his word, sucha stamp of wisdom, holiness, majesty, and other divine perféctions, that the word of men, yea of the wisest of men, should appear mean and base in comparison of it? Doubtless it would be thought rational to expect this, and unreasonable to think otherwise. When a wise man speaks in the exercise of his wisdom, there is something in every thing he says, that is very distinguishable from the talk of a little child. So, without doubt, and much more is the speech of God, to be distin- guished from that of the wisest of men; agreeable to Jer. xxiii. 48,29, God having there been reproving the false pro- phets that prophesied in his name, and pretended that what they spake was his word, when indeed it was their own word, says, * The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word feithfully : what is the chaff to the wheat? saith the Lord. Is not my word like asa fire? saith the Lord: and like a hammer that breaketh the rock in pieces _ 2._If there be su inguishing excellency in divine things; itis rati ose that there may be sucha thin: as seeing it. What should hinder but that it may be seen? ace nnitind, that there is no such distinguishing excel- LanVOu! Vio: |, Cc 18 FIVE SERMONS ON DIFFERENT SUBJECTS. lency, of thatit cannot be seen, because some do not see it, though they may be discerning men.in temporal matters. It is not rational to suppose, if there be any such ryalgi ty divine things, that wicked men shiould see it. Isi it ra suppose, that those whose minds are full of s pion Pallaon and under the power of filthy lusts, should have or sense of divine beauty or excellency ; 5 or that the in should be susceptive ‘of that light that is in its own nai are: so pure and heavenly? It need not seem at all strange, | hat sin should so blind the mind, seeing that men’s particular n tempers and dispositions will so much blind them in set hed matters; as when men’s natural temper is asad} je: fearful, prowd, or the like. 3. Tei is rationa means, _ Upon “ei account ‘should it seem unreasonab le, that means Up be any immediate communication between God and the creature? It 1s strange that men should me an matter of difficulty of it. Why sbould not he t be . things, still have something immediately to do with Fe things that he has made? Where lies the great difficulty, if we own the being of a God, and that he created all things out of nothing, of allowing some immediate influence of God on the creation still?.. And if itbe reasonable to suppose it with re- spect to any part of the creation, it is especially so with re- spect to reasonable intelligent creatures ; who are next to God in the gradation of the different orders of beings, and whose. business is most immediately with God; and reason teaches that man was made to serve and glorify his Creator. And if it be rational to suppose that God immediately communicates himself to man in any affair, it is in this. It is rational,to sup- pose that God would reserve that knowledge and wisdom, avhiclt is of snch a divine and excellent nature, to be bestow ed immediately by himself; and that it should not be Jeft in the power of second canses. Spiritual wisdom and grace is the hizhest 2nd most excellent gift that ever Go Sores on any rational creature consists. It is also iminensely th portant of all divine gifts : it is that wherein man ’s happiness consists, and on which his everlasting welfare depends. How rational is it to suppose that God, however he has left lower gifts to second causes, and in some sort in their.power, yet should reserve this most excellent, divine, and important of all divine communications, in his own hands, to be bestowed = Q = a Lad iO (6°) a i] OQ rs) i=] a. raps i] ° p SER. I. The reality of spiritual light. * rg. immediately -by himself, ‘as a thing too great for second causes - to be concerned i in ig It is rational to st at this bless~! ng Gite rthe ‘creature receives is so ‘eth a partiGipation of the deity : it is a kind of emanation of God’s beauty, and is related to God as the light is to the sun. It is therefore con- gruous and fit, that when it is given of God,. it should be im- mediately from himself, and by himself, according to his own sovereign will. vi ad 1 man’s indeed is necessary in order to it, as itis by feasoronly aia we are become the subjects of the means of it; which:means » Thave already shown to be necessary in order to it, thongh they. have no proper casual influence in the affair. Iris by reason that we become possessed of a notion of those doctrines that are the subject matter of this divine light, or knowledge ; aud reason may many ways betndirectly and remotely an ad=— yantage to it. Reason has also to do in the acts that are im- mediately consequent on this discovery: for seeing the frath of religion from hence, is by reason; though it be but by one step, and the inference be immediate. So reason has to do in that accepting of, and trusting in Christ, thaz is consequent onit. But if we talke reason strictly —not for the faculty of mental perception in general, but far ratiocination, ora power of inferring by arguments—the perceiving of spiritual beauty and excellency no more belongs to reason, than it belongs to the sense of feeling to perceive colours, or to the power of seeing to perceive the sweetness of food. It is out of reason’s province to perceive the beauty or loveliness of any thing : such a perception does not belong to that faculty. Reason’ s rk is to perceive truth and not excellency. It is not ra- tiocination that gives men the perception of the beauty and amiableness of a countenance, though it may be many ways indirectly an advantage to it; yet it isno more reason that immediately perceives it, than it is reason that perceives the sweetness of honey: it depends on the sense of the heart — Reason may determine that a countenance is beautiful to others, it may | determine that honey is sweet to others; but it will never give me a perception of its sweetness. 20 FIVE SERMONS ON DIFFERENT SUBJECTS. J AeRRs . I will conclude with winery brief ‘iopreraay ns: said, > Tite hog rab: ~ First, This iin eedi nicl ye ead us to reflect on ness of God, that has so ordered it, that a sav ing evide the truth of the gospel is such, as is attainable iyi etude?” mean capacities and advantages, as well as those: that are of the greatest parts and learning. If the pore pel depended only on history, and such reasonings as learned _ men only are capable of, it would be above th C the greatest part of mankind. But persons wit degree of knowledge are capable, without a long and subtile train of reasoning, to see the divine excellency of the things; of religion ; they are capable of being taught by the Spirit of God, as well as learned men. The evidence that is obtained, is vastly better and more satisfying, than all thet can be obtained by the arguings of those that are most learned, and greatest masters of reason. \ And babes rrp veces of knowing these things, as the wise and ~ouehaall are often hid from these when they are revealed to Cor. i. 26,27. © For ye see your calling, brethren, how that — not many wise men, after the flesh, not many mig D many noble are called. But God hatli aheal al of the world—.” ate oad Lak Gppasion Secondly, This doctrine may well put us up mining” ourselves, whether we have ever had this di our souls. If there be such a thing, coos tai of great importance whether we have thus been taught by the Spirit ¢ God ; whether the light of the glorious gospel of Christ, wh js hive. image of God, bath4bined unto us, giving | us the hight of the knowledge of the glory of God in the face of: Jesus” Christ ; whether we have seen the Son, and | belies ed on hin or isatris that faith of gospel- doctrines which ari ro tual sight of Christ. ern 2 Gat Thirdly, Ali may hence be exhorted, earnestly to'seek this spiritual light. To influence and move to best arora gt} things may be considered. . Tai Wes a aa “This is the most excellent and divine hadi that any’! creature is capable of. It is more excellent than any hun learning; it is far more excellent than all the kno the greatest pinlosophers or statesmen. ‘Yea, the ese glimpse of tiie glory of God in the face of Christ d exalt and ennoble the soul, than all the knowledge’ of that have the greatest speculative understanding | ine nity © without grace. . This knowledge has the most noble al did SER. I. The reality of spiritual light. 21 that can be, viz. the divine glory and excellency of God and Christ. The knowledge of these objects is that wherein con- sists the most excellent knowledge of the angels, yea, of God- himself. 2. This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. This light gives a view of those things that are immense- ly the most exquisitely beautiful, and eapable of delighting the eye of the understanding. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. 3. This light is such as effectually influences the inclina- tion, and changes the nature of the soul. It assimilates our nature to the divine nature, and changes the soul into an image of the same glory thatis beheld. 2 Cor. iii. 18. “* 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, even as by the Spirit of the Lord.” This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him forthe only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Saviour : it causes the whole soul to accord and symphonise with it, admitting it with entire credit and respect, cleaving to it with full inclina- tion and affection ; and it effectually disposes the soul to give up itself entirely to Christ, 4. This light, and this only, has its fruit in an universal holiness of life. No merely notional or speculative understand- ing of the doctrines of religion will ever bring to this. But this light, as it reaches the bottom of the heart, and changes the nature, so it will effectually dispose to an universal obedi- ence. It shows God as worthy to be obeyed and served. It draws forth the heart ina sincere love to God, which is the only principle of a true, gracious and universal obedience; and it convinces of the reality of those glorious rewards that God has promised to them that obey him. ae hee ehdiole ~ ann hee mated ced? etareydu veods We ¥ Scio why oleynd-sd> to phehewnailg 7 hi down, opie ligestade ei doidw are By 7 hint! of srepeel} I VOM , t 7 - , saa it tends at apie dud.™ a (edd pothole thst “oewvib fre ues evel Sena 918 dads apt: vealito weivlly - pashiguen ae pees ea eynmaraIine eit gi iy "4 iga st fa with aii sate Y geudan erie " set ald ay yrelgey Ohba .podwitiie a). pOTye pegaget Bray bake Qo at): at eon tdginnd eetilran gt) gona choi elt shorten en: th fowls Syhyts mm aN Fore PULe. oy aia a Fy? ur me het ii ye “hie Rie + a? hated fugit, PPh a Fie SRY. PG phere i ia axyit cucave Mig dnb: s Pteaer at t inthe Hiw tk uy wd Yineined Gi ¢ voninals aM mete! a basis u ih Cn) Yo epuary + oght dae Of. arb bo tl) goHm dom y taidegh do snevisillsd, be talinom, ace ra ae CWI Ser Diners aaa AR MIE & (ue Aveo: of Helis Aaunisog ‘ tha nf rt. Resiei anal ie handily F initint’ Laranbsio® RE! ay Gora Oa? Weir Ap owistens a) stiles Phe CR a eg og Mad | i tice $i leven ok Lat ieee ony tg 8 es Bhs eset iad alt t wae, BM oft daca s Ne RTA one: of r a i cals Ph Fi 1h ef eh bite od deg seidaiedlnieles inten > w bin psc Butt Coo het ee WE oot ions 2 has ST tad sad et oe pe: ae . riigde Ipecinay ca oR * aa “poe 2s Hp, ee peed hmong ipsa to : ee ASG a AAW! TE, A T gahitaigny: be! We sa aved “wor yam aie ght ede rh eae Le dey eS poe Drone ee Itt sawchonee et a a _. SERMON 1" THE CHURCH’S MARRIAGE TO HER SONS, AND To HER GOD; Isalan Ixii. 4, 5, Thy tand shall be married. For as 4 young man marrieth a virgin, so shait thy sons marry thee: and as the bride-. groom rejoiceth over the bride, so shall thy God rejoice over thee, In the. msidet of rmty blessed protiises that God makes to his church—in this and the preceding and following chapters —of advancement to astate of great peace, comfort, honour, and joys. after. long-continued affliction, we have the sum of all contained i in these two verses. In the 4th verse God says to his church, “Thou shalt no more be termed, Forsaken ; neither shall thy land any more be termed Desire : but thou shalt be called Hephzi-bah, and thy land, Beulah: for the Lord delighteth i in thee, and thy land shall be married”® When it is said, «“ Thy land shall be matried,” we are to un- derstand “the body of thy people, thy whole’ race ;” the land—by. ametonymy,very usual inScripture—being put for the people that inhabit the land.—The 5th verse explains how this should be accomplished i in two things, viz, in being mar ried to her Sons, and married to her God. I. It is promised. that she should be married to her Sons, or that her sons should marry her? “ For as a young man mat- rieth a virgin, so. shall thy sons matty thee.” Or, as the _ ® Preached at the instalment of the Rev. Satnuet ‘Buel; as Pastor of the shivtch. and congtegation at Rast. Hampton on Long Island, September 19, 1746. 24 _ FIVE SERMONS ON DIFFERENT SUBJECTS. “words might have been more literally trans 20 ginal: * As a young manis married to a virgin, so shall thy sons be married to thee.” Some by this understand a pro- mise, that the posterity of the captivated Jews should retarn again from Babylog to the land of Canaan, and should be, as it were, married or wedded to) their own land; @ e. They should be re-united to their own land, and should have great comfort and joy in it, as a young man in a virgin that he mar- ries. But when it is said, “So shall thy sons mar thee.” bit to the ated ‘om thie God does not direct his speeeh to whe fand itself, 6 church whose land it was; the pronoun thee being applied to the same mystical person in this former part of the verse, as in the words immediately-tollowing in the latter part of the same sentence, “ And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” It is the church, and not the hills avd valleys of the land of Canaan, that is Gou’s bride, or the Lamb’s wife, It is also manifest, that that when God says, ‘So shall thy sons marry thee.” he con- tinues to. speak to her to. whom he had aten aee three _ preceding yerses ;. but.there it is not the land of Canaan, but the church, that he speaks to when he says, “ The G tiles shall see thy righteousness, and all kings thy glory : and thou Shalt be called by a new name, which the mouth of “ the Lord shall name. .Thou shalt also be a crown of glory in ei hand of the Lord, and a royal diadem in the hand of thy Go Thou shalt no more be termed, Forsaken,” &c. "And to repre- sent the land itself as a bride, and the subject of espousals and - marriage, would be a figure of speech very unnatural, and not known in Scripture; but for the church of God to be thas epresented is very usual from the beginning to the end of the Bible. And then it is manifest that the rétur of 1 he ; 'S to the land of Canaan from the Babylonish cap i a in the event mainly intended by the prophecy ¢ wah on Fl ord shall name.” That was not the time spoken of in the preceding chapters, spring forth before all nations: Nor was it the time spoken of in, the 5th, oth, and 9th versés of that chapter, when,“ stran- gers should stand and feed the:flocks.of God’speople,..and ser. mn. 20o8 ee Pe Ohurth's marriage, Sc. 25 the sons of the alien should be their ploughmen, nnd vine- dressers ; but they should be named the priests of the Lord, and men should call them the ministers of God; when they should eat the riches of the Gentiles, and in their glory boast themselves, and their seed should be known among the Gen- tiles, and their offspring among the people ; and all “that should see them should acknowledge them, that they are the seed which the Lord hath blessed.’ ” Ner was that the time spoken of inthe chapter preceding that “when the abundance of the sea should be converted unto the church; when the isles * should wait for God, and the ships of Tarshish to bring her sons from far, and theirsilyer and gold with them; when the forces of the Gentiles and their kings should be brought; when the church should suck the milk of the Gentiles, and suck the breast of kings; and when that nation and kingdom that would not serve her should perish and be utterly wasted - and when the sun should be no more her light by day, neither for brightness should the moon give licht. unto frery but the Lord should be unto her an everlasting light, and ber God her glory ; and her sun should no more go down, nor her moon nibs itself, because the Lord should be her ever- lasting light, and the days of her mourning should be ended.” These things manifestly have respect to the Christian church in her most perfect and glorious state on earth in the last ages of the world; when the church should be so far from being confined to the land of Canaan, tiat she should fill the whole earth, and all lands should be alike holy. . These words in the text, ‘* Asa young, man marrieth a virgin, so shall thy sons marry thee,” I chuse rather, with others, te understand as expressive of ‘the chureh’s union with her faithful pastors and the great benefits she should receive from them. God's ministers, though they are set to be the instructors, guides, and fathers of God's people, yet are also the sons of the church, Amosii. 11. “I raised up of your sons for. prophets, and of your young men for Nazarites.” Such 1ese, when faithful, are those precious sons of Zion com- side to fine gold spoken of Lam. iv. 2,7. “Her Naza- rites | were purer than snow, they were iter than milk.” And as het nat marries a young. virgin becomes the guide of her youth; so these sons of Zion are represented as taking her by the hand as her guide, Isaiah li. 18., “There is none to guide her among all the sons whom she hath brought forth : : neither is there any that taketh her BY the hand of all the sons Bid Viots Serre pat tees Sey TD 26 FIVE SERMONS ON DiFFERENT SUBJECTS. that she hath brought ups) That by these ic sped is meant ministers of the gospel, is confi rmec a ‘ Bee ‘verse to the text, “I have set watchmen ‘upon “ee walls , 0 Jerusalem.” That the sons of the church should be married to ba as a young man to a Virgin, isa my stery not unlik ce many - oth ers held forth in the word of God, concerning ; the relatio \n between Christ and _ his people, and sisi relation ‘to Bas yirw to snp another. Christ. is David’s Lord and yet his son born ate the root and offspring of David. Christ is a so a child given, and yet the everlasting Father. te ch Christ’s mother, Cant. iii. 11. and viii. 1. and yet. oa his sister, and his child. Believers are Christ’s ah and yet his sister and brother.. Ministers are the ons of the church, and yét are herfathers. The Apostle speaks. ‘of him- self, as the father of the members of the church of . orinth, and also the mother of the Galatians, travailing in birth with them, Gal. iv. 19. iti 2" "The second ‘and chief fulalohent oF the promise ‘consis in the church being married to Christ: And z as the bride- groom rejoiceth over the bride, so shall thy God rejoice over thee.” Not that we are to understand that the cburch has many husbands, or that Christ is oue husband, and ministers are other husbands strictly speaking, For though ministers are here spoken of as being married to the church, ‘yet “it is not as his competitors, or as standing in a conjugal relation to his bride in any wise parallel with bis For the ¢ reh_ pro- perly bas but one husband; she is not an adulteress, uta virgin, who is devoted wholly to the Lamb, and who fo llows fim whithersoever he goes. But ministers ee @ dhuteh entirely ‘as Christ’s ainbassadors, as represent ing him nad standing 1 in his stead, being sent forth by him to b be > marrie« to herin his name, that by this means she may bet inarr ried t to him. “As when a prince marries a foreign lady by p Rab s Prince’s ambassador marries her, but not in his own but in the: name of his master, that he may | e the att bringing her into a true conjugal relation to him, ce agreeable to what the apostle says, 2 Cor. xi, 2. © i am jea fegd over you with a godly jealousy ; for Ihave espoused y ut: one husband, that T‘may present you asa chaste a ie Christ.” Here the Apostle represents himself as being, a it were, the husband of the churcli of Corinth; for it, is the husband that is ‘jealous when the w:fe commits adultery j and yet he speaks of himself. as haying espoused them, not i his ser. uu. (The Church's marriage, Xe. 27 own naine, but in that name of Christ, and for him, and him only, and as his ambassador, sent forth to bring them home a chaste virgin to him. Ministers are in the text represented as married to the church in the same sense that elsewhere they are represented as fathers of the church. The church has but one father, even God, and ministers are fathers as his ambassadors ; so the church has but one shepherd, John x. 16. “ There shall be one fold and one shepherd ;” but yet minis- ters, as Christ’s ambassadors, are often ‘called the church’s shepherds or pastors. The church has but one Saviour; but yet ministers, as his ambassadors and instruments, are called. her saviours; 1 Tim. iv..16. ‘‘In doing this thou shalt both save thyself and them that hear thee.” Obad.2i. “ And saviours shall come upon Mount Zion.” The church has but one Priest; but yet in Isaiah Ixvi. 21. speaking of the ministers of the Gertile nations, it is said, ‘1 will take of them for priests and Levites.””. The charch has but one Judge, for the Father hath committed oll jiclgimn it to the Son; yet Christ tells his Apostles, that they shall sit on twelve shitanies; judging tle twelve tribes of Israel. When the text speaks first of ministers marrying the church, and then of Christ’s rejoicing over her as the bride- groom rejoiceth over the bride; the former is manifestly spoken of as being in order to the habe ; even in order to the joy and happiness that the church shall have in her true bride- groom. The preaching of the gospelis in this context spoken of three times successively, as the great means of bringing about the prosperity and joy of the church ; once, in the first verse, “ For Zion’s sake will I not bold my peace, and for Jerusalem’s sake 1 will not rest, until. the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth ;” and then in the text; and lastly in the two following verses, ‘I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that make mention of the Lord, keep not silence ; aud give him no rest, till he establish, and till he make Jerusa- lem a praise in the earth.” The text thus opened affords these two propositions proper for our consideration on the solemn occasion of this day. I. The uniting of faithful ministers with Christ’s pecple in the ministerial office, when done in a due manner, is like @ young man’s marrying a virgin. 28 FIVE SERMONS ON DIFFERENT SUBJECTS. 2 + IL This union of ministers with the people of: Christ is inorder to their being brought to the blessedness of a mpre glorious union, in which Christ shall rejoice over them, as the pe yte nge rejoiceth oyer the bride. im ubermd una! 91 iw seek ey Baers The uniting of a faithful minister witht ielia. people in the ministerial office, when done in adue manner, is like a young man’s marrying a virgin. . iirfle axpdlificrs I say, the uniting of a faithful minister with Christ's peo- ple, andina due manner: For we must suppose that the pro- mise God makes to the church in the text, relates to such ministers, and such a manner of union with the church; be- cause this is promised to the church as a part of her latter day glory, andas.a benefit that should be granted her by God, as the fruit of his great love to her, and an instance of her great. spiritual prosperity and happiness i in her purest and tmaost ex- cellent state on earth. But it would be no such instance of. God’s great favour and the church’s happiness, to have un-) faithful ministers entering into office in an undue and improper ynanner. They are evidently faithful ministers that are spoken of in the next verse, where the same are doubtless spoken of as in the text ; “I have set watchmen on thy wails, O Jerusalem, which shall never hold their peace day nor night.” And they are those that shall be introduced into the ministry ata time of its extraordinary purity, order, and beauty, wherein (as is said in the first, second, and third verses) her “ righteous- ness should go forth as brightness, and the Gentiles should see her righteousness, and all kings her glory, and she should*be. a crown of glory in the hand of the Lord, and a royal diadem in the hand of her God.” r When I speak of the uniting of a faithful shiejeibe swith Christ’s people in a due manner, I do not mean a due manner only with regard to external order; but its being truly done in a holy manner, with sincere upright aims and intentions, with a right disposition, and proper frames of mind in those that are concerned; and particularly in the minister that takes’ office, and God’s people to whom he is united, each exercising in this affair a proper regard to God and one another.—Such an uniting of a faithful minister with the people of God in the ministerial office, is in some respects like a yin man marrying a virgin. 1. When a duly qualified person is properly invested Lidl, the ministerial character, and does in a due manner take upon him the sacred work and office of a minister of the gospel, SER, Me 5 Lhe Church's marriage, Ke.) < 29 he does, in some sense, espouse the church of Christ in gene- tal.. For though he do not properly stand in a pastoral rela- tion to the whole church of Christ through the earth, and is far from becoming an universal- pastor; yet thenceforward he has a different concern with the churchof Christ in general, and its interests and welfare, than) other persons: have that are laymen,.and should be regarded otherwise by all the members of the Christian church. .Where-ever he is provi- dentially called to preach the word. of God, or minister in holy things, he ought to be received as a minister of Christ. and the messenger of the Lord of Hosts tothem. And every one that takes on him this office as he ought to do, espouses the church of Christ, as he espouses the interest of the church ina manner that is peculiar.. He is under obligations, as a minister of the Christian church, beyond other men, to love the church, as Christ her true bridegroom hath loved her, and to prefer Jerusalem above his chief joy, and) to imitate Christ, the great shepherd and bishop of souls and husband of the church, in his care and tender concern for her welfare, and earnest and constant labours to promote it, as he has op- portunity. And as he, in taking office, devotes himself to the service of Christin his church; so he gives himself to the church, to be hers, in that love, tender care, constant en- deavour, and earnest labour for her provision, comfort, and welfare, that is proper to his office, as a minister of » Provi- dence, as long as he lives; as a young man gives himself to a virgin when he marries her. And the church of Christ in general, as constituted of true saints through the world, (though they do not deliver up themselves to any one particular minister, as universal pastor, yet) cleave to aud embrace the ministry of the church with endeared affection, high honour, and esteem, for Christ’s sake. They joyfully commit and subject them- selves to them; they resolve to honour and help them,: to be guided by them and obey them so long as in the world; as the bride doth in marriage deliver up herself to her husband. And the ministry in general, or the whole number of faithful ministers, being all united in the same work as fellow labour- ers and conspiring to the same design as fellow- helpers to the grace of God, may be considered as one mystical person, that espouses the church as a young man espouses a virgin: as the many elders of the church of Ephesus zre represented as one mystical person, Rev. ii. 1. and all called the angel of the church of Ephesus : and as the faithful ministers of Christ in general, all over the world; seem to be represented as one 30 FIVE SERMONS ON DIFFERENT SUBJECTS. mystical person, and called an angel, Rev. xiv. 6. “ And I saw another angel fly in the midst of heaven, having the ever- lasting gospel to preach unto them that dwell upon the earth, and to every nation and kindred, and tongue, and people. —But, ABE ‘ae 2. More especially is the uniting of a faithful minister with a particular Christian people, as their pastor, when done in a due manner, like a young man marrying a virgin.—It isso with respect to the union itself, the concomitants of the union, and the fruits of it. . Ral ; m hon (1.) The wnion itself is in several respects like that which is between a young man and a virgin whom he marries. It is so with respect to mutual regard and affection. A faithful minister, that isin a Christian manner united toa Chris- tian people as their pastor, has his heart united to them in the most ardent and tender affection. And they, on the other hand, have their hearts united to him, esteeming him very highly in love for liis works sake, and receiving him with ho. nour and reverence, and willingly subjecting themselves to him, and committing themselves to his care, as being under Christ, their head and guide. eA mg And such a pastor and people are like a young man and virgin united in marriage, with respect to the purity of their regard one to another. The young man gives himself to his bride in purity, as undebauched by meretricious embraces ; and she also presents herself to him a chaste virgin. So in such an union of a minister and people as we are speaking of, the parties united are pure and holy in their affection and regard one to another. The minister’s heart is united to the people, not for filthy lucre, or any worldly advantage, but with a pure benevolence tothem, and desire of their spiritual welfare and prosperity, and complacence in them as ‘the chil- dren ef Goduand followers of Christ Jesus. And, on the other hand, they love and honour him with an holy affection and esteem; and not merely as having their admiration raised, and their carnal affection moved by having their curiosity, and other fleshly principles gratified by a florid eloquence, and the excellency of speech and man’s wisdom; but receiving him as the messenger of the Lord of Hosts, coming to them en a divine and infinitely important errand, and with those holy qualifications that resemble the virtues of the Lamb of God. nit : And as the bridegroom and bride give themselves to each other in covenant; so itis in that union we are speaking of SER. II. The Church's marriage, Ke. 31 between a faithful pastor and a Christian people. The minis- ter, by solemn vows, devotes himself to the people, to im- prove his time and streneth, and spend and be spent for them so long as God in his Providence shall continue the union: And they, on the other hand, in a holy covenant commit the care of their souls, and subject themselves, to him. (2.) The union between a faithful minister and a Christian people, is like that between a young man and Virgin: in their marriage, with respect to the concomutants of it. When such a minister and such a people are thus united, it is attended with great joy. The minister joyfully devoting himself to the service of his Lord in the work of the ministry, asa work that he delights in: and also joyfully uniting himself to the society of the pe that he is set over, as having com- placence in them, for his dear Lord’s sake, whose people they are; and willingly and joyfully, on Christ’s call, under- taking the labours and difficulties of the service of their souls. And they, onthe other hand ; joyfully receiving him asa pre- cious gift of their ascended Redeemer. Thus a faithful minis- ter and a Christian people are each others joy, Rom. xv. 32. “That I may come unto you with joy by the will of God, and may with you be refreshed.” 2 Cori. 14. ‘“ As you have acknowledged us in part, that weare yourrejoiciug, even as yeare ours.” Another concomitant of this union, wherein it resembles that which becomes a young man and virgin united in mar- riage, is mutual helpfulness, and a constant care and endea- vour to promote each other’s good and comfort. The minister earnestly and continually seeks the profit and comfort of the souls of his people, and to guard and defend them from every: thing that might annoy them, and studies and labours to, promote their spiritual peace and prosperity. They, on the other hand, make it their constant care to promote his com- fort, to make the burden of his difficult work easy, to avoid those things that might add to the difficulty of, it, and that might justly. be grievous to his heart. They do what in them lies to encourage his heart, and strengthen his hands in his work; and are ready to say to him, when called to exert him- self in the more. difficult parts of his work, asthe people of old to Ezra the priest, when they saw him bowed.down under the burden of a difficult affair, Ezra_x. 4. “ Arise, for this matter belongeth to thee : _we also will be with thee: Be of good courage, and do it.’ They spare no pains nor cost Io make their, pastor’s. a circumstances easy and comfort- 32 FIVE SERMONS ON DIFFERENT SUBJECTS. able, and free from pinching necessities'and d stracting and to put him under the best advanta tages to follow ‘hi work fully and’successfully. ate UHe | Such a pastor and people, as it is betweer lac pily nnited in a conjugal relation, have a mutual with each other, a fellow-feeling of each other: calamities, and a communion in each joy. When the people suffer in their pai pastor suffers: he is afflicted when he 1e trouble and darkness: he feels their wounds ; nd their prosperity and comfort as his own. 2 Cor. xi. isweak, and I am not weak? who is offended not?” 2 Cor. vii. 13. “* We were eomnfavded a : And, on the other hand, the’ Aye deus,’ and rejoice in his prosperity and ; see Phil. iv. 14. and 2 Corvii. 4. F ada mat "pian 20m (3.) This union is like that whiels is babes it man and a virgin in its fruits. ith ATR n@ne fruitwof itGs mieten! ‘wehentses biolps one for another. The people receive’ be the minister, as he is their teacher «o ORNEOAN a es piritua imstructions and counsels to them, and is se to Wa tch o7 ape them to defend them from those enemies and c at hah are hable to; and so is, under Christ, to be both th eil guid € and guard, as the husband is of the wife. And z as the hus- band provides the wife with food and cloathing o; so the 7 as Christ’s steward, makes provision for his peo op e, and brings forth out of his treasure things new and old, every one his portion of meat in due season, and_ et h ment of spiritually elothing and beep the ou on the other hand, the iiilistel rece yenefit people, as they minister greatly to his s hice) tual goc holy converse to which their union to | as his flock bye them. The conjugal relation Jeads the perso 1s united therein to the most intimate acquaintance and conch other; ‘so the union there is between a fait as nd Christian people, leads them to intimate Hee sation. about | things of a’spiritual nature. “It leads the people n most free and fully to open the’case of their souls to the » past Jeads him to deal most freely, closely, and stdout them in things pertaining thereto. And this co ve tion only tends to “theivben efits ‘but also greatly pte A pastor receives benefit foe the people ovtw take care of and order ‘his outward accominetlattl Ss 7! j er ‘ } y yasto * SER. Il. The Church's marriage, Ke. 33 support and comfort, and do as it were spread and serve his table for him. . Another fruit of this union, wherein it resembles the con- juagal, is a spiritual offspring. There is wont to arise from the union of such a pastor and people a spiritual race of children. These new-born children of God are in the Scripture repre- sented both as the children of ministers, as those who have be- gotten them through the gospel, and also as the children of the church, who is represented as. their mother that hath brought them forth, and at whose breasts they are nourished ; as in Isa. liv. 1. and Ixvi. 11. Gal.iv. 26. 1 Pet. ii. 2. and many other places. Having thus briefly shewn how the uniting of faithful ministers with Christ’s people in the ministerial office, when done in a due manner, is like a young man marrying a virgin; I proceed now to the . II. Prop. viz. That this union of ministers with the people of Christ, is in order to their being brought to the blessedness of a more glorious union, in which Christ shall rejoice over them as the bridegroom rejoiceth over the bride. 1, The saints are, and shall be the subjects of this bless- edness. Of all the various kinds of union of sensible and temporal things that are used in Scripture to represent the relation there is between Christ and his church; that which is between bridegroom and bride, or husband and wife, is much the most frequently made use of both in the Old and New Testament, The Holy Ghost seems to take a peculiar delight in this, as asimilitude fit to represent the strict, intimate, and blessed union that is between Christ and his saints. The Apostle intimates, that one end why God appointed marriage, and established so near a relation as that between husband and wife, was, that it might be a type of the union that is between Christ and his church; in Eph. v. 30, 31, 32. ‘ For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined tohis wife; and they two shall be one fesh.”—For this cause, i. e, because we are members of Christ’s body, of his flesh and of his bones, God appointed that man and wife should be so joined together as to be one flesh, to represent this highand blessed union between Christ and his church. The Apostle explains bimself in the next words, “ This is a great mystery, but I speak concerning Christ and the church.’ VOL. vill. E ~ 34 FIVE SERMONS ON DIFFERENT SUBJECTS. er This institution of marriage, making the man and his wife one flesh, is a great mystery ; i. e. there is a great and glori- ous mystery hid in the design of it; and the Apostle tells us what that glorious mystery is, “ I speak concerning Christ and the chureh:” as much as to say, the mystery I speak of, is that blessed union that is between Christ and his church, which I spoke of before. La eee This is a blessed union indeed; of which that between a faithful minister and a Christian people is but a shadow. Mi- - nisters are not the proper husbands of the church, though their union to God’s people, as Christ’s ambassadors, in several respects resembles the conjugal relation: but Christ is the true husband of the church, to whom the sonls of the saints are espoused indeed, and to whom they are united as his flesh and his bones, yea and one spirit; to whom they have given themselves in an everlasting covenant, and whom alone they cleave to, love, honour, obey and trust in, as their spiritual husband, whom alone they reserve themselves for as chaste virgins, and whom they follow whithersoever he goeth. There are many ministers in the church of Christ, and there may be several pastors of one particular church: but the church has but one husband, all others are rejected and despised in com- parison of him; he is among the sons as the apple-tree among the trees of the wood ; they all are barren and worthless, he only is the fruitful tree; and therefore, leaving all others, the church betakes herself to him alone, and sits under his sha- dow with great delight, and his fruit is sweet to her taste; she takes up her full and entire rest in him, desiring no other.— The relation between a minister and people shall be dissolved, and may be dissolved before death: bat the union between Christ and his church shall never be dissolved, neither before death nor by death, but shall endure through all eternity : The mountains shall depart, and the hills be removed; bat Christ’s conjugal love and kindness shall not depart from his church; neither shall the covenant of his peace, the marriage covenant, be removed,” Isa. liv. 1,—The union between a faithful minister and a Christian people is but a partial resem- blance even of the marriage union, it is like marriage only in some particulars: but with respect to the union between Christ and his church, marriage is but a partial resemblance, yea, a faint shadow. Every thing desirable and excellent in the union between an earthly bridegroom and bride, is to be found in the union between Clirist and his church; and that in an infinitely greater perfection and more glorious manner.— SER. IL. The Church’s marriage, Ke. 35 There is infinitely more to be found in it than ever was found between the happiest couple in a conjugal relation ; or could be found if the bride and bridegroom had not only the innocence of Adam and Eve, but the perfection of angels, -Christ and his saints, standing in sucha relation as this one to another, the saints must needs be unspeakably happy. Their mutual joy in each other is answerable to the nearness of their relation and strictness of their union. Christ rejoices over the church as the bridegroom rejoiceth over the bride, _and she rejoices in him as the bride rejoices in the bridegroom. My text has respect to the mutual joy that Christ and his church should have in each other: For though the joy of Christ over his church only is mentioned, yet it is evident _ that this is here spoken of and promised as the great hap- piness of the church, and therefore supposes her joy in him. The mutual joy of Christ and his church is like that of bridegroom and bride, in that they rejoice in each other, .as those whom they have chosen above others, for their nearest, most intimate, and everlasting friends and companions. _ The church is Christ’s chosen, Isaiah xli. 9. “I have chosen thee, and not cast thee away :” chap. xlviii. 10. ‘I have chosen thee in the furnace of affliction.”. How often are God’s saints called his elect or chosen ones? He has chosen them, not to be mere servants, but friends; John xv. 15.) “I call you not servants;—but I have called you friends’? And though Christ be the Lord of glory, infinitely above men and angels, yethe has chosen the elect to be his companions ; and has taken upon him tbeir nature ; and so in some respect, as it were, levelled himself with them, that he might be their brother and companion. Christ as well as David, calls the saints his brethren and companions, Psalm cxxii. 8. For _ my brethren and companions sake I will now say, Peace be within thee.” Soin the book of Canticles, he calls his church his. sister and spouse. . Christ hath loved and chosen his church as his peculiar friend, above others; Psalm exxxy. 4 “ The Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure.” As the bridegroom chuses the bride for his peculiar friend, above all others in the world; so Cirist has chosen his church for a peculiar nearness to him, as his flesh and his bone, and the high honour and dignity of éspousals above all others, rather than the fallen angels, yea, rather ‘than the elect angels. For verily, in this respect, “ he taketh 36 FIVE SERMONS ON DIFFERENT SUBJECTS. ee not hold of angels, but he taketh hold of the seed of Abraham ;” asthe words are in the original, Heb. ii. 16. He has chosen his church above the rest of mankind, above all the Heathen nations, and those that are without the visible church, and above all other professing Christians, Cant. vi. 9. ‘* My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her.” Thus Christ rejoices over his church, as obtained in her that which he bas chosen above all the rest of the creation, and as sweetly resting in his choice ; Psalm cxxxii. 13, 14, “ The Lord hath chosen Zion: He hath desired it-—This is my rest for ever.” On the other hand, the church chuses Christ above all others: he is in her eyes the chief among ten thousands, fairer than. the sons of men: she rejects the suit of all his rivals, for his sake: her heart relinquishes the whole world : he is. her pearl of great price, for which she parts with all ; and rejoices in him, as the choice and rest of her soul. Christ and his church, like the bridegroom and bride, rejoice in each other, as having a special propriety in each other. Adl things are Christ’s; but he has a special propriety in his church. There is nothing in heaven or earth, among all the creatures, that is his, in that high and excellent man- ner thatthe church is his: They are often called his portion and inheritance; they are said, Rev. xiv. 4. to be ‘* the first fruits to God andthe Lamb.” As. of old, the first fruit was that part of the harvest that belonged to God, and was to be offered to him ; so the saints are the first fruits of God’s crea-. tures, being that part which is ina peculiar manner Christ's portion, above all the rest of the creation, James i. 18. “* OF his own will begat he us by the word of truth, that we shoul be a kind of first fruits of his creatures.” And Christ rejoices in his church, as in that which is peculiarly his, Isaiah Ixy. 19. “ T will rejoice in Jerusalem, and joy in my people.” The church has also a peculiar propriety in Christ: though other things are hers, yet nothing is hers in that manner that her spiritual bridegroom is hers. Great and glorious as he_ is, yet be, with all his dignity and glory, is wholly given to her, — to be fully possessed and enjoyed by her, to the utmost degree that she is capable of: therefore we have her so often saying in the language of exultation and triumph, “ My beloved is mine, andI am his.” Cant. 11. 16. and vi. 3. and vil. 10. Christ and his church, like the bridegroom and_ bride, rejoice in each other, as those that are the objects of each SER. Il. The Church's marriage, Xe. 37 others most tender and ardent love. The love of Christ to his church is altogether unparalleled: the height and depth and length and breadth of it pass knowledge: for he loved the church, and gave himself for it; and his love to her proved stronger than death. And on the other hand, she loves him with a supreme affection; nothing stands in competition with him in her heart: she loves him with all her heart. Her whole soul is offered up to him in the flame of love. And Christ rejoices, and has sweet rest and delight in his love to the church; Zeph. iii. 17. “ The Lord thy God in the midst of thee is mighty : he will save: he will rejoice over thee with joy: be will rest in his love: he will joy over thee with singing.” So the church, in the exercises of her love to Christ, rejoices with unspeakable joy ; 1 Pet.i. 7, 8. “ Jesus Christ: whom, having not seen, ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy un- speakable, and full of glory.” Christ and his church rejoice in each others beauty. The church rejoices in Christ's divine beauty and glory. She, as it were, sweetly solaces herself in the hight ‘of the glory of the sun of righteousness ; and the saints say one to another, as in Isa. ii. 5. ‘*O house of Jacob, come ye, let us walk in the light of the Lord.” The perfections -and virtues of Christ are as a perfumed ointment to the chureh, that make his very name to be to her as ointment poured forth ; Cant. i. 3. ‘* Because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee.” And Christ delights and rejoices in the beauty of the church, the beauty which he hath put upon her: her Christian graces are ornaments of great price in his sight, 1 Pet. iii.4. And he is spoken of as greatly desiring her beauty, Psalm x!v. 11. Yea he himself speaks of his heart as ravished with her beanty, Cant. iv. 9.. ‘Thou hast ravished my heart, my sister, my spouse ; thou hast rayished my heart with one of thine eyes, with one chain of thy neck.” Christ and bis church, as the bridegroom and bride, rejoice in each others love. Wine is spoken of, Psalm civ. 15. as that which maketh glad man’s heart: but the church of Christ is spoken of as rejoicing in the love of Christ, as that which is more pleasant and refreshing than wine, Cant. i. 4. * The ing. bath brought me into his chambers : we will be glad and. rejoice in thee, we will remember thy love more than wine.” So on the other hand, Christ speaks of the chureh’s love as far better to him than wine, Cant. iv. 1@. 38 FIVE SERMONS ON DIFFERENT SUBJECTS. ai “ How fair is thy love, my sister, my spouse ! how me beer is thy love than wine !” ‘ Christ and his church rejoice in communion other, as in being united in their happiness,” ae avi fellowship and a joint participation in each others vig the bridegroom and bride rejoice together at the Reet feast, and as thenceforward they are joint partakers. of eac others comforts and joys: Rev. iii. 20. “If any man teu wn} voice, and open the door, I will come in to him, — and s 1 snp v wit him, and he with me.” The church has fellowship with Christ in his own happiness, and his divine entertainments ; his joy is fulfilled in her, John xv. tL. and xvu. 13. She pas light in his light ; and she is made to drink atthe river of his own pleasures, Psalm xxxvi. 8,9. And Christ brings her to eat and drink at his own table to take her fill of his own enter- tainments ; Cant. v. 1. “ Eat, O friends, drink, yea, drink abundantly, O beloved.” And he, on the other hand, has fellowship with her; he feasts with her; her Joys. are his; and he rejoices in that entertainment that she provides { for him. So Christ is said to feed among the lilies, Cant. ii. - 16. and chap. vii. 13. she speaks of all manner of pleasant fruits, new and old, which she had laid up, and_ says to him, chap. ‘iv. 16. “Let my beloved come into his garden, a eat his pleasant fruits :” and he makes answer in the next verse, “Tam come into my garden, my sister, my spouse ; ; ave gathered my myrrh with my spice, I have eaten my honey- comb with my honey, I have drunk my. wine wit 1 my milk.” 7 . And lastly, Christ and his church, as the fia bride, rejoice in conversing with each other. The w words of Christ by which he converses with his chureh, are “most sweet to her; and therefore she says of him, Cant. y. 16. “ His mouth his most sweet.” And on the other hand, he ‘says of her, chapeey) ii. 14. “ Let me hear thy voice: for sweet is thy voice.” And chapter iv. 11.“ Thy lips, O my spouse, drop as the honey-comb: honey and milk are under thy tongue.” Christ rejoices over his saints as the bridegroom over the bride at all times: but there are some seasons wherein he doth so more especially. Such a season is the time of the soul’s conversion ; when the good shepherd finds his Jost sheep, then he brings it home rejoicing, and calls together his friends and neighbours, saying, Rejoice with me. The day of a sinner’s conversion is the day of Christ’s espousals ; SER. It. The Church's marriage, Ke. + 39 and so is eminently the day of his rejoiciag ; Sol. Song, iii, 11. ‘Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, audin the day of the gladness of his heart.” And it is oftentimes remarkably the day of the saints’ rejoicing in Christ :- for then God turns again the Ebr tivity of his elect people, and as it were, fills their mouth with Jaughter, and their tongue with singing ; as in Psalm cxxvi. at the | beginning. We read of the jailor, that when he was con- verted, “he rejoiced, believing in God, with all his house,” Acts xvi. 34,—There are other seasins of special communion of the saints with Christ, wherein Christ doth in an especial manner rejoice over his saints, and as their bridegroom brings them into his chambers, that they also may be clad and re- joice in him, Cant. 1. 4. But this mutual rejoicing of Christ and his saints will be _in its perfection, at the time of the saints’ glorification with Christ in heaven; for that is the proper time of the saints entering in with the ‘bridegroom into the marriage, Matth. xxv. 10. The saint’s conversion is rather like the betrothing of the intended bride to her bridegroom before they come together; but at the time of the’ saint’s glorification that shall be fulfilled in Psalm slv. 15. “ With gladness and re- joicing shall ey be brought; they shall enter into the king’s palace.” That is the time when those whom Christ loved, and for whom he gave himself —that he might sanctify and cleanse them, as with the washing of water by the word— shall be presented to him in glory, not having spot or wrinkle, orany such thing. Then the church shall be brought to the full enjoyment ae her bridegroom, having all tears wiped away from her eyes; and there shall be no more distance or absence. She shall then be brought to the entertainments of an eternal wedding-feast, and to dwell for ever with her bridegroom ; yea, to dwell = age hh in his embraces. Then Christ will, give her bis loves$ and she shall drink her fill, yea, she shall swim in the ocean of his love. And as there are various seasons wherein Christ and par- ticular saints do more especially rejoice in each other; so there are also certain seasons wherein Christ doth more especially _ rejoice ‘over his church collectively taken. Such a season is. atime of remarkable out- -pouring of the Spirit of _ God + it isa time of the espousals of many souls to Christ ; and os of the j joy “of espousals. It is atime wherein Christ i & wont more especially to visit his saints with his loving-kindness, 40 FIVE SERMONS ON DIFFERENT SUBJECTS. and to bring them near to himself, and especially _ to refresh their lyenrts, with divine communications ; on which account, jt becomes a time of great joy to the church of Christ. _So when the spirit of God was so wonderfully poured out on’ the city of Samaria, with the preaching of Philip, we read © that “ there was great joy in that city,” Acts viii. 8. And the time of that wonderful effusion of the spirit at Jerusalem, begun at the feast of Pentecost, was atime of holy feasting and re- joicing, anda kind of a wedding-day to the church of Christ ; : “wherein ‘‘they continuing daily, with one accord, in the temple, and breaking rend from bouse to house, did eat —_ meat with gladness, and singleness of heart,” Acts 1. 46. But more especially is the time of that great out-pouring of the Spirit of God in the latter days, so often foretold "in the Scriptures, represented as the marriage of the Lamb, and the rejoicing of Christ and his church in each other, as the bridegroom and the bride. This is the time prophesied of iv our text and context; and foretold in Is. Ixv. 39. “I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shal] no more be heard in her, nor the voice of crying.” This is the time spoken of Rev. xix. 6, 7, 8, 9. where the Apostle John tells us, He “ heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying Alleluia: for the Lord God omnipotent reigneth. Let us be glad and re- joce, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.” And adds, «To her was granted, that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb.” But above all, the time of Christ’ s last coming, is that of the consummation iar the church’s marriage with the Lamb, and of the complete and most perfect joy of the wedding. Ta that resurrection-morning, when the Sun of righteousness shall appear in our heavens, shining in all his brightness and glory, he will come: forth as a bridgegroom; he shall come in the glory of his Father, with all his holy angels. And at that glorious appearing of the great God, and our Saviour Jesus Christ, shall the whole elect church, complete as to every individual member, and each member with the whole man, both body and soul, and both in perfect glory, aneuy up SER. Il. The Church’s marriage, Ke. 41 to meet the Lord in the air, to be thenceforth for ever with the Lord. That will be indeed a joyful meeting of this glori- ous bridegroom and bride. Then the bridegroom will appear in all his glory without any veil: and then the saints shall shine ‘forth as the sun in the kingdom of their Father, and at the right hand of their Redeemer ; ; and then the church will ap- pear as the bride, the Lamb’s wife. It is the state of the church after the resurrection, that is spoken of Rev. xxi. 2. “ And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” And ver.9. “Come hither, I will shew thee the bride, the Lamb’s wife.” Then will come the time, when Christ will sweetly invite his spouse to enter in with him into the palace of his glory, which the bad been preparing for her from the foundation of the world, and shall, as it were, take her by the hand, and lead her in with him : and this glorious ‘bridegroom and bride shall, with all their shining ornaments, ascend up together into the heaven of heavens; the whole multitude of glorious angels waiting upon them: and this son and daughter of God shall, in their united glory and joy, pre- sent themselves together before the Father; when Christ shall say, “ Here am iy and the children which thou hast given me:” And they bath shall in that relation and union, toge- ther receive the Father’s blessing; and shall thenceforward rejoice together, in consummate, uninterrupted, immutable, and everlasting glory, in the love and embraces of each other, and joint enjoyment of the love of the Father. 2. That forementioned union of faithful ministers with the people of Christ, is in order to this blessedness. 1. Itis ouly with reference to Christ, as the true bride- groom of his church, that there is any union between a faithful minister and a Christian people, that is like that of a bride- groom and bride. - As I observed before, a faithful minister espouses a Christian people, not in his own name, but as Christ’s ambas- sador: he espouses them, that therein they may be espoused to Christ. Heloves her with a tender conjugal affection, as she is the spouse of Christ, and as he, as the minister of Christ, has his heart under the influence of the spirit of Christ; as Abraham’s faithful servant, that was sent to fetch a wife for his master’s son, was captivated with Rebekah’s beauty and vir- tue; but not with reference to an union with himself, but with his master Isaac, It was for his sake he loved her, and ViOls Ville: )\ F 42 FIVE SERMONS ON DIFFERENT SUBJECTS. it was for him that he desired her. He set his heart upon her, that she might be Isaac’s wife; and it was for this that he greatly rejoiced over her, for this he wooed her, and for this he obtained her, and she was for a season, in a sense united to him ; but it was as a fellow-traveller, that by him she might. be brought to Isaac in the land of Canaan. For this he adorn- ed her with ornaments of gold ; it was to prepare her for Isaac’s embraces. All that tender care which a faithfal minister takes of his people as a kind of spiritual husband—to provide for them, to lead, and feed, and comfort them—is not as to his own bride, but his master’s. — And on the other hand, the people receive him, unite themselves to himin covenant, honour him, subject themselves to him, andobey him, only for Christ’s sake, and as one that represents him, and acts in his name towards them. All this love, and honour, and submission, is ultimately referred to Christ. Thus the Apostle says, Gal. iv. 14. ‘Ye received me as an angel, or messenger of God, even as Christ Jesus.” And the children that are brought forth in consequence of the union of the pastor and people, are not properly the minister’s children, but the children of Christ; they are not born of man, but of God. aati ety 2. The things that appertain to that fore-mentioned union ofa faithful minister and Christian people, are the principal appointed means of bringing the church to that blessedness that has been spoken of. Abraham’s servant, and the part he acted as Isaac’s agent towards Rebekah, were the principal means of his being brought to enjoy the benefits of her con- jugal relation to Isaac. Ministers are sent to wooe the souls of men for Christ, 2 Cor. v.20. ‘‘ We are then ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” We read in Matt. xxii. of a certain king, that made a marriage for his son, and sent forth his servants to invite and bring in the guests: these servants are ministers. The labours of faithful ministers are the principal means God is wont to make use of for the ‘conversion of the children of the church, and so of their es- pousals unto Christ. I have espoused you to one husband, says the Apostle, 2 Cor. xi. 2. The preaching of the gospel by faithful ministers, is the principal means that God uses for exhibiting Christ, his love and benefits to his elect people, and the chief means of their being sanctified, and so fitted to enjoy their spiritual bridegroom. ~ Christ loved the church, and gave himself for it, that he might sanctify and cleanse it, SER. II. The Church's marriage, &c. 43 as by the washing of water by the word, (i. e. by the preach- ing of the gospel), and so might present it to himself, a glo- rious church. The labours of faithful ministers are ordinarily the principal means of the joy of the saints in Christ Jesus, in their fellowship with. their spiritual bridegroom in this world; 2 Cor. i. 24. “ Weare helpers of your joy.” They are God’s instruments for bringing up the church, as it were, from her childhood, till she is fit for her marriage with the Lord of glory ; as Moriecas brought up Hadassah, or Esther, whereby she was fitted to be queen in Ahasuerus’s court. God purifies the church under their hand, as Esther, (to fit her for her marriage with the king,) was committed to the custody of Hegai the keeper of the women, to be purified six months with oil of myrrh, and six months with sweet odours. They are made the instruments of clothing the church in her wed- ding-garments, that fine linen, clean and white, and adorn- ing her for her husband; as Abraham’s servant adorned Re- bekah with golden ear-rings and bracelets. Faithful ministers are made the instruments of leading the people of God inthe way to heaven, conducting them to the glorious presence of . the bridegroom, to the consummate joys of her marriage with the Lamb; as Abraham’s servant conducted Rebekah from Padan-aram to Canaan, and presented her to Isaac, and deli- vered her into his embraces. For it is the office of ministers, not only to espouse the church to her husband, but to present her a chaste virgin to Christ. I would now conclude this discourse with some exhorta- tions, agreeable to what has been said. And, 1. The exhortation may be to all that are called to the work of the gospel ministry.—Let us who are honoured by the glorious bridegroom of the church, to be employed as his ministers, to so high a purpose, as has been represented, be engaged and induced by what has been observed, to faithful- ness in our great work; that we may be, and act towards Christ’s people that are committed to our care, as those that are united to them in holy espousals, for Christ’s sake, and in order to their being brought to the unspeakable blessedness of that more glorious union with the Lamb of God, in which he shall rejoice over them, as the bridegroom rejoiceth over the bride. Let us see to it that our hearts are united to them, as a young man to a virgin that he marries, in the most ardent and tender affection; and that our regard tothem be pure . and uncorrupt, that it may be-aregard to them, and not to 44 FIVE SERMONS ON DIFFERENT SUBJECTS, “th, S44 what they have, ot any worldly advantages we hope to gain of them. And let us behave ourselves ds those that are devoted to their good: being willing to spend arid be spent for them; joy fully undertaking and ‘enduring the. labour and self. denial that is requisite in order to a thorough fulfilling the ministry that we have received. Let us continually and eartiestly endeavour to promote. the prosperity aud salvation” of the souls committed to our care, looking on their calamities and their prosperity as our own ; feeling their spiritual wounds | and griefs, and refreshed with their consolations ; and spend- ing our whole lives in diligent care and endeavour to provide for, nourish, and instruct our people, as the intended spouse of Christ, yet in her minority, that we may form her mind and behaviour, and bring her up for him, and that we may cleanse her, as with the washing of water by the word, and purify her as with sweet odours, and clothed insuch find as may become Christ’s bride. Let us aim that whien the appointed wedding-day comes, we may have done our work as Christ’s messengers; and may then be ready ba teh Christ’s spouse to him, a chaste virgin, properly edticated and formed, and suitably adorned for her marriage with the Lamb ; that he may then present her to himself, a glorious eliarch, not having spot or wrinkle, or any such thing, and may recéive- her into his eternal embraces, in perfect purity, beauty, and lor Hae I would mention three or four things tending to excite us to this fidelity. 1. We ought to consider how much Christ has done to: obtain that joy, wherein he rejoices over his chureh, a as the bridegroom rejoiceth over the bride. The creation of the world seems to haye been especially for this end, that the eternal Son of God might obtain a spouse towards whom. he might fully exercise the infinite benevolence of his nature, and to whom he might, as it were, open and pour forth all that immense fountain of condescen= sion, love, and grace that was in his heart, and that in this way God might be glorified. Doubtless the work of creation is, subordinate to the work of redemption : the creation of the new heavens and new earth, is represented as so much more. excellent than the old, that, in comparison, it is not worthy: to be mentioned, or come into mind, ' Christ has done greater things than to create the silly in order to obtain his bride and the joy of his espousals with her: For he became man for this end; which was a greater SER. Ile The Church's marriage, Kc. 45 thing than his creatiig the world. For the Creator to make the creature was agreat thing; but for him to become a creature was a greater thing. And he did a much greater thing still t0 obtain this joy; im that for this he laid down his life, and siffered even the death of the cross: for this he poured out his soul unto death; and he that is the Lord of the universe, God over all blessed for evermoré, offered up himself a sacrifice, in both body and soul, in the flames of divine wrath. Christ obtains his elect spouse by conquest: for she was a captive in the hatds of dreadful enemies; and her Redeemer came into the world to conquer thesé enemies, and rescue her out of their hands, that she mightbe his bride. And he came and encountered these enemies in the greatest battle that ever was beheld by men or angels: He fought with principalities and powets; he fought alone with the powers of darkness, atid all the armies of hell; yea he conflicted with the infinitely more dreadfal wrath of God, and overcame in this great battle ; and thus he obtained his spouse. Let us consider at how gteat a price Christ purchased this spouse: He did not redeem her with cotruptible things, as silver and gold, but with his own precious blood; yea he gave himself for her. When he offered up himself to God in those extreme labours and suifering’s, this was the joy that was set before him, that madé him chearfully to endure the cross, and despise the pain and shame in comparison of this joy ; even that rejoicing ovet his church, as the bridegroom rejoiceth over the bride that the Father had promised him, and that he expected when he should present her to himself in perfect beauty and blessedness. The prospect of this was what supported him in the midst of the dismal prospect of his sufferings, at which his soul was troubled; John xii. 27. ‘‘ Nowis my soul troubled; and what shall I say? Father, save me from this hour: But for this cause came I unto this hour.” These words shew the conflict and distress of Christ’s holy soul in the view of his approaching sufferings. But in the midst of his trouble, he was refreshed with the joyful prospect of the success of those sufferings, in bringing home his elect church to himself, signified by a voice from heaven, and promised by the Fa- ther: on which he says, in the language of triumph, ver. 31, 32. ‘* Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up, will draw all men unto me.” And ministers of the gospel are appointed to be the 46 FIVE SERMONS ON DIFFERENT SUBJECTS. instruments of bringing this to pass; the instruments of bring-. ing home his elect spouse to him, and her becoming his bride ;. and the instruments of her sanictifying and cleansing by the. word, that she might be meet to be presented to him on the. future glorious wedding- day. How great a motive then is here to induce us who are called to be these instruments, to be faithful in our work, and most willingly labour and suffer, that. Christ may see of the travail of his soul and be satisfied? Shall Christ do such great things, and go through such great labours and sufferings to obtain this joy, and then honour us sinful worms, so as to employ us as his ministers and instruments to. bring this joy to pass; and shall we be loth to labour, and backward to deny ourselves for this end ? 2. Let us consider how much the manner in which Christ. employs usin this great business has to engage us toa faithful performance of it. We are sent forth as his seryants; but it isas highly dignified servants, as stewards of his household, as Abraham’s servant; and as his ambassadors, to stand in his. stead, and in his name, and represent his person in so great an aduit as that of his espousals with the eternally beloved of his soul. Christ employs us not as mere servants, but as friends of the bridegroom; agreeable to the style in which John the Baptist speaks of himself, John iii. 29. ; in which he | probably alludes toan ancient custom among the Jews at their nuptial solemnities, at which one of the guests that was most honoured and next in dignity tothe bridegroom, was styled the friend of the bridegroom. There is not an angel in heaven, of how high an order soever, but what looks on himself honoured by the Son of God and Lord of glory, in being employed by him as his minister _ in the high affair of his espousals with his blessed bride. But such honour has Christ put upon us, that his spouse should in) some sort be ours; that we should marry, as a young man marriesa virgin, the same mystical person that he himself will . rejoice over as the bridegroom rejoiceth over the bride ; that we should be his ministers to treat and transact for ate with | his dear spouse, that he might obtain this joy: and, inour treaty with her, to be married to her in his naine, and sustain an image of his own endearing relation to her ; and that she should receive us, in some sort, as himself, and her heart be. united to usin esteem, honour, and affection, as those that represent him; and that Christ’s and the church’s children” should be ours, and that the fruit of the travail of Christ’s soul should be also the fruit of the travail of our souls ; as. the SER. It. The Church’s marriage, Kc. 47 Apostle speaks of himself as travailing in brith with his hearers, Gal. iv.19. The reason why Christ puts such honour on faithful ministers, even above the angels themselves, is because they are of his beloved church, they are select mem- bers of his dear spouse, and Christ esteems nothing too much, no honour too great for her. Therefore Jesus Christ, the King of angels and men, does as it were cause it to be pro- claimed concerning foithful ministers, as Ahasuerus did con- cerning him that brought up Esther, his beloved queen ; «Thus shall it be done to the man thatthe king delights to honour.” And seeing Christ hath so honoured us, that our relation to his people resembles his, surely our affection to them should imitate his, in seeking their salvation, spiritual peace, and happiness. Our tender care, labours, self-denial, and readiness to suffer for their happiness, should imitate what hath appeared in him, who hath purchased them with his own blood. . 3. Let it be considered, that if we faithfully acquit our- selves in our office, in the manner that hath been represented, we shall surely hereafter be partakers of the joy, when the bridegroom and bride shall rejoice in each other in perfect and ‘eternal glory. God once gave forth a particular command, with special solemnity, that it should be written for the notice of all pro- fessing Christians through all ages, that they are happy and blessed indeed, who are called to the marriage-supper of the Lamb; Rev. xix.9. ‘* Andhe saith unto me, Write, Blessed are they which are called unto the marriage-supper of the Lamb. Ard he saith unto me, These are the true sayings of God.” But if we are faithful in our work, we shall surely be the subjects of that blessedness ; we shall be partakers of the joy of the bridegroom and bride, not merely as friends and neighbours that are invited to be occasional guests, but as members of the one and the other. We shall be partakers ‘with the church, the blessed bride, in her joy in the bride- ‘groom, not only as friends and ministers to the church, but as members of principal dignity ; as the eye, the ear, the hand, are principal members of the body. Faithful ministers in the church will hereafter be a part of the church that shall receive distinguished glory at the resurrection of the just, which, above ‘all other times, may be looked on as the church’s wedding-day ; Dan. xii. 2,3. ‘Many of them that sleep in the dust of the earth shall awake, some to everlasting life. And 48 FIVE SERMONS ON DIFFERENT SUBJECTS. they that be wise shall shine as the brightness of the pane ment, and they that turn many to righteousness, as the stars for ever and ever.” ‘They are elders who are represented as that part of the church triumphant that sit next to the throne of God, Rev.iv.4, ‘ And round about the throne were four- and-twenty seats: and upon the seats I saw four-and-twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.” And we shall also be partakers of the joy of the bride- groom in bis rejoicing over his bride. We, as the special friends of the bridegroom, shall stand by, and hear him ex- press his joy on that day, and rejoice greatly because of the bridegroom’s voice; as John the baptist said of himself, John iii. 29. “ He that hath the bride, is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth g greatly because of the bridegroom’ s voice.” Christ in reward for our faithful service, in winning and espousing his bride to him, and bringing her up from her minority, and adorning her for him, will rehen call us to partake with him i in the joy "OF his marriage. And she that will then be his joy, shall also be our crown of rejoicing ; 1 Thess. ii. 19, © What is our hope, or joy, or crown of rejoicing ? Are not ye in the presence of our Lord Jesus Christ at his coming?” What a joyful meeting had Christ and his disciples together, when the disciples returned to their Master, after the faithful and successful performance of their appointed service, w. when Christ sent them forth to preach the gospel ; Luke aS a « Andthe seventy returned with joy, saying, Lord, even the devils are subject unto us through thy name.” Here we see how they rejoice: The next words shew how Christ also re- joiced on that occasion: ‘And he said untothem, I beheld Satan as lightning fail from heaven.” And in the next verse but two, we are told, that “in that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the: wise and pru- dent, and hast revealed them unto babes.” So if we faith- fully acquit ourselves, we shall another day return to him with joy ; and we shall rejoice with him and he with us.— hen will be the day when Christ, who hath sown in teat and in blood, and we who have reaped the fruits of his Jabours and sufferings, shall rejoice together, agreeable to Jobn, iv. 35. —37. And that will be a happy meeting indeed, when Christ and his lovely and blessed bride, and faithful ministers who have been the instruments of wooing and winning her heart to SER. IT. _ The Church's marriage, &e. 49 him, and adorning her for him, and presenting her to him, -shall all rejoice together. 4. Further to stir us up to AAS abil in the grezt busi- ness that is appointed us, in order to the mutual joy of this bridegroom and bride, let us consider what reason we have to hope that the time is approaching when this joy shall be to a glorious degree fulfilled on earth, far beyond whatever yet has been; I mean the time of the church’s latter-day glory. This is what the words of our text have a more direct respect to; and this is what is prophesied of in Hos, ii. 19,20. “ And, I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgment, and in loving- _kindness, and in mercies, I will even betroth thee unto me in faithfulness, and thou shalt know the Lord.”’.. And this is what is especially intended by the marriage of the Lamb, in Rey. xix. . Weare sure this day mill come; and we have many rea- sons to think that it is approaching ; from the fulfilment of al- most every thing that the prophecies speak.of as preceding it, and their having been fulfilled now a long time ; and from the general earnest expectations of the church of God, and the best of her ministers and members, and the late extraordinary things that have appeared, in the church of God, and apper- taining to the state of religion, and the present aspects of divine Providence, which the time will not allow me largely to insist upon, As the happiness of that day will have a great resemblance of the glory and joy of the eternal wedding-day of the church after the resurrection of the just; so will the privileges of faithful ministers at that time much resemble those they shall enjoy with the bridegroom and bride, as to honour and hap- piness, in eternal glory. This is the time especially intend- ed in the text, wherein it is said, “ as a young man marrieth avirgin, so shallthy sons marry thee.” And it is after in the prophecies spoken of as a great part of the glory of that time, _ that then the church should be so well supplied with faithful ministers. So in the next verse to the text, “I have set watchmen on thy walls, O Jerusalem, that shall never hold their peace, day nor night.” So, Isa, xxx. 20,21. “ Thy teachers shall not be removed into a corner any more, but thine eyes shall see thy teachers: and thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” -VoL, VII. 50 FIVE SERMONS ON DIFFERENT. SUBJECTS. Jer iii 15. “ And I will give you pastors according seriall heart, which shall feed you with knowledge and understand~ ing.” And, chap. xxiii. 4. ° “Arid: I will-set up shepherds over them, which shall feed them.” . And the great privilege: - and joy of faithful ministers at that day i is foretold in Isa. fii. 8. “Thy watchmen shall lift up the voice, with the voice to-' gether shall they sing: For they shall see he pip © eyes aya the Lord shall bring again’ Zion.” And as that day must needs be ajprebshingy oe we “ours selves have lately seen some things which we have reason:to hope are forerunners of it; ‘certainly it should strongly excite — us to endeavoar to be such pastors as God has. promised to: bless his church with at that time ; that if any of us should ine to see the dawning of that glorious day, we might share int blessedness of it, vend 4henihe called, as. the friends: of | ; bridegroom, to the marriage-supper of the Lamb, and as take of that joy in which heaven and earth, angels: and aeanty and Christ and his church, shall be unitedat thattime. . > But here I would apply the exhortation ina few sande: to: that minister of Christ, who above all others is concerned in: the solemnity of this day, who is now to ‘be mrsemenii and set over this people as their pastor. You have now heard, Reverend Sir, the great Seocaniah tance, and high ends of the office of an evangelical pastor, and the glorious privileges of such as are faithful in this office, imperfectly represented. May God grant that your union. with this people, this day, as their pastor, maybe such, that God’s people liere may have the great promise God makes to his church in the text, now fulfilled unto them. May you now, as one of the precious sons of Zion, take ar of, Christ’s church by the hand, in the name of your great Mas-, ter the glorious bridegroom, with a heart devoted unto him with true adoration and supreme affection, and for his sake. knit to this people; in a spiritual and pure love, and as it, were a conjugal tenderness ; ardently desiring that great hap- piness for them, which you have now heard Christ has: chosen his church unto, and bas shed his blood to obtain for her;. being yourself ready to spend and be spent for them ; remem- bering the great errand on which Christ sends you to them,; viz. to: woo aad win their hearts, and espouse their souls to, him, and to bring up his elect spouse, and to fit and adorn her for his embraces ; that you may in due time present hera- chaste virgin to him, for him to rejoice-oyer,as the: bridegroom, rejoiceth oyer the bride. How honourable is this. business i SER. Il. ' The Church's marriage; Ke. $1 that Christ employs you in! and how joyfully should you form it! When Abraham’s faithful servant was sent to take awife for his master’s son, how engaged was be in the busi- ness; and how joyful was he when he succeeded! With what joy did he bow his head and worship, and bless the Lord God of his master, for bis mercy and his truth in making his way prosperous! And what a joyful meeting may we con- ‘elude he had with Isaac, when he met him in the field, by the well of Laha-roi, and there. presented his beauteous Rebekah to him, and told him all things that he had done! But this was but a shadow of that joy that you shall have, if you imitate his fidelity, in the day when you shall meet your glorious Master, and present Christ’s church in this place, as a chaste and beautiful virgin unto him. - Wetrast, dear Sir, that you will esteem it a most blessed employment, to spend your time and skill in adorning Christ’s bride for her marriage with the Lamb, and that it is work which you will du with delight ; and that you will take heed that the ornaments you put upon her are of the right sort, what shall be indeed beautiful and precious in the eyes of the bridegroom, that she may be all glorious within, and her cloathing of wrought gold; that on the wedding day she may ‘stand on the King’s right hand in gold of Ophir. The joyful day is coming, when the spouse of Christ shall be led to the King in raiment of needle-work; and angels and faithful ministers will be the servants that shall lead her in. And you, Sir, if you are faithful in- the charge now to be committed to you, shall be joined witi glorious angels in that honourable and joyful service ; but with this difference;: that you shall have the higher privilege... Angels and. faithful ministers shall be together in bringing in Christ’s bride into his palace, and presenting her to him... But faithful ministers sbail have a much higher participation of the joy of that occa« sion.’ They shall havea greater and more immediate partici- pation with the bride in her joy; for they shail not only be ministers to the churchas the angels are, but parts of the church, ‘principal members of the bride. And as such, at the same time that angels do the part of ministring spirits \to:the bride, when they. conduct her to the bridegroom, they shall also-do the part of ministring spirits to faithful ministers. «And they ~ shall also. have a higher participation with the bridegroom than the angels, in bis rejoicing at that: time; for they shall be “nearer to him than they. They arealso his members, : and-are honoured as the principal instruments of espousing: the saints 52 FIVE SERMONS ON DIFFERENT SUBJECTS. ~ TR? to him, and fitting them for his enjoyment 5 and therefore - they will be more ihe crown of nejoicing of faithful mer than of the angels of heaven. So great, dear Sir, is the honour and joy that is set befiee you, to engage you to faithfulness in your pastoral care of this people; so glorious the prize that Christ bas set up to engage you to run the race that is set before you. I would now conclude with a few words to the people of this congregation, whose souls are now to be committed to — the care of that minister of Christ, whom they have chosen as _ their pastor. Let me take occasion, dear brethren, from what has been said, to exhort you—not forgetting the respect, honour, and reverence, that will ever be due from you to your former pastor, who has served you so long in that work, but by reason’ . of age and growing infirmities, and the prospect of his place being so happily supplied by a successor, has seen meet to relinquish the burden of the pastoral charge over you—to perform the duties that belong to you, in your part of that relation and union now to be established between you and | your elect pastor. Receive him as the messenger of the Lord of hosts, one that in his office represents the glorious bride- groom of the church; love and honour him, and willingly submit yourselves to him, as a virgin when married to an hus- band. Surely the feet of that messenger should be beautiful, that comes to you on such a blessed errand as that which you have heard, to espouse you to the eternal Son of God, and to | fit you for, and lead you to him as your bridegroom. Your chosen pastor comes to you on this errand, and he comes in the name of the bridegroom, so empowered by him, and repre- - senting him, that in receiving him, you will receive; Christ, and in rejecting him, you will reject Christ. Be exhorted to treat your pastor as the beautiful and virtuous Rebekah treated Abraham’s. servant. She most charitably and hospitably entertained him, provided lodging and food for him and his company, and took care that he should. be comfortably entertained and supplied in all respects, while he continued in his embassy ; and that was the note or mark of distinction which God himself gave him, by which he should know the true spouse of Isaac from all others of the daughters ofthe city. Therefore in this respect approve yourselves as ‘the true spouse of Christ, by giving kind entertainment to your minister that comes to espouse you to the antetype of Isaac. SER. IL The Church's marriage, Ke. 53 ore Provide for his outward subsistence and comfort, with the like chearfulness that Rebekah did for Abraham’s servant. You have an accountof her alacrity and liberality in supplying him, in Gen. xxiv. 18. &c. Say as her brother did, ver.31. “ Come in, thou blessed of the Lord.” Thus you should entertain your pastor. But this is not that wherein your duty towards him chiefly lies: The main thing is to comply with him in his great errand, and to yield to the suit that he makes to youin the name of Christ, to be his bride. In this you should be like Rebekah: she was, from what she heard of Isaac, and God’s covenant with him, and blessing upon him, from the mouth of Abraham’s servant, willing for ever to forsake her own country, and her father’s house, to go into a country she had never seen, to be Isaac’s wife, whom also she never saw. After she had heard what the servant had to say, and her old friends had a mind she should put off the affair for the present—but it was insisted on that she should go immediately—and she was asked ‘ whe- ther she would go with this man,” she said, “I will go:” and she left her kindred, and followed the man through all that long — journey, till he had brought her unto Isaac, and they three had that joyful meeting in Canaan. If you will this day receive your pastor in that union that is now to be established between him and you, it will be a joyful day in this place, and the joy will be like the joy of espousals, as when a young man marries a virgin ; and it will not only be a joyful day in East-Hampton, but it will doubtless be a joyful day in heaven, on your ac- count. And your joy will be a faint resemblance, and a fore- runner of that future joy, when Christ shall rejoice over you as the bridegroom rejoiceth over the bride, in heavenly glory. And if your pastor be faithful in his office, and you hearken and yield to him in that great errand on which Christ sends him to you, the time will come, wherein you and your pastor will be each others crown of rejoicing, and wherein Christ and he and you shall all meet together at the glorious marriage of the Lamb, and shall rejoice in and over one another, with perfect, uninterrupted, never ending and never fading joy. hs XV wg : ‘ SA oo epee : Abad 4 ig i) Se 1s Ress ‘ 722 Pe 4 Pe ; BS ee yt See wat epoe Las ey yay ae b J . ’ 281g, SERMON III.* TRUE SAINTS, WHEN ABSENT FROM THE BODY, ARE PRESENT WITH THE LORD. 2 Cor. v. 8. We are confident, Isay, and willing rather to be absent from the body, and to be present witht the Lord. Tue Apostle in this place is giving a reason why he went on with so much boldness and immoveable stedfastness, through such labours, sufferings, and dangers of his life, in the service of his Lord; for which his enemies, the false teachers among the Corinthians, sometimes reproached him as being beside himself, and driven on by a kind of madness.—. In the latter part of the preceding chapter, the Apostle in- forms the Christian Corinthians, that the reason why he did thus, was, that he firmly believed the promises that Christ had made to his faithful servants of a glorious future eternal reward, and knew that these present afflictions were light, and but for a moment, in comparison of that far-more ex- ceeding and eternal weight of glory. The same discourse is continued in this chapter; wherein the Apostle further insists on the reason he had given of his constancy in suffering, and. exposing himself to death in the work of the ministry, even * Preached on the day of the funeral of the Rev. Mr. David Brainerd, Missionary to the Indians, from the Honourable Society in Scotland for the propagation of Christian Knowledge, and Pastor of a Church of Christian Indians in New-Jersey ;. who died at Northampton in New-England, October 9, 1747, in the 30th year of his age, and was interred on the 12th following. 56 FIVE SERMONS ON DIFFERENT SUBJECTS. the more happy state he expected after death. And this is the subject of my text; wherein may be observed, 1. The great future privilege, ‘which the Apostle hoped for; that of being present with Christ. The words in the ori- ginal properly signify dwelling with Christ, as in the same country or city, or making a home with Christ. 2. When the Apostle looked for this privilege, viz. when he should be absent from the body. He signifies the same thing in his Epistle to the Philippians, chap. i, 22,23. “ But if I live in the flesh, this is the fruit of my labour. Yet what I shall chuse, I wot not. For I am in‘a strait between two; having a desire to depart, and to be with Christ.” 3. The value the Apostle set on this privilege It was such, that for the sake of it, he chose to be absent from the body. He was willing rather, or (as the word properly signi- fies) it were more pleasing to him, to part with the present life, and all its enjoyments, for the sake of being possessed of this great benefit. 4. The present benefit which the Apostle had, by his faith and hope of this future privilege, viz. that hence he re- ceived courage, assurance, and constancy of mind: agree- able to the proper import of the word that is rendered, “ we are confident.” The Apostle is now giving a reason of that fortitude and immoveable stability of mind with which he went through those extreme labours, hardships, and dangers, which he mentions in this discourse; so that, in the midst of all_ he did not faint, was not discouraged, but had constant light, and inward support, strength, and comfort in the midst of all: agreeable to the 10th verse of the foregoing chapter, “ For which cause, we faint not; but though our outward man perich, yet the inward man is renewed day by day.” And the same is expressed more particularly in the 8th, 9th, and 10th verses of that chapter, “ We are troubled on everyside, yet not distressed ; we are perplexed, but not in despair; perse- cuted, but not forsaken; cast down, but not destroyed ;: al- ways bearing about in the body, the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mor- tal flesh.” And in the next chap. ver. 4—10. “ In all things. approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in im- prisonments, in tumults, in labours, -in watchings, in fastings, by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unteigned, by the word of truih, by the power of God, by the armaour of righteousness on the SER. III. Saints absent from the body, Ke. | right hand and on the left, by honour and dishonour, by evil reportand good report: as deceivers, and yet true; as un- known, and yet well known; asdying, and behold, we live ; as chastened, and not killed ; assorrowful, yet alway rejoicing ; as poor, yet making many rich ; as having nothing, and yet possessing all things.” Among the many-useful observations that might be raised from the text, I shall at this time only insist on that which lies most plainly before usin the words; viz.—The souls of true saints, when they leave their bodies at death, go to be with Christ.—And they Go to be with Christ, in the following respects : I. They go to dwell in the same blessed abode with the glorified human nature of Christ. The human nature of Christ is yet in being. He still continues, and will continue to all eternity, to ba. both God and man. His whole human nature remains: not only his human soul, butalso his human body. His dead body rose from the dead ; andthe same that was raised from the dead, is exalted and igloriGied at God’s right hand ; that which was dead is now alive, and lives for evermore. And therefore there is a certain place, a particular part of the external creation, to which Christ. is gone, and where he remains. And this place is that which we call the highest heaven, or the heaven of heavens: a place beyond all the visible heavens. Eph. iv. 9, 10. “Now that he ascended, what is it but that he also descended first into the lower parts ofthe earth? He that descended, is the same also that as- cended up far above all heavens.” ‘This is the same which the Apostle calls the third heaven, 2 Cor. xii. 2. reckoning the wrial heaven as the first, the starry heaven as the second, and the highest heaven asthe third. This is the abode of the holy angels: they-are called “ the angels of heaven,” Matth. xxiv. 36.. “ The angels which are in heaven,” Mark xiii. 32. “ The angels cf God in heaven,” Matth xxii. 30. and Mark xii. 25. They are said “always to behold the face of the Father which is in heaven,” Matth. xviii. 10. And they are else- where often represented as before the throne of God, or sur- rounding his throne in heaven, and sent from thence, and descending from thence on messages to this world. And thither it is that the souls of departed saints are conducted, VOL, vull. ' “2H 58 FIVE SERMONS ON DIFFERENT SUBJECTS. © ~ when they die. They are are not reserved in some abode distinct from the highest heaven ; a place of rest, which they are kept in, till the day of judgment ; such as some imagine, ‘ which they call the Avdes of the happy : but they go direetly ‘ to heaven itself. This is the saints home, being their Father's e house : they are pilgrims and strangers on the earth; and this is the other and better country to which they are travelling, ’ Heb. xi. 13—16. Thisis the city they belong’to ; Philip. iii. 20. “Our conversation, (or, as the word properly signifies, citizenship) isin heaven.” Therefore this undoubtedly is the place the Apostle has respect to in my text, when’ he says, “ Weare willing to forsake our former house, the body, and to dwell in the same house, city or country, wherein Christ _ dwells ;” which is the proper import of the original. What can this housé, or city, or country be, butthat house, which is elsewhere spoken of as their proper home, and their Father's house, and the city and country to which they properly be- long, and whither they are travelling all the while they con- tinue in this world, and the house, city, and country where we know the human nature of Christ is? This is the saints rest; here their hearts are while they live; and here their treasure ‘is: “The inheritance incorruptible, and undefiled, and that fadeth not away, that is designed for them, is reserved in “heaven ;” 1 Pet.i. 4. and therefore they never can have their proper and full rest till they come here. So that undoubtedly their’ souls, when absent from their bodies, (when the Scrip- tures represent therm as in astate of perfect rest) arrive hither. Those two saints, who left this world without dying, viz. ‘Enoch and Elijab, went to heaven. Elijah was seen ascending up to heaven, as Christ was. And tothe same resting place, ‘there is all reason to think, those saints go, who leave this e world by death. Moses, when he died in the top of the Mount, ascended to the same glorious abode with Elias, who ascended ‘without dying. They are companions in another world; as “they appeared together at Christ’s transfiguration. They were " together at that time with Christ in the Mount, when there was a specimen or sample of his glorification in heaven. And doubtless they were also together afterwards with him, when’ he was actually and fully glorified in heaven, And thither undoubtedly it was, that the soul of Stephen ascended, when he expired. The circumstances of his death demonstrate it, Acts vii. 55, &c. *‘* He being full of the Holy Ghost, looked ‘up stedfastly into heaven, and saw the glory of God, and Jesus standing on the rigit hand of God, and said, Behold, I'see the SER. IT. Saints ubsent from the: body; &c. - 59 heavens opened, and the Son of man, (i..e. Jesus in his human : nature), standing on the right hand of God. Then they cried | out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him.—And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.” Before his death be had an» extraordinary view of-the glory that his Saviour had received in heaven, not only for himself, but also for all his faithful followers ; that he-might be encouraged, by the hopes of this glory, cheerfally to Jay down.his life for his sake. Accord- ingly he dies in the hope of this, saying, ‘‘ Lord Jesus, receive — my spirit.” By which doubtless be meant, “receive my — spirit to be with thee,.in that glory, wherein I have now seen thee, in heaven, at the right. hand.of God-” And thither it was that the soul of the penitent thief on the cross ascended. Christ.said to him, “‘’To day shalt thou be with me in para- dise.” Paradise is the same with the third heaven; as ap- pears by 2 Cor. xii. 2, %,.4..° There what is called the third | — heaven in the second verse, isin the fourth verse caed para- dise. "The departed souls of the apostles and prophets are in heaven; as is manifest from Rev. xviii. 20. “Rejoice over ' her, thou heaven, and ye loly.apostles and prophets.” The church of God is distinguished in Scripture, from time to time, into these two -parts ; that part of it which is in heaven, and that which is in earth; Eph. tii. 14, 15. “Jesus Christ, of whom the whole family in heaven and earth is named.” Col. » i. 20. “And having made peace through the blood of his cross, by him to reconcile all things to. himself, by him, ] say, whe- ther they be things in earth or things in heaven.”.. Now what things in heaven are they for whom peace has been made by the blood of Christ’s cross, and who have by him been reconciled to God, but the saints in heaven? In like manner we read, Eph. i..10. of “ God’s gathering together in one all things in Christ, both which are in heaven, and which are on earth, even in him.” The spirits’ of just men made perfect are’ in the same city of the living: God, and heavenly Jerusalem, with the innumerable company of angels, and Jesus the Mediator of the new covenant ;-as is * manifest by Heb. xii. 22—-24. The church of God is often in Scripture called Jerusalem: and the Apostle speaks of: the Jerusalem which is above, or which is in heaven, as “the mother of us all: but if no part of the church be in heaven, or none but Enoch and Elias, it is not likely 60 FIVE SERMONS ON DIFFERENT SUBJECTS. - * that the church would be called the Jerusalem which is in heaven. II. The souls of true saints, when they leave their bodies at death, go to be with Christ, to dwell in the hayes full, and constant view of him. ° " _ When we are absent from our dear friends, tion are out of sight ; but when we are with them, we have the opportunity and satisfaction of seeing them. So while the saints are in the body, and are absent from the Lord,-he is in several respects. out of sight, 1 Pet. i.8. ‘* Whom having not seen, ye love = in whom, though now ye see him not, yet believing,” &c.. They have indeed, in this world, a spiritual sight of Christ ;_ but they see through a glass darkly, and with greatinterrup- tion: but in heaven, they see him face to face, 1 Cor. xiii. 12. “The pure in heart are blessed; for they shall see God,” Matth. v.8. Their beatific vision ai God isin Christ, who is. that brightness or effulgence of God’s glory, by which;. his. glory shines forth in heaven, to the view of saints and angels there,’ as well as here on earth. This is the Sun of-righteous- | ness, that is not only the light of this world, but is also the sun: that enlightens the heavenly Jerusalem; by whose. bright ~ beams it is that the glory of God shines forth there, to the enlightening and making happy all the glorious inhabitants. “The Lamb is the light thereof; and so the glory of God - doth lighten it,” Rev. xxi. 23. None sees God'the Father immediately, who is the King eternal, immortal,. invisibke: ‘ Christ is the image of that invisible God, by which he is seen ~ by all elect creatures. The only. begotten Son that is in the © bosom of the Father, he hath declared him, and manifested him. None has ever immediately seen the Hather, but the - Son ; and none else sees the Father any other way, than by the Son’s revealing him. And in heaven, the spirits of just men made perfect. bebold bis giory.. They see the glory of his divine nature, consisting in all the glory of, the Godhead, the beauty of all his perfections; his. great majesty, almighty: power, his infinite wisdom, holiness, and grace, and they see the beauty of his glorified human nature, and the glory which the Father hath given bim, as God man. and Mediator. For this end, Christ desired, that his:saints might “ be with him, that they might behold his glory,” John, xvii. 24. And when the souls of the saints leave their bodies, to go to be with » Christ, they behold the marvellous glory of that great work. of redemption, and of the glorious way of salvation by him; which SER. III. Saints absent from the body, Kc. 61 the angels desire to look into. They havea most clear view of the unfathomable depths of the manifold wisdom and know- ledge of God; and the most bright displays of the infinite purity and holiness of God which appear in that way and work : ‘and sée in another manner than, the saints do here, what is the breadth and length, ‘and depth and height of the grace and love of Christ, appearing in his redemption. ° Andas they ‘see the unspeakable riches and glory of the attribute of God’s grace, so they most’ clearly behold and understand Christ’s eternal and unmeasurable dying love to them in particular. And in short, they see every thing in Christ that tends to kindle, enflame, and gratify love, and every thing that tends to satisfy them : And that in the most clear and glorious man- ner, without any darkness or delusion, - ‘without any impedi- mentor interruption. Now the saints, while in the body, see something of Christ’s glory and love ; as, in the dawning. of the morning, we see something of the reflected light of the - sun thingled with darkness : but* lien separated from the body, they see their glorious and loving Redeemer, as we see the sun whén. risen, and shewing bbs whole disk above the horizon, by his direct beams, in a clear hemisphere,- and with perfect day." III: The souls of true saints, when absent from the body, to be with Jesus Chirist, as they are brought into a most perfect conformity to, and union with him. | Their spiritual conformity is begun while they are in the body. Here be- holding as ina glass the glory of the Lord, they are changed into the same image ; but when they come to see him as he is, in heaven, then they become like bim in another manner. That perfect sight will abolish all, remains of deformity, dis- agreement, and. sinful unlikeness; as all darkness is abolished before ‘the fall blaze of the sun’s meridian light. As it is impossible that the least degree of obscurity should remain -beéfore such light; so it is inipossible the least degree of sin and spiritual deformity*should remain with such a view of the spiritual beauty and glory of Christ, as the sa:nts enjoy in hea- ven, whenthey see that Sun of Westicounsiees without a cloud. They themselves shall not only shine forth as the sun, but shall be as little sans, without a spot. For then is come the time when Christ presents his saints to ‘himself, in glorious beauty ; “not having spot, or wrinkle, or any such thing ;” and havi ing holiness without a blemish. Then the saints’ union with Christ is perfected. This alee 62 FIVE SERMONS ON DIFFERENT SUBJECTS. © = °° is begun in this world. The relative union is both begun and - perfected at once, when the soul first being quickened b p closes with Christ by faith. The reuw/ union, consisting i vital union and that of hearts and affections, is begun in Ny world and perfected in the next. ‘The union of the heart of a , believer to Christ is begun when it is drawn to. him by the first . discovery of divine excellency, at conversion ; and consequent . on this’ drawing and closing, of his | ‘Dieastledihs Christ, is , established a mutual vital union yith, Christ 5 whereby. the, believer becomes a living branch of the true vine, living bya. communication of the sap and vital juice of the stock and root; and a member of ‘Christ’s mystical body, living by a commani- | cation of spiritual and vital influences»from the -head, and by ; a kind of participation of Christ's own life, But. while. the | saints are-in. the body, there is) much remaining, distance , between Christ/and them. TJhere-are remainders of aliena- . tion, and.the vital union is very imperfect ; and so eonse- . quently are the communications of. spiritual. life and vital . influences: There is much between Christ’ and believers to | keep them asunder, mueli indwelling sin, much te ; an heavy-molded frail body, and a world. of. carnal objects, | to keep off the soul from Christ, and hinder a perfeet coales- . cence. But when the soul leaves the body, all these clogs and hindrances shall be removed, every separating wal} shall be broken down, and every impediment taken out of the way, and all distance shall cease; the heart shall be wholly and ; perfectly drayn, and most firmly and for ever attached and bound to him, by a perfect view of his glory. And the vital | union shall then be brought to perfection; the soul shall live perfectly in and upon Christ, being perfeetly filled with his . spirit, and animated by his vital influences ; living asit were enly by Christ’s life, without pa remainder of spiritual, death, or carnal life. ® MG 2, Gy ‘ ys IV. Departed souls of saints are wish Christ, as 5 they enjoy a glorious and immediate intercourse and converse with . him. 1 9b hae While we are present sein our friends, we have oppor= tunity for that free and immediate conversation with them, which we cannot have in absence from them. And therefore, | by reason of-the vastly more free, perfect, and immediate intercourse wc Clirist, which the saints enjoy when absent La ; ¥ See vol. vi. p. 242 Deu) am ‘SER. III. - Saints absent from the body, Ke. 63 trom the body, eat are nes ropaetented as pensens with him. 3 » The most intimate intercourse becomes that aaidtion which che saints stand in to Jesus Christ; and especially becomes ' that most perfect and glorious union they shall be broaght into _ with himin heaven. » They are not merely Christ’s servants, » but his friends, John xv. 15. His brethren and companions ; - Psal. exxii. 8. yea, they are the spouse of Christ. They are _ espoused or betrethed to Christ while in the body; but when " they go to heaven, they enter into the King’s palace, their - marriage with him “is come, and the King brings them into ’ his chambers indeed. They then go to dwell with Christ con- - stantly, to enjoythe most perfect converse with him. Christ - conversed inthe most friendly manner with his disciples on earth; he admitted one. of them to lean on his bosom; but ' they are admitted much more fully and freely to converse witli him in heaven. Though Christ be there in a state of’ glori- ous exaltation, reigning ia the majesty and glory of the sove- reign Lord and God of heaven and earth, angels and men ; yet this will net hiuder intimacy and freedom of intercourse, but rather promote it. For ke is thus exalted, not only for himself, but for them; he is instated in this glory of head over all things for their sakes, that they might be exalted and glorified ; and when they go to heaven where he is, they are exalted and glorified with him; and shall not be kept at a more awful distance frem Christ, but shall be admitted near- : er, and toa greater intimacy. For they shall be unspeakably ' more fit for it, and: Christ in more fit circumstances to bestow on them this blessedness.” Their seeing the great glory of their friend and Redeemer, will not awe them to a distance, ‘and make them afraid of a near approach; but on the con- trary, will most powerfully draw them near, and encourage and engage them to holy’freedom. For they will know that. it ais he that is their own Redeemer, and beloved friend and bridegroom ; the very-same that loved them with a dying love, ‘and redeemed them to-God by his blocd ; Matt. xiv. 27. “It is 1; be not afraid.” Rev.i.17, 18. “ ‘Feuk not :—lam he thas: liveth, and was dead,’ ‘Mie the nature of -this glory of Christ which they shall bebold, will besuch as will draw and “encourage them ; for they will not only sce infinite majesty ~and greatness, but. infinite grace, condescension, mildness, é gentleness and sweetness, equal'to his majesty. Forhe ap- pears in heaven, net only as “the Lion of the tribe pf Judah, but as the Lamb in the midst of the thone,” Rev. v. 5, 6. and 64 FIVE SERMONS ON DIFFERENT SUBJECTS. c * he shall be their shepherd, to ‘feed them, and Jead,them :to living fountains of water,” Rev. vii, 17. so that the sight of Christ’s great kingly majesty will be no terror. to them ; 3; but . will only serve the more to heighten their pleasure and sur- prise. When Mary was about to embrace Christ, being full of joy at the sight of him again alive after his erucitixion, Christ forbids her to do it for the present; because he was not yet ascended, John xx. 16,17 “Jesus saith unto her, Mary. She tiie herself, phd saith unto him, Rabboni, which is to say, Master. Jesus saith unto her, Touch me not: for I am not yet ascended to my Father: But go to my bre-_ thren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.” As if he had said, “ This is not the time and place for that freedom your love to me desires : That is appointed for heaven, after my ascension. Tam going thither: and you my true disciples, shall, as my brethren and companions, soon be with mein my glory. And then there shall be no restraint. ‘That is the place appointed for the most perfect expressions of complacence and endear- ment, and full enjoyment of mutual love.” And accordingly the souls of departed saints with Christ in heaven, shall have | Christ as it were unbosomed unto them, manifesting those in- finite riches of love towards them, that have been there from eternity: and they shall be enabled to express their loye to him, in an incomparably better manner than ever they could while in the body. Thus they shall eat and drink abundantly, and swim in the ocean of love, and be eternally swallowed up on the infinitely bright, and infinitely mild and sweet beams of divine love; eternally receiving that light, eternally full of © _ it, and eternally compassed round. with it, and everlastingly reflecting it back again to its fountain. =~» V.. The souls of the saints, chen they leave their bodies at death, go tobe with Christ, as they aré received to a glo- rious fellowship with Christ in his blessedness, _ As the wife is received toa joint possession of her hus- band’s estate, and as the wife of a prince partakes with him in his princely possessions and honours; so the church, the * spouse of Christ, when the marriage comes, and.she is.re-°.. ceived to dwell with him in heaven, shall partake with him in. his glory. When Christ rose from the dead, and took posses-. . _ sion of eternal life; this was not as a private person, butas — the public head of all his redeemed people. He took posses- sion of it for them, as well as for himself; and they are SER. lll. _ Saints absent from the body, Ke. 65 % quickened together with him, and raised up together.” _ And so when he ascended into heaven, and was exalted to great. glory there, . this also.was as a public person: he took possession. of beaven not.only for himself, but, his people, as their forerunner ‘and. head, that they might ascend also, “ and sit together in heavenly places with him, uf Eph. ni. BLY 'B.- “ Christ. writes upon them his new name,” Rev. iii. 12. i. e, He makes them partakers of his own glory and exaltation in heaven. His new name is that new honour and glory that' the Father invested him-with, when he. set -him on his own right hand:. Asa prince, ‘when he advances any one tonew dignity in his kingdom, gives him a new title. Christ and mis — shall be glorified together, Rom. viii. 17. The saints in heaven have communion, or a joint pattici- pation with Christ in his glory and blessedness in heaven, in the gee a respects more especially. They partake with him inthe ineffable delights he has i in i, Settee in the’ enjoyment. of his Father. When Christ ascended into heaven, he was received toa glorious and peculiar joy and blessedness in the enjoyment of his Father, who in his passion hid his face from him; such an enjoyment as became the relation he stood in to the F father, and such as was a meet reward for the great and hard’ service he had performed on earth. Then “God shewed. him the path of life, and brought him ‘into his presence, where is fulness of joy, and to =i on his right hand, where there are pleasures for evermore,” as Psal. xvi. Il.“ Then the Father made him most blessed ‘for ever: he made him exceeding glad with his countenance ;” as in’ Psal. xxi. 6. The. saints,’ by virtue of their union ath Christ, and being his’ members, ‘do in some sort partake of his child-like relation to the Father; and so are heirs with him of his happiness in: the enjoyment of his Father; as seems to be intimated by the Apostle, in Gal. iv. 4—7, The spouse of Christ, by virtue of her espous « sals to that only begotten Son of God; is,-as it were, ‘a ‘pars. taker of his filial relation to God,‘and becomes: the’ King’s daughter, . Psal. xlv: 13. and so ‘pattikes with her divine hus- band in his enjoyment of “his Father and her- Father}: his God and her God.” A‘promise of this seems to: be” implied in those words of Christ to Mary, John xx. 17." ‘ hus’ Christ’s faithful servants “ enter into the Joy of their Lord,” Matt. XxVv. 21—23.and “ Christ’s joy remains in them 5” agreeable to those words of Christ, John, xv. Ll. Cet from mi neNe Vou, VI , ‘ gofhep! : a ee SERMONS ON DIFFERENT SUBJECTS. is, as.it were, in the bosom of the Father, as the object of his infinite complacence. In him. is the Father's eternal happi- ness. Before the world was, he was with the -Father, in the enjoymentof his infinite love; and had infinite delight and blessedness in that enjoyment; as he declares of himself in Prov. viii. 30.“ Then I was by him, as one brought up_ with him: and I was daily his delight, rejoicing always before him.” © And when Christ ascended to the Father after his passion, he went to him, to the enjoyment of the same glory and blessedness in the enjoyment of “his love ; agreeable to his prayer the evening before his crucifixion, Jobn xvii. 5. & And now, O Father, glorify me with thine own ‘self, with the glory I had with thee before the world was.” And in the same prayer, he manifests it to be his will, that his true dis- ciples should be with him in the enjoyment of that joy and glory, which he then asked for himself; verse 13. “ That my joy might be fulfilled in themselves;” verse 22. “ And the glory which thou gavest me, I have given them.” This glory and j Joy of Christ, which the saints are to enjoy with him, is that which he has in the enjoyment of the Father's infinite love to him ; as appears by the last words of that prayer of our Lord, verse 26. ‘That the love wherewith thou hast loved me, .may be in them, and I in them” The love which the Father has to his Son is great indeed; the Deity does, as it were, wholly and entirely flow out in a stream of love to Christ; and the joy.and pleasure of Christ is proportionably great — - This is the stream of Christ’s delights, the river of his infi- nite pleasure ; which he will make his saints to drink of with him; agreeable to. Psal. xxxvi. 8,9. “They shall be abun- dantly satisfied with the fatness of thy house: thou shalt make them drink of the river of thy pleasures. For with wee is the fountain of life: in thy light shall we see light.” The saints shall have pleasure i in partaking with Christ in his pleasure, - and shall see light in his light. They: shall partake with Christ of the same river of pleasure, shall drink of the same water of life, and of the same new wine in the Father's kingdom; Matt. xxvi. 29. That new wine is especially the joy and happiness that Christ and his true disciples shall partake of together in glory; which is the purchase of Christ’s blood, or the reward of his.qbedience unto death. Christ, at his ascension i \to heaven, received everlasting pleasares at his Father’s r hit hand, “and in the enjoyment ‘of his love, as the reward of his own death, or obedience unto death. But the same ‘righte- ousness is reckoned to both head and members; and both SER. ll. Saints absent from the body, Kc. 67 shall have fellowship in the same reward, éach according to. - their distinct capacity. . @ ert : That the saints in heaven have such a communion with Christ in his joy, and do so partake with him in his own enjoy- ment of the Father, greatly manifests the transcendent excellency of their happiness, and their being admitted to a vastly higher privilege in glory than the angels. d: ¥. The saints in heaven are received to a fellowship or participation with Christ, in the glory of that dominion to which the Father hath exalted him. The saints, when they ascend to heaven, and are: made to sit together with Christ in heavenly places, and are parta- kers of the glory of his exaltation, are exalted to reign with him. They are through him made kings and priests, and reign with him, and in him, over the same kingdom. As the Father hath appointed unto him a kingdom, so he has appointed to them. The Father has appointed the Son to reign over his own kingdom, and the Son appoints his saints to reign in his. The Father has given to Christ to sit with him on_ his throne, and Christ gives to the saints to sit with him on his throne, agreeable to Christ’s promise ; Rev. in, 21, Christ, as God’s Son, is the heir of-his kingdom, and the saints are joint-heirs with Christ ; which implies, that they are heirs of the same inheritance, to possess the same kingdom, in and with him, according to their capacity. Christ in his kingdom reigns over heaven and earth ; he is appointed the heir of all things ; and so all things are the saints’; “whether Paul,-or Apollos, : or Cephas, or the world, or life, or death, or things present, - or things to come,” all are theirs; because they are Christ’s, and united to him, 1 Cor. iii. 21—23. The angels are given to Christ as a part of his dominion ; they are all given to wait upon him as ministring spirits-to him: soalso they all, even the highest and most dignified of them, “ ministring spirits, to minister to them who are the heirs of salvation.” They are Christ’s angels, and they are also their angels. Such is the saints union with Christ, and their interest in him, that what he possesses, they possess, in a much more perfect and blessed manner than if all things were given to thein separately, and by themselves, to be disposed of according to their discretion. They are now disposed of so as, in every respect, to be most for their blessedness, by an infinitely better discretion than ‘their own ; and in being disposed of by their head and husband, between whom and them there is the most perfect union of hearts, and the most perfect union of wills. ; 68 .__FIVE SERMONS on DIFFERENT SUBJECTS. As the glorified spouse of this great King reigns. swith and in him, in his dominion over the. universe, so more especially does she partake with him in the joy and glory. of his reign in his kingdom: of grace ; which is more peculiarly. the kingdom that he | possesses as head of the church, and is that kingdom wherein she is-more especially. interested, | Itwas especially, to reign in this kingdom, that God. the Father.exalted-him to _ his throne: in heayen :, He set/his King, on hiis holy babys ry especially that he might reign over-iZion,/ or over his ¢ in his kingdom of grace ; and -that he might be underthe babe advantages to carry.'on the designs of his love.in this lower world. - are therefore undoubtedly the saints in’ heaven are partakers with Christ in the joy and glory of the advancement . and prosperity of, his kingdom of grace on earth, and success of his gospel: here, which. ‘he looks on. as the: peculiar glory of his reign. The good shepherd rejoices when |he-finds but one sheep that: was’ lost; and ‘his friends and neighbours in heaven rejoice with him on that occasion. ‘That part of the family that is in heaven are surely not unacquainted with the affairs.of that part of the. same family, that is on, earth. . They who sare, with the King, and the royal family. that dwell in his: palace, are -not kept in.ignorance of the affairs of his kingdom. ; The saints -in heaven, are,with, the angels, the King’s ministers, by which he manages the affairs of bis kingdom, -and who/are-continually ascending.and descending from heaven; to the earth, and one orother of them daily employed.as ministring spirits to each individual member of the-church below., To this we. may add, the continual. ascending of the souls ‘of departed saints from all parts of the militant church: On.these accounts’ the saints in heayen must needs be undera thousand. times greater ads vantage than we here, .forja full view of the state of the church on datetle and .a speedy, direct, and certain. acquaintance with all its affairsin every part. And that which gives them much greater..advantage for such an acquaintance than the things already mentioned, is their being constantly in the immediate presence of Christ, and.in| the enjoyment of the most perfect intercourse with him, who.is the King who manages all these affairs, and. has an absolutely perfect knowledge of them. Christ. is the head of the whole. glorified assembly ;_ they are mystically his glorified body :/and what the head sees, it see for, the information of the whole body, according to its capa city: and what, the head enjoys, is for the joy of the whole body. ° The saints, in :Jeaving this, world, and ascending to heaven, do not go out of the sight of things appertaining to as much greater advantagé:to'view the ‘state of ‘Christ's king- dom, and the works of the new creation here, than while‘they of one event with another, and the beautiful order of all things that come to passin the church in different agesthat to us appear like cdnfusion. - Nor do they only view these things, and rejoice in them, as a glorious and beautiful sight, but as ‘persons interested; as Christ is. interested ; as_ possessing these things in Christ, and reigning with him, in this kingdom, Christ’s ‘success in bis work -of redemption, .in bringing /hoine souls to’ himself, applying his saving benefits by his Spirit, and thé advancement of the kingdom of grace in the.world, js the reward especially promised to him by his Father in the covenant of redemption, for the hard and ‘difficult service he performed while in the form of a servant ; as is manifest by Isa. liii. 10—12. But the saints shall ‘be rewarded with him, They shall partake with iim in the joy of this reward ;, for this obedience that is thus rewarded is reckoned to them as they are his members, This was especially the joy that was 70 FIVE SERMONS ON DIFFERENT SUBJECTS. set before Christ, for the sake of which he endured shane cross and despised the shame. And his joy is the] joy of all heaven. They that are with him in heaven are under much the greatest advantages to partake with him in this joy ; for they have 8 perfect communion with him through whom, and i in fellow- ship with whom, they enjoy and possess their whole inheritance, all their heavenly happiness ; as. much as ‘the whole bo has all its pleasure of music by the ear, and all the pleasure of its food by the mouth and stomach ; and all the benefit and r re- ; freshment of the air by the lungs. The saints while. on “ea arth pray and labour for the same ‘thing that Christ laboured for, viz, the advancement of the kingdom of God among men, the prosperity of Zion, and the flourishing of religion in this world, And most of them have been made partakers with their head in his sufferings, and. ‘¢ filled up (as the Apostle expresses it) that which is behind of the sufferings of Christ” And there- fore they shall partake with him of the glory and joy of the end obtained; Rom vii. 17. “ We are joint heirs with Christ ; if so be that we suffer with him, that we may be also glorified together.” 2Tim.ii.12. “If we suffer with him, we shall also reign with him.” Christ, when his sufferings were past, and he left the earth.and ascended into heaven, was so far from having done with his kingdom in this world, that it was as it were but then begun; and he ascended for that-very end, that he might more fully possess and enjoy this kingdom, that he might reign in it, and be under the best advantages for it : In like manner, no more have the saints done with Chiist’s kingdom on earth, when they ascend into heaven. Christ came (i. e. ascended) with clouds of heaven, and came to the ancient of days, and was brought near before him, to the very end, that he might receive dominion, and glory, and a kingdom, that all people, nations and languages, should serve bisa? Dan. vii. 13, 14. This shall be eminently fulfilled after the ruin of Antichrist, which is especially the time of Christ’s kingdom. And the same is the time when “the kingdom, and dominion, and greatness of the kingdom under ‘the whole heaven, shall be given to the people of the saints of the Most High God.;”’ as ver. 27. It is because they shall reign in and with Chrict the Most High, as seems intimated in the words that follow; ‘‘ whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” This is true, not only of the saints on earth, but also the saints in heaven. Hence the saints in heaven, having respect to this time, sing, Rey. v. 10. ‘* We shall reign on the earth.” And SER. III. ' Saints absent from the body, Kc. 71 agreeable hereto, it is afterwards represented, that when the fiaed mentioned time comes, the souls of them who in former ages had suffered with Christ do reign with him; baving as it were given to them new life and joy, in that dpitieval blessed resurrection, which shall then be of the church of God on earth; and thus, Matth. v. 5. “The meek (those that meekly and patiently suffer with Christ, and for his sake), shall in- herit the earth :” they shall ey it, and reign on earth with Christ. Christ is the heir of the world; and when the ap- pointed time of his kingdom comes, his inheritance shall be given him, and then the meek, who are joint heirs, shall inherit the earth. The place in the Old Testament whence the words are taken, leads to a true interpretation of them ; Psalm xxxvii. 11. “ The meek shall inherit the earth, and shall delight themselves in the abundance of peace.” That tere is reference in these latter words, “ The abundance of peace,” to the peace and blessedness of the latter days, we may be satisfied by comparing these words with Psalm Ixxii. 7. In his days shall be abundance of peace, so long as the moon endureth 7’ And Jer. xxxiii,6. “I will reveal to them the abundance of peace and truth :” Also Isa. ii. 4. Mic. iv. 3. Ise. xi, 6.—9.; and many other parallel places. The saints ia heaven will be as much with Christ in reigning over the nations, and inthe glory of his dominion at that time, as they will be with him in the honour of judging the world at the hast day. ‘That promise of Christ to his disciples, Matth. xix. 28, 29, seems tohave a special respect to the former of these. In ver. 28. Christ promises to the disciples, that hereafter, “ when the Son of Man shall sit on the throne of his glory, they shall sit on twelve thrones, judging the twelve tribes of “Israel.” The saints in heaven reigning on earth in the glori- ous latter day, is described in language accommodated to this promise of Christ, Rev xx. 4. “AndI saw thrones, and they that sat upon them ; and judgment was given them.—And they reigned with Christ.” And the promise, Matth xix. 29. seems to have its fulfilment at the same time: “ And every one that hath forsaken houses, or brethren, or sisters, or fathers, or wife, or children, or lands, for my name’s sake, shall receive an hundred fold, and shall inherit everlasting life ;” i. e. in the time when the saints shall inherit the earth, and reign on earth, the earth, with all its blessings and good things, shall be given in great abundance to the chureh, to be possessed by the saints. This shall they receive in this present world, ‘and in the future everlasting life. The saints’ in heaven shall 72 FIVE} SERMONS ON, DIFFERENT ‘SUBJECTS. partake with Christin the tiumph, and. glory of thowe eae that he shall obtain jn'that future glorious time,, oyer the kings . and nations of the worlds represented by his rulin them with a rod of iron, and dashing tliém in‘ pieces as a potter’s vessel, To whiely doubtless there; is arespect in\Rey. ii,26,27. “He- that overcometh, arid keepeth my words unto the end, to, him will I give. power over’ the nations; (and he shall. rule them: with a .rod of iron } as the-vessels of a potter shalt the e7 broken:ta.shivers) eyén as I received ‘of ‘my Father.” Psalm cxlix.5, to tle end; ‘ Let the saints be joyfulin divers? , let them sing.aloud upon'their beds ; (ir, e., in, their ‘Separate state after. dead 5 compare Isa, lvii: 1,2. Let the high praises of God be. in their mouth; and: a’ two-edged sword in their hand; to execute vengeance’upon the -heathen, and. punish. - ments upon the people ; to’bind their kings with chains, and their nobles with’ 'fetters-of iron, to execute upon them the judgment written : This honour have all.the saints.” Accord- ingly, when. Christ appears riding forth to his victory over. Antichrist, Rev, xix. the hosts of heaven appear going forth with. bim in robes of triamph, ver. 14, And when Antichrist: is destroyed, the-iihabitants of heaven, and the holy apostles and.prophets, are called upon’ to-,rejoice, chap. xviii. 2 0. And; the whole; multitude of -the inhabitants of heaven, ‘on. that occasion, appear, to exult, and, praise God. with. exceeding joy; chap. xix. 1.—8, and chap. xi. 15.. They are.also. represented as greatly rejoicing on occasion of. the © ruin'of the heathen empire, in the days of. Constantine ; ; chap. xii. 10. And it is observable,. all along in the visions of that — book, that the hosts of heaven: appear as mach concerned, rand interested in the events appertaining to the kingdom of Christ | here below, asthe saints on earth. The day of the commence- ment of the church’s latter-day, glory is eminently “the day of Christ’s espousals; the day of the gladness of: his heart, when ‘as the bridegroom rejoiceth over the. bride, so he will rejoice over -his church.” And then. will all heaven exceed-— ingly: rejoice with.him; » Thus Rev. xix. 7. . Let. us be, glad,- and rejoice, and give glory to him ; ‘ for the pei ho of the Lamb iscome.”” {22 4! 9 a » Thus. Abrahany enjoys per things, when they come. to pass, which were:of. old; ‘promised to. him, and which he, saw ° before ‘hand, and rejoiced in. He will enjoy the fulfilment of the promise of all the families of the earth being blessed in ‘his seed, when it shall bé accomplished, And all the -ancient: patriarchs, who. died in, faith of promises of glorious. things SER. Il. Saints absent from the body, Kc. 73 that should be accomplished in this world, “ whohad not re- ceived the promises, but saw them afar off, and were persuaded of them, and embraced them,” actually enjoy them when fulfilled. David actually saw and enjoyed the fulfilment of that promise, in its due time, which was made to him many hundred years before, and was all his salvation and all his desire. Thus Daniel shall stand in his lot at the end of the days pointed out by his own prophecy. Thus the saints of old that died in faith, not having received the promise, are made perfect, and ‘era their faith crowned by the better things. accomplished in these latter days of the gospel, Heb. xi. 39, 40. which they see and enjoy. 3. The departed souls of saints have fellowship with Christ, in his blessed and eternal employment of glorifying the Father. The happiness of heaven consists not only in contempla- tion, and a mere passive enjoyment, but consists very much. in action. And particularly in actively serving and glorify- ing God. This is expressly mentioned asa great part of the. blessedness of the saints in their most perfect state, Rey., xxii. 3. ** And thereshall be no more curse; but the throne of God and of the Lamb shall be init ; and his servants shall setve him?’ The angels are as a flame of fire in their ardour and activity in God’s service: The four animals, Rey. iv.. (which are generally supposed to signify the angels), are re- presented as continually giving praise and glory to God, and are said not to rest day nor night, ver. 8. The souls of depart- ed saints are doubtless become as the angels of God in hea- ven in this respect. And Jesus Christ is the head of the whole glorious assembly; as in other things appertaining to their blessed state, so in this of their praising and glorifying the. Father. When Christ, the night before he was crucified, | prayed for his exaltation to glory, it was that he might glorify the Father; John xvii. 1. ‘These words spake Jesus, and lift up his eyes to heaven, andsaid, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee.” And this he doubtless does, now he is in heayen ; not only in fulfil- ling the Father’s will, in what he does as Head of the church and Ruler of the universe, but also in leading the heavealy assembly in their praises. When Christ instituted the Lord’s Supper, and eat and drank with. his disciples at his table (giy- , ing thein therein a representation and pledge of their future feasting with bim, and drinking new wine in his heavenly ‘Von. Vill. K 74 FIVE SERMONS ON DIFFERENT SUBJECTS, Father's kingdom), be at that time led them in their | ‘praises: to God, in a hymn they sang. And so doubtless he leads. his glorified disciples in heaven. David was the sweet psalmist of Israel, and led the great congregation of God’s people in- their songs of praise. Herein, as well as in innumerable other things, ke was a type of Christ, who is often spoken of in Scripture by the name of David. And many of the psalms. that David penned, were songs of praise, that he, by the: spiritof prophecy, uttered in the name of Christ, as head of the church, and deading the saints in their praises. Christ in heaven leads the glorious assembly in their praises to God, as Moses did the congregation of Israel at the Red Sea: which is implied in its being said, that © they sing the song of Moses and the Lamb,” Rey. xv. 2,3. In Rev. xix. 5. Jolin tells us, that “he Heard a vuice come out of the throne, saying, Praise our God, all ye ‘his servants, and ye that fear Btn: both small and great.” “Whocan it be that utters this voice out of the throne, but the Lamb that is in the midst of the throne, calling on the glorious assembly of saints to praise his Father and thet Father, his God and their God? And what the consequence of this voice is, we have an account in the next words: “And I heard as it were the voice ofa great multitude, and as ‘the voice of many waters, and as the veice ef mighty thunderings, saying, Aiea 5 fot the Lord ay d omnipotent reigneth.” APPLICATION. He ; nt ‘ ea The use that I would make of what has been said on this subject is of erhortalion. Let us all be exhorted hence earn- estly to seek after this great privilege, that when “ we are absent from the body, we may be ‘present with the Lord.” We cannot continue always in these earthly tabetnacles;— They are very frail, will soon decay and fall, and are conti-’ nually liable to’ be ‘overthrown by innumerable means. ‘Oar: souls must soon leave them, and go into the eternal world.— O, how infinitely great will the privilege and happoelel suci: be, who at that time shall go to be with Christ in his glory, inthe manner that has been represented ! The privi-» lege of the twelve disciples was great, in being so constantly with Christ as his family, in his state of humiliation. The ptivilege of those three disciples was great, who were’ with him in the mount of his transfiguration ; ; where was exhibited SER. Il. - Suints absent from the bedy, Ke.: 15 to them some little semblance of his future glory in heaven, such as they might behold in the present frail, feeble, and sinful state. They were greatly entertained and delighted with what they saw; and were for making tabernacles to dwell there, and return no more down the mount. And great was the privilege of Moses when he was with Christ in Mc unt Sinai, and besought him to shew him his glory, and he saw his back-parts as he passed by, and proclaimed his name.— But how infinitely greater the privilege of being with Christ in heaven, where he sits on the right hand of God, as the King and God of angels, and of the whole universe, shining forth as the great light, the bright sun of that world of glory ; there to dwell in the full, constant, and everlasting view of his beauty and brightness; there most freely and intimately to converse with him, and fully to enjoy his love, as his friends and spouse ; there to have fellowship with him in the infinite pleasure and joy he has in the enjoyment of his Father? How transcendent the privilege, t there to sit with lim on his throne, to reign with him in the possession of all things, and to par- take with him in the joy and glory ot his victory over his ene- mies, and the advancement of his kingdom in ‘the world, and to join with him in joyful songs of praise to his Father and their Father, to his God and their God, for ever and ever? “Is not such a privilege worth seeking after ? But here, as a special enforcement of this exhortation, I would improve that dispensation of God’s holy Providence, which is the sorrowful occasion of our coming together at this time, viz. the death of that eminent servant of Jesus Christ, in the work of the gospel-ministry, whose funeral is this day to be attended ; together with what was observable in him, living and dying. In this dispensation of Providence, God puts us in mind of our mortality, and forewarns us that the time is approach- ing when we must be absent from the body, and “ must all appear (as the Apostle observes in the context), before the judgment-seatof Christ, that every one of us may receive the things done in the badly, according to what we have done, whether it be good or bad.” : ‘And in him, whose death we are now called to consider and improve, we have not only an instance of mortality, but an instanee of one that, being absent fromthe body, is present with the Lord; as we have all imaginable reason to conclude. And that, whether we consider the nature of the operations he was under, about the time whence he dates his conversion, 76 FIVE SERMONS ON DIFFERENT SUBJECTS. or the nature and course of his inward exercises from that time forward, or his outward conversation and practice in life, or hisifrane and kehaviour during the whole of that long: season wherein he looked death in the face. His convictions of sin, preceding his first amadlaisiown fo Christ, (as appears by a written account he has left of his in- ward exercises and experiences) were exceeding deep and thorough, His trouble and exercise of mind, through a sense of guilt and misery, were very great and long-continued, but yet sound and solid; cons'sting in no unsteady, violent, un- - accountable hurries ‘dad frights, and strange perturbations of mind; but arising from the most serious consideration, and proper illumination of the conscience to discern aud consider the true state of things. And the light let into his mind at conversion, and the influences and exercises that his mind was subject to at that time, appear very agreeable to reason and the gospel of Jesus Christ ; the change very great and remarkable, without any appearance of strong impressions on the imagination, sudden flights and pangs of the affections, and vehement emotions in aniidnl nature ; but attended with proper intellectual views of the supreme glory of the divine Being, consisting in the infinite dignity and beauty of the perfections of his nature, and of the transcendent excellency of the way of salvation by Christ-—This was about eight years ago, when he was about twenty-one years of age. — . Thus God sanctified, and made meet for his use, that vessel which he intended to make of eminent honour in his house, and which he had made of large capacity, having en- dowed him with yery uncommon abilities and gifts of nature. He was a singular instance of a ready invention, natural elo- quence, easy flowing expression, sprightly apprehension, quick discernment, and very strong memory; and yet of a very penetrating genius, close and clear thought, and piere- ing judgment. He had an exact taste. His BiNcoati dits was quick, strong, and distinguishing. His learning was very considerable, for thigh he had a great taste ; and he applied himself to his studies in so close a manner when he was at college, that he much injured his health; and was obliged on that account for awhile to leave his studies, and return home. He was marco one that ex- celled in learning in that society. if He had an extraordinary knowledge of men, as well as things; had a great insight into human nature, and excelled D . most that ever I knew in a communicative faculty. He hada SER. Ill. - Saints absent from the body, Ke. 77 peculiar talent at accommodating himself to she capacities, tempers, and circumstances of those whom he would instruct or counsel. He had extraordinary gifts forthe pulpit. I never had an opportunity to hear him preach, but have often heard him pray; and I think his manner of addressing himself to God, and expressing himself before him, in that duty, almost in- imitable ; such (so far as I may judge) as I have very rarely known equalled. He expressed himself with that exact pro- priety and pertinency, in such significant, weighty, pungent expressions ; with that decent appearance of sincerity, re- verence, and solemnity, and great distance from all affecta- tion, as forgetting the presence of men, and as being in the immediate presence of a great and holy God, that I have scarcely ever known paralleled. And bis manner of preach- ing, by what I have often heard of it from good judges, was no less excellent ; being clear and instructive, natural, ner- vous, forcible, moving, and very searching and convincing.— He rejected with disgust an affected noisiness, and violent boisterousness in the pulpit; and yet much disrelished a fat cold delivery, when the subject of discourse, and matter de- ‘Jivered, required affection and earnestness. Not only had he excellent talents for the study and the pulpit, but also for conversation. He was of a sociable dis- position ; and was remarkably free, entertaining, and profita- ble in his ordinary discourse: And had much = a faculty of disputing, defending truth and confuting error. As. ae excelled in his judgment and knowledge of things in general, so especially in divinity. He was truly, for one of his standing, an extraordinary divine. But above all, in “matters relating to experimental religion. In this, I know I have the concurring opinion of some who have had a name for persons of the best judgment. And according to what ability I have to judge of things of this nature, and according to my opportunities, which of late have been very great, T never knew his equal, of his age and standing, for clear, ac- curate notions of the nature and essence of true religion, and its distinctions from its various false appearances; which I suppose to be owing to these three things meeting together in him; the strength of his natural genius; and the great opportunities he had of observing others, in various parts, “both white people and Indians; and his own great expe- rience. . His experiences of the holy influences of God’s Spirit "8 FIVE SERMONS ON DIFFERENT SUBJECTS. a DL: were not only great at his first conversion, but the ima continued course, from that time forward ; as uate a private journal which he kept of his daily inward ai fromthe time of his conversion, until he was disabled y the failing of lis strength, a few days before his: ‘death, © change which he looked upon as his conversion, | ae di ly a great change of the present views, affection - of his mind’; but also the beginning of that. pee tia heate: "wliteh God curried on from that. time te a dying day.* He greatly abhorred the way of such as tise ont my first work, as though they had now got through sitet and who are thenceforward, by degrees, settled in a cold, lifeless, neglizent worldly eee he had an ill ‘opinion of such persons” teligion. » His experiences were very diverse from whe Sie that + aril Baym ae yup the aS eats ation, witl 1 mu ut idiagination, at first to make a very ®t pps the land, he’was for 4’ litle while deceived with it, nt as ad s think highly of it. And though he knew, he never cha experiences as others told of, he thought it was because others’. attainments were beyond | his ; ; and so coveted them, Pag, * This more ahundantly appears by further opportunity of Utslatige with hisd acy, since this sermon was detivered. Grace im him seems th have been zimes: Continually, with searcely the intermission of a day, in Very seusibic, | and indeed. vigorous and powerful exereise, in one respeet or otber, His heart ap- pears to have been exercised, in a continued course, in such things as these, | Viz. ’ th+ most arceut and pure Jove to God 3 great weanedness from the eon and sense Of its vanity 5 great humilbation ; a most abasing sense of his own vileness ; a deep sense of in-dwelling sin, which indeed was most evidently, by far the greatest berden of his life, and more than a!l other afflictions that he met with put tugether; great brokenness of heart before Got, for tis small attainments in grace, tnat he loved God so kttle, &c. mourning that he was so unprofitable ; longings aud earnest reactungs of soul alter holiness 3 carnest desires that God wight be elorfed, and that Chriss kingdem mht be advanced inthe werld; wr wres'lings” with God in praver for these thing~; delight in the gospel of Jesus Christ, ‘aud the | way of salvanop by him ; sweet complacence in those w hose conversation savoured r’ of trae holiness ; compassion to the souls of men, and earnest intercessions in secret for them; g:Cak resignation to the wiil of God; a very frequent, most sensible — renewed renunciation of all things for Chiist, and giving up himself wholly | to Ged, insont and body 5 great distrust of his own heart, and universal dependance on God; ‘ongings after ful! deliverance from the body of sin and death, and perfect conformity to God, and perfeerly glorifying bim in heaven; clear views of eternity, almost as theueh be were ac tually out of the body, and had his eves open in’ ans ther world; constant wa'chlulvess over his own beart, and continual eamestness in his inward wer'are with sin; together with great care, to ihe utmost, to improve: time for God, in his service, and co his glory. SER. IIL - Saints,absent fram the body; Xe. 79 sought z after them, but could never obtain them. He told me, that he never had what isjcalled an impulse, ora strong im- pression on his imagination, in things of religion, in his lite. But owned, that. during. the short time that ie: thought well of these things, he was tinged with that spirit of false zeal that is wont to attend them. But said that then he was not in his element, but a a’ fish out of Water. And when, after a little while, he came clearly to. see the vanity.and pernicious - ness of such things, i it cost him-abundance of sorrow and distress of mind, and to my knowledge he afterwards freely and openly califessed the errors in Bt Te: that he had run into, and laid himself low before them. whom. he had offended... And since his conviction of his error’ in those respects, he has ever had a peculiar abhorrence of that kind of bitter zeal, and those delu- sive experiences that have been the principal source of it: He detested enthusiasm.in»all its forms and. operations ; and abhorred whatever in opinion or experience seemed to verge towards: Antinomianism ; as, the. experiences .of those whose first faith consists in. believing that, Christ. died, for them in particular ; ; and«their first lovey-in loving God, because they supposed they-were the'objects of his love ; and their assurance vf their good estate from some immediate testimony, or sug- gestion, either with or aw ithouttexts of, Scripture, that their sins are forgiven, that‘God loves them, &c. and the joys of such as rejoiced more in their own supposed distinction from others, in Donour, and, privileges, and high. experiences, than in God’s excelleney and. Christ’s beauty 5 jand the spiritual pride of such laymen, that’ are for setting ‘up themselves as public teachérs, and cry down human learning, and a learned ministry. He greatly disliked a disposition in. persons to much noise and show religion,and affectine-te be ‘abundant in publishing and proclaiming their own experience ; though he did, not éondemn, but approved of Christians besos hy of their ex-. periences, On ,seme occasions, and to some persons, with modesty, discretion’ and: reservé. He abominated the spirit and practice of the generality of the Separatists in this jand. ZT heard him say, once and again, that he had been muelv with this kind of people, and was acquainted’ witk many of them, in various parts ; and that by this acquaintance, he knew that what was chiefly and most generally in repute amongst therm, asthe power of godliness, was entirely adifferentthing from that vital piety recommended in the Scripture, and had nothing in it of that nature. He never was more full in condemning these things than in his last illness, and after he ceased to have 80 FIVE SERMONS ON DIFFERENT SUBJECTS. any expectation of life: And particularly when he had the greatest and nearest yiews of approaching eternity; and’ several times, when he thought himself actually dying, and expected in a few minutes to be in the eternal world, as ba himself told me.* ww od east: 6 tepsitdeh Be echoes sy Balt * Since this Sermon was anit I find wins follows in his Diary for the ast summer. “ Thursday, Pine 18. Iwas this day taken exceeding ill, aa browse te to the gates of death.—In this extreme |weak state I continued fot deveral weeks 5 and was frequently reduced so low as to be utterly speechless, and. not able so: much as to whisper a word. And even after I had so far revived, as to » walk about the houte,, and to step out of dvors, I was exercised every day with a faint turn, which ¢ con- tinued usually fouror five hours. At which times, though 1 wes “not so utterly speechless, but that) I could say yesor mo; yet I could not converse at all, nor speak one sentence without making stops for breath. And divers times, in this season, my friends gathered round my bed, to see me breathe my. last 5 which 1 they luoked for every moment, as I myself also did. sob bear *¢ How IL was the first day or two of my illness, with regard to the bestehbde reason, I scarcely know : but I helieve Iwas something shattered, with, the Vio: lence of the feyer, at times. But the third day of my iMnessy an ERMA. afterwards, for four or five week's together, I enjoyed as much serenity of mind, clearness of thought, as perhaps lever did in my life. And f think ‘m3 my iia gover penetrated with so much ease and freedom into divine thingsiavat this time 5) and and U never felt so capable of demonstrating the truth of many imporjant doctrines of the gospel as now. ‘6 And as I saw clearly the truth of those great ‘docttines, which are justly styled the doctrines of grace; so I saw with no less | clearness, that the’ essence of true religion coosisted in the soul’s conformity to God, | and acting above all. selfish views, for his glory, !onging to be for him, to live. to. him,, and p’ case and honour him in all things ; and that, from a clear view of his infinite excelleucy and worthi-, ness in himself, to be beloved, adored, worshipped, and served, by alt intelligent creatures. Thus I saw, that when a soul loves God witha supreme love, he. therein acts like the blessed God himself, who most justly loves himself inthat manner 5. ao when God’s interest and his are become one, and he Jon ry that. God should be. glorified, and rejoices to think that he is unchangeably possessed | of the highest glory and blessedness, herein also he acts in conformity to God. In like manner, when the soul is fully resigned to, and rests satisfied and contented, with the divine will, here he is also conformed to God. hy : S* T saw further, that as this divine temper, whereby ‘the soul exalts, God, and treads itself in the dust, is wrought in the soul’ by God’s discovering hie own glorious per‘ections, in the face of Jesus Christ, to it, by the special influences of his Moly Spirit ; so he could not but have regard to it, as his own work; Andas itis: his image in the soul, he could not but take delight i in it. Then T saw again that if God should slight and reject hisown moral image, he mast needs deny. himself ; which hé cannot do. And thus I saw the stab:lity and infallibilty of this religion; and that those who were truly possessed of it, had the most complete podlanist ying: evidence of their being interested 1n all the benefits of Christ’s redemption, having. their hearts conformed to him; and that these, and these only, were qualified for the employments and entertainments of God’s kingdom of glory ; as none ‘but these would have avy relish of the business of hra eu, which is to ascribe glory to God, and not to themselves ; and that God (though | would speak it with great reverence of his name and perfections} could not, without denying himself, fivally cast such away. SER. Ill. Saints absent from the body, Kc. 81 As his inward experiences appear to have been of the right kind, and were very remarkable as to their degree, so was his outward behaviour and practice agreeable. He in his whole course acted as one who had indeed sold all for Christ, and had entirely devoted himself to God, and made his glory his highest end, and was fully determined to spend his whole time and strength in his service. He was lively in religion, in the right way ; lively, not only, nor chiefly, with his tongue, in professing and talking; but lively in the work and business of religion. He was not one of those who are for contriving ways to shun the cross, and get to heaven “ The next thing [ had then to do, was to enquire whether th's was my reli- ‘gion. And here God was pleased to help me to the most easy remembrance, and crit.cal review of what had passed in course, of a relig ous nature, through several of the latter years of my life. And although I could discover much corruption attending my best duties, many selfish views and carnal ends, much spiritual pride, and self-exaltation, and innumerable other evils which compassed me about ; [ say, although I now discerned the sins of my holy things, as wellas other actions 5 yet God was pleased, as I was reviewing, quickly to put this question out of doubt, by shewing me that I had, from time to time, acted above the utmost influence of mere self-love, that I had longed to please and glorify him, as my highest happiness, &c, And this review was through grace attended with a present feeling of the same divine temper of mind. I felt now pleased to think of the glory of God ; and longed for heaven, as a state wherein I. might glorify God perfectly, rather than.a place of happiness for myself. And this feeling of the love of Godin my heart, which I trust the Spirit of God excited in me afresh, was sufficient to give me full satisfaction, and make me long, as I had many times before done, to be with Christ. Idid not now want any of the—sudden suggestions, that many are so pleased with, That Christ and his benefits are mine, That God loves me, in order to give me satisfaction about my state. No, my soul now a2bhorred those delusions of Satan ; which are thought to be the immediate witness of the Spirit, while there is nothing but an empty suggestion of a certain fact, without any gracious discovery of the divine glory, or of the Spirit’s work in their own hearts. 1 saw the awful ‘delusion of this kind of confidences ; as well as of the whole of that religion, which they usually spring from, or at least are the attendaats of the false religion of the late day, though a day of wondrous grace ; the imaginations and impressions made only cn the animal affections ; together with the sudden suggestions made to the mind hy Sa an, transformed into an angel of light, of certain facts not revealed in ‘Scripture : These, IT say, and many like things, I fear have made up the greater part of the religious appearances in many places. “* These things I saw with greatclearness, when I was thought to be dyingy and God gave me great concern for his church and interest in the world at this times ‘Not so mach because the late remarkable infivence upon the minds of people was abated, and almost wholly gone, as because o/ the false relizion, the beats of imagines ation, and wild and selfish commotions of the animal affectiunsy which attended the work of grace, had prevailed so far. This was that which my mind dwelt upon, almost day and night: And this to me was the darkest appearance respecting reli- ‘gion in the land. For it was this cniefly-that had prejudiced the world against inward religion. And this] saw was the great misery of all, that so few saw any manner of difference between those excrcises that were Spirituil and holy, aod those which have self-love only, for their beginning, centre, and end.” VOL. wun. $2 FIVE SERMONS ON DIFFERENT SUBJECTS. a life of labour and self-denial, and spending his strength. substance in pursuing that great end, and the glory of his Redeemer, that perhaps is scarcely to be paralleled in this age in these parts of the world. Much of this may be per- ceived by any one that reads his printed Journal ; but muc ‘more has been learned by long WA tae Wo with ease and sloth ; but was such an instance gi him, and by looking into his Diary since his death, which purposely concealed in what he published. __ it dae And as his desires and Jabours for the advancement of Christ’s kingdom were great, so was his success. God was pleased to make him the instrument of bringing to pass the most remarkable things among the poor savages—in enlight- ening, awakening, reforming and changing their disposition and manners, and wonderfully transforming. them—that. per- haps can, be produced .in these latterages.of the world. An account of this has been given the public in his Journals drawn up by order of the Honourable Society in Sco .nd, that employed him; which I would recommend _to the perusal of all such as take pleasure in the wonderful works. of God’s grace, and would ‘read that which will peculiarly tend both to entertain and profit a Christian mind.* No less extraordinary than the things already mentioned of him in life, was his constant calmness, peace, assurance and joy in God, during the long time he looked death in the face, without the least hope of recovery 3 continuing witho t interruption to the Jast; while his distemper very sensibly preyed upon his vitals, from day to day, and oft brought him to that state in which he looked upon himself, anc “was thought by others, to be dying. The thoughts. of approach- ing death never seemed inthe least to damp, but rather to encourage him, and exhilarate his mind. And the nearer death approached, the more desirous he seemed to be of it. He said, not long before his death, that, “ the consideration of the day of death, and the day of judgment, had a long time been peculiarly sweet to him.” And at another time, that, “ he could not but think of the meetness there was in throwing such a rotten carcase as his into the grave: It seem- ed to him to be the right way of disposing of it.” He often used the epithet glorious, when speaking of the day of his death, calling it that glorious day. Ona Sabbath-day morn- ing, September 27, feeling an unusual appetite to food, and ¥ See vol. iii, p. 319, &cs SER. Ill. Saints absent from the body, Kc. 83 looking on it as a sign of approaching death, he said, “ he should look on it as a favour, if this might be his dying day, and that he longed for the time” He had before expressed himself desirous of seeing his brother again, whose return had been expected from the Jerseys; but then (speaking of him) he said, “1am willing to go, and never see him again : Icare not what I part with, to be for ever with the Lord.” Being asked, that morning, how he did? he answered, * Iam almost in eternity: God knows, I long to be there. My work is done; I have done with all my friends: All the world is nothing to me.” On the evening of the next day, when he thought himself dying, and was apprehended to be so by others, and he could utter himself only by broken whispers, he often ‘repeated the word Eternity ; and said, “TI shall soon be with the holy angels.’—He will come ; he will not tarry.” He told me one night, as he went to bed, that ®* he expected to die that night.” And added, “Tam not at all afraid, Tam willing to gothis night, if it be ‘the will of God: Death i is what I long for.” He sometimes expressed himself as “nothing to but to die: and being willing to go that mi- nute, if it was the will of God.” He sometimes used that ex- pression, “ O why is his chariot so Jong in coming.” He seemed to have remarkable exercises of resignation to the will of God. He once told me, that “he had longed for the out-pouring of the Holy Spirit of God, and the glo- rious times of the church, and hoped they were coming ; and should have been willing to have lived to promote Mision at that time, if that had been the will of God. But (says he) T am willing it should be as itis: Iwould not have the choice to make myself for ten thousand worlds.*” He several times spake of the different kinds of willing- ness to die: and spoke of it as an ignoble mean kind, to be willing, only to get rid of pain, or to go to heaven only to get honour and “advancement there. His own longings for eat seemed to be quite of a different kind, and for nobler ends. When he was first taken with something like a diarrherea, which looked upon as one ef the last and most fatal symptoms in a consumption, he said, “ O now the glo- * He writes thus in his diary: ‘ Aug. 23, 1747. In the week past, I had divers turns of inward refreshing. Though my body was inexpressibly weak, followed continually with agues and fevers, sometimes my soul centered in God as my only portion; and I felt I should be for ever unhappy if he did not reign, T'saw the sweetness and happiness of being his subject, at his disposal. This made all my difficulties quickly vanish,” 84 FIVE SERMONS ON DIFFERENT SUBJECTS. ~ Tee 8 rious time is coming ? Thave longed to serve God perfectly ; and God will gratify these desires.” And at one time and another, in the latter part of his illness, he uttered these exe pressions. “ My heaven is to please God, and glorify him, and give allto him, and to be wholly develo’ to his glory.— That i is the heaven I long for; that is my religion ; and that’ is my happiness ; and always was, ever since I supposed I had any true religion: And all those that are of that religion, shall meet me in heaven. I do not go to heaven to be advanced, but to give honour to God. It is no matter where I shall be ep oned in heaven, whether I have a high or low seat there, but to love, and please, and glorify God. If Ihad a thousand — souls, if they were worth any thing, I would give them all to God: ButI have nothing to give, when allis done. It is im- possible for any rational creature to be happy without acting ali for God. God hiinself could not make me happy any other way.—I long to be in heaven, praising and glorifying ( with the holy angels; all my desire is to glorify God.—My heart goes out to the burying-place, it seems to me a desirable place: But O to glorify God! That isit! That is above all! —It is a great comfort to me to think that I have done a little for God in the world: It is but a very small matter; yet I have done a little; and-I lament it, that I have not Tne more for him.—There is nothing in the world worth living for, but doing good, and finishing God’s work, doing the work that Christ did. I see nothing else in the world that can yield any satisfaction, besides living to God, pleasing him, and doing his whole will. My greatest joy and comfort has been to do something for promoting the interest of religion, and the souls of particular persons.” * ¥ In his diary he writes thus; ‘“ Sept. 7, 1747. When I was in great dis- tress of body, my soul desired that God sbould be glorified. I saw there was no heaven but this. I could not but speak to the by-standers then of the only hap- Piness, viz. pleasing God. O that I could for ever live to God! The day, I trust, is at hand, the perfect day! ©, the day of deliverance from all sin ! “Sept. 19. Near night, while I attempted to walk a little, my thoughts turned thus: How infinitely sweet it is to love God, and be all for him! Upon which it was suggested to me, ¢ You are not an angel, not lively and active.” To which my whole soul immediately replied, ‘ I as sincerely desire to love and glo- rify God as any angel in heaven,? Upon which it was suggested again, * But you are filthy, not fit fur heaven.? Hereupon instantly appeared the blessed robe of Corist’s righteousness, whch I coutd not but exult and triumph in, I viewed the infinite exceilency of God; and my sonl even broke. with longings, that ‘God should be glorified. I thought of diguity ia heaven: But instantly the thought returned, I do notgo to heaven to gethonour, but to give all possible glory aad ~~ SER. lL. Saints absent from the body, Ke. 85 After he came to be in so low a- state, that he ceased to haye the least expectation of recovery, his mind was pecu- liarly carried forth with earnest concern for the prosperity of the church of God on earth; which seemed very manifestly to arise from a pure disinterested love to Christ, and desire of his glory. The prosperity of Zion, was a theme he dwelt much upon, and of which he spake much’; and more and more, the nearer death approached. He told me when near his end, that ‘‘he never, in all his life, had his mind so led forth in desires and earnest prayers for the flourishing of Christ’s kingdom on earth, as since he was brouglit so exceeding low at Boston.” He seemed much to dade: that there appear- ed no more disposition in ministers and people, to pray for tlie flourishing of religion through the world. And particular- ly, he several times expressed his wonder, that there appear- ed no more forwardness to comply with the proposal lately made from Scotland, for united extraordinary prayer among God’s people, for the coming of Christ’s kingdom, and sent it as his dying advice to his own congregation, ‘that they should practise agreeably to that proposal. * A little before his death, he said to me, as I came into the room, “ My thoughts have been employed on the old dear theme, the prosperity of God’s church on earth. As I waked out of sleep (said he) I was led to cry for the pouring out of God’s Spirit, and the advancement of Christ’s kingdom, which the dear Redeemer did and suffered so much for: Itis that especially makes me‘long for it.”—But a few days before praise. O, how I longed that God should be glorificd on earth also! O, I was made for eternity, if. God might be glorified! Bodily. pains I eared not fer ; though I was then in extremity, [never felt easicr ; I felt willing to glorify God in that state of bodily distress, as lung as he pleased I should continue so. The grave appeared really sweet, and 1 longed to lodge my weary bones init: But, O! that God might be glorified ! This was the burden of all my cry. O, I knew ‘Ishould be active as an angel in heaven, and that | should be stripped of my filthy garments! So that there wasno objection. But, O, to love and praise God more, tu please him for ever! This my soul panted after, and even now pants for, while [ write. ©, that God may be glorified in the whole earth! Lord, let thy kingdom come. J longed for a spirit of preaching to descend and rest on ministers, that they might address the consciences of men with closeness and power. Isaw God had the residue of the Spirit; and my soul longed it should be poured out from on high. 1 could not but plead with God for my dear congrega- tion, that he would preserve it, and not suffer his great name to lose its glory i that work ; my soul sti!l longing, that God might be glorified.” ¥ See Vol. II. p. 444, &e. 86 FIVE SERMONS ON DIFFERENT SUBJECTS. his death, he desired us to sing a psalm concerning the pros- perity of Zion; which he signified his mind was e ged in, above all things; and at his desire we sang a part of t 102d psalm. And when we had done, though he was then so low that he could scarcely speak, he so exerted himself, that: he made a prayer, very audibly, wherein, besides praying for those present, and for his own congregation, he earnestly prayed for the reviving and flourishing of religion in the world. His own congregation especially lay much on his heart. He often spake of them; and commonly when he did so, it was. with extraordinary tenderness ; so that his speech was inter- rupted and drowned with weeping. ae Thus I have endeavoured to represent something of the character and behaviour of that excellent servant of Christ, whose funeral is now to be attended. Though I have done it very imperfectly ; yet I have endeavoured to do it faithfully, and as in the presence and fear of God, without flattery 3; which surely is to be abhorred in ministers of the gospel, when speaking as messengers of the Lord of hosts. Such reason have we to-be satisfied that the person spoken of, now he is absent from the body, is present with the Lord; and now wearing a crown of glory, of distinguished brightness. And how much is there in the consideration of ‘such an example, and so blessed an end, to excite us, who are yet alive, with the greatest diligence and earnestness, to improve the time of life, that we also may goto be with Christ, when we forsake the body? The time is coming, and will soon come, we know not how soon, when we must take leave of all things here below, to enter on a fixed unalterable state in the eternal world. ©, how well is it worth the while to labour ‘and suffer, and deny ourselves, to lay up in store a — foundation of support and supply, against that time! How much is such a peace as we have heard of, worth at such a* time? And how dismal would it be, to be in such circum- stances, under the outward distresses of a consuming, dissoly- ing frame, and looking death in the face from day to day, — with hearts uncleansed, and sin unpardoned, under a dread- ful load of guilt and divine wrath, having much sorrow and — wrath in our sickness, and nothing to comfort and support our minds; nothing before us but a speedy appearance before the judgment seat of an almighty, infinitely holy, and angry God, ~ and an endless eternity in suffering his wrath without mercy ! The person we bave been speaking of, had a great sense of — SER III. Saints absent from the body, &c. 87 this. He said, not long before his death. ““ Itis sweet to me to think of eternity: The endlessness of it makes it sweet. But, Oh, what shall I say to the eternity of the wicked! I cannot mention it, nor think of it!—The thought is too dread- ful!” At another time, speaking of a heart devoted to God and his glory, he said, ** O of what importance is it to have such a frame of mind, such a heart as this, when we come to die! It is this now that gives me peace.” How much is there, in particular, in the things that have been observed of this eminent minister of Christ, to excite ys, who are called to the same great work of the gospel-minis- try, to earnest care and endeavours, that we may be in like manner faithful in our work; that we may be filled with the same spirit, animated with the like pure and fervent flame of love to God, and the like earnest concern to advance the kingdom and glory of our Lord and Master, and the prospe- rity of Zion? How amiable did these principles render this servant of Christ in his life, and how blessed in his end? The time will soon come, when we also must leave our earthly ta- bernacles, and go to our Lord that sent us to labour in his harvest, to render an account of ourselvestohim. O how does it concern us so to run as not uncertainly; so to fight, not as those that beat the air? And should not what we have heard excite us to depend on God for his help and assistance in our great work, and to be much in seeking the influences of his Spirit, and success in our labours, by fasting and prayer; in which the person spoken of was abundant? This practice he earnestly recommended on his death bed, from his own ex- perience of its great benefits, tosome candidates for the mi- nistry that steod by his bedside. He was often speaking of the great need ministers have of much of the Spirit of Christ in their work, and how little good they are like to do without it; and how, “ when ministers were under the special influ- nces of the Spirit of God, it assisted them to come at the consciences of men, and (as he expressed it) as it were to handle them with hands: whereas, without the Spirit of God, said he, whatever reason and oratory we make use of, we do but make use of stumps, instead of hands.” Oh that the things that were seen and heard in this extra- ordinary person, his holiness, heavenliness, Jabour and self; denial in life, his so remarkably devoting himself and his all, in heart and practice, to the glory of God, and the wonderful frame of mind manifested in so stedfast a manner, under the - 88 FIVE SERMONS ON DIFFERENT SUBJECTS. expectation of death, and the pains and agonies that brought iton, may excite in us all, both ministersand people, a due sense of the greatness of the work we haye to do in the world, the excellency and amiableness of thorough religion in ex- perience and practice, and the blessedness of the end of such a life, and the infinite value of their eternal reward, when absent from the body and present with the Lord; and effectually stir us up to endeavours that in the way of sucha holy life, we may at last come to so blessed an end.— dmen. - SERMON IV.* GOD’s AWFUL JUDGMENT IN THE BREAKING AND WITHERING OF THE STRONG RODS OF A COMMUNITY. Ezek. xix. 12. Her strong Rods were broken and withered. In order to a right understanding and improvement of these words, these four things must be observed concerning them. . 1. Who she is that is here represented as having had strong rods, viz. the Jewish community, who here, as often ‘elsewhere, is called the people’s mother. She is here com- pared to a vine planted in a very fruitful soil, verse 10. The Jewish church and state is often elsewhere compared to a vine ; as Psalm Ixxx. 8, &c. Isa. v. 2. Jer. ii. 21- Ezek. xv. and chap. xvii. 6. 2, What is meant by her strong rods, viz. her wise, able, and well qualified magistrates or rulers. That the rulers or “magistrates are intended is manifest by verse 11. ‘And she had strong rods for the sceptrés of them that bear rule.” And by rods that were strong, must be meant such rulers as were ‘well qualified for magistracy, such as had great abilities and - other qualifications fitting them for the business of rule. They '¥ Preached at Northamp:on on the Lord’s day, June 26. 1748, on the death of the Honourable John Stoddard, Esq. often a member of his Majesty’s council, for many years chief justice of the court of Common Pteas for ‘the county of Hamp- shire, judge of the probate of wil!s, and chief colonel of the regiment, &¢. who diéd ar Boston, Jove 19, 1748, ia the 67th year of his age. VOL, Vill. 90 FIVE SERMONS ON DIFFERENT SUBJECTS. ‘.o “were wont to chuse a rod or staff of the strongest and haedesr sort of wood that could be found, for the»mace or sceptre of 4 prince; such an one only being counted fit for that use ; and this generally was overlaid with gold. It is very remarkable that such a strong rod should grow out of a weak vine : but so it had been in Israel, through God’s extraordinary blessing, in times past. Though the nation is spoken of here, and frequently elsewhere, as weak and helpless in itself, and entirely dependent as a vine, the weakest of all trees, that cannot support itself by its own strength, and never stands but as it leans on or hangs by something else that is stronger than itself; yet God had caused many of her sons to be strong rods fit for sceptres; he bad raised up in Israel many able and excellent er trates, who had done worthily in their day. 3. It should be understood and observed what is anéant by these strong rods being broken and withered, viz. these able and excellent rulers being removed by death: men’s dying is often compared in Scripture to the aes ia si the growth of the earth. 4, It should be observed after what manner the breaking and withering of these strong rods is here spoken of, viz. as a great and awful calamity, that God had brought upon that people : it is spoken of as one of the chief effects of God’s dreadful displeasure against them; “ But she was plucked up in fury, she was cast down tothe griownd, and the east wind dried up her fruit : her strong rods were broken and withered, the fire hath consumed them.” ‘The great benefits she en- joyed while her strong rods remained, are represented in the preceding verse ; ‘ And she had strong rods for the sceptres of them that bear rule, and her stature was exalted among the thick branches ; and she appeared in her height with the multitude of her bratiches.” And the‘terrible calainities that attended the breaking and withering of her strong rods, are represented i in the two verses next following the text; “And now she is plantedi in the wilderness, in a dry and thirsty "ground. And fire is gone out of a rod of her branches, which hath devoured her fruit.” And in the conclusion in the next words, is very emphatically declared the worthiness of such a dispen- ' sation to be greatly lamented ; ‘*So that she hath no strong rod to bea seeptre to rule's) thisiga lamentation, and shall be _. for a lamentation.” That which I therefore observe from the words of the text, to be the subject of discourse at this time, is this, viz.) When SER. IV. A. strong rod broken and withered. : Sho God by death removes from a people those in place of public authority and rule that have been as strong rods, it is an awful judgment of God on that people, and worthy of great lamen- tation. ‘Ta discouring on this proposition, I would, 1. Shew what kind of rulers may fitly be called strong rods. . 2. Shew why the remoyal of such rulers from a people by death is to be looked upon as an awful judgment of God on that people, and is greatly to be lamented. se would observe what qualifications oF those who are in public authority and rule may properly give them the denomi-. nation of strong rods. 1. One qualification of rulers whence they may properly be denominated strong rods, is great ability for the manage- ment of public affairs. ‘This is the case, when they who stand in a place of public authority are men of great natural abilities, men of uncommon strength of reason and. largeness of under- standing ; especially when they have remarkably a genius for” government, a peculiar turn of mind fitting them to gain an extraordinary understanding in things of that nature. They’ have ability, in an especial manner, for insight into the mys- teries of government, and for discerning those things wherein the public welfare or calamity consists, and the proper means” to avoid the one and promote the other; an extraordinary talent at distinguishing what is right and just, from that which is wrong and unequal, and to see through the false colours with which injustice is often disguised, and unravel the false and subtle arguments and cunning sophistry that is often made use of todefend iniquity. They have not only great natural abilities in these respects, but their abilities and talents have been improved by study, learning, observation, and experi- ence ; and by these means they have obtained great actual knowledge. They have acquired great skill in public affairs, and things requisite to be known in order to their wise, pru- dent, and effectual management ; they have obtained a great understanding of men and things, a great knowledge of human nature, and of the way of accommodating themselves to it, so as most effectually to influence it to wise purposes. They have obtained a very extensive knowledge of men with whom they are concerned in the management of public affairs, either those who have ajoimt concern in government, or 2 who 92 FIVE SERMONS ON DIFFERENT SUBJECTSs. - ¥ are to be governed ; and they have’ also bing te 1 and particular understanding of the state and circumstances of the country or people of whom they have the care, and Know - well their laws and constitution, and what their circumstances” require ; and likewise have a great knowledge of the people of neighbouring nations, states, or provinces, with whom they have occasion to be concerned in the management of public affairs committed to them. These things all contribute to render those who are in authority fit to be denominated stron woe 2 a2 ARO OO Ga HIE a 2, When they have not only great understanding, but’ largeness of heart, and a greatness and nobleness of disposition, this is another qualification that belongs to the character of a * strong rod.” : far rk gt mm Those that are by divine Providence set in a place of public authority and rule, are called “ gods, and sons of the. Most High,” Psalm Ixxxii.6, And therefore it is pecu iar! j unbecoming them to be of a mean spirit, a disposition that will admit of their doing those things that are sordid and yile; as when they are persons of a narrow, private spirit, that may be found in little tricks and intrigues to promote their private interest. Such willshamefully defile their hands to gain a few pounds, are not ashamed to grind the faces of tlie poor, and screw their neighbours ; and will take advantage of their authority or commission to line their own pockets with what is fraudulently taken or withheld from others. When a man in authority is of such a mean spirit, it weakens his authority, and makes him justly contemptible in the eyes of men, and is utterly inconsistent with his being a strongrod, | But on the contrary, it greatly establishes his authority, and causes others to stand in awe of him, when they see him to be a man of greatness of mind, one that abhors those things: that are mean and sordid, and not capable of a compliance with them: one that is of a public spirit, and not of a private. narrow disposition; aman of honour, and not of mean artifice: and clandestine management, for filthy lucre ; one that abhors trifling and impertinence, or, to waste away his time, that should be spent in the service of God, his king, or his country, in vain amusements and diversions, and in the pursuit of the gratifications of sensual appetites. God charges the rulers in Israel, that pretended to be their greatand mighty men, with being mighty to drink wine, and men of strength to mingle strong drink. There does not seemto be any reference to theic being men of strong heads, and able to-bear a great deal SER. IV. A strong rod brokenand withered. 93 of strong: drink, as some have supposed; there is a severe sarcasm in the words; for the prophet is speaking of the great - men, pfinees, and judges i in Israel (as appears by the verse next following), which should be mighty men, strong rods, men of eminent qualifications, excelling in nobleness of spirit, of glorious'strength and foriitude of mind 5 but instead of that, they “were mighty or eminent for nothing but gluttony and drunkentiess. © 3.) When those that are in authority are endowed with aie ‘of a spirit of governnient, this is another ang thar intitles them to the denomination of “strong rods.” | They not only” are men of great understanding and wisdom in affairs that appertain to government, but have also a peculiar talent at using their knowledge, and exerting themselves in this gteatand ‘important business, according to their great under- standing in it: They are men of eminent fortitude, and are not ‘afraid of the faces of men, are not afraid to do the part tliat properly belongs to them as rulers, though they meet with great opposition, and the spirits of mén are greatly irritated by it. ‘They have a spirit of resolution and activity, so as to keep the wheels of government in proper motion, and to cause judgment and justice to run down as a mighty stream ; they have not only a great knowledge of government, and the rehavies that belong to it in theory, but it is, as it were, natural to them to apply the various powers and faculties with wliich God has endowed them, and the knowledge they have obtained by study ‘and observation, to that business, so as to perform it miost advantageously and effectually. “4, Stability and firmness of integrity, fidelity, and Suietyi in the exercise of authority, is another thing that greatly. con- tributes to, and is very esscntial in the hg: fou a strong tod. he He is not only a man of strong reason and great discern- ing to know what is just, but is a man of strict integrity and rizhteonsness, firm and immoveable in the execution of jus- tice andjudgment. He is not only a man of great ability to bear down vice and immorality, but has a disposition agreeable to such ability ; is one that has a strong aversion to wickedness, ' and ts disposed to use the power God has put into his hands to suppress it; and is one that not only opposes vice by his authority, ‘but by his example. He is éne of inflexible fidelity, who will be faithful to God whose minister he is, to his people for good, and who is immoveable in his regard to his supreme authority, his commands and his glory ; and will be faithful te 94° FIVE SERMONS ON DIFFERENT SUBJECTS. TY his king and country. He will not be induced'by the many, temptations that attend the business of men in public autho-. rity, basely to betray his trust; will not consent to.do what he. thinks not to be for the public good, for his own gain or ad-. vancement, or any private interest. He is. well principled,, and firm in acting agreeably to his principles, and will not be. prevailed with to do otherwise through fear or favour, to follow. a multitude, or to maintain his interest in any on whom he depends for the honour or profit of his place, whether it be prince or people; and is also one of. that strength of mind,. whereby he rules his own spirit.. These things very eminently: contribute to a ruler’s title to the denomination of a “ iis rod.” we 5. And lastly, It also contributes to that strength ay a man in authority by which he may be denominated a “ strong rod,” when he is in such circumstances as give him advantage for the exercise of his strength for the public good; as his being a person of honourable descent, of a distinguished edu- cation, a man of estate, one advanced in years, one that has long been in authority, so that it is become as it were natural for the people to pay him deference, to reverence him, to be influenced and governed by him, and to submit to his autho- rity; and add to “this, his being extensively known, and much honoured and regarded abroad ; his being one of a good pre- sence, majesty of countenance, decency of behaviour, be- coming one in authority; of forcible speech, &c. ‘These things add to his strength, and increase his ability and adyan= tage to serve his generation in the place of a ruler, . and there- fore serve to render him one that isthe more fitly. apd emi- nently called a “strong rod.”—I now proceed, II. To shew that when such strong rods are broken and withered by death, it isan awful judgment of God on the peo- ple who are deprived of them, and worthy of, Brent, Jamenta- tion.—And that on two accounts, : 1. By reason of the many positive benefits and blessings to a people that such rulers are the instruments of. Almost all the prosperity of a public society and civil community does, under God, depend on their rulers; They are like the main springs or wheels ina machine, that keep every part in its due motion, and are in the body politic, as the vitals in the body natural, and as the pillars and founda- tion ina building. Civil rulers are called “the foundations of the earth.” Psal, Ixxxii. 5, and xi. 3 ae SER. IV. A strong rod broken and withered. 95 The prosperity of a people depends more on their rulers thaniscommonly imagined. As they have the public society under their care and power, so they have advantage to pro- mote the public interest every way; and if they are such rulers as have been described, they are some of the greatest blessings to the public. Their influence has a tendency to promote wealth, and cause temporal possessions and blessings toabound; and -to promote virtue amongst them, and so to unite them one to another in peace and mutual benevolence, and. make them happy in society, each one the instrument of his neighbour’s quietness, comfort, and prosperity ; and by these means to advance their reputation and honour in the world; and which is much more, to promote their spiritual _and eternal happiness. Therefore, the wise man says, Eccles. x. 17. “ Blessed art thou, O land, when thy king is the son of nobles.” We have a remarkable instance and evidence of the happy and great influence of such a strong rod as has been described, to promote the universal prosperity of a people, in the history of the reign of Solomon, though many of the peo- ple were uneasy under his government, and thought him too rigorous in his administrations: See i Kingsxu. 4. ‘ Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of So- lomon,” 1 Kings. iv. 25. ‘‘ And he made silver to be among them as stones for abundance,” chap. x. 27. “ And Judah and Israel were many, eating and drinking and making mer- ry.” The queen of Sheba admired, and was greatly affected with the happiness of the people, under the government of such a strong rod, 1 Kings x. 8,9. “ Happy are thy men, _(says she) happy are these thy servants which stand continu- -ally before thee, and that hear thy wisdom. Blessed be the Lord thy God which delighted in thee, to set thee on the throne of Israel; because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice.” The flourishing state of the kingdom of Judah, while they had strong rods for the sceptres of them that bare rule, is taken notice of in our context; “ her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.” Such rulers are eminently the ministers of God to his people for good: they are great gifts of the Most High to a people, blessed tokens of his favour, and vehicles of his good- .ness to them;, and. therein are images of his own Son, the x 96 ~—s FLV. SERMONS ON DIFFERENT SUBJECTS. at ~ grand medium of all God’s goodness to fallen mankind; Sand therefore, all of them are ‘called, sons of the Most High. . All civil rulers, if they are as they onght to be, such strong rods as have been described, will be-like the Son of the Most High, vehicles of good to mankind, and like him, will be as the light of the wornihg, when the sun riseth, evena mornimg without clouds, as the tender grass springing out of the earth, by clear shining after rain. And therefore, when a people are be- reaved of them, they sustain an unspeakable loss, and are the subjects of a Judgment of God that is chasis wees la- mented. (aq! Oyen a 2. On account of the great calanaitiey: such ea are & defence from. Innumerable are the grievous and fatal calami- ties which public societies are exposed. to in this evil world, from which they can have no defence without order and autho- rity. If a people are without government, they are like a city broken down ahd without walls, ‘encompassed on every _ ‘side by enemies, and become angi Hg riers man- ner of confusion and misery. Government is necessary to defend conimanisies from ‘miseries from within themselves; from the prevalence of in- ‘testine discord, mutual injustice, and violence ; the members of the society continually makiag a prey one of another, with- ‘out -any defence ‘from each other. Rulers are the. heads of union in public societies, that hold the parts together ; without which nothifg else is to be expected than: that the members of the society will be continually divided against themselves, _every one acting the part of an enemy to his neighbour, every one’s hand against every man, and every mat’s hand against him; going on in remediless and eudless broils and jarring, until the society be utterly dissolved and broken in pieces, and life itself, in the neighbourhood of our Dein ic, iy 9 be- ‘comes miserable and intolerable. -- We may see the ‘need of: goveriment in societies Iby what is visible in families, those lesser sovieties, of which all ‘public societies até constituted. How miserable would these little societies be, if all were left to themsélves, without any authority or superiority in one above another, or ary head of ‘union and influence among them? We may be conviticed by what we see of the lamentable consequences of the wantof a ‘proper exercise of authority and maintenance of government in families, which yet are not absolutely without all authority. No less need is there of government in public societies, but much more, as they are “larger, a very few may possibly, SER. IV. A strong rod broken and withered.. 97 without any government, act. by concert, so as to-conenr in what shall be for the welfare of the whole; but this is not to be expected among a multitude, constituted of many thousands, of a great variety of tempers and different ins terests. As government is absolutely necessary, so there is a ne- cessity of strong rods in order to it: the business being such as requires persons so qualified ; no other being sufficient for, or well capable of the government of public societies : and therefore, those public societies are miserable that have not such strong rods for sceptres to rule, Eccles. x. 16...“ Wo to thee, O land, when thy king is a child.” __ As government, and strong rods for the exercise of it, are necessary to preserve public societies from dreadful and fatal calamities arising from among themselves; so no less requi- site are they to defend the community from foreign enemies. As they are like the pillars of a building, so they are also like the walls and bulwarks of a city: they are under God the main strength of a people in the time of war, and the-chief instruments of their preservation, safety, and rest. This is signified in a very lively manner in the words that are used by the Jewish community in her lamentations, to express the expectations she had from her princes, Lam. iv. 20. “The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, under his shadow we shall live among the heathen.” In this respect also such strong rods are sons of the Most High, and images or resemblances of the Son of God, viz. as they are their saviours from their enemies ; as the judges that God raised up of old in Israel are called, Neh. ix. 27. “Therefore thou deliverest them into the hand of their enemies, who vexed them: and in the time of their trouble when they cried unto thee, thou heardest them from heaven; and according tothy manifold mercies, thou gavest them SAVIOUTS, who saved them out of the hand of their enemies.” Thus both the prosperity and safety of cade under God, depends on such rulers as are strong rods. While they enjoy such blessings, they are wont to be like a vine planted in a fruitful soil, with her stature exalted among the thick branches, appearing in her height with the multitude of her _ branches ; but when they have no strong rod to be a sceptre to rule, they are like a vine planted in a wilderness that is exposed to be plucked up, and cast down to the ground, to VoL, Vil. 98 FIVE SERMONS ON DIFFERENT SUBJECTS. == — ~ have her fruit dried up with the east wind, and to have fire coming out of her own branches to devour her frnles > Lact ye On these accounts, when a people’s strong rods are bro-- ken and withered, it is an awful judgment of God on that people, and worthy of great lamentation: As when King’ Josiah (who was doubtless one of the strong rods referred to’ in the text) was dead, the people made great lamentation for’ him, 2 Chron. xxxv. 24, 25. “ And they brought him to Jerusalem, and he died, ‘aiid was buried in one'of the sepul+ chres of his fathers: and all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah, and all the singing- men and the singing-women spake of Josiah in their lamen- tations to this day, and made them an ordimnnes in rine and behold, they are written in the ames APPLICATION. : #} bier!) i Poeet T come now to apply these things to our own case, under the late awful frown of divine Providence upon us, in removing by death that honourable person in public rule and authority, an inhabitant of this town, and belonging to this congregation and church, who died at Boston the sh Lord's day. _ He was eminently a strong rod in the papain tery respects. As to his natural abilities, strength of reason, great= ness and clearness of discerning, and depth of penetration, he was one of the first rank. It may be doubted whether he has left his superior in these respects in these parts of the world. He wasa man of a truly great genins, and his genius was peculiarly fitted for the understanding and sioner — affairs. And as his natural capacity was great, so was the heein ledge that he had acquired, his understanding being greatly improved by close application of mind to those things he was called to be concerned in, and by a very exact observation of them, and Jong experience in them. He had indeed a great insight into the nature of public societies, the mysteries of government, and the affairs of peace and war. He had adis- cernment that very few have of the things wherein the public” weal consists, and what those things are that expose pnblic societies ; and of the proper means'to avoid the latter, and promote the former. He was quick in his discerning, in that in most cases, especially such-as belonged to his proper busi- SER. IV. A strong rod broken and withered. 99 ness, he at,first sight would see further than most men when they had done their best ; but yet he had a wonderful faculty of improving his own thoughts by meditation, and carrying his views a greater and greater length by long and close applica- tionof mind, He had an extraordinary ability to distinguish tight and wrong, in the midst of intricacies and circumstances that tended to perplex and darken the case. He was able to weigh things as is were in a balance, and to distinguish those things that were solid and weighty from those that had only a fair shew without substance ; which he evicently discovered in his accurate, clear, and plain way of stating and committing causes to a jury, from the bench, as by others hath been observed. He wonderfully distinguished truth from falsehood, and the most laboured cases seemed always to lie clear in his mind, his ideas properly ranged ; and he had a talent of com- municating them to every one’s understanding, beyond almost any one, and if any were misguided, it was not because truth and falsehood, right and wrong, were not well distin- guished. He was probably one of the ablest politicians that ever New-England bred. He had a very uncommon insight into human nature, and a marvellous ability to penetrate into the particular tempers and dispositions of such as he had to deal with, and to discern the fittest way of treating them, so as most effectually to influence them to any good and wise purpose. And never perhaps was there a person that had a more extensive and thorough knowledge of the state of this land, and its public affairs, and of persons that were jointly con- cerned with him in them. He knew this people, and their’ circumstances, and what their circumstances required. He dscerned the diseases of this body, and what were the pro- per remedies, as an able and masterly physician. He hada great acquaintance with the neighbouring colonies, and also’ the nations on this continent, with whom we are concerned in our public affairs. He hada far greater knowledge than any other person in-the land, of the several nations of Indians in these northern parts of America, their tempers, manners, and the proper way of treating them; and was more extensively known by them than any other person in the country. And no other person in authority in this province had such an acquain- tance with the people and country of Canada, the land of our enemies, as he had. Beaty He was exceeding far from a dispesition and forwardness 100 FIVE SERMONS ON DIFFERENT SUBJECTS. Vi AS to intermeddle with other people’s business but as to what | belonged to his proper business, in the offices he sustained, ’ and the important affairs of which he had the care, he hada’ great understanding of what belonged to them. T have often’ been surprised at the length of his reach, and what I have seen’ of his ability to foresee and determine the consequences of things, even at a great distance, and quite beyond the sight of other men. He was not wavering and unsteady in his opinion. His manner was never to pass a judgment rashily, but was wont first thvvoughly to deliberate and weigh an affair; and in this, notwithstanding his great abilities, he was glad to improve by the help of conversation and discourse with others, (and e@ften spake of the great advantage he found by it) ; buat , when, on mature consideration, he had settled his judgment, he was not easily turned from it by false colours, and plausible pretences and appearances. And besides his knowledge of things belonging to his particular calling as a ruler, le had also a” great degree of understanding in things belonging to his general calling as a Christian. He was no 1gtbusideraBte divine, He was a wise. casuist, as I know by the great help I have found from time to time by his judgment and advice in cases of cofiscience, wherein I have consulted him. And indeed I searce knew the divine that I ever found more able to help and enlighten the mind in such cases than he. And he had no small degree of knowledge in things pertaining to experimental religion; but was wont to discourse on such subjects, not only with accu- rate doctrinal distinctions, but as one intimately a feelingly acquainted with these things. doctrines of grace, and had a great detestation of the opposite . errors of the present fashionable divinity, as very contrary to the word of God, and the experience of every true Christian. SER. IV. A strong rod broken and withered. 103 Andas he was a friend to truth, so he was a friend to vital piety and the power of godliness, ma ever countenanced and favoured i it on-all occasions. He abhorred profaneness, i was a person of a serious and decent spirit, and ever treated sacred things with reve- rence. Hewas exemplary for his decent attendance on the lic worship of God. Who ever saw him irreverently and indecently lolling, and laying down his head to sleep, or gaz- . ing about the meeting-house in time of divine service? And as he was able (as was before observed) to discourse very un- derstandingly of experimental religion, so to some persons with whom he was very intimate, he gave intimations sufli- ciently plain, while conversing of these things, that they were matters of hisown experience. And some serious persons in civil authority, who have ordinarily differed from him in mat- ters of government, yet on some occasional close conversation with him on things of religion, have manifested a high opinion of him as to real experimental piety. As he was known to be a serious person, and an enemy toa profane or vain conversation, so he was feared on that account by great and small. When he was in the room, only his presence was sufficient to maintain decency ; though many were there accounted great men, who otherwise were disposed to take a much greater freedom in their talk and behaviour, than they dared to doin his presence. He was not unmindfal of death, nor insensible of his own frailty, nor did death come unexpected to him. For some years past, he has spoken much to some persons of dying, and going into the eternal world, signifying that he did not expect to continue long here. Added to all these things, to render him eminently a strong rod he was attended with many circumstances which tended to give him advantage for the exerting of his strength forthe public good. He was honourably descended, was a man of considerable substance, had been long in authority, was extensively known and honoured abroad, was high in the esteem of the many tribes of Indians in the neighbourhood of the British colonies, and so had great influence upon them above any other man in New-England. God had endowed him with a comely presence, and majesty of countenance, be- coming the great qualities of his mind, and the place in which God had set him. » Inthe exercise of these qualities and endowments, under these advantages, he has been as it were a father to this part of the land, on whom the whole county, had under God, its 104 FIVE SERMONS ON DIFFERBNT SUBJECTS. =) Joe dependence in all its public affairs, and especially since the beginn'ng of the present war. How. much the weight of all the warlike concerns of the country (which above of the land lies exposed to the enemy) has lain on his shoul- _ ders, and how he has been the spring of all motion, and the doer of every thing that has been done, and chow wisely and faithfully be has conducted these affairs, I need. not inform this congregation. You well know that he took: care of the county as a father of a family of children, D ting men’s lives, and making light of their blood; : el pt diligence, vigilance and prudence, applying himself continu, ally to the proper means of our safety and welfare. And especially has this his native town,. where he has dwelt from his infancy, reaped the benefit of his happy influence. His wisdom has been, under God, very much our guide, and his authority our support and strength, amd he has been a great honour to Northampton, and ornament to our church. He continued in full capacity of usefulness while he lived; he was indeed considerably advanced in years, but his powers of mind were not sensibly abated, and his strength of body was not soimpaired, but that he was able to gd lony journeys, in extreme heat and cold, and ina short time. , But now this * strong rod is broken and thera ” and surely the judgment of God therein is very awful, and the dispensation that which may well be fora lamentation. Pro; bably we shall be more sensible of the worth and importance of such a strong rod by the want ‘of it. The awful, voice of God in this providence is worthy to be attended to by this whole province, and especially by the people of this coupty, but in a more peculiar manner by us of this town. Wehave now this testimony of the divine displeasure, added, to all the other dark clouds God has lately brought over. us, and, his awful frowns uponus. It isa dispensation, on many accounts, greatly calling for our humiliation and fear before God; an awful manifestation of his supreme, universal, and absolute dominion, calling us to adore the divine sovereignty, and tremble at the presence of this great God. ‘And it is alively instance of human frailty and mortality. We see how that none are out of the reach of death, that no greatness, no au- thority, no wisdom and sagacity, no honourableness of person or station, no degree of valuableness and importance, exempts from the stroke of death. This is therefore a loud and solemn warning to all surts to prepare for their departuga hence. °F ofey _ SER, IV: A strong rod broken and withered. 105 And the memory of this person who is now gone, who -was made so great a blessing while he lived, should engage us to shew respect and kindness to his family. This we should do both out of respect to him and to his father, your former eminent pastor, who in his day was in a remarkable manner a father to this part of the land in spirituals, and especially to thistown, asthis his son has been in temporals.—God greatly resented it, when the children of Israel did not shew kindness to the house of Jerubbaal that had been made an instrument of so much good to them, Judges viii. 35. “ Neither shewed _they kindness to the house of Jerubbaal, according to all the good which he had shewed unto Israel.” Vou; vt. Q tT oe + _ tas wed A nti SINS veak tee Po eee? Leach Jase! FE we Thats "alte! if ave mth pity ee ei! wot ated Ge aap TNE He rst vat py awe ee Porctawantre’ @: aR HN: cit a itt va OR Winir meres ters; atin cghtie wee ly erg eNO, “menuollisil dowel. toy hi if Fared : bio r Te RLLEL A TLR CL tn ame ida «3 ta ie bik: ne. vad co phily Rips ee } I eae E oheis hy 4 a ee ” \ : ’ ‘ j bee ; 4 “ 0) ‘ ‘ ty ye ee a ( . ‘ mY sah» ‘ PHERG t fas ‘ oak “ FEM “ wo ; } BR by yet % a Fa "yey + 4 \ s APH - " } . bo des : \ y rae ea Tp 4 ' ‘ Ft Pe { ui 8 KY 9 tees PY : we oy t ay : ht . =f ' \ ih ee ? ' . : j a } M ‘i : * ; % ian) t . . hee ee a ’ ‘ wd, hed ‘ + eh rR iON te hl SERMON V.* TRUE GRACE. DISTINGUISHED FROM THE EXPERIENCE OP DEVILS. JAMES li. 19, Phu believest that there ts one God; thou dost well: the devils nie believe, and tremble. - ve oily ’ ' ay | in these weds. i 1s Searches shaban some, stead pended on, as an evidence of their good estate and acceptance, ‘as the objects of God’s favour, viz. a speculative faith, or beliéf of the doctrines of religion. The great doctrine of .the existence of ‘one only God is particularly mentioned ; . pro- bably, because this was a doctrine wherein, especially, there Was a visible and noted distinction between professing Chris- tians and the heathens, amongst: whom the Christians in those days were dispersed. And’ therefore; this was what many trusted in, as what recommended them to, or at least was an ‘evidence of their interest in; the great spiritual and eternal ‘privileges, in which real Christians were distinguished from the rest of the world. Ag ses 2. How much is allowed concerning this faith, viz, That it isa good attainment ; “Thou dost well.” It was good, as it was necessary. This doctrine was one of the fundamental doctrines of Christianity ; ; and, in some respects, above all others fundamental. * It was necessary to be believed, in order to salvation. To be without the belief of this dectring, espe- . * Preached before the Synod of New York, convened at New. Ark, in New Jersey, on September 28, N. N.S. 1752, : | y ae ood 108 FIVE SERMONS ON DIFFERENT SUBJECTS. cially i in those that had such advantage 2 to know as they as they oo ) whom the Apostle wrote, would be a great sin, and vastly aggravate their damnation. This belief was fis gab as it had a good tendency in many respects. 3. What is implicitly denied. pees bs as is any evidence of a -person’s being The whole context shews this to es wah design mien in the words. And it is particularly manifest rby the con of the verse; which is the .. 7 DM race? tee ia 4. Thing observeable in the words, viz. ‘The Sareea t by which the Apostle proves, that this is no a sue, viz. that it is found in the devils. sign bee bast ' there is one God, and that he is a holy, sin-hating : al that he is a God of truth, and will fulfil bia thseligsingn y which he has denounced future judgmen and a great increase of misery on them; and that s an eg God, and able to execute his threatened pai cy them. pean sii . & 5 Hsdig well ke “The devils “Ws no 0 deg ree by holiness ‘And re :those things which are nothing "beyond what t rey a »'sub- nis of, cannot be holy experiences ab aa The devil once was holy ; but when he fel oe all eee ‘Midiessen and became perfectly wicked. He ‘is the grea test _osinner, and in some sense the father of all sin. ~ John viii. 44. “« Ye are of your father the devil, and the lusts of your father ye will do: He was a murderer from the ‘be ginning, and sER.v. °° | True gracedistinguished, Ke. * @09 abode : not in the truth, because there was notruth in him. When he speaketh a lie, he speaketh of his own: far he is.a liar, and the father of it’. 1 John iii, 8. “ He that com- mitteth sin is ‘of the devil; for the devil. sinneth from the beginning.” He is often ptileri of, as bys way of eminence, ‘the wicked one.” So, Matth. xiii, 19...“ Then cometh the wicked one, and catcheth away that which was sosyn in his “hear! ”’ Verse 38: “ The tares are the children of the wicked ‘one.’ 1 John ii. 13. “I 'write ante you young men, -because _ye have overcome the wicked one.” Chap. iii. 12. “« Not as Cain, who was of that wicked one.” Chap. v. 18. Whaso- “ever is born of God—keepeth himself, and that. wicked one “toucheth him not.” So the devils’ are called evil spirits, “unclean spirits, powers of darkness, rulers of the darkness ‘of this world, and wickedness itself. Eph. vi. 12...“ For we "wrestle not against flesh and blood, but against principalities, _ against powers, against the rulers of the dar kness of this world, against spiritual wickedness in high places.” , | Therefore, surely, those things which the min ‘ds of devils are the subjects of, ean have nothing of the nature of true _ holiness in them. The knowledge and. understanding» which _ they have of the things of God and réligion, cannot be of the ~ nature of divine ‘and holy light, nor any knowledge that’ is merely of the same kind. No impressions made on their thearts, can be of a spiritual nature. That kind of sense which they have. of divine things, however great, cannot be a holy ‘sense. Such affections as move their hearts, however power- _ful, cannot be holy affections. If there be no holiness:in them -as they are in the devil, there can be no holiness in them as they are in man ; unless something be added to them beyond owhat isin the devil. And if any thing be added to them, then _ they are not the same. things ; but are something beyond what devils are the subjects of; which is contrary to the supposition ; forthe proposition which I am upon is, that those things which .are of the same nature, and nothing beyond what devils are the \subjects of, cannot be holy experiences. It is not the subject “that makes the affection, or experience, or quality holy ; but ‘itis the quality that makes the subject holy. And if those qualities and experiences which the devils are the subjects of, having nothing of the nature of holiness in them; then they can be no certain signs, that persons which have them are holy or gracious. There is no certain sign of true grace, but those things which are spiritual and: gracious. It is God’s image that is his seal and mark, the stamp by which 110 — FIVE SERMONS ON DIFFERENT SUBJECTS. those that are his are known: Butthat which has nothing of the nature of holiness, has nothing of this image. ‘That which is a sure sign of grace, must either be something which has the : nature and essence of grace, or flows from, or someway belong to its essence: For that which distinguishes things one from another is the essence, or something appertaining to their essence. And therefore, that which is sometimes found wholly without the essence of holiness or grace, can be no’ essen- tial, sure, ordistinguishing mark of gracen =f Il.. The devils are not only absolutely without all true holiness,‘ but they are not so much as the subjects: of any c mon grace. - hia Hf any should i imolzinies that some ehitige may be signs of grace which are not grace itself, or which have nothing of the nature and essence of grace caleba in them ; yet, certainly they will.allow; that the qualifications which are sure evidences of grace, must be things that are near akin to grace, or having some remarkable afhnity with it. But the devils are not only wholely destitute of any true holiness; but they are at the greatest distance from it, and have ve nothing in them in any wise akin to it. Uo ald fat’ There aresmany in this world who are wholly pie wf saving grace, who yet have common grace. They haveno ‘true kaslariitiny but nevertheless have something of that which is called moral virtue; and are the subjects of reerntigi the common influences of the Spirit of God. | It is: so with those in general that live under the light of the gospel, and are not-given: up to judicial blindness and hardness: Yea, those that are thus given up, yet have some degree of restrain- _ ing grace while they live in this world; without which the earthecould not bear them, and they woulda in no measure be tolerable members of human society. But when ‘any are damned, or cast into hell, as the devils are, Goa ‘withdraws: his restraining grace, and all merciful ‘influences of his Spirit whatsoever. They have neither saving grace nor common grace ; neither the grace of the Spirit, norany cof the common gifts of the Spirit: neither true holiness, nor moral virtue of any kind. Hence arises the vast merease of the exercise of wickedness in the hearts of men when they ‘are damned.» And-herein is the chief difference between the damned in hell, and unregenerate and graceless men in — ithisworld. Not that wicked men in this world have any more holiness or true virtue than the damned, or have wicked men, ewhen they leave this world,. any principles of wickedness itl- - SRR. Vs True grace distinguished, Kc. ‘111 fused into them: But when men are cast into hell, God-per- fectly takes away his Spirit from them, as to all its merciful common influences, and entirely withdraws from them all restraints of his Spirit and good providence.- - sci. ts _ IIL Itis unreasonable to suppose, that a person’s: being in any respect as the devil is, should be a-certain-sign that he is very unlike and opposite to him, and hereafter shall not have his part with him. True saints are extremely unlike and contrary to the devil, both relatively and really. They are so relatively. The devil is the grand rebel; the chief enemy of God and Christ; the object of God’s greatest wrath; a condemned malefactor, utterly rejected and cast off by him ; for ever shut out of his presence; the prisoner of his justice ; an everlasting inhabitant of the infernal world. The saints, on the contrary, are the citizens of the heavenly Jerusalem; members of the family of the glorious King of heaven: the childrenof God; the brethren and spouse of his dear Son; heirs of God; joint heirs with Christ ; kings and priests unto God. And they are extremely differ- ent. really. The devil, on account of his hateful nature, znd those accursed dispositions which reign in him, is called Satan, the adversary, Abaddon and Apollyon, the great de- stroyer, the wolf, the roaring lion, the great dragon, the old serpent. ‘The saints are represented as God’s holy ones, his anointed ones, the excellent of the earth; the meek -of the .earth; lambs and doves; Christ’s little children; having the image of God, pure in heart; God’s: jewels; lilies in Christ’s garden; plants of paradise; stars of heaven; tem- ples of the liying God. The saints, so far as they are saints, are as diverse from the devil, as heaven is from hell; and much more contrary than light is to darkness: and the eternal state that they are appointed to, is answerably diverse and contrary. : , Now, it is not reasonable to suppose, that being in any respect as Satan is, or being the subject of any of the same properties, gualifications, affections, or actions, that are in him, is any certain evidence that persons are thus exceeding different from him, and in circumstances so diverse, and appointed to an eternal state so extremely contrary in all re- spects., Wicked men are in scripture called the children of the devil.. Now. is it reasonable to suppose, that men’s being in any respect as the devil is, can be acertain sign,. that they Pas =. - 12 FIVE SERMONS ON DIFFERENT SUBJECTS. are not his children, but the children of the infinitely holy. and blessed God? . We are informed, that wicked men shall hereafter have their part with devils ; shall be: sentenced to the same everlasting fire which is prepared for the devil and his angels, Now, can a man’s being like the devil in ‘any FeSpect’ be’a’ sure token that he shall not have his part’ with him, but with glorious angels, and with Jesus Christ, dwell- ing with him, where he is, that he may behold ‘and! partake of his glory ? RAMEE a i Nc na ; } y he, DIRS IMPROVEMENT. | : sane! aes 4 The first use wad lie in several inferences, for. our id struction. I. From what lies been said, rm may be inferred, by ps of reason, that nothing that damned men do, or ever wil perience, can be any sure.sign of grace, Damned men are like the devils, are conformed to es in nature and state. They have nothing better in them than the devils, have no higher principles in their hearts 5. expe- rience nothing, and do nothing of a more excellent kind; as they are the children and servants of the devil; and as -sucn shall dwelt with him, and be partakers with him of the same misery. As Christ says, concerning the saints in their future state, Matt. xxii.30, “ That they shall be as the angels of God in heaven :” So it may be said concerning ungodly men in their future state, that they shall be as the fallen, wicked. angels in hell.: Each of the fore-mentioned reasons, given te shew ‘the truth of the doctrine with respect to devils, hold good with | respect to damned men. Damned men have no degree of holiness ; and therefore those things which are “ing Repo what they have, cannot be holy experiences. - Damned. men are not only absolutely destitute of all true holiness, but they have not somuch as any common grace. And lastly, it itis un- reasonable to suppose, that a person’s being in any res ect as the damned in hell are, should be a certain sign that they are very unlike and opposite to them, and hereafter ae not 1ave i their portion with them. II. We may hence infer, that no degree of “etstatioe i knowledge of things of religion is any certain sign of saving grace. The’ devil, before his fall, was among those bright © —s and glorious angels ‘of heaven, which are represented as morn- — SER. V. > rue grace distinguished, Ke. 113 ing stars, and flames of fre, that excel in strength and wis- dom. And though he be now become sinful, yet his sin has not abolished the faculties of the angelic nature; as when man fell, he did not lose the faculties of the human nature.— Sin destroys spiritual principles, but not the natural faculties. It is true, sin, when in full dominion, entirely prevents the exercise of the natural faculties in holy and spiritual under- standing ; and lays many impediments in the way of their pro- per exercise in other respects. It Jays the natural faculty of reason under great disadvantages, by many and strong pre- judices; and in fallen men, the faculties of the soul are, doubtless, greatly impeded in their exercise, through that great weakness and disorder of the corporeal organ to which it is strictly united, and whichis the consequence of sin.— But there seems to be nothing in the nature of sin, or moral corruption, that has any tendency to destroy the natural capa- city, or even to diminish it;. properly speaking. If sin were of such a nature as necessarily to have that tendency and ef- fect ; then it might be expected, that wicked men, in a future state, where they are given up entirely to the unrestrained exercise of their corruptions and lusts, and sin is in all respects ‘brought to its greatest perfection in them, would have the capacity of their souls greatly diminished. This we have-no Treason to suppose; but rather, on the contrary, that their capacities are greatly enlarged, and that their actual know- ledge is vastly increased ; and that even with respect to the Divine Being, and the things of religion, and the great con- cerns of the immortal souls of men, the eyes of wicked men are opened, when they go into another world. The greatness of the abilities of devils may ‘be argued, from the representation in Eph. vi. 12. “We-wrestle not against flesh and blood, but against principalities, against powers,” &c. The same may also be argued from what the Scripture says of Satan’s subtilty. Gen. iii. 4. 2 Cor. xi. 3. Acts, xiii. 10. And as the devil has a faculty of understanding of large capacity, so he is capable of a great speculative know- ledge of the things of God, and the invisible and eternal world, as well as other things; and must needs actually have a great understanding of 'these things; as these have always been chiefly in his view; and as his: circumstances, from his first exgstence, have been such as have tended chiefly to en- gage him to attend to these things. ‘Before his fall, ‘he was one of those angeis who continually beheld the face of the VOL. vill. Ls 114 FIVE SERMONS ON DIFFERENT SUBJECTS. | Father inheaven: and-sin has no tendency to destroy the mory, and therefore has no tendency to blot out of. i epee speculative knowledge that was formerly there. 99+ 9 +) _ As the devii’s subtilty shews his: great capacity ; so the way in which his subtilty is exercised and . is principally in his artful management with respect to things of religion, his exceeding subtil representations, insinuations; reasonings, and temptations, concerning these things--demon- strates his great actual understanding’ of | ‘them 5 as, in order to be a very artful disputant in any science, to confound and deceive such as are conversant in it, a person had need to have a great and extensive acquaintance with the things which pertain tothat science. =) Thus the devil has undoubtedly a great degree of specu- lative knowledge in divinity ; having been, as it were, edu- cated in the best divinity school in the universe, viz. the heaven of heavens. He must needs have/such am extensive © ‘and accurate knowledge concerning the nature and attributes of God, as we, worms of the dust, in our preseut state, are not capable of. And he must have a far more extensive know- -ledge of the works of God, as of the work of ereation in par- ticular; for he was.a spectator of the creation of this visible world; he was one of those morning-stars (Job xxxvili, 4—7:) «who sang together, and of those sons:of God, that shouted for joy, when God laid the foundations: of the earth, laid the measures: thereof, and stretched the line upon it” And. so he must have avery great knowledge of God’s works of providence. He has been a spectator of the series of these works from the beginning ; he has seen how God has»governed the world in all ages 3 and he has seen the whole traim of God’s wonderful successive dispensation of providence towards his church, from generation to generation. And he has not been an indifferent spectator; but the great opposition between - God and him, in the whole. course of | those dispensations, has necessarily engaged his attention in the strictest of them. He must have a great degree of knowledge concern - ing Jesus Christ as the Saviour of men, and the nature and method of the work of Redemption, and the wonderful wis- dom of God in this contrivance. It is that work of God where- in, above all others, God has acted in opposition to him, and in which he has chiefly set himself in opposition to God, It is with relation to this affair; that the mighty warfare has been maintained, which has been carried on between Michael and his angels, and the devil and_ his angels, through all ages SER.V. _ -True grace distinguished, Se. Als from the beginning of the world, and especially since Christ appeared. The devil has had enough to engage his attention to, the steps, of divine wisdom in sale work; for it is to that w ude he has opposed his subtilty ; and he. has seen and found, to his great disappointment and unspeakable torment, how divine wisdom, as exercised in that work, has baffled and - confounded his devices. He has a great knowledge of* the things, of another world; for the things.of that world are in his immediate view. He hasa great knowledge of heaven; for he has been an mhabitant of that world of glory: and he has a great knowledge of hell; and the nature of its miserv; for he is the first inhabitant of ‘hell : ; andabove all the ober inhabitants, has experience of. its torment, and has felt them constantly, for more than fifty-seven hundred years... He must have a, great knowledge of the holy. Seriptures5 for it is evi- dent he is not hindered from knowing what is written there, by the use’he made of the words of Scripture in his tempta- tion of our Saviour. . And if he can know, he has much op- portunity to know, and must needs have a disposition to know, with the greatest exactness; thathe may, to greater effect, pervert and wrest the Scripture, and preyent such an effect.of the word of God on the: hearts of men, asshalltend to over- throw, his kingdom. He must have a great knowledge of the ‘nature of mankind, their capacity, their dispositions, and the corruptions of their hearts ; for he has had long aud great ob; servation and experience. The heart of man is what he had chiefly to do with, in his subtil devices, mighty efforts, restless and indefatigable operations and exertions of himself, from the beginning of the world. And it is evident that he has a great speculative knowledge of the nature of experimental religion, by his being able to imitate it so artfully, and in such @ manner as to transform himself into an angel of light. Therefore it is manifest, from my text and doctrine, that no degree of speculative knowledge of religion is any certain sign of true piety. Whatever clear notions a man may have of the attributes of God, the doctrine of the Trinity, the nature of the two covenants, the economy of the persons of the Trinity, and the part which each person bas in the affair of man’sredemption; if he can discourse never so excellently of the offices of Christ, and the way of salvation by him, and the admirable methods of divine wisdom, and the harmony of the various attributes of God in that way; if he can talk never so clearly and exactly of the method of the justification of a sinner, andof the nature of gonversion, and the operations of 116 FIVE SERMONS ON DIFFERENT SUBSECTs. — * the Spirit of God, in applying the redemption of ‘Christ; giving good distinctions, happily solving difficulties, and an+ swering objections, in a manner tending greatly to enlighte the ignorant, to the edification of the church of God, and'th conviction of gainsayers, and the great increase of light in the world: Ifthe has more knowledge of thissort than hun dreds of true saints of an ordinary pinata om nee an yet all is no certain ‘evidence of hes degree of saving x the heart. ott) Se pram! “ui It is true, the Scripture. often speaks er kWNtblerGr divine things, as what is peculiar to true saints; as in John xvii. 3.“ This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hhast'sent!™(Mattror xi. 27. ‘¢ No man knoweth the Son, but the Father: eee i knoweth any man the Father, save the Son, and he to whom+— soever the Son will reveal him.” ~Psaliix. 10.‘ They ‘that — know thy name will put their trust in thee.” Philip/iii.'8. “ eee . l “(30 FIVE SERMONS ON DIFFERENT SUBJECTS. -shews, that if men have both the same views of understanding, and also the same affections of heart that the devils honey itis ‘no sign of grace. And as to the particular Pent. to whith these things. may be carried in men in this. world without grace, it appears not safe to make use of it as an infallible rule to. determine | men’s state. I know not where we have any rule to go by, to fix the precise degree in which God by his providence, o or_his common influences on the mind, will excite in wicked men — in this world, the same views py) affections which the wicked have in another world; which, it is manifest, the former are capable of as well as the latter, having the same faculties and principles of soul; and which views and affections, it is evi- dent, they often are actually the subjects of in some devree, some in a greater, and some in a less.degree. The infallible evidences of grace which are laid dovall in ‘Scripture are of another kind: they are all of a holy and spiritual nature ; and therefore things of that kind which a heart that is wholly carnal and corrupt cannot receive or experience, | Cor. ii. 14 I might also here add, that observation and experience, in very many instances, seem to confirm what Scripture and. Treason teaches in these things. P| 7 The second use may be of self-examination. — Let the things which have been observed put all on exa- mining themselves, and enquiring, whether they have any better evidences of saving grace, than such as have been mentioned. We see how the infallible Spirit of God, in ‘the text, plainly represents the things of which the devils are the sub- jects, as no sure sign of grace. And we have now, in some instances, observed how far the devils and damned men go, and will go in their experience, their knowledge of divine things, their belief of truth, their awakenings and terrors of conscience, their conviction of guilt, and of the justice of God in their eternal dreadful damnation, their longings after’ salvation, their sight of the external glory of Christ and hea- venly things, their sense of the vast importance of the things of religion, and another world; their sense of the. awful great- ness and terrible majesty of God, yea, of all God 's attributes. These things may well put us on serious self-examination, ; whether we have any thing to evidence our good estate, be- yond what the devils have. Christ said to his disciples,;-‘* Ex cept your righteousness exceed the righteousness of the scribes SER. V. True grace distinguished, Ke. - 13 ty and Pharisees, ye shall in no case enter into the kingdom of. heaven:” so the Spirit of Christ, in his Apostle James, does. in effect say, in my text, except what you experience in your souls go beyond, the experiences of Hevilss ye shall in.no case enter into the kingdom of God. _ Here, it may be, some will be ready.to. say, i have some- thing besides all these things ; ; what the devils have not, even love and joy. I answer, You may have something besides the ex- periences of devils, and yet nothing beyond them. Though the experience be different, yet it may not be owing to any ifferent principle, but only the different circumstances under which these principles are exercised. The principles from whence the fore-mentioned things in devils and damned men arise, are these two, natural understanding and self-love. It is from these principles of natural understanding and self. love, as exercised about their own dispositions and actions, and God as their judge, that they have natural conscience, and have such convictions of conscience as have been spoken of. It is from these principles that they have such a sense of the importance of the things of religion, and the eternal world, and such longings after salvation. It is from, the joint exercise of these two principles that they are so sensible of the awfal, majesty of God, and of all the attributes of the divine nature, and so greatly affected with them. And it is from these prin- ciples, joined with external sense, the wicked, at the day of judgment, will have so great an apprehension ‘of, and will be sO greatly affected by the external glory of Christ and his saints.. And that you have a kind of love, or gratitude and joy, which devils and damned men have not, may possibly not arise. from any other principles in your heart different from these two, but only from these principles as exercised in different’ circumstances. As for instance, your being a subject of the restraining grace of God, and under circumstances of hope., The natural understanding and self-love of devils possibly - might affect them in the same manner if they were in the same. circumstances. If your love to God has its first source from nothing else than a supposed immediate divine witness, or any other supposed evidence, that Christ died for you in particular, and that God loves you; it springs from no higher principles than self-love ; which is a principle that reigns in the hearts of devils. Self-love is sufficient, without ¢ grace, to cause men tolove those that love them, or that they imagine love them, and make much of them ; Luke vi. 32. For if'y ye love them 152 FIVE SERMONS ON DIFFERENT SUBJECTS. ~-* which love you, what thank have you? For sinners also love those that love them.” And would not the hearts of devils be” filled with great joy, if they, by any means, should take up a" confident persuasion that God had pardoned thém, and was become their friend, and that they should be delivered from? that wrath of which they now are in trembling expectation.. Ifthe devils go so far as you have heard, even in their cir-’ cumstances, being totally cast off, and given up to unre-" strained wickedness, being without hope, knowing’ that God is, and ever will be their enemy, they suffering his wrath without’ mercy: How far may we reasonably suppose they might go, in imitatign of grace and pious experience, if they had the same degree of knowledge, as clear views, and as strong con- viction, under circumstances of hope, and offers of mercy ; and being the subjects of common grace, restraining their corruptions, and assisting and exciting the natural principles of reason, conscience, &c.? Such things, or an ing like them, inthe heart of a sinner im this world 3 at the same time that he, from some strong impression’ on his ‘imagination, has suddenly, after great terrors, imbibed a confidence, that now this great God is his Friend and Father, has released him from allthe misery he feared, and has promised him eternal hap- piness: I say, such things would, doubtless, vastly heighten his ecstacy of joy, and raise the exercise of natural gratitude; (that principle from whence sinners love those that love them), and would occasion a great imitation of many graces in g exercises. Is it any wonder then that multitudes under sucha sort of affection are deceived? Especially when they have devils to help forward the delusion, whose great subtilty has chiefly been exercised in deceiving mankind through all past generations. som thd tn Pie ales 7a chowe wie Inq. Here possibly some may be ready to inquire, If there be so many things which men may experience from no higher principles than are in the minds and hearts of devils; what are those exercises and affections that are ofa higher nature, which I must find in my heart, and which J may justly look upon as sure signs of the saving grace of God's Spirit ? ' iC) Ba erent Ans. Yanswer, those exercises and affections which are good evidences of grace, differ from all that the devils have, and all that can arise from such principles as are in their hearts, in two things, viz. their foundation and their ten- dency. Yee a & hire, SER. Y. True grace distinguished, Ke. 133 1. They differ in their foundation, or in that belonging to them which .is the foundation of all the rest that pertains to them, viz. An apprehension or sense of the supreme holy beauty. and comeliness of divine RMP as they are in them- selves, or in their own nature.. OF this, the devils and damned in hell are, and forever “silk be, entirely destitute. . This the devils once had, while they stood in their integrity; but they wholly lost it when they. fell. And this is the on/y thing that can be mentioned per- taining to the devil’s apprehension and sense of the divine Being, that he did lose. Nothing else belonging to the know- ledge of God, can be devised, ae which he is destitute. It has been observed, that there is no one attribute of the divine nature, but what he knows, with a strong and very affecting conviction. This I think is evident and undeniable, But to the supreme beauty of the divine nature he is altogether blind. . He sees no more of it, than a man born perfectly blind does of colours. The great sight he has of the attributes of God gives him an idea and strong sense of his awful majesty, but no idea of his beauty.and comeliness. _ Though he has seen so much of God’s wonderful works of power, wisdom, holiness, justice and truth, and his wonderful works of grace to mankind, for sq many thousand ycars, and has. had occasion to observe them with the strongest attention ; yet all serves not to give him the least sense of his divine beauty. And though the devils should continue to exercise their mighty powers | of mind with the strongest intention; and should take things in all pos- sible views, in every order and arrangement; yet they never wi!l see this.. So little akin is the knowledge they have to this, that the great degrees of that knowledge, bring them no nearer to it. Yet the more knowledge they have of God of that kind, the more do they hate God. That wherein the beauty of the divine nature does most essentially consist, yiz. his holiness, or moral excellency, appears in their eyes furthest from beauty. It ison that very account chiefly that he appears hateful to them. The more holiness they see in him, the more hateful he appears: The greater their sight is of his holiness, the higher is their hatred of him raised, And because of their hatred of his holiness, they hate him the more, the more they see of his other attributes. They would hate a-holy Being, whatever his other attributes, were ;_ but. they hate such a holy Being the worse, for his being infinitely wise, and infinitely powerful, &ec, more than they would do, 1 if, they saw in him less” power and less wisdom, 134 FIVE SERMONS ON DIFFERENT SUBJECTS. © "!? The wicked, at the day of judgment, will see every thing else in Christ, but his beauty and amiableness. There is no” one quality or property of his person, that can be’ thought of but” what will be set before them in the strongest light at that day, o but only such as consist in this. They will see hin coming in® the clouds of heaven, “ in power, and great glory, i in the of his Father.” They will have that view of his external glory,” which is vastly beyond what we can imagine; and they will © have the strongest and most convincing demonstrations of all” his attributes and perfections. They will have a sense of his great majesty, that will be, as it were, infinitely affecting | to them. They shall be made to know effectually, “That he is the Lord.” They shall see what he is, and what’ he does ; ; his nature and works shall appear in the strongest view: But his infinite beauty and amiableness, which is all in all, and with- out which every other property is nothing, and worse than nothing, they will not see. Therefore in 2 sight or sense of this fundamentally ¢ consists the difference between the saving grace of God’s Spirit, and the experiences of devils and damned souls. T his i is the foun-— dation of every thing else that is distinguishing 1 in true Chrise tian experience. This isthe foundation of the faith of God’s elect. This gives the mind a saving belief of the truth of divine things. It is a view of the excellency of the gospel, or sense of te divine beauty and amiableness of the scheme of doctrine there exhibited, that savingly convinces the mind that it is indeed divine or of God. This account of the matter is plainly implied ; 2 Cor. iv. 3,4. “ But if our gospel be hid, jt is hid to them that are lost, in whom the God of this world hath blinded the minds of them that believe not, lest the light” of the glorious gospel of Christ, who is the image of God,* should shine into them.” And, verse 6. For God, who com-* manded the light to shine out “of darkness, hath shined i in our, liearts, to give the light of the knowledge of the glory of God’ in the face of Jesus Christ.” Itis very evident that a saving: belief of the gospel, is here spoken of by the Apostle as arising from a view of the divine glory or beauty of the things i it exhibits. It is by this view that the soul of a true convert i is. enabled savingly to see the sufficiency of Christ for his salva- tion. He that has his eyes opened to behold the divine : super- lative beauty and loveliness of Jesus Christ, is convinced of his sufficiency to stand as a Mediator between him, a guilty hell deserving wretch, ane an oe), holy God, in an ex- SER. V. True grace distinguished, Ke. 135 ceeding different manner than ever he can be convinced by the arguments of authors or preachers, however excellent. When he once comes tosee Christ’s divine loveliness, he wonders no more that he is thought worthy by God the Father to be accepted fur the vilest sinner. Now it is not difficult for him to conceive how the blood of Christ should be esteemed by God so precious as to be worthy to be accepted as a com- pensation for the greatest sins. The soul now properly sees the preciousness of Christ, and so does properly see and under- stand the very ground and reason of his acceptableness to God, and the value God sets on his blood, obedience, and intercession. This satisfies the poor guilty soul, and gives it rest, when the finest and most elaborate discourses about the sufficiency of Christ, and suitableness of the way of salvation, would not do it. Whena man comes to see the proper foun- dation of faith and affiance with his own eyes, then he believes savingly. “‘ He that seeth the Son, and believeth on him, hath everlasting life 7’ John vi. 40. When Christ thus mani- fests God’s name to men, then they believe that all things whatsoever God has given to Christ are of him, and believes that Christ was sent of God :” John xvii. 6, 7,8. And “they that thus know Christ’s name will trust in him ;” Psalm ix. 10. In order to true faith in Jesus Christ, the Son of God is re- vealed in men. Gal. i. 15, 16. And it is this sight of the divine beauty of Christ, that bows the wills, and draws the hearts of men. A sight of the-greatness of God in his attributes, may overwhelm men, and be more than they can endure ; but the enmity aad opposition of the heart may remain in its full strength, and the will remain inflexible. Whereas one glimpse of the moral and spiritual glory of God, and the su- preme amiableness of Jesus Christ shining into the heart, overcomes and abolishes this opposition, and inclinesthe soul to Christ, as it were, by au omnipotent power. So that now, not only the understanding, but the will and the whole soul receives and embraces the Saviour. This is most certainly the discovery, which is the first internal foundation of a saving faith in Christ in the soul of the true convert, and not any im- mediate outward or inward witness, that Christ loves him, or that he died for himin particular, and is his Saviour; so be- getting confidence and joy, aud a seeming love to Christ, because heloves him. By such faith and conversion, (demon- strably vain and counterfeit) multitudes have been deluded. The sight of the glory of God, in the face of Jesus Christ, works true-supremelove to God. This is a sight of the proper 136 FIVE SERMONS ON DIFFERENT SUBJECTS. foundation of supreme love to God, viz. the supreme loveli- ness of his nature; and a love to him on this ground is truly above any thing that can come from a mere principle of self- love, which is in the hearts of devils as well as men. And this begets true spiritual and holy joy in the soul, which is indeed joy in God, and glorying in him, and not tgorcing, in our- selves. This sight of the beauty of divine things will excite true desires and longings of soul after those things; not like the longings of devils, but natural free desires; the desires of appetite, the thirstings of a new nature, as a new-born babe desires the mother’s breast; and as a hungry man longs for some pleasant food he thinks of; or as the thirsty hart pants after the cool and clear stream. This sense of divine beauty is the first thing in the actual change made in the soul.in true conversion, and isthe foun- dation of every thing else belonging to that change; as is evi- dent by those words of the Apostle, 2 Cor. iii, 18. “ But we ‘all with open face, beholding, asin a glass, the glory of the. Lord, are changed into the same image, from glory to glory,. even as by the Spirit of the Lord.” 2. Truly gracious affections and exercises of mind differ from such as are counterfeit, which arise from no higher prin- ciples than are in the hearts of devils, in their ¢endency ; and that in these two respects. (1.) They are of a tendency and- influence very contrary’ to that which was especially the devil’s sin, even pride. That pride was in a peculiar manner the devil’s sin, is manifest from 1 Tim. iii. 6. “ Not a novice, lest, being lifted up with pride, he fall into the condemnation of the devil.” False and de- lusive experiences evermore tend to this; though often times under the disguise of great and extraordinary humility. Spi- ritual pride is the prevailing temper and general character of hypocrites, deluded with false: discoveries and affections.— ‘They are in general of a disposition directly contrary to those two things belonging to the Christian temper, directed to by the Apostle ; ; the one in Rom. xii. 16. Be not wise in your own conceit ;” and the other in Phil. ii. 3. “ Let each esteem others better than themselves.” False experience is conceit ed of itself, and affected with itself. Thus he that has false humility is much affected to think how he is abased before God. He that has false love is affected, when he thinks of the great- ness of his love. The very food and nourishment of false experience is to view itself, and take much notice of. itself; SER. V. True grace distinguished, &c. 137 and its very breath and life is to be some way shewing itself.— ‘Whereas truly. gracious views and affections are of a quite contrary tendency. They nourish no self-conceit; no ex- alting notion of the man’s own righteousness, experience, or prieeges ; no high conceit of his humiliations. They inclive to no ostentation, nor self-exaltation, under any disguise ‘whatsoever. But that sense of the supreme, holy beauty and glory of God and Christ, which is the foundation of them, mortifies pride, and truly humbles the soul. It not only cuts ‘off some of the outermost branches, but it strikes at the very root of pride; it alters the Very nature and disposition of the heart. The light of God’s beauty, and that alone, truly shews ‘the soul its own deformity, and effectually inclines: it to exalt ‘God and abase itself. (2.) These gracious exercises and affections differ from the other in their tendency to destroy Satan’s interest; and that in two respects : First, in the person himself. They cause the soul to hate every evil and false way, and to produce universal holi- ness of heart and life, disposing him to make the service of ‘God, the promotion of his glory and the good of mankind, the very business of his life: whereas those false discoveries and ‘affections have not this effect. There may indeed be great “zeal, and a great deal of what is called Religion ; but it is not ‘a truly Christian zeal; it is not being zealous of good works. Their religion is not the service of God; it is not seeking and ‘serving God; but indeed seeking and serving themselves.— Though there may be a change of life, it is not a change from ‘every wicked way to a uniform Christian life and practice, but ‘only turning the stream of corruption from one channel to another. Thus the Apostle James distinguishes, in our con- text, a true faith from the faith of devils; James ii. 19, 20 “ Thou believest that there is one God. The devils also be- ‘Jieve, and tremble. But wilt thou know, O vain man, that faith without works is dead?’ And thus the Apostle John dis- ‘tinguishes true communion with God; 1 John i. 6,7. ¢ If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: | But if we walk in the light, as ‘he is in the light, we have fellowship one with another, and the blood of Christ cleanseth us from all sin.” By this he dis- “tinguishes true spiritual knowledge, ch. ii. 3, 4. “ Hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his command- fa Wor. vie gs _ 273.5. ; es - ene’ saint ; and as it shines out in the conversation before men, 138 FIVE SERMONS ON DIFFERENT SUBJECTS. | -— ments, is a liar, and the truth is not in him.” Aj same Apostle distinguishes true love, ch. iii, a us not love in word, neither in tongue, but in ay ‘Gn ‘work, as the word signifies) and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.” 2. Truly gracious experiences have a tendeney todestroy Satan’s interest in the world. When false religion, consisting in the coumtenteits of the operations of the Spirit of God, and in high pretences and great appearances of inward experimental religion, prevails among a people—though for the present it may surprise many, and inay be the occasion of alarming and awakening some sin- ners—tends greatly to wound and weaken the cause of vital religion, and to strengthen the interest of Satan, desperately to harden the hearts of sinners, exceedingly to fill the world with prejudice against the power of godliness, to promote ins fidelity and licentious principles and practices; to build up and make strong the devil’s kingdom in the world, more than open vice and profaneness, or professed Atheism, or public persecution, and perbaps more than any thing else whatso- ever. But it is not so with true religion in its genuine beauty.— That, if it prevails in great power, will doubtless excite the - -.rage of,the devil, and many other enemies of religion. How- éver,.it gives great advantage to its friends, and exceedingly es. True religion is a divine light in the souls of the . ite og their cause, and tends to convince or ‘confound ft ténds to induce others to glorify God. There is nothing like’it (as to means) to awaken the consciences of men, to convince infidels, and to stop the mouths of gaimsayers.—_ Though men naturally hate the power of. godliness, yet when they see the fruits of it, there is a witness in their consciences . in its favour. ‘¢ He that serveth Christ in righteousness, " peace, and joy in the Holy Ghost, is acceptable to God, and “approved of men,” Rom. xiv. 17, 18. The prevailing of true religion ever tends to its honour in the world, though i it com- | monly i is the occasion of great persecution. It is a sure thing, — ‘the more it appears and is exemplified in the view of the ; world, the more will its honour, and the bonour of its author, — ~ be advanced. Phil. i. 11. “ Being filled with the fruits of — " righteousness, which ate by Jesus Christ unto the glory “ praise of God.” SER. V. True grace distinguished, Ke. 139 The third use may be of exhortation, to seek those dis. tinguishing qualifications and affections of soul which neither the devil, nor any unholy being, hasor canhave. How excellent is that inward virtue and religion which consists in those! Herein consists the most excellent expe- riences of saints and angels in heaven. Herein consists the best experience of the man Christ Jesus, whether in his hum- bled or glorified state. Herein consists the image of God.—. Yea, this is spoken of in Scripture as a communication of, something of God’s own beauty and excellency. A participa- tion of the divine nature, 2 Peteri.4. A partaking of his holiness, Heb. xii. 10. A partaking of Christ’s fulness, John i. 16. Hereby the saints are filled with all the fulness of God, Eph. iii. 18,19. Hereby they have fellowship with both the Father and the Son, 1 John i. 3. that is, they communicate with them in their happiness. Yea, by means of this divine virtue, there is a mutual indwelling of God and the saints; 1 John iv. 16. “ God is love; and he that dwelleth in love, dwelleth in God, and God in him.” This qualification must render the person that has it ex- cellent and happy indeed, and doubtless is the highest dignity and blessedness of any creature. This is the peculiar gift of God, which he bestows only on his special favourites. As to silver, gold, and diamonds, earthly crowns and kingdoms, he often throws them out to those whom he esteems as dogs and swine ; but thisis the peculiar blessing of his dear children. This is what flesh and blood cannot impart. God alone can bestow it. This was the special benefit which Christ died to procure for his elect, the most excellent token of his ever- lasting love ; the chief fruit of his great labours, and the most precious purchase of his blood. By this, above all other things, do men glorify God. By this, above all other things, do the saints shine as lights in the world, and are blessings to mankind. And this, above all things, tends to their own comfort; from hence arises that “ peace which passeth all understanding,” and that “ joy which is unspeakable, and full of glory.” And this is that which will most certainly issue in the eternal salvation of those who have it. Itis impossible that the soul possessing it should sink and perish. It is an immortal seed; it is eternal life begun ; and therefore they that have it can neverdie. It is the dawn- ing of the light of glory. It is the day- -star risen in the heart,. that'is a’sure forerunner of that sun’s rising which will bring on an everlasting day. This is that water which Christ gives, 140 FIVE SERMONS ON DIFFERENT SUBJECTS. which is in him that drinks it “a well of water springing up into everlasting life;” John iv. 14. Itis something from hea- ven, ofa heavenly nature, and tends to heaven. And those’ that have it, however they may now wander in a wilderness, or be tossed to and fro on a tempestuous ocean, shall certainly atrive in heaven at last, where this heavenly spark shall be in- creased and perfected, and the souls of the saints all be transformed into a bright and pure flame, and they shall shine forth.as the sun in the kingdom of their Father. Amen. — of a an oF ee eres ree es MISCELLANEOUS OBSERVATIONS on IMPORTANT THEOLOGICAL SUBJECTS, ee a ie ceed mpm gem nya £1 ; ws yaa 3 ’ { i He ak ny? ah ) . a iran | Re ‘ PNY aRn » f al % y ‘ >, ao % fale, Deporliraioe. "yeaa y aie Sit . ie 1 : PY | els vey, yea ; , pita jeust ed, DM N ; nig ye ey th yf st yh toa fe PN ef i SORT y p Fie L eh WA w M : ; ; ‘ we | wy +H 5 es J Me ts mn) 1} ‘ Lut tues 4 rie SL ff f ? Levan We if t a 5 wWOocthy : } r) rH eiiit + wala Dh ies 4 8 Ds Hy : ry f ae Ener ot ik | Hg PR eae nie eee Aap eet fe (eee ie = ’ > ory ‘ oy w ; a 4 iM i ip” - ‘ 2 ‘ ‘ » % 4 , wv / i "PREFACE. a P RESIDENT EDWARDS has left many manuscript volumes of ob- servations, on almost all subjects in divinity, which either occurred to hint from his own meditation, or from the books he read. He wrote these volumes, not with any design they should ever be published in their present form, but that he might retain thoughts which appeared to him worth preserving, both for his own improvement, and for the instruction and edification of others. ‘The judicious author of the life of this great and good man, gave his opinion, that, from these manuscripts, a number of volumes might be published, which, though more imperfect than if the Author had prepared them for public view, would afford much new light and entertainment to the church of Christ. The high and well-merited reputation, not only of the books prepared for the press of the President, but of the sermons published since his death, have occasioned many solici- tations to his son, Dr. Edwards of Newhaven, to collect and print such part of those manuscripts as might be generally useful. In compliance with these requests, he has not grudged the labour of transcribing this volume of miscellanies, which, if it prove acceptable, will be followed by more, as the Doctor’s health and leisure permit. Many important and original thoughts occur, on the evidences of Revealed Religion.—Moral and religious knowledge only from revelation— Christ and his apostles taught not that the last judgment was near.— Jesus’s prophecies, a proof that he was the Christ, and that he was God — Propriety of the general judgment—Reasonableness of some particular doctrines. —Miracles of Jesus not opposed by counterfeit miracles.— Miracles of Jesus superior to those under the Old Testament-—Much instruction concisely conveyed by scripture metaphors.—Excellencies of scripture history.—The Propriety of gradual improvement in understanding the scriptures.—The Propriety of room being left for discovering truth by scripture consequences.—The necessity of divine revelation vindicated.— Jesus proved the Christ, from his destroying heathen idolatry according to scripture prophecy....Propagation of Mohometanism not parallel to that of Christianity.—State of the Jewish nation, an evidence of revealed religion. —Observations on Christ’s miracles.—Equally striking and judicious are many of the reflexions on the mysteries of revelation—On the Trinity and the Divinity of Christ—-Many therefore, who relish solid reasoning on religious subjects, though not adorned with the beauties of eloquence, will deem themselves much indebted to Dr. Edwards for gathering these fragments, that nothing might be lost. Some, who have purchased and read Archbishop Tillotson’s sermons, _ Stapferi Theologia Polemica, Bennet’s Inspiration of the Scriptures, Grotius de Veritate Religionis Christiane, Sir Isaac Newton’s Cronology, Re- Jigion of Jesus Delineated, Deism Revealed, and Jones on the Canon, 144 PREFACE. ynay possibly wish that the large quotations from them had been omitted. But Dr. Edwards was advised to publish them, as they may prove an antidote to the deistical notions spreading in some parts of America, where these books are in few hands. These passages may lead some to read these books, who otherwise would not have known them. The President’s ori- ginality of genius, and attachment to Calvinist principles, did not hinder his seeking and finding instruction in their writings, whose system of theo- logy was very opposite to his. It were well, if in this he was imitated by all who possess distinguished talents, and who boast of liberality of sentiment. ” (1 = JOHN ERSKINE. . - din. Sept. 30, 1793. nl ~~” ADVERTISEMENT TO THIS EDITION. Tue judiciousness of the ‘* advice” given to Dr. Edwards, and with which he complied, may be justly questioned, respecting the “ large quotatidns” referred to by Dr. Erskine, as they greatly swelled the pub- lication, and thereby impedea the circulation of the President’s original and very valuable thoughts. However, in the present edition of his works, it would be extremely improper to insert “ long quotations” out of Tillotson, Jones on the canon, &c. indiscriminately, and without abridgement; not only because these authors are so common in England, compared with America, but also because it will be more satisfactory to the biblical student to consult the originals themselves, and te see the arguments in their proper connection. This equally applies to the senses of “ Observations,” and to that of the subsequent ‘‘ Remarks.” ‘The Jatter of these were before cast into distinct chapters, and the former are now reduced to their proper heads, by which they acquire a more interesting aspect, and from the circumstance of an easy connection, an additional persuasive force. It is certain that ntany of the original ‘ Observations” and of the ‘Remarks on important Theological Controversies,” were inserted in the author’s common place book prior to the composition of some of his elaborate publications on the same subjects, when his thoughts appear in a more mature state, and in a more connected form. Of course, where the subjects coincided, he would avail himself of the substance of such adversaria in those treatises. On these grounds, independent of other considerations—and especially from a due regard to the author’s reputation, which is deservedly high—it is obviously necessary, that a selection more choice and scrupulous be now made. And it may be confidently asserted that these two series, as they now stand, form a very valuable part of the author’s work. VOL, VIII. T ; rere” ae oe we 1 THAd med ‘80 erodes ama: rroat yl f er rasa YO enorrvalgo Be ek NOM ogaeen $ ep bod gorisge. 26 ae PO We ot a Linden) ently trie quit glide y Oe et at te Cai “ls ~ el aN We Qa, * Nias \ ae . Wort, eat cy YR ay i o. gead gpd aunt: has 2p ye an Ay; a bey 2 - pol ea Wosieoze did seus dla.” ero, eid berasesod ylrisees: ote how, ogy. yoo Dis Le. eee hi : be | ines ci ‘hyo 2 1 “my see, TE : at ae Fatt Oo etl wwe Seiad ee 19%, persn , a y MISCELLANEOUS OBSERVATIONS ON IMPORTANT THEOLOGICAL SUBJECTS, ORIGINAL AND COLLECTED. PART I. OBSERVATIONS ON THE FACTS AND EVIDENCES OF CHRIS- TIANITY, AND THE OBJECTIONS OF INFIDELS. ——e CHAP. 1. General Observations. §1. I suppose it will be acknowledged by the Deists, that the Christian religion is the most rational and pure that ever was established in any society of men; and that they will except only themselves, as serving God in a manner more according to the will, than the Christian manner. But can any believe that God has so wholly thrown away mankind, that there never yet has been a society of men, that have rightly paid respect to their Creator? It is easily proved that the highest end and happiness of man, is to view God's excellency, to love him, and receive expressions.of. his love. This love, including all those other affections which depend upon, and are necessarily Connected — with it, we express in worship. The highest end of society among men, therefore, must be, to assist and join with each gther in this employment. But how comes it to pass, that this end of society was never yet obtained among Deists? 148 MISCELLANEOUS OBSERVATIONS. PART I. ee . : eee ee Tt Where was ever any social worship statedly performed by them. And were they disposed socially “to express their love and honour, which way would they go about eh They have nothing from God to direct them. Doubtless there would be perpetual. dissentions about it, unless they were disposed to fall in with the Christian model. We may be convinced, therefore, that rerelana is webeiary to right social worship. : , § 2. There never was any religion but that lait we pro- fess, and those formed from it, that pretended to infor of the nature of God, that there is but one God; how 8 world came into hein, and how God governs it. What other religion discovered God’s great designs; what is his will, and how he should be served? declared the reward of obe- dience and punishment of disobedience ; the nature of man’s happiness, and the end for which he was made? that gave us good moral rules; told us what will become of the world hereafter ; explained how we came to be sinful and miserable, and how we may escape-sin and misery? gave an account of the great revolutions of the.world, and the successions of God’s works in the universe ; and where his true worship- pers have been, and what has befallen them; or informed us how the world came to apostatize from the true worship of God? Christianity is the only religion that ever pretended that there should a time come, when it should be the religion of the world in general, s certainly differs from what reason evidently declares to be. the essence of religion. It does: not state aright the highest end and happiness of man, his chief business and greatest inisery, and the true worship of God. Undoubtedly the Messiah was to come to advance the best interest nd ‘true .» happiness of mavkind, which certainly consist in y wha the gospel declares our Jésus advanced, and not in what ‘th t e Jews expect the Messiah will do. et “sl §. 4. I think it certain, that seeing the miracles of aes were done, for three years ‘and a-half, so publicly all ove Judea ; and seeing there was such violent opposition t So soon after, against the Christians; if the matters o : had been false, they would have been denied was Jews WS Gencnalhtis ; Bait 4 if Ose nad been the case, we ‘should. ‘have > ] o ~ + § 3. The Jewish religion, as at present professed, most _ CHAP. I. General observations. 149 oe cee el ——— | to knownit. The Jews afterwards would much more have denied them; which it is evident they did not. If they had, they would have been also denied by the Heathens who wrote. against the Christians. But they were not denied. It is im- possible that the whole world should have turned Christian, in three hundred years after the facts were so publicly done, if they had been generally false. If the Jews had denied the matters of fact at first, they would undoubtedly have denied them at this day, seeing they are so tenacious of the traditions of their fathers. .Christ’s resurrection was openly published within afew days after his death, on the day of Pentecost. It is undoubted, that the number of the Christians increased every where exceedingly from that time; so that a con- siderable alteration was speedily made by it in the face of the world. Whether the matters of fact were written or no, they were universally taiked of. The conversion of the Roman empire to the Christian religion, was the most remarkable thing that ever happened among the nations of the world ; and it would be unaccountable that it should have bappened upon the story of a few obscure men, without inquiring into the matters related. § 5. I am convinced of the necessity of a revelation, considering how negligent, dull, and careless about a future happiness, I should be, if I was left to discover that happiness by unassisted reason: especially if there were no revelation at all, about what is pleasing to Ged; how he acceptsour ser- vices ; after what manner he loves his servants ; how he will pardon sin, &c. § 6. It is certain that Jesus Christ had -none of the ad- vantages of education, to get learning and knowledge ; and it is also certain, that, every where in his speeches, he shewed an uncommon insight into things, a great knowledge of the true nature of virtue and morality, and what was most acceptable to God, vastly beyond the rest of the nation—take Scribes and Pharisees and all. And how did he come by it? how did he get it at Nazareth ? Those who have not an education in these days, may get much by books, which are so common: but books of learning were not to be had then. Yea, itis evident that be knew vastly more than any of the philosophers and wise menin the whole world, by those rational descriptions which he gave of God and his attributes; of his government and providence > and of man’s nature, business, end and happiness; 150 MISCELLANEOUS OBSERVATIONS. Ty , of what is pleasing to God; of the immortality of ck 0 se and a future state. How Shew he, so exactly, ‘traths wenn: by reason, but never found out a . ca sail dead ; for, what reason a had he he should have success, if he did? or to expect tl al i take him down before he was quite dead ? Or, rik os such a design, it was impossible that he should a fs ) part so accurately, as not tobe discovered or ioe 2s he was not dead when they took him down from the cross, was very near it ; and, no doubt but his grievous wo loss of blood, and fasting so long, would have exting his life before the third day. And if then he ony aswoon, how came he perfectly sound at once? greta, his hands and feet were much torn by bearing his Jong on iron spikes driven through them. And if he rose rt the dead in no supernatural sense, whither did he go whem be rose? What became of him? We have ori of his dying again: nor was he yet to be found weeks. 29am _§ 8. If Christianity was not true, it would never afford so shaban matter for rational and penetrating minds to be exer= cised upon. If it were false, such minds would find it empty, and it would be a force upon the intellect to be set upon meditating upon that which has’ no other order, foundati and. mutual dependence to be discovered in its parts, than what is accidental. A strong and piercing mind would feel itself exceedingly bound and hindered. Butin fact, there is the like liberty in the study of Christianity, and as mae 5 im- provement of the mind, as in the ‘study of hilosophy, or any study whatsoever j yea, a great deal more. 2 hat- ever may be said about Mahometan divinity, I cannot be convinced but that a mind that has the doraemon ts clear and distinct reasoning, would find nothin fettersy and confusion, if it should pretend to Pree ng upon it. lala ial chiefly in’ representing spiritual beauties, ales e of mindsare infinitely the greatest ; we therefore may ott §igs Seeing the beauty of the corporeal eo) a clude, that God, when he éteated the world, shewed bis own CHAP. ft General observations. 151 _ perfection and beauties far the most charmingly and clearly, in the spiritual part of the world. But seeing spiritual beauty consists principally in virtue and holiness; and seeing there _ js so little of this beauty to be seen now on earth; hence we may fairly conclude, that there has been a great fall and defece tion in this part of the spiritual world, from its primitive beauty and charms. ' - Corollary. Seeing this is so agreeable to the account that the Christian religion gives of the matter; and seeing it is evident, by many arguments, that God intends not. to give over man as lost, but has a merciful intention of restoring him to his primitive beauty ; and seeing we are told this, and the manner of it, inthe Christian religion alone; and seeing the account is so rational ; it is a great confirmation of the truth of Christianity. ' 10. It is a convincing argument for the truth of the Christian religion, and that it stands upon a most sure basis, that none have ever yet been able to prove it false, though there have been many men of all sorts, many fine wits and men of great learning, that have spent themselves, and ransacked the world for arguments against it, and this for many ages. é' § 11. It is exceedingly improbable, that it should ever enter into the head of any mortal, to invent such a strange system of visions, as that of the Revelation of St. John, of which he himself could give no account of the meaning or design, and did not pretend to it. What design could he have in it? But, if he had a design, the frame of the visions is not a whit like a random invention, without any view or design as to ine terpretation. : * § 12. It does not seem to me at all likely, that any pers son among the Jews, so long ago, should have so perfect a knowledge of nature, and the secret springs of human affece tions, as to be able to feign any thing so perfectly and exqui- sitely agreeable to nature, as the incidents in Joseph’s history, | the other histories of the Bible ; particularly the history of - Genesis. __ § 13. Such kind of miracles as healing the sick, the blind, the deaf, dumb, lame, &c.; and creating bread and flesh, and turning water into wine, are greater, than those that are so mach more pompous, as causing universal darkness, 152 MISCELLANEOUS OBSERVATIONS. PART I. dividing the sea, the shaking and burning of mount Sinai, &c. The healing of the sick and distracted, do more especially manifest divine \power, for this cause, that we have reason to eonclude mankind especially are subject to God’s providence, and that their bealth and the exercise of their reason, are alone in“his*hands, and that it is notin the power of any ‘evil spirit’ to give them and take them at his pleasure, however great power he may be supposed to have over the inanimate crea- tures. PRAM, GALE When a person appears, that has evidently the whole course of nature at all times subject to his command, so that he can alter it how and when he pleases, we have the greatest: reason to think ¢hat person has divine authority, and that the: author and upholder of nature favours him, and’ gives appro bation to what he pretends thereby. For we know, that the course of nature is God’s established course of acting upon creatures ; and we cannot think that he would give power to any evil spirit to alter it when he pleases, for evil purposes, But Christ manifestly had the course of nature so subject to his will and command. 3 jot ed § 14. It would not have been proper for Christ constantly’ to dwell among men after his resurrection. Men would be exceedingly apt to fall into idolatry ; and, because they saw the man Christ Jesus, would be apt to direct their worship to the Auman nature. Therefore we are not tosee the man Christ Jesus till we are perfected, and are not liable to temp-’ tation on such occasions. For this reason, probably, it was not convenient for Christ to appear in great majesty and glory when on earth, but the contrary ; for this reason, Christ en- deavoured to hide his transfiguration, and many other miracles, till after he was risen; and for this reason, he did not converse constantly with his disciples after his resurrection, as before. All these things were done in a manner the most wise and fit, that can be imagined, : 7 i 4 eee’) § 15. If human reason, by any thing that has happened since the creation, be really very much corrupted ; and if God is still propitious, and does not throw us off, but ease us for that end for which hé made us; it cannot be imagine that he wonld leave us to our reason as the only rule.to guide us.in that business, which is the highest end of life: For it is» not, to. be depended upon; and yet we exceedingly need, something that may be depended upon, in reference to our CHAPS I. ov General observations, ... 153° everlasting ‘welfare. \ It, does not’seem ‘to me. reasonable to “suppose, that if God he merciful after we have forfeited his favour, he will manifest his mercy only in some miézgations of that misery into which we have plunged ourselves, leaying us inevitably to endure the rest : but that he will quite restore us, lin case os our mextanietipe of his offered favour. By e 16. ‘lt seems much the most rational to suppose, that ithe universal Jaw by which mankind are to be governed, should ebe: ‘a written law. For.if that rule, by which God intends the world shall be regulated, andkept in decent and happy order, ‘be supposed to be expressed no other way than by-nature ; eman’s prejudices will render it, in innumerable circumsiances, -a most uncertain thing. For though ‘ it must be granted, that -men who are willing to transgress, may abuse written as well as -unwritten laws, and expound them.so as may best serve their turn upon occasion; yet it must be allowed, that, in the nature -of the: thing, revelation is a better guard than a bare scheme ‘of principles without it. For men must take more pains to con- “quer the sense of astanding, written law, which is ready to ‘confront. them upon all occasions. They must more industri- ‘ously tamper with their passions, and blind their understand- ‘ings, before they can bring themselves to believe what, they chave a mind to believe, in contradiction to the words of an “express:and -formal declaration of God Almighty’s will, than sthere can be any pretence or occasion for, when they have ‘ho:more than their own thoughts and ideas to manage.. These ‘are flexible things, anda man may much more easily turn and wind them as he pleases, than he can evade a plain and positive ‘law, which determines the kinds and measures of his duty, and ‘threatens disobedience in such terms as require long practice ‘and experience to make handsome salvos. and distinctions to -get over*.” And upon this account also, that it is fit inevery _case, when the law is made known, that also the sanctions, the rewards and punishments, should be known at the same time. But nature could never r have determined these with any cer- Saale : | praise and commend him in our addresses; whether we ough» to ask that of him which we need; whether or no he would» forgive any, after they had ofrended him ; when they had. reason to think they were forgiven, and what they should do that they might be forgiven ; and whether it’ is ever worth the: while for them that are so often offending, ‘to try for it; whe-" ther there were not some sins so great, that God never would: upon any terms forgive them, and bow great’ they -must’be in! ra? order to that. Men would be exceedingly at*a loss to know: — when they were in favour witl him, and upon what terms they. could be in his favour. They would be in a dreadful uncer= » tainty about a future state; whether there be any, and, if there® be, whether it is a state of rewards and punishments; .and if) it is, what kind of state it is, and how men are to be rewarded* and punished, to what degree, and how lohg; whether man’s » soul be eternal or not; and if it be, whether it is to’ remain in’ another world in-a fixed state, or change often. co: Ti gray Every man would plead for the lawfulness ofvehie et that practice, justas suited his fancy, -and agreed with-bis interest ® and appetites; and there would be room for a great deal ‘of: uncertainty avd difference of opinion among those that were’ most speculative and impartial. There would be uncertainty, in a multitude of instances, what was’ just, and what wojust. It would be very uncertain how far self-interest should govern’ men, and how far love to our neighbour; how far revenge’ would be right, and whether or no a man might hate his neigh" bour, and for what causes; what degree of passion and am=" bition was justifiable and laudable: what sensual enjoynients’ were lawful, anc what not; how far we ought to honour, *re=" spect and submit to our parents, and other superiors; how far it would be lawful to dissemble and deceive. It Seemis to’me, there would be infinite confusion in these things; and” that: there would hardly be any such Het Bailes» yom in the world. eid fui eval The world has had a great deal of experience of the ne-° cessity of a revelation; we may see it in all ages, that have’ been without a revelation. In what cross darkness and brvtal’ stupidity have such places, in these matters, always been over- whelmed !’ and how many, and how great and foolish mistakes,’ and what endless uncertainty and differences of opinion’ have | there beén among the most learned and philosophical! Yet’ there never was a’ real trial how it would be with ‘mankind in’ this ‘respect, without having any thing from ‘revelation. «I'bes! lieve that most’ of those parts of natural religion,’ ‘that wére: CHAP. Iz General observations, . 157- held.by the heathens before Christ, were owing to tradition - from those of their forefathers who had the light of revelation. And many of those being most evidently agreeable to reason, — were more easily upheld and propagated. Many of their wise men who had: influence and rule over them, saw their Tecti- tude and agreeableness to reason better than others. Some of them travelled much, and those things which appeared most agreeable to their reason, they transplanted to their own country. Judea was a sort of light among the nations, though» they did not. know it. The practice and, principles of that country kept the neighbouring nations in remembrance of tra- ditions, which they had from their forefathers; and so kept then from degenerating so much as otherwise they would have done. In fact, the philosophers had the foundation of most of their truths, from "the ancients, or from the Phcenicians, or what they picked up here and there of the reliques of re- velation. . How came all the heathen nations to agree in the custom of sacrificing? The light of nature did not teach it them; without doubt they had it from tradition; and therefore, it needs not seem strange, that what of natural religion they had amongst them, came the sameway. Iam persuaded, that mankind would have been like a herd of beasts, with respect to their knowledge in all important truths, if there never had been any such thing as revelation in the world; and tliat they never would have risen out of their brutality. Wesee, that those who live at the greatest distance from revelation, are far the most brutish. ‘The heathens in America, and in some of the utmost parts of Asia and Africa, are far more barba- rous than those who formerly lived in Rome, Greece, Egypt, Syria.and Chaldea.. Their traditions are more worn out, and they .are more distant from places enlightened with revelation. The Chinese, descended probably from the subjects of Noah, .that holy man, have held more by tradition from him, than: other nations, andso have been a more civilized people. The increase of learning and philosophy in the Christian world, is owing to revelation. The doctrines of revealed religion, are the foundation of alluseful and excellent knowledge. The word of God leads barbarous nations into the way of using their’ understandings. » It brings their minds into a way of reflecting and abstracted reasoning ; and delivers from uncertainty in the first principles, such as, the being of God, the depen- dence of all things upon him, being subject to his influence and providence, and being ordered by his wisdom. Such 158 MISCELLANEOUS OBSERVATIONS PART I. principles as these, are the basis of all true philosophy, as appears more and more, as philosophy improves. Revelation delivers mankind from that distraction and confusion, which discourages all attempts to improve in knowledge. Revelation actually gives men a most rational account of religion and » morality, and the highest philosophy, and all the greatest things that belong to learning, concerning God, the world, human nature, spirits, providence, time and eternity. Re: velation not only gives us the foundation and first principles of all learning, butit gives us the end, the only end, that would be sufficient to move man tothe pursuit, Revelation redeems nations from a-vicious, sinful, and brutish way of living, which will effectually keep out learning. It is therefore unreasonable to suppose, that philosophy might supply the defect of revelation. Knowledge is easy to us that understand by revelation ; but we do not know what brutes we. should have been, if thére never had been any revelation. ; § 20. As Moses was so intimately conversant with God, and so continually under the divine conduct, it cannot be thought, that when he wrote the history of the creation and fall of man, and the history of the church from the creation, he should not be under the divine direction in such an affair. ; § 21. Itis certainly necessary, that, in the word of God, we should have a history of the life of Christ, of his incarna- tion, his death, his resurrection and ascension, and his actions, and of the instructions he gave the world. If God expects that we shall receive any New est sdnlant at all, we must suppose that God’s providence would be con- cerned in this matter. God took this care with respect to the books of the Old Testament, that no books should be received hy the Jewish church, and delivered down in the canon of the. Old Testament, but what were his word, and owned by Chris “ We may therefore conclude, that he would still take the same. care of his church, with respect to the New Testament. § 22. It seems to me an unaccountable dulness, that when intelligent men read David’s psalms, and other prayers and. songs of the Old Testament, they are not at once convinced, that the Jews had the true worship and communion. of the One. great and holy God; and that no other nation upon earth had. them.’ It seems as clear as the sun at noon-day.; and. so, CHAP: I. General observations. 139 indeed from all the histories and prophecies of the Old Testa- ment. f § 23. We need not wonder at all, that God should so often reveal himself by prophets and miracles, to the Israeli- tish nation, and that now we should see nothing of this nature; for this way of revealing himself is not at all suitable to the present state of the church. The church was then confined to one particular nation, that God chose on purpose to make them the receptacle of his revelation, and the conveyancer of it tothe rest of the world. And I can think of no other way that it could be done with any tolerable convenience, but by a chosen peculiar nation, that should alone be God’s people, and have the true religion among them. Therefore, it was highly convenient and necessary, that there should be such a manner of communication, with such a nation. It was also necessary, in the first transition of this revelation from the Jews to the world, as it was in the apostles times, that the world receiving this revelation from them, might see God still revealing himself; and so might reteive it from God, in the same manner as they received it. But that God should now reveal himself after that manner to his church, is no way ne- cessary, nor at all suitable to the gospel state of the church, which is not any particular inclosure, but is dispersed through the whole world. How is it practicable that God should treat with the church now, in such a way as he did with that pecu- liar nation’ Besides, if it were practicable, it would be very -inexpedient; for, what need of new revelations to the end of the world? Isit not better that God should give the world _ abook, that should be the summary of his will, to which all nationsin all ages may resort? Prophecy and miracles are nothing without charity; like the shadow without the sub-, stance : and seeing the substance is come, what need the sha- dow should be continued? Seeing the end is come, it would be impertinent still to continue the means. The church now enjoys that glory, in comparison with which all the glory of prophecy and miracles, even those of that extraordinary pro- phet Moses, is no glory at all, 2 Cor. iii. 10. § 24, If there be any such thing needful, or at all proper and suitable, that God should reveal himself to mankind; itis perhaps impossible that he should do it in any other way, or with any other kind of evidence, than he thas done it. No ‘foo MISCELLANEOUS OBSERVATIONS ‘PART I. -kind) of miraclescan-be thought of, that! wouldsbeumiore: evi- dential, than those by which Christianity has been confirmed. > | § 29. Ttis no/argument-against the reality’ of the incar- Mation of Jesus Christ—whereby God became. the same per- ‘son with a man—that there) is nothing else like itany where to *be seen; because it was evidently "God's design, to shew his _ wisdom, by doing, a thing that was, and for ever would -have ‘been, far beyond the thoughts of any creatures: -Man’s fall ‘was God’s opportunity to shew how far. his nomerere and wisdom was beyond that of all creatures. 9 ik 26. Tewas often prophesied among the ieee Zitocl, | ‘that the gods of the mations round about, should perish from ~off the earth; and that they should cease to be acknowledged and worshipped : .but that the. worship and acknowledgment of ‘their God should remain for ever, and should, in. due time, ‘take place of those others. Jerox. 11. * The gods that. have not made the heavens and the earth, even they: shall perish from the earth, and from under cou heavens.” | This came ‘to pass by means of the Christian religion. It is Christ’s ap- . pearing, and the preaching of his doctrinein the world, that -has been the means of it all. It is by means of these, that the Mahometan parts of the world came to acknowledge the One God: and it is by these means, that even the deists come to it-—Again, it has been only by means of Jesus Christ’s ap- “pearing and teaching, that the world ever came to: have any clear, distinct, and rational notions about a fatnte: note ‘no- ‘tions every way agreeable to reason. . It is a confirmation that God designed the Gliristion:s re- ligion should succeed the Jewish; that, speedily. after the — -- introduction of the Christian religion, God, in his providence, - by the destruction of the temple, and dispersion: of ‘the Jewish nation, made that religion impracticable. It was prophesied of old, that God should be acknowledged and worshipped by other nations, and that other nations were to be God’s people. - Therefore, there was a religion to succeed the Jewish, very different as to extérnal worship ; because the Jewish religion was not fitted for more than asingle nation: noris it practica- ‘ble by the world in general.’ But the Christian religion i is ex- signing 4 fitted for anita practice. — ~ is QT. There: are baste things remniriaie ine \Christ’s raising Lazarus from the dead, John xi. viz. that he called General observations.” 161 upon God, before he did it, to do it for him; and thanked him that he had heard him; and told him, that he knew that he heard him always : and when he spake to him, he called him Father ; and told him, that he spake to him for that end, that others that stood by, when they should see that what he asked of him, was granted in such an extraordinary thing, might believe that he sent him. Now, can it be imagined, that God would thus hear an imposter? © § 23. It is an evidence that the apostles had their doc- trine from inspiration of some invisible guide and instructor, _ that there was such a vast and apparent difference made in them at once after Pentecost. They were illiterate, simple, undesigning, ignorant men before; but afterward, how do they express themselves in their speeches and epistles! they do not speak as being in the least at a loss about the scheme of salvation, and the gospel mysteries. With what authority do they teach! in how learned and intelligent a manner! How came Saul by his scheme, and by all his knowledge of the Christian doctrines and mysteries immedi- ately upon his conversion ? § 29. Christ joined pardoning sins with his healing the sick. When one came to be healed, he first told him, that his sins were forgiven; and when the Jews found fault that he should pretend to forgive sins, then, immediately, he heals the person’s disease, that they might believe that he had the power to forgive sins, and tells them that he does it for this end. Mat. ix. 2.; Mark ii. 3.; Luke v. 18. Now, if Christ were an impostor, can it be believed, that God would so coun- tenance such horrid blasphemy as this would be, to enable him -to cure the disease by a word speaking, a work which God appropriates to himself as his own, Ps. ciii. 3. Would God give an impostor this attestation to a blasphemous lie, when he pretended to do it as am attestation to his divine mission ? § 30. Christ, by the works which he wrought, shewed that he had an absolute and sovereign power over the course of nature, and over the spiritual and invisible world, and over the bodies and souls of men. It was not so with other pro- phets; they could not work what miracles they pleased, and when they pleased. They could werk miracles, only when they were excited and directed to it t by a special command VOL, VIL. ».¢ 162 MISCELLANEOUS OBSERVATIONS. NPR. or impulse from heaven. But Christ wrought them as of his — own power at alltimes. Men came to him, under the notion ~ that he was able; and Christ required that they should be- lieve in order to it; to which never any prophet pretended. Moses was shut out of the Jand of Canaan, partly for work- ing a miracle in his own name, and not sanctifying the Lord God. “ Must we fetch water out of this rock?” The pro- phets never pretended that they themselves had properly any power to work miracles: but disclaimed it, God never subjected the course of nature to them, to work miracles by their own word and command upon all occasions. Care was taken in all the miracles wrought by the prophets, that it should be visible, that what was done, was done only by God; and that what they said or did, upon which the miracle was wrought, was by particular revelation from heaven. They who came to Christ, that he might work miracles for them, did it in the faith, that by his own power and holiness he was able to do it for shen. The leper said, Mat. viii. 2, “ Lord, if thou wilt thou canst make me clean.” He believed that Christ could work miracles, when he would. This, Christ approved of. Mat. viii. 8. ‘* But speak the word only, and ‘my servant shall be healed.” Mat. ix. 18. “My daughter is even now dead; but come and lay thine hand on her, and she shall live.” Matt. ix. 28. « Believe ye that. if am able to do this? they said unto him, Yea, Lord.” Matt. ix. 21. “If I may but touch his garment, I shall be whole.” In Mat. xvi. 9.; Christ reproves his disciples, because they were afraid of wanting bread, not remembering how he had fed ‘itudes in the wilderness: which implies, that he was able" to do the like again when he pleased. He cast out devils as of his own power and authority ; Mark. i. 27. “ With authority com- mandeth he even the unclean spirits, and they do obey him.” — And Christ, as having power of his own to work miracles, gave power to his disciples, as Matt. x.; Mark iii. 14. and vi. 7, &c.; and Luke ix. and x.; and so miracles were wrought in Christ’s name, by the apostles, and many other disciples. Moses did not in the least pretend to any such thing. But Christ did pretend, and he declares himself fellow with God in fasta John v.17. “ My father worketh hitherto, and I work. rad § 31. If there must be arevelation, it is convincing, that the Christian revelation is the true one; that it has been by means of this revelation, and this only, that the world has come CHAP. I. _ General observations. 163 to the knowledge of the one only true God. Till this came, all the world Jay in ignorance of him. But when this came, it was successful to bring the world to the acknowledgment of him. If there be a true revelation in the world, it is not to be supposed, that by a false one, an imposture, the world should come to the knowledge of the true God. If the Christian revelation be not the proper means to bring the world to the knowledge of the trae God, it is strange that the world, which was before ignorant of him, should be brought to the knowledge of him by it; and no part part of it ever be brought to the knowledge of him by any other means. § 32. Itis an argument for the truth of the Christian reve- lation, that there is nothing else that informs us, what God designs by that series of revolutions and events that are brought to pass in the world; what end he seeks, and what scheme he has laid out; agreeably to the challenge which God makes to the gods, and prophets, and teachers of the heathen world, Isa. xli. 22, 23. It is most fit, that the intelligent beings of the world should be made acquainted with it. “The thing that is God’s great design, is something concerning them ; and the revolutions by which it is to be brought to pass, are revolutions among them, and in their state. The state of the inanimate, unperceiving part of the world, is nothing regarded any otherwise, than in a subserviency to the perceiving and intelligent part. And it is most rational to suppose, that God should reveal the design he has been carrying on, to his ra- tional creatures ; that,as God has made them capable of it, they may actively fall in with and promote it, acting herein as the subjects and friends of God.—The Christian revelation is a design most worthy of an infinitely wise, holy, and perfect being. § 33. The doctrine of the general resurrection at the end of the world, upon many accounts, seems to me a most credible doctrine. There are a multitude of resemblances of it in na- ture and providence, which, I doubt not, were designed on to be typesofit. It seems credible on this account, that the work of the Redeemer is wholly a restoring work from begin- ning to end ; and that he would repair all the ruins brought on the world by sin. § 34. If the New Testament be not a divine revelation, then God never yet has given the world any clear revelation of a future state. But if a revelation be needful upon any account, it is that we may have some certain and distinct know- 164 MISCELLANEOUS OBSERVATIONS, PART IL ledge of the future invisible world. If God designed a true revelation, it is nut probable that he would suffer that any false revelation should anticipate it, and do the work before- hand, And, upon many other accounts that might be men- tioned, itisincredible that the true revelation should still be deferred. ; § 35. It is very unreasonable to make it an objection against the Christian revelation, that it contains some things that are very mysterious and difficult to our understandings, and that seem to us impossible. If God will give us a revela- tion from heaven of the very truth, concerning his own nature, — acts, counsels, and ways, andof the spiritual and invisible world ; itis unreasonable to expect any other, than that many things in such a revelation should be utterly beyond our understand- ing. For, was there ever atime, when, ifthere had been a revelation of the very truth in philosophical matters—concern- ing created things, which are of a vastly lower nature; and must be supposed more proportioned to our understandings— there would not have appeared many things; not only to the yulgar, but tothe learned of that age, absurd and impossible? If many of those positions in philosophy, which are now receiv- ed by the learned world as indubitable truths, haa been revealed from heaven to be truths in past ages, they would have seemed as impossible as the most mysterious Christian doctrines do now. I believe, that if, even now, there should come a revelation from heaven of what is the very truth in these matters, without deviating at all to accommodate it to our received notions and principles, there would be many things in it that would seem absurd and contradictory. J now receive principles as certain, which once, if they had been told me, I should have regarded as difficult as any mystery in the Bible. Without doubt, much of the difficulty that we have abont the doctrines of Christianity, arises from wrong principles that we receive. We find that those things which are received as principles in one age, and are never once questioned, aré yet exploded in another age, as light increases. If God make a revelation to us, he must reveal to us the trath as it is, without accommodating himself to our notions and principles; which would indeed he impassible ; for those things which are our received notions in one age, are contrary to what are so in another ; and the word of God was not given for any particu- lar age, but forall ages. Itsurely becomes usto receive what God reveals to be truth, and to lock upon his word as proof CHAP. I. General observations. 165 sufficient; whether what he reveals squares with our notions ar not. 3 . I rather wonder tnat the word of God contains no more mysteriesin it; and I believe it is because God is so tender of us, and reveals only such things as he sees that man, thougl so weak a creature, if of an humble and an honest mind, can well enough bear. Such tenderness we see in Christ towards his disciples; he had many things to say, but forbore, because they could not bear them yet. Though God does not depart from truth to accommodate himself to our manner of thitking, yet Lbelieve he accommodates himself to our way of under- standing, in his manner of expressing and representing things ; as we are wont to do, when teaching little children. 36. What can be more reasonable, than to believe a man, when he tells us, that he is sent from God to heal the dis- eases of our souls, and, in order that we may believe him, heals all sorts of men, of all manner of diseases, by a touch or a word; and plainly shows that he can do it when he will, and let the disease be what it will? He tells us, that he will deli- yer us from spiritual and eternal death; that he will raise us from the dead, and give us eternal life; so that we shall live for ever, and not die: and to prove this, he gives. evidence that he has power over men’s lives, by restoring them after they are dead; and rises from the dead himself. ‘He tells us, that he wili bestow heavenly glory upon us; and will translate us to heaven > and, to confirmusin this belief, tells us, that we shallsee himself, after his death, ascend into heaven. What more could we desire? He tells us that he will undertake for us, and appear for us before God ; and that we need not doubt, if he pleads for us, he shall procure acceptance, and, that we may sce that itis true, he asks of God concerning aman who had been dead four days, that he may come to life again ; and tells God, that he asks it for this end, that we may see that he always hears.him, and grants what he requests :- and accord- ingly, at hisrequest, the dead man comes to life. § “7. “ What argument more proper (says Dr. Tillotson) to convince them of another life after this, than to see a man raised from the dead and restored to a new life? What fitter to satisfy a man concerning heaven and the happy state of those there, than to see one visibly taken up iuto heaven? And what more fit to assure us that the promises of ihe gospel are real, and shall be made good to us, than to see him who 166 MISCELLANEOUS OBSERVATIONS, PART I. made those promises to us, raise himself from the dead, and go up into heaven, and from thence dispense miraculous gifts, . abroad in the world, as evidences of the power and authority. with which he is incited? All the philosophical arguments ~which a man can bring for the soul’s immortality and another life, will have no force upon vulgar apprehensions, in compari- son of these sensible demonstrations, which give an experiment of the thing, and furnish us with an instance of something of the same kind, and of equal difficulty with that mae ms Pm pounded to our belief.” +t § 38. Why was not Christ, after he rose from eiiey during his stay upon earth, with bis disciples, as he was bet re! z The -very different states that Christ and his Sich were now in, would. not allow of it. Christ, before his d ath, while in his humiliation, was in a like state with them. le ied sub- ject to hunger and thirst, as they were; he needed sl leep as they did ;. he needed the like defence from the weather that they did, and the like: But when be was risen from. the. dee the case was exceedingly altered ; he then began his ex tion. He put off mortality, and all the infirmities of ied us The natore of bis body was different from theirs, as things celestial differ from things terrestrial, Mortal beings are not apt for a cohabitation with immortal; nor terrestrial _with celestial ; nor corruption with incoruption. God will not thus mix and confound heaven and earth, pra § 39. Much of the scriptures is apt to seem insi id to us now, as though there wei * no great matter of instruction, in it; because tha, points of instruction most plainly | contained in it, are old to us, and what we have-been taught from our in fancy. The doctrines are so plain to us now, that there seems o have been no need of a particular revelation of such thin gs 5 ; espe- cially of ins sting upon them so much. But how dieces ingly different would it have seemed if we had lived in ‘those times when the revelation was given, when the things seni ina great measure new, at least as to that distinctnessand expressiveness of their revelation? If we had an idea of the state of the world, when God gave the revelation, they would appear glorious instructions, » bringing Bea light into the worl dy and most worthy of God, § 40. It was not allowed under the Old Testatieat, to hate personal enemies, to wish for revenge, or to pray for their CHAP. Ie General observations. 167 ‘hurt; exceptas speaking in the name of the Lord. So that there is no inconsistence between the religion of the Old Testament and New, in this respect. The apostle Paul him- self doth thus imprecate vengeance on his enemies ; 2 Tim. iv. 14. “ Alexander the coppersmith did me much evil; the Lord reward him according to his works.” Revenge, or a desire of it, was forbidden by the law of Moses, Levit. xix. 18.; yea, there, the love of our enemy is implicitly commanded. Doing good to enemies, is required, Exod. xxiii. 45. “If thou meet thine enemy’s ox or his.ass going astray, thou shalt surely bring it back to him again. If thou seest the ass.of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help with him.” And this was agreeable to the sense of the saints of those times, as appears from Job xxxi. 29. “If TI rejoiced at the destruction of him that hated me, or lifted up myself when evil found him.” Proy. xxiv. 17. “ Rejoice not when thine enemy falleth, nor let thine heart be glad when he stumbleth.” And, xvii. 5. “He that is glad at calamities, shall not go unpunished.” We cannot think that those imprecations we find inthe Psalms and Prophets, were out of their own hearts; for cursing is spoken of as avery dreadful sin in the Old Testament ; and David, whom we hear oftener than any other praying for vengeance on his enemies, by the history of his life, was of a spirit very remote from spiteful and revengeful. He himself in the Psalms gives us an account of his wishing well to his enemies, and doing good to them, Psalm vii. 4.; praying for them, and grieving at their calamities, Psalm xxxv. 13,14. And some of ‘the most terrible imprecations that we find in‘allthe Old Tes- tament, are in the New spokén of as prophetical, even those in the 109th Psalm; asin Actsi. 20. Jer xii. 3. We have instances of this kind even in the apostles:and the disciples of the Lamb of God, as 2'Tim. iv. 14. Peter says to Simon Magus, “ Thy money perish with thee.” They wish them ill, not as personal, but as public enémies to the-ehurch of God. Sometimes what they say is in the name ofthe church, see Jer. v. 34,35.; Mat i. 19. “Then Joseph her husband, ‘being.a just man, and not willing to make her a public’example, was minded to put her away privily.” This is a remarkable and eminent instance of a Christian ‘spirit; and this verse is an evidence, that that meekness, gentleness, forgiveness, and kindness to enemies which the gospel prescribes, ‘were duties under the law, and before Christ came. 168 MISCELLANEOUS OBSERVATIONS. PART I. § 41. Lonce told a boy of about thirteen years of age, that a piece of any matter two inches square, was eight times as large as one of but one inch square ; or that it mi rht be cut into eight pieces, all of them as big as that of but one inch square. He seemed at first not to think mein earnest, and to suspect that I only meant to make game of him.’ But when I had taken considerable pains to convince him that I was in earnest, and that I knew what I said to be true ; he seemed to be'astonished at my positiveness; and exclaimed about the impossibility and absurdity of it; and would argue, how was it | possible for two inches t6 be eight inches! and all that I could — ‘say, did not prevail upon him, to make him believe it. I_ ‘suppose it seemed to him as great a contradiction, that what | ‘was but just twice so long, and twice so broad, and twice so — thick, should yet be eight times so big; as that twice one ‘should make eight, or any other absurdity whatsoever. And when T afterwards shewed him the truth of it, by cutting out two cubes, one an inch, and another two inches square; and let him examine the measures, and see that the measures were exact, and that there was no deceit; and cut the two inch ‘cube into eight equal parts, and he counted the parts over and over, and took the parts one by one and compared them with : ‘the one inch cube, and spent some time in counting and com- “paring; he seemed to be astonished, as though there were : ‘some witchcraft in the case ; and hardly to believe it after all. For he did not yet at all see the reason of it. I believe it was! ‘a much more difficult mystery to bim, than the Trinity ordi- | narily is, to men: and seemed to him more evidently a con- ‘ tradiction, than any mystery of religion to a Socivian o : Dest. @? eM x Loni tae 2 ; ‘ 4 ; ‘ ‘ Teint y maT) : § 42. Some may be ready to object against the Christian — religion, that there seem to be innumerable difficulties and . inconsistencies attending it, but that a multitude of heads have — been employed for many ages, till at length such solutions have been found out for many of them, as are in some mea- — ‘sure plausible. / i wre To this lanswer, That as there has been along time to — “answer objections, so there has been a Jong time to strengthen — ‘them. As there have been many ages to solve difficulties, so there’have been as many to find out difficulties and inconsis- “tencies. Besides, there has, been all this time to make diffi- culties more plain, and bring out inconsistencies more to the light; and by thorough and exact consideration to make them — _—. = CHAP. 1. General observations. ; 169 more manifest and apparent. Time wonderfully brings truth to light, and wears off by degrees false colourings and disguis- es. The truth will always have most advantage by time. Ap- pearing inconsistencies, being well founded, will grow plainer and plainer, and difficulties more and more evident. Time will discover more circumstances to strengthen and confirm them, and so pretences of solution will appear more and more evidently absurd and ridiculous. When parties contend by argument and inquiry, time greatly helps that party which has truth on its side, and weakens the contrary. It gradually wears away the sandy foundation, and rots away the building that is not made of substantial materials. The Christian re- ligion has evermore, in all ages, had its enemies, and that among learned men. Yea, it is observable, that there have commonly been some of the most subtle of men to scan the Christian scheme, and to discover the objections that lie against it, and have done it with a good will to overthrow it.— Thus it was in Judea, in the infancy of the church. The Scribes and Pharisees, and the wise men among the Jews, employed all their wisdom against it. Thus, in the first ages of the church, not many wise, not many mighty, not many noble were called. Christianity had the wisdom, learning and subtilty of the world to oppose it. In latter ages, how many learned and subtle men have done their utmost against Chris- tianity? So that the length of time for persons to strengthen their own side in this controversy, brought as an objection against Christianity, i is much more an argument for it, than an objection against it. § 43. If there be a revelation from God to the world, it is most reasonable to suppose, and natural to expect, that he should therein make known not only what manner of being he is, but also that he should lead mankind to an understanding vf his works of creation and providence: These things the Christian revelation opens to us in such a manner as might be expected. ‘lhisalone gives any tolerable account of the work of creation, and this reveals to us the scheme of providence, and what is God’s main design in the whole, a design worthy of himself. And we are shewn how these events all point to this main work of Power, Wisdom, and Grace. We havea particular account how this greatest work has actually been wrought in the fulness of time, as to those great acts which are the main ground of it; and how that was foretold in the several ages of the world. Vob. Vill b 4 170 MISCELLANEOUS OBSERVATIONS. PART 1. These things are exceedingly agreeable. to i supposition, in case God makes a revelation ig nd. But if the scriptures are not a revelation of Go¢ , then, m ae principal creature God has made in thi | wor fe. 08 4 pe telligent creature, to whom he has abjected t is low er art of the creation, is left wholly and entire ih God’s works both of creation and ‘ei Ie ask bow whereby to judge what God’s scheme is, in all ae a changes he sees come to pass in the world, or wha hat he to accomplish. Every thing lies in darkness and fine fore him, without any possibility of his determining Mote or to direct him what to think of God’s works whic ete holds, or what affections he should exercise towards Supreme Governor, onoccasionof them, settee icy a: te jer rote Sree ee | CHAP, II. oa Hones The objection concerning the Apostles’ “apprehen sions a! the second coming of Christ answered. yo diese §..1. Wii respect to that objection against, the. ent of the Christian religion, That the apostles seem often pat of the coming of Christ to judgment, as if. "they ‘hate hi near athand; I will begin with what the apostle | Paul says nba j may have such appearance.—In the first epistle to the ’ es- salonians, which is reckoned to be the first of his epistles in . the order of time; and particularly ch. iv. 15—17., he says, “For this we say unto you by the word of the ord, .: we which are alive, and remain unto the coming of ‘the: Lor a not prevent them which are asleep : for the tase 1 se f shall descend from heaven with a shout, with yoice of t 1 archangel, and with the trump of God ; and the dead in c rist shall rise first: then we which are alive and remain, sball be — caught up together with them in the clouds, to mee Lat! in the air: and so shall we be ever with the ae me He speaks of those that should then be alive, in the first. person — plural; and of those that should be asleep, in the third per- son. Thus it would have been more natural for him. ‘to have — said, They which are alive, and remain unto the coming of the "Cords shall not prevent ws, who shall then be asleep.— Andin the i7th verse, Then they which are alive, and 1 remain, shall be caught up together with us. . CHAP, II. Of Christ®s second coming. ~ 171 §2. Considering the scope of the apostle in these verses, all that can be inferred from such a manner of speaking, is, that it might, for ought was then revealed, be while they lived. For the scope of the apostle was to comfort the Thessalonians concerning their friends that were already dead, with the con- sideration, that they should surely meet them again, at the day of the Lord’s coming. And therefore, it was most pro- per and natural for the apostle to speak of them in the third person. And itis but just to suppose, that it was only the uncertainty of the time, that was the ground of the apostle’s using such a manner of expression; because he, in this very context, ‘speaks of the time as altogether uncertain ; as it fol- lows immediately in the beginning of the next chapter, . “ Butof the times and seasons, brethren, ye have no need that I write unto you: for yourselves know perfectly, that the day of' the Lord so cometh as a thief in the night,” &c. The apostle, by the expression he uses, probably had in his mind those words of Christ in Acts i. 7. “ Itis not for you to know the times and seasons, which the Father hath put in his own power.” §3. We have an instance of a like nature with this, in the words of Joseph to his brethren, Gen. 1.25. ‘ God will surely visit you, and ye shall carry up my bones from hence.” He does not say, God shall visit your posterity, and they shall carry up my bonesfrom hence. Yetit cannot be argued, that Joseph concluded that the redemption out of Egypt, would be in that generation. So the nature and design of the apostle’s discourse, ne- cessarily gave him to distinguish between those that should be alive at Christ’s coming, and the deceased relations of the Christian Thessalonians. He speaks of them as already dead, and of their now living friends then meeting them risen from the dead.—That the apostle did not intend to be understood, as though it were certain that Christ would come while they were living; is evident, from what he himself says, speaking of those very words, and expressly denying that he intended any such thing ; or that he supposed it tobe certain, that the coming of Christ was at hand, in any such sense. See 2 Thess. il. 1—3. where he very earnestly warns them not to understand him in any such sense, ‘* Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from 172 MISCELLANEOUS OBSERVATIONS. ‘PARTI. us, as that the day of Christis at hand. Let no man deceive you by any means ; for that day shall not come, except there 4 come a falling away first, and that man of sin be revealed, the son of perdition,” &c. Ue (ae Gee a. P > he | § 5. Now, it is evident, that the apostle does not thus write to them the second time,. endeavouring, to retract any - thing he had written before; but it must be because he really did not intend so at first ; se this epistle was written soon after the cther, while the same fellow-labourers were with him.—_ And both have been supposed to be written, while the apostle abode in Athens, as: appears by the postscripts. And if we well observe the contents of this and the foregoing epistle, the principal occasion of the apostle’s writing the second so soon after the other, seems to have been an information he. had re- ceived, that his former epistle had been misunderstood in this particular : and being much concerned about it, and fearing the ill consequences of such a misunderstanding, he writes, to- guard them from the mischief of such a mistake, and to esta- blish them in it, that it is uncertain when the Lord will come,’ as he had told them before in his other epistle. And he argues | the great uncertainty there was, whether it would be in that age or not, from what the Holy Ghost had revealed about the coming of Antichrist, § 6, That this apostle did not expect Christ's coming in that generation, may be argued from his speaking as though he expected that those that were then alive, would rise from the dead at Christ’s second coming, as in | Cor. vi, 14. “ And God hath both raised up the Lord, -and will also raise up us by his own power,” And, 2 Cor. iv. 14. “ Knowing that he which raised up the Lord Jesus, shall raise beni also by aad and shall present us with you,’ § 7. From what the apentle says in this second chapter of the second epistle to the Thessalonians, there appears a cces= sity, that those passages in any other of his epistles, that look as though he expected that Christ would come. in that age, should be understood in some other sense; and that the apostle really did not mean so, as his words on a cursory view would lead us to suppose. For here the apostle is very ex- press, and full, and earnest in it, that he would by no means be so understood, It isa farther evidence, that those passa ges in other epistles must be understood in sone other sense; “> CHAP. If. _. Of Christ’s second coming. 173 that there are passages in this very epistle, particularly in the first chapter, that we should be ready to think had such a look, - were it not that the apostle himself, immediately i in the second chapter, denies any such meaning. . § 8. In this sense we must understand those passages, in | “which it is spoken of as a duty of Christians, to look and wait for the coming of the Lord Jesus; as, Titus ii. 13. 1 Cor.i. 7. Philip. iii. 20. There is a necessity of understanding, in like manner, the following passages—which were all written after this to the Thessalonians—Rom. xiii. 1!, 12. ‘* And that knowing ‘the time, that now it is high time to awake out of sleep ; for now is our salvation nearer than when we believed. The night is far spent; the day zs at hand. Let us therefore cast off the works of darkness, and Jet us put on the armour of light.” We cannot understand this as though the apostle con- cluded, the day of judgment would come while they lived ; because he had before explained himself otherwise: but daly that the day of Christ’s kingdom, which is the day of. the sal- vation of the church of Christ, was at hand. And so, Philip. iv. 5. “ Let your moderation be known to all men: the Lord ts at hand.’ And Heb. x. 25. * Exhorting one another, and so much the more as ye see the day approaching.” § 9. Christ’s coming was indeed at hand in many respects ; and in such respects as might well have all that influence upon those to whom the apostle wrote that he intended. The com- ing of Christ at the overthrow of the heathen empire, might well be said to be at hand; and Christ’s Jast coming to judg- ment, might well, considering all things, be said to be at hand, as the apostle Peter observes, though there should be thousands of yearsbetween. The apostle Paul speaks of ages to come, Eph. ii. 7. That it was not to be till many genera- tions were past: yet it was at hand, in a sense agreeable to the common language of the Holy Spirit. So, Christ’s first coming was spoken of as very nigh at hand, of old. Hagg. ii. 6,7. For thus saith the Lord of hosts, Yet once, z¢ 7s @ little while, and 1 will shake the heavens, and the earth, and the sea, and the dry land, and I will shake all nations; and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts: Yet there was then above 500 years toit. And when it was about 400 years, it is said, Mal. iii..1. “ The Lord whom ye seek, shall suddenly come to his temple ; even the messenger of the covenant, whom ye bal . ia — | 174 MISCELLANEOUS OBSERVATIONS. << | delight in.’ And when it was about 700 pes Aa day, it is said to be but a@ very little while. 18. “It is ngt yet avery little while, a shalt all become a fruitful field, and the fruitful field § Ibe | esteemed | as a forest? And in that dayshall the deaf he ‘the words — of the book, and the eyes of the el 2 out of he | scurity, and out of darkness.” So God He reat he would‘ very quickly perform all the’ things by Jeremiah, though some of them rei ay rnhid in many ages; Jer. i. 10—12. So the oot be to ‘be! at hand, for the accomplishment of all the p hecies of th ct 34 book of Revelation, and Christ’s last ‘coming at the conclu- | : sion of them; Rev. i. 3. and xxii. 7, 10, ni 205 pe the book evidently contains a series of events ‘of mani a | § 10. Again, when the apostle Peter says, V pec ; to Christ’s last coming, and its being said to be H hand that ‘© a thousand years in God's sight are but asone day,” it is n new conceit of his own, to save reputation ; but God's lant guage that he had used of old justifies him in so saying. “And the expression that the apostles used about the approach of Christ’s coming, did not tend to the disappointment of God’s people. For Christ’s coming to reward them at death was” at hand, when they should have such a comfortable ‘and al 4 amare ie of it. Thoogh the time appears saa to us in our dim-sig fied b state, yet it will appear as nothing to them. coming of Christ was so nigh at hand, that the church” : might “well take all that comfort from what was “ally . understood by those expressions. The first’ coming whe was very often spoken of for the comfort of the ait Pres se Old Testament, under great afflictions, though they never were like to see it in this life-time. So in the case of f Perl babel, and Joshua and Daniel. ie ie § 11. As to that text of the apostle in 1 Cor. x. on asi | they are written for our admonition, upon whom the ends of — the world are come” the connection of these words with — the context, and the drift of the apostle explain his meaning. 4 For his drift is only this, that what had happened to the ; children of Israel-in the wilderness, happened to them for ensamples, and were written for our sakes, though they hap. | pened so long ago, or though we live so long after them, and, — y - CHAP. It. Of Chrisi’s second coming. 175 | | with respect to them, in the ends of the world, ot in the latter part of the world’s duration, called the latter days: | $12. As to t Pet. iv. 7. “The end of all things is at hand :” how did this same apostle. explain this propinquity? 2 Pet. ii, 158. “But the heavens and the earth which are now, by the same word are kept in store, reserved unto. fire, | against the day of judgment and perdition of ungodly mén. _ But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years eas And it is to be considered, tliat the apostle Peter was under no temptation to change his voice in this niatter, from any experience of the events failing as yet. He had not lived long enough to prove, but that Christ’s words—whence any may suppose they might expect Christ’s second coming before the generation passed away, and before some that _ were then present should taste a death—might be fulfilled in | that sense. — so oe i § 13. That there was no such notion prevailing among i the disciples, that Christ should come while most of them _ lived, is manifest from this, that when the disciples mistook | the design of Christ’s words, John xxi. 22. “ If I will that he tarry till I come, what is that to thee?” and from thence, for a while, entertained a notion that that disciple was not to ‘die till Christ came; it seems they, even while under this mistake, looked upon it asthe distinguishing privilege of that | disciple, wich none of the rest were to expect. And it is evident, that John himself concluded no such thing, as that t| Christ should come in his life-time, because he speaks of that | : : ' | notion of the other disciples about him as ill-founded. § 14. It is a further argument, that, when the apostles ‘used such kind of language as that, ‘¢ the Lord is at hand,” _ &e. they did not use it in any such sense, as that it should be 'in that age or the next; that the apostle John, who was accus- _tomed to their language, uses_it still, even after he had pro- /phesied of many great events, which plainly were to have ‘their accomplishment. in many: successive ages. As Rev. ii. 11; “ Behold Icome quickly.” And he uses it repeatedly at the end of thebook, after he bad given an account of those future events, in the last chapter, ver. 7. ‘ Behold I come ate | quickly >” ver. 12.. “ Behold I come quickly ;’ and ver. 20. -. that testifieth these things, saith, Surely I come guickly.”° ‘be fulfilled, but in several successive ages. last coming as the objection supposes was not the doctrine that — 176. MISCELLANEOUS OBSERVATIONS “PART The xvii. chap. of this book alone, is sufficient to convince’ any one, that John could not suppose that his prophecies could — ¢ | Wee oa. 7 q ti bae Loeb geu8 bande » § 15. It is an argument, that such a nearness of Christ’s’ MH the apostles so much insisted upon ; that the-church prevailed — still, when they saw that Christ did not come.» Sueh a dis- appointment would have been a dreadful blow to Christianity, : if this had been the universal expectation of Christians, and — it had been raised by the abundant promises of Christ. and — his apostles. They probably, upon it, would have exceedingly — lost ground, and shrunk away. But the factwas very much — the contrary. . ol Wtipdha 4 ey oa ok POMBE Sh tee § 16. Christ often speaks of his last coming, as that which — would be long delayed; Mat. xxv. 5. While the bride--— groom tarried, they all slumbered and slept.” Luke xx. 9.:_ “ A certain man planted avineyard;” ver. 19. “Aftera — long time, the Lord of those servants cometh and reckoneth — with them.” Matt. xxiv. 48. “ My Lord delayeth his coming.” So Luke xvii. 22. Bie ee ear 4 Mh! vy eR owe eae § It is evident, that when Christ speaks of his. coming ; of his being revealed ; of bis coming in his kingdom, or» his kingdom coming; he has respect to his appearing in those — great works of his power, justice and grace, which should be in the destruction of Jerusalem, and other extwaordinary + _providences which should attend it. So, in Luke: xviii. 2, to ~ the end, with chap. xviii. 1.—8. Christ speaks of thekingdom of God coming ; of the coming of the days of the Som of man; of the Son of man being revealed; and of the Son of | man coming. But yet, it is evident he has respect to the — destruction of Jerusalem, by chap. xvii. 37.; “And they ’ answered and said unto him, Where, Lord? -and she said unto them, Wheresoever the body is, thither will the eagles © be gathered together.” See also chap. xix. 13—15. /So, © when the disciples had been observing the magnificence of — . the temple, and Christ had said to them, “ Verily I: say unto ~ you, There shall-not be left one stone upon another, that sliall - not be thrown down,’’—having respect to the destruction of © ‘Jerusalem—the disciples asked him when these things should ~ be? and what should be the signs of his coming, and of the ~ end of the world? By Christ’s coming, they have plainly a” cuHaP. u. ~ - Of Christ’s second coming. 177 respect to that time of the destruction of the temple, which Christ had spoken of; and therefore, their question is thus expressed by St. Mark, chap. xiii. .5.4. “Tell us when shall these things be, and what shall be the sign when all these things shall be fulfilled?” And in like manner by St. Luke, chap. xxi. 7.; and Christ has many things -in his answer agreeable to "this sense of this question. He warns them to beware of others that should come in his stead, Matt. xxiv. 4, 5. Then he proceeds to tell them: what will precede the end, 7. e. the end of the world, which the disciples in- quired after, and tells them what shall ‘be signs of its approach ; Matt. xxiv. 6.—16. And then speaks of the desolation of Jerusalem, and of the land, as that end and that coming of his which they inquired after; Matt. xxiv. 15.—21. 28; and more plainly, Luke xxi. 20.—24. From these things, it follows, § 18. That when Christ speaks of his coming, his coming in his kingdom, &c. as being in that generation, and before some who were then alive should taste of death, there is no need of understanding him of his coming to the last judge ment; but it may well be understood of his coming at the de- struction of Jerusalem, which, as has been shewn, he calls by these names, and which he also distinguishes from his coming to the last judgment, and + consummation of all things. “Yea, - § 19eTt is evident, that he didnot suppose his coming to the last judgment, and the consummation of all things, would be till a long time after the destruction of Jerusalem. The calling of the Gentiles, instead of the Jews, is spoken of as what should be principally after the destruction of Je- rusalem ; Mat. xxi. 41,43. Luke xx. 15,16; Mat. xxii. 7— 10. But this, Christ himuclf speaks of as a gradual work in the parables of the grain and mustard seed, and of the leaven hid in three measures of meal; Mat. xiii. 31—33; Luke xiii, 19—21; Mark iv. 26—32. And itis very manifest, that Christ did not suppose the consummation of all things to take place, till long after the destruction of Jerusalem, Luke xxi. 24; where it is said of the Jews, that they should be led ‘away captive into all nations, and Jerusalem should be trodden down of the Gentiles, till the times of the wera should be fulfilled. VoL, Vin . Z 178 MISCELLANEOUS OBSERVATIONS. PART 1. ‘ : texts i See! i eer, te Bats ; ty qteye ives, Sele De . GHAP. HL - 4998 eee + OA foege ed neo i Jesus's itviiléceiney @ proof that he was the Christ, and @ dwine persone ee 4A Oy di sitsdedpih § i iv Christ wrought miracles jn a. sty ner from the prophets, acting therein in his. epee as doing what. he did of his own powet and w { 50a, he uttered prophecies in a way very diverse ing Jaw | ancient prophets. The ancient prophets, when they utt their predictions, were wont to introduce them after this manner, Hear ye the word of the Lord: or, Thus ale 2 the - Lord ; shewing, that they did not speak of their own. ledge, but by special revelation and —_ from. Ged Christ foretold things to come ina re ner and style, introducing his predictions, eee ‘ins saith the Lord, but, Verily, verily, I say unto you; ass Matt: Xxiii, 36.5 xxiv, $4, 35; xxvi. 13; and 21; Mark xiv. Luke xxi. 31, 32.; John xiii. 38. ; xiv. 12. xvi, 20, 21, 22. ae following place is very remarkable, shewing what. great .au- thority Christ attributed to his own word in his. predictions, Matth. xxiv. 34,35. “Verily I say unto you, this. generation shall not pass, till all these things be fulfilled. Heavenand earth shall pass away, but my “words shall not pass away.” These words are annexed to the chief prophecies that Christ ever uttered, which are contained in the xxivth gh Matthew. See the same, Luke xxi.31,32. =. .*)' 5 ASEM, ‘i ie eh - § 2. Christ foretold davetes events, ‘iach those to: accomplished after his death, not only as what he knew by his ewn knowledge, but what he himself would bring to pass, both: future blessings te his church and people, and future calamity ‘and destruction to pene eginieeny and i that were his: enemies.— Niwas Mee tthind S38. Hirst; He are _— events for the benefit of his’ ehurch, that he would bring to pass; John xiv. 12, 13, 14, * Verily, verily, | say unto you, He that believeth on me, the: works that I do, he shall do also ; and greater works'than these shall he-do, beeause I goto my Father. And whatsoever ye shall ask in my name, that I will do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, eHAP, It. Jesus's prophecies, a proof, Ke. 179 Iwill do it.” John xvi. 7~—1l1. . “ Nevertheless, I tell you the truth; itis expedient for you, that 1 goaway. For if I go not away, the Comforter will not come unto you. But if I depart, I will send him unto you. And when he is come, he will re- prove the world of sin, of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, be- cause I go to my Father, and ye see me no more ; of judgment, eeause the prince of this world is judged.” And, ver. 20, 21, 22. ‘Verily, verily, Isay unto you, That ye shall weep and Baty but the world shall rejoice, and ye shall be sorrosful. jut your sorrow shall be turned into joy—And ye now there- sre have sorrow; but I will see you again, and your heart shall rejoice ; and your joy no man taketh from you.” See the whole xiii. xiv. xv- and xvi. chapters of John: and.Luke xxi. 15—18. “For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. And ye shall be betrayed both by parents and brethren, and kins- folks and friends ; and some of you shall they cause to be put to death : and ye shal! be hated of all men for my name’s sake. But there shall not an hair of your head perish.” Luke xxiv. 49. ‘* And behold I send the promise of my Father upon you. But tarry ye in the city of Jerusalem, until ye be endued with power from on high.” So he foretold his own resurrection from the dead, as what he himself would bring to pass by his own power; John ii.19. ‘ Destroy this temple, and in three days [ will raise it up :” John x. 17,18. “1 lay down my life, that I may take itagain. Noman takethit from me. I have power to lay it down, and I have power to take it again.” Mark xvi. 17, 18. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues ; they shall take upserpents; and if they drink any deadly thing, it sbzll not hurtthem: they shall Jay hands on the sick, and they shall recover.” ' (§ 4, Secondly, He foretold many great events, implying awful calamity and destruction to his enemies, as what he himself would bring to pass. Thus he speaks of that mighty destruction of the Jewish nation by the Romans, as that from which he would hav¢g protected them, if they had believed on him ; Matt. xxiii. 36, 37, 38. ‘ Verily, I say unto you, all these things shall come on this generation. O Jerusalem, _ Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee ; how often would I have gathered thy children together, even as a hen gathereth herchickens under 180 ‘MISCELLANEOUS OBSERVATIONS. ‘PART 1. her wings, and ye would not! Behold your house is left unto you desolate.” This destruction is spoken of as what he would bring upon them, asa punishment for their rejection and con- tempt of him. Luke xix. 12, 13,14. ‘Hesaid therefore, A certain nobleman went into a far country, to receive for himself akingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till come. But his citizens hated him, and sent ar e after him, saying, We will not have this man to re rus.” With verse 27. “But those mine enemies, which would not that I should reign over them, bring hither, and slay before me.” , Sel csearwltiien iinet | __ § 5. Christ not only foretold ‘things “future, as having ability in himself to accomplish them, but he promised to give others ability to foretel future events by his Spirit, and hereby should honour him, as having, in his foreknowledge of future things, the same honour with the Father. John xvi. 7. * If I f0 not away, the Comforter will not come, But if I depart, T will send him unto you.” Verse 13, 14, 15. * When the Spirit of truth is come, he will guide you into all truth. © For he shall not speak of himself, but whatsoever he shall hear, _that shall he speak ; and he will shew you thingstocome. He shall glorify me, for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine. There- fore said I, that he shall take of mine, and shall shew it unto you.” ’ tiie’ si , we wis ; : fA Dith eine '§ 6. Itis observable, that never any prophet gave stich greatand manifold opportunity for proof and trial, whether he was atrue prophet or not, in the multitude of predictions of events to be fulfilled in his life-time, and during that gener- ation after his death: and also in the plainness of his pre+ dictions; most of them being delivered, not in visionary, mystical representations, but in a manner intelligible to all. : f i vig sneak bet § 7. Therefore, the supposition that, if Christ were an impostor, God would so order it, that all these predictions— many of them so strange and wonderful, and in themselves so exceedingly unlikely—should exactly come to pass; and that God’s providence should so wonderfully confirm his words, beyond those of any other prophet that ever had beenin the world, is extremely unreasonable; especially considering the following things : vais lied CHAP. III. _ Jesus's prophecies, a proof, Ke. 18k § 8. 1st, That God had) of old given this asa sign, by his people might know a true prophet; viz. the coming to pass of the things foretold by him. And this rule is annexed by Moses to that great promise, which God gave of the Mes- siah, Deut. xviii. 15, &c. “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto: me: unto-him ye shall hearken. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, Let me not lear again the voice of the Lord my God; neither let mesec this great fire any more, that I.die not. And the Lord said unto me, They have well spoken that which they have spoken. I willraise them upa prophet from among their brethren, like unto thee, and will put amy words in his mouth, and-he shall speak unto them all that I shall command him. And it shall come to pass, that whoso- ever will. not, hearken unto my words which he shall speak in my name, I will require it of him. But the prophet which shall presume to speak a word in my name,: which 1 have not commanded him to speak, or that shall speak in the name of other gods; even that prophet shall die. And ifthou say in — thine heart, how shall we know the word which the Lord hath notspoken’? When a-prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass; that, is the thing which the Lord hath not. spoken ; but the prophet hath spoken it presumptuously. Thou shalt not be afraid of him.” —Now, therefore, since Jesus professed to be the Messiah, and the great Prophet foretold and promised by God in this place, and uttered so many great and wonderful prophecies ; it might be expected, if he was a mere pretender, and spake presumptuously, and uttered what the Lord had not spoken, that-God should not have confirmed his prophecies, in his pro- vidence ; but, in that case, would have given his people oppor+ tunity to refute, by this rule, his pretences. § 9. 2d, That foretelling future events, is spoken of by God, as one great thing wherein the Messiah should differ from the false gods and false prophets, and vain pretenders ofthe Heathens. In that great prophecy of the kingdom of the Messiah, beginning with the fortieth chapter of Isaiah to the end of the book, the foretelling of future events, in such 2 manner.as to shew, that the person who foretells, does foresee, and has a view of futurity, is often mentioned as a divine pre- rogative, and therefore as a good evidence, that he that does so isa divine person, or speaks by divine authority, There- 182 . .MISCELLANEOUS OBSERVATIONS. Peep, fore the prophets and gods of the Heathens, are‘often) chal- Jenged on this head, and the proof of ae upon this issue: Isaiah xli, 21—28. 5) di 89.5 xliv. 6—8.; xlv. 3. and 21.5 x}vi. 10.5. esesinede eabipainet ok phecy it is declared, that herein the’ Messiah should differ — ’ from all vain pretenders ; (see chap. sli. 27.; and xlii. at the beginning ; ; compared with chap. xli. 21-295. 3 Meo therefore, is it credible, that God would so order it, that one w _ pretended to be’ the Messiah, should, in’so apaarneerene this honour, which God had mentioned’as the e@ tinguishing honour which he would pat on Lisedanenieatoens pe: cree in — his soul delighted? te ril> ielee be battle ey embed! Sas an 3d; That ihe fosduetlinnl. of future events, as by his own knowledge, and as events thatiare tobe neni his own power, is spoken of by God, as his great prerogative, and as a good and sure evidence of the divinity of the person who ean do thus ; and God speaks thus, in these very places in which he is foretelling the coming of the Messiah. Asaiah xli.. 21-13. Produce your cause, saith the Lord; forth your strong reasons, saith the King of Jacob. Let bring forth, and shew us what shall happen.—Shew the thi that are to come hereafter, that we may know that ye = Gods.” Ver. 26. ** Who hath declared from the be: that we may know, and before time, that we may say, he is righteous? Yea there is none that sheweth; yea there is none that declareth ; yea there is none that heareth yonr words.” Then, in the next words, God promises the Messiah. Verse 27. “ The first shall say to Zion, Behold, behold them; and I will give to Jerusalem, one that bringeth good tidings ;” i. e. that foreshews glorious fature 7 ne to do for his people. NEAL © apathy ay j LACE AM TEE § il. Thabefoke; dined God “mentions Mie foretelling of future events in this manner, as a certain note of divinity, and a distinguishing honour that he would put on the Messiah, his elect in whom his soul delighteth, Is it credible, that God would put this honour, inso great a degree, on one who falsely y pre- tended to be the Messiah, and the beloved of God? And especially, when he pretended, in this respect, to have the same honour which belongs to God ; as John xvi. 13—15. © He will shew you things to come. He shall glorify me; for he shall receive of mine, and shall shew it unto you. Allbthings that the Father ti are mine: Therefore said I, that he shall CHAP.. II. | Jesus's prophecies, a proof, Kc. 183 take of mine, and shall. shew it-unto yon.’ He also speaks ~ of his Rnowledge of divine secrets, and future events, as the effect. of the peculiar leve that God had to him ; John v. 20, “< The Father leveth the Son, and sheweth him all things that himself doth.” Pte er vi yee § 12. Great changes in kingdoms and nations, coming to pass according to God’s predictions, is often spoken of by God himself asa great evidence of his being the only true God. The forételling of the destruction of Babylon by Cyrus, is greatly insisted on by God, as a great evidence of his being: the true God, and as most clearly and greatly distinguishing him from all pretenders to divinity. See chap. xli. 21-27. ; see also chap. xliv.. 25. to the end, and xlvi: 10. But Jesus was one that professed divinity, and foretold revolutions of nations as great and strange as this, yea, far more wonderful. He foretold the destruction of Jérusalem, which had been the holy city, and of the nation of Jews, who had been God’s own people, and whose protector he had in a special manner been, and towards whom he exercised a most peculiar providerce. He also foretold the deliverance of the Christians who wete in Jerusalem, It was a greater thing, and less to be expected, that such. a city and sach a nation should be destroyed, than that destruction should befal a vation of aliens. Therefore,. to foretell this destruction, with the vatieus cifcatstances of it, as they actually took place, is a greatet evideticé of divine foreknowledge, than to foretel the destruction of a nation of aliens. ua ; § 13. The tarning of the wildetnéss into a fruitful field, is spokea of by God as a peculiar work of God, and a certain sign of a divine hand; Isa. xii. 18,19, 20. “ I willopen rivets in high places, and fountains in the midst of the valleys. 1 will make the wilderness a pool of watet, and the dty land springs of water. 1 will plant in the wilderness the cedar, the Shittah- tree, and the myrtle, and the oil-tree. I will set in the desart the fir-tree, atid tle pine and the box-tree together, that they may see and know, and consider and understand together, that the handof the herd: hath done this.’ Itis evident, this is not intended in a literal sense, but signifies the bappy- changein the state of mankind, fron a state wherein men ate represented as barren, as briers and thofns, arid as wild beasts, toa morally excellent and happy state. This might be proved, by the frequent use of such figures in the prophecies of scrip- 184 MISCELLANEOUS OBSERVATIONS. = 4PART ture. But it is manifest, that this,. according to -Christ’s’ prediction, was effected, in a remarkable. manner, by Christ himself, and his apostles.and followers, in the turning of the world from heathenism, to the knowledge and worship of the true God, to just apprehensions of his moral nepthriner ean from all manner of vice to wate. (onaoe od bisode avati a ‘i at ‘aaS4tbediateil § 14. It is remarkable. that iti foretold, leaisauliisithes the Messiah should set judgment.in the earth, and: his law or religion among: the nations, particularly the aisles, or cs against strong opposition and through great sufferi which his church should seem ready to be extinguished or crushed, like smoaking flax, or a bruised reed : en ht iudgmenteonid be dency eiamintore ste id Sich tacts a WAR test sH64 hed De Sap ee erie < CHAP. Iv. ya ek gp) oP ate vg Che Mat tte Anes oT i (winobélt- od iow they The propriety of @ general Judgment, and. @ future state: Oat beat daa na 1. The doctrine taught in the. scriptures, that at the. end of the world all mankind shall stand together before the judgment-seat of the supreme Lawgiver and Judge, to, have all things visibly set to rights—and justice made visibly to take place with respect to all the persons, actions and affairs of the. moral world, by the infinitely wise, holy, and just Head of it— is a most reasonable doctrine, and much commends itself. paar. belief, from the reason of the thing, on the supposition of a moral government maintained over the world by him who created it. or this implies, that he governs the world as its lawgiver and judge, and will treat men. as accountable crea- tures. God’s moral government not only requires, that there. should be divine laws, and an execution of them in rewards and punishments ; butalso, that both should be made vesible, It is requisite, that the subject should have proper means of know= ing what.the laws are, by which he is obligated, and the grounds of the obligation ; and that others who are his fellow subjects: . should leo know his obligations. For, as men are made to dwell in society, this cannot well be, without knowing each. other’s obligations, and being able to judge of the good or evil of each other’s actions.» It is hkewise -requisite, that the subject of the laws, should have | proper means of. knowing the | grounds of the rewards or punishments of which he» is the sub- ject, in the execution of the laws; and that it should be made CHAP, Iv. » Of a general judgment, Ke. 185: manifest, to the conscience of him who is rewarded or pu- nished, what he is rewarded or punished for, and the ground. on which the Judge assigns sucha retribution ; and, if he see others punished or acquitted, that the ground of it should be manifested to him, that he may ‘see the justice of it. That there should be some judicial proceeding in which that should take place, seems absolutely necessary, in order to a proper manifestation of the grounds of the subject’s reward or punish - thent, and a display of the justice of his judge to his own con- science ; which must be, if the subject be dealt with asa ra- tional moral agent. _ § 2. Hence it is of necessity, that every one of mankind wust be the subject of such a dispensation of God towards him, which may fitly be called an appearing before the judg- ment-seat of God. And it is most reasonable to suppose, that’ this judicial proceeding will not be secret ; that each individual - will not be judged so, that the transaction with respect to him. will be out of the sight and knowledge of all others ; but that truth and righteousness will be made visibly to take place, after a prevalence of wrong, wickedness and confusion, in the violations of a divine law, which was public, and the law of their union and regulation in society ; many of those violations are of course visible to others, and others are concerned in them, either in being united in the wickedness, and accessary to it, or a party concerned in suffering the injury done by that: wickedness, ; § 3. Reasonable creatures are the eye of the world; they are capable of beholding the beauty and excellency of the Creator’s workmanship, and those displays of himself, which he has made in his works: and therefore it is requi- site, that the beauty and excellency of the world, as God hath constituted it, should not be hid or kept secret. But the beauty of God’s constitution of the world, consists mainly, without doubt, in the intelligent part of the world, which is the head and end of all the rest, e¢ tnstar omnium. But the beauty and order of God's constitution of this, consists chiefly in his moral regulation of it. Now, therefore, since God has made the beauty and regularity of the natural world so publicly visible to all; it is much more requisite, that the moral beauty and regularity of his disposals in the intelli- gent world, should be publicly visible. For the beauty of “VOL. vill. AA 186 MISCELLANEOUS OBSERVATIONS. PART I. God’s works consists a thousand times more in this, than in the’ other. It is reasonable to suppose, that these will be as pub- licly vis:ble as the brightness and beautiful order and motions of the heavenly bodies and the regular successions of the various seasons of the year, and the beauties of nature in the air and on the face of the earth. _The moral deformity and confusion of the world, is most public ; it stands forth continually in view throughall ages. It is therefore fit, that th of this deformity and disorder, and the bringing of light out of darkness, should also be made publicly visible to those’ crea~ tures, that are made to be the eye of the creation, to behold its beauty, and the glory of the Creator in it. God has given man a nature, which, if it be under the influence of true virtue, desires above all things to behold this kind of order and beauty. When man sees a great and horrid crime committed, as some nefarious act of injustice, cruelty, &c. the nature of the reasonable creature has something in it, which desires and makes it requisite, that he should see justice done, and ight take place, with respect to such an act. The mind or heart, as it were, fails in such a case, if it neither sees this, nor hopes tO riSEE AE raini Loy il | Pre HN Briley be A Ah e OR 4 fa 4, If i it be requisite that judement should be public, and that many should stand together before the jadgment-seat; on the same account, it will appear most reasonable to suppose, that the whole world should appear together in one great assembly, beforé the judgment-seat. The whole world is one commonwealth and kingdom, all made of one blood, all under one moral head, one law, and one government; ‘dnd all parts of it are joined in communication one with another.’ All are sinners, and yet God appears placable to all, &¢. All dwell in one habitation, viz. this earth, under the same roof of the visible heavens, having the same sun to enlighten them, &c. Besides, many of the causes and controversies to be’ decided by the Supreme Judge of the world, are of the most public nature ;.as causes between princes aiid heads of great king- doms and monarchies, and their people; and causes between ' one nation and another. Yea, there are many causes which the Supreme Judge must bring to an issue, wherein the greater part of the world is concerned. And when the cause and con- troversy between these two is judged, it is requisite that both -parties should appear together before the judgment-seat. The Roman emperors had to do with other nations that were without the limits of the empire, to the utmost ends of the CHAP. 1V. Of a general judgment, Ke. 187 earth; as with the Scythians, the Persians, the Arabians, the Indians, the Chinese, the Germans, Cimbrians and Africans. So that it’ is requisite,’ when they appear to be judged, that not only the people of the Roman empire should appear with ‘them, but also those other nations. Thus, all the nations of ‘Europe have dealings one with another continually ; and these European nations have’ some dealings with almost all other nations = earth, in Asia, Africa, — a ~§ 5. It is therefore necessary, ent all nations ‘dlioutd be igathecid together before the’ judgment-seat of the Supreme Lawgiver and Judge, that he may determine between them, and settle all things by his wise, righteous, and infallible de- cision. And ‘many of the good and evil acts that are done, though the world is not properly concernéd in them as a party interested, yet are public through the world. They are done in the sight of the world, and* greatly draw the attention. of mankind. It is fit, therefore, that they should be as publicly judged. And, it is to be observed, that the longer the world stands, the more and more communication have the different parts of it together. So that, atthe end of the world, there probably will be the highest reason; in this respect, that all nations that shall then be found upon the earth, should be ate together ee nite me _ God. s5 6. Asit is requisite, that all who dwell on ‘the’ ficd of the earth at the same time, should appear together before the judgment-seat ; so it isalso requisite, that all generations that have succeeded one another, appear together. «Many of the moral acts, both good and bad, not only are public in this re- spect, that they are known over great part of the: face of the earth, in or near the time of them; but also they'are ‘made public to all following generations, ha tradition ‘and history. Anduf ‘the actions of one generation be:not visible»to all,\ yet the actions of one generation are very visible to siagvieratidit immediately following, and theirs to the next ;‘and.so, all, in this sense, are yery visible one to another. ied as all nations of the woridare morally concerned one with another, though not so as each one immediately concerned with every other nation; yet all are mutually concerned by concatenation.— One nation is concerned with the next, and that with the next, and soon: So that there is need that all should pres toge- ther to be judged. — Sis - with’ 188 MISCELLANEOUS OBSERVATIONS. ‘PARE IL §7. All generations of men, from the beginning to the end of. the world, are morally concerned one: with another. The first generation is concerned with the next, :and'that with — the next, and so on to the end of the world. Therefore, itis — requisite, that all should appear together to be judged. Pa+ - rents may injure their children, and. children may injure theit ’ parents; and so they are two parties in one cause, which must — be decided by the Supreme Judge. Therefore, itis needful, — that they, as parties, should appear together, when their cause is judged, Parents and children, ora younger ‘genefation _ and an older, may be accessary to each other’s crimes, or united in each other’s virtuous deeds; and therefore, it is res — quisite that they should be judged together. » Yea, the present generation may become accessary to an) injury committed by) their ancestors ages’ago. For, in many things, they standin. the stead of those ancestors, and act forthemy eee to continue the i injury, or to remove a Wa ep ite eye st Bex pened - 8. Phesptnibegibecnich eile in the rh of their ances-, tors.or predecessors, in families, nations, and mostcommuni-— ties of men, as standing in some respect in theirstead. And some particular persons may injure, not onlya great part of | the world contemporary with them, but may injure and undo all future generationsof many individuals, families, or larger — communities. So that men who live now, may have an action — against those who lived a thousand yearsago: or there may — be a.cause which needs to be decided by the Judge of the world, between some of the present generation, and homes who — lived'a thousand years ago. Princes who, by rapine and cru- elty, rain nations, are ‘answerable for the poverty, slavery, and misery of the posterity of those nations. So, as to those who broach and establish opinions and principles, which tend. to the overthrow of virtue, and propagation of vice, and are* contrary tothe common rights and privileges of mankind— Thus, Mahomet has injured all succeeding posterity, and is — answerable, at least ina degree, for the ruin of the virtuevof his followers: in many respects, and for the rapine, \violence,’ and terrible devastations which his followers have been guilty: of toward the nations of the world, and to which they have been instigated by the principles which he taught them. “And, — whoever they were, who first drew away men fromthe true religion, and introduced and established idolatry, they:have injured all nations that have to his day aie n= fection. ik CHAP. IV. Of a general judgment, Ke. © 189 § 9. In like manner, persons, by their virtue, may be great benefactors to mankind, through all succeeding gene- . rations. Without doubt, the apostle Paul, and others who assisted him, and following generations, may properly become the subjects of a judicial proceeding, with respect to that great religious change and revolution in the nations subject to the Roman empire, in abolishing heathenish angen and setting epee in the room of it. at 10. The end of the divine Sinai is the manifesta- tionof the divine justice: and how fitis it, thatthe justice of _ the universal and supreme Head and Judge of all mankind, in governing his kingdom, should be most publicly manifested, and exhibited to his whole kingdom! This doctrine of the day of judgment, exceedingly becomes the universal moral Head of the world, who rules through all generations. § tn If there shall ever come atime, wherein the Laws giverand Judge of the world will publicly regulate the moral . state of all generations, the end of the world, when there shall be a final period to all farther probation, seems to be a proper time for it. If ever, by divine wisdom and righteousness, there be brought about a righteous, holy, and glorious issue of the confused state of the world, it will be, when this world shall havecome.to anend. As the proper time for judging a: particular person, is, when the probationary state of that per- son isat anend; so the proper time for the public judgment of the world, is, when the probationary wun comes to an end. § 12. There is all reason to think, that the wicked will - hereafter be punished together, having a place of punishment assigned foc them, where they shall suffer divine vengeance ‘in sight of one another: and that the righteous willalsobe re~ warded together. If so, it is most requisite that their judg- ment should be together ; that they may understand the ground and reason of that punishment, and of that reward, which they shall see in each other. § 13. Itis most agreeable to reason, that there isa future state of rewards and punishments, wherein God, willsreward and make happy good men, and make wicked men miserable. And if there bea future state of happiness to God’s favourites, it is rational to suppose, that this should be ETERNAL: be- 190 MISCELLANEOUS OBSERVATIONS. > PART n cause, otherwise, God’s greatest favourites, to whom he gives the greatest rewards in another world, would, in one respect, have most to torment them; to wit, the dreadidl vand eternal end of that sweet happiness. The sweeter anid more happy life is, the more terrible are death and the thoughts and. ex- pectations of it. It is not likely that»God would add such a sting to the sweetest enjoyments and rewards of his greatest favourites. It is rational, therefore, to suppose, thatthe slife he gives them after death, is life eternal ; life that is not to come to an end by another worse death, consistingnot) only in the destruction of the body, but the abolition of the,soul: God has not made men like the brutes, who cannot contem- | plate futurity, and therefore, have no.allay to present enjoy- ment by the prospect of an end by death. And if: it be so, that there be an’eternal state of happiness in. another, world, set before us to be sought after: then, how, rational are the Christian doctrines and precepts, of placing our affections on heavenly objects; of weanedness from the world; ofjbehav-— ing as pilgrims and strangers on, the earth; of not! laying, up treasure on the earth, but in heaven; of selling, all for the _ kingdom of heaven; of not. looking at the things which are seen, which are temporal, but at the things which, are:not © seen, which are eternal? Hence, also, the reasonableness. of the Christian precepts of patience under sufferings, seeing ‘these afflictions are but for a moment, in renee rine the duration of the future weight of glory... 1 AS eeageremknenchs - PG ORB: § 14. Thedoctrine of the gospel c concerning an, INVISI- BLE WORLD, to which good men are to be transferred, and where they are to have their inheritance and fixed abode, is most ‘rational on’ this account, that. tliis visible world is, cor- ruptible in its own nature. _ Such is the natureand constitution — of it, thatit must come to an end. And it isunreasonable to suppose, that the Creator would leave it. gradually to perish, languishing, in a decayed, broken, miserable state, through thousands of ages, gradually growing more and more wretch- ed, before it is quite destroyed. Therefore, it is reasonable to suppose, that there will be a time wherein its. Creator will immediately interpose, to put the tvorld to an end, and des- troy it suddenly. And at that time, all the living inhabitants © of the world, that are not taken from it and, translated to some other abode, must perish, and be destroyed in a very awful manner, by the immediate hand of God, with most inexpres- sible manifestations of his mighty power and great majesty. — cuap. iv. © Of a general judgment, Xe: 191 And who can believe, that at that time, when God in this manner immediately interposes, he will make no distinction between the virtuous, and his enemies? That this awful des- truction and wrath shall come upon all alike? There will be no necessity of it from the course of nature. For at that time, by the supposition, God will put an end to the course of nature. God will immediately and miraculously interpose. The whole affair shall be miraculous, and by God’s immediate hand; and therefore, a miraculous deliverance of the good, will not be at all beside God’s manner of operation at this time. He can as. easily, and, without departing any more from the stated course of things, miraculously deliver the virtuous, as he can miracu- senely peng the wicked. § 15. Therefore, we may well suppose, that at that time, when God is about to put an end to the frame of this visible universe, the virtuous will be translated into some other world, beyond the limits of the visible one. And if God designs thus to deal with all the good that shall be found alive on the earth at that time, how rational is it to suppose, that he deals in like manner with the good in all generations? That they all are translated into that distant invisible world? Without doubt, the world into which God will receive his favourites, when this corruptible world shall perish, shall be incorruptible. He will not translate them from one corruptible world to another. He will not save them from one world that is to perish, to carry them to another world that is to perish. Therefore, they shall be immortal, and have eternal life; and, doubtless, that world will be unspeakably better than this, and free from all that destruction, that fleeting, fading, perishing, empty nature, that attends all the things of this world; and their bodies shall be immortal], and as secure from perishing, as the world is, ta which they are translated. f : § 16. This makes it most reasonable to suppose, that good men, in all ages, are translated to that world. For why should so vast a difference be made, between the virtuous that shall be of the last generation, and the virtuous of all preceding ge- nerations? Seeing there is a far distant and invisible world provided for some of the virtuous inhabitants of this world, it is reasonable to suppose, that all the good shall have their habitation and inheritance together there, as one society, par- taking of the same reward ; as they were of the same race of mankind, and loved and served God, and followed him in the cag ur - 192 MISCELLANEOUS OBSERVATIONS. PART ly same state here below, in the performance of the same duties, the same work, and under like trials and difficulties. ? $17. It is also, hence, rational to suppose, ‘that ‘ect should be a RESURRECTION of the bodies — of the saints of all past generations. For, from what has been observed before, the bodies of the saints of the last generation, will be preserved from perishing with the world, and will be translat- ed. And, doubtless, if all the good of all generations, are to have a like reward, and are to dwell together in the same world in one society; they shall be in a like state, perenee alike reward. si § 18. The reasonableness of the doctrine of the resurrec- tion will appear, if we suppose, that union with a body is the most rational state of perfection of the human soul: which may be argued from the consideration, that this was the con- dition in which the human soul was created at first; and that its separation from the body is no improvement : of its condition, being an alteration brought on by sin, and was inflicted under the notion of evil, and expressly as punishment, upon the forfeiture of a privilege. From whence we must conclude, that the former state of union to the body, was a better state than the disunion which was threatened. Sin introduced that death that consists in the separation of body and soul. The state of innocency was embodied : the state of guilt was dis- embodied.* Therefore, as Christ came to restore from all the calamities which came from sin, it is most. reasonable to Suppose, | that he will restore the union of soul and body. CHAP. Vv. The peteaalee of Jesus not counterfeited by his enemies, and. superior to those under the Old Testament. §1. It adds to the evidence which, is given to the troth, of Christianity, by the multitude of miracles wrought by Christ, his apostles and followers in the first century, that there were no pretences of inspiration, or miracles, among the Jews (at least none worth notice) in Judea, or any other part of the world. If all that multitude, and that te con-. * Winder’s History of enonicise, p. 59, 60. CHAP, v. The miracles of Jesus, Ke. 193: tinued series of miracles, recorded to be wrought in confirma- tion of Christianity, were fictions, vain pretences, or enthusi- astic imaginations ; why were there no pretences or imagina- tions of the same sort, on the other side, among the Jews, in opposition to these? Those of the Jews that were opposed to Christianity, were vastly the greater part of the nation,— And they had as high an opinion of the honourableness of those gifts of prophecy and miracles, as Christians. They had as much in their notions and tempers, to lead them to a fondness for the claim of such an honour to their party. They were exceedingly proud of their special relation to God, and of their high privilege as the peculiar favourites of heaven: 5 and, in this*respect, were exalted far above all the world: which isa temper of mind (as we see abundantly) above all others, leading men to pretences of this nature. § 2. There could be nothing peculiar in the constitution of the first Christians, tending to enthusiasm, beyond the rest of the Jews: Forthey were of the same blood, the same race and nation. Nor could it be because they wanted zeal against Christianity, and a desire to oppose and destroy it; or wanted envy and virulent opposition of mind to any pretences in the Christians to excel them in the favour of God, or excellency of any gifts or privileges whatsoever. They had such zeal and such enyy, even to madness and fury. § 3. The true reason, therefore, why so vast a multitude of miracles were said, and believed; td be openly wrought among Christians, for so long a time, even fora whole age, and none among the Jews, must be, that such was the state of things in that age, that it was not possible to palm false pre- tences of such a kind upon the world; and that those who were most elated with pride, and most ainbitious of such an honour, could see no hope of succeeding in any such pretences; and because the Christians indeed were inspired, and were ena- bled to work miracles, and did work them, as was pretended and believed, in great multitudes, and this continually for so Jong a'time. But God never favoured their adversaries with saeh: a privilege. § 4. When Moses objected (Exod. iv.) chide, perhaps the people would not believe his mission, God directed him to work two miracles to convince them: first, the transmutation VOL, VII. BB 194, . MISCELLANEOUS OBSERVATIONS, PART? I. of his rod'to and from a serpent; and, secondly, the making’ his hand leprous, and healing the leprosy... And it is to be! noted, that the preference is given to the last miracle, as:being” especially what might well be regarded as a good evidence of Moses’s divine mission; ver, 8.. “* And it.shall come to’ pass, » if they will not believe thee, neither hearken to the voice of | the first sign, that they will delieve the voice of the latter. sign.” By'which it is manifest, that such a sort of miracles as - Christ wrought, and which he most: abounded in, viz." his healing the bodies of men when diseased, ve proper and | good evidence of a divine mission.* | esi (fen Yee e925 eyo " j doit ie liAo § 5 5. Moses tells Pharaoh, Bxodus viii 10. ©. Theifrogs : shall be removed, that thou mayest know that there” is none” like the Lord our God.” | The magicians could bring up frogs,” but not remove them. They brought plagues, but took away none. But if the driving out the frogs was-such an evidence of the distinguishing power of the Almighty ;~ how much’ more ' the driving out devils from the’ bodies and souls of ménj si-’ lencing their oracles, turning them out of their temples, and ° out of those who used curious arts,’as at Ephesus, andvafter-’ wards abolishing their ‘worship through the Roman For the gods that were worshipped in the héathen’world, were) devils, Psal. evi. 37. Deuter. xxxii 17. Lev. xvii. Christ by’ the prevailing of the Christian religion, ‘east out’ those devils” out of the very land of Egypt. And which was the greatest work? to drive the frogs. out of Egypt; orto drive out) the impure spirits that were the gods of Egypt? «It is spoken of,’ Isa. xix. 1. as a glorious manifestation of the majesty of God,» that he should ride on a: swift cloud, and should come’ into® Egypt, and the idols of Egypt should be moved at his ‘pre-' sence. See also Jeremiah xliii. 12/ | Bot when ‘Christ came’ — into Egypt, in’the preaching of his gospel, ‘he thoved, ' dispos-_ sessed and banished the idols of Egypty and‘ abolished'them” out of the world. And'noz only did ‘Christ thus drive away the devils, the false gods;out of Egypt, but aut'of all the™nations’ — round about Canaan, that were known by. the Israelites} seven’ to the utmost extent of the then known heathen world: These’ gods were by Christ dispossessed of their ancient tenements, which they had holden age after age, time out of mind. They were utterly abolished ; so that they have had no worshippers now foy a great many ra no a no es se no how) 1 eolourne yk F * See Kidder’s ride testes par ii, p. 5s UM DOW CHAP. Vv. The miracles of Jesus, Ke. 195 honours done them. They are old; obsolete things now, ut- terly disregarded in the world. It is abundantly spoken of in the Old Testament as a future glorious work of God, greatly manifesting his power and majesty, and that he should pre- vail against, and destroy the gods of the heathens, and abolish their worship. But our Jesus has the honour of this glorious work. _ § 6 Again, when Korah and his company charged Moses and Aaron with taking too much upon them, Moses says, Numbers xvi. 5, “ To-morrow, the Lord will shew who-~are his, and who is holy, and will cause him to come near unto him ; even him whom he hath chosen, will he cause to come near unto him.” And again, ver. 28, 29, 30. “ Hereby ye _ shall know that the Lord hath sent me to do all these works ; for Ihave.not done them of my own mind: if these men die the common death of all men,” &c. If the miraculous ‘taking away of men’s lives, be so great an evidence of Moses and Aaron’s: divine mission, and of their being holy, and chosen and appointed of God, how much more is raising men from the dead an evidence of the same work? Which is the greatest work? to take away mens lives, or to restore them to life after they are dead; or, indeed, miraculously to save them from death, when they are sick with mortal diseases ? Again); God’s causing the earth to open and swallow up those ‘wicked men, is no more an evidence of a divine hand, than Christ's preventing the sea from swallowing up those that were in the ship, by immediately quieting the. winds and sea by a word speaking, when the ship was even covered with waves, through the violence of the tempest: At another tine, upholding Peter from sinking and being swallowed up by the tempestuous sea, when walking onthe water. Elisha’s causing iron to. swim, is mentioned, in the Old Testament, as a great miracle. But this was not greater than Christ’s walking on the water, and causing Peter to walk upon it.— When Eljah had restored to life the widow’s son, she says, 1 Kings xvii. 24. * By this I know that thou arta man of God, and that the word of the Lord in thy month, is truth.” But this sort of miracles Christ wrought, besides rising from the dead himself, . § 7. Moses speaks of God’s stilling the tempest in Egypt, and causing the thunder and-hail to cease, as that which will convince Pharaoh, that the earth was the Lord’s, Exodus ix. 29. Then, by parity of reason, Christ’s stilling the tempest and 196 MISCELLANEOUS OBSERVATIONS. PART I. causing the winds and seas to obey him, is an evidence, that the seas and earth were his. Moses, to convince the people of his divine mission, took some of the water of the river, and poured it out on the dry land, and it was turned to blood; Exod. vii. 17,—20. But this was not a greater work, nor so glorious, as Christ’s turning water into wine. . § 8. Abraham’s conquering the four kings and their armies, with his armed servants and confederates ‘greatly affected Melchisadek, king of Salem, and convinced him, that Abraham was God’s chosen friend ; chosen,’ that he and his posterity might be blessed as God’s people. But what is this to Jesus’s conquering the world in its greatest strength ; and, when united under that, which by the prophet Daniel is represented, as the greatest, and by far the strongest mo- narchy, by his handful of poor, weak, illiterate bape see met" 2. sew. § 9. Christ’s victory over the false gods of dharhdehaubsai thie conquest, was far more conspicuous, as the opposition was to them; the strife was more directly with them; the thing professedly sought and aimed at by Christ in the conflict, was the utter destruction of these false gods, the entire rooting of them out, and the abolition of their worship out of the world: and such a victory was obtained; those false gods were forsaken, their oracles silenced, their temples de- stroyed, their images every where burnt, and their remembrance made to cease; so that now, for many ages, they have not been remembered, any otherwise, than as instances of the great blindness and folly of their votaries. § 10. How often are the miracles wrought in Egypt, spo- ken of as clear evidences, that he that wrought them, was the Supreme God, and the only True God; Exodus vii. 3, 4, 5; chapter villi. 10, 19, 22. , § 11. The work of Gideon in conquering the Midianites and the multitudes that were joined with them, by three hun- dred men, with the light of lamps and sound of trumpets, is” celebrated as a great work of God’s power, Judges vi. 14. and vii. 2.7. But this is but a mere type of C@hrist’s con- quering the world by the preaching of the gospel. This- victory over Midian, is spoken of in the scripture, as repre-- senting the conquests of the Messiah, Isaiah, ix. 4 ; CHAP. VI. On the scriptures, Ke. 197 CHAP VI. gest Observations on the scriptures ;—their authority—and ait necessity. § 1. Some may ask, why the scripture expresses things so unintelligibly? It tellsus of Christ’s living in us, of our being united to him, of being the same spirit, and uses many other such like expressions. Why doth it not. call directly by their intelligible names, those things that lie hid under these expressions? I answer, Then we should have an hundred pages to express what is implied in these words, ‘ye are the temple of the Holy Ghost;” neither would it after all be understood by the one fourth part of mankind. Whereas, as it is expressed, it serves as well to practice, if we will believe what God says, that, some way or other, we are inhabited by the Holy Ghost as a temple, and therefore we ought to keep ourselves holy and pure. And we are united to Christ as muchas members are to the head; and therefore ought to rejoice, seeing we know that this union proceeds from his love tu us; and that the effects of it, are joy, happiness, spiritual and eternal life, &c. By such simi- litudes, a vast volume is represented to our minds in three words; and things that we are not able to behold directly, are presented before us in lively pictures. § 2. There is a strange and unaccountable kind of in- chantment, if I may so speak, in scripture history, which although it is destitute of all rhetorical ornaments, makes it vastly more pleasant, agreeable, easy and natural than any other history whatever. It shines bright with the amiable simplicity of truth. There is something in the relation, that, at the same time, very much pleases and engages the reader, and evidences the truth of the fact. It is impossible to tell fully what I mean, to any that have not taken netice of it before. One reason doubtless is this: The scripture sets forth things just as they happened, with the minute circum- stances of time, place, situation, gesture, habit, &c. in such a natural method, that we seem to be actually present ; and we insensibly fancy, not that we are readers, but spectators, yea actors in the business. These little circumstances won- derfully help to brighten the ideas of the more principal parts of the history. And, although the scriptures goes be- 198 MISCELLANEOUS OBSERVATIONS. - PART I. yond other histories, in mentioning such circumstances; yet no cireumstances are mentioned, but those that wonderfully _ brighten the whole. So the story is told very fully, and without in the least crowding things together, before one has fully taken up what was last related ; and yet told in much less room, than any one else could tell it, Notwithstanding — the minute circumstances mentioned, which other historians Jeave out, it leads along our ideas so naturally and easily, ‘that they seem to go neither too fast nor too slow. One seems to know as exactly how it is from the relation, as if he saw it. The mind is so led on, that Sometimes we seem to have a full, large and particular history of a long time: so that if we should shut the book immediately, witht taking particular notice, we should not suppose the story had been told in half so little room; and yet along train of ideas is communicated. The story is so narrated, pA ‘mind, although some facts are not mentioned, “yet fi naturally. traces the whole transaction. And although it be thus skilfully con- trived, yet things are told in such a simple, plain ‘manner, that the least child can understand them. This i is a perfec- tion in the sacred writers, which no other authors c can equal. § 3. It is an argument with me, that the world is not yet very near its end, that the church has made no greater pro- gress in understanding the mysteries of the scriptures. The scriptures, in all theik parts, were made for the use of the church here on earth; and it seems reasonable to suppose, that God will, by degrees, unvail their meaning to his church. It was haa’ mysterious, in many places having great diffi- culties, that his people might have exercise for their pious wisdom and study, and that his church might make progress in the understanding of it as the philosophical world makes - progress in the understanding cf the book of nature, and in unfolding its mysteries. A divine wisdom appears in order- ing it thus. How much better is’it to have divine trath and light break forth in this way, ‘than it would have been, to have had it shine at once to every one, without any labour or industry of the understanding? It would be less delightful, and less prized and admired, “and would have had vastly less influence on mens hearts, and would have been less to the glary of God. § 4 It seems to be evident, that the church is not as. yet arrived to that perfection in understanding the’ scripture, CHAP, vi. On the scriptures, Ke. 199 _ which we can imagine is the highest that God ever intended the church should come.to. There are a multitude of things in the Old Testament, which the church thea did not readiae stand, but were reserved to be unfolded in the Christian - chureh, such as most of their types, and shadow and prophecies, which make up the greatest partof the Old Testament. So Ibelieve there are now many truths that remain to be disco- vered by the church, in thé glorious times that are approaching. §5. Another thing from which we may draw the same con- clusion, is, that it is the manner of God, to keep his church on earth in hope of a still more glorious state: and so their. prayers are enlivened, when they pray that the interest of religion may be promoted, and God’s kingdom may come. God kept the church, under the Old Testament, in hope of the times of the Messiab. The disciples of Christ were kept in hope of the conversion of the Roman empire, which was effected:about three hundred years after. But it seems to me, not likely, that the church, from that time, should have no more to hope for from God’s word, no higher advance- ment, till the consummation of all things. Indeed, there will be a great, but short apostacy, a little before the end of the- world: But then, it is probable, the thing that the church will hope and long for, will be Christ’s last coming, to advance his church to its highest and its everlasting glory; for that will then appear to be the only remedy; For the church. will expect no more from the clear light and truth which will have been so gloriously displayed already,under the millennium. Another end of thus keeping his church in hope is, to'quicken and enliven their endeavours to propagate religion, and to advance the kingdom of Jesus. It is a great encouragement to such endeavours, to think, that cach. times are coming, wherein Christianity shall prevail over all ‘enemies. And it _ would be a great discouragement to the labours of nations, or pious magistrates and >see to endeavour to advance Christ’s kingdom, if they understood that it was not to be advanced. And indeed, the keeping alive such hopes in the church, has a°tendency to enliven all piety and peligon in the general, amongst God’s people. § 6. When we Saauide: whether or no we hare scripture grounds for any doctrine, the question is, Whether or no the scripture exhibits it any way to the eye of the mind, or tothe eye of reason? We have no grounds to assert, ‘that™ it was Gad’s. intent, by the scripture, 7n so marty terms, ta 200 MISCELLANEOUS OBSERVATIONS. ‘PART I, declare every doctrine that. he would have us believe. There ~ are many things the scripture may suppose that we know | already. And if: what the scripture'says, together with what is plain to reason, leads to believe any doctrine, we are to look upon. ourselves as taught that doctrine by the scripture. God may reveal things in scripture, which way he pleases. If, by what he there reveals, the thing is any way clearly discovered to the underttanding, or eye of the mind, itis our duty to receive it as his revelation. « my BOO. Vite S e we ?* “ as Py -§ 7. The greatest part of Christians were very early , agreed, what books were canonical, and to be looked upo as the rule of their faith. It is impossible, in the ‘nature of — things, but some churches must receive the books long after — others, as they lay at a greater distance from the places — where they were written, or had less convenience of com-: munication with them. Besides, as Christianity, | ra long tine, laboured under the disadvantages of continual perse us tion, no general councils could be convened, and so there ; could be no public notification of universal agreement in this” matter. But notwithstanding all these things, it is yet dis- coverable, that, as soon as can be supposed, There ais 0 the books, the Christians, in all countries, reniatkaelyas teed in receiving them as canonical. - ? § 8. Several of the first writers of Christianity, have left us, in their works, catalogues of the sacred books of the New Testament, which, though made in countries at a vast dis-_ tance from each other, do very little differ. Great were the pains and care of those early Christians, to be well assured what were the genuine writings of the apostles, and to distin- guish them from all pretended revelations of designing men, and the forgeries they published under sacred titles. Thus,” when a presbyter of Asia had published a spurious’ piece, under the name of Paul, he was immediately convicted, and notice of the forgery was Soon conveyed to Carthage and the churches of Africa. Tr ielumeng er ers 2 - § 9. Hence it follows, that the primitive Christians are proper judges to determine what book is canonical, and what not. For nothing can be more absurd than to suppose, in those early ages, an agreement so universal, without good and solid foundation: or, in other words, itis next to impossible, either. that so great a number of men should agree in a cheat, or be imposed upon by a cheat. But there are some particular cir-" cumstances that make the inference more clear as to the CHAP. VI. On the scriptures, Ke. 201 Christian books, than others ; suchas, the prodigious esteem the books at first were received with; the constant use that was made of them in their religious assemblies ; the transla- tions made of them very early into other languages, &c.* ~ § 10. The omission ofa book in some one or two particular catalogues, connot, with any reason, be urged against its canonical authority, if it be found in all, or most of the others, and any good reason can be assigned for the omission, where it occurs. Thus, | for justice, the Revelation is omitted, either perhaps because it was not known to the author, or its credit was not sufficiently established in the country where-he lived ; or perhaps, which may be as probable as the other, because it being so full of mysteries, few or none were judged proper or able to read it to any purpose. This was certainly the case in England : this book being, for this reason, omitted in the public ‘calendar for reading the scriptures, though it be received into the canon. If, therefore, these, or any such good reasons, can be assigned for the omission of a book ina particular catalogue, it will be very unfair to infer that such book is apocryphal, especially when it is to be found in many or most other catalogues. 11. The catalogue drawn up by ATHANasius, Bp. of Alexandria (A. D. 315.)—by EpipHanius, Bp. of Salamis {A. D. 370.)\—by Jerome, of Dalmatia, (A. D. 382.)—by Rurrin, presbyter of Aquilegium, (A. D. 390.)—by Augustine, Bp. of Hippo, (A. D. 494.)—by 44 Bps. assembled in the 3d council of Carthage, (A. D. 416.) were perfectly the same with ours now received.t § 12. It is icity natural to suppose, that these two things together, would soon lead the apostles to write some history of the acts, and doctrine, and sufferings of Christ, their great Lord, and the Head of the Christian church; viz. first; Their gitar cidaetd experience of the need of whic a thing ; and, secondly, The example of the penmen of the Old Testa- nent, in writing the history of Abraham, Moses, David, Solo- mon, and others, whose persons and actions they esteemed of vastly less importance than those of the Son of God, who *# See Jones’s canon of the New Testament, part i. chap: 5. + See Jones’s Canon of the New Testament, parti. chap. 8, VoL. VIII, Cc 202 MISCELLANEOUS OBSERVATIONS. was greater than Jonas, or David, or Saloniom, or J Abraham. ir Set ae car rena § 13. It is a great argument, that there were some genuine gospels, or authentic histories of Christ’s life. and death, that the Christian church had ander the name of gos- pels, that there were such a multitude of forged ‘abulous accounts, or histories, of Christ, all under the - same name of gospels. These fictionsare evidently counterfeits or imitations of something that was looked ov by all as true and undoubted. And, that there should be such a multitude of ‘counterfeits and imitations of these gospels, thews not only that there | were | genuine gospels, but also, shews the great value and imp t= ance of these genuine gospels, and the high repute they in the Christian churches.—Mr. Jones mentions the follow spurious gospels, now not extant, mentioned by fie ricci af the primitive church: By the writers of the second pple the gospel of Judas Iscariot ; the gospel of Truth ; | ‘ of the Egyptians; the gospel of Valentinus ; . the gospel ot Marcion. By writers of the third century, the gospel of the Twelve apostles ; the gospel of Basilides ; the gospel of Tho- mas ; the gospel of Matthias. By writers of the fourth century, the gospel of Scythianus; the gospel of Bartholomew ;. the gospel of Apellées; the gospel of Lucianus ; the gospel of Hesychius ; the gospel of Perfection ; the gospel of Eve; the gospel of Philip; the gospel of the Ebionites; the gospel of Jude ; the gospel of the Eneratites; the gospel of Cerinthus,; the gospel of Merinthus ; the gospel of Thaddeus; the gospel of Barnabas; the gospel of Andrew. And some he mentions besides, that are now extant; as, the patie: of our Saviour’s infancy ; the gospel of Nicodemus.” | iiehegs > v _§ 14. Public societies cannot be maintained ridin trials and witnesses: And if witnesses are not firmly persuaded, that he who holds the supreme power over them, is omniscient, just, and powerful, and will revenge falsehood ; there will be no dependance on their oaths, or most solemn deéclarations.— God therefore must be the Supreme Magistrate ; society depends absolutely on him; and all kingdoms and com- munities are but provinces of his universal ‘kingdom, who is King of Kings, Lord of Lords, and Judge of Judges. —Thus, as mankind cannot subsist out of society, nor society itself subsist without religion ; I mean, without faith in the infinite power, wisdom, and justice of God, and a judgment to come ; CHAP. VI. On the scriptures, Ke 203 religion cannot be a falsehood. It is not credible, that all the happiness of mankind, the whole civil world, and peace, safety, justice, and truth itself, should have nothing to stand on but alie : It is not to be supposed, that God would give the world no other foundation, So that religion is absolutely ne- cessary, and must have some sure foundation. But there can be no govd, sure foundation of religion, without mankind’s having a right idea of God, and some sure and clear know- ledge of him, and of our dependence on him, Lord Shaftes-: bury himself owns, that wrong ideas of God will hurt society, witht if not more, than ignorance of him can do. ak 15. Now, the question is, “ Whether nature and reason fiche can give us a right idea of God, and are sufficient to establish among mankind a clear and sure knowledge of his nature, and the relation we stand in to him, and his concern withus? It may well be questioned, whether any man_ hath this from the mere light of nature. Nothing can seem more strange, than that the wisest and most sagacious of all men, I mean the philosophers, should have searched with all imagin- able candour and anxiety for this, and searched in vain, if the light of nature alone is sufficient to give it to, and establish it among, mankind in general.”—There never was a man known or heard of, who had an idea of God, without being taught it.— Whole sects of philosophers denied the very being of God ; and some have died martyrs to Atheism, as, Vaninus, Jor- danus, Bruno, Cosimir, Liszinsai, and Mahomet Effendi.—A ‘man, confined. toa dungeon all his days, and deprived of all conversation with mankind, probably would not so much as once consider who made him, or whether he was made or not, nor entertain the least notion of God. There are many in- stances of people born absolutely deaf and blind, who never shewed the least sense of religion, or knowledge of God. _ § 16. It is one thing, to work out a demonstration of a point, when once it is proposed; and another, to strike upon the point itself. I cannot tell, whether any. man would have considered the works of creation, as effects, if he had never been told they had a cause. We knowvery well, that, even after the being of such a cause was much talked of in the world, and believed by the generality of mankind ; yet many and great philosophers held the world to be eternal; and others ascribed, what we call the works of creation, to an eter- nal series of causes, If the most sagacious of the philosophers 204 MISCELLANEOUS OBSERVATIONS. PART T were capable of doing this, after hearing so much of a first cause” and a creation, wha: would’ they have done,’ and’ what ‘would the eross of mankind, who ‘are inattentive andi soneerng thought of the matter, if nothing had been God and the: origin of things ; but eve ry single man left solely: to such intitiatidn as his own senses and! reason ‘could have ; given him? We find, the carlier ages of the world did not trouble themsely es about the question, whether the being of ‘God could be proved by reason; but either never inquired into the matter, or took their opinions, upon that head, head, merely from tradition. But, allowing that every maw is able’ monstrate to himself, that the world, and all things contained | therein, are effects, and hada beginning, which | take to be® a most absurd supposition, and look upon it ‘to be’ almost ims possible for unassisted reason to go So far: "¥: et, if effects are to be ascribed to’similar causes, and a “good ‘and ‘wise “effect must Suppose a good and wise cause ; ; by the s of rea- soning, allthe evil and irregularity in the wotlk ‘Be'attri- buted to an evil and unwise cause. Sot cause inust be both good and evil, wise andl TONE Pete there must be two first causes, an ebiE -auidl He rAeTO ANS *Wetl as - a good and wise principle. Thus, man left ‘to himself) would be : apt to reason, “If the cause and the effects are similar-and conformable, matter must have a material cause ; there bein; nothing more impossible for us to conceive, ‘than how" e should be produced by spirit, or any thing else id i ‘The best reasoner in the world, endeavouring oO causes of things, by the things the ater the grossest errors and contradictions, ' | g ail ff “padrono end, in extreme want of an instructor. iin han ond oats thas i AR 1" ME: § 17. In all countries we are tog istsleolenne bears an exact proportion ‘to ° pita eerie 24 learned and well educated, reason better than the mere citizen? why the citizen better than the’boor? why th lish boor better than the Spanish? why the Spattidh Beteer than the Moorish ? why the Moorish better than the Negro? and why he better than the Hottentot ?’ If, then, reason is found to go hand in hand, and step by step with ‘eduidittion’s vba are be the comeunenee, “3 if there were ‘no "education ? ? There is no fallacy more gross, than to imagine réason, ? untaught and undisciplined, capable of the catn/earieattiediondy in knowledge, as reason well refined and instructed : or to Sup pose, that reason can as easily find in itself ‘principles ‘to argue CHAP. ‘VI. On the scriptures, Kew 205 from, as draw the consequences, when once they are found ; I mean, especially in respect to objects not perceiveable by oursenses. *In ordinary articles of knowledge, our senses and experience furnish reason with ideas and principles to work on: continual conferences and debates give it exercise in such matters ; and that improves its vigour and activity. But, in respect to God, it can have no right idea nor axiom to set out ave till he is pleased to reveal it. oo § 18. What instance can be mentioned, from any history, of any one nation under thesun, that emerged from atheism or idolatry, into the knowledge or adoration of the One True ‘God, without the assistance of revelation’? The Americans, the Africans, the Tartars, and the ingenious Chinese, have had time enough, one would taink, to find out the true and right idea of God ; and yet, after above five thousand years improvements, and the. full exercise.of reason, they have, at this day, got no farther in their progress towards the true re- ligion, than to the worship of stocks and stones and devils. How many thousand years must be allowed to these nations, to reason themselves into the true religion? | What the light of nature and reason could do to investigate the knowledge of God, is best seen by what they have already done., We can- not argue more convincingly on any foundation, than that of known and incontestable facts. TORR: Sats Lt; p } , »/§ 19. LeCompte and Duhald assure us, the Chinese, after offering largely to their gods, and being disappointed of their assistance, sometimes sue them for damages, and obtain decrees against them from the Mandarin. | This ingeai- ous people, when their houses are on fire, to the imminent peril.of their wooden gods, hold them to the flames, in hopes of extinguishing them by it.. The Tyrians were a wise people ; and therefore, when Alexander laid siege to their city, they chained Apollo to : Maséniles, to prevent his giving sharp the slip. Pre a ‘ - : » § 20. Revenge and self-murder were not only tolerated, but esteemed héroic by the best of the Heathen. I know not, in all profane history, six more illustrious characters, than those of Lycurgus, Timoleon, Cicero, Cato Uticensis, Brutus, and Germanicus.. The first encouraged tricking and stealing, by an express law... The second, upon principle, murdered his own brother. Cicero, with all hip fine talk about religion and 206 MISCELLANEOUS OBSERVATIONS. PARTIAL virtue, had very little of either ; as may ape aah wh at he . says, (I think it is in a Jetter to Atticus) on ‘the death of | his daughter Tullia, “I hate the very gods, ‘who ‘hitherto have | been so profuse in their favours to me ;” and by friends and his country, and turning a servile flatterer to Casar, Brutus concludes all his mighty heroism with this exclamation : ** Virtue, I have pursued thee in vain, and found’thee tobe © but an empty name ;” and then kills hiimasel -Cato’s virtue was not strong enough to hinder his turning a public robber and oppressor, (witness his Cyprian expedition) ;’ nor. to bear up against the calamities of life: and so he stabbed himself, | and ran away, like a coward, from his country and the world. Germanicus, who exceeded all men in his natural sweetness of temper, at the approach of death, called his friends about him, and spent his last moments in pressing” them to take re- venge of Piso and Plencina, for poisoning or bewitching him ; in directing them how this might be best done ; and in receiv- =. ing their oaths for the performance of his request. . His’sense — of ‘religion, he thus expressed on that occasion = “Had I died by the decree of fate, I should have had just cause of resent: ment against the gods, for hurrying me away from my parents, my wife and my children, in the lowe hes ‘my youth, by an untimely death.” ; 18 AT RTD #i Dai tesit 21. Socrates, Plato, and- coeuda ead were more: in: § , clined to the belief of a future existence. than the other | philosophers, plead for it with arguments of no force: ‘speak — of it with the utmost uncertainty ; and therefore, are afraid — to found their system of duty and virtue on the expectation ‘of it. Their notions of morality were of a jarnmen religion, and had little else for a foundation, than vain n-glory. Tully, in his treatise of F riendship, says, that virtue proposes glory as its end, and bath no other reward. Accordingly; he maintains, that wars undertaken for glory, are not unlawful, provided they are carried on without the: ‘usual cruelty. Diogenes, and the sect of the Cynics, held, that parents have 2 right to sacrifice and eat their children ; and that there is nothing shameful in committing the grossest acts of lewdness publicly, and befure the faces of mankind. The virtuous sen- timents discovered by the philosophers on some occasions, will neither palliate these execrable principles, nor suffer “us tothink those who could abet them, fit instructors for man- — kind. Zeno, Cleombrotus, and Menippus, committed mur- der on themselves : the last, because he had losta considefable ‘CHAP. VI. On the scriptures, Kc. 207 sum of money, which, as he was an usurer, went a little too near his heart. That I do not-charge the philosophers with worse principles and practices, than they themselves main- tain, and their own Pagan historians ascribe to them, any one may satisfy himself, who will consult Diogenes, Laertius, Sex- tus Empiricus, Lucian, Plutarch, and the works of Plato, Aris- totle, and Cicero. § 22. Thus, it is plain, whether we consider what the human understanding could do, or what it actually did, that it could not have attained to a sufficient knowledge of God, without revelation ; so that the demonstration brought ‘in favour of some religion, ends in a demonstration of the reveal- ed. When we attentively consider the nature of man, we find it necessary he should have some religion. When we con- ’ siderthe nature of God, we must conclude he never would have made a falsehood necessary to the happiness of his rational creatures ; and that therefore there must be a true religion. And when we consider, that, by our natural faculties, it is ex- tremely difficult to arrive at a right idea of God, till he reveals it tous; that all the Gentile world hath run into the grossest theological errors, and, in consequence of these, into the most enormous customs and crimes ; and that uo legislator ever founded his scheme of civil government on any supposed religious dictates of nature, but aiways on some real or pre- tended revelation : We cannot help ascribing all the true religion in the world to divine instruction, and all the frightful variety of religious errors to human invention ; and to that dark and degenerate nature, by the imaginary light of which, deists suppose the right idea of God may be easily and univer- sally discovered. § 23. Socrates, who never travelled out of Greece, had nothing to erect a scheme of religion or morality on, but the scattered fragments of truth, handed down from time imme- morial among his countrymen, or imported by Pythagoras, Thales, and others, who bad been in Egypt and the east. These he picked out from an huge heap of absurdities and _ errors, under which they were buried ; and, by the help of a most prodigious capacity, laying them together, comparing them with the nature of things, and drawing consequences from them, he found reason to question the soundness of the Grecian theology and morality. But this is all the Jength he seems to have gone: He reasoned extremely well against 208 MISCELLANEOUS OBSERVATIONS. PART a the prevailing errors of his time ; but was able to Leg 2 system of religion or morality. This was a deh show the strength of hisnature, and the lights he enjoyed. tea his disciples to worship the gods, and to ground the dines tion between right and wrong on the laws of their country ; in the. latter of which he followed the saying of his. master, Archelaus, who taught, that what is just or dishonerts is defined by Jaw, not by nature.’ per p Letina y he § 24. The notions of Plato concerning the divine nature, were infinitely more sublime and nearer the truth, than those of his master, Socrates. He did not content himselt with removing errors: He ventured on a system 3 and main- k tained, that virtue is a science, and that God is the object and source of duty; that there is but one God, the fountain, of all being, and superior to all essence ; that he hath a Son, — called The World: that there is a judamentieo come, by which the just who: have suffered in this life, shall be recom= pensed in the other, and the wicked punished eternally 3 that God is omnipresent: and consequently, that the if he were to dive into the deepest caverns of the earth, or should get wings, and fly into the heavens, would not be able : to escape from him: that man is formed in the image of God; and that, in order to establish laws and government, relations made by true traditions and ancient oracles, are sa consulted. These points, so much insisted on by Plato, ar far from being the growth of Greece, or his com eraaiee but derived from Reenata traditions, which we know he tra- velled for, at least as far as Egypt. He was. wiser than his teacher, (who was a much greater man) because his lights were better: But, as they were not sufficient, he Tan into great errors, speaking plainly as if he believed in a. plu- rality of gods; making goods, women, and children, com- men, &c. § 25. The natural faculties of men, in all nations, are alike : and did nature itself furnish all men with the means and materials of knowledge, philosophy need never turn traveller, either in order to her own improvement, or to ‘the communi- cation of her lights to the world, How came it to pass that Scythia did not produce so many, so great philosophers, as Greece? I think it very evident, that the great difference between these countries as to learning and instruetion, arose from this: The latter had the benefit of commerce with the CHAP. VI. On the scriptures, Ke. 209 Phoenicians, from whence they came by the knowledge of letters, and probably of navigation ; and with the Egyptians, from whom they learned the greater part of their theology, policy, arts and sciences. Such advantages the Scythians wanted; and therefore, although their natural talents weré as good as those of the Grecians, they were not able to make any improvements in philosophy. Why are the ‘Asiatic Scy- thians at this day as ignorant as ever, while the European Scythians are little inferior to the other nations of Europe in arts and politeness? And how does it come to pass, that we, atthis day, take upon us to approve the philosophy of Secrates and Plato, rather than that, of Epicurus and Aristippus? The © Grecians were divided in this matter: some followed the no- tions of the former, and others those of the latter. Why did not reason put the matter out of question in those times, or at least immediately after? The infinite contradictions and un- certainties among the ancient philosophers produced the sects of the Sceptics, In respect to religion, Socrates and Plato either were, or pretended to be, sceptics, beating down the absurd notions of others, but seldom building up any thing of their own; or, when they did, building on mere conjectures, or arguments suspected by themselves. ; .. § 26. Ifit be said, the finding out of truth by the light of nature, is a work of time; time hath taught the Tartars, Afri- ‘cans and Americans, little or nothing of true theology or mo- rality, even yet. Time, of itself, can search nothing. It was the Christian religion that opened the eyes of the polite na- tions of Europe, and even of the deists of this age, wherein their eyes are still open, and they have any true principles by which they are able to examine the philosophy of the ancients, and, by comparing their several opinions one with another, and with the truths derived from the Christian revelation, to decide in favour of some against the rest. § 27. As to the doctrine of THE IMMORTALITY OF THE ‘fas 3 itis certain nothing can be more agreeable to reason, when once the doctrine i is proposed and thoroughly canvassed ; while, at the same time, there is no one probable opinion in the world, which mankind, left entirely to themselves, would have been more unlikely to have started. Who, if he was not assured of it by good authority, would ever take it, into his head to imagine, that man, who dies, and vagal on vanishes VoL, vil. . Dp 210 MISCELLANEOUS OBSERVATIONS, ' PART i for ever, like all other animals, still exists? Tt is well, if this, when proposed, can be believed; but, to strike out the thou itself, is somewhat, T am afraid, too high and difficult for a4 1 capacity of men. The only natural argument, of any yeahs for the immortality of the soul, takes its rise from this obser- yation, that justice is not extended to the god, nor executed upon the bad man in this life; and that, as the Govertior of the world is just, man must live hereafter to be judged. But as this only argument that can be drawn from mere reason, in order either to lead us toa discovery of our own immortali or to support the opinion of it when once started, is founded — entirely on the knowledge of God and his attributes; and as ; we have already seen, that such knowledge is almost unattain- able by the present light of nature, the argument itself, which, before the fall, could not possibly have been’ thong t of, is, since the fall, clogged with all the difficulties re reason labours under, in finding out a v right idea of God. And be- sides, this argument in itself, is utterly inconclusive, on the principles of the deists of our age and nation : because they insist. that virtue fully rewards, and vice fully punishes itself. It is no wonder that" many heathen nations believed a future state, as they received’ it by tradition from their ancestors.— — But yet, there.is this evidence that mankind had not this doc- trine merely from the easy and plain dictates of reason and Nature, that many did not believe it. § 28, Socrates, in the Phedon of Plato, says, most were of opinion, that the soul, upon its separation from body, is dissipated and BAS to nothing. And Tully, in first Tusculan question, says, Pherecides Syrus, bie te ‘A Pythagoras, was the first person known to the learned world, who taught the immortality of the soul. The other ar Pe brought by Plato and Cicero for the Banya | of the sou}, besides that already mentioned, are very inconclusive. ‘They themselves thought so. The former, in his Phedon, makes Socrates speak with some doubt concerning his own arguments, and introduces Simias saying to Socrates, after having listened to his principal reasonings, We ought to lay hold of the strongest arguments for this doctrine, that either we ourselve or others can-suggest tous. If both ways prove yoo we must however put up with tle best proofs we can get, some promise or revelation shall clear up the point to us.”— One of Plato’s arguments for the immortality of the soul, is | this: “ Every cause produces : an effect contrary to itself; and-_ CAHP. VI. On the scriptures, Kc. 211 that therefore, as life produces death, so death shall produce life.” Cicéro, to prove that the sou) will exist after it is se- parated from the body, endeavours to prove that it existed — before it was joined to it; and to that end he insists, “ that what we call aptuess in children to learn, is nothing more than memoty. » Another argument of Plato is this: “ That alone which moves itself, inasmuch as it is never deserted by itself, never ceases to move: but the mind moves itself, and bérrows not its motion from any thing else, and therefore must move, and consequently exist for ever.” The wisdom of Socrates and Plato united, produce such . arguments for a miost favourite opinion, as they ‘themselves ‘are dissatisfied With, and thérefore call for moré than human help. wie. Cicero being so fond of this opinion, that, as he says, he would rather err with Plato in holding it, than think rightly with those who deny it, poorly echoes the arguments of Plato ; adds little to them himself; and, at the conclusion, in a manner giving up the point, witha all the arguinents brought to support it, endeavours to comfort himself and others against the approach of death, by proving death to be no evil, even supposing the soul to perish with the body. And this great philosopher, with all his knowledge, gives but one lot to the good and evil in,ahother life. It was his opinion, Lf ‘the soul is immortal, it must be happy: tf it perishes with the body, it egnnot be miserable. This consolation he administers alike to “men, without making any distinction, and consequently leaves moral obligation on a mere temporal footing, which, in effect, is not a whit better than downright atheism. But in his dream of Scipio, when he does not reason nor seem to incul- cate any particular doctrine, he indeed introduces the elder Scipio telling the younger, by way of dream, that those who served their < country, and cultivated justice and the other vir- tues, should go to heaven after death: But that the souls of those that had violated the laws of the gods and men, should, after leaving their bodies, be tossed about on the earth, and not return to heaven for many ages. Now, if a person of Cicero’s abilities and learning could, from the light of nature, work out no better scheme than this, which renders futurity almost useless to moral obligation, how much farther from truth and reason must we suppose the bulk of mankind to stray, if each ignorant person is to be left entirely to his own thoughts - 212° MISCELLANEOUS OBSERVATIONS. PART tf. and discoveries, in respect to the future rewards of virtue, and punishments of vice ? os coh bilby ent and strength of — { Ve ang Creal TOM yndAASs § 31. Asthe apostle Paul observes in the first cha pter of his epistle to the Romans, men did not like to retai ‘God in _ their knowledge; and, professing themselves to Be ya hee became fools, and changed the glory of the incorruptible God into an image like to corruptible’ man, and to birds, and four-footed beasts, and creeping things. Thus were their foolish hearts darkened ; upon which God gave them over to a reprobate mind, and gave them up to uncleanness, t “sins of all kinds, even such as were utterly against nature. St. Chrysostom, in his descant on this passage, says, “ The Gen- tiles fell into a kind of madness, insomuch, that having de- rived themselves of the light, and involved their minds in the darkness of their own thoughts, their attempt to travel a 4 : e fpupest bat wards heaven ended in a miserable shipwreck, as his must do, who, ina dark night, undertakes a voyage by sea.” Being guided by conceit, and too great an attachment to sensible things, they entered upon a wrong way; so that, still the longer they travelled, the farther they wandered from the knowledge of the true God, and right religion. _ The doctrine of St. Paul, concerning the blindness into which the Gen i es fell, is so confirmed by the state of religion in Africa, America, and even China, where, to this day, no advances towards the true religion have been made, that we ean no longer be at a loss to judge of the insufficiency of unassisted reason, to dis- CHAP, VI. - . On the scriptures, Kc. 213 sipate the prejudices of the Heathen world, and open their eyes to religious truths. § 32, The starting of a proposition is one dik and the enue of it quite another. Every science has its proofs in the nature of | things. Yet all sciences require to be taught; and those require it most, the first principles of which lie a little out of the reach of ordinary capacities. The first principles of religion, being of a high and spiritual nature, are harder to be found out than those of any other science; because the minds of men are gross and earthly, used to objects of sense ; and all their depraved appetites and corrupt dispositions, which are by nature opposite to the true religion, help to in- crease the natural weakness of their reason, and clip the wings of their contemplation, when they endeavour, by their own strength, to soar towards God and heavenly things. Noman in his, nor hardly in any other time, knew better how to catch at the evidence of divine truths discovered in the works of creation, nor had better opportunities, than Plato. Yet, with all the help he derived from foreign and domestic instruction, he finds himself on every occasion rat a loss. When he speaks of God and divine matters, he relies on oracles, traditions, and revelations; and having got a little taste of this kind of instruction, is every now and then confessing his want of more, and wishing for it with the greatest anxiety. And, not think- ing the teecois which he was acquainted with sufficient, he talks of -a future instructor to be sent from God, to teach the world a more perfect knowledge of religious duties. “ The truth is,” (says he, speaking in his first book De Legibus, con- cerning future rewards and punishments), “ to determine or establish any thing certain about these matters, in the midst ‘of so many doubts and disputations, is the work of God only,” In bis Phedon, one of the speakers says to Socrates concern- ing the Zmmortality of the Soul, “1am of the same opinion Sikh you, thatin this life, it is either absolutely impossible, or extremely difficult, to arrive ata clear knowledge in this ‘matter.” In the apology he wrote for Socrates, he puts these words into his mouth, on the subject of reformation of manners : “. You may pass the remainder of your days in sleep, or des- pair of finding out a sufficient expedient for this purpose, if ‘God, in his providence, doth not send you some other instruc- tor.” And in his Epinomis he says, “ Let no man take upon him to teach, if God do not lead the way.” 214 MISCELLANEOUS OBSERVATIONS. =—S»—- PART 1, § 33. In the book De Mundo, ascribed té Aristotle, wv have a remarkable passage to this effect: “It is an old trac tion, almost universally received, that all things proceeded from God, and subsist throngl lim ;-and that Do natare is self-sufficient, or iidependent of God’s proteetion arid assist- ance.” In his Metaphysics, he ascribes the belief of the gods, arid of this, that the Deity compasses and comprehends all nature, to a traditionary habit of speaking, handed down from the first men to after ages. Cicero, in his treatise concerning the nature of the gods; introducés Cottd blaming tliose who endeavoured, by argumentation; to prove there are gods, and affirming that this only served to make the point doubtful, which, by the instructions and traditions of their forefatliers, had been sufficiently made known to them, and established. Plutarch, speaking of the worship paid to a certain idéal divinity, which his friend had called ih question, says, “ It is enough to believe pursuant to the faith of out ancestors, and thé instructions communicated to us in thé country wheré we were born and bred; than whieh, we can néither find out, nor apply, any argument more to be dépended of.” oF : ; Ss Eee BA ee | § 34. It will be further useful to observe, that the ‘thoughts of met, with regard to any internal law, will be always mainly influenced by their sentiments concerning the Chief Good. Whatsoever power or force may do in respect to the outward actions of aman, nothing can oblige him. to think or act, as often as he is at liberty, against what he takes to be his chief good or interest. No law, nor system of laws, ean possibly answer the end and purpose of a law, till the grand question, what is the chief happiness and end of man, be determined, and so cleared up, that every man may be fully satisfied about it. Before our Saviour’s time, the world was infinitely divided on this important head. The philosophers — were miserably bewildered in all their researches after the chief good. Each sect, each subdivision of a seet, had a chief good of its own, and rejected all the rest. They advanced, as Varro tells us; rio fewer than 288 opinions in relation to this matter; which shews, by a strong experiment, that the light of nature was altogether unable'to settle the difficulty. Every inan, if left to the particular bias of iis own nature, chooses out achief good for himself, and lays tlie stress of alk his thouglits and actions on it. Now, #f the supposed ‘chiéf good of any man should Jead him, as it often does, to violate the laws of society, to hurt others, and act against the general good of CHAP. VI. On the scriptures, Mews 26 Sua mankind, he willbe very unfit for society; and consequently, ashe cannot subsist out of it, an enemy to himself. we 35. If Christianity came too ri ae the ils what is cana natural religion came full as-late ; and there are no footsteps of natural religion, in any sense of the words, to be found at this day, but where Christianity hath been planted. In every place else, religion hath no conformity with reason or truth. So far is the light of nature from lending sufficient assistance. It is strange, that the natural light should beso clear, and yet the natural darkness so great, that in all unas- sisted countries the most monstrous forms of religion, derogatory — to God, and prejadicial to man, should be contrived by some, and swallowed by the rest, with a most voracious credulity. I could wish most heartily, thatall nations were Christians ; yet, since it is otherwise, we derive this advantage from it, that we have a standing and contemporary demonstration of that which nature, left to herself, can do. Had all the world been Chris- tians for some ages past, our present libertines would insist, that Christianity had done no service to mankind ; that nature could have sufficiently directed herself ; and that all the stories told, either in sacred or profane history, of the idolatry and hor- rible forms of religion in ancient times, were forged by Chris- _ tian priests, to make the world think revelation necessary, and natural reason incapable of dictating true and right notions of religion. But, as the case stands at present, we have such proofsof the insufficiency of unassisted reason in this behalf, as all the subtilty of libertines is unable to evade. § 36. All that the Grecians, Romans, and present Chi- nese, know of true religion, they were taught traditionally, As to their corrupt notions and idolatries, they were of their -ewn invention. ‘The Grecians, who were by far the most knowing people of the three, were as gross idolators as the rest, till Plato’s time. He travelled into the east, and ran higher towards truth in his sentiments of religion, than others : but still: worshipped the gods of his country, and durst not speak out all he knew. However, he formed a great school, and, both through his writings and. scholars, instructed his countrymen in a kind of religious philosophy, that tended much more directly and strongly -to reformation of manners, than either the dictates ofitheir own reason, or of their other philosophers. All the philosophy of the Gentile nations, ex- cepting that of Socrates and Plato, was derived from the source 216 MISCELLANEOUS OBSPRVATIONS. | PART J. of self-sufficiency. Only these two acknowledge the blindness of human nature, and the necessity of a divine instructor. No ~ other Heathen philosopher founded his morality on any sense ~ of religion, or ever dreamt of an ary dennis to render | himself happy.* rw to Ste pdais hi rai isto oD Rytodh’ S08 rate UA rodki-wollok tie CHAP. VII. ' oon SOttirad? AF tt THI The Insufficiency of Reason as a substitute for Revelation. ott’ vetiertetior aE § 1. By reason, I mean that power or faculty an intelli- gent being has to judge of the truth of Propositions; either immediately, by only looking on the Propositions, which is judging by intuition ‘and self-evidence ; or by putting toge- ther several propositions, which are already evident by intui- tion, or at least whose evidence is originally derived from intuition. ow gate aves 4 Great part of Tindal’s arguing, in his Christianity .as ] old as the creation, proceeds on this ground, ‘That since reason — is the judge whether there be any revelation, or whether any pretended revelation be really such; therefore reason, without — revelation, or undirected by revelation, must be the judge — concerning each doctrine and proposition contained in that ' pretended revelation. This is an unreasonable way of arguing. © It isas much as to say, that seeing reason is to judge of the truth of any general proposition, therefore, in all cases, reason alone, without regard to that proposition, is to judge separate- ly and independently of each particular proposition implied. — in, or depending and consequent upon, that general proposi- — tion. For, whether any supposed or pretended divine revela= _ tion be indeed such, is a general proposition: and the — particular truths delivered in and by it, are particular pro- positions implied in, and consequent on, that» ne. — ‘Tindal supposes each of these truths must be. judged of by — themselves, independently of our judging of that general truth, that the revelation that declares them is the word of God ; evidently supposing, that if each of these propositions, thus — judged of purtieulexky) cannot be found to be agreeable to reason, or if reason alone will not shew the truth of them 5 then, that general proposition on which they depend, viz. — That the word which declares them is a divine ‘peivelaiiions 3 is to’ os = * From § 14. —§ 36, is chiefly out He “ Deisin Revealed, + Second Eason. ; CHAP. VII. The insufficiency of reason, Kc. 217 be rejected: which is most unreasonable, and contrary to all the rales of common sense, and of the proceeding of all man- kind, in their reasoning and judging of things in all affairs whatsoever.—For this is certain, that a proposition may be evidently trae, or we may have good reason to receive it as true, though the particular propositions that depend upon it, and follow from it, may be such, that our reason, independent of it, cannot see the truth, or can see it to be true by no other means, than by first establishing that other truth on which it depends. For otherwise, there is an end of all use of our reasoning powers ; an end ofall arguing one proposition - from another; and nothing is to be judged true, but what appears true by looking on it directly and immediately, with- out the help of another proposition first established, on which the evidence of it depends.—For therein consists all reasoning or argumentation whatsoever ; viz. in discovering the truth of a proposition, whose truth does not appear to our reason im- mediately, or when we consider it alone, but by the help of some other proposition on which it depends. - § 2. If this be not allowed, we must believe nothing at all, but self-evident propositions, and then we must have done with all such things as arguments : and all argumentation whatsoever, and all Tindal’s argumentations in particular, are absurd. He himself, throughout his whole book, proceeds in that very method which this principle explodes. He argues, and attempts to make evident, one proposition, by another first established.—There are some general propositions, the truth of which can be known only by reason, from whence an infi- nite multitude of other propositions are inferred, and reasonably and justly determined to be true, and rested in as such, on the ground of the truth of that general proposition from which they are inferred by the common consent of al} mankind, being led thereto by the common and universal sense of the human mind. And yet not one of those propositions can be known to be true by reason, if reason consider them by themselves independently of that general proposition. Thus, for instance, what numberless truths are known only by consequence from that general proposition, that the testimony of our senses may be depended on? The truth of numberless particular propositions, cannot be known by reason, considered independently of the testimony of our senses, and without an implicit faith in that testimony. That general ‘VOL, vill. Ee ; 218 MISCELLANEOUS OBSERVATIONE. _ (PART I. truth, that the testimony of our memories is worthy of credi can be proved only by reason; and yet, what numberless, truths are there, which we know no other way, and cannot be wi known to be true by reason, considering the truths in. Aer | selves, or any otherwise than by testimony of. — and an implicit faith in this testimony? Tha the a timony of all we see, and conyerse with continual is to credited, is a general proposition, the truth of w ich 5m, Ly known only by reason. And yet, how’ infinitel TOUS, propositions do men receive as truth, that Bath 7 known. to be true by reason, viewing them separately from. such tes. timony ; ; even all occurrences, and matters of fact, persons, — things, actions, works, events, and circumstances, . that _ we, aye. told of in our neighbourhood, in our own country, or , in any other. part of the world. that we have asa SPIES! ty asi" «ob y aon te Ww § 3. That the. testimony of history and tin is to Me depended on, when attended with such and. ‘suc credible. circumstances, is a general proposition, whose ee can be known only by reason, And yet, how numberless are the par- ticular truths concerning what has been before the present. age, that cannot be known by reason, considered in them-— selyes, and separately from this testimony, which yet are tenths on which: all, mankind do, ever did, and. ever els rel Bi i That the experiaane of fa is ia be dowlands ons. or, that. those things which the world finds to be true by ex-. perience, are worthy to be judged true ; is a'general propos sition, of which none doubt... By what the world finds true. by experience. can be meant nothing else, than what is: na per to, be true. by . one or other of those forementioned kinds of testimony, viz. the. testimony of history and tradition ;, phe testimony of those. we see and converse with 3 the testimor of our memories; and the. testimgny, of our: senses. _ Psay, : that. is known by the experience of mankind, is known) nly by one or more of these. testimonies; excepting only the existence. of. that idea, or those few ideas, which are eat it lis moment present jn our. minds, or are the immediate objects OF. present consciousness.. And yet, how unreasonable would — it he to.say, that we ‘must, first. know those things to. be true - bg reason,. before we give credit to our experience of the truth, of them? Not only are there innumerable. truths, that — are reasonably received as following from such general pro- AMS eHAP. VII. ‘The insufficiency of reason, Kc. 219 positions as have been mentioned, which cannot be known by réason, if they are considered by themselvés, or otherwise than as inferred from these general propositions; but also, many truths are reasonably received, and are received by the éoimmion consent of the reason of all rational persons, as un- doubted truths, whose truth not only would not otherwise be discoverable by reason, but, when they are discovered by their consequence from that general propcsition, appear in emselves not easy, and reconcileable to reason, hut difficult, incomprehensible, and their agreement with reason not un- derstood. So that men, at least most men, are not able to” explain, or conceive of the manner im which they are agree- able to reason. § 4. Thus, for instance, it is atruth, which depends on that general proposition, that credit is to be given to the tes- timony of our senses, that our souls and bodies are so united, that they act on each other. But it is a truth which reason otherwise cannot discover, and, now that it is revealed by the testimony of our senses, reason cannot comprehend, That whiat is immaterial, and not solid nor extended, can act upon matter. Or, if any choose to say, that the soul is material, then other difficulties arise as great. For reason cannot ima- gine any way, that a solid mass of matter, whether at rest or in motion, should have perception, should understand, and should exert thought and volition, love, hatred, &c. And if it be said that spirit acts on matter, and matter on spirit, by an established law of the Creator, which is no other than a fixed method of his producing effects ; still the manner how it is possible to be, will be inconceivable. We can have no conception of any way or manner, in which God, who is a pure Spirit, can act upon matter, and impel it. ~ There are several things in mechanics and hydrostatics, that by the testimony of our senses are true in fact, not only that reason never first discovered before the testimony of sense declared them, but, now they are declared, are very great paradoxes, and, if proposed, would seem contrary to reason, at least to the reason of the generality of mankind, and such as are not either mathematicians, or of moré than common penetration, and what they cannot reconcile to their reason. But God has given reason to the common people, to be as much their guide and rule, as he has to mathematicians and philosophers. 220 MISCELLANEOUS OBSERVATIONS. PART Te § 5. Even the very existence of a sensible world, which ~ we receive for certain from the testimony of our senses, is — attended with difficulties and seeming inconsistencies with — reason, which are insuperable to the reason at east of most © men. For, if there be a sensible world, that world exists either iz the mind only, or out of the ‘ntfs independent of © its imagination or perception. If the latter, then that sensi- ble world is some material substance, altogether diverse from the ideas we have by any of our senses—as colour, or visible” extension and figure, which is nothing but the quantity of ° colour and its various limitation, which are sensible qualities” that we have by sight; and solidity, which is an idea we have by feeling ; and extension and figure, which is only the quan- tity and limitation of these; and so of all other qualities —— But that there should be any substance entirely distinct from any, or all of these, is utterly inconceivable. For, if we exclude all colour, solidity, or conceivable extension, dimen- sion and figure, what is there left, that we can conceive of ? Is there not a removal in our bind of all existence, anda perfect emptiness of every thing? al But, if it be said, that the sensible world has no exis- tence, but only zn the mind, then the sensories themselves, or the organs of sense, by which sensible ideas are let into _the mind, have no existence but only in the mind; and those organs of sense have no existence, but what is conveyed into- the mind by themselves; for they are a part of the sensible world. And then it will follow, that the organs of sense owe their existence to the organs of sense, and so are’ prior to themselves, being the causes or occasions of their own exis- tence; whichis a seeming inconsistence with reason, that, I imagine, the reason of all men cannot t explain and remove. § 6. There are innumerable propositions, that we reason-. ably receive from the testimony of experience, all depend- ing on the truth of that general proposition, “ that experi- ence is to be relied on,” (what is meant by experience has’ been already explained), that yet are altogether above reason. They are paradoxes attended with such seeming ~inconsisten= cies, that reason cannot ee remove, nor fully ri ae the mystery. 11339 By experience we know that there me aeblrig as thought, love, hatred, &c. But yet this is attended with in- explicable difficulties. If there be such a thing as thought and affection, where are they? If they exist, they exist in CHAP. Vit The insufficiency of reason, Ke. 221 some place, orno place. That they should exist, and exist in no place, is above our comprehension, It seems a contra- diction, to say, they exist, and yet exist nowhere. And, if they exist in some place, then they are not in other places, or in all places; and therefore must be confined, at one time, to one place, and that place must have certain limits; from whence it will follow, that thought, love, &c. have some ‘figure, either round, or square, or triangular ; which seems quite disagreeable to reason, and utterly inconsonant to the nature of such things as thought and the affections of the mind. _ § 7. It is evident, by experience, that something now is. But this proposition is attended with things that reason cannot. comprehend, paradoxes that seem contrary to reason. For, if something now 7s, then either something was from all eter- nity; or, something began to be, without any cause or reason of its existence. The /ast seems wholly inconsistent with na- tural sense: And the other, viz. That something has been from all eternity, implies, that there has been a duration past, which is without any beginning, which is an infinite duration : which is perfectly inconceivable, and is attended with diffi- culties that seem contrary to reason. For we cannot conceive how an infinite duration can be made greater, any more than how a line of infinite length can be made longer. But yet we see that past duration is continually added to. If there were a duration past without beginning, a thousand years ago, then that past infinite duration has now a thousand years added to it: And, if so, it is greater than it was before by a thousand years; because the whole is greater than a part. Now, the past duration consists of two parts, viz. that which was before the last thousand years, and that which is since. Thus here are seeming contradictions, involved in this supposition of an infinite duration past. __ _ And, moreover, if something has been from eternity, it is either—an endless succession of causes and effects, as, for instance, an endless succession of fathers and sons, or some- thing equivalent; but the supposition is attended with mani- fold apparent contradictions: or, there must have been some eternal self-existent being, having the reasons of his existence within himself: or, he must have existed from eternity, with- out any reason of his existence: both which are inconceivable. That a thing should exist from eternity, without any reason why it should beso, rather than otherwise, is altogether in- 229 MISCELLANEOUS OBSERVATIONS. ‘PART 1 conceivable, and seems quite repugnant to reason. And Why a being should be self-existent, and have the feasoti of hié hd Istence within himself, seems also inconceivable, and . nevér, ‘as T apprehend, has yet been explained. If there has be any thing from eternity, then that past eternity is ei endless duration of successive parts, as successive | hours, a The oi seems repugnant to reason, and idconipatible with any faculty of understanding that we enjoy: And the other, an infinite number of successive parts, involves the very same contradictions with the.supposition of an eternal succession of fathers and sons. That the world has existed from eternity without a cause, seems wholly inconsistent with reason. In the first place, it is inconsistent with reason, that it should exist without a cause. For it is evident, that it is nota thing, the nature and manner of which is necessary in itself; and therefore it res a cause or reason out of itself, why it is so, and not ‘otbosted. And, in the next place, if it exists from eternity; then suc- cession has been from eternity ; which involves the foremen- tioned contradictions. But, if it be without a cause, and does not exist from eternity, then it has been created out of nothing; which is altogether inconceivable, and what reason cannot shew to be possible; and many of the greatest philo- sophers have supposed it plainly inconsistent with reason.— Many other difficulties might be mentioned as following from that proposition, “ that something now is,” that are insupera- ble to reason. § 8. It is evident, by experience, that great evil, both moral and natural abounds in the world. It is manifest, that great injustice, violence, treachery, perfidiousness, and ex- treme cruelty to the innocent, abound inthe world; as well as innumerable extreme sufferings, issuing finally i in destruc- tion and death, are general all over the world, in all ages.— But this could not “otherwise have been knows by reason ; and even now is attended with difficulties, which the reason of many, yea most of the learned men and greatest philoso- phers that haye been in the world, have not been able to sur- mount. ‘That it should be so ordered or permitted ina world, absolntely and perfectly under the care and government of an infinitely holy and good God, discovers a seeming repugnaney to reason, that few, if any, have been able fully to remove. CHAP. vII. The insufficiency of reason; Ke. 993 § 9. That men are to be blamed or commended for their good or evil voluntary actions, is a general proposition received; with good reason, by the dictates of the natural, common, and universal. moral sense of mankind in all nations and ages: which moral sense is included in what Tidal means by reason and the law of nature.’ And yet many things attend this truth, that appear difficulties and seeming repugnancies to~ reason, which have proved altogether insuperable to the reason of many of the greatest and most learned men in the world. . - § 10. Tobserve, further, that when any general proposi-. " tion is recommended to us as true, by any testimony or evi- dence, that, considered by itself, seems sufficient, without contrary testimony or evidence to counteryail it; and difficul- ties attend that proposition: if these difficulties are no greater, and of no other sort, than what might reasonably be expected to attend true propositions of that kind, then these difficulties are not only no valid or sufficient objection against that propo- sition, but they are no objection at‘all. - Thus, there are many things that I am told concerning the effects of electricity, magnetism, &c. and many things that are recorded in the philosophical transactions of the Royal Society, which I have never seen, and are very mysterious: But, being well attested, their mysteriousness is no manner of objection against my belief of the accounts ; because, from what Ihave observed, and do know, such a mysteriousness is no other than is to be expected ina particular, exact obser- vation of mature, and a critical tracing of its operations. It is to be expected, that the farther it is traced, the more mysteries will appear. To apply this to the case in hand: If the difficulties which attend that which is recommended by good proof or testimony to our reception, asa divine reyela- tion, are no greater, nor of any other nature, than such as, all things considered, might reasonably be expected to attend a revelation of such a sert, of things of such a nature, and given for such ends and purposes, and under such circum~ stances ; these difficulties not only are not of weight sufficient to balance the testimony or proof that recommends it, but they are of no weight at all as objections against the revelation. They are not reasonably to be looked upon as of the nature of'arguments against it; but, on the contrary, may, with good reason, be looked upon as confirmations, and of the na-- ture.of arguments in its favour. 224 MISCELLANEOUS OBSERVATIONS. PART 1. § 11. This is very evident, and the reason of it very plain. For, certainly, whatever is reasonably expected to be found in a truth, when we are seeking it, cannot be an objection against that truth, when we have found it. If it.be reasonably — expected in truth beforehand, then reason unites it with truth, as one property of that sort of truth: and, if so, then reason unites it with the truth, after it is found. Whatever reason determines to be a property of any kind of truth, that is properly looked upon in some degree asa mark of truths of that sort, or as belonging to the marks and evidences of it: for things are known by their properties. Reason determines truth by things which reason determines to be the properties of truth. And, if we do not find such things belonging to sup- posed truth, that were before reasonably expected in truth of that kind, this is an objection against it, ratherthan the findin of them. The disappointment of reason is rather an objection with reason, than something to induce its acceptance and acquiescence. If the expectation be reasonable, then the not answering of it must so far appear unreasonable, or against reason, and so an objection in the way of reason, Thus, if any one that is in search for things of tra kind, reasonably expects beforehand, that ifhe be suce: ssful” in finding the thing, of the kind and quality that he is in search of, he shall find it possessed of certain properties : when he’ bath actually found something, with all those properties and circumstances thathe expected, he receives it, and rests in it so much the more entirely, as the very thing that he was in quest of. And, surely, it would be no argument with him, - that his invention is right, that some things, that he reason- ably expected, are wantiug: but, on the contrary, this would - rather be an objection with his reason. tii Py Sena ee ad GAP ore § 12. In-order to judge what sort of difficulties are to be expected in a revelation made to mankind by God, such as Christians suppose the Scriptures to be, we must remember, that it isa revelation of what God knows to be the very truth : concerning his own nature; of the acts and operations of his mind with respect to his creaturés; of the grand scheme of infinite wisdom in his works, especially with respect to the ~ intelligent and moral world; a revelation of the spiritual and _ invisible world ; a revelation of that invisible world which men shall belong to after this life; a revelation of the greatest works of God, the manner of his creating the world, and of - his governing of it, especially with regard to the higher and CHAP. VIT. The insufficiency of reason, Kc. 225 more important parts of it; a revelation deliyered in ancient languages. ’ ; _ Difficulties and incomprehensible mysteries are reason- ably to be expected in a declaration from God, of the precise truth as he knows it, in matters of a spiritual nature ; as we see things that are invisible, and not the objects of any of the external senses, are very mysterious, involved much more in darkness, attended with more mystery and difficulty to the understanding, than others; as many things concerning even the nature of our own souls themselves, that are the nearest to us, and the most intimately present withus, andso mostinour ° view, of any spiritual things whatsoever. The farther things are from the nature of what language is chiefly formed to express, viz. things appertaining to the common business and vulgar affairs of life—things obvious to sense and men’s direct view and most vulgar observation, with- out spéculation, reflection and abstraction—the more difficult it is clearly to express them in words. Our expressions con- cerning them, will be attended with greater abstruseness, difficulty, and seeming inconsistence ; language not being well fitted to express these things ; words and phrases not being prepared for that end. Such a reference to sensible and vulgar things, is unavoidably introduced, that naturally confounds the mind, and inyolves it in darkness. _ § 13. If God gives a revelation of religious things, it must be mainly concerning the affairs of the moral and intelligent universe: which is the grand system of spirits: It must be chiefly about himself and intelligent creatures. It may well be supposed, that a revelation concerning another and an in- visible world, a future state that we are to be.in when separated from the hody, should be attended with much mystery. It may well be supposed, that the things of such a world, are of an exceeding different nature from the things of this world, the things of sense, and all the objects and affairs which earthly language was made to express ; and that they are not agree- able to such notions, imaginations, and ways of thinking that grow up. with us, and are connatural to us, as we are from our infancy formed to an agreeableness to the things which we are conversant with in this world. We could not conceive of the things of sense, if we had never had these external senses. And, if we had only some of these senses, and not others ; as, for instance, if we had only a sense of feeling, without the VoL. vule FF a 226 MISCELLANEOUS OBSERVATIONS: PART is senses of. s€eing and hearing, how mysterious seas ration of things of these last sensesbe! Or, if we had feeling and hearing, but had been born without eyes or optic nerves, the things of light, even when declared to us, would many of them be. involved in mystery, and wouldappedt' exceedingly strange to edhe Fue Ting oqange ete. 7 ey, bts Rai itis § 14. Thus, persons svithons pt paint pip cobs who had the other senses, might be informed by all about them, that they can perceive things at ‘@ distance, and per- ceive as plainly, and ‘in some respects more plainly, than by touching them: yea, that they could ‘perceive things at so” great a distance, that it would take up-many-ages to travel to them. They might be informed of many ‘things concerning colours, that would all be perfectly incomprehensible, and yet might be believed ; and it could not ‘be said. that nothing at all is proposed. to shiclié nes natn they have no. idea of colour. A de DGS ant ij beeeiey ba, 89 They might: be told that they ssesubiilen an extension, a length and breadth of colour, and terminations and limits, and so a figure of this’ kind of extension ; and yet, that it is nothing that can be felt. This would be perfectly. mysterious | to them, and would seem an inconsistence, as they have no ideas of avy such. things as length, breadth, and limits, and figure of extension, but only certain ideas they have by touch. They might be informed, that they could perceive. at onee the extent and shape of a thing so great and multiform as a tree, without touch: This would seem very strange, and impossible. —They might be told, that, to those: who see, some things appear a thousand times as great as some others, which yet are made up of more visible parts, than those-others : which would be very mysterious, and seem quite inconsistent with reason.—These, and many other things, would be attended with unsearchable mystery to them, concerning objects of sight ; and, concerning which, they could never fully see how ° they can be reconciled to reason; at least, not without very long, particular, gradual, and elaborate instruction ; and which, after all, they would not fully comprehend, so as clearly to see how the ideas connected in these propositions do agree. —And yet I suppose, in such a case, the most rational persons would give full credit to things that they know not by reason, but only by the revelation of the word of those thatsee. I sup- ‘pose, a person born blind in the manner described, Yan nevertheless give full credit.to the united testimony of the CHAP, VII. The insufficiency of reason, Ke. 227 seeing world, in things which they said about light and co- lours, and would entirely rest on. their testimony. ~ _» § 15. If God give’ us a revelation of the truth, not only about spiritual beings, in an unseen state; but also concern- ing.a spiritual being or beings of a superior kind, (and so of an unexperienced nature,) entirely diverse from any thing we now experience in our present state,—and from any thing that we can be conscious of in any state whatsoever—then, especially, may mysteries be expected in such a revelation. “ The truth concerning any kind of percipient being, of a different nature from our own, though of a kind inferior, » might well be supposed to be attended with difficulty, by reason of its diversity from what we are conscious of in our- selves: but, much more so, when the nature and kind is su- perior. For a superior perceptive nature may well be sup- posed, in some respects, to include and comprehend what: be- longs ‘to an inferior, as the greater comprehends the less, and the whole includes a part; and therefore, what the-superior experiences may give him advantage to conceive of concern ing the nature of the inferior, But, on the contrary, an in- ferior nature does not include what belongs to a superior: When oné of an inferior nature considers what concerns beings of a nature entirely above his own, there is something be- _ longing ‘to it thatis over and above all that the inferior nature is Conscious of. . acy oid A very great superiority, even in beings of the same nature with ourselves, sets them so much above our reach, that many of their affairs become ‘incomprehensible, and at- tended with inexplicable intricacies. ‘Thus many of the affairs of adult persons are incomprehensible, and appear inexpli¢a- bly strange to the understandings of little children : and many of the affairs of learned men, and great philosophers and mae thematicians, things with which they are conversant, and well acquainted, are far above the reach of the vulgar, and appear to them not only unintelligible, but absurd and impossible, and fall of inconsistences. But much more may this be expected, when'the superiority is not only in ‘the degree of improve- invent’ of faculties and properties of the same kind of beings, but also in the natureitself. So that, if there be a kind of ¢reated perceptive beings, in:their nature vastly superior to the human, which none will deny to be possible, and a revelation should be given us concerning the nature, acts, and operations of this kind of creatures ; it would be no wonder, if.such a re velation should contain some things-very much out of our reach, ~ “228 . MISCELLANEOUS ‘OBSERVATIONS. PART UR attended with great difficulty to our reason, being things of such a kind, that no improvement of our minds, that we. are capable of, will bring us to an experience of any thing like them. ‘But, above all, if a revelation be made us c that Being who is uncreated and self-existent, whois infinitely diverse from and above all others, in his‘nature, and so infinitely above all that any advancement of ‘our naturevean’ give’ us — any consciousness of: In such a revelation, it would be strange indeed, if there should not be some great myste quite beyond our comprehension, and PRP RE RH in 4 EE ties which it is impossible for us fully: to solve rue ‘explain. eS | st: chan y ty Cheat & § 16. It may well be expected, that a cantlodicijosalitdagle concerning an infinite Being, should be attended with mystery. We find, that the reasonings and conclusions of the best meta- physicians and mathematicians, concerning infinites, are attend= - ed with paradoxes and seeming inconsisténces. Thusiit is cou= cerning infinite lines, surfaces, and \solids, which are things external. But much more may this be sexpected: in infinite spiritual things; such as, infinite thought; infiniteapprehen- sion, infinite reason, infinite will, love and joy, infinite’ spi- ritual power, agency, &c. us ond o9uabeer weese Nothing is more certain, than that there must be am un- made and unlimited Being ; and yet, the very notion’ of such — a Being is all mystery, involving nothing but incomprehen- sible parodoxes, and seeming inconsistences. It involves the notion of a Being, ‘velf-existent and without any cause, which is utterly inconceivable, and seems repugnant to all. our ways of conception. An infinite spiritual Being, or infinite under- standing and will and spiritual power, must be omnipresent, without extension ; which is nothing but prety and seem= ing inconsistence. rch wile surendai _., The notion of an infinite Ftemalj inna absolute im- mutability. . That which is. in all respects infinite, absolutely perfect, to the utmost degree, and at. all times cannot be in any respect variable. And this immutability being constant from eternity, implies duration without. succession, and is wholly a mystery and seeming inconsistence. It seems as much as to say, an infinitely great or long duration all at once, or all ina moment; which seems to be saying, an infi- — nitely great in an infinitely. little ; or an inkeneeny long line-in @ point without any length. ru Aeray §.17. Infinite Understanding, which implies an under- standing of all things past, present, and future; and-of all enapm vit. . The insufficiency of reason, Kc. 229 truth and all reason, and argument, implies infinite thought and reason. But, how this can be absolutely without mutation, or. suecession of acts, seems mysterious and absurd. We can conceive of no such thing as thinking, without successive acting of the mind about ideas. Perfect knowledge of all things, even of all the things of external sense, without any sensation, or any reception of ideas from without, is an in- conceivable mystery. Infinite Knowledge, implies a perfect comprehensive view of a whole future eternity ; which seems utterly impossible. For, how can there be any reaching of the whole of this, to comprehend it, without reaching to the utmost limits of it? But this cannot be, where there is no’ such thing as utmost limits. And again, if God perfectly views an-eternal succession or chain of events, then he perfectly sees every individual part of that chain, and there is no one link of it hid from his sight. And yet there is no one link that has not innumerable links beyond it ; from which it would seem to follow, that there is a link beyond all the links that he sees; and consequently, that there is one link, yea, in- numerable links, that he sees not; inasmuch as there are innumerable links beyond every one that he sees. And many other such seeming contradictions might be mentioned, which attend the supposition of God’s omniscience. : If there be an absolute immutability in God, then there never arises any new act in God, or new exertion of himself ; and yet there arise new effects: which seems an utter incon- sistence. And so, innumerable other such like mysteries and paradoxes are involved in the notion of an infinite and eternal intelligent Being. Insomuch, that, if there had never been any revelation, by which God had made known himself by his word to mankind; the most speculative persons would, without doubt, have for ever been exceedingly at a loss con- cerning the nature of the Supreme Being and First Cause of the universe. And, that some of the ancient philosophers and wiser heathens had so good notions of God as they had, seems to be much more owing to tradition, which originated from divine revelation, than from their own invention; though human reason served to keep those traditions alive in the world, and led the more considerate to embrace and retain the imperfect traditions which were te be found in any parts remaining, as they appeared, when once eter and deli- vored, agreeable to reason. § 18. Ifa revelation be made of the principal scheme of the Supreme aad infinitely Wise Ruler, respecting bis moral 230 MISCELLANEOUS OBSERVATIONS. * PART T kingdom, wherein his all-sufficient wisdom is displayed, in the case of its greatest trial ; ordering and regulating the said moral kingdom ‘to its gréat’ ends, when in the most difficult circumstances; extricating it out of the most extreme cala- mities, in which it had been involved by the malice and sub- tilty of the chief and most crafty of all God's enemies, should’ we expect mo mysteries? If it be the principal of all the ef= fects of the wisdom of Him, the depth of whose wisdom is unsearchable and absolutely infinite; his s deascaeeiaele which mainly the grand design of the universal, incomprehen- sibly complicated system of all his operations, and the infinite series of his administrations, is’ most happily, completely and’ gloriously attained; the scheme in’ which God’s wisdom is’ — mainly exercised and displayed: it may reasonably be ex- pected, that sucha revelation will contain many mysteries: ~~ - We see that to be: the casé, even asito many works of human wisdom and art. They appear erie a te and incomprehensible, by those that are vastly inferior in sa-’ gacity, or are'eutirely destitute of that ‘skill orart, ° How are many of the effects of human art attended with many things’ that appear strange and altogether incomprehensible by chil- dren, and many. othets seeming to be beyond and against nature; and, in ‘many cases, the effect produced not only seenis to be’beyond the power of any visible means, but in- consistent with it, being an effect contrary to what would be’ expected: the means seem inconsistent with the end: = “y my gel § 19. If God reveal the exact truth in those things ‘which, in the language of the heathen sages, are matters of philoso? phy, especially, things concerning the nature of the Deity, and the nature of man as related to the Deity, &e. it’ may’ most reasonably be expected, that'such a fevelation should contain many mysteries and paradoxes, considering how many mysteries the’doctrines of the greatest and best philosophers, in all ages, concerning these things, have éontained 3 Or, at least; how very mysterious, and seemingly’ repugnant they” are to the reason of the vulgar, aud persons of léss under- standing; and considering how mystetious the principles of philosophers; even concerning matters far inferior to pa would have appeared in any former age, if they had been re- vealed to’ be true, which however are now received as the’ most undoubted truths. ei al yo ee Dae If God gives mankind his word in a large book, consist- ing of 2 vast ‘variety of parts, many books, histories, prophecies, CHAP. VIt. - The insufficiency of reason, Ke. 231 prayers, songs, parables, proverbs, doctrines, promises, ser- mons, epistles, and discourses of very many kinds, all connect; ed together, all united in one grand drift and design; and one part haying a various and manifold respect to others; so as to become one great work of God, and one grand system ; as is the system of the universe, with its vast variety of parts, connected in one grand work of God: It may well be ex- _ pected that there should be mysteries, things incomprehensi- ble and exceeding difficult to our understanding ; analogous to the mysteries that, are found in all the other works of God, as the works of creation and providence; and particularly _ such as are analogousto the mysteries that are observable in the system of the natural world, and the frame of man’s own Nature. § 20. If it be still objected, that it is peculiarly unreason- able that mysteries should be supposed in a revelation given to mankind; because, if there be such a revelation, the direct and principal design of it must be, to teach mankind, and to. inform their understandings, which is inconsistent with its de- livering things to man which he cannot understand; and which do not inform but only puzzle and confound his understanding : lanswer, . faa ist, Men are capable of understanding as much as is pre- tended to be revealed; though they cannot understand all that belongs to the things revealed. Vor instance, God may reveal, that there are Three who have the same nature of the Deity, whom it is most proper for us to look upon as Three Persons; though the particular manner of their distinction, or how they differ, may not be revealed. He may reveal that the Godhead was united to man, so as to be properly looked upon as the same person; and yet not reveal how it was ef- fected. itt 2d, No allowance. is made in the objection, for what may be. understood of the word of God. in future ages, which is not now understood. And it is. to be considered,. that divine revelation is not given only for the present or past ages. 3d, The seeming force of this objection, lies wholly in. this, that we. must suppose whatever God does, tends to an-. swer the end for which he does it; but that those parts of a revelation which we cannot understand, do not answer the end, inasmuch as informing owr understandings is the very end of a revelation, if there be any such thing. 232 MISCELLANEOUS OBSERVATIONS. - PART I, § 21. But this objection is no other, than just equivalent — to. an objection which may be made against many parts:of the — creation, particularly of this lower world. It is apparent, the — most direct and principal end of this lower world was, to be for the habitation, use, and benefit of mankind, the head of | this lower world. But there are some parts of it that seem — to be of no use to man, but are rather inconvenient and pre= — judicial to him; as, the innumerable stones and rocks that’ | overspread so great a part of the earth, which, as to.any thing — known, are altogether useless, and ofqatinns are rather an — inconvenience than benefit. p vervemep, ge anon Thus, it is reasonable to Pash that) in such a reyela+ — tion, there should be many things plain and easy tobe under+ — stood ; and that the revelation should be most intelligible, wherein it is most necessary for us to understand it, in order — to our guidance and direction in the way to our happiness ; but that there should also be many incomprehensible myste- ries in it, many things understood in part, but yet that room” should be left for vast improvément in the knowledge of them, to the end of the world. It is reasonable to expect, that the case should actually be the same as concerning the works of nature; that many things which were formerly great arid in= superable difficulties, unintelligible mysteries, should now, by further study and improvement, be well cleared up, and cease longer to remain difficulties ; and that other difficulties should be considerably diminished, though not gual pelonms ed up. Sw yaa eet It may be expected that, as in the system of nature so — in the system of revelation, there should be many parts whose — use is but little understood, and many that should seem wholly — useless, yea, and some that should seem rather to do hurt than — good. I might further observe, that if we have a revelation — given in ancient languages, used among a people whose cus- — toms and phraseology are but very imperfectly understood, — many difficulties will arise from hence. And, in a very con= — cise history, in which only some particular facts and cireum= — stances that concern the special purpose of that revelation, — are mentioned—and innumerable others are omitted that would — be proper to be mentioned, if the main design were to give a full, clear, connected, coptinted history of such a people, or | such affairs as the history mentions—it is no wonder that mee, doubts and difficulties arise. . he Sik pe ’ : § 22. Tindal’s main argument against the need of any CHAP. VII. The insufficiency of reason, Kc. 233 revelation, is, that the daw of nature'?’s absolutely perfect. But how weak and impertinent is this arguing, that because the law of nature (which is no other than natural rectitude and obligation) is»perfect, therefore the ight of nature is suffi- cient. To say, that the law of nature is perfect, yea, abso- lutely perfect, is'no'more than to’say, that whatis naturally fitand right in itself, is indeed right ; and that what is in itself, in its own nature, perfectly and absolutely right, is abso- Jutely right.. But this is an empty, insipid kind of doctrine. Ibisan idle way of spending time, ink and paper, to spend them in proving, that what is in its own nature perfectly true, ” is perfectly true; and what is in its nature perfectly good, is perfectly good; \or that what is, is; and is asit is. But this is ———————————————————T_—S—i‘tiast”.!mT!TCThCThlh ———<==_—> all. that can be meant by the law of nature being perfect. _, And how far is this from having any reference to that question, whether we have by mere nature, without instruc- tion, all that Jight and advantage that we need, clearly and fully to-know what is right, and all that is needful for us to be’ and to-do, in our circumstances as sinners, &c. in order to the forgiveness of .sin, the favour of God, and our own happiness? What, according to the nature of things, is fittest and best, may be most perfect ;\ and yet our natural knowledge of this, be most imperfect. _o Tf Tindal, or any other Deist, would assert, and urge it upon mankind as an assertion 'that they ought to believe, that the light of mature is so sufficient to teach all mankind what they ough’, or in any respect need to be, and to believe and practise for their good, that any additional instruction is need- less and useless: then, all instruction in families and schools is needless and useless ; all instruction of parents, tutors, and’ philosophers ; all that has been said to promote any such know= ledge as tends to make men good and happy by word of mouth,» or by writing and books; all that is written by ancient and modern. philosophers’ and Jearned men. And then, also, all the pains the Deists take in talking and writing to enlighten mankind, is wholly needless and vain. od ¢. § 23. When it is asserted that the light of nature, or the means and advantages which all mankind have by pure nature, to know the way of their duty and happiness, are absolutely sufficient, without any additional means and advantages; one _ of these two things must be meant by it, if it has any meaning : ‘either that they are sufficient in order to a mere possibility of VOL, VIII. Ge 234, MISCELLANEOUS OBSERVATIONS. _ PART IL obtaining all needful and useful knowledge in these important concerns; or that these natural means have a sufficient ten- dency actually to reach the effect, either universally, or generally, or at least in a prevailing “a ws a state of mankind may be. Ifthe former of these be sinha viz. ani ema a understanding these things, which all ‘mankind have by mere nature, is dete cient in order to a bare obtaining this knowledge; even that, should it be allowed, will not at all prove, that Santlons light is not extremely needed by man- kind. A bare possibility may be; and yet there may be no tendency or probability that ever the effect (however necessary, and however dreadful the consequence of its failing) will be reached, in one single instance, in the whole world of mankind, from the ‘beginning of the world to the end of it, though it should stand millions of ages. nel offomen bwA But if by the sufficiency of these natural means be meant, a sufficiency of tendency actually to reach the effect—either universally, or in a prevailing degree, considering all things belonging to the state and circumstances of mankind—it is the very samé thing as to say, that it actually does obtain the effect. For, if the tendency, all things considered, be sufficient actually to obtain the effect, doubtless it does actually obtain it. For, what should hinder a cause from actually obtaining the effect that it has a sufficient tendency to obtain, all things — considered ? Sothathere, what we have to inquire, is, whe- t ther that effect be actually obtained in the world? whether — the world of mankind be actually brought to all necessary — or very important knowledge of these things, merely by the means they have by nature? History, observation, — and experience, are the things which must determine ,', qu estion. § 24. In order the more clearly to judge of this matter, of the sufficiency of the light of nature to know what is neces- sary to be known of religion i in order to man’s happiness, we — SSE must consider what are the things that must be known in order to this; which are these two: Ist, The religi of. aposie or the religion proper and needful, considering the state relations we stand in as creatures: 2d, The religion of a sin- . ner, or the religion and duties proper and necessary. for us, — considering our state as depraved and guilty creatures, having f incurred the displeasure of our Creator. ; ———— CHAP. vIIl. Medium of moral government S66 As to the former, it is manifest from fact, that nature alone is not sufficient for the discovery of the religion of na- ture, in the datter sense of sufficiency : That is, no means we have by mere nature, without instruction, bring men to the knowledge of the nature of God, and our natural relation to, and dependence ou him, and the consequent relations we stand in to our fellow-creatures, and the duties becoming these — relations, sufficient actually to reach the effect, either univer- sally, or generally, or in any prevailing degree: No; nor does’it appear to have proved sufficient, so much as in a single instance. A sufficiency to see the reasonableness of these things, when pointed out, is not the same thing as a sufficiency to find them out. None but either mere dunces, or those who are incorrigibly wilful, will deny that there is a vast dif- ference. And as to the latter, viz. the religion of a sinner, or the duties proper and necessary for us as depraved, guilty, and offending’creatures ; it is most evident, the light of nature cannot be sufficient for our information, by any means, or in any sense whatsoever. No, nor is the law of nature sufficient either to prescribe or establish this religion. The. light of ature is, in no sense whatsoever, sufficient to discover this religion, Ithas no sufficient tendency to it; nor, indeed, any tendency at all to discover it to any one single person in any age. Andvit not only has no tendency to the obtaining of this knowledge, by mere natural means, but it affords no posszbility of it.—-Not only is the ight of nature insufficient to discover this religion, but the daw of nature is not sufficient to establish ity or to give any room for it. CHAP. VIII. On the medium of moral government—particularly con- versation. § 1. By conversation, I mean intelligent beings ex- pressing their minds one to another, in words, or other signs intentionally directed to us for our notice, whose immediate and main design is to be significations of the mind of him who gives them. Those signs are evidences distinguished from works done by any, from whieh we may argue their minds. The firstand most immediate design of the work is something 236 MISCELLANEOUS OBSERVATIONS. PART Be else than a mere signification to us of the mind of the efficient. Thus, | distinguish God’s communicating his mind to us by word or conversation, from his giving us opportunity to learn’ it by philosophical ences or, by RR ry oS. cana serve in the natural. world. iis dtd o.e bdo ib cena ber a ar dowry 1G 2 There is a great difference betwoenilBadls moral - miaiva ei of his creatures, that have understanding and will,’ and his general government of providential disposal.—The. nature, design, and ends of the latter, by no means require that it should be declared and made visible by a revelation of the methods, rules, particular views, designs, and ends of it: these are secret things that belong to God; in which men’s understandings and wills ‘are noway concernedy! - There is no application to these faculties in it; nor are these facu otherwise concerned, than the qualities or properties of inani- mate and senseless things. at Leh Pei bith But it is quite. otherwise with respect: toxGod’s. ‘moral - government of. a kingdom or society of intelligent and willing creatures ; to which society he isunited as oe its good. The nature of that requires, that it should be de- clared, open and visible. How can any moral government ini properly and sufficiently established and maintained in a king- dom of intelligent agents, consisting in exhibiting, prescribing, _and enforcing methods, rules, and ends of their own intelligent voluntary actions, without declaring, and particularly promul- gating to their understandings, those methods, rules, and enforcements? The moral government of a society, in the very nature of it, implies, and consists in, an application to their understandings, in directing the intelligent will, and in enforcing the direction by the declaration made, == ae TUE er § 3. It is needful, in order to a proper moral government, that the ruler should enforce the rules of the society, by threat- — ening just punishments, and promising the most suitable and wise rewards. But, without word or voluntary declaration, there is no threatening or promising in the case; ina proper — sense. To leave the subject to find out what reward would be wise, if there appear in the state of things room for every’ subject to guess atit in some degree, would be a different thing from promising it. And to leave men to their own rea- son, to find out what would bea just, deserved, and, all things considered, a wise punishment, though we’ ‘should’ ‘suppose ; ven 44 . EE EEE ——————————e—————EEEEE- CHAP.) VIII. Medium of moral government. 237 some sufficiency in every one’s reason for this, would be a dif- ferent thing from ¢hreatening of it. _. It is. needful in a moral kingdom, not in a ruined and deserted, state—the union between the head and members remaining—that there should be conversation between the governors and governed. It is requisite that the former should have intercourse with the latter in a way agreeableto their nature ; that is, by way of voluntary signification of their mind to the governed, as the governed signify their minds voluntarily, one to another. There should be something equi- valent to conyersation between the rulers and ruled; and thus. the rulers. should. make themselves visible. The designs and ends of government should be made known; it should be visi- ble what is aimed at, and what grand ends or events are in view, and the mind of the rulers should be declared as to the tules, measures, and methods, to be observed by the society. _If the rulers are sovereign, absolute disposers, it is necessary their will should be particularly declared, as to the good and evil consequence of obedience or disobedience, which they intend as moral enforcements of the rules and laws, to per- suade the will to a compliance. For they can reach the will, or affect it at all, no farther than they are made known.— It is requisite something should be known, particularly, of the nature, weight, and degree of the rewards and punish- ments, and of their time, place and duration. _ § 4. Thus, it is requisite that it should be declared what is the end for which God has made us, and made the world; supports it, provides for it, and orders its events. For what end mankind are made in particular ; what is intended to be their main employment; what they should chiefly aim at in what they do in the woild : How far God, the Creator, is man’s end; and what man is to aim at with respect to God, who stands inno need of us, and cannot be in the least dependent on us: How far, and in what respect, we are to make God our highest end; and how we are to make ourselves, or our fellow-crea- tures, our end: What benefits man will have by complying with bis end ; what evils he shall be subject to by refusing, or failing so to comply, in a greater or lesser degree. If we have offended, and deserved punishment, it must be known on what terms (if i: all) we may be forgiven and restored to favour ; and what benefits we shall receive, if we are reconciled. It is apparent, that there would be no hope that these things would ever be determined among mankind, in their 238 MISCELLANEOUS. OBSERVATIONS. PART 1 present darkness and disadvantages, without a revelation. Without a revelation—now extant, or once extant, having: some remaining influence by tradition—men would undoubt- edly for ever tobe ata loss, what God expects from us, and what we may expect from him; what we are to depend upon asto our concern with God, and what ground we are to go upon in our conduct and proceedings that relate to him ; what end we are to aim at; what rule we are to be | rected by ; and what good, and what harm, is to be expected froma right or wrong conduct. Yea, without a revelation, men would be greatly at a loss concerning God ; what he is; what man- ner of Being; whether properly intelligent and willing; a Being that has will and design, maintaining: a proper, intelli- gent, voluntary dominion over the world. Notions of the first Being, like those of Hobbes and Spinosa, would prevail. Especially would they be at a loss concerning those perfections’ of God, which he exercises as a moral governor. For we find that some of the Deists, though they, from revelation, have’ been taught these ; yet, having cast off revelation, apparently doubt of them all. Lord Bolingbroke, in particular, insists that we have no evidence of them. eh Pay ER 4-20 Yay § 5. And though, with regard to many, when the have a revelation fully setting forth the perfections of Cut ae a rational account of them, and pointing forth their consistence —their reason may rest satisfied in them ; this is no evidence that it is not exceeding needful that God should tell’ us of them. Itis very needful that God should declare to mankind what manner of Being he is. For, though reason may be suf ficient to confirm such a declaration after it is given, and enable us to see its consistence, harmony, and ewe in many respects ; yetreason may be utterly insufficien far discover these things. ob A ee RO a Yea, notwithstanding the clear and eer oh err evidences of his being, we need that God should tell us that there is a great Being, who understands, who wills, and who has made and governs the world. It is of unspeakable advan- tage, as to. the knowledge of this, that God has told u of it; and there is much reason to think, that the notion mankind in general have entertained in all ages concerning a Deity, has been very much originally owing to revelation. ap ae ee On the supposition, that God has a moral kingdom in the world, that he is the head of a moral society, consistin J either of some part of mankind, or of the whole; in what. — CHAP, Vill. Medium of moral government. 239 darkness must the affairs of this moral kingdom be carried on, without a communication between the head and the body; the ruler never making himself known to the society by any word, or other equivalent expression whatsoever, either by Kioself. on any mediators, or messengers? _ ~ §6. So far as we see, all moral agents are conversibleagents. It seems to be so agreeable to the nature of moral agents, and their state in the universal system, that we observe none with- out it; and there are no beings that have even the semblance of intelligence and will, but possess the faculty of conv ersa~ tion; as in all kinds of hed beasts, and even insects. So far as there is any appearance of something like a mind, so far they give significations of their minds one to another, in something like conversation among rational creatures. And, as we rise higher in the scale of beings, we do not see that an increase of perfection diminishes the need or propriety of communication and intercourse of this kind, but augments it. And accordingly, we see most of it among the most perfect beings. So we see conversation by voluntary immediate sig- nifications of each other’s minds, more fully, properly, and variously, between mankind, than any other animals here be- low. Andif there are creatures superior to mankind united in society, doubtless still voluntary converse is more full and perfect. Especially do we find conversation proper and requisite between intelligent creatures concerning moral affairs, which are most important ; affairs wherein especially moral agents are concerned, as juined in society, and having union and communion one with another. As to other concerns that are merely personal and natural, wherein we are concerned more separately, and by ped a and not as members of society, in them there is not equal need of conversation. § 7. Moral agents are social agents; affairs of morality are affairs-of society. It is concerning moral agents as united in society in a commonwealth or kingdom, that we have been speaking. Particular moral agents so united, need conversa- tion. The affairs of their social union cannot well be main- tained without conversation. And ifso, what reason can be given, why there should be no need of conversation with the head of the society? The head of the society, so far as it is united with it on a moral ground, is a social head. The head belongs to the society, as the natural head belongs to the body. 240 MISCELLANEOUS OBSERVATIONS. PART DR And the union of the members with the head is greatery strict- er, and more important, than one with another. And if their union with other members of the society require « much more their greater union with the head. . By all that we see and experience, the 2oral world, and the conversible world, are the same thing; and it never was intended, that the affairs of society, in any that are united in society among intelligent creatures, should be upheld and carried on without conversation. There is no more reason to deny God any. ‘conversation with his moral kingdom, in giving laws, and enforcing them with promises and threatenings, than to deny him any conver- sation with them in another world, when judging them. But, can any that believe a future state, rationally imagine, that when men go into another world to be judged by their Su- preme Governor, nothing will pass or be effected through the immediate interposition of the Judge, but all things be left wholly to go on according to laws of nature established from the beginning of the world: and that souls pass into another state by a Me of nature, as a stone, when shaken off from a building, falls down by gravity, without any miraculous signi- fication from God? But there is as much reason to suppose. this, as to deny any miraculous interposition in giving and esta- blishing the laws of the moral society. If jadgment and exe- cution by law, be by immediate rape rc and cy eo witeaag why not legislation ? § 8. The ground of moral behaviour, and all oral go: vernment and regulation, is society, or mutual intercourse and social regards. The special medium of union and com— munication of the members of the society, and the being of society as such, is conversation ; and the well-being and hap- piness of society is friendship. It is the highest happiness of all moral agents; but friendship, above all other things that belong to society, requires conversation. It is what friend- ship most naturally and directly desires. By conversation, not only is friendship maintained and nourished, but the felicity of friendship is tasted and enjoyed. The happiness of God’s moral kingdom consists, in an inferior degree, in the members’ enjoyment of each other’s friendship; but infinitely more in the enjoyment of their head. Therefore, here espe- cially, and above all, is conversation requisite. § 9. Conversation between God and mankind in this world, is maintained by God’s word on his part, and by prayer CHAP. VIII. Medium of moral government. 241 on ours. By the former, he speaks and expresses his mind to us; by the latter, we speak and express our minds to him. Sincere friendship towards God, in all who believe him to be properly an intelligent, willing Being, does most apparently, directly, and strongly, incline to prayer; and it no less dis- poses the heart strongly to desire to have our infinitely glorious and gracious Friend. expressing his mind to us by his word, that we may knowit. The same light which has directed the nations of the world in general to prayer, has directed them to suppose, that God, or the gods, have revealed themselves to men, And we see, that the same infidelity that disposes men to deny any divine revelation, disposes them to reject as» absurd the duty of prayer. § 10. If God’s moral kingdom, or the society of his friends and willing subjects, shall be in a most happy state in another world—in the most complete friendship, and in per- fect union with God their Head, as some of the Deists pretend to belieye—is it reasonable to suppose any other, than that they will fully enjoy the sweets of their friendship one with another, in the most perfect conversation, either by words, or “some more perfect medium of expressing their minds? And shall _they have, at the same time, no conversation at all with their glorions Head, the fountain of all the perfection and felicity of the society, in friendship with whom their happiness chiefly consists? ‘That friendship, and the happiness they have in it, is begun in this world ; and this is the state wherein they are trained up for that more perfect state: And shall they never- theless live here wholly without any intercourse with God of this sort; though their union with him, as their moral Head, and their great Friend, begins here ; and though their happi- ness, as consisting in friendship to him, and also the enjoy- ment of that subordinate happiness of holding a virtuous and holy conversation one with another, be begun here? The need of conyersation in order properly to support and carry on the concerns of society, may well appear, by considering the need of it for auswering all the purposes of friendship, which is one of the main concerns of society, in some respects the main social concern, andthe end of all the rest. Let us suppose, that some friend, above all others dear tous, in whose friendship consisted the main comfort of our life, should leave us in possession of something he had con- trived and accomplished, some manifold complicated effect VoL. vill. Hu x - . Pre 242 MISCELLANEOUS OBSERVATIONS, Part he that he had produced which we might have always in our view. Suppose also that this work should be a Very eféat and manifold evidence of the excellencies of our friend’s mind, of his great, fixed, and firm benevolente to us; and - that he should withdraw for ever, and never ‘have any” conversation with us; that no word should ever pass, or ahy thing of that nature; and that no word shotld be I behind in writing, nor any word ever Spoken left in the me= mory: would this sufficiently and completely answer the purposes of this great friendship, and satisfy its ends and de- sires, or be ‘a proper support of this great end of society? I cannot but think, every sober, considerate person will at once determine, that it would be very far from it, for such reasons as these,—that it would not give us those views of things, pertaining to the support and enjoyment of friendship, suitable to the nature of intelligent, volitive, and conver- sible beings; not giving the direct and immediate view, nor at all tending, in so preat a degree and so agreeable a manner to affect and impress the mind. ‘And as, for these reasons, this alone would not answer the ends and purposes of society in this respect; “so, for the same*reasons, it would not answer other purposes of society. § 11. As we may suppose, that God will govern mankind, in that moral kingdom which he hath mercifully set up among them, in a manner agreeable to their nature; so, itis rea- sonable to suppose, that he would make his moral government, with respect to. them, visible, not only im declaring the general ends, methods and rules of his government, but also by making known the chief of his more particular aims and designs. As, in human kingdoms, in order to the wisdoin, righteousness and goodness of the adininistration being pro- perly visible—so far as is requisite for encouraging and ‘ani- mating of the subject, and in order to the suitable convenience, _ satisfaction and benefit of the whole society of intelligent agents—it is needful, not only that the general end, viz. the public good, should be known, but also, the particular design of many of the principal parts of the administration, among which we may reckon the main negociations, treaties and changes of affairs, the cause and end of wars engaged in, the ground of treaties of peace and commerce, the design of general revolutions in the state of the kingdom, &c. Otherwise the society is not governed in a manner becoming their rational and active nature; but affairs are carried on in / CHAP, VIII. Medium of moral government. 243 the dark, and the members haye no opportunity to consent or concur, to approve or disapprove, to rejoice in the goodness, wisdom and benefit of the administration, and to pay proper regards to those in whose hands the government is, &c. These things are necessary for the establishment and confirmation of the government. God’s moral government over his moral kingdom on earth, cannot, in such like respects, be carried on in a visible manner, and in a way suitable to our nature, without divine history and prophecy. Without divine history, we cannot properly see the grounds and foundation of divine administrations, the first formation or erection of God’s moral kingdom, the nature and manner of the main revolutions to which it has been subject, which are the ground of future designs, and to which future events and intended revolutions have a relation. It is also necessary, that those past events should be known, in order that the reason, wisdom and benefit of the present state of the kingdom, and of God’s present dispensations towards it, may be known, And prophecy is needful to reveal the future designs and aims of government, and what good things are to be expected. These things are necessary, in order to the proper esta- blishment, health and prosperity, of God’s moral, intelligent kingdom. Without them, the government of an infinitely wise and good Head, is not sensible. There is no opportunity to see the effects and success of the administration. There is no opportunity to findit by experience. Neither the designs of government, nor the accomplishment. of those designs, are sensible ; and the government itself, with respect to fact, is not made visible. § 12. If it be said, that reason, and the light of nature, — without revelation, are sufficient to shew us, that the end of God’s government, in his moral kingdom, must be, to pro- mote these two things among mankind, viz. their virtue, and their happiness : In reply, I would ask, What satisfaction can men without revelation have, with respect to the design, wisdom and success of God’s government, as to these ends, when wickedness so generally prevails and reigns, through all ages hitherto, in the far greater part of the world; and the world, at all times, is so full of calamities, miseries and death, having no prophecies of a better state of things in which all is to issue at last, in the latter ages of the world; or assuring us that all these miserable changes and great confusion are guided 244 - MISCELLANEOUS -OBSERVATIONS. PART 1. by Infinite Wisdom to that great final issue, and without any revelation of a future state of happiness to the city of God i in another world ? tha § 13. Olject. God does maintain a moral geverament over all mankind: but we see, in fact, that many are not go- verned by revelation since the greater part of the world have been destitute of divine revelation: which shews that God does not look upon conversation as necessary in order to - his moral government of mankind, as God judges for himself, and acts according to his own judgment. Ans. 1. What I have been speaking of, is God’s moral - government over a society of moral agents, which are his kingdom, or a society that have God for their King, united to them as the Head of the society; as it is with earthly kings with respect to their own kingdoms, where the union between king and subjects is not broken and dissolved; and not of a society or country of rebels, who have forsaken their Jawful sovereign, withdrawn themselves from subjection to him, and cast off his government: though they may still be under the king’s power, and moral dominion, in some sense, as he may have it in his power and design, to conquer, subdue, judge and punish them for their rebellion. But yet the sense in which such a nation is under the moral government of this king, and may be said to be his kingdom or people, is surely extremely diverse from that of a kingdom remaining in union with their king. In the case of a people broken off from their king, the maintaining of intercourse by conversation is in no wise in like manner requisite. The reasons for such intercourse, which take place in the other case, do not take — place in this. In that case, society ceases; i. e. that union ceases be- tween God and man, by which they should be of one society. And where society ceases, there the argument for conver- sation ceases. If a particular member of the society were wholly cut off, and ceases to be of the society+the union being entirely broken—the argument for conversation, the great medium of social concerns, ceases. So, if the body, be cut off from the head, or be entirely disunited from it, inter- course ceases. Moral government in a society is a social affair ; wherein consists the intercourse between superior and inferior constituents, between that which is original, and that which is dependent, directing and directed in the society. It _ is proper, in this case, that the rebel people should have i 7 : ” 4 3 - mi CHAP. VIII. Medium of moral government. 245 sufficient means of knowing the end of their rebellion, and that - it is their duty to be subject to their king, to seek reconciliation withhim, and to inquire after his will. But while they remain obstinate in their rebellion, and the king has not received them into favour, the state of things does not require, that he should particularly declare his intentions with respect to them, or should open to them the designs and methods of his adminis- tration. It is not necessary that he should publish among them the way and terms of reconciliation; make revelations of his goodness and wisdom, and the great benefits of his government ; converse with them as their friend, and so open the way for their being happy in so greata friend ; or that he should so particularly and immediately publish among them, particular statutes and rules for their good, as a society of moral agents, &c. Conversation, in this sense, when there is an utter breach of the union, is not to be expected, nor is it requisite, though judging and condemning may. Ans. 2. So far asthe union between God and the Hea- then world has not been utterly broken; so far they have not been left utterly destitute of all benefit of divine revelation. They are not so entirely and absolutely cast off, but that there - is a possibility of their being reconciled; and God has so ordered the case, that there is an equal possibility of their receiving the benefit of divine revelation. Ifthe Heathen world, or any parts of it, have not only enjoyed a mere possibility of being restored to favour, but have had some advantages for it; so, a great part, yea, mostly the greater part of the Heathen world, have not been left merely to the light of nature. They have had many things, especially in the times of the Old Testament, that were delivered to mankind in the primitive ages of the world by revelation, handed down from their ancestors by tradition ; and many things borrowed from the Jews.. And, during those ages, by many wonderful dispensations towards the Jews— | wherein God did, in a most public and striking manner, dis- | play himself, and shew his hand—the world had, from time to | time, notices sufficient to convince them, that there was.a divine revelation extant, and sufficient to induce them to seek _ after it. And things sufficient to make revelation public, to spread it abroad—to extend the fame of it and its effects to the utmost end of the earth, and to draw men’s attention to it— _have been vastly more and greater in later times, than in the _ primitive ages. : . Ans. 3. The nations that are separated from the True 246 MISCELLANEOUS OBSERVATIONS. PART 1 God, and live in an open and obstinate full rejection of him > as their Supreme Moral Governor, reject all friendly inter-— course while their state is such. They are open enemies; and, so far as God treats them as such, he does not exercise © any friendly moral government over them. And they have light sufficient, without revelation, for any other exercise of moral government and intercourse, besides those that are friendly, viz. in judging and condemning them. They have light sufficient for that judgment and condemnation, of which they shall be the subjects. For their condemnation shall pro- ceed no farther, than proportioned to their light. ‘Phey shalt be condemned for the violation of the Jaw of nature and nations; and the degree of their condemnation shall be only answerable to the degree of the means and advantages they — have had for information of the duties of this law, and of. their obligations to perform them. "Ans. 4. What! bas appeared in those parts of ian world which have been destitute of revelation, is so far from being any evidence that revelation is not necessary, that in those nations and ages which have been most destitute of revelation, the necessity of it has most evidently and remarkably appeared, by the extreme blindness and delusion which have prevailed and reigned, without any remedy, or any ability in those nations to extricate themselves from their darkness. +@ . § 14. I think, a little sober reflection on those opinions — which appear among the deists, weighing them together with _ the nature of things, may convince us, that a general renun- | ciation of divine revelation, after nations have enjoyed it, would soon bring those nations to be more absurd, brutish and — monstrous in their notions and practices, than the heathens — were before the gospel came among them. For, (i.) Those — nations had many things among them derived originally from — revelation, by tradition ‘froma their ancestors, the ancient — founders of nations, or from the Jews, which led them to em-— brace many truths contained in the scripture ; and they valued — | sich tradition. It was not, in general, their humour to de-— spise such an original of doctrines, or to contemn them because | they had their first foundation in divine revelation, but they © valued them the more highly on this account; and had no notion of setting them aside, in order to the drawing of every — | thing from the fountain of their own reason. By this means, — ( they had a great deal more of truth in matters of religion and) morality, than ever human reason would have discovered with-— CHAP. VIII. Medium of moral government. 247 out helps. But now, the humour of the deists is, to reject every thing that they have had from supposed revelation, or any tradition whatsoever, and to receive nothing but what they can early see, and demonstrate from the fountain of their own unassisted reason. (2.) The heathens, by tradition, received and believed many great truths, of vast importance, that were incompreliensible ; and it was no objection with them against receiving them, that they were above their comprehension. But now, it is a maxim with the free-thinkers, that nothing is to be believed but what can be comprehended; and this leads them to reject all the principles of natural religion (as it is called) as well as revealed. For there is nothing pertaining to any doctrine of natural religion, not any perfection of God, no, nor his very existence from eternity, without many things attending it that are incomprehensible. (3.) The heathens of old, in their reasonings, did not proceed in that exceeding hauglitiness and dependence on their own mere singular understanding, disdaining all dependence on teaching, as our deists do ; which tends to lead one to reject almost all important truths, out of an affectation of thinking freely, independently, and singularly. Some of the heathens pro- fessed their great need of teaching and of divine teaching. (4.) The heathens did not proceed with that enmity against moral and divine truth, not having been so irritated by it. They were willing to pick up some scraps of this truth which came from revelation, which our deists reject all in the lump. _ .§ 15. If we suppose that God never speaks to, or con- verses at all with mankind, and has never, from the beginning of the world, said any thing to them, but has perfectly let them alone as to any voluntary, immediate, and direct signi- fication of his mind to them, in any respect teaching, com- manding, promising, threatening, counselling or answering them ; such a notion, if established, would tend exceedingly - to atheism. It would naturally tend to the supposition, that there is no Being that made and governs the world. And if it should nevertheless be supposed, that there is some Being who is, in some respect, the original ofall other beings; yet, this notion would naturally lead to doubt of his being properly an intelligent, volitive Being ; and to doubt of ali dutiesto him implying intercourse, such as prayer, praise, or any address to him, external or internal, or any respect to him at aJl analogous to that which we exercise towards rulers or 1 248 MISCELLANEOUS OBSERVATIONS. _ PARTI, ; friends, or any intelligent beings we here see and oi 3 and so it would tend to overthrow every doctrine and duty o ‘ natural. religion. Now, in this respect, deism has a tendency % to a vastly greater degree of error and brutishness with regard — to matters of religion and morality, than the ancient heathen- ism. For the heathens in general had no such notion, that — the Deity never at all conversed with mankind in the ways — above-mentioned; but received many traditions, rules, and @ laws, as supposing they came from God, or the gods, by reve-— Jation. 16 Many of the freethinkers of Tate deceive them- selves, through the ambiguity or equivocal use of the word Reason. They argue, that we must make our reason the — highest rule by which to judge of all things, even of the doc- — trines of revelation ; because reason is that by which we must — judge of revelation itself. It is the rule on which our judg- ~ ment of the truth of a revelation depends, and therefore — undoubtedly must be that, by which particular doctrines of — it must be judged: not considering that the word reason is — here used in two senses. In the former, viz. in our judging ‘ of the divinity of a supposed revelation, the word means the — f faculty of reason taken in the whole extent of its exercise : In the latter, it is the opinion of our reason, or some particular opinions that have appeared rational to us. Now, there isa ~ great difference between these two. It is true, the faculty — : of reason is that by which we are to judge of every thing, as itis the eye by which we see all truth. And, after we have ‘ received revelation, still, by the faculty of reason, we receive © the particular doctrines of revelation, yea, even those that are most difficult to our comprehension. For, by the faculty of - é reason we determine this principle, that God knows better than us; and whatever God declares is true. But this is an j exceeding! ly different thing from making an opinion, which we first a blish without revelation, by reason only, as our rule to judge of particular doctrines which revelation declares. Tt ' may be illustrated by this: If there be a man with whom we — have the most thorough acquaintance, and have long known | to be 2 person of the soundest judgment and greatest in- tegrity, who goes 2 journey or voyage to a place where we never were; atid, when he returns, gives an accountof some ~ strange phznomena or occurrences that he was an eye-witness — of there, which we should not have otherwise believed; but we believe them now to be true, because we rely on his % ‘ 7 CHAP. VIII. Medium of moral government. 249 testimony. Here, it would be .ridiculous for a man to say, that it is unreasonable to believe him, because what he says is not agreeable to reason, (meaning, by reason, that parti- eular opinion we -should bave had, hidepeudent on his testi- mony) ; and urging that reason must be our highest rule, and “not his testimony, -because it is by our reason that we judge of the testimony, and the credibility of the n an that testifies ; "meaning, in this case, the faculty of- reason. This would be “as unreasonable, as for a man to say, that he never will rely on any representation made by the best microscope or tele- scope that is different fromthe represen:ation whicl: he has by his naked -eye;. because his eye is the rule by which he ° sees eyen the optic glass itself, and by which he judges whe- ther it be regularly made, tending to give a true representa- tion of objects; urging that his eye must be the highest rule for him to determine by, because it is by the eye he deter- mines the goodness and sufficiency of the glass itself; and therefore he will credit no representation made by the glass, wherein the glass differs from his eye ;_ and so will not believe that the blood consists partly of red particles, and partly of a Iimpid liquor, because it appears all red to the naked eye: Not ’ considering the different sense in which he uses the word eye. In the former case, viz. with respect to judging of the - goodness of the optic glass, he means the sense of seeing, or the organ of sight In the latter, when he says he will not believe the representation of the glass, wherein it differs from his eye, because his eye is the highest rule ; by the eye, he means the particular representation he has by his eye, se- pron and without the glass. ~§ WW Again : They blunder exceedingly, through not making a distinction between reason and a rule of reason. They say, that reason is 2 highest rule by which to judge of all things, and therefore they must judge of the doctrines cf revelation by it; whereas, they seem not to consider what they, mean by reason being the highest rule. Itis true, our reason or understanding is the only Judging faculty by which we determine truth ‘and falsehood. But it is not pro perly our highest rule of judging of truth and falsehood, nor any rule atall. The judge, and the rule by which be judges, are diverse. A power of discerning truth, and a rule to re- gulate and determine the use of that power, are quite differ- ent things. The rule may be divine revelation, especially in ( VoL. Vul, Il 230 MISCELLANEOUs OBSERVATIONS. «PART matters of religion. ‘As it is with the faculty’ or Organ Of sight, the organ is not properly the Aighest means, but the immediate means we have of discerning the seam ep A Bat if men were talking of ryles how t0 mse best advantage, so a8 to see most certainly sh a see the most distant, or the minutest objects, 86 a8to have thé most certaiit and full information—it would bé ridiculous — for any one to say that his eye was the Bh braititariendien appa his sight, fe ie Sea ap? A) § 1% Romettmes, ty eke wrote nine Aaa! same as angument or evidence, which the faculty of reason makes use Of ih judging of truth: As when we say, we should — believe nothing without, or toitrary to reason; that is, we should not give the assent of our judgments Without, or evidence, or something that appears which argués the thing to be trae. But if this be meant by them who assert Feasoh ta be a rulé superior to revelation, it is absurd ih them thus to speak of reason as contradistingaished froth révelation. To say, that argament or evidence is a higher rale than revelation is to maké evidenté and divine revelation entirél $ implying, that divine révelation is not of the nature of - dence or argument. They ought to explaia themselves, who assért, that evzdence is superior to the evidence we have by divine révélation. It istrue, divine testimony is not the Same thing as arguinént or evidence ia general; becanse it is @ particular sort of evidence. There are other particular sorts of evidence; and petsohs might speak as intelligibly, if they — single out any other kind of evidence, ne ype ioe son or evidence was superior to that sort of simon Of re for instance, One sort of evidence i is human testimony of dible eye-witnésées; another is ¢redible ae aYiotlier is memory; another is present ‘experience ; : ie edie trical mensuration ; another is arithmétical grrr sort oa ther is strict _metaphysical distinction and ¢ N Would it not be an improper and unintelligible way of spe ak: ing, to ask, whether evidence was not above exper? os whether argument was not above mensuration tr euteadaeion If they who plead, that reason is a rule to judge of uth superior to revelation, mean by veason, that ehee wl is worthy to influence the faculty of reason ; it see be considered by them, that such evidences whe probe 7 in general, conprehends divine testimony, as well as other | sorts ef evidence; unless they would entirely set aside divine char. vir, Medium of moral goxernment. 251 revelation, as carrying in it no evidence at all. If this be their meaning, they are deceitful; for this is not what they pre- tend: since it would entirely change the pgint in dispute, and alter the whole controversy. _ QOrif, when they say reason is a higher rule than revelae tion, they mean, reason, exclusive of revelation, or that such arguments of truth as we have without revelation, is better than divine testimony; that is as much as to say, all othey arguments are better than divine testimony. For reason of argument, without divine testimony, comprehends all other arguments that are without divine testimony: and then, this is as much as to say, that divine testimony ig the very least and lowest of all possible arguments, that ever can occur to the mind of man, in any measure to influence his judgment; which meaning they will hardly own. On the whole, it is manifest, that, let us turn the expressions which way we will, all the boasted proof of their assertion is owing wholly to con- fusion, and an ambiguous use of terms; itis talking without ideas, and making sounds without fixing any distinct meaning, 1% Here, if any, in disdain of such an imputation, shallsay, “Isee no necessity of supposing this assertion tq be so unreasonable and unintelligible. By reason, we mean ‘that evidence which is seen by reason simply considered ; reason itself, without dependence on the dictates of another ; viewing things as they are in themselves: such an objector is mistaken, if he thinks he has got clear of the difficulty. All evidence whatsoever, even that by divine revelation, is in- eluded in his description of reason. It is by viewing things as they ave in themselves, and judging by our own reason, and not by the reason of another, that we judge there is 4 divine revelation, and that we judge divine revelation must be agreeable to truth. Reason judges by viewing things as they are in themselves, not the less because it makes use of a medium of judgment: and when reason makes use of divine testimony as an evidence or medium of judgment, it judges as much by viewing things as they are in themselves, as when it makes use of any other medium of {ademants as, for in- Stance, a measuring rod in judging of distances, 4. compass in judging of directions and courses, and figures and characters in. calculating aud determining numbers. bo If any should say, that reason, in our inquiries after truth, is to be regarded as a rule superior to experience, this -s-accorcing to what would be most naturally suggested to the 252 MISCELLANEOUS OBSERVATIONS. LF PART fe mind by such a saying, and might generally be supposed to be intended by it according to the more usual acceptation of words—would be a -foolish- assertion. For by the comparison which takes place in the proposition between reason and ex- perience, reason would be understood in such’ a sense as that it might properly be set in opposition to experience, or taken’ in contradiction to ‘it ; 3 and therefore ‘the ‘proposition must ‘be understood thus, viz. That our highest rule is what our reason would suggest to us independent of experience, in’ the same things that are matters of experience. Or, what our reason would lead us to suppose before experience, is what we must regard as our highest rule, even in those matters that afterwards are’ tried by experience. Certainly, he that should proceed in this manner in his inquiries after truth, would not be thought wise by considerate torent pik ist ih teebyig U0. RENE: 9 ‘§ 20. Yet it is really true, in some sense, that our reason is our highest rule; and that by whicliwe are to try and judge of ‘all things: even our experience and senses them-— selves must be tried by it. For we have no other faculty ’ but our reason, by which we can determine of truth or falsehood, by any argument or medium whatsoever. Let the arearent be testimony or experience, or what it will, we must judge of the goodness or strength of the argument by reason. And thus it is we actually determine, that experience is so good. and surea medium of proof. We consider the nature of it ;— and our reason soon shews us the necessary connection of this . medium with truth. So we judge of the degree of depen-— dence that is to be had on our senses by reason ; by viewing the agreement of one sense with another, and Gy Wendling: in inndinérable instances, the agreement of the téstimonies © of the senses with other criteria of pater. yee rationally ‘ess timating the value of these testimonies. = - But if this is what is meant by saying; that our reason is a surer rule than experience, it is an improper so speaking, and an abuse of language. For, take reason thus ; and so reason and experience are not properly set in contra= diction, or put in comparison one with another; for the former includes the latter, as the genus includes the species, or asa whole includes the several particular sorts comprehended in that-whole. For, judging by experience is one way of judg-— ing by reason ; or rather, experience is one sort of argument — which reason suis use of in judging. And to say that reason — is a more sure rule than experience, is to say, that arguing CHAP; Vill. Medium of moral government. . —_—s 253. is a more sure rule than a particular way of arguing: or to say that argument (in general) is a more sure rule than that particular sort of argument, viz. experience. Or if, by Rea- son, is meant the faculty of reason, or that power or ability of the mind, whereby it can see the force of arguments}. then such an assertion will appear still more nonsensical. For then, it is as much as to say, that the mind’s ability to see the force of arguments, is a surer rule by which to judge of truth, than that particular argument, viz. experience ; which is’ the same as to say, an ability to judge of arguments is a surer argu- ment than that sort of argument, experience ; or that a man’s understanding is a better rule to understand by, than such a particular means or rule of understanding. ere ’ These observations ‘concerning reason and experience, when these two are compared as rules by which to judge of truth, may be applied to reason and revelation, or divine testimony, when in like manner compared as distinct rules of truth. To insist, that mens own reason is a rule superior to divine revelation, ‘under a pretence, that it is by reason that we must judge even of the authority of revelation; that all pretended revelations must be brought to the test of reason; and that reason is the judge whether they are authentic or not, &c. is as foolish as it would be to assert, for the like reasons; that man’s own reasonisa test of truth superior to experzence. There is just the same fallacy in the arguments that are brought to support one and the other of these foolish assertions ; and both are, for reasons equally forcible, very false, or very non- sensical. "1 - § 21. If the assertion of those who say, that men’s own reason is a higher test of truth than divine revelation, has any Sense in it, it must imply a comparison of diferent sorts of arguments or evidences of truth; and so the meaning of it must be, that those evidences of truth, which men find before they have the help of divine revelation, are a better crite- rion of truth, than any discovery they have by revelation, And their great argument to prove it, is this, that the facalty of reason, by which the mind is able to discern the force of truth, isthe only faculty by which we are able to judge of the value and force of revelation itself. It is just such a sort of arguing, as if a person should go about to demonstrate, that a man could more certainly discover the form and various parts of the planets with the naked eye, than with atelescope; because the eye is that by which we see all visible things, yea, 254 ‘MISCELLANEOUS OBSERVATIONS. PART oR by whichime. see and discern how to. use and tapenade odness of telescopes themselves, In the angument ‘these men use, to. prove that reason is a better test of truth, than revelation, they. w vretchedly de- ceive themselves, bysliding off from the; meaning which they give to the word reason in the premises, into another meaning of itexceedingly diverse in the conclusion, In the premises, _ wherein they assert, that reason is that by ah ue all thine even, of paysirciany ie rp sau : power of discerning evidence ; or the act of reasoning in genes ral. The consequence they draw is, Therefore reason is a bighes test of hey aia anaes _ Here, af they retained the same sense of the word as In e premises, the conclysion would be perfect nonsense. For then, the.conclusion would be thus: The power or the act of discerning evidenge, is a better evidence of truth, than divine revelation. . But this is not what is intended to be understood. . What is intended in the gonclusion, is, that the evidence we haye before we haye revel. ation, or pdepend ently « of 4 es is sides and more certain, than revelation itself. te opty Biplge del! druib, if! ‘Peleg coh ean Opd IME 1. Deine. | -§ 92, The outward. (provision which God the ages of the world for the temporal, benefit and, comfort of mankind, in causing his syn to shine, and his rain tod, upon them, and in numberless other things, is a. argument that God was not determined to be their everlasting, irrecons cileable enemy. And if God be reconcileable, it will follow, that he must make a revelation to mankind, to opens ur ) them the terms and method of reconciliation. For God, we is offended, alone can tell us,.on what, tt be reconciled; and how he will be at peace. with receive us to favour.. And there surely is nothing, cd | be pretended to be any sila i set kind, Scripture is, Pat. — poy BLD hie iP aban | ate “iydy ae : § 93. Objection = “The or te are com but few of mankind ; so that, if a reyelation ihe met ef reconciliation be necessary, a very great paid : . enjoy these external benefits and bounties of divine provie dence, still have no opportunity to obtain recta God, not baving the benefit of that revelation, .So, that, | ithstanding these seeming RPV RIS of favour and placay lear ere it is all one to them, as if God was ineconcleabl For sull, for want of the knowledge of the method o: : OMAP. Vill, - Medium of moral government. 235 ciliation, it is allone tothem, as though there were ho such method, and as though no reconciliation were possible—Te this, I answer, : _ ist, The case of mankind is not just the same as if there were nosuch thing as reconciliation for mankind, or as though reconciliation were utterly impossible, For although the cir- cumstances of a great part of the world be such, that their reconciliation be very itnptrobable, yet it is ot utterly. impossi- ble. There is a way of reconciliation, and it is publicly known in the world; and God has ever afforded opportunity to thé generality of the habitable world, that if the minds of men had béen as much engaged it the search of divine trath ~ as they ought to have been, they might have felt after God, and found him ; aiid might probably have come to an acquaintance with divine revelation. buiene 24, If there have been some parts of mankind, in some ages, for whom it was next to impossible that they should ever come'to know that revelation which God has made, yet that hinders not the force of the argument: for God’s placableness to sinners, and the existencé of a revealed method of recon= ciliation. Thé comtnon favours of Providence may be a proof, that God intends favour to some among mankind, but yet be no proof, that he intends that ad/ shall actually have the benefit of his favour. None will deny, but that those outward bles- sings ef God’s goodness wete intended for the temporal benefit of inankind ; and yet there are numbers who never sei receive any temporal benefit by many of them. None wi doubt, but that God aimed at men’s outward good, in providing grain, and grapes, and other fruits which the earth produces for man’s subsistence and comfort in the world; as aléo the most aseful animals. But yet @ very great part of the world were for a long time wholly destitute of the most useful of these. All the innumerable nations that dwelt on this Ameri- can side of the globe, were from age to age, till the Europeans came hither, wholly destitute of wheat, rye, barley, pease, Wine, hofsés, neat cattle, sheep, goats, swine, poultry, and many othet useful animals and fruits, which abounded in the other continent. And it is probable, that some of those gifts of nature _ and providence, which are most useful to mankind, were what all men remained without the benefit of for many ages; as. thétals, wine, and many things used for food, clothing, and habitations. "The loadstone, with regard to its polar direction, Was doubtless intended for the use of mankind; but yet it is 256 MISCELLANEOUS OBSERVATIONS. J PART 1, but lately that any of them have had-any benefit of it. Glass: is a great gift of Providence, and yet but lately bestowed 5. and also some of the most useful medicines. And with regard’ to those things which ‘are most universally» useful, some have — the benefit of them in vastly lesser doqengingnnrn yes 5 heat of the sun, vegetation; &e.i vate eo alee ignto ne Bie BHT APA! § 24. If it should be further chiewele That, if. God's. trve aim in these outward benefits of , providence, which have the appearances of favour, be real favours to..mapkind, and — so that the true happiness, of mankind. should be the conse-. quence ; one would think it should have the,same effect in all. places where those blessings are bestowed... ss ; Tanswer, that it will not follow. God ne grant things i in all parts of the world, the main design of . which may evidently be the benefit of mankind, and.yetnot, have that effect in all places where they are given. ..Asthe main design, of Him who orders the existence of rain in the world, is making, the earth fruitful ; yet @ does nat follow, that he designed this should actually be the effect in all parts of the globe where. the rain falls. For it falls on the seaas well as the dry land, _ which is more than one half of the leben ; but erie ati not answer this intention, | gente Ayorerp ba § 25. Reason alone eannot certainly determine, ‘that God will not insist on some satisfaction for injuries he receives, If we consider what have in fact been the general notions of. mankind, we shall see cause to think, that the dictates of, men’s minds, who have been without revelation, have been. contrariwise, viz, that the Deity will insist on some satisfaction. Repentance makes some satisfaction for many injuries that men are guilty of one towards another; because it bears some, proportion to the degree of i injury.., But reason will not cer- tainly determine, that, it, is proper for. God to accept of. repentance as some satisfaction for an _offence,. when that. repentance is infinitely disproportionate to the heinousness of the: offence, or the degree of injuriousness, that is offered. And reason will not certainly determine, that the offence o forsaking and renouncing God in heart, and treating him with — such indignity and contempt, as to set him below the meanest, — and vilest things, is not,, immensely greater, and more heinous, | than any injury offered to men; and that therefore all our, — repentance and sorrow fall infinitely short of proportion in; — measure and degree. If it be said, that we may reasonably. CHAP. VIII. Medium of moral government. 257 conclude, and be fully satisfied in it, that a good God wilh forgive our sin on repentance ; I ask, what can be meant by _ repentance in the case of them that have no love nor true. gratitade to God in their hearts, but who discover such an habitual disregard and contempt of God in their conduct, as to treat created things, of the lowest value, with greater sespectthan him? If it be said, that thereby is meant being sorry for the offence; I ask, whether that sorrow is worthy to be accepted as true repentance, that does not arise from _ any change of heart, or from a better mind, a mind more dis- _ posed to love God, and honour him, being now so changed. _ as to have less disregard and contempt? whether or not the _ sorrow which arises only from fear and self-love, with a heart still in rebellion against God, be such as we can be certain will be accepted ? If not, how shall a man, who at present _ has no better heart, but yet is greatly concerned for himself through fear, know how to obtain a better heart? How does it appear, that he, if be tries only from fear and self-love, can make himself better, and make himself love God? what proper tendency can there be in the heart to make itself bet-' ter, until it sincerely repents of its present badness? and, how can the heart bave sincerity of repentance of its present badness, until it begins to be better, aud so begins to forsake: its badness, by truly disapproving it, from a good disposition, or a better tendency arising in it? If the disposition remain | just the same, then no sincere disapprobation arises ; but the reigning disposition, instead of destroying, on the contrary ap-. proves and confirms itself. The heart can have no tendency to make itself better, until it begins to have a better tendency = for therein consists its badness, viz. having no good tendency or inclination. And to begin to have a good tendency, or, which is the same thing, to begin to have a sincere inclination to be better, is the same thing as to begin already to be better. . So that it seems, that they that are now under the reigning: power of an evil heart, can have no ability to help themselves, hew sensible soever they may be of their misery, and :con- cerned through fear and self-love to be delivered : but they. need this from God, as part of their salvation, viz. that God- should give them sincere repentance, as well as parden and deliverance from the evil consequences of sin. And how shell: they know, without revelation, that God will give ‘SiDners a better heart, to enable them truly to repent ; or in what way: they can have any hope to obtain it of ~biun? a if men NOL. wil - Kx ‘ ; Te 253. ‘MISCELLANEOUS OBSERVATIONS. 1) Sparr’y, could obtain some sincere repentance of ‘their being wholly: without that love of God that they ought to have ; yet how can reason determine, that God will forgive*their sin, until they wholly forsake it? or until their repentance as perfect ? untilthey relinquish all their sinful contempt, ingratitude and regardlessness of God? or, which is the same thing, until they fully return to their duty, i. e. to that degree of love, honour, gratitude and devotedness to God, that is their duty ? If they have robbed God, who can certainly say that God will forgive them, until they restore all that they have robbed him of, and give him.the whole that he claims by the most absolute right? But where is any man that repents with such a perfect repentance ? and if there be ever any instances of it in this world, who will say, that it is in every man’s power to obtain it? or that there certainly are no lower terms of forgiveness ? and if there are, who can tell certainly where to set the bounds, and say precisely to what degree a man must repent ? How great must his sorrow be in proportion to his offences ? &c. Or, who can say, how long a man’s day of probation shall last? Will reason alone certainly determine, that if a man goes on for a long time presumptuously in his. contempt, rebellion and affronts, presuming on God’s goodness, depend-- ing that though he does thus abuse his grace as long as he pleases, yet if he repents at any time, God will forgive him, and receive him to favour, forgiving all his presumptuous aggravated rebellion, ingratitude and provocation, and will receive him into the arms of his love? will reason alone fully satisfy the mind, that God stands ready to pardon and receive to favour sucha sinner, after long continuance in such horrid presumption and most vile ingratitude? Or, will reason fully determine for a certainty, that God will do it, if men thus presumptuously spend their youth, the best part of their lives, — in obstinate and ungrateful wickedness, depending that God will -stand: ready to pardon afterwards? and, in short, how can reason alone be sufficient to set the bounds, and say how long God will bear with and wait upon presumptuous sinners * how many acts of such ingratitude and presumption he will be ready to forgive, and on what terms? &c. I say, how can reason fix these limits, with any clear evidence that shall give the mind a fixed establishment and satisfaction ? Therefore, if there be any such thing as the forgiveness - and salvation of sinful men; new relations of God to men, and concerns of God with men, and a new dependence of men > on God, will arise, no less, probably much more important, cHAP, Vill. Medium of moral government. 259 a than those which are between God as_ man’s Creator,. and the, author of his natural good. And .as God must manifest his pers, fections in a new work of redemption or salvation, contriy ed. and ordered by his infinite wisdom, and executed by his power —ina perfect consistence with his justice and holiness, and a greater manifestation of his goodness, than is made in his works as the author of nature—so these things must be the’ foundation of new regards to God, new riehtaal: and a new reli-, gion, founded on those displays of bis perfections in the work. of, salvation, and on the new relations God sustains towards men, and the new dependence of men on God, and new obligations; laid on men in that work, which may be called cenget relt=, gion, ditferent -from: that natural religion which. is founded on, the works of God, as. the. Creator aia the Author of. nature, and our concerns with God in that work ; though notat all con-, trary to bs The light of ‘tas ed enelets that religion which. is neces- sary to continue in the favour of the God that made us; but it cannot teach us that religion which is, necessary to our being restored to the favour of God, after we have forfeite ed it. CHAP. IX. Mahometanism compared with Christianity—particularly with respect to ther propagation. § 1. In what -respect the propagation of Mahometanism is far from being parallel with the propagation of Christianity, will appear by these observations.—The revolution that was brought to pass in the world, by the propagation of Mahomet- anism, was not so great as that which happened by the pro- ' pagation of Christianity; yea, in this respect, was by no means worthy to be compared to it. Consider the state the world was in before Christianity was propagated ; how dark, ignorant, barbarous, and wicked; how strongly these things were established by long universal immemorial custom ; how fixed in men’s hearts ; how established by all human authority, and power, and inclination; and how vast tbe alteration, when Christianity was introduced and established ; how vast the. overthrow of that which had been built up before, and stood from age to age ; how great, how strong the building ; how. ‘ 260 "MISCELLANEOUS OBSERVATIONS. pate absolute its destruction: and also, how great the Building that was erected in its room; and of how different and oppo-— site a nature from that which had stood he the aged ground before. : a R Rite § 2 But as to the revolution brought to pias, gui by Mahometanism, it consisted either im the change made among the heathen—barbarous nations; whieh had theit ori- ginal from Arabia or Scythia—or among professing Christians. But, with respect to neither of these, was the revolution com= parably so great as the other. As to the change made among those Heathens, they long had entertained some obseure no- tions of the true God ; “and many of the great truths of | what is called natural: religion, they had obtained by those. glimmerings of the light of the gospel which had been dif- fused over great part of the world; even that part of it that — had not fully embraced Christianity. But Mahometanism carried them very little farther in these things ; and meee’ | occasion of but small advance of light and knowledge. As to the change made among Christians, there was nu advance at all made in knowledge, or in any thing that was good. And as to the change made among them as to religious customs, they had so degenerated before, and were become so super- stitious, that the alteration was uot very perceptible. § 3 The difference of the two revolutions was immensely great as to goodness. The change made in the world by the propagation a Christiantty, was a great change indeed, with regard to light and knowledge. It was a change from great darkness to gloriousand marvellous light. By the preaching of the gospel in the world, the day-spring from on high visited the earth, and the sun arose after a long night of the grossest darkness. But as to the change made in Christendom by the. propagation of Mehathetanism, there was no increase of dight, by it, but, on the contrary, it was evidently a change from light to darkness. It was a propagation of ignoraneé, and not - of knowledge. As to the change made among the Heathens, as we observed before, those was but a small degree of jin-, creased: light; and all that was added, was borrowed fhom, Christiamty. \ny increase of knowledge that arose, proceed-. ed only from Mahomet and bis followers communicating what. had before been communicated to them by Christian teaching.) ‘Phere can be no pretence of the least degnee of addition, im any thing, beyond what they had befote received from: euaP. IX. Mahometanism and Christianity. 264 the gospel. And as to rules and precepts, examples, promises, , or incitements to virtue of any kind, no addition at all was made. What alteration there Grist, was only for the worse ; the examples, histories, representations, and promises of the new Mahometan religion, only tended excéedingly to debase, ns esanae i and corrupt the minds of such as received it. § 4 The revolution that was occasioned by the vy gation of Christianity, was an infinitely greater and more. wonderful effect, if we consider the opposition that was over ‘come in bringing it to pass. Christianity was propagated against all the opposition that could be made by man’s carnal dispositions, strengthened by inveterate general custom, principles, habits, and-practice, prevailing like'a mighty flood. Mahometanism was propagated, not in opposition to those in- clinations, but by complying with thein, and gratifying them, in examples, precepts, and promises, as STAPFERUs observes, (Theol. Polém. tom. iii p. 292) spéaking of Mahomet’s laws, he says, “ The law which he published, was, above all others, accomodated not only to the opinions of men, but also to- the depraved nature, manners, and. innate vices of those na- tions, among whom he propagated it; nor did it require much moré than external exercises, which, to a carnal man, are much mare easy to be performed, than those spiritual exercises which the sacred pages prescribe. He allowed of fevenge for injuries; of discarding wives for the slightest causes; of the addition of wives to wives, which must have’ served only as so many new provocatives to lust. At the same time, he indulged himself in the greatest excess of promiscuous and base lasciviousness. He placed the true worship of God in such external ceremonies, as have no tendency to promote true piety. In fine, the whole of that religion whicl be instituted, was adapted to no other end, than. the “shedding of hunian blood.” § 5. This réligion is particularly adapted to the liastuivibiad and sensual: disposition. Christianity was extremely contrary to the most established and darling notions of the world ; whereas Mahomet accommodated his doctrines to all such notions as were most pleasing at that time, among the Hea~- then, Arabians, Jews, and the several most prevailing sects of Christians ; as SrapreRus observes : * Mahomet retained many of the opinions of the ancient Arabians; he mixed his doctrine with the fables of the Jews, 262 MISCELLANEOUS, OBSERVATIONS, | PART, 1, and retained many of the ceremonies of . the other, religions prevalent at that time. The religion of. Mahomet favo oured — the prejudices of the Jews and of the , Heathens» and was suited to the desires of the flesh, and to the allurements of the world. But the religion which Christ taiight, did not, in the least instance, favour the depraved affections of men, and the indulgence of the flesh; but was diametrically. op- posed to thems: nokawasuit wins to the prejudices of either Jews or Gentiles; butit was plainly contrary to thé precon- ceived opinions of men. Whence the apostles, in, preaching this religion, immediately opposed both the: religion of the Jews and of the Gentiles.” (Ibid.340.). Christianity. was propagated under the most violent, universal, and cruel per- secution of all the powers,of the, world. “Malidinetanism was not so; it never made its way any where, mnpemnnenle degree, against persecution. , vd aa@- dhoinsrile i ae as We baa tyes asp £ § 6. The difference will appear great, if, we consider the ¢zme when each.of these were propagated... Christianity: was propagated at a time when. human) Jearning and science was at its greatest height in, the world... But,Mahometanism: was broached:and propagated i in ages of greatdarkness, after learning had exceedingly decayed, welt was olan sna éd in ny world. ' i ous 3 ve hiss oe § 7. The difference will farther appear, if we consider the places from whence these religions were propagated.— Christianity was, first begun. in a place of great light, the greatest light with regard to religious knowledge then known, and ina very public part of the globe; whither resorted in- numerable multitudes of, people three times every year, from almost ell parts of the then known world. And beside the vast resort of Jews and proselytes thither, it was a, country that was at that time under the inspection and government of. the Romans, where they had a governor, and other public officers, constantly residing. It was propagated especially from Jerusalem, the chief. city in that country, and one of: the greatest Sed most public cities in the world; and, indeed, all things considered, was next to Rome itself, may, in some respects, even far beyond Rome. And the nations among whom ic was first propagated after the Jews, were—not the more ignorant and barbarous, but—the most knowing and Jearned in the world; as particularly the Greeks and Romans And. the cities where it was very early received, and from_ _ —-, CHAP, 1x. Mahometanism and Christiantty. 263 whence it was promulgated to other parts, were the greatest, most public, and polite; such as Antioch, Ephesus, Alexan- dria, Corinth, Athens, and Rome: And some of these were the greatest seats of learning and philosophy on earth.— Whereas, Mahometanism was broached in a dark corner of the earth, Arabia; and the people among whom it first gained strength, who sent out armies to propagate it to the rest of the world,” were an ignorant and barbarous sort of people ; such as the Saracens sel Turks, whe originated from Scythia. § 8. The difference appears in the means and method of propagation. Christianity was propagated by light, instruc- tion and knowledge, reasoning and inquiry. ‘These things were encouraged by the gospel ; ; and by these means the gos- pel prevailed. But Mahometanism was not propagated by light and instruction, but by darkness; not by encouraging reasoning and search, but by discouraging knowledge and learning; by shutting out those things, and forbidding in- quiry ; and so, in short, by blinding the eyes of mankind.— It was propagated by the power of the sword also; by potent sultans, absolute tyrants, and mighty armies. Christianity was propagated by the weakest of men, unarmed with any thing but meekness, humility, love, miracles, clear evidence, most virtuous, holy, and amiable examples, and the power and favour of eminent virtue, joined with assured belief of the trath, with self-denial and suffering for truth and holiness. By such weapons as these was it propagated against the power, authority, wealth, and armour of the world: against the greatest potentates, most absolute and cruel tyrants, their most crafty counsels, and greatest strength, utmost rage and cruelty, and determined resolutions to puta stop to it. It was propagated against all the strength of the strongest empire that ever was in the world. §9. One principal way wherein the propagation of Chris- tianity is a proof of its truth, consists in its being an evidence . of the facts that are the foundation of it. Christianity is built on certain great and wonderful visible facts; such as, Christ’s resurrection from the dead, and the great and in- numerable miracles wrought by him and his apostles, and other his followers, in Judea and many parts of the world.— These facts were always referred to, as the’ foundation of the whole; and Christianity always pretended tobe built on ‘ 264 _ MISCELLANEOUS OBSERVATIONS. § PART: I, them. hat Christianity, which, in cinemas the belief of these facts, should be extensively propaga in, and near the places and time when the facts were 4 be wrought; when and where there was so mych aneperah and advantage to know the truth of the matter; is a great, standing, everlasting evidence of the truth of the facts. But as to Maliometanism, it pretends to no facts for its proof and foundation, but only Mahomet’s pretences to intercourse with heaven, and his success in rapine, murder, and violence.— Belief of sensible miracles, or public attestations of heaven to Mahomet’s authority and doctrines, was no part of his re« ligion; and was not employed in its peopegatinin C2 ate jan ov ee je aah ap w, - §10. If we consider the propagation oi Christianity as a doctrine or belief of wonderful divine facts, ism is not set up in opposition to it; fecyperer boner religion itself acknowledges the principal facts of C though i it has no facts of its own to urge. Andso Mabometan” ism rather confirms than weakens Christianity 5: pagation of Mahometanism itself, may be considered as one. thing belonging to the propagation of Christianity, and as a partof that propagation, in as far as it consists in a propaga-— tion of a professed belief of those facts. It is sofar an instance: of the propagation of that which is the foundation of Christi- anity, that it proves all the rest. The Alcoran owns Jesus. to be a great prophet; “ the messenger of God,” (Surat. v. $+.) that he wrought miracles, healing a man blind from his birth, and the leprous, (Surat. v. 119.) also raising the dead; and that Jesusas born of Mary was himself a miracle, (Sur. xxiii. 52.) He often speaks of Jesus as. the servant and mes-— senger of God ; (Surat. iv. 158. iii. 152. iv. 169, 170... 84.) Now, owning this, is in effect owning the whole. This is the Suaidalion of the whole, and, proves all the: rest, Te owns that Jesus was miraculously ‘conceived and born; (Surat: ini,” 47. xix. 20, 21.) and without sin. (Surat. ‘ii 96 are onaapaaael Mahomet owns Jedi and ascribes the pga 280 | alone to the power of God, and the inflation of In Surat. xxi. 19. are these words, as the words Mary was a chaste virgin, and We inspired hee with Our Spirit, and set up her and her son as.a miracle to allages.”—' _ He owned Jesus to be the Messiah foretold imahoiemnenlll they prophets ; Surat. iii. 45. ‘ When the angels said, O- Marys certainly God declares to thee his own wards 5 bie: name shall: be Jesus Christ, the son of Mary fv, Surat. xix.'29, Surat, ive, wr cHaP. x. The Jewish nation a standing evidence, Kc. 265 “ Certainly Christ Jesus, the son of Mary, is the ambassador of God and his word.” He owned Christ’s ascension into heaven. “ God raised him (Christ) to himself ;” Surat. iv. 157. Concerning Christ’s miracles, Mahomet says, Surat, ji, 45..V. 119. “ God says, O Jesus, the son of Mary, I have strength- ened thee by the Spirit of holiness; and thou shalt, by. my leave, heal a man blind from his birth; and by my leave thou shalt raise the dead from their graves.” Str: i this respect the great propagation of the Ma- hometan religion is a confirmation of revealed religion—and_ so of the Christian in particular, which alone can have any pretext to be areligion revealed by God—as this isa great demonstration of the extreme darkness, blindness, weakness, » childishness, folly and madness of mankind in matters of re- ligion, and shows how greatly they stand in need of a divine guide, and divine grace and strength for their help, such as the gospel reveals. And that this gross delusion has continued so long to so great an extent, shows how helpless mankind are, under ignorance and delusion in matters of religion ; and what absolute need they have of extraordinary divine ~ interposition for their relief. And besides, such a miserable, blind, helpless state of mankind, is also exactly agreeable to the fepresentation made in the Christian revelation. CHAP. X. The Jewish nation have, from their very beginning, been a remarkable standing evidence of the truth of revealed religion. § 1. WHEN every other nation under heaven had _for- saken the True God, and was overwhelmed in Heathenish davkness, the Jews had among them the knowledge and wor- ship of the True God; and rational and true notions of his being, attributes and works; of his relation to mankind, our dependence wpon him, and the worship and regards due to him. This was upheld among them alone, for so many ages, _to the coming of Christ; while they were surrounded on every side; with nations vastly differing from them, and the worst of idolators. ‘The whole world beside themselves had forgotten the True God, and forsaken his dui and were VOL, VU. LL 266 - MISCELLANEOUS OBSERVATIONS. party. all the while involved in gross heathenism. They’ lived in “ the midst of the most frequented and most populous | parts the world. They did not live separated from the rest of the world as in an island or a peninsula; nor yet as divided ‘from others by vast desarts, or impassible mountains ; ; but < on the continent, in the midst of the habitable world, with populous countries Sdjoining to them almost on every side. “Those na~— tions, who were their next neighbours oh every side, were stedfastly gross Pagans, and some of the most barbarous ido- Jators. * § 2. They were not a nation that studied philosophy; they had no schools among them under the care of philoso- phers, who instructed their pupils in human science; yet they had most “apparently far better, more sublime, and purer, notions of God and religion, of man’s duty, and of divine things in general, than the best of the Heathen philo- sophers. Nor do they seem to have been a people any way remarkably distinguished from other nations, by their genius and natural abilities. They were a comparatively small peo- ple, not a great empire, not a vast and potent commonwealth, ~ § 3. Such changes and eral frequently came to pass in their nation, and such was their peculiar state from time to time, that they were exceedingly liable to be corrupt- ed and overrun with Heathenish notions, and the customs of idolatrous nations, and.to grow into a conformity to the rest of the world in that respect. They were above two hundred --years in Egypt, which may be looked upon as the second nation, if not the first, for being the fountain of idolatry.— And they lived there under circumstances tending the most § to their being corrupted with idolatry, and brought to a con- formity with “the Eg gyptians in that respect, of any that can be imagined ; especially on these accounts:—They were there in the beginning and rise of their nation, There the nation had its birth. It grew from one family of about seventy persons, with the father of the whole family at the head of it, tobe more thana million of people, yea probably (reck- oning male and female) about two millions. And they lived there, not separate and distinct from the Egyptians; buat had continual intercourse with them. Yea, they dwelt there as ~ inferiors, in subjection to the Egyptians; their slaves: and the Egyptians who had daily concern with them, were their 3 4 masters. ot chap; x.- The Jewish nation a standing evidence, Kc. 267 § 4. After they came into the land of Canaan, they for -, several ages dwelt there with the remains of the ancient Hea~- then inhabitants, who were so numerous and strong, as some- times to overcome, and keep them long i in subjection : which also, from time to time, their idolatrous neighbours » did.— And after they had lived long in the land, ten of their tribes were carried away into final captivity, and Heathen inhabitants lanted in their stead : by which the religion of the remain- ing two tribes was the more exposed. At last, these remain- ing two tribes; with the Leyites, and all that were left of the ten tribes who had mixed with them, were carried away into Babylon, the chief city of Chaldea, the country that, above all in the world, (at least excepting Egypt); was the fountain of idolatry : there they dwelt during the ‘time of one genera- tion: So that before any of them returned, the body of the people were a new generation; born and brought up in that land of darkness, amongst idolators, their superiors and masters, and most of them the most honourable men that were then in the world; and-a great part, perhaps the greater part of the nation, never returned, but continued dispersed in Heathen countries till Christ’s coming. As to the nation in general, those in Canaan, and those out of it, were in sub- jection to the three successive Heathen monarchies, the Per- sian, Grecian, and Roman; and Heathen people belonging to each of those empires, often swarmed in their country. § 5. The people seemed to be, from their very begin- ning till the Babylonish captivity, exceedingly prone to ido- latry; were fond, in that respect, of the customs of those Heathen neighbours, and were apt to think it honourable to je like the rest of the nations, and a disgrace to be singular. his appears, in that they actually oftentimes apostatized to idolatry, embraced the worship of the Heathen gods, and neglected the worship of the True God; and continued some~ times for a long time in their conformity ‘to their Heathen ‘meighbours. Yet they were wonderfully reclaimed from time totime; so that they were never suffered finally to apostatize, as all other nations in the world had done, nor were left in ~ their apostacy for so long a space of time. § 6. Allis the more remarkable, in that not only - true God and his spiritual worship are so infinitely diverse from the gods and religion of the Heathens; but the externa! institutions and rites of worship observed among the Jews, 268 MISCELLANEOUS OBSERVATIONS. «PART T. and the law of their worship and religion, weré ‘remarkably diverse and repugnant to the religious rites of their Heathen — neighbours. They were exceedingly opposite to the rites of the Egyptians, among whom they lived so long, and among whom they first became a nation. So were they also to the rites of the ancient inhabitants of Canaan, of ae Phi- listines, Moabites, Ammonites, &c. ad § 7. The Jews may be considered as a remarkable evi- dence of the truth of revealed religion, in that they were preserved so long a time a distinct nation from all others, even since their father Jacob’s time, till this day; being neither destroyed, nor abolished, nor lost, by mixing with other na- tions. Hib himself was exposed to be destroyed by his brother Esau, before he was married. His family were great- ly exposed to destruction, at least as to any permanent diss tinction from other people, when Laban pursued after him, with a design probably to kill him, and to bring back: his wives and children into Padan. Aram, and to keep them there; or, at least, by some means to carry back his family, and to prevent their ever going to Canaan. He and his family were in imminent danger of being destroyed, when Esau came _out against him with four hundred men; His family were greatly exposed to danger by the inhabitants of Canaan, when provoked by his sons destroying the Shechemites. A series of wonderful and miraculous providences respecting Joseph, were the means of preserving the family, without which they would probably either have perished by the famine, or, in the time of that famine, have wandered away from Canaan, in such obscurity, and under such disadvantages, that they would likely have never returned any more to Canaan ; and so the family would have been broken up. § 8. In Egypt they were greatly exposed to be destroy- ed, when Pharaoh set himself to effect their destruction by drowning all the males. When they had continued so long in Evvpt, under such abject circumstances; it could be ow- ing to nothing but:a series of the greatest miracles, that ever they were separated from that people and land, so as to re- turn again to dwell by themselves, to be kept a distinct nation. They were in imminent danger of being swallowed up by Pharaoh and his host at the Red Sea; or of receiving sucha blow, as wholly to break up the design of their pro- ceeding to Canaan, to live there. They were exposed to enip. x. The Jewish nation a standing evidence, Kc. ~ 269 suffer that which would have prevented their proceeding, when » the Amalekites met them, and fought with them. a 9. Nothing but a course of most astonishing miracles for forty. years could have prevented their perishing in the wilderness, or being obliged to go back again into Egypt, and suffering captivity, dispersion, and ruin by the nations that dwelt around that wilderness—They were greatly exposed to be ruined asa people, by the opposition of the Moabites, ‘Midianites, Amorites, and Og the king of Bashan.—That ever they got the possession of Canaan, which was then held by many nations greater and stronger than they, was owing toa course of great miracles, without the intervention of which they must have perished as a people. § 10, After they had obtained the possession of the land, they were often greatly exposed to be utterly ruined in the time of the judges, when their enemies in those parts, whe seemed to have an exceeding great hatred of them, prevailed against, and had the mastery of them. It could be owing to nothing but the special providence of God, that those enemies did not improve the advantages they had in their hands, utterly to destroy them, or at least to drive, or carry them captive, out of that land ; particularly the provoked Canaanites, before the deliverance by. Deborah and Barak; the Midianites and the people of the East, before the deliverance by Gideon; and after them the Philistines. § 11. Afterwards, in the time of the kings, there were many efforts of the enemies of Israel, utterly to destroy the whole nation, to cut them off from being a people, and to blot out their very name from under heaven, agreeably to Psalm Ixxxiii. 3,—8. ‘‘ They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, let us cut them off from being a nation, that the name of Israel may be no more in remembrance, For they have consulted together with one consent. They are confederate against Thee. The tabernacles of Edom and the Ishmaelites, of Moab and the Hagarenes, Gebal, and Am- mon, and Amalek, the Philistines with the inhabitants of Tyre; Assur also is joined with them ; they bave holpen the children of Lot.”—In David’s time sheke was sucha mighty combination of enemies against them, and so great a force was raised, that, one would think, might have been sufficient to swallow 70 MISCELLANEOUS OBSERVATIONS, — ~ ie up the nation.—After Solomon’s time; the nation was greatly. : weakened, and so much the more exposed to ruin; by theity division into two kingdoms, often contending, and seldom in — 4 ‘ .. amity the one with the other.—The nation was greatly exposed 7 in Rehoboam’s time to be swallowed up by Shishak king of Egypt ; in Asa’s time; by the vast army of the Ethiopians ; and again, by the mighty army of the Moabites, Ammonites and Edomites, in Jehoshaphat’s time, 2 Chron. xx. When the kings of Assyria overran and utterly destroyed the ten tribes, it was a wonder that the two tribes were spared, and the people —— were greatly exposed to be finally ruined by Sennacherib’s — army, who intended nothing else. § 12. When the people were carried captive into Babylon by Nebuchadnezzar, and the whole land laid utterly waste; it — was a wonder, that this did not prove an entire end tothemas — a people: It was a wonder they were kept distinct in theit . captivity ; that then they were delivered; and thatafter they — had been in captivity solong, till those that had formerly lived — in Canaan were generally dead, and a new generation born in — Chaldea was risen up, they should be brought back, and again — settled in their own land, and established as a people there: It was a wonder that the land was vacant for them; anda . wonder that they were not hindered in their design of resets — thing there, by the mighty opposition made to it by the — Samaritans, § 13. The people were matvellously preserved from being | blotted out from under heaven by Haman, in the time of Esther and Mordecai. They were wonderfully preserved in " Antiochus’s time, who was earnestly set on their utter destruce tion as a people ; and it may-be observed in general concerns — ing them, during the time of the Old Testament, that there was no nation whatsoever against whom the nations in general — were at such enmity, as the nation of the Jews ; and they were, — on this account, much more likely to be destroyed than any other nation. § 14. They lived ina part of the world, where they weré more exposed to be overrun by other nations, and soto be by them either trodden down, or torn away and scattered abroad. in the earth, than had they dwelt in any other part ; living as’ it were, in the midst of the earth, betwixt-three great con- tinents, Asia, Africa and Europe. Their land lay in the very enap. x. The Jewish nation a standing evidence,&c. 274 road or thorough-fare between Asia and Africa; between Egypt and the great Eastern and Northern kingdoms, which for many ages were the greatest, most potent and active king- doms in the world. It seems the other nations thereabout were all destroyed from being a people, before Christ’s time : as the Midianites, the Moabites, Ammonites, Amalekites, the seyen nations of Canaan, and the Philistines. ~ 15. It is remarkable, concerning a great part of the ~ time of the Old Testament, viz. from the Babylonish captivity — till Christ, that a great part of the Jews lived dispersed amongst other nations; And both those who were thus dispersed, and those that lived in their own land, were all that time in the power of the Heathen nations of the four monarchies. 16. With respect to the time since Christ, their pre- servation as a distinct nation, has, in many respects, been still more remarkable. It was wonderful, that what happened to them in the time of Titus Vespasion, when the greater part of the nation was destroyed, and the rest dispersed all over the world in such wretched circumstances, did not prove their utter destruction asa people. And the calamities that hap- ened to the remnant soon afterwards, made their continuance as a distinet people yet more susprising. For within half a century after their destruction by Titus, in the reign of Tra- n and Adrian, the nation in general every where rose in rebellion against the Romans ; and were finally every where beaten ; so that inthese wars the Jews had a thousand cities and fortresses destroyed, with the slaughter of about five hundred and eighty thousand men. What are left of this people have ever since remained in a total dispersion over all the world, mixt every where with other people, without any thing like a government or civil community of their own, and often extremely harrassed by other nations; though still they remain aclear and perfectly distinct nation from all other people. 272 MISCELLANEOUS OBSERVATIONS... PART Ul, PART H. roe eae lila ae ‘ > “yp 4 toy iy J OBSERVATIONS CONCERNING THE MYSTERIES OF SCRIPTURE, ioe t » ve SECT. I. | WHEN we seek for any thing in the dark by so low a faculty of discerning as the sense of feeling, or by the sense of seeing with a dim light, sometimes we cannot find it ; though it be there, it seems to us to be impossible that it should be. But yet, when a clear light comes to shine into the place, and we discern by a better faculty, or the same faculty in a clearer manner, the. thing appears very plain to us. So, doubtless, many truths will hereafter appear — plain, when we come to look on them by the bright light of } heaven, that now are involved in mystery and darkness. § 2. How are we ready. to trust to the determinations of one; universally reputed a man of great genius, of vast pene= © tration and insight into things, if he be positive in any'thing that appears tous very mysterious, and is quite contrary to what we thought ourselves clear and certain in before? How are we ready in such a ease to suspect ourselves; especially if it be a matter wherein he has been very much versed ; has had mach more occasion to look into it than we ; and has been © under greater advantages to know the truth? How much more _ still, if one should be positive in it, as a thing he had clearly and. undoubtedly seen tobe true, if he were still of ten times — greater genius, and of a more penetrating insight into things, than any that ever have appeared? And, in matters of fact, if some person whom we had long known, one of great judg= ment and discretion, justice, integrity, and fidelity, and had always been universally so reputed by others, should declare to us, that he had seen and known that to be true which ap~ peared to us very strange and mysterious, and concerning which we could not see how it was possible; how, in such a case, should we be ready almost to suspect our own faculties, — and to give credit to such a testimony, in that which, if he had not positively asserted it, and persisted in it, we should have looked. upon as perfectly incredible, and absurd to be supposed ? Concerning the mysteries of scripture. 273 § 3. From that text, John iii. 12. “ If I have told you earthly things, and ye believe not, how shall ye believe, if YT tell you of heavenly things ?” several things are manifest ‘concerning mysteries in religion. (!.) That there are things contained in those doctrines which Christ came into the world to teach, which are not only so far above human comprehen-. Sion, that men cannot easily apprehend all that is to be under- stood concerning them ; but which are difficult to be received by the judgment or belief; ‘‘ How shall ye believe, if I tell you of heavenly things?” difficult, upon the same account that the doctrine of the new birth was difficult to Nicodemus, because it was so strange, andseemingly impossible. (2.) We may from the words infer, that the more persons are, in them- selves, and in their own nature, above us; the more the doc- trines ‘or truths concerning them are mysterious to us, above our comprehension, and difficult to our belief; the more do ‘those things that are really true concerning them, contain seeming inconsistencies and impossibilities. For Christ, in the preceding verses, had been speaking of something that is true concerning man, being of the same nature, an inhabitant of 4ahe same world with ourselves ; which, therefore, Christ calls an earthly thing. And this seemed very mysterious and im- - pessible, and to'contain great seeming inconsistencies. “ How can aman be born when he is old?” This seemed to be a ‘contradiction. And after Christ had somewhat explained him- self, still the doctrine seemed strange and impossible; y. 9. «« How can these things be ?” Nicodemus still looked upon it asincredible, and, on that account, did not believe it at that time, as is implied in these words of Christ; “IfI have told . you earthly things, and ye believe not.” But Christ here plainly signifies, that he had other truths to teach that were not about man, an earthly inhabitant, but about a person vastly above men, even about himself who is from heaven, and in heaven, as in the next verse: ‘“* And no man hath ascended up to heaven, but he that came down from heaven; even the Son of man which is in heaven.” Which, therefore, it would be much more difficult to men’s | understanding and judgment, seeming to contain greater im- possibilities and inconsistencies ; as he then proceeds imme- diately to. declare to him an heavenly thing, as he calls it, viz. that Christ, an heavenly and divine person, should die ; -ver. 14, 15. Such amysterious doctrine, so strange, and seemingly inconsistent and impossible, that a divine person should die, is more strange than that men shouldbe born again. Hence, VoL, Vill, ; Mm 274 MISCELLANEOUS OBSERVATIONS. § — PART. Lf A when divines argue, from the mysterious nature of many things | here below with which we are daily conversant, that it wot é be very unreasonable to suppose bat that there should be things concerning God which are much more mysterious ; — t and that, therefore, it is unreasonable to object against & the truth of the doctrines of the Trinity, Incarnation, &c., ; “—_ ; d 5 _ argue justly, because they argue as Christ argued. § 4. The wiser heathens were sensible, that the things fl of the gods are so high above us, that what appertains tothem should appear exceedingly mysterious and wonderful tous; — and that it is therefore unreasonable to disbelieve what we — are taught concerning them on that account. This is fully expressed by Pythagoras; viz. “ Concerning the gods, dis- — believe nothing wonderful, nor yet concerning divine things. — This, says Jamblicus, declareth the superlative meorebiee of God instructing us, and puts us in mind, ‘that we ought — not to estimate the divine power by our own judgment. The — Pythagoreans stretched this rule beyond the line of divine — revelation, to the belief of every oriental tradition.” Gale’s — Court of the Gentiles, p. 2. b. 2. c. 8. 190. § 5. It is not necessary that persons should have clearideas of the subject of a proposition, in order to be rationally con- — vinced of the truth of the proposition. There are many truths, . of which mathematicians are convinced by strict demonstra= tion, concerning many kinds of quantities, as, surd quan- tities and fluxions 5 ; but concerning which they have no clear” ideas. § 6. Supposing that mankind in general were a species of far less capacity than they are; so much less, that, when ~ men are come to full ripeness of judgment and capacity, they arrived no higher than that degree to which children generally’ arrive at seven years of age; and supposing a revelation to be made to mankind, in such a state and degree of capacity, of many such propositions in philosophy as are now looked upon 2s undoubted truths; and let us suppose, at the same time, ‘the same degree of pride and self-confidence as there is now 3 what cavilling and objecting would there be! Or, supposing a. revelation of these philosophical truths had been made to mankind, with their present degree of natural capacity, in, some ancient generation—suppose that which was in Joshua’s time—in that degree of acquired knowledge and ‘learning ‘a Pe. i 6 _ Concerning the mysteries of the scripture. 275 which: the world had arrived at then, how incredible would those truths have seemed! § eG things, which fact and experience make certain, such as the miseries infants are sometimes the subjects of in this world, had been exhibited only ina revelation of things in ‘an unseen state, they would be as much disputed as the poy fee other mysteries revealed in the bible. $38. There is nothing impossible or absurd in the doc- trine of the Jncarnation of Christ. If God can join a body anda rational sou! together, which are of natures so hetero- geneous and opposite, that they cannot; of themselves, act one upon another; may he not be able to join two spirits together, which are of natures more similar? And, if so, he - may, for ought we know to the contrary, join the soul or spirit of a man to himself. Had reason been so clear in it, that ‘God canuot be incarnate, as many pretend, it could never , have suffered such a notion to gain ground, and possess the ‘minds of so many nations: nay, andof Julian himself, who Says, that “ Jupiter begat Esculapius out of his own proper substance, and sent him down to Epidaurus, to heal the dis- ‘tempers of mankind.” Reason did not hinder Spinosa, Blount, and many other modern philosophers, from asserting, that ‘God may have a body ; 3 or rather, that the universe, or the matter of the universe, is God, Many nations believed the incarnation of Jupiter himself. Reason, instead of being ‘utterly averse to the notion of a divine incarnation, hath easily enough admitted that notion, and suffered it to pass, almost without contradiction, among the most philosophical nations of the world. § 9. “In thinking of God’s raising so many myriads of Spirits, and such prodigious masses of matter out of nothing, we are lost and astonished, as much as in the contemplation of the Trinity. We can aie God but one or two steps in his Jowest and plainest works, till all becomes mystery and matter of amazement to us. How, then, shall we comprehend Himself? How shall we understand His nature, or account for His actions? In that He contains what is infinitely more ‘inconceivable than all the wonders of his creation put together.” Deism revealed, edit. 2 vol. ii. p. 93, 94. Those who deny the Trinity, because of its mysterious- Ress and seeming inconsistence, yet, generally own God's 276 MISCELLANEOUS OBSERVATIONS. = PART R certain © prescience of men’s free actions, which they suppose ¢ to be free insuch a’ sense, as not to be necessary. So that we may do, or may not do, that which God certainly. fore- sees. ‘ They also hold, that such a freedom without neces- sity, is necessary to morality ; and that virtue and goodness — consists in any one’s doing good when he might do evil. And ~ yet they suppose, that God acts by ‘the eternal Jaw of na-_ ture and feason, and that it is imposisble that he should transgress, that law, and do evil; because that would. be a . contradiction to his own nature, whieh is infinitely and- un- . changeably virtuous. Now this seems a flat contradiction. — To say, that the infinite goodness of God’s nature makes. it ut- terly impossible for God to do ev il, is exactly the same as to say, he is under a natural necessity not to do evil. And to say, he is morally free, is to say he may do evil. Therefore the necessity and freedom in this case being both moral, the | contradiction is flat and plain; and amounts to this, that Gad, | in respect to good and evil actions, is both a necessary and — free agent. Dr. Clark, in his treatise on the Attributes, la- bours to get clear of this contradiction, upon these principles of liberty, but without success ; and leaves it just where all men, who hold the same principles, must be forced to leave it. © Therefore, they hold such mysteries, in respect to Deity, that are even harder to be conceived of, or properly express-— ed, and explained, than the doctrine of the Trinity. | “When we talk of God, who is infinite and ‘cea hensible, it is natural to run into notions and terms which it” is impossible for us to. reconcile. And in lower matters, that © are more within our knowledge and comprehension, we shall , not be able to keep ourselves elear of them. To say that a curve line, setting out from a point within a bair’s breadth of a right line, shall run towards that right line as swift as thought, ‘I and yet never be able to touch it, seems contrary to com-— mon sense; and, were it not clearly demonstrated in the conchoid of Rechewiened could never be believed. Matter is infinitely divisible; .and therefore, a cubical inch of gold may be divided into an infinity of parts; and there — can’ be no number greater than that which contains an infinity. Yet another cubical inch of gold may be in-— finitely divided also; and therefore, the parts of both cubes must be more numerous than the parts of ‘one only. Here is a palpable contrariety of ideas, and a flat con- tradiction of terms. We are confounded and fost in the consideration of infinites; and surely, most of all, in the a Concerning the mysteries of the scripture. 277 consideration of that Injinite of tnfinites. We justlyJad- mire that saying of the philosopher, that God as a Being whose centre ts every where, and circumference nowhere, as one of the noblest and most exalted flights of human under- Standing ; and yet, not only the terms are absurd and contrae dictory, but yet the very ideas that constitute it, when consi- dered attentively, are repugnant to one another. Space and ‘duration are mysterious abysses, in which our thoughts are confounded with demonstrable propositions, to all sense and reason flatly contradictory to one another. Any two points of time, though never so distant, are exactly in the middle of eternity. The remotest points of space that canbe imagined or supposed, are each of them precisely in the centre of in- finite space.” Deism revealed, vol. ii. p. 109, 110, HIT. Here might have been added the mysteries of God’s eternal duration, it being without succession, present, before ‘and after, all atonce: Vite interminabilis tota simul et per- fecta possessio. § 10. To reject every thing but what we can first see to be agreeable to our reason, tends, by degrees, to’ bring every thing relating not only to revealed religion, but even to natural religion, into doubt; to make all its doctrines ap- pear with dim evidence, like a shadow, or the ideas of a dream, till they are all neglected as worthy of no regard. It tends to make men doubt of the several attributes of God, and so, in every respect, to doubt what kind of being God is; and to make men doubt about the forgiveness of sin, and about - the duties of religion, prayer and giving thanks, social worship, &c. It will tend, at last, to make men esteem the science of religion as of uno value, and so totally neglect it; and from step to step it will lead to scepticism, atheism, and at length to barbarity. § 11. Concerning common sense, it is to be observed, that common zzclination, or the common dictates of inclina- tion, are often called common sense. When any thing is shocking to the common dispositions or inclinations of men, that is called a contradicting of commonsense. So, the doc- trine of the extreme and everlasting torments of hell, being contrary to men’s common folly and stupidity, is often called contrary to common sense. Men, through stupidity, are insensible of the great evil of sin; and so the punishment of sin threatened in the word of God disagrees with this insen-. sibility, and it is said to be contradictory to common sense. fel » & g 278 MISCELLANEOUS OBSERVATIONS. ) PART kk In this case, that turn of mind which arises from a wicked disposition, goes for common sense. Rei “‘ We ought never to deny, because we cannot conceive. If this were not so, then a man born blind would reason right, when he forms this syllogism, “ We know the figure of bodies only by handling them; but it is impossible to handle them at a great distance ; therefore, it ts impossible to know the figure of far distant bodies.” To undeceive the blind man, we may prove to him that this is so, from the con- current testimony of all who surround him. But we can never make him perceive how this isso. It is therefore a funda- mental maxim in all true philosophy, that many things may be incomprehensible, and yet demonstrable; that though seeing clearly be a sufficient reason for affirming, yet, not seeing at all, can never be a reason for denying.” Ramisay’s Philosophical Principles of Religion, vol. i. p. 22, 23, § 12. One method used to explode every thing in re- ligion that is in the least difficult to the understanding, is to ridicule all distinctions in religion. The unreasonableness of | this may appear from what Mr. Locke observes concerning discerning and judgment. Hum, Underst. book ii. chap. 2. “ Accurately discriminating ideas one from another, js of that — consequence to the other knowledge of the mind, that, so far as this faculty is in itself dull, or not rightly made use of, for distinguishing one thing from another, so far our notions. are confused, and our reason and judgment disturbed or mis- led. If in having ideas in the memory ready at hand, con- sists quickness of parts; in this, of having them unconfused, and being able nicely to distinguish one thing from another, where there is but the least difference, consists in a great, measure the exactness of judgment, and clearness of reason, which is to be observed in one man above another. Judgment lies in separating carefully one from another, ideas wherein can be found the least difference, thereby to avoid being misled. by similitude, and by affinity to take one thing for another.” So Dr. Turnbull, in his Principles of Moral Philosophy, part i. chap. 3. p.94. ‘* Judgment is rightly said to lie in nicely distinguishing the disagreements and variances or dif- ferences of ideas; those especially which lie more remote from.common observation, and are not generally adverted to. The man of judgment or discretion (for so discretion properly signifies), may be defined to be one who has a particular ap- 4 - r — Concerning the mysteries of the Scripture. 279 titude to descry differences of all kinds between objects, evén the most hidden and remote from vulgar eyes.” § 13. If any respect to the Divine Being is of impor -tance, then speculative points are of importance; for the only way whereby we know what he is, is by speculation If our doctrines concerning him are not right, it will not bé that Being, but some other, that we have respect for. - So it may be said concerning our respect for Christ. If our do¢- trines concerning him, concerning his divinity, for instances are false, we have not respect for the Christ of whom the Scriptures speak, but for an imaginary person, infinitely di- verse. When itis said by some, that the only fundamental article of faith is, that Jesus is the Messiah; if thereby be ‘meant, that a person called by that name, or that lived at such a time or place, was the Messiah, that name not imply- ‘ing any properties or qualities of his person, the doctrine is exceedingly unreasonable; for surely the ame and the place are not of so great importance as some other things essential in his person, and have not so great concern in the identity of the object of our ideas and respect, as the person the gos- pel reveals. Itisone great reason why speculative points are thought to be of so little importance, that the modern religion consists so little in respect to the divine Being, and almost wholly in benevolence to men. §14. Concerning what is often said by some, that all things necessary to salvation are plain and clear, let us con- sider how, and in what sense, this is true, and in what sense itis hot true. Isf, It is true, that all things necessary to sal- vation are clearly and plainly revealed. But it does not follow, that they shalt appear to be plainly revealed to alZ men. No divine thing can have evidence sufficient to appear evi- dent to ail men, however great their prejudices, and how- ever perverse their dispositions. 2d/y, If thereby is meant, _ that all things necessary to be believed'are easily compre- hrended, there is no reason in such‘an assertion, nor is it true. _ Some late writers insist, that, for a thing to be revealed, and yet ‘remain mysterious, isa contradiction; that itis as much as to say, a thing is revealed, and yet hid. Ianswer: The thing revealed is the truth of the doctrine; so that the truth of it no longer remains hid, though many things con- cerning the manner may be so. Yer many things concerning the nature of ‘the things revealed’ may be clear, though many ‘ : 280 “MISCELLANEOUS OBSERVATIONS; PART i other things concerning their nature may remain hid. God requires us to understand no more than is intelligibly reveal= ed. That which is not distinetly revealed, we are not re- quired distinctly to understand. It may he necessary for us to know a thing in part, and yet not necessary to know it perfectly. § 15. The importance of all Christian doctrines whatso- ever, will naturally be denied, in consequence of denying that one great doctrine of the necessity of Christ’s satisfaction to Divine justice, and maintaining those doctrines that esta- blish men’s own righteousness, as that on which, and for which, they are accepted of God. For that great Christian doctrine of Christ’s satisfaction, his vicarious sufferings and righte- _— ousness, by which he offered an infinite price to God for our pardon and acceptance to eternal favour and happiness, is that to which all evangelical doctrines, all doctrines beside the truths of natural religion, have relation; and they are of. little importance, comparatively, any other way, than as they have respect tothat. This is, as it were, the centre and hinge of all doctrines of pure revelation. §.16. Indeed, the Papists, who ate very far from having such a notion of that evangelical faith, which is the special. condition of salvation in opposition to works, and have for= saken the evangelical notion of true saving religion, yet, with fiery zeal, insist on the profession of a great number of doc trines, and several of the doctrines of pure revelation, as the Trinity, &c. But this in them flows not from any regard to their influence in internal saving religion, but from quite another view, 7. e. to uphold their tyranny. These are the doctrines which have been handed down among them by theit church from ancient tradition; and, to maintain the credit of the infallibility, and divine authority and dominion of their hierarchy over men’s faith, they must be zealous against any that presume to deny Christ’s doctrines, because they look upon it as an infringement on the high authority they claim. And some Protestants have a zeal for doctrines from like views ; doctrines indeed for which they have no great value, in themselves considered. § 17. That it is not alone sufficient to believe this one article, that a person of the name of Jesus came from God to reveal his will to man, without knowing or determining what ? = —— ee a” -¢ . > Concerning the mysteries of the Scripture. 281 he was, or concerning his nature and qualities, is evident from this, that it is often spoken of as necessary to know Christ. It is said, “This is eternal life, to now thee, and Jesus Christ whom thou hast sent.” § 18. There are two things especially that make modern fashionable divines look on doctrines of revealed religion of little importance. One is, their mistake about the conditions of salvation; another is, their mistake about the nature of true virtue, placing it chiefly, and most essentially, in bene- volence to men, and so little in respect to God and Christ. If Christian virtue consists very much in a proper respect te ‘Christ, then certainly it is of great importance to know what sort of person he is, at least, as to that particular wherein his excellency or worthiness of regard consists, which is surely his divinity, if he be a divine person. Another thing on which a proper respect to him depends, is his relation to us, and our dependence upon him ; which surely chiefly depends on his satisfaction and merits for us, if he has satisfied and merited for us. The reasons or grounds of the love and honour to Christ required of us, consist chiefly in two things: (1.) In what he zs: and, (2.) In what he has done for us.— Therefore, with regard to the latter, it concerns us greatly te know, at least as to the principal things, what they are. And if he has satisfied for our sins; if he has suffered in our stead; if he has truly purchased eternal life and happiness for us; if he has redeemed us from an extremely sinful, miserable, helpless state, a state wherein we deserved no mercy, but eternal misery, then these are principal things. ; Another reason why doctrines are thought to be of little importance, is a notion of sincerity wherein true virtue con- sists, as what may be prior to any means of it that God grants; as if it was what every man had in his power, antecedently to all means ; and so the means are looked upon as of little im= portance. But the absurdity of this may be easily manifested. If it be independent of all means, then it may be indepen= dent of natural information, or of the truths of the light of nature, as well as of revealed religion: and men may si7- eerely tegard and honour they know not what. The truths of natural religion, wherein Christians differ from the most ig- norant, brutish, and deluded idolators, the most savage and eruel of the heathen nations, may be of little importance. And the reason why they have this notion of sincerity ante- VOL. vill. Ny 282 _ MISCELLANEOUS, OBSERVATIONS. ...") PART Il, | cedent to means, and so independent on ‘means, . vis, that. they have a notion that sincerity is independent on God, any otherwise than as they depend on him for their creation. They | conceive it to be independent on. bis’ sovereign will and pleasure. If they were sensible that they depend on God to give it according to his pleasure, it would be easy and natural to acknowledge, that God gives it in his own way, and i by hisown qneans. | ' .\* 19, If any article of faith at all concerning Jesus Christ be of importance, it must be of importance to know or be- lieve something concerning his person ; what sort of a person or being he was. And if any thing concerning him be of © importance to be known and believed, it must be something wherein his excellency or worthiness of regard consists: For nothing can be of importance to be known or believed about — him, but in order to some regard or respect of heart. But most certainly, if any thing of his excellency and dignity be of importance to be known or believed, it must be of impor-— tance at least to know so much about him, as to know whether he be God or a mere creature; for herein lies the greatest — difference, as to dignity, that possibly can be. This diffe- rence is infinite. If it be of importance to know how worthy — heis, then it doubtless is of importance that we should not be ignorant of, and deny, as it were, all his dignity, or so much of it, that what remains shall be absolutely as nothing to that which is denied. It is of importance that we love Christ, or have respect to him as one that is excellent, and worthy of esteem andlove. The apostle says, “ If any man love not the Lord Jesus Christ, let him be anathema marana- tha.” And doubtless, true love to Christ isin some respect” suitable to the worthiness and excellency of his person,— Therefore it is of importance to believe, and not to deny those doctrines which exhibit his worthiness. It is of impor-— tance that we do not in effect deny the whole of his worthi-— ness. §.20. How many things were believed by the ancient -philosopers about divine matters, even the most rational of them more mysterious than the doctrine of the Trinity, chiefly because such things were handed to them by the Pheenicians, Egyptians, Chaldeans, or Persians, or on the authority of some great master? Yet these things were imbibed without Concerning the mysteries of the Scripture. 283 much difficulty, the incomprehensibleness of the doctrines being no p ohjention to che receiving them. if § 21. There are things ee true concerning the nature of our own souls, that. seem strange paradoxes, and are seeming contradictions; as, that our te are in no place, and yet have a being ; or, if they are supposed to be ina place, that yet they are not confined to place, and limited to certain space ; or, if they be, that they are not of a certain figure ; or, if they are figurate, that their properties, faculties, and acts, should or should not be so too. § 22. If many things we all see and know of the mortality of mankind, the extreme sufferings of infants, and other things innumerable in the state of the moni of mankind, were only, matter of doctrine which we had no notice of any other way. than by revelation, and not by fact and experience ; have we not reason to think, from what we see of the temper of this age, that they would be exceedingly quarrelled with, objected mightily against, as inconsistent with God’s. moral perfections, - not tending to amiable ideas of the Godhead? &e. § 23. The definition of a mystery, according to Stap- ferus, Theol. Polem. p. 263. and 858. is this: A mystery is a religious doctrine, which must be made known by. imme- diate revelation, and cannot be known and demonstrated from the principles of reason, but is above reason, and which in this whole universe has nothing like itself, but differs from all those truths which we discover in this system of the world,— (Ibid. p. 859.) It appears from this definition, that, whatever is known by divine revelation, and is not certain from the principles of reason, is a mystery ; otherwise it could not. be said to be revealed. Mysteries are the first thing which we con- ceive concerning revelation ; for no revelation can be.con- ceived without mysteries, and therefore they constitute the sum and essence a revelation. : 24, It is to be observed, that we ought to distinguish between those things which were written in the sacred books by the immediate inspiration of the Holy Spirit, and those which were only committed to writing by the direction of the Holy Spirit. Tothe former class belong all the mysteries of salvation, or all those things which respect the means of our deliverance taught in the gospel, which could not be known LS PSS te 2h es, ) 284 | MISCELLANEOUS OBSERVATIONS, ©. PART 11, | from the principles of reason, and therefore must’ Lnithincitelll But to the other class those things belong, which either are — : already known from natural religion,, but are of service to in- _ eulcate duty on man, and to demonstrate the necessity of re- Mi vealed means of salvation ; or are histories, useful to illustrate — ‘and to assute ‘us of the doctrines revealed, and which point out the various degrees of revelation, the different dispensa= — tions of salvation, and the various modes of governing the — church of God: all which are necessary to be Known in the — further explanation of mysteries. ; § 25. Mysteries constitute the criterion of divine revela- tion : so absurdly do they act, who allow a revelation, and — deny mysteries; or deny revelation for this treason, that it contains mysteries. What the sum and essence of revealed religion are, is plain from the end of it, which is to point out to, sinful nan the means of obtaining salvation, and of recover- ing the divine favour. But this is, that Jesus Christ is the only and most perfect cause of salvation, to be received by a true faith. This doctrine, however, is a mystery of godliness © manifestly great; 1 Tim. iii. 16. And thus that great mystery ‘constitutes the sum and essence of revelation. The essence of revealed religion consists in this, that men by a true faith — teceive this doctrine, which the apostle calls a mystery manifestly great. Therefore, the knowledge of the greatest mystery belongs to the very essence of the religion of a sinner. How absurd do many of the doctrines of mathematicians and astronomers appear to ignorant inen, when they cannot see the reason of those doctrines, although they are most true and evident, sothat not the least doubt concerning them can re- main in the mind of a thorough mathematician ? (Ibid. tom. iii. p. 560-) § 26. Since, in religion, there are some primary truths, and others more remote, which are deduced from the former by reasoning, and so are secondary—and these last may not be known, though the primary are known, but when once they are known they cannot be denied—it follows, that those arti. cles which constitute religion, and so are fundamental, are to be distinguished into primary and secondary. The primary are those of which a man cannot be ignorant, consisteatly with — true religion and his own salvation ; and they are necessary with a. necessity of means. The secondary are those of which a man may be ignorant, consistently with his resting upon the ‘ Concerning the mysteries of the Scripture. 285 foundation of true religion, and with his own salvation ; and those are necessary witha necessity of command. . Therefore, to the same man, certain doctrines may be now fundamental, which were not fundamental to him befare he knew them (Ibid, tom. i. p. 524, 525.) ; _ Joh. Chr. Kirchmejerus, in his Dissert. concerning fun- damental articles, says, “They may be eitber reduced to fewer, or extended to more ; as often one article may include the rest, and so all may be reduced to that one; and, on the other hand, that one, according to the various truths contained in it, may be divided into several. Therefore, authors do not contradict themselves, who reduce all fundamental articles to one: for they cannot well be determined by their number ; because as many fundamental truths are contained in one fundamental truth, as there are essential properties belonging to the truths thus contained. Therefore, the holy. scripture often sums up all fundamental articles in one, asin John xvii. 3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” Some- times it distinguishes them into several; as in 1 Tim. i. 5. “‘ Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.” : (Ibid. tom. i. p. 528.) § 27. On account of the various degrees of men’s capa- cities, and the various circumstances of the times in which they live, one man may know truths which another cannot know. Whence it follows, that the very same articles are not fundamental to all men; but accordingly as revelation hath been more or less complete, according to the several dispen- sations under which men have lived, their various natural abilities, and their various modes and circumstances of living, different articles are, and have been, fundamental to different men. This is very plain from the different degrees of know- ledge before and since the coming of Christ ; for before his coming, many truths Jay hid, which are now set in the most clear light: And the instance of the apostles, abundantly shows the truth of what I have now advanced ; who, although they were already in a state of grace, and their salvation was secured, yet for some time were ignorant of the necessity of the sufferings and death of Christ, and of the true nature of his kingdom. Whereas, he who now does not acknowledge the necessity of Christ’s death, is by all means to be considered as in fundamental error. Therefore, as a man hath received ‘> oe i ‘ 7 286 MISCELLANEOUS OBSERVATIONS. ~—s PART UL. of God greater or tess natural abilities, so Jet the number of articles to which he shall give his assent be greater or smaller 3 and as revelation hath been made, or information hath been given, toa man, more clearly or obscurely, in the same propor- tion is more or less required of him. Therefore, in our own case, we ought to be cautious of even the smallest errors, and to aim at the highest degree of knowledge in divine truths. In the case of others, we ought to judge concerning them with the greatest prudence, mildness, and benevolence. Hence we see, that a certain precise number of. articles, which shall be necessary and fundamental to every man, cannot be detest mined. Ibid. p. 531. Concerning the Deity of Christ. 287 yp wiPAR BEE OBSERVATIONS CONCERNING THE DIVINITY OF CHRIST AND e THE DOCTRINE OF THE TRINITY. SECT. I. Ir the temptation to the children of Israel was so great, to idolize the Brazen Serpent, a lifeless piece of brass, for the temporal salvation which some of their forefathers had by looking on it; how great would be their temptation to idolatry by worshipping Christ, if he were a mere creature, from whom mankind receive so great benefits? If that Bra- zen Serpent must be broken in pieces, to remove the temp- - tation to idolatry, 2 Kings xviii. 4. shall so great a temptation be laid before the world to idolize a mere creature, by setting him forth in the manner that he is set forth in Scripture ? § 2. Must Moses’s body be concealed, lest the children of Israel should worship the remains of him whom God made the instrument of such great things? And shall another mere creature—whom men, on account of the works he has done, are under infinitely greater temptation to worship— be most openly and publicly exhibited, as exalted to hea- ven, seated at God’s own right hand, made Head over all things, Ruler of the universe, &c. in the manner that Christ is? Was not this the temptation to all nations to idolatry, viz. That men had been distinguished as great conquerors, deliverers, and the instruments of great benefit? And shall God make a mere creature the instrument of so many greater benefits, and in such a manner as Christ is represented to be in the svripture, without an infinitely greater temptation to idolatry ? § 3. When the rich young man called Christ Good Master, not supposing him to be God, did Christ reject it, and re- prove him for calling himso? He said, “There is none good but One, that is God”; meaning, that nune other was © possessed of goodness that was to be trusted. And yet, shall this same Jesus, if indeed: not that God who only is to be ee Cee ee ~ o A e i ~ be ; 288 ‘MISCELLANEOUS OBSERVATIONS. PART Ik called good, or trusted in as such, be called dn seripture, He that is Holy; He that is true? the Amen the Faithful and True Witness? the Mighty God, the Everlasting Father, the - Prince of Peace? the blessed and the only Potentate; the © King of Kings, and Lord of Lords? the Lord of Life, that has life in himself, that all men might honour the Son, as they honour the Father? the Wisdom of God, and the Power of God? the Alpha and Omega, the Beginning and the End? God, Jehova; Elohim, the King of Glory? Compare Isa. xiii. 8. Ps. Ixxvii. 18. Isa. xlv. 20, 21, &c. ‘“* They pray unto a God that cannot save—Tell ye and bring them near; let them take counsel together—There is no God else beside me, a just God and a Saviour; there is none besides me.” Yet it is said of Christ, that “ He is able to save unto the uttermost.” Yea, the Messiah, in this very book, is spoken of as mighty to save; saving by his own arm, and by the greatness of his strength, Isa. Ixiii—é. compared with Rev, xiv. 15. And it is evident, that it is his character, in the most eminent manner, to be the Saviour of God’s people; and that with respect to what is infinitely the highest and greatest work of salvation; the greatest deliverance from the most dreadful evil, from the greatest, worst, and strongest enemies, and bringing them to the greatest happiness. It follows, _ Isaiah xlv. 22. “ Look unto me, and be ye saved, all the ends of the earth; for I am God and there is none else.” Here itis spoken of as the great glory of God, and peculiar to him, that he is an universal Saviour, not only of the Jews, but of all nations. And this is the peculiar character of Jesus. He is the Saviour of all nations. The glory of calling and saving the Gentiles, is represented as peculiarly belonging to bim ; so that he has this divine prerogative; which is spoken of here as belonging to the One only God, and to nane else. And, which is more than all this, these very things are ap- plied to Christ in the New Testament, Philip. ii. 10, 11. “That - at the name of Jesus every kuee should bow, of things in heaven, of things in earth, and things under the earth.” And the things spoken of in the following verses, as the peculiar prerogative of God, in distinction from all other beings, as the only Saviour, viz. having righteousness, and being justified in him, are every where in the New Testament most emi- nently ascribed to Christ, as in a most special manner belong: to him. § re Being the Saviour of God’s people, is every where in Coneerning the Deity of Christ. 289 the Old Testament mentioned as the peculiar work of the Deity. The heathens are reproached for worshipping gods that could not save ; and God says to the idolatrous Israelites, “Go to the gods whom ye have served, let them deliver you.” See Isaiah xliii. 3, 10—15, in which verses we have another clear demonstration of the divinity of Christ.* Trust- ing is abundantly represented as a principal thing in that peculiar respect due to God alone, as of the essence of divine adoration due to no other than God. And yet, how is Christ represented as the peculiar object of the faith and trust of all God’s people, of all nations, as having all sufficiency for them? Trusting in any other, is greatly condemned; is a ~ thing, than which nothing is represented as more dangerous, provoking to God, and bringing his curse on man. § 5. And how often is being the Redeemer of God’s peo= ple spoken of as the peculiar character of the mighty God of Jacob, the First and Last, the Lord of Hosts, the only God, the Holy One of Israel? So Isa. xli. 14. xliii. 14. xliv. 6. 24. xlvii. 4. xlivii. 17. xlix. 7. 26. liv. 5.; and 1lx.16.) And it may be observed, that when God has this title of the Re- _deemer of Israel ascribed to him in those places, it is joined with some other of the peculiar and most exalted names and titles of the Most High God: such as, the Holy One of Israel; (so Isa. xli. 14. xlviii. 14. xlvii. 4, xlvili. 17. xliv. 5. and xlix, 7.) The Mighty One of Jacob, (chap. xlix. 26. and lx. 16). The Lord of Hosts, (Isa. xlvii. 4. and xliv. 6.) The God of the whole earth, (chap. liv. 5.) The First and the Last, be- sides whom there is no God, (xliv. 6.) The Jehovah that ma- keth all things, that stretcheth forth the heavens alone, and spreadeth abroad the earth by himself (ver. 24.) Yet the | Messiah, in this very book, is spoken of as the Redeemer of God’s people in the most eminent manner (chap. Ixiil.) 1—6. § 6. God is careful that his people should understand, that their honour and love and praise for the redemption out of Egypt, belongs only to Aim, and therefore is careful ‘to inform them, that he alone redeemed them out of Egypt, and that there was no other God with him ; and to make use of that as a principal argument why they should have na other * See also Hos, viii. 4. See also Isa. xlix. 26. and Ix.16. Deut. xxxiiis 99, jer. iii. 23. Jonah. 8,9. Psalmiii.8. Isa. xxv. 9, WoL. vill. Oo ee 4 290 MISCELLANEOUS OBSERVATIONS. © PART Ill. Gods before him. (See Deut. xxxii. 12.; Exod. xx. 3.; Psal. Ixxxi. 8, 9, 10.; Hos. xiii. 4.) The words in that place are remarkable: “‘Yet Iam the Lord thy God from the land ‘of Egypt; and thou shalt know no God but me; for there is no Saviour besides me.” If God insisted om that as a good reason why his people should know no God besides him, that he alone was their Saviour to save them out of Egypt; would he afterwards appoint another to be their Saviour in an infi-- nitely greater salvation? § 7. The works of creation being ascribed to Christ, most evidently prove his proper divinity. For God declares, that he is Jehovah that stretcheth forth the heavens alone, and spread abroad the earth by himself, Isa. xliv. 24. (See also the next chapter, xlv. 5—6. 12). And not only is the création of the world ascribed to Christ often in scripture, but that which in Isaiah is called the New creation, which is here represented as an immensely greater and more glorious work than the old creation, viz. the work of redemption, as this prophet himself explains it, (Isa. Ixv. 17, 18, 19) is every where, in a most peculiar and distinguishing manner, ascribed to Christ. 2 Peteri.1. ‘Through the righteousness of God and our Saviour Jesus Christ :” Ey dicsors rov Ox nuwy xa owlnpog Inomn Xpiormm. Tit. ii: 2. ‘* Looking for the blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ ;” Tz peyars Ore xas cwlnpos Ince Xpice. It is agree- able to the manner of the apostle’s expressing himself in both places, to intend one and the same person, viz. Christ, under two titles: As when speaking of God the Father, in ‘Eph. i. 3. “ Blessed be the God and Father of our Lord Jesus Christ.” 0’ @:0; xas ramp. See Dr. Goodwin’s works, vol. i. p. 23, 9% ; ¥ § 8. That passage in Isaiah xl. 13, 14, “ Who hath directed the spirit of the Lord?” proves Christ’s divinity; for Christ directs the spirit of the Lord. See John xvi. 13—15. and many other places. Compare the following texts, set in opposite columns ; those in the first column are represented as belonging to Godonly, which yet in the second column, are given to Christ. Gecocaiea the Deity of Christ. 291 ‘The name GOD. ‘Isaiah xlv. 5. John i. 1. Se xliv. 8. Heb. i. 8. === xivi. 9. Rom. ix. 5. The name JEHOV AH. Psalm cii. 25, &e. Heb, i. 10. Zech. xi. 12. Matt. xxvii. 9, 10. - Zech. xii. 10. : John xix. 37. - Jsaiah xl. 3. ; Mark i. 3. > “Hos. i. 7.~ Luke ii. 17. Divine Perfections. 1 Kings viii 39. John ii. 24. xvi. 30. Acts i. 24. Jer. xvii. 10. Rev. ii. 3. Isaiah xliv. 6. ate tay A Rev. i. 8. Rev. xxi. 13. 1 Tim. vi. 15. Rev. xvii. 14, & xix. 16. Isaiah x. 21. Isaiah ix. 6. Rom, x. 12. — Acts x. 36, Rom. ix. 5. Psalm xc. 2. Proy. vill. 22, &c. Divine Works. ‘Neh. ix. 6. John i. 3. Col. i. 16, 17. Gen. i. }. Heb. i. 10. Divine Worship. Exod. xx. 3. Heb. i. 6. Matt. iv. 40. & Gal. iy. 8. John v. 23. * § 9. If Christ in the beginning created the heavens and the earth, he must be from efernzty ; for then he is before the begining, by which must be meant, the beginning of time; the beginning of that kind of duration which has beginning and following, before and after, belonging to it. The begin= ning of created existence, or, the beginning of the creation which God created, as the phrase is, Markiii.19. In Pro- verbs yiii, 22. it is said, “ The Lord possessed me before his works of old;” and ecchae before those works which in % See Wavsrianp’s answer to some queries, +" g i iy 292 MISCELLANEOUS OBSERVATIONS. ” PART 111, Genesis i. 1. are said to be made in the beginning. God's eternity is expressed thus, Psalm xc. 2. ‘* Before the moun- tains were brought forth, or ever thou hadst created the earth | and the world, evén from everlasting.” So it is said,Prov. viii. 22. and “* The Lord possessed me in the beginning of his way, before bis works of old. I was set up from ever- lasting, from the-beginning, or ever the earth was.” &c. . § 10. That the kingdom of the Messiah is so commonly called the kingdom of heaven, is an evidence that the Mes- siah is God. By the kingdom of heaven is plainly meant a_ kingdom wherein God doth reign, or is King. The phrase, the kingdom of heaven seems to be principally taken from Dan. ii. 14.‘ And in the days of these kings shall the God of heaven set up a kingdom ;” where the meaning plainly is, — after the heads of those four great monarchies have each one had their turn, and erected kingdoms for themselves in their turn, and the last monarchy shall be divided among ten kings; finally, the God of heaven shall take the dominion from them all, and shall set up a kingdom for himself. He shall take the kingdom, and shall rule for ever. In this book, chap. iy. 26. it is said, “After that thou shalt have known that the héavens do rule.” The words in the foregoing verse express what is meant: “ Until thou know that the Most High ruleth in the kingdom of men.” Therefore, by the kingdom of | heaven which shall be set up, is meant the kingdom wherein God himself shall be the king; not as reigning and adminis- tering by other kings or judges, as he was king in the time of the Judges, and in the time of David and Solomon, He-~ zekiah and Josiah, &c. and as he always doth in the time of good kings: but he shall set up Avs kingdom, in distinction from all kingdoms or states, wherein the heavens shall rule, or God himself shall be king. And therefore the kingdom of heaven is often called the kingdom of God, in the New Tes- tament. And it is abundantly prophesied in the Old Testa- ment, that in the days of the Messiah, God shall take to himself the kingdom, and shall reign as king, in contradistine-— tion to other reigning subordinate beings. And that God him- self shall reign on earth, as king among his people, is abun- dantly manifest from many prophecies. * And in this very prophecy of Daniel, chap. vii. where this kingdom, which the . #% See Psalm xciii, 1. xevi. 10. xcvii, at the beginning, and xcix. 1. Isa. uxxili, 22. Isa. xt. 9,10, 11. Zeph. iii. 14, 15. Mal. iii. 1, 2) 5, a es Concerning the Deity of Christ 293 Lord of heaven should at last set up (plainly this same king- dom), is more fully spoken of, it is manifest, that the Masih is to be the king in that kingdom, who shail reign as vested with fall power, and complete kingly authority. + § L1. God is several times called in scripture, the Glory of Israel, or of God’s people ; and it is a title peculiar to him, wherein he appears as especially distinguished from false gods. Jer.ii. 11. “ Hatha nation chang ed their gods, which yet are no gods? but my people have changed their Glory for that which doth not profit.” .Psal. Pitas 20. “ Thus they changed their Glory into the similitude of an ox that eateth - grass.” But we find that Christ in the New Testament is _ spoken of as “ the Glory of God’s people Israel.” Luke ii. 23, § 12. What is said in Job xix. 25—27. “ For I know that my Redeemer liveth,” &c. is a proof of the divinity of Christ, For here, he whom Job calls his Redeemer, his God, is God; “ Yet inmy flesh shalil see God.” But it is very manifest, that Christ is he who-is most properly and eminently our Re- deemer or God: And here Job says, that God shall stand at the latter day, at the general resurrection, on the earth; when heshalisee bim in his flesh. But the person that shall then stand on the earth, we know, is no other than Jesus Christ. And how often, in other places, both in the Old Testament and the New, is Christ’s coming to judgment, spoken of as God’s coming to judgment? Crist’s appearing, as God’s appearing? and our standing before the judgment ~geat of Christ, as our standing before God’s judgment seat ? “5e ? 5 judas §13. Luke i. 16, 17. “ And many of the children of Israel shall he turn to the Lord their God; and he shall go before him in the spirit and power of Elias, to turn the hearts of fathers to the children, and of ‘the disobedient to the wis- dom of the just; to make ready a people prepared for the Lord.” Here John the Baptist is spoken of as going before the Lord, the God of the children of Israel, to prepare his way ; agreeably to the prophecies; particularly, Mal. iii. 1. and iv. 5,6. But whois this person who is called the Lord, the God of Israel, whose forerunner, John the Baptist, is to + See also Dan. ix. 25. Gen. xlix. Psalms ii. ex. ixxxix. and xlvy. Isaiah ix. and xi. Zech. vi. Jer. xxiii. 5. xxx. 9. and xxxiii. 15. Ezek. xxxiv. 23. and xxxvii, 24, Hos. iii. 5. Zech, vi. 12. &c, and in many other places. 294 MISCELLANEOUS OBSERVATIONS. PART Ill. prepare his way? Nothing is more manifest, than that it is 4 Jesus Christ. See Mark i. 1—3. ‘ The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophets, Behold I send my messenger before thy face, — who shall prepare thy way. before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight,” (alluding to two prophecies, viz. Mal. iii. 1. and Isaiah xi. 3.) Here is a distinction of two per- _ sons; the one speaking in the first person singular, “ Behold T send my messenger ;” the other spoken to in the second person, ‘‘hefore ‘hy face, which shall prepare thy way before thee ;” which makes it evident that the person spoken of, and whose forerunner he was to prepare his way, was Jesus Christ. So Matt. xi. 10. Luke vii. 27. See also how manifest this is by Johni.19. “ And this is the record of John.” Verse 23. * Tam the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaias ;” with the following verses, especially ver. 31. “ And If knew him not, but that he should be made manifest to Israel: therefoream I come baptizing with water.” So that it is evident, that Christ is he that in tbe Ist of Luke is called the Lord, or, Jehovah the God of Israel, as the phrase is in the original of the Old Testament, - in places from whence this phrase istaken. ‘Therefore it is evident, that Christ is one Ged with the Father ; for the Scrip- ture is very express, that Jehovah, the God of Israel, is but one Jehovah; as, Deut. vi. 4. “ Hear, O Israel, Jehovah our God is one Jehovah.” . § 14. And if we look into those prophecies of the Old Testament referred to in these places of the evangelists, itis manifest, that what they foretel concerns a forerunner to pre- pare the way for the only true and supreme God; as, Isa. x}. 3. “The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah ; make straight in the desert a high way for Our God.” This is evidently the same that is spoken of in the following parts of the chapter; as in verse 9 and following verses : “ Say unto the cities of Judah, Behold Your God; behold Jehovah God will come.—He shall feed his flock like a shepherd—Who hath measured the waters in the hollow of his hand? and meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains-in scales, and the hills in a balance? Whohath directed the spirit of the Lord, or, bein his counsellor, bath taught him? With whom ‘deka soa and whio instructed him, and taught him in the path of judg- Concerning the Deity of Christ. = = 295 ment? Behold, the nations are as a drop of the bucket, and are counted as the small dust of the balance. Behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt- offering. All nations before him are as nothing, and they are counted*to him less than nothing and vanity. To whom then will ye liken God? or what likeness will ye compare unto ~ him?”?—Ver 22. “It is he that sitteth on the circle of the earth, and all the inhabitants thereof are as grashoppers ; that stretcheth out the heavens asa curtain, and spreadeth them out as a tent to dwell in ; that bringeth the princes to nothing, and _ maketh the judges of the earth as vanity.”—If the supreme God is not spoken of here, where shall we find the place where he isspoken of? If it be an infinitely inferior being, where is God’s distinguishing greatness, and infinitely ‘superior magnificence? It here follows, ver.25. “To whom then will ye liken me, or shall I be equal? saith the Holy one.” A created being would not use such language, or make such a challenge. He that is created himself, would not say, as it follows in the next verse, “ Lift up your eyeson high; behold, who hath created those things?’ So it is evident, that it is the One only God that is spoken of, whose forerunner John was to be. Malachi iii. 1. “Behold I will send my messenger, and he shall prepare the way before ME. And Jehovah, whom - ye seek, shall suddenly come into’ his temple.” Lukei. 76, * And thou, child, shalt be called the prophet of the Highes¢, vlise; for thou shalt go before the face of the Lord, to prepare his way.” x § 15. It isa great evidence that Christ is one being with -the Supreme God, that the Spirit of the Supreme God is spoken of as his Spirit, proceeding from, and sent and directed by him. The Spirit by whom the prophets of old were in- spired, is spoken of as the Spirit of Christ:g1 Pet. i. 11; “ Searching what, or what manner of time, the Spirit of Christ, which was inthem, did signify ; when it testified beforehand the sufferings of Christ, and the glory that should follow.” But it is very manifest, that thjs was the Spirit of the one only living and true God ; so that we must needs understand, that the word written by the prophets, is the word of the Supreme God. See 2 Pet.i2!. 2Tim. iti.16. And that they spoke by inspiration ef the Spirit of the Supreme God, is manifest from Luke i. 69, 70. “ And hath raised up an horn of salva- tion for us, in the house of bis servant David ; as he spoke by. cae, TP a = : : 296 MISCELLANEOUS OBSERVATIONS. PART ul. the mouth of his holy prophets, which have been since the world began.” The word Spirit, in the original languages, signifies wind, and sometimes is used to signify breath. There- fore, Christ breathed on bis disciples, when he would signify tothem that he would give them the Holy Ghost: John xx. 22. And when he had said this, he breathed on them, say- iny, Receive ye the Holy Ghost.” This plainly teaches us that the Holy Ghost was his Spirit, as much as man’s breath is his breath. Again, it is evident, that the Spirit of God is the Spirit — of Christ, as much as a person’s eyes are his own eyes. Rev. v. 6. “And I beheld, and lo inthe midst of the throne stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all. the earth.” Alluding to Zech. iii. 9. ‘ Upon one stone © shall be seven eyes.” But these seven eyes, in the next chapter, are spoken of as representing the Spirit of God, and the eyes of Jehovah: Chap. iv. 6. “Not by might nor power, but by my Spirit, saith the Lord.” Ver. 10. “And shall see the plummet in the hand of Zerubbabel, with those seven. They are the eyes of the Lord, which run to and fro through the whole earth.” Christ is spoken of as sending the Holy Ghost, and directing him: John xvi. 7, “I will send him unto you.” - Ver. 13, 14,15. “ Howbeit, when he, the Spirit of Truth, is come, he will guide you into all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak ; and he shall shew you things to come. He shall glorify me, —— for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine ; therefore said I, that he shall take of mine, and shall shew it unto you.” Butit is spo~ ken of as the peculiar prerogative of God to direct his Spirit. Isai. xl. 13, ‘* Who hath directed the Spirit of the Lord ?”"* P § 16. It istrue, that creatures are sometimes called God. The kings and judges of God’s Israel, the ancient church, are called Gods; but no otherwise than as types of Christ. And the angels are called Gods. Yetit is very remarkable, that in that only place where they are so called by God, they are commanded to worship Christ ; and in the same verse, a curse is denounced on all such as are guilty of idolatry. Psalm xevii. 7, compared with Heb, i. 6. See §.8 Concerning the Deity of Christ 297 § 17. God so often speaking of himself as a jealous God— _ signifying that he will by no means endure any other husband _ of his church—affords a clear evidence, that Jesus Christ | is the same God with the Father. For Christ is often spoken of as that person who is, in the most eminent and peculiar manner, _ the Husband and Bridegroom of bis church. That God who is _ the Holy One of Israel, is the husband of the church, as ap- pears by Isaiah liv. 5. “Thy maker is thy husband, the Lord of Hosts is his name; and thy Redeemer, the Holy One of Israel.” Or, as the wordsare, ** Thy Goel, the Holy One of - Israel.” The goel was the near kinsman, that married the widow who had lost her husband, as appears by Ruth iii. 9—12. _ Butthis Holy One of Israel is the name of that God who is the Father, as appears by Isaiah xlix. 7. and lv. 5. and so, is the ‘Lord of Hosts, as appears by Isaiah xliv. 6. § 18. Christ is the Lord, mentioned in Rom. x. 13: “ For whosoever shali call upon the name of the Lord, shall be saved.” That it is Christ who is spoken of, is evident from the two fore- going verses ; and also from the 14th. But the words are taken from Joel ii. 32. aie the word translated Lord, is Jehovah. - _ See also 1 Cor. i. § 19. And 1 Cor. x. 9. “Neither let us tempt Christ, as some of them also tempted.” By this, it appears, that Christ was that God, that Holy-One of Israel, whom they tempted in the wilderness. 1Cor.x.22. “ Do we provoke the Lord to jealousy ? are we stronger than He ?””" It is evident, that by the ‘Lord here, is meant Jesus Christ, as appears by the preceding context ; and that therefore, He is that Being who says, “I the Lord thy God am a Se God.” § 20. Rev. 23. Christ says, “I am he that trieth the reins and the heart, and will give to every one of you according to bis works.” This is said by the Son of God, as appears by the 18th verse foregoing. Compare this with “ilies passages of Scripture, where those things are spoken of as the prero- gative of the Supreme Ged. Parallel with it is John xxi. 17. * Lord, thou knowest all things ; Thou knowest thatI love . Thee.” - § 21. It would be unreasonable to suppose, that there is one Being infinitely greater than all other Beings—so thatall VOL. vu. Pp 298 | 1s. MISCELLANEOUS OBSERVATIONS. * PART i | if others are as nothing to him, and infinitely beneath him in power—and yet, that there is no kind of works or effects of his power, that is peculiar to him, by which he is greatly dis-_ tinguished from others. He. that appeared sitting on the i throne above the cherubims and wheels in Ezekial’s visions, — (Ezek. i. 27. and other places), was undoubtedly Christ; be-l cause he appeared in the shape of a man, which God the © Father never did. “No man hath seen God, viz. the Father, — at any time:” but the person that there appeared, was undoubtedly God. He is represented as one that has heaven — for his throne, and sits as Supreme Ruler of the universe.— — This is undoubtedly the same that rides un the heavens in — the help of his people, and in his excellency on the sky; ~ that rides on the heaven of heavens by his name Jah, or Je-— hovah. And this is called the appearance of the likeness, or image of the glory of the Lord; Ezek. i. 28. iii. 23. and viii. 4, This, while it shews him to be a person truly divine, also shews him to be Christ. For what can this image of the Lord, with an appearance of brightness round about (ver, 27, 28.) — be, but the same which the apostle speaks of, who is “ the brightness of God’s glory, and the express image of his per-_ ~ son?” And this is evidently the same that sat on the throne — ‘in the temple, which was called tle Chariot of the Cherubims. — And this person is called the God of Israel, Ezek. x. 20. and the whole that this person says to Ezekiel from time to time, shews, that he is truly God. & 22, It is a great cribeuts of the divinity ee Christ, that the Holy Ghost is so put into subjection to him, as to become his messenger; even the Spirit of God, as the Holy” ; Ghost is often called, or the Spirit of the Father, as he is” called, Matt. x. 20. The same that is there called the Spirit | of the Father, is in Mark xiii. 11. called the Holy Ghost.—_ Now, certainly, it is unreasonable to suppose, that the Spirit of the Supreme God should be put under the direction and” disposal of a mere creature, one infinitely below God. The : only evasion here, must be this, that the Holy Ghost is also a created spirit inferior to the Son. For if Christ be a mere creature, it would be unreasonable to suppose, that he should — have the Spirit of God subjected to him, on any other suppo-— sition, whether the Spirit of God be supposed to be only the ‘power and energy of the Most High, or a superior created Spirit. But how does the Holy Ghost, being a creature in- ferior to the Son, consist with Christ’s being conceived by Concerning the Deity of Christ. , 299 the power of the Holy Ghost? and his being honoured by having the Holy Ghost descending upon him? and being anointed with it, and working his greatest miracles by the power of the Holy Ghost? and its being a great honour done to Christ, that the Spirit was given to him not by measure? Besides, the Holy Ghost being a creature, not only infinitely inferior to God, but inferior to the Son, is exceedingly in- _ consistent with almost every thing said of the Holy Spirit, in Scripture: As, his being called the Power of the Highest ; his searching all things, even the deep things of God, and knowing the things of God in the most distinguishing manner, as the spirit of man within him knows the things of a man; the Scripture’s being the word of God, as it is the word of the Holy Ghost; Christians being the temple of the living God, as they are the temple of the Holy Ghost; lying unto the Holy Ghost being called lying unto God; the chief works of God being ascribed to the Holy Ghost, as the works of creation, and the forming of man-in the womb. (Eccles xi. 5. Job xxxiii. 4.) Giving the highest sort of wisdom, viz. spiritual understanding ; forming the human nature of Christ ; being the author of regeneration and sanctification; creating a new heart, and so being the Author of the new creation, which is spoken of as vastly greater than the old. Blasphemy against the Father is pardonable; but not against the Holy Ghost. It is unreasonable: to suppose that only the body of Christ was made by the Holy Ghost. It is evident, that the whole human nature, the holy thing that was born of the virgin, was by the Holy Ghost; Luke i. 35. But the Son of the virgin was a holy thing, especially with regard to hisson], The soul of Adam was from the Spirit of God, from God’s breathing into him the breath of life. But this breath of life signifies the Spirit of God, as appears by Christ’s breathing on his disciples after bis resurrection, saying, “ Re- ceive ye the Holy Ghost.” The Spirit of God is called the Breath of God; Job xxxiii. 4. “The Spirit of God hath made me; the breath of the Almighty hath given me life.” — If God’s Spirit gives life to other men, or mankind in gene- ral, doubtless he gave life to Adam. And if that Spirit of God which gives life to mankind in general, be, in doing that work, called the Breath of God; we may well suppose, that when we find that which gave life and soul to Adam, called God’s Breath, thereby was meant God’s Spirit. § 23. How unreasonable must our notions be of the cre- : 300 _. MISCELLANEOUS OBSERVATIONS, PART IL, ation of the world, on Arian principles? For it is manifest — by the Scripture, that the world was made by the Spirit of 4 God, as wellas by the Son of God. But the Son of God is, — according to them, a created Spirit; and the Spirit of God — must therefore also be a created Spirit inferior to him.— _ ‘Therefore, we must suppose, that the Father created the world by the Son, and that the Son did not create the world — by himself, but by the Spirit of God, as his minister or in- — strument. So that the Spirit of God herein must act as the 4 instrument of an instrument ! § 24. It is evident that the same Word, the same Son of i God, that made the world, also upholds it in being, and : governs it. ‘This is evident, in part, unto reason. Forup- — holding the worldin being, and creating it, are not properly distinct works ; since it is manifest, that upholding the world in being is the same with a continued creation; and conse- quently, that creating the world, is but the beginning of up- holding it, if I may so say—beginuing to give it’'a supported ‘and dependent existence—and preservation is only continuing to give it such a supported existence. So that, truly, giving the world a being at first, no more differs from preserving it through all successive moments, than giving a being the dast moment, differs from giving a supported being ¢4zs moment. And the Scripture is as express, that the worldis upheld by Christ, as that it was created by him; Colos. i. 16, 17. *¢ For by Him were all things created, and by Him all things con- sist.’ Heb. i. 2,3, “ By whom also He made the worlds, and upholding all things by the word of His power.” And it is He that shall bring the world to an end. “Heb. i. 10, 11, 12. « Thou, Lord, in.the beginning, hast laid the founda- ‘tions of the earth, &c. They shall perish, but Thou shalt endure. Asa yesture shalt Thou change them, and they shall be changed. But Thou art the same, and Thy years shall not Lien i Bet if these things are so, what shall we think of the upholding and government of the world, while Christ was in his humbled state, and while an infant, and when we are told that he was wearied with his journey, and his strength in some measure spent, only with governing the motions of his own body? Who upheld and governed the world at that time? Dovbtless, it will be said, that God the Father took the world out of the hands of the Son for that time, to uphold ; and govern it, and returned it into his hands again at his mi = ee) a = agen ~ es > Concerning the Deity of Christ. 301 exaltation. But, jisthere any ground to suppose sucha miglity | change as this, as to the author of the universe, that it should have such different authors of its being, and of all its proper-- ties, natural principles, motions, alterations, and events, both in bodies and all created minds, for three or four and thirty years, from what it had ever before or since? Have we any hint of sucha thing? or, have we any revelation of any thing analogous? Has God ever taken the work of a creature out of its hands, according to the ordinary course of things? § 25. The Supreme God is doubtless distinguished by some works or other. As he must be infinitely distinguished from all other beings in his nature; so, doubtless there are some manifestations or other of this vast superiority above all other beings. But we can have no other proper manifesta- tions of the divine nature, but by some effects of it. The invisible things of God are seen by the things that are made. The word of God itself is no demonstration of the superior distinguishing glory of the Supreme God, any otherwise than by his works; and that two ways: 1. As we must have the perfections first proved by his works, in order to know that his word is to be depended on. 2. As the works of God, ap- pealed to and declared in his word, make evident that divine greatness and glory which the word of God declares. ‘There is difference between declaration and evidence. The word declares; but the works are the proper evidence of what is 3 declared. Undoubtedly, therefore, the vastly distinguished glory of the Supreme God, is manifested by some distinguishing peculiar works of his. That the Supreme God is distinguished very remarkably and most evidently from all other beings, by some works or other, is certain by the Scripture. It is often represented, that he most plainly and greatly shews: his dis- tinguishing majesty, power and wisdom, and vast superiority to other beings, by his works that are seen, and set in the view of the childrenof men. So Psalm Ixxxi. 8. “ Among the gods there is none like unto thee, neither are there any works like unto thy works;’ see also verse 10. Psalm Ixxxix. 5, 8,9,10. ‘The heavens shall praise thy wonders :— for who in heaven can be compared to the Lord? who amongst the sons of the mighty can be likened unto the Lord? O Lord of hosts, who is astrong Lord like unto thee, or to thy faithfulness round about thee ? Thou rulest the raging of . >. se =o CO” & == ’ ‘ . ' : : ’ 302 MISCELLANEOUS OBSERVATIONS. PART 11. — the sea; when the waves thereof arise, thou stillest them.” ¥ Deut, iii. 24. “What God is there in heaven or in earth, — that can do according to thy works, and according to thy might?” — Psalm Ixxii. 18. “ Blessed be the Lord God, the God of — Israel, who only doth wondrous things.” This is often added — to the declarations of God’s works, “* That ye may know that — Lam the Lord, or that I am Jehovah :” And this “ That ye : may know that there 1s none like unto me,’ &c. Exod. viii. 10, 22. chap. ix. 14, 16. and x. 2. and innumerable other — places. § 26. But now, what are these distinguishing works of God ? or the works by which his distinguishing dignity and glory are clearly manifested ? What works are they thatcan benamed or — thought of? Is it creatine the world? Or is it the creating — of the spiritual, intellectual world, which undoubtedly is an unspeakably greater work, than creating the material world ? Is it PRESERVING and upholding the world! Or is it GOVERN- ING the world? Or is it REDEMPTION and salvation; or at least some particular great salvation? Was it the redemp- tion out of Egypt, and carrying the people of Israel through the wilderness, and giving them the possession of Canaan? Or is it the greatest work of redemption, even salvation from spiritual, total and eternal destruction and bringing to eter- nal holiness and glory? Is it conversion, regeneration, resto- ring a fallen, sinful creature, and making men new creatures, giving them holiness, and the image of God? or giving wisdom — to the heart, the truest and greatest wisdom ? Is it the conver- sion of the Gentile word, and renewing the whole world of man- kind, as consisting of Jews and Gentiles? Or is it conquer- ing Satan and all the powers of darkness, and overcoming all evil, even the strongest holds of sin and Satan, all God’s ene- mies in their united strength? Is it searching the hearts of — the children of men? Is it working any particular kind of great miracles? Is it raising the dead to life, or raising allin general atthe lastday? Is it judging the world, angels and men in the last and greatest judgment? Is it bestowing on the favourites of God, both men and angels, their highest, most consummate, and eternal glory? Is it detroying the visible creation, and bringing all to their final period and consumma~ tion, and to their most perfect and eternal state? Or, are there any other worgs greater than these, that can be thought of which we can find appealed to as clearly manifesting the most peculiar and distinguishing glory of the Supreme God, Concerning the Deity of Christ. 303 in comparison of whom all other beings whatsoever are ab- * solutely as nothing? Yet all these are ascribed to Christ ? ~ § 27. The creation of the world in general is often spo- ken of as the peculiar work of the Supreme God, a work wherein he manifests his glory as sapreme, and distinguished from all other beings: Rom. i. 19, 20. “ Because that which may be known of God, is manifest inthem. For God hath shewn it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things which are made, even his eternal power and godhead.” Doubtless it is the Supreme God who is here spoken of. And what godhead is clearly to be seen by the creation of the world, but the supreme Godhead? And what can that invisible glory and power of this God be, but that by which he is distinguished from other beings, and may be known to be what he is? It is said, “that which may be known of God, is clearly manifest by his works.” But doubt- less, one thing, and infinitely the most important, that may be known of God, is his supreme dignity and glory, that glory which he has as Supreme God. But if the creation of the ‘world be not a work peculiar to him, how are these things so clearly manifested by his work? The work of creation is spo- ‘ken of as one of the great wonders done by Him, who is God of Gods and Lord of Lords, who alone doth great wonders ; asin Ps, cxxxvi. 2,—9. “O give thanks unto the God of Gods.—O give thanks to the Lord of Lords.—To him who alone doth great wonders.—To him that by wisdom made the heavens.—To him that stretched out the earth over’the wa- ters.—To him that made great lights,—The sun to rule by day,” &c.—This is the work of the Supreme God, which he wrought alone, Job. ix..8. “ Which alone spreadeth out the heavens.” And 2 Kings xix. 15. ‘ O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth:” 1 Chron, xvi. 24, 25, 26. ® Declare his glory among the Heathen, his marvellous works ‘among all nations. For great is the Lord, and greatly to be praised. He is also to be feared above all gods. For all the gods of the people are idols: But the Lord made the hea- vens”—Isaiah x]. 25, 26. ‘To. whom then will ye liken me, orshall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things.” How plain is it here, that creating the world is spoken of asa work 304 MISCELLANEOUS OBSERVATIONS | PART. Ill. _ of the Supreme God, most evidently shewing that tone is like him, or to be compared to him? So verse 12. compare¢ ~ with verse 18. God asserts the creation of the world tobe his — work, so as to deny any associate or instrument. ; asin Isaiah xliv. 24. “Thus saith Jehovah, thy Redeemer, and he that — formed thee from the womb, I am Jehovah that maketh all things, that stretcheth forth the heavens alone, that spreadeth abroad the earth by myself.” Isaiah xiv.5—7. “1 am Jeho- ~vah, and there is none else; there is no God besides me: — That they may know from the rising of the sun, and from the _ west, that there is none besides me ; I am the Lord, and there { is none else ; I form the light, and create darkness.” Verse 12, “TI have made the earth, and created man upon it: I, . even my hands, have stretched out the heavens.” Verse 18. — “ Thus saith Jehovah that created the heavens, God himself that formed the earth and made it.” Verse 21. ‘*IjamJeho- vah, and there is no God else beside me; a just God anda ~ Saviour, there is none beside me.” Yet these works are applied : to Christ. ye is t § 28. God’s creating the world, is used as an argument, i to shew the nations of the world the reasonableness of forsaking all other gods, and worshipping the One true God only; -~Rev. xiv. 7. Saying with aloud voice, Fear God, and give glory ; to him, and worship him that made heaven and earth, and the sea, and the fountains of waters,” (See also Acts xiv. 15. and 4 Rey. x. 6.)—The work of creation is spoken of as the distin- guishing work of the Supreme only Living and True God, ~ shewing him to be alone worthy to be worshipped; asinJer. x. 6.—12. “Forasmuch as there is none like unto thee, O Lord, Thou art great, andthy name is greatinmight. Who ~ would not fear thee, O king of nations? forto thee dothit — appertain. Jehovah is the true God, he is the living God,. and an everlasting King.—“ Thus shall ye say untothem, The — gods that have not made the heavens andthe earth, eventhey shall perish from the earth, and from under these heavens. —— He hath made the earth by his power; He hath established the world by his wisdom, and hath stretched out the heavens by _ his discretion,” - § 29. But the creation of the world is ascribed to Jesus Curist, in Johni.3. Col.i, 16. Heb. i. 10, It isascribed to him as being done by his power, as the work of his hands, Heb. i,10. And his work in such amanner, as to be a proper mani- Concerning the Deity of Christ. 305 festation of his greatness and glory; and so as to shew him to be God, John i. i—3. Is the creation of the spiritual, intelli- gent world, consisting of angels, and the souls of men, and the world of glory, a peculiar work of the Supreme God? Doubt- less itisso. Neh.ix. 6. ‘“ Theu, even Thou, art Lord alone. Thou hast made heaven, the heaven of heavens, with a// their host: And the host of heaven worshippeth Thee.” Psalm civ.4. “ Who maketh his angels spirits, and his ministers a flame of fire.” And the creation ofthe spiritual and intelligent world, in every part of it, is also ascribed to Christ. For it is said, John i. 3. “The world was made by him, and without him was not any thing made that was made.” And to him is expressly ascribed the creation of the invisible world, and of the angels in particular, even the very highest and mostexalted of them; and all the most glorious things in the invisible heaven, the highest and most glorious part of the creation of God. Col. i. 16. “ By him were all things created that are in heaven and that are in earth, visible and invisible,” (these include the invisible things on earth, as well as in heaven, even the souls of men); “ whether they be thrones, or do- minions, or principalities, or powers ; all things were created by him.” § 30. Preserving the creation, is spoken of as the work of - the One only Jehovah, Neh. ix. 6. Thou, even Thou, art Jehovah alone. Thou hast made heaven, the heaven of hea- vens, with all their host; the earth, and all things that are therein; and Thou preservest them all.’ Isa. xl. 26. “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 names, by the greatness of his might ; for that he is strong in power, not one faileth.” Job xii 7—10. “ But ask now the beasts, and they shall teach thee ; who knoweth not in all these, that the hand of Jehovah hath made this, in whose hand is the soul of every living thing, and the breath of a! mankind?” See alse Psalm xxxvi. 6, 7. But the preservation of the creation is also ascribed to Christ ; Heb.i.3. “Who being the brightness of his glory, and the express image of his person, and upholding all things | by the word of his power.” Colos. i. 17,‘ By him all things consist.” § 31. Governing the creation, is another thing often VoL. vill. Qe ~ 306 MISCELLANEOUS OBSERVATIONS.” PART It. | spoken of as the peculiar work of God ; as in Isaiah xl. 21. the end. There, governing the world is the manifest peculiar work of Him to whom none is like and none equal. And, i in Isaiah xlv. 1—13. governing the world, bringing to pass teyor lutions in nations, &c.; are spoken of as the peculiar works of Him who is Jehovah alone. See 2 Chron. xxix. 11, 12.; and ~ Psalm xxii. 28.; xlvii. 2, &c. But Christ is often, in the New ~ Testament, spoken of as the Governor of the world, is prayed; ~ to as such, and spoken of as He whose will disposes all. events. . Sitting as king in hee a) having his throne. there, anil * governing the universe for the salvation of his people, are. spoken of as peculiar to the Supreme God. But, how often and eminently are these things ascribed to Christ !. His having his throne in heaven; being exalted far above all heavens thrones, dominions, &c. being made subject to him; heing made Head over all things to the church, &e, om § 32. Judging the world is another thing spoken of. as peculiarly and distinguishingly belonging to the Supreme ~ God.* Psalm |, 1—7. “The mighty God, even Jehovah, ~ hath spoken, and called the earth from the rising of the sun — unto the going down thereof. Our God shall come; a fire shall’ devout befare him. He shall call to the heavens from above, and to the earth, that he may judge his people: And the heavens shall declare his righteousness; for God is Judge Himself. Hear, O my people, “and I will speak ; O Israel, I> will testify against thee. Iam God, even thy God.” | This 50th Psalm begins thus: Ex. ELOHIM JEHOYAH, “ The God, of. gods, Jehovah; or the Most Mighty God, even JEHOVAH.” © Who can believe that these three most magnificent names of the Deity are thus united, to signify any other. than the Su- preme God ?t © But it is apparent, that Christ is abundantly spoken Pe as eminently the Judge of all nations, of all degrees, quick and dead, angels and men. We are particularly and fully instructed, thatit is his distinguishing office to judge the world, John y. 22. 2'Tim. iv. 8. Rey. xix. 11. and many one places. ; ij +i * See 1 Sam. ii. 3, 10, Job xxi. 22. Psalm xi. 4, 5. lxxv. 6, 7% Ixxxii. 1. 8. Judg, xi. 27. Psalm xeiv. 2 aby Re t See also Psalm ix, 7, 8, 1 Chron. xvi, 25,26—33, Psalm xcviz 4, 5—13. ; Also Psaltis xcviii. Concerning the Deity ofChrist. 307 © § 33. Destroying the world at the consummation of all things is spoken of as a peculiar work of God; Psaim cii. even of Jehovah, ver. 1, 12,16, 18, 2!,22.; the es of the world, Ver 24, 25,28. Seealso Psalm xcvii. 1—6. and Neh.i. 4, 5, 6. Jer. x.6,7,10. Psalmxlvi.6.; civ.32.; cxliv.5. Isa Ixiv. 1, 2,3 Job. ix. 4—7. But this is spoken of as the work of the Son of God, Heb. i. latter end. - § 34. The wonderful alterations made in the natural world, at the coming out of Egypt; the giving of the law, and éntrance into Canaan; are often spoken of as the peculiar works of God, greatly manifesting the divine majesty, as vastly distinguished from all other Gods: such as, dividing the sea ; drowning Pharaoh and his hosts there; causing the earth to tremble, the mountains to quake at his presence, the heavens to drop, the hills to skip like rams and lambs ; Jordan being dri- ven back ; the sun and moon standing still, &c. But these were infinitely small aderd in comparison with what shall be accomplished at the end of the world, when the mountains and hills shall be thrown into the midst of the sea ; and not only some particular mountains shall quake, but the whole earth, yea, the whole visible world, sball be terribly shaken to pieces. Not only shall Mount Sinai be on fire, as if it would melt, but all the mountains, and the whole earth and heavens shall melt with fervent heat; the earth shall be dis- solyed even to its centre. And not only shall the Red Sea and Jordan be dried up for a few hours, in a small part of their channels, but all the seas, and oceans, and rivers through the world shall be dried up for ever. Not only shall the sun and moon be stopped for the space of one day ; but they, with all the innumerable mighty globes of the heavens, shall have an everlasting arrest, an eternal stop put to their courses. In- stead of drowning Pharaoh and his host inthe Red Sea, the devil and all the wicked shall be plunged into the eternal lake of fire and brimstone, &c. The former kind of effects were but little, faint shadows of the latter. And the former are spoken of as the peculiar, manifest, glorious works of the Supreme One only God, evidently manifesting his peculiar majesty and glory. But the latter are the works of the Sonof God, Jesus Christ, as is evident by Heb. i. 10—12. It is here worthy to be remarked, that—though the scripture teaches, that Christ’s majesty shall at the last day appear to be so great in his coming in power and great glory, yet—it is said, when these things shall be, 308 MISCELPANEOUS OBSERVATIONS. God alone should be exalted, in opposition to men and tovother . gods, Isa. ii. 10, to the end. ; a 4 § 35. The work of Salvation, is often spoken of as pe | | har to God. It is said, the salvation of the righteous is of the i Lord, Psal. xxxvii. 39, and that salvation belongeth unco the _ Lord, Psal. ii. 8. Jonah ii. 9. God’s people acknowledge him to be de ‘God of their salvation, Psal. xxv. 5. xxvii. I. and Isa. xii. 2. Saving effectually is spoken of as his prero- gative, Jer. xvii. 14. ‘Heal me, and I shall be healed; -save me, and I shallbe saved: for thou art my praise.” Psal, 1 Ixvili. 20. ‘* He thatis our God, is the God of salvation, and to the Lord our God belong the issues from death.” & Salvation is spoken of as being of God, in opposition to — men, and to all creature helps, Jer. iii. 23. Truly in vain is salvation hoped for froin the hills, and from the multitude of mountains: Truly inthe Lord our God is the salvation of © Israel.” Psal.}x. 11. ‘ Give us help from trouble, for vain is the help (Heb. salvation) of man.” Ver. 16. “I Jehovah — am thy Saviour.” Psal. exlvi. 3,5. Put not your trust in — princes, nor in the son of man, in whom is no help (or salva- tion). Happy is he that hath the God of Jacob for hishelp, — whose hope is in the Lord his God.” Salvation in or by any — other is denied, Isa. lix. 16. ‘ And he saw that there was no © man, and wondered that there was no intercessor. Therefore, — his arm brought salvation unto him, and his righteousness it — sustained him.” It is spoken of .as his prerogative to be the Rock of sal- wation, to be ¢rusted in by men. “ Let, us make a joyful © noise to the Rock of our salvation.” See Psal. xcv. 1. xii. 2. “‘ He only is my Rock, and my Salvation; he ismy Defence.” Ver. 5—9. ‘ My soul, wait thou on God alone, for my ex- pectation is from him. He only is my rock and my salvation; he ismy Defence, I shall not be moved. In God is my sal- vation and my glory; the Rock of my strength, and my re-" fuge isin God. ‘Trust in him at all times ; Pa out your heart before him: God is a refuge for us. Surély men of low degree are vanity, and men of high degree are a lie.— To be laid in the balance, they are altogether lighter than vanity.” * It is said, that there is no other Saviour besides the One “¥ See Deut. xxii. 4. 2 Sam. xxiii. 3. Psal. xviii, 2. 2 Sam. xxii. 1, 2, 31, NS. Pral. xviii. 2s 30,31, 46. Isa. xxvi. 4. Heb. i. 12. qe Concerning the Deity of Christ. 309 only Jehovah; Isa. xliii. 3. “ 1am Jehovah thy God, the Sa- viour of Israel;” xiii. 11. “I, even Iam Jehovah, and be- sides me fierce is no Saviour.” See Isa. xlvii. 4. liv. 5. and xly. 15. ‘ O-God of Israel, the Saviour.” Ver. 21. to the end; “1 Jehovah, and there is no God else besides me.— Look unto me, and be ye saved, all ye ends of the earth, for I am God, and there is none else.” Here observe, that this is given as a reason why all nations in the world should look | to him only for salvation, That he only was God; taking it for granted, and as an universally established point, that none but God could be a Saviour. And here salvation is claimed as the prerogative of the One only God, and therefore ex- clusively of a-secondary and subordinate God. It follows, “ I have sworti by Myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, and every tongue shall swear. Surely shall one say, In Jehovah have I righteousness and strength. Even to Him shall men come, and all. that are incensed against Him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory.” Hosea xiii. 4. “ Yet Iam Jehovah, thy God from the land of Egypt: and thou shalt know no God but me; for there is no Saviour besides me.” God is so completely the only Saviour of his people, that others are not admitted to partake of this honour, as mediate and subordinate saviours: Hos. i. 7. And therefore, the heavenly hosts, in giving praise to God, ascribe salvation to him, as his peculiar and distinguishing glory; Rev. xix. 1. “] heard a great voice of much people in heaven, saying, Alleluja, salvation and glory, and honour and power unto the Lord our God.” § 36. But nothing is.more evident, by the express and abundant doctrine of Seripture, than that Jesus Christ is most eminently and peculiarly the Saviour of God’s people, andthe Saviour of the world. In John iv. 42. His very name is Jesus, Saviour. He is spoken of as the Author of eternal salvation, Heb. v.9. And the Captain of the salvation of his people, Heb. ii. 10..a Prince and a Saviour. He is called Zion’s salvation, Isa. Ixii. 1. ‘* Behold thy salvation cometh.” He is-spoken of, as saving by his own strength, and able to save to the uttermost; One mighty to save, and therein dis- tinguished from all others; as in Isa. lxiii. 1. “I that speak in righteousness, mighty to save.” Ver. 5. I looked and there was none to help, and I wondered that there was none - 310 MISCELLANEOUS OBSERVATIONS. — PART IIL. to uphold. Therefore mine own’ arm brought salvation unté — me, apd my fury it upheld me.” What is said in this place, — is meant of Christ, as is manifest by comparifig ver. 3. with Rev. xix. 15. And the very same things that are said of Je> hovah, the only God, as the only Saviour in whom men shall © trust for salvation, as in Isaiah xlv. 21. to the end, are from time to time applied to Christ in the New Testament. And ~ it is expresslysaid, Acts iv. 12. ‘¢ There is salvation in 10 other, neither is there any other name given under heaven amongst men, whereby we must be saved.” And the heaven- "Ty hosts, in their praises, ascribe salvation to Christ in like manner as to God the Father, Rev. vii. 10. “ Salvation to our God, which sitteth upon the throne, and’to the Lamb.” See also chap. v. Christ is a rock sufficiently sure, and perfectly to be trusted, Isa. xxviii. 16, 17. 1 Cor. x. 4. §-37. The redemption from Egypt, and bringing the children of Israel through the wilderness to the possession of Canaan, is often spoken of as a great salvation, which was most evidently the peculiar work of the One only Jehovah, greatly manifesting his distinguished power and majésty.— 2 Sam. vii. 22, 23. “ Wherefore thou art great, O Lord God, for there is none like thee; according to all that we have heard with our ears ;” meaning what they had heard of his great fame, or the name he had obtained by his wonderful works, in bringing them out of Egypt, &c. as appears by what follows; “ And what one nation in the earth. is like thy people, even like Israel, whom God went to redeem for a people to himself, and tomake him a name, and to do for you ” great things, and terrible for thy land, before thy people which thou redeemest to thee from Egypt, from the nations and their gods?” The same work is mentioned as an evi- dence, that the doer of itis Jehovah, and that there is none like unto him, and as that which makes known God’s name through the earth; Exod. viii. 10, 22. ix. 14, 16. and x. 2— See also chap. xv. 6—11. xvill. 11. and xxxiv. 10. Deut. iii. 24. Pet TE We § 38. But it was Jesus Christ that wrought that salvation; Isa. Ixiii. 9,10. “ The angel of his presence saved them: in his love and pity he redeemed them, and he bore them, and carried them all the days of old. But they rebelled and vexed his Holy Spirit.’ This rebelling and vexing of his Holy Spirit is evidently the same thing with that spoken of, a Concerning the Deity of Christ. 31k ‘Psalm xey. 8, 9, 10. “ Asin the provocation, and as in the day of temptation in the wilderness, when your fathers tempt- ed me, proved me, and saw my works. Forty years long was I grieved with that generation.” But it is evident, that he whom they tempted, provoked and grieved, was that God whose great works they saw, and therefore was that God who wrought those wonderful works in Egypt and the wilderness : As is evident by the same Psalin, ver. 3. where he is called “ Jehovah, a great God, and a great King above all Gods.” And it is equally clear by that passage in Isa. Ixiil. just quoted, that it was the Angel of God’s presence, and by 1 Cor, x. 9. “ Neither let us tempt Christ, as some of them also tempted.” And as it is said, Isa. Ixiii. that the Angel of God’s pre- sence saved them, &c. so itis plain by Exod. xxii. 20—33. that God’s Angel, a different Person from him who acts as first in the affairs of the Deity, brought them into Canaan, &e. And it is plain, that the person that appeared in the bush, who said his name was Jehovah, and J am that J am, was the Angel of Jehovah: Exod. ili, 2, 14. vi, 3. and Acts vii. 30, And nothing is more evident, by the whole history, than that the same Person brought them out of Egypt: and also, that it was the same Angel which appeared and delivered the ten commandments at Mount Sinai, conversed there with Moses, and manifested himself from time to time to the congregation in the wilderness. Acts vii 38. “This is He that wes in the church in the wilderness, with the angel which spake to him in the Mount Sinai, and with our fathers; who received the lively oracles to give. unto us.” That angel doubtless was the same that is called the Angel of the Covenant; Mal. iii. 1. * Behold I will send my Messenger, and he shall prepare the way before me; and the Lord whom ye seek shall suddenly come into histemple, even the Messenger of the Covenant, whom ye delight in. Behold He shall come, saith the Lord of Hosts: And this messenger without doubt was Christ.— Jt is plain by Heb. xii. 25, 26, 27. that he who spake at Mount Sinai was Christ: “ See that ye refuse not him that speak~ eth,” &c. § 39. Thus we see, that however the work of salvation be so often spoken of as peculiar to God; yet this salvation out of Ezypt, so much celebrated in Scripture, is not pecu- liar to God the Father ; but that the Son wrought this work as wellas the Father. And it is true, that the Scriptures 312 MISCELLANEOUS OBSERVATIONS, — PART lh abundantly speak of an infinitely greater and more glo- rious ‘salvation than that out of Egypt; viz. the salvation of men from sin, Satan, eternal death and ruin, and bringing them to the heavenly Canaan, to eternal life and happiness a there. This is spoken of as afar greater work than the other. — So that, in comparison of it, itis not worthy.to be remembered © or eneued: Jer. xx. 6~—8. It shall no more be said the Lord liveth, &c.”; see also chap. xvi. 14, 15. Isaiah xiii. ¥ 18—21. “ Remember ye not the former ‘things,” &e. But I need not stop to shew the reader how this great salvation is in Scripture ascribed in a peculiar manner to Christ as the t author. § 40. We read in Scripture of two creations: The first, that which Moses gives an account of in the first chapter of Genesis; the other, a spiritual creation, consisted in re- storing the moral world, bringing it to its highest perfection, and establishing it in its eternal felicity and glory; and the Jatter is spoken of as most incomparably the greatest work ; Isaiah Ixv. 17, 18, and Ixvi. 22. Now, as ereation is so envitld : spoken of as a most peculiar work of the Supreme God, one may well determine, that if the first creation be not so, yet the second is, which is so much greater, and evidently the — greatest of all God’s works. But this new creation, which is the same with the work of redemption, is, in the most especial manner, spoken of as — the work of Jesus: for he is ever mentioned as the great Redeemer and Restorer. This work is committed to him: for this he has a full commission. It is left in his hands; all things are committed to him; all power in heaven and in earth is given him, that he may accomplish this work, and bring it to its most absolute perfection. ‘Yo this end are subjected to him, thrones, dominions, principalities and pow- ers, and he is made Head over all things; and to this end, the world to come, that is, all the affairs of that new creation, are put in subjection unto him: And he, with regard to all the transactions belonging to this new creation, that are written in the book of God, is the Alpha and Omega, the First and the Last. Christ built the house; he built all things, espe- - cially in this new creation; and therefore is God. These’ things are plainly asserted in Heb. iii. 3, 4. “For this man (rather, this person) was counted worthy of more glory than. Moses, in as much as he who hath builded the house, hath > ..f 2 Concerning the Deity of Christ. 313 _waore honour than the house. For every house is builded by some man: but he that built all things.is God. ”__Thus, the - work of redemption, which is both the greatest work of salva~ tion, and the greatest work of creation, (the two kinds of works chiefly spoken of in Scripture asdivine), is acestipliabe by, ‘- Son of God. © § 41. The giving of spiritual and saving /igh¢ is one chief part of the new creation, as creating the light was a chief part of the old creation. The causing of thai win light is spoken, of as the peculiar work of God. 2 Cor.iy. 6. * For God, who commanded the light to shine out of an hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ,” &c. But the giving of this light is especially ascribed to Christ, as the Author and Foun- tain of it. He iscalledthe Light of the world; the Light of life; the true Light, that lighteth every man that cometh into, the world. He is the Sun of Righteousness. No man knoweth the Father but the Son, and tie to whom the Son will reveal Him, &c. § 42. So calling men into Chirist’s fellowship.and kingdom, isalso ascribed to God. Rom. vili.\30. “ Whom He djd pre- destinate, them He also called.” Acts ii. 39. “As many as the Lord our God shall call.” 1 Cor.i.9. ‘* God is faithful, _by whem ye werecalled unto the fellowship of his Son Jesus Christ our Lord.” 1 Thess. ii. 12. That ye would walk worthy ef God, whe.hath called you unto His kingdom and glory.” 2 Thess. ii. 13, 14. ‘God hath from the beginnin chosen you-to salvation ; whereunto He called you by our gospel.” 2 Tim. i. 9. rs According to the power of God, who hath saved us, and called us with an holy calling, not according to our works, but. according to his own purpose and grace.” 1 Pet. v.10. “ The God ofall grace, who hath called us unto his eternal glory.” But this is ascribed to Jesus Christ. Rom.i.6. “ Among whom also ye are the called of Jesus Christ.” 1 Cor. vii. 17. * As the Lord hath called every one.” John x.3. “And he calleth his own sheep by name, and leadeth them out.” Verse 16. “Other sheep have I, which are not of this fold, them also I must bring in; and they shall hear my voice.” Eph. i. 18. “ That ye may know what is the hope of His calling.” . | VOL. VIII. Rr " * q N 314 MISCELLANEOUS OBSERVATIONS, PART UL § 43. Regeneration, or the changing and renewing of the ¢ heart, is spoken of as the peculiar workof God. John i. 13. “ Which were born, not of blood, nor of the will of the flesh, nor of the willof man, but of God.” Jamesi. 18. “Of bis own : will begat He us with the word of truth, that we should bes . kind of first-fruits of His creatures.” Itis likewise ascribed to Christ. Saints are bo of Him q in their spiritual generation, and therefore are called His seed ; i Gal. iii. 29. It is Christ that baptizes men with the Holy 3 Ghost, which is called the washing of regeneration, and re- ‘ newing of the Holy Ghost, and a being born of water and of ; the Spirit. Christ sanctifies and cleanses the souls of men, by — the washing of water, by the word; Eph. v. 26. . a § 44. Justification, washing from sin, delivering from | guilt, forgiving sin, admitting to favour and to. the glorious — : benefits of righteousness in the sight of God, are often spoken _ of as belonging peculiarly to God. Rom. iii. 26. “That he ; might be just, and the justifier of him that believeth in Jesus.” . Verse 30. “Seeing it is one God that justifieth,” &c. Chap. — wii. 30. ‘© Whom he called, he also justified”” Verse 33. — «Tt is God that justifieth.” leakdli xliii. 25. “I am He that — blotteth out thy transgressions for mine own sake.” Psalm li. — _ g@—4, © Wash me throughly from my iniquity, and cleanseme — from my sin: against Thee, Thee only, have I- sinned.” Therefore the Jews said, Luke v. 21. “* Who can forgive sins — but God only?” > 22a FE But Christ hath power to forgive sins, as it follows in the last mentioned place ; verse 24. “ But that ye may know, that the Son of man hath power on earth to forgive sins,” &c. He washes us from our sins in his own blood; Rev.i. 5 Andhe — justifies those that know and believe in him. Isaiah liii.11. § 45, Overcoming Satan, and delivering men from him, © and giving his people victory over him, are spoken of as the peculiar works of God’s glorious power. Isaiah xxvii. 1. “In that day, Jehov ah, with his great and strong sword, shall punish — Leviathan the piercing serpent, even Leviathan, that crooked serpent ; he shall slay the dragon that is in the sea.” Psalm — viii. 1, 2.‘ OJehovah, our God, how excellent is thy name inall the earth, who hast set thy plots above the heavens! Qut of the mouth of babes and sucklings hast Thou ordained — strength, because of thine enemies, that Thou mightest still the’ enemy and the avenger.” tae Concerning the Deity of Christ. 315 But it is the special work of Christ to bruise the serpent’s head ; todestroy the works of the devil; and that by his own strength. For he is represented as conquering him, because he is stronger than the strong man armed, and so overcoming him and taking from him all his armour wherein he trusted, _and spoiling his goods. It is He that has spoiled principalities and powers, and made a shew of them openly, triumpbiog overthem. He is the spiritual Samson, that has rent the roar- - ing lion as he would have reut a kid ; and the spiritual David, that has delivered the lamb out of his mouth, and has slain that great Goliah, He is that Michael who fights with the dragon and casts him out ; and at last will judge Satan, and will ut- terly destroy him ; and will inflict those everlasting torments on him spoken of in Rev. xx. 10. In the apprehension of which he now trembles, and trembled for fear that Christ would inflict those torments on him, when he cried out and fell down before him, saying, ‘Art Thou come to torment me before the time?’ And “I beseech Thee, torment me not,” § 46. Should any imagine, that those parts of the work of redemption, which are initial, and are wrought in this world, being more imperfect, may be wrought by the Son of God; but that the more glorious perfection of it, which is brought to pass in heaven, is peculiar to God the Father : In opposition to this, it may be observed, it belongs to Christ to take care of the souls of his saints after death; to receive them to the heavenly state; and to give them possession of heaven. Therefore the Scriptures represent, that he redeems his saints to God, and makes them kings and priests. He has the key of David, the key of the palace, and the keys of Hades, or the separate state, andof death; and opens, and no man shuts; and shuts, andno man opens. He is gone to heaven as the forerunner of thesaints. He has, in their name, taken possession of that inheritance which he has purchased for them, that he may put them in possession of itin due time. He is gone to prepare a place for them, that he may come and take them to himself, that where he is, there they may be also; and make them sit with him in his throne. And therefore Stephen, when dying, commended his spirit into Christ’s hands. Or, if any shall say, that the far more glorious salvation which shall be effected at the end of the world, when all things shall be brought to their highest consummation, shall 7 ~ 316 MISCELLANEOUS OBSERVATIONS © PART. Im, be the peculiar work of God the Father: Tanswer, It is’abun= dantly manifest from Scripture, that the consummation of all things shall be by Christ: He shall raise the dead by bis voice, as one that has power and life in himself. He shall, raise up the bodies of his saints in their: glorious resurrection, making their bodies like to his glorious body; Jobn. v. 25, 29, and vi. 39,40, He, as the universal and final Judge, shall | ‘fully put all things to rights ; and bring every thing to its last and most perfect state, He shall bestow that great gifpof eter> nal life, in both soul and body, on the whole church, and every individual member in a state of most consummate glory, ; which is the thing aimed at in all the preceding steps of the — great affair of redemption. He shall present his church to \ Himself and to his Father a sloriaus church, not having spot — or wrinkle, or any such thing ; all in perfect purity, beauty, — ‘and glory : and the glory whieh God hath given him he will — give them, in the most perfect manner, that they may reign ‘ with him for ever and ever. Aind thus, he will eause the new — Jerusalem to appear in its brightest glory, as a bride ‘adorned — for her husband; and will perfect the new creation, and cause — the new heavens and new earth to’shine forth in theif con- — summate and eternal beauty and brightness; when God shall prociiim, Zi is done; I am Alpha and Omega, the First, and — the Last*, Christ is represented as being himself the light and glory that enlightens the New Jerusalem, that fills with bright+ — ness and glory the church of God, in its nen consummate, 7 eternal glory ; Rev. xxi. 23. . § 47. Concerning the name JEHOVAH, see Neh. jz, Cu “ Thou art Jehovah alone : Thou hast made heaven and earth 5 the heaven of heavens, with all their host; the earth,” &c. Deut. vi. 4. “ Hear, O Israel, Jehovah our God is one Je- hovah.” 2 Sam. xxii. 32. ‘* Who is God, save Jehovah ? who — isa Rock, save our God? So Psal. xviii. 31. 1 Kings xvii, 39. ‘* Jehovah, he is the God: Jehovah, he is the God:” — When God proclaimed his name in Mount Sinai, Exod. xxxiv. — 5,6. “He passed by and _ proclaimed, Jehovah, Jehovah,” Jer. x. 10.” “Jehovah is the True God; he is the Living God, and an Everlasting King.” Exod. xv. 11. Who is like unto Thee, O evpoeh 2” 4 Chron. xvii, 20, $6 to) Jeho- vah, there is none like unto. Thee.” Psal. Ixxxvi. 8. It might ¥ oo x1, 25. sin v. 22, 23, 27; Eph. v. 20., 1 Cor. xv, 20,—98. - Matt. xxv. 54.;°2 Tim. iv. 8.; Luke xxii, 29, 35.5; Matt. xxiv. 47.5 Rev, ii, os 10.; and iis he; Rev. ‘xxii. iy 17, Concerning the Deity of Christ. S17 well be expected, that, in that abundant revelation which God has made of himself, he would make himself known by some one name at least, which should be expressly delivered as the peculiar and distinguishing name of the Most High. And we find itto be so: God has, with great solemnity, ealakod a certain name as his most peculiar name; which he has exe ly and very often spoken of asa name that belongs te in a most distinguishing manner, and belongs to the Su- preme Being only; and hath expressly asserted that it be- _ dongs to no other. But, notwithstanding all this, the Arians, __ to serve their particular purpose, reject this name, as not the distinguishing name of the Supreme God, § 48. King of kings and Lord of lords, are titles peculiar tothe Supreme Being. Deut. x. 17. “For the Lord your God is God of gods, and the Lord of lords.” Psal. exxxvi, 3. ‘*O give thanks to the Lord of lords, for his mercy en- dureth for ever.’ Dan. ii. 47, ‘* Of truth itis that your God is a God of gods, and Lord of kings.” 1 Tim. vi. 14, 15, 16. ‘* Until the appearing of our Lord Jesus Christ, which in his times he shall shew, who is the blessed and only Poten- tate, the King of kings, and Lord of lords; who only hath immortality, dwelling in light, which no man can approach unto, whom no man hath seen, nor can see; to whom be honour and power everlasting, Amen,” Rey. xix. 11—16. Hewhose name is called the Word of God, hath on his ves- ture and on his thigh a name written, KING oF KINGS, and LorD. OF LORDs.” : § 49. Christ's eternity is abundantly. asserted. Psal. cii. 24—27. “ Of old hast Thou laid the foundations of the earth; and the heavens are the work of thy hands: But thou art the same, and thy years shall have no end.” Rom.i. 23. “The incorruptible God.” 1 Tim, vi. 16. ‘“ The King eternal, im- mortal.” Rev. iv. 9, 10. v. 14. x. 5,6. and xv. 7. Heb. vil. 3. “ Having neither beginning of days, nor end of life.” § 50. There must be a vast difference, not only in the degree, but inthe kind, of respect and worship due to the Supreme God as well as in other things; since there is so infinite a difference between this Being and all others. There is a great difference as to the kind of respect proper for a wife to render to her husband, and that which it is proper for her to render towards other men. So itis with regard to the % i | DE | MISCELLANEOUS OBSERVATIONS. | PART It, respect due to God; otherwise there would not be a founda= — tion for that jealousy, which God exercises on occasion of his professing people worshipping other beings. HG > | In addition to what has been observed of the works and worship of God, the following sayings of Christ are worthy — to be observed. John v. 17. ‘¢ My Father worketh hitherto, — and I work.” Ver. 19. ‘¢ What things soever the Father doth, _ these also doth the Son likewise.” Ver.23, “That all men | should honour the Son, even as they honour the Father.” — ‘Itis plain, God is jealous in that respect, that no other being — may share with him in honour, that he alone may be exalted, — It is expected that other beings should humble themselves, should be brought low, should deny themselves for God, and — _ esteem themselves as nothing before him. And as he requires that they should abase themselves, he would not set up others to exalt them to a rivalship with himself. If men may pray to Christ, may adore him, give themselves up to him, trust in him, praise him, and serve him; what kind of worship is due to the Father, entirely distinct from all this in nature and — kind? When Satan tempted Christ to fall down and worship him, as one that had power to dispose of the kingdoms of this world, and the glory of them; Christ replies, “ It is written, thou shalt worship the Lord thy God, and him onl shalt thou serve.” But the Arians must suppose, that we are required to worship and serve some other being than this Lord God which Christ speaks of, as the. disposer notonly of — the kingdoms of this world, but of the kingdom of heaven and the glory thereof. On the supposition of Christ’s being merely a creature, he would much more properly be ranked with creatures exclusively, and never with God, (as being ~ called by his names and titles, having ascribed to him his — attributes, dominions, &c.) However great a creature he — might be, he would be infinitely below God, § 51. Concerning the grand olyectton from that text, “ Of that day and hour knoweth no man, nor the angels in heaven, nor the Son, but the Father :” I would observe, that even the Arians themselves, with regard to some things said of Christ, must make the distinction between his power or knowledge, asto his inferior and his superior nature; or, if: — they do not allow two natures, then, at least, as to his humbled state, and his state both before and after his humiliation: As Mark vii. 24. “And would have no man knew it, but he Concerning the Deity of Christ. 319 could not be hid.” This cannot mean that the person who created the whole world, visible and invisible, &c. and by whom all things consist aid are governed, had not power to orderthings so, that he might be hid. § 52. It is observable, that Christ is frequently called ‘God absolutely, @; and é@e:; by which name even the hea- thens themselves always understood the Supreme God. Dr. CupwortH, in his “ Intellectual System,” abundantly shews, that the heathens generally worshipped but one supreme, eternal, universal, uncreated, Deity ; but that their best pbi- - losophers maintained, that this deity subsisced in three hypos- tases: though they had many created gods. And in page 627, he says, “ It now appears, from what we have declared, that as to the ancient and genuine Platonists and Pythago- reans, none of their trinity of Gods, or divine hypostases, were independent, so, neither were they creature-gods, but uncreated, they being all of them not only eternal, and ne- cessarily existent and immutable, but also universal, 7. e. infi- nite and omnipotent causes, principles, and creators of the whole world. From whence it follows, that these Platunists could not justly be taxed with idolatry, in giving religious worship to each hypostasis of their trinity. And one grand design of Christianity being to abolish the Pagan idolatry or creature worship, it cannot justly be charged therewith, from that religious worship given to our Saviour Christ and the ‘Holy Ghost, they being none of them, according to the true and orthodox Christianity, creatures, however the Arian by- pothesis made themsuch. And this was indeed the grand reason why the ancient fathers so zealously opposed Arianism. We shall cite a remarkable passage out of Athanasius, fourth oration against the Arians, to this purpose, as follows : “Why, therefore, do not these Arians, holding this,: reckon themselves amongst the Pagans or Gentiles, since they do, in like manner, worship the creature besides the Creator? mm xheos Aarpevot weeps tor xlicarix.” Athanasius’s mean- ing here, could not well be, that they worshipped the crea- tare more than the Creator ; forasmuch as the Arians constantly declared that they gave less worship to the Son than to the Father. “For though the Pagans worship one untreated, and many created gods; but these Arians only one uncreated, and one created, to wit, the Son, or Word of God; yet will not. this make any real difference betwixt them; because the ago MISCELLANEOUS OBSERVATIONS. PAIK ft, Arians’ one created god, is one of those many Pagan gods3 ‘i and these many gods of the Pagans or Gentiles have the same nature with this ene, they being alike creatures.” - : iid olay § 53. It is remarkable, that in so mary places, both in the Old Testament and New, when Christ’is spoken of, his_ glory and prerogatives represented, and the respect due to him urged, that the vanity of idols in the same places should herepresented, and idolatry warned against, See Psal. xvi, — 4. It is manifest, that itis the Messiah that there speaks.— See also many prophecies of Isaiah and other prophets, 1 John v. 20, 21. 1 Cor, x. 19-22. : : -.« There is not the least intimation, where Chiist is styled God, either in the texts themselves, or contexts, that this is to be understood of his office, and not of his person; as is the case where magistrates are styled Gods, where the very next words explain it, and tell us what is to be understood by it. And-when Moses and angels are called Gods, no one who attends to the whole discourse, could easily mistake the — meaning, and not see that this term God was there used in an inferior and metaphorical sense.” Letter to the Dedicator of Mr. Emlyn’s Inquiry, &c. p. 7, 8. Matt. xix. 17. “ Why callest thou me good? there is none good but one, that is God.” “Mr. Emlyn affirms it to be evident, that Christ here distinguishes himself from God, and denies of himself what he affirins of God. But the truth of his interpretation entirely depends upon the opinion which the young man had of Christ, who received this answer from him.” Ibid. p- 17, 18. : _ § 54. That Christ had divine omniscienice, appears from his own words; Rev. ii. 23. “And all the churches shall know that Iam He which searcheth the hearts and the reins.” ~ Now Solomon declares, 1 Kings viii. 39. “ Thou, even Thou only, knowest the hearts of all the children of men.” And Jer. xvii, 10.. God says, “I, the Lord, search the heart ; I try the reins.” And Christ does not say, The churches shall know that I search the reins and the heart ; but that “Iam HE,’ &c. which, if words have any force inthem, yea, if the expression is not altogether unintelligible, implies, “1 am He who is distinguished by this character; or the churches — shall know that I am the God who searcheth,” &c¢. Ibid. — p- 43, 44, . ei: wu . i eee ee ‘ Concerning the Deity of Christ: 321 § 55. That the eternal Logos should be subordinate to the Father, though not inferior in nature; yea, that Christ, in his office, should be subject to the Father, and less than He, though in his higher nature not inferior, is notstrange. It is proper, amoig mankind, that a son should be subordinate to his father, yea, subject in many respects, though of the same human nature ; yea, though in no respect inferior in any natural qualification. It was proper that Solomon should be under David his father, and be appointed king by him, and receive charges and directions from him, though, even then, in his youth, probably not inferior to his father. The disciples of Christ, or those that trusted in him, when here on earth, applied to him as trusting in his ability, not only to heal all diseases of body, and to raise the dead ; but as leaving their souls in his hands, and being able to heal the diseases of their minds ; as being the Author and Fountain of virtue. So Luke xvii. 5. ‘The apostles said unto the Lord, Increase our faith.” So the father of the demoniac, Mark ix. 24. ‘‘ Lord, I believe, help Thou mine unbelief.” _ § 56. Itisagood argument for Christ’s divinity, that he is to be the Author of the resurrection. The atoms and parti- cles in one little finger, are capable of so many removes, and such dispersions, that I believe it would surpass any finite understanding, at two or three thousand years end, to tell what distinct particles of the universe belonged toit. It would require a yast strength and subtlety of mind, to trace but one atom so nicely, as to know that individual atom in the universe, after solong a time ; after it had been a particle of air, water, oil, or animal spirit, &¢. and had been transported with pro- digious swiftness from place to place, backwards and forwards, millions of times amongst innumerable others of the same kind. Especially, would it be exceeding difficult, so narrowly to watch two of such at once. If so, what would it be, to follow every atom ina man’s body; yea, of all the bodies that ever have died, or shall die? And, atthe same time, to have the mind exercised with full vigour upon innumerable other mat- ters, that require an equal strength of understanding? and all this with such ease, that it shall be no labour to the mind ? § 57. God would not have given us any person to be our. Redeemer, unless he was of divine and absolutely Supreme dignity and excellency, or was the Supreme God; lest we VOL. vill. Ss + Vs . 2 $22 MISCELLANEOUS OBSERVATIONS. PART IIt, 4 4 should be under temptation to pay him too great respect ; lest, ‘ totion to pay him that respect which is due only to the Supreme, — and which God, who is a jealous God, will by no means allow to be paid to an inferior being. Men are very liabletobe — tempted td rate those too highly, from whom they have — received great benefits. They are prone to give them that — respect and honour, that belongs to God only. Thus, the Gentile world deified and adored such of their kings as did © great things for them, and others from whom they received yl A if he were not the Supreme God, we should be under tem 2 a te | | great benefits. So Cornelius was tempted to give too great © Fespect to Peter, he being the person that God had marked out to be his teacher and guide in things pertaining to eternal salvation. So the apostle John could scarce avoid adoring the ~ angel that shewed him those visions: he fell down to worship him once and again. Though the first time he had been strictly warned against it; yet the temptation was so great, that he — did it again: Rev. xix. 10.; xxii. 8. This being a tempta- tion they were so liable to, was greatly disallowed of by God. When Cornelius feil down before Peter, he took him up, say- ing, ‘* Stand up; I myself also am aman.” So, when the people at Lystra were about to offer divine worship to Paul and Barnabas, when they heard of it, they rent their clothes, and ran in among them, crying out, “ Sirs, why do ye these things ? We also are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven, and the earth, and the sea, and all things that are, therein ;” Acts xiv. And when John was about to adore the angel, how strictly was he warned against it? ‘See thou do it not,” says he, “ for f am th fellow-servant, and of thy brethren the prophets, that have — the testimony of Jesus Christ: worship God.” And God has always been so careful to guard against it, that he hid the body of Moses, that it might be no temptation to idolatry. But if any thing can be a temptation to give supreme respect and honour to one that is not the supreme being, this would be a temptation, viz. to have a person that is nut the supreme being, to be our redeemer; to have such an one endure such great © sufferings out of love to us, and thereby to deliver us from such extreme and eternal misery, and to purchase for us so great and eternal happiness. God therefore, in wisdom, has ap- pointed such a Person to be our Redeemer, that is of abso- lutely supreme glory and excellency, that we may be in no danger of loving and adoring him too much; that we may Concerning the Deity of Christ. 323 prize him, exalt him for the great things that he has done for us, as much as we will, nay so far as his love to us, his sufferings for us, and the benefits we receive by him, can tempt us to, without danger of exceeding. Christ has done as great things for us as ever the Father did. His mercy and love, have been as great and wonderful; and we receive as much benefit by them, as we do by the love and mercy of the Father. The Father never did greater things for us than to redeem us from hell, and bring us to eternal life. But if Christ had not been a Person equal with the Father, and worthy of our equal re- spect, God would not have so ordered it, that the temptation to love and respect the Son, which results from favours that we have by kindness received, should be equal with the induce- ments we have to love and respect the Father. § 58. 1 shall offer some reasons against Dr. WaTTS’s no- tion of the pre-existence of Christ’s Human Soul. If the pre- existing soul of Christ created the world, then, doubtless, he upholds and governs it. The same Son of God that did one, does the other. He created all things, and by Him all things _consist, And if so, how was his dominion confined to the Jewish nation, before his incarnation, but extends to all nations since? Besides, there are many things ascribed inthe Old Testament to the Son of God, in those very places, which Dr. Watts himself supposes to speak of Him, that imply his govern- ment of the whole world, and all nations. The same person that is spoken of as King of Israel, is represented as the Gover nor of the world. According to this scheme, the greatest of the works of the Son in his created nature, implying the greatest exaltation, was His first work of all; viz. His creating all things, all worlds, all things visible and invisible, whether they be thrones, or dominions, or principalities, or powers: and this before ever he had any trial at all of his obedience, &c. - At Jeast, this work seems much greater than judging the world at the Last Day; which the Scripture often speaks of as one of the highest parts of his exaltation, which he has in reward for his obedience and sufferings: And Dr. Wats himself sup- poses his honours, since his humiliation, to be much greater than before, § 59. On this scheme, it will follow, that the covenant of redemption was made witha person that was not suz juris, and - not at liberty to act his own mere good pleasure, with respect $24 MISCELLANEOUS OBSERVATIONS. " PART. TH , | to undertaking to die for sinners ; but was obliged to comply, on the first intimation that it would be rors ‘to Ce and a thing that he chose. § 60. According to that scheme, the man Christ Jesus was not properly the son of the virgin, andso the son of man. To be the son of a woman, is to receive being in both soul and body, in consequence of a conception in herwomb. The soul is the principal part of the man; and sonship implies — derivation of the soul as well as the body, by conception, Though the soul is no part of the mother, and be immediately given by God, yet that hinders not its being derived by con- ception ; it being consequent on it, according toa law of na- ture. Itis agreeable to a law of nature, that where a perfect human body is conceived in the womb of a woman, and pro- perly nourished and increased, a human soul should come into being: and conception may as properly be the causé whence it is derived, as many other natural effects are derived from natural causes or antecedents. For it is the power of God which produces these effeets, though it be according to an established law. The soul being so much the principal part of man, a derivation of the soul by con- — ception, is the chief thing implied in a man’s being the son of a woman. According to what seems to be Dr. Watts’s scheme, the — Son of God is no distinct divine Person from the Father. Sa far as He is a divine Person. He is the same Person with the Father. So that, in the covenant of redemption, the Father covenants with himself, and He takes satisfaction of himself, &c. Unless you will say, that one nature cove- nate'+ tol nanted with the other; the two natures in the same person covenanted together, and one nature in the same person, — took satisfaction of the other nature inthe same person. But — how does this confound our minds, instead of helping our t ident or making them more easy and intelligible ! § 61. The Son of God, asa distinct Person, was from eternity. Itis said, Mic.y.2. “ His goings forth were of old, from everlasting.” So Prov. vili. 23. ‘I was set up from everlasting, from the beginning, or ever the earth was.” So he is called, Isaiahix.6. “The everlasting Father.” I know of no expressions used in Scripture, more strong, to hake the | eternity of the Father himself. Concerning the Deity of Christ. 325 Dr. Watts supposes the world to be made by the pre- existent soul of Christ; and thinks it may properly be so said, though the knowledge and power of this pre-ixistent soul could not extend to the most minute parts, every atom, Xc. —But it is evidently the design of the Scripture to assure us, that Christ made all things whatever, in the absolute univer- sality, John i. 33. “All things were made by him, and without him was not any thing made that was was made.” Col. i. 16, 17. “ For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whe- ther they be thrones, or dominions, or principalities, or pow- ers; all things were created by him, and for Him: and He is before all things, and by Him all things consist.” Now, if we suppose matter to be infinitely divisible, it will follow, that let His wisdom and power be as great as they will, if finite, but a few of those individual things that are made, were the effects of his power and wisdom: yea, that the number of the things that were made by Him, are so few, that they bear no proportion to others, that did not immediately fall under His notice; or that of the things that are made there are ten thousand times, yea infinitely more, net made by Him, than are made by Him :—And so, but infinitely few of their circumstances are ordered by His wisdom. It is said, Heb. ii. 8. “Thou hast put all things in sub- jection under his feet. For in that He put all in subjection under Him, He left nothing that is not put under him.” Here it is represented, that God the Father has put every individual thing under the power and government of another person, distinct from Himself. But this cannot be true of the human soul of Christ, as it must be according to Dr. Watts’s scheme, let the powers of that be never so great, if they are not infinite. For things and circumstances, and dependencies and consequences of things in the world, are infinite in num- ber; and therefore a finite understanding and power cannot extend to them: yea, it can extend to but an infinitely small part of the whole number of individuals, and their circum- stances and consequences. Indeed, in order to the disposal of a few things, in their motions and successive changes, to a certain precise issue, there is need of infinite exactness, and so need of infinite power and wisdom. § 62 The work of creation, and so the work of uphold- ing all things in being, can, in no sense, be properly said to be the workof any created nature. If the created nature 326 MISCELLANEOUS OBSERVATIONS, ~ PART Th gives forth the ey as Joshua did, when he said, “Sun, — stand thou still; yet it is not that created nature that does” it: That being that depends himself on creating power, does, not properly do any thing towards creation, as Joshua did nothing towards stopping the sun in his course. So that it © cannot be true in Dr. Watts’s scheme, that that Sen of God, © who is a distinct person from God the Father, did at all, in — any manner of propriety, creaée the world, nor dees he up- hold it or govern it. Nor can those. things that Christ often says of himself be true: as “The Father worketh hitherto, — and I work.”—“ Whatsoever the Father doth, those doth the — Son likewise,” John v. 17, 19.; it being very evident, that the works of creating and upholding and governing the world — are ascribed to the Son, as a distinct Person from the Father. § 63. Notonly is the word E/ohim in the plural number, — but it is joined to averb of the plural number, ia Gen. xx, 13, When God caused me to wander from my Father's house. — The word Hightnu, caused to wander, isin the plural number, This is agreeable to the use of plural verbs, adjectives and pronouns, in Gen. 1. 26.3; li. 22 ; xi. 7. See other instans ces in Gen. xxxv. 7.3; Exodus xxxii. ii. 4.5 conn eel wit Neh. ix. 18.3; Isaiah xvi. 6. } The very frequent joining of the word Elohim, a srt in the plural number, with the word Jehovah, a word inthe ~ singular number, (as may be seen in places referred tointhe — English concordance, under the words, Lord God, Lord his — God, Lord my God, Lord our God, Lord their God, Lord — thy God, Lord your God), seems to be a significant indication — of the union of several divine persons in one essence. The ~ word Jehovah signifies as much as the word Essence, and is the proper name of God with regard to his self-existent, eter- nal, all-sufficient, perfect, and immutable Essence. Moses seems to have regard to something remarkable in thus calling Elohim, the plural, so often by the singular name, Jehovah ; especially in that remark which he makes for the special eb- servation of God’s people Israel, in Deut. vi. 4. “ Hear, O Israel, The Lord our God is one Lord.” In the original, it is Jehovah Elohenu Jehovah Ehadh; the more proper translation — of which is, Jehovah our God is one Jehovah. The verb is — is understood, and properly inserted between Jehooah Elohenu — and Jehovah Ehadh, thus, Jehovah Elohenu is Jehovah Ehadh; — whieh, if most literally translated, is thus, Jehovah Our divine — Persons is one Jehovah: as though Moses, in this remark, Concerning the Deity of Christ. $27 had a- particular reference to the word Zhim being in the plural number, and would guard the people against imagin- ing from thence that there was a plurality of Essences or Beings, among whom they were to divide their affections and respect. ’. A farther confirmation, that the name Zlohtm, when used as the name of the True God, signifies some plurality, is, that this same name is commonly, all over the Hebrew bible, used to signify the gods of the Heathens, when many gods are spoken of. See those placesin the Hebrew bible, which are referred to in the English concordance, under the word Gods. In Exodus xx. 2,3. when it is said in the third verse, “ Thou shalt have no other GoDs before Me.” The word is the same as in the foregoing verse, where it is said,. “J am the Lord thy Gop, which brought thee out of the land of Egypt.” Itis Elohim in both verses: I am the Jehovah, thy Zlohim: Thou shalt have no other Elohim. Yet the Jatter £lohim is joined with an adjective of the plural num- ber; which seems naturally to lead the children of Israel, to whom God spake these words, to suppose a plurality in the Elohim which brought them out of Egypt, implied in the name Jehovah. Ps. l\viii. 11. ‘“ Verily there is a God that judgeth in the earth; Elohim Shophetim :” Which lirerally is, lohim, judges, (in the plural number). See the evident distinction made between Jehovah sending, and Jehovah sent to the people, and dwelling in the midst of them, in Zech. ~ ii. 8, 9, 10, 11. and iv. 8,9, 11. “ For thus saith the Lord of Hosts, After the glory hath He sent me unto the nations which spoiled you: for he that toucheth you, toucheth the apple of His eye.” “ For behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of Hosts hath sent me.” “ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord.” “ And many nations shall be joined to the Lord in that day, and shall be my people: and! will dwell in the midst of thee, and thou shalt know that the Lord of Hosts hath sent me unto thee.” “ Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house ; his hands shall also finish it; and thou shalt know that - the Lord of Hosts has sent me unto you.” “ Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick, and upon the left side there- of?” Joshua xxiv. 19. “ Aud Joshua said unto the people, 328 _ MISCELLANEOUS OBSERVATIONS. ParT Il, Ye cannot serve Jehovah; for he is an Holy God, Elohim Kedhoshim.” He is the Holy Gods. Not only is ‘the word Elohim properly plural, the very same that is used, ver. 15. the Gods which your fathers served, &c.—but the adjective Holy is plural. A plural substantive and adjective are used here concerning the True God, just in the same manner as in 1 Sam. 4, 8. ‘‘ Who shall deliver us out of the hands of these mighty Gods.” And in Dan iy.8. “In whom is the Spirit of the Holy Gods.” So ver. 9, 18. and chap. v. 1f. that the plural number should thus be used with the epithet £oly, — agrees well with the doxology of the angels, - Holy, Holy, Holy, Lord God of Hosts,” &c.—Isaiah vi. and Rev. iv. er Te § 64. It isan argument, that the Jews of old understood — that there were several persons in the Godhead, and parti-— cularly, that when the cherubim, in the 6th of Isaiah, cried, “ Holy, Holy, Holy, Lord of Hosts,” they had respect to — three persons: That the Seventy interpreters, in several © places, where the Holy One of Israel is spoken of, use the — plural number; as in Isaiah xli. 16. “ Thou shalt glory in — the Holy One of Israel;” in the LXX, it is, evdpaOnon & ras eyios Iopand. Isaiah Ix. 14, “The Zion of the Holy One of Israel ;”? it is cw» wysav Iopann. So Jer. li. 5. Filled with sin against the Holy One of Israel ;” exw cov aysur Icpand. —_—— REMARKS IMPORTANT THEOLOGICAL CONTROVERSIES, THE greatest part of these REMAR«S are original, and may be considered as a Second Volume of PREsiDENF EDWARDs’s Miscellaneous Observations; but, as they relate to Subjects entirely different, make by themselves a Book. . VoL, VII. TT MISCELLANEOUS REMARKS, ON IMPORTANT DOCTRLWVES, CHAP. I. CONCERNING GOD’s MORAL GOVERNMENT, A FUTURE STATE, AND THE IMMORTALITY OF THE SOUL, SECT. I. Tue Creator of the world, is doubtless also the Governor of it. He that had power to give being to the world, and set all the parts of itin order, has doubtless power to dispose of the world, ‘to continue the order he has constituted, or to alter it. He that first gave the laws of nature, must have all nature in his hands: So that it is evident God has the world in his hands, to dispose of as he fleases. And, as God is able, so he is inclined, to govern the world. For, as he is an intelligent being, he had some end in what he didy“ otherwise he did not act as a voluntary agent in making the world, That being never acts voluntarily, that has no end in what he,does, and aims at nothing at all init. Neither God nor man is'properly said to make any thing that necessarily or accidentally pro- ceeds from them, but that only which is voluntarily produced. Besides, we see in the particular parts of the world, that God had a particular end in their formation. They are fitted for such an end. By which it appears, that the Creator did act as a voluntary agent, proposing final causes in the work of creation: And he that made the particular parts for certain ends, doubtless made the whole fora certainend. And, if God 4 $34 _. MISCELLANEOUS REMARKS, made the world for some end, doubtless he will choose to have. this world disposed of to answer that end. For his proposi the end, supposes, that he chooses it should be obtained. Therefore, it follows, that God will choose to take care that — the world be disposed of to the obtaining of his own ends, which is the sarae thing as his choosing to have the government — of the world. And it is manifest, in fact, that God is not care- less how the affairs and concerns of the world he has made proceed, because he was not careless of this matter in the creation itself; as it is apparent, by the manner and order in which things were created, that God, in creating, took care of the future progress and state of things in the world. This being established, I now proceed to show, that it must be, that God maintains a moral government over the world of mankind. §.2. If it be certain, that God is concerned, and does take care how things proceed in the state of the world he has _ , 4 eg el made, then he will be especially concerned how things pro- — ceed in the state of the world of mankind. Mankind are the principal part of the visible creation. They haye understand- ing, are voluntary agents, and can produce works of their — own will, design and contrivance, as God does. And the Creator looks upon them as the principal part of his visible creation, asis manifest, because he hath set them at the head ; of his creation. The world is evidently made to be an habi- tation for man, and all things about him are subordinated to his use. Now, if God be careful how the world that he has made be regulated, that his end may be answered, and that it may not be in vain, he will be especially careful of this concerning the principal part of it, and in the nn proportion that it is principal or superior in his own account to the rest. The more God has respect t any part of the world he has made, the more concerned he will be about the state of that part. But, it is mani st by the creation itself, that God has more respect or regard’to man, than to any other part of the visible creation ; because he has evidently made and fitted other parts to man’s use. And therefore God will not leave the world of mankind to themselves, without taking any care to govern and order their state. Itis evident, by the manner in which God has formed and constituted other things, that has respect to beauty, good order and regulation, proportion and harmony; so, in the system of the world, in the seasons of the year, in the formation of plants, and of the variqus parts of the human\body. CHAP. I: Of God’s moral Government, &c. 335 Surely, therefore, he will notleave the principal part of the creation, about the state of which he is evidently, in fact, chiefly concerned, without making any proper provision for its being in any other than a state of deformity, discord, and the most hateful and dreadful confusion. § 3. By what has been already said, God is most con- cerned about the state and government of that which is highest in his creation, and which he values most; and so he is prin-_ cipally concerned about the ordering the state of mankind, which is a part of the creation that he has made superior, and that he values most: And therefore, in like manner, it follows, that he is principally concerned about the regulation of that which he values most in men, viz. what appertains to his intelli- - gence and voluntary acts. If there be any thing in the prin- cipal part of the creation, that the Creator values more than other parts, it_must be that wherein it is above them, or, at least, something wherein it differs from them. But the only thing wherein men Ciffer from the inferior creation, is intelligent perception and action. Thisis that in which the Creator has made man to differ from the rest of the creation, and by which he has set him over it, and by which he governs the inferior creatures, and uses them for himself; and therefore, it must needs be, that the Creator should be chiefly concerned, that the state of mankind should be regulated according to his will, with respect to what appertains to him as an intelligent, volun- tary creature. Hence, it must be, that God does take care, that a good moral government should be maintained over men ; that his intelligent, voluntary acts should be all subject to rules; and that with srespect to them all, he should be the subject of judicial proceeding. For unless this be, there is no care taken, that the state of mankind, with respect to their intelligent, voluntary acts, should be regulated at all; but all things will be remedilessly in the utmost deformyy, confusion andruin. The world of mankind, instead of be ing superior, will be the worse, and more hateful, and the more vile and miserable, for having the faculties of reason and will; and this highest part of the creation will be the lowest, and infinitely the most confused, deformed, and detestable, without any provision for rectifying its evils. And the God of order, peace ‘and harmony, that constituted the inferior parts of the world, which he has subjected to man, and made subservient to him, in such decency, beauty and harmony, will appear to have left this chief part ef his work, and the end of all the rest, to the 336 MISCELLANEOUS REMARKS. reign of everlasting discord, confusion and ruin ; Gontindic ting and conflicting with its own nature and faculties ; having rea- son, and yet acting in all things contradictory to its bein men, but yet beasts ; setting sense above reason; improving reason only as 2 weapon of mischief and destruction of God’s workmanship. § 4. I would again argue, that God must maintain a moral government over mankind, thus:—It is evident, that it was agreeable to the Creator’s design, that there should be . some moral government maintained amongst men; because, without any, either in nations, provinces, towns, or families, and also without any divine government over the whole, the world of mankind could not subsist, but would destroy itself. Men would be not only much more destructive to each other, — than any kind of animals are to their own species, butathou- — sand times more than any kind of beasts are to those of any — other species. Therefore, the nature that God has given all mankind, and the circumstances in which he has placed them, Jead all, in allages throughout the habitable world, into moral government. And the Creator doubtless intended this for the preservation of this highest species of creatures ; otherwise he has made much less provision for the defence and preservation of this species, than of any other. There is no kind of crea- ture that he has left without proper means for its own preserva- tion. But unless man’s own reason, to be improved in moral rule and order, be the means he has provided for the preser- vation of man, he has provided him with no means at all. There- fore, it is doubtless the original design of the Creator, that there should be moral subordination amoggst men, and that he designed there should be heads, princés or governors, to whom honour, subj gction and obedience should be paid. Now, this strongly argues, that the Creator himself will maintain a moral government over the whole. For, without this, the pre- servation of the species is but very imperfectly proyided for. If men have nothing but human government to be a restraint upon their lusts, and have no rule or judgment of an universal omniscient governor to be a restraint upon their consciences, still they are left ina most woful condition, and the preservation and common benefit of the species, according to its necessities, and the exigencies of its place, nature, and circumstances in the creation, isin nowise provided for, as the preservation and necessities of other species are. : CHAP. I Of God’s moral Government, Ke. _ 337 © Now, is it reasonable to think, that the Creator would so constitute the circumstances of mankind, that some particular persons, that have only a little image and shadow of his great- ness and power over men, should exercise it, in giving forth edicts, and executing judgment; and that he who is above all, and the original of all, should exercise no power in this way himself, when mankind stand in so much more need of such an exercise of his power, thanof the power of human governors ?—He has infinitely the greatest right to exercise the power of a moral governor, if he pleases. His relation to man as his Creator, most naturally leads to it. He is infi- nitely the most worthy of that respect, honour and subjection that is due toa moral governor. He has infinitely the best qualifications of a governor, being infinitely wise, powerful and holy, and his government will be infinitely the most effectual to answer the ends of government. § 5. It is manifest, that the Creator of the world, in constituting human moral governments among men, has, in that constitution, had great resp€ét to those qualifications, that relation, and those rights and obligations, in those whom he has appointed to be rulers, and in putting others under their moral government, which he has in himself in a vastly more eminent degree. As particularly, in the govern- ment of parents over their children, which of all other kinds of human moral government is most. evidently founded in na- ture, and which the preservation of the species doth most immediately require. Here God hath set those to be moral rulers, who are the wiser and stronger, and has appointed those to be in subjection who are less knowing, and weaker, and have received being from their rulers, and are dependent, preserved and maintained. Would not he therefore maintain moral government himself over mankind, who is their universal father, their universal preserver, who maintains all, and pro-. vides all with food and raiment, and all the necessaries and enjoyments of life, and is infinitely wiser and stronger than they? Would not he maintain a moral government over men, - who need his government, as children need the government of their parents, and who are no more fit to be left to them- selves in the world without his rules, directions, authority, pro- mises, threatenings and judgment, than children are fit to be left to. themselves in a house ? § 6. As man‘is made capable of knowing his Creator, so 338 MISCELLANEOUS REMARKS, he is capable of a high esteem of his perfections, his power wisdom, and goodness. He is capable of a proper esteem of God for his wise, excellent and wonderful works, which he — beholds ; and for their admirable contrivance, which appears in so excellently ordering all things ; and of gratitude to him for all the goodness of which he himself is the subject ; or, on the contrary, of slighting and despising him, and hating him, finding fault with his works, reproaching him for them, slight- | ing all his goodness which he receives from him; yea, hating- — him for ordering things in his providence to himas he has done, _ and cursing and blaspheming him for it. 4 Now, it is unreasonable to suppose, that God should be an indifferent spectator of those things in his creature made in his own image, and made superior to all other creatures; and in a’creature that he values above all the rest of the creation. : It cannot be equally agreeable to him, whether man gives him proper esteem, love, fonoar; and gratitude; or, on ale con- — trary, unreasonably despises, hates, and curses him, Andif he be not an indifferent spgctator of these things, then he will not act as a perfectly indifferent spectator, and wholly let men alone, and order things in no respect differently for those ends one way or other. But so it must be, if God maintains. no mo- ral government over mankind. 3 o 4 § 7. As man is made capable of knowing his Creator, — so he is capable of knowing his will in many things, i.e.heis ‘capable of knowing his ends in this andthe other works which — he beholds. For it is this way principally that he comesto know there is a God, even by seeing the final causes of things ; by seeing that such and such things are plainly de- ' signed and contrived for such and such ends; and therefore he — is capable of either complying with the will of his Creator, or opposing it. He is capable of falling in with God’s ends, and what he sees his Creator aim at, and co-operating with him, or of setting himself against the Creator’ s designs, It is mani- fest, that itis the Creator’s design, that parents should nourish their children, and” that children should be subject to their parents. Ifa man therefore should murder his children, or if children should rise up and murder their parents, they would oppose the Creator’s aims. So if men use the several bodily Organs to quite contrary, purposes to those for which they were: given, and if they use the faculties of their own minds to ends quite contrary to those for which uthex. were fitted, (for doubtless CHAP. I. Of God’s moral government, Ke. _ 339 they were given and fitted for some end or other), he may perversly use bis dominion over the creatures against the ends to which they were given. For, however far we suppose man may be from being capable of properly frustrating his Creator, yet he is capable of showing that his will is con- trary to his Creator's ends. He may oppose his Creator in his will; he may dislike God’s ends, and seek others. Now, the Creator eannot be an indifferent spectator of this; for it jis a contradiction to suppose, that opposition to his will and aims should be as agreeable to him in itself, as complying with his will. And if he is not an indifferent spectator, then he will not act as such, and so he must maintain a moral goyern- ment over mankind. 3 § 8. This argument is peculiarly strong, as it respects man’s being capable of falling in with, or opposing God’s ends in his own creation, and his endowing him with faculties above the rest of the world. It is exceeding manifest con- cerning mankind, that God must hgye made them for some end ; not only as itis evident that God must have made the world in general for some end, and as man is an intelligent, voluntary agent; but as it is especially manifest from fact, that God has made mankind for some special end. For, it is apparent, in fact, that God has made the inferior parts of the world for some end, and that the special end he made them for, is tosubserve the benefit of mankind. Therefore, above all, may it be argued, that God has made mankind for some end. If an artificer accomplishes some great piece of work- manship, very complicated, and with a vast variety of parts, but the whole is so contrived and connected together, that there is some particular part which all the other parts are to subserve, we should well conclude that the workman had some special design to serve by that part, and that his peculiar aim in the whole, was what he intended should be obtained by that part. Now, man, the principal part of the creation, is capable of knowing his Creator, and is capable of discern- ing God’s ends in the formation of other things; therefore, doubtless, since God discovers to him the ends for which he has made other things, it would be very strange, if he should not let him know the end for which he Azmself is made, or for which he had such distinguishing faculties given him, whereby he is set above other parts of the creation. There- fore, in the use of his own faculties, he must either fall in with the known design of the Creator in giving them, or VoL, VIL. U 340 MISCELLANEOUS REMARKS. -thwart it. He must either co-operate with his Creator, as _ complying with the end of bis own being, or wittingly set himself as his enemy. Of this the Creator cannot be an in- different spectator; and therefore, by what was a before, 4 must maintain moral government over mankind. - re § 9. It may be argued, that God maintains a moral go- — vernment over the world of mankind, from this, that the spe- — cial end of the being of man is something wherein he has to _ do with his Creator. The special end of the brute creation — is something wherein they are concerned with men. But i man’s special end is some improvement or use of his faculties — _ towards God. For the special end for which God made man-_ kind, is something very diverse and very superior to those — ends for which be made any part of the inferior creation; because God has made man very different from them. But man’s special end does not respect any other patts of the visible creation. All these are below him, and all, as we — observed before, are made for him, to be subservient to his — use. Their special end respects him; but his special end does not respect them. For, this is unreasonable in itself? If they are in their formation and end subordinated to him, and subjected to him, then the Maker set a greater value on — him than them, and therefore he has not made him for them, — For that would be to suppose them most valuable in the eyes — of their Maker. And it is manifest, in fact, that the being — of mankind does not subserve the benefit of the inferior crea- — tures, any farther than is just necessary to turn them to his — own use, and spend thew in it. To this we may add, that the happiness of the greater part of mankind, in their’ worldly enjoyments, is not great enough, or durable enough, to prove that the end of all things in the whole visible oniverse is only that happiness.— Therefore, nothing else remains, no other supposition is pos- sible, but that man’s special end is something wherein he ry immediately to do with his Creator. § 10. If God has made men above other efeataten| with © capacities superior to them, for some’ special end, for which other creatures are not made, that special end must be some- thing peculiar to them, for which they are capacitated and fitted by those superior faculties: Now, the greatest thing ~ ihat men are capacitated for; by their faculties, more than — the beasts, is, that they are capable of pe intercourse CHaP. I. OP God's moral sehcsemieint Ke. 341 with their Creator, as intelligent and voluntary agents. They are capable of knowing, esteeming and loving him, and ca- ible of receiving instructions and commands from him, and capable of obeying and serving him, if he be pleased to give commands, and make a revelation of his mind: Surely this is not without some end. He that’ has done nothing i in the inferior world in vain, has not given man this capacity in vain. The sun has not its light given it without a final cause; and shall we suppose, that mankind has this light of the knowledge of their Creator, without a final cause ? Thus, it is evident, that the special end for which God has made man, is something wherein he has intercourse with his Creator, as an intelligent, voluntary agent. Hence, the consequence is certain, that mankind are subject to God’s moral government. For, there can be no such thing main- tained, aS a communication between God and man, as be- tween, intelligent, voluntary agents, without moral govern- ment. For, in maintaining communication or converse, one must yield to the other, must comply with the other; there -must be union of wills; one must be clothed with authority, the other with submission. If God has made man to converse with himself, he is not indifferent how he is conversed with. One manner of behaviour must be agreeable to his will, and another not; and therefore God cannot. act as indifferent in this matter. He cannot let man‘alone, to behave toward him just as he pleases; therefore theré must be moral go- vernment. God cannot be indifferent, whether he is respect ed and honoured, or is contemned and hated, § 11. Now as the consequence ef the whole, T would infer two things: 4, A future state of rewards and punishments. For, un- less there be such a state, it will certainly follow, that God, in fact, maintains no moral. government over the world of mankind, For, otherwise, it is apparent, that there is no such thing as rewarding or punishing mankind, according to any visible rule, or ‘indeed, according to any order or method whatsoever. Without this, there may be desires manifested, but there can be no proper laws established, and no authority maintained, Nothing is more manifest, than that in this world there is no such thing asa regular, equal disposing of rewards and punishments of men according to their moral estate. There is nothing in God’s disposals toward men in this world, tomake his distributive justice and judicial equity 342 MISCELLANEOUS REMARKS. © visible, but all things are in the greatest confusion. Often the wicked prosper, and are not in trouble as other men.—~ They become mighty in power; yea, it has commonly been — so in all ages, that they have been uppermost in the world. — They have the ascendant over the righteous. ‘They are — mounted on thrones ;. while the righteous remain in cottages. — And, inthis world, the cause of the just is not vindicated.— — Many wicked men have the righteous in their power, and — trample them under foot, and become their cruel persecutors: And the righteous are oppressed, and suffer all manner of injuries and cruelties; while the wicked live, and reign in ‘great glory and prosperity. : | 2. What has been said, does invincibly argue a divine revelation. Because, if God maintains a moral government over mankind, then there must be rewards and. punishments. But these sanctions must be declared: For instance, the — punishments which enforce God’s laws must be made known. ~ To suppose that God keeps up an equal, perfect moral go- vernment over the world, and yet leaves men wholly at a loss about the nature, manner, degree, time, place, and continu- ance of their punishment, or leaves it only to their guesses, or for them to argue it out from the nature of things, as well as they can, and every one to make his judgment according as his notions shall guide him, is a very unreasonable suppo- sition. If moral government be maintained, the order and method of government must be visible; otherwise, it loses the nature of moral government. There may be a powerful disposal, as inanimate, unintelligible things are the subjects of God’s government, in a visible and established order ; but no moral government. The order of government serves to’ maintain authority, and to influence and rule the subject — morally, no farther than it is visible. The notion of a moral - government, without a revelation or declaration of the mind of the head by his word, or some voluntary sign, or significa- tion, in the whole of it is absurd. How absurd is it to sup- pose, that there should be converse and moral government maintained between the head and subjects, when both are in- telligent, voluntary agents, without a voluntary communication of minds and expressions, thoughts and inclinations, between _ the head and the members of the society! § 12. It need not be looked upon as any objection to men’s remaining in being after the death of their bodies, that the beasts that are made for man ‘cease to be when they die: cuapP. 1. Of God's moral government, Kc. 343 For ifis manifest, in fact, that man is the end of the rest of the creatures inthis lower world. This world, with all its parts, inanimate, vegetative, and sensitive, was made for an habitation for man during his present state: And if man be the end of the rest of the creatures, for which the rest were made, and to-whose use they are subordinated, then man is ‘mmstar omnium. The end of all, is equivalent to the whole. Therefore there is no need of any thing else to be preserv- ed; nothing is lost; no partis in vain. If the end of all be preserved, all is preserved: because he is all, the rest is only for his occasional use. The beasts subserve man’s use in the present state; and then, though they cease, yet their end is obtained, and their good, which is their end, remains stillin man. Though the tent that was set up for man to sojourn in during his state of probation, ceases when that cccasion is over, surely that is no argument that the inhabitant ceases too, And that the beasts are made for TAD, affords a good positive argument for a future state of man’s existence. For that all other creatures in this lower world are made for man, and that he himself should be made for no more than they, viz. a short continuance in this world to enjoy the gdod things - of it is unreasonable. § 13. The natural world, which is in such continual la- bour, as is described in the first chapter of Ecclesiastes, con- stantly going round in such revolutions, will doubtless come toanend! These revolutions are not for nothing. There is some great event and issue of things, some grand period aim- ed at. Does God make the world restlesss, to move and re- volve in all its parts, to make no progress? To labour with motions so mighty and vast, only to come to the same place. again? Some great end is nearer to an accomplishment, after a thousand revolutions are finished, than when there was only one finished. The waters of the sea are not so restless, continually to ascend into the heavens, and then descend on the earth, and then return to the sea again, only that things” may be as they were before. One generation of men does not come, another go, and so continually from age to age, only that at last there may be what there was at first, viz. mankind upon earth. The wheels of God’s chariot, after they have gone round a thousand times, do not remain just in the same place that they were in at first, without having ‘earried the chariot nearer to a journey’s end. f veri | ¥ J Sir MISCELLANEOUS REMARKS. § 14. This is a confimation of a faturé state. For, if these revolutions have not something in another state’ that is to succeed this, then they are in vain. If ‘any thin; this world is to remain, after its revolutions are at an en doubtless it will be that part which is the head‘of all the r or that creature for which all the rest is made; and that man. For, if he wholly ceases, and is extinet, it is as if the whole were totally extinct : Because he is the end of all. He is that creature, to serve whom the labours and revolutions of this world are, and whom they affect; and therefore, if he does not remain after the revolutions have ceased, then — uo end is obtained by all these revolutions: Because nothing abides as the fruit of them after they are finished. But all comes to no more than just what was before this world itself began, viz. an universal nonexistence ; all is extinct; all is” as if the world had never been; and therefore all has been in vain; for nothing remains as the fruit. “He that is car-— tied in the chariot, does not remain after he is brought with so much Jabour and vast ado to the end of his journey; but” ceases to be, as the chariot itself does. mm J § 15. This confirms the divinity of the Christian reve- lation; which gives this account of things, that this world is to come to an end; it is to be dissolved ; that the revolu- © tions of the world have an appointed period; and that man, — the end of this lower world, is to remain in being afterwards ;~ and gives a most rational account of the great period, design, and issue of all things, worthy of the infinite wisdom and- majesty of God. dina t § 16. Some part of. the world, viz. that which is the high- est, the head, and the end of the rest, must be of eternal duration, even the intelligent, reasonable creatures. For, if” these creatures, the head and end of all the rest of the crea- tion, come to an end, and be annihilated, it is the same thing as if the whole were annihilated. And if the world be of a temporary duration, and then drops into nothing, it is in vain, i.e. no end is vbtained worthy of God. There is nobody — but what will own, that if God had created the world, and then it had dropt into nothing the next minute, it would have been — in vain; no end could be obtained worthy of God. And the only reason is, that the end would have been so small, by reason of the short continuance of the good obtained by it. And so it is still infinitely little, if it stand a million of ages, Of God’s moral government, Kc. 345 and thendropsinto nothing. That is, asa moment in the sight of God. It is, in comparison of him, absolutely equivalent to nothing, and therefore an end not worthy of him. No end is worthy of an infinite God, but an infinite end; and therefore the good obtained must be of infinite duration. If it be notso, who shall fix the bounds ? Who shall say a million of years is long enough? And if it be, who shall say a good of a thousand years continuance does not become the wisdom of God? And if it does, how can we say but that a good of still shorter continuance would not answer the ends of wisdom? If it would, who can say that the sovereignty of God shall not fix on a good of a minute’s continuance as sufficient; which is as great in comparison with him as a million of years? The only reason why a good of a minute’s continuance is not great enough to become the Creator of the world, is, that it is a good so little, when compared with him. And the same reason stands in equal force against a good of any limited duration whatsoever. § 17. It is often declared in the Old Testament, that ‘God will bring every work into judgment; that there is verily a God that judgeth in the earth; that his eyes are on the way ef man; that he considers all his goings: That the sins of the wicked, and the good deeds of the righteousare ex- actly observed, and written ina book of remembrance, and none of them forgotten; that they are sealed, and laid up among God’s treasures; and that he will render to every man according to his works: That the Judge of all the earth will do right; and that therefore God will not destroy the righteous with the wicked: That as to the righteous, it shall be well with him, for he shall eat the fruit of his doings; that as to the wicked, it shall be ill with him, for the reward of his hands shall be given him; that it is impossible it should be otherwise ; that there is no darkness nor shadow of deatis, where the workers of iniquity can hide themselves from God the Judge ; that God cannot forget his people; that a woman may sooner forget her sucking child; that God has graven _ them on the palms of his hands; that God beholds and takes notice of all their afflictions, and pities them, as.a father pi- tieth his chidren ; but that he is the enemy of wicked men: that their sins shall find them out; that though hand join in hand, the wicked shall not go unpunished; that the way of righteousness isa certain way to happiness, and the way of sin a siire way to misery. Solomon himself is-more abun- 346 “MISCELLANEOUS REMARKS dant than all other penmen of the Old Testament, in obsérvi the difference between the righteous and the wicked in respect, the greatness and the certainty of that differenc And, in Ecclesiastes xii. 13, 14. Solomon declares,“ to fear God and keep his commandments, is the whole duty of — man: because God will bring every work into judgment, with — every secret thing, whether it be good or whether it be evil.” And chap. v. 8. ‘If thou seest the oppression of the poor, and the violent perverting of judgment and justice in a pro- vince, marvel not at the matter; for he that is higher than — the highest regardeth, and there be higher than they.” Chap. — vil. If. “ Because sentence against an evil work isnot exe~ cuted speedily, therefore the heart of the sons of men is fully setin them to do evil.” And therefore, there is some other time, beside the time of this life, for executing the sentence which he observes will so surely be executed. In Proy. x. 7. _ Solomon says, the memory of the just is blessed, but the name of the wicked shall rot. And of this memory or good name of © the just, he says, (Eccles. vii. 1.) that “ it is better than pre- — cious ointment, (meaning the precious ointment they were wont toanoint the children of great and rich men with, when first born); and that, upon this aecount, the day of a godly — man’s death (followed with a good name and so blessed a me- — mery) is better than the day of one’s birth.” § 18. If God has perfectly forgiven all the sins of the righteous, and they are so high inhis favour; and if the great evidence of this favour be the durableness of the benefits that are the fruits of it, and the chief fruit of it is life; then it is at Jeast to be expected, that they wil] escape that mortality which ‘js such a remarkable disgrace to those that have the human pature, and so wonderful to behold in those whom the AZos¢ High bas made to differ so much from the beasts in capacity, _ dignity, end and design. We might surely expect, that these high favourites should, with regard to life and durableness of happiness, not be mere beasts, and have no. pre-eminence above them; and that they should not be like the grass, and the flower of the field, which in the morning flourisheth and groweth up, but in the evening is cut downand withered ; that - ¥ See Prov. i. 31, 52.3 and ii. 11,21, 22.5 and iii. 2;4,8, 15—18, 21—26, 32, 35,; iv. 5—15, 22.5 viii, 1721, 55, 36. ; ix. 5, 6, 11, 125 x. 10, 17, 27, 28, 29.5 xi. 7, 8,18, 19,21, 50,351. 5 xit. 2, 3, 14, 21, 28.5 xiii, 9, 15, 14, 15, 21. 3 xiv. 19,26, 27.5 xv. 3, 6, Q4. 5 xvi. 3—. ETS a xxi. 15, 16,. 18, 255 xxii. 4, 8, ; xxiil. 17, 18. 5 xxiv. I—5, 12, 15, 16, 19—22.5 xxviii. 10, 13, 14, 18. 5 xxix. 6. ; and in many other plaees in the book of Proverbs, 4 CHAP. I. Of God’s moral government, &c. 347 all their happiness and all the benefits of God’s favour should not be like a shadow, like a dream, like a tale that is told ; that it should not be as a span, and should not pass away as the swift ships, as the eagle that hasteth to the prey; to which things the life of man is compared in Scripture. The things of this world are spoken of as having no profit or value, because they are not lasting, but must be left at death, and therefore are mere vanity, and not worthy that any man should set his heart on them 3, Psalm xlix. 6. to the end; Proy. xxiii. 4, 5.; Prov. xi. 7.; Ecclesiastes ii. 15, 16, 17.5 chap. iii. ten first verses ; verse 19.; chap. v. 14, 15, 16. But the rewards of righteousness are abundantly represented as exceedingly valuable and worthy that men should set their hearts upon them, because they are lasting; Prov. iii. 16.5 viii. 18.; and x. 25, 27.; Isaiahlv.3.; Psalmi. 3. to the end; Isaiah xvii. 7, 8.; and innumerable other places. How can these things consist one with another, unless there be a future state? It is spoken of as a remarkable thing, and what one would not expect, that good men should die as wicked men do, as it seems to be, by good men’s dying a temporal death as wicked men do; Eccles. ii. 16.; chap. ix. 3,4, 5. And therefore, it may be argued, that it does but seem to be so; but that in reality it shall not be so, inasmuch as, though good men die a temporal death as wicked men do, yet, as to their happiness, they die not, but live for ever in afuture state. Itisan evi- dence of a future state, thatin the Old Testament so many promises are made to the godly, of things that shall be after they are dead, which shall be testimonies of God's great favour to them, and blessed rewards of his favour ; so many promises concerning their name, and concerning their posterity, and the future church of God in the world ; and yet that we are so much taught in the Old Testament that men are never the better for what comes to pass after they are dead, concerning these things, (i.e. if we look only at the present life, without taking any other state of existence into consideration), Job xiv. 21.; Eccles. i. ii. iii. 22.; andix.5,6. Yeathe wise man says expressly, that the dead have no more a reward, (Eccles. ix. 5.) i. e. in any thing in this world —Thbat man shall die as a beast, seems to be spoken of, Eccles. ili. 16. te the end; asa vanity, an evil, akind of mischiéf and confusion, that appears in the world. ‘Therefore this is an argument, that God, the wise orderer of all things, who brings order out of confusion, will rectify this disorder by appointing a future state. VoL. vil. Xx 343 PECERLANROUE REMARKS. 1 wea § 19. Itisan argument, that the Old Testament affords for the proof of a future life and immortality, that we are there taught, that mortality is brought in by sin, and comes as a punishment of sin. Therefore, it is natural to-suppose, that when complete forgiveness is promised, and perfect restoration to favour, and deliverance from death, and the bestowment of life, as the fruit of this favour, eternal life and immortality is — intended.—The better men are, the more terrible would it © make death, if there were no future state. ‘For the better they are, the more they love God. Good men have found the fountain of good. Those men who have a high degree of love to God, greatly delight in God. They have experience of a much better happiness in life than others ; and therefore it must be more dreadful for them to have their beings eternally — extinct by death. Hence we may strongly argue a future state : for it is not to be supposed, that God would make man such a creature as to be capable of looking forward beyond death, and capable of knowing and loving him, and delighting in him as the fountain of all good, which will necessarily in- crease in hima dread of annihilation, and an eager desire of immortality ; and yet, so order it, that such desire should be disappointed ; so that his loving his Creator, should in some sense make him the more miserable. § 20. Nothing is more manifest, than that it is absolutely necessary, in order toa man’s being thoroughly, universally and stedfastly virtuous, that his mind and heart should be thoroughly weaned from this world ;_ which is a great evidence, that God intends another world for virtuous men. He surely would not require them, in their thoughts, affections and ex- pectations, wholly to relinquish this world, if it were all the world they were to expect: if he had made them for this world wholly and only, and had created the world for them, to be their only country and home, all the resting place ever de- signed for them.—lIf aJl the creatures God has made are to come to an end, and the world itself is to come to an end, and so to be as though it had never been, then it will be with all God’s glorious and magnificent works, agreeably to what is said of the temporal prosperity of the wicked, Job xx. 6, 7, 8. ‘© Though its excellency be never so great, yet it shall perish for ever; it shall all fly away asadream; it shall be chased away as a vision of the night.” It shall yanish totally, and ab- solutely be as though it had not been. Of endless punishment. 349 CHAP... II. CONCERNING THE ENDLESS PUNISHMENT OF THOSE WHO DIE r. , IMPENITENT. - 2 t § 1. The word everlasting is used im the very sentence - of the Judge atthe last day, whom we cannot suppose to use rhetorical tropes and figures. The wicked that are finally impenitent, are represented as wholly cast away, lost, made no account of, &c. which is quite inconsistent with their punish- ment being medicinal, and for their good and purification, and to fit them for final and eternal happiness——Eternat punishment is not eternal annihilation. Surely they will not be raised to life the last day, only to be annihilated. “The words used to signify the duration of the punishment of the wicked, do, in their etymology, truly signify a proper eternity ; and if they are sometimes used ina lessstrict sense, when the nature of the thing requires it, yet that can never pass as any feason why they are not to be understood absolutely, when the subject is capable of it. They are terms the most expres- sive of an endless duration, of any that can be used or imagined. And they always signify so far positively endless, as to be express against ary other period or conclusion, than what zrises from the nature of the thing. They are never used in Scrip- ture in any other limited sense, than to exclude all positive abolition, annihilation, or conclusion, other than what the natural intent or constitution of the subject spoken of must necessarily admit. The word a:ano:, which is the word generally used by the sacred writers, is, we know, derived from the adverb as, which signifies for ever, and cannot without force be used in any lower sense. And, particularly, this is the word by which the eternal and immutable attributes of Deity are several times expressed.” Dodwell’s sermon in answer to Whiston, p. 15, 16. § 2. If the torments of hell are purifying pains, that purge the damned from their sins, it must be by bringing them to repentance, convincing them of the’ evil of sin, and in- _ ducing them to forsake it, and with a sincere heart to turn from sin to God, and heartily to choose virtue and holiness: 350 MISCELLANEOUS. REMARKS: There is no other way for sinners being purged as moral | : agents ; and, if hell fire is the means of any other purification, © it cannot be a moral purification. If the wicked in hell are the subjects of torments, in . order to their purification, and so being fitted for, and finally brought to eternal happiness ; then they are the subjects of a dispensation, that is truly a dispensation of love, and of divine aid infinite goodness and-benevolence, towards them.—And if the desizn of the pains of hell be that of kind and benevolent chastisement, to bring sinners to repentance, and compliance with the divine will; then we cannot suppose that they will be continued after the sinner has repented, and is actually, brought to yield and comply. For that would be to continue them for no purpose ; to go on using means and endeayours to obtain the end, when the end is accomplished, and the thing, aimed at is fully obtained already.—Moreover, if the damned, after many ages suffering extreme torment in hell, are tobe delivered, and made perfectly and. eternally happy, then: they, must be in a state of probation during this long season of their confinement to such extreme misery. Ifthey are notin a state of probation, or on any trial how. will they behave themselves under these severe and terrible inflictions of wrath, but are to be delivered, and made eternally happy.at the end of acertain period ; then what restraints are they under from giving an unbounded loose and licence to. their wickedness, in.expres- sions of enmity against God, in cursing and blaspheming, and whatever their hearts are inclined to? And if they are in such a state as this, wherein they are thus left to unrestrained wick- edness, and every curb to their most wicked inclination is taken off, being nevertheless sure of deliverance and everlast- ing happiness; how far is this state fit to be a state of purgation of rationa! creatures and moral agents.from sin, being a state wherein they are so far from means of repentance, reform- ation, and entirely reclaiming and purging them from sin, that ail manner of means are rather, remoyed ;. and so much is every restraint taken off, that they are given up wholly to sin, which, instead, of. purifying them, will.tend aboye all things that can be conceived, to harden them in sin, and desperately establish the habits of it ? 4 3, A state of purgation of moral,agents, that is, astate to bring sinners to. repentance aud. reformation, and not a state of trial, is.a, gross absurdity. If; any, should. say, that, *‘ though we should mainsain that.the,pains of hell are purifying CHAP. IL Of endless misery. 351 pains, to bring sinners to repentance, in order to their de- liverance and eternal happiness; yet there will be no neces- sity of supposing, either that they may sin with impunity, and so without restraint; or that they are properly in a state of probation: for they have no probation whether they shail finally have eternal happiness, because it is absolutely deter- mined by the benevolent Creator, concerning his intelligent creatures, that they shall finally be brought to a state of hap- piness: but yet their circumstances may be such as may tend greatly to restrain their wickedness, because that the time of their torment shall be longer or shorter, according as they behave themselves under their chastisements more or less perversely ; or that their torment shall be raised to a greater height, and additions be made in proportion to the wickedness they commit in their purgatory flames.” To this, I answer: Even on this supposition they are in a state of probation for a more speedy possession of eternal life and happiness, and deliverance from further misery and punishment; this makes their state as much a state of probation, as their state in the present life. Forhere it issupposed by these men, that sin- ners are notin a state of trial, whether ever they shall obtain eternal happiness or no; because that is absolutely deter- mined, and the determination known or knowable concerning all without any trial. But only it is astate of trial whether they shall obtain eternal life so soon as at the end of their lives, or at the day of judgment. Neither have they any trial during this life, whether they shall escape all affliction and chastisement for sin or not; but whether they shall be relieved from a state of suffering so soon, and shall escape those severer and longer chastisements that, with respect to many, are to come afterwards. And on the supposition of the objection, there must be the proper circumstances of a state of probation in hell, as well ason earth. There they must Jikewise be continued in that state of free agency, that renders them properly the subjects of judgment and retribution. For on the supposition of the objection, they shall be punished for their wickedness in hell, by an addition to their misery proportioned to their sin; and they shall be the subjects of God’s merciful strivings, endeavours, and means to bring them to repentance, as well as here. And there must be a divine judgment after the trial, to determine their retribution, as much as after this life. And the same, or like things, must be determined by the Supreme Judge, as will be determined at the day of 352 MISCELLANEOUS REMARKS. judgment, “At that great day, on the supposition of such < I oppose, What will be determined concerning the impen tent? not what their eternal state shall be, but.only whether they must have eternal happiness immediately ; whether they have repented, and are qualified for immediate admission — to heavenly glcry ; or, whether the bestowment of it shall be _ delayed, and farther chastisements made use of, and so it must be again after their castigatory purifying pains. At the end of all, there must be a judgment, whether now they truly repent, andso have performed the condition of deliverance, and immediate admission to the state of the blessed, or whe- ther there shall be a further season of misery ; which brings it in all respects to be a proper judgement, as much as that at the general resurrection; and the preceding time of the use of means and God's striving with them to bring them to repent ance, is asmuch a proper time of trial in ordento judgment, — as the time of this lite. § 4. But if the damned are in a state of trial, let it be — considered how unreasonable this is. If they are in a state of — trial, then they must be ina state of liberty and moral agency, as those men will doubtless own; and so, according to their notion of liberty, must be under no necessity of continuing in their rebellion and wickedness, but may cast away their abominations, and turn to God and their duty, in a thorough subjection to his will, very speedily. And then, seeing the end of their probationary state, and the severe means God uses with them to bring them to repentance, is obtained; how unreasonable will it be to suppose, that God, after this, would continue them still under hell torments for along succession ofages? But if God should speedily deliver them on their speedy repentance ; How are the threatenings and predictions of their everlasting punishment fulfilled in any sense, accord- ing to the sense even of those who deny the absolute eternity of the misery of hell, and hold, that the words everlasting and for ever, &c. when applied to the misery of the damned, are not to be taken in the strictest sense? They yet allow they signify a very long time, a great many ages. § 5. If the devils and damned spirits are in a state of probation, and have liberty of will, and are under the last and most extreme means to bring them to repentance, and consequently the greatest means, having the strongest ten- dency. of all to be effectual, I say, if thus, then it is possible ~ cHAP. II. Of endless misery. 353 that the greatest part, if not all of them, may be reclaimed by those extreme means, and may be brought to thorough repentance before the day of judgment ; yea, it is possible, it mightbe very soon. And, if so, how could it certainly be predicted concerning the devil, that he would do such and such great things in opposition to Christ and his church, from age to age? and that at last he should be judged and punished, and have God’s wrath more terribly executed upon him? as, Rey. xx. 10. ** And the devil that deceived them, was cast into the lake of fire and brimstone, where the beast and false prophet are, and shall be tormented day and night, for ever and ever.” And how is it said in Scripture, that when he fell, he was cast down from heaven, and reserved under chains of darkness unto judgment? The expression seems naturally to signify strong and irrefragable bonds, which ad- mit of no comfort or hope of escape. And besides, a being reserved in chains unto judgment, is not consistent with the appointment of another time of trial and opportunity to escape the judgment and condemnation. It is said, Jude 6. “ They are reserved in everlasting chains under darkness unto the judgment of the great day.” And if any of the separate souls of the wicked, that are in the case that the soul of the rich man was in, when he died and lift up his eyes in hell being in torments, should repent and be delivered before the day of judgment, and so should appear at the right hand among the righteous at that day, then how could that be veri- fied, 2 Cor. v.10. ‘* Forwe mustall stand before the judg- ment-seat of Christ, that every one may receive the things done in his body, ee good or bad?” And we have reason to think, that the time of standing before the judgment- seat of Christ, which the apostle bas a special respect to, is the day of judgment, if we compare this with other Scriptures; as that of the same apostle, Acts xvii. 31.“ He hath appoint- ed a day in which he will judge the world in righteousness, by that man, whom he hath ordained.” And many other places. . § 6. And how does their being in a state of trial, many of them for so many ages after death before the day fe judg- ment, during all which time they have opportunity to repent, consist with those words of Christ, Mark viii. 38. ‘ Whoso- ever therefore shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, “Yt het ‘od 4 ee ee 354 MISCELLANEOUS REMARKs. with the holy angels: ” How is their pele inva state | oi che Hives tothe day of judgment, corikistadt with its being declared to them from God beforehand, that they shall cer- tainly be condemned at the day of judgment? or, with Christ’s — certifying them beforehand, that whatever trial they shall have, whatever opportunity God should give them for repen-— tance and pardon, for so many ages, all would be in vain 5 which in effect is passing the sentence. We may argue in like manner, from those words, Matt. x. 14, 15. “ And ier soever shall mot receive you, and hear your words,—Verily say unto you, it shall be more tolerable for the land of Sod out ; and Gomorrha in the day of judgment, than for that city.” — So Matt. xi. 21,22. “ Woe unto thee, Chorazin, woe unto ~ thee, Bethéaida :—I say unto you, it shall-be more tolerable | for Tyre and Sidon in the day of judgment, than for you.— | Andthou, Capernaum, which art exalted to heaven, shalt val brought down to hell. I say unto you, it shall be more to-— Jerable for the land of Sodom in the day of judgment: than for thee.” It is here declared, what the state of those obstinate un- — i believers should be at the day of judgment, for their wick= _ edness here in the body, with an asseveration, J say unto you. And sentence indeed is passed beforehand upon them . by their Judge, concerning the punishment that shall be — executed upon them at the day of judgment. The declara= — tion is made in the form of a solemn denunciation or sentence’ : Woe unto thee, Chorazin, woe unto thee, Bethsaida, &c. And is it reasonable to suppose, that the very Judge that is to ‘ judge them at the end of the world, would peremptorily de- — clare, that they should not escape pubishiient at the day of | judgment; yea, solemnly denounce sentence upon them, — dooming them to the distinguished punishment they should — then suffer for their obstinacy in their lifetime; and yet ap- point another time of trial, of a great many hundred years — between their death and the day of judgment, wherein they — should have opportunity to escape that punishment? " ~- § 7. It is here also tobe observed, that the wicked inha- — bitants of Sodom and Gomorrha should be condemned to misery at the day of judgment, though tliey had already been in their purifying flames, and in a state of probation. The apostle (Rom. ii. 16:) repeatedly tells us, when these things shall be, that men shall thus réecéive their retribution; “In — ia _ CHAP. II. Of endless misery. 355 the day when God shall judge the secrets of men according - to my gospel?” whiclr shews that this hfe is the only state of trial, and that all men shall be judged at the end of the world according to their behaviour in this life, and not aceording to their behaviour in another state of trial, between this life andthat day. So, itis apparent, by 2 Thess. i.5—9. ** Which isa manifest token of the righteous judgment of God—seeing itis a righteous thing with God to recompense tribulaticn to them that trouble you. When the Lord Jesus shall be re- vealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and obey not the gospel of Jesus Christ ; who shall be punished with ever- Jasting destruction,” &c.- Here it is manifest, that all who are obstinate unbelievers, rejectors of the gospel, shall at the day of judgment, be punished with everlasting destruction. So that no room is left for a state of trial, and a space to re- pent before that time for ages in hell. Soit isapparent, Matt. xxv. that none will be found at the right hand, but they that have done such good works, as can be done only in this world ; which would not be declared beforehand, if there was an opportunity given for millions of others to obtain that privi- lege. §8 It may be proved, that the day of man’s trial, and the time of God’s striving inthe use of means to bring him to repentance, and waiting for his repentance under the use of means, will not be continued after this life, from those words, Gen. vi. 6. “ My spirit shall not always strive with man, for that he also is flesh; yet his days shall be 120 years.” It is as much as to say, that it is not fit that this day of trial and opportunity should last always to obstinate, perverse sin= ners. It is fit some bounds should be set to my striving and waiting on such as abuse the day of my patience; and that merciful means and gracious calls should not be continued, without limits, to them that trample all means and mercies under foot, and turn a deaf ear to all calls and invitations, and treat them with constant contempt. Therefore I will fix a certain limit; I will set their bounds to 120 years: when, if they repent not, I will put an end to all their lives, and with their lives shall be an end of my striving and waiting. This, which in Genesis is called God’s spirit striving, is by the apostle Peter expressed by the waiting of the long-suffering ef God; 1 Pet. iii. 20. But, according to the doctrine we _ VoL. vi. YY sag) ‘MISCELLANEOUS REMARKS, are opposing, instead of God’s striving and using means ta bring those wicked men to repentance, and waiting in the use of striving and endeavours 120 years, or tothe end of their lives, and no longer; he has gone on still since that, for above 4000 years, striving with them in the use of more powerful j means to bring them to repentance, and waiting on them, and will continue to do so for so long atime afterwards, that — the time is often called everlasting, and repheweners as en- during for ever and ever. § 9. Those words of Christ, “ I must work the works of © him that sent me while it is day, the night cometh wherein — no man can work,’ John ix. 4. prove that there is no other © day of trial after this life. Christ having undertaken for us, and taken on him our nature, and appearing in the form of a servant, and standing as our surety and representative, had — a great work appointed him of God to do in this life for eter-_ _ nity, He could not obtain eternal life and happiness for himself any other way, than by doing that work in this life, which was the time of his probation for eternity, as well as ours. And therefore his words imply as much as if he had said, I must do that work which God has appointed me to do for eternity, that great service which must be done, as I would be eternally happy, now while the day of life lasts, which is the only day appointed for the trial of man’s faithful- ness in the service of God, in order to his being accepted to eternal rewards. Death is coming, which will be the setting of the sun, and the end of this day; after which no work will remain, nothing to be done that will be of any signifi- cance in order tothe obtaining of the recompence of eternal felicity. § 10. And doubtless to the same purpose is thatin Eccles. ix. “ Whatsoever thy hand findeth to do, do it with thy might: For there is no work,” (or no man can work), “nor device, nor knowledge, nor vatsdiova in the grave, whither thou goest.” As much as.to say, after this life, nothing can be done, no- thing invented or devised in order to your happiness; no wisdoin or art will serve you to any such purpose, if you neg- lect the time of the present life. It is unreasonable to sup- pose the wise man means only that we should in this life do all that we can in temporal concerns, and to promote our temporal interest, and that nothing can be done towards this after this life: not only as this would be an observation of very ~ crap. Ii. Of endless misery. 357 little importance, it being as flat and impertinent as if he had said, whatever your hand finds to dothis year, do it with your might ; for nothing that you do or devise the next year, will signify any thing to promote your interest and happiness this year: but also because the wise man himself, in the con- ‘elusion of this book, informs us, that his drift through the whole book is, to induce us to doa spiritual work; to fear God and keep his commandments, in order, not to happiness in this life, (which he tells us through the book is never to be expected), but in order to a future happiness and retribution in consequence of a judgment to come; chap. xii. 13, 14. * Let ushear the conclusion of the whole matter. Fear God, and keep his commandments. For this is the whole” (7. e. the whole business, the whole concern) ‘‘of man. For God _will bring every work into judgment, whether it be good, or whether it be evil.” §11. If the wicked in hell are ina state of trial, under se- vere chastisement, as means in order to their repentance and obtaining the benefit of God’s favour in eternal rewards, then they are in-a state of such freedom as makes them moral agents, and the proper subjects of judgment and re- tribution. ‘Then those terrible chastisements are made use of as the most powerful means of all; more efficacious than all the means used in this life which prove ineffectual, and which proving insufficient to overcome sinners’ obstinacy, and prevail with their hard bearts, God is compelled to relinquish them ali, and have recourse to those torments as the last means, the most effectual and powerful. If the torments of hell are to last ages of ages, then it must be because sinners in hell all this while are obstinate; and though they are free agents as to this matter, yet they wilfully and perversely re- fuse, even under such great means to repent, forsake their sins, and turn to God. It must be farther supposed, that all this while they have the offers of immediate mercy, and deli- verance madetothem, if they will comply. Now, if this be the case, and they shall go on in such wickedness, and con- tinue in such extreme obstinacy and pertinaciousness, for so many ages, (as is supposed, by its being thought their torments shall be so long continued,) how desperately will their guilt . be increased? How many thousand times more guilty at the end of the term, than at the beginning? And therefore they will,\be much the more proper objects of divine severity, de- serving God’s wrath, and still a thousand times more severe $58 MISCELLANEOUS REMARKS. - ot longer continued chastisements than the past; and there- fore it is not reasonable to suppose, that all the damned should be delivered from misery, and received to God’s favour, and made the subjects of eternal salvation and glory at that time, when they are many thousand times more unworthy of it, more — deserving of continuance in misery, than when they were first east into hell. Itis not likely that the infinitely wise God should so order the matter. And if their misery should be augmented, and still lengthened out much longer, to atone for their new contracted guilt; they must be supposed to continue impenitent, till that second additional time of tor- ment is ended; at the end of which their guilt will still be risen higher, and vastly increased beyond what it was before. And, at this rate, where can there be any place for an end of _ their misery? § 12. It farther appears from what was observed above, that the sinner continuing obstinate in wickedness under such powerful means to reclaim him, for so long a time, will be so far from being more and more purged, or brought nearer to repentance, that he will be farther from it. Wickedness in his heart will be vastly established and increased. For, it may be laid down as an axiom, that the longer men continue wilfully in wickedness, the more is the habit of sin established, and the more and more will the heart be hardened in it. Again it may be laid down as another axiom, that the greater and more powerful the means are, that are used to bring men to reform and repent, which they resist, and are obstinate under, the more desperately are men hardened in sin, and the more the principle of it in the heart is confirmed. It may be laid down as a third axiom, that long continuance in perverse and obstinate rebellion against any particular kind of means, tend to render those particular means vain, in- effectual, and hopeless. After the damned in helt have stood it out with such prodigious perverseness and stoutness, for ages of ages, in their rebellion and enmity against God, refusing to bow to his will under such constant, severe, mighty chastisements, ‘attended all the while with offers of mercy, what a desperate degree of hardness of heart and fixed strength of habitual wickedness will they have contracted at last, and imconceiv- ably farther will they be from a penitent, humble, and pure heart, than when first cast into hell! And if the torments should be lengthened out still longer, and also their impeni<. CHAP. II. Of endless misery. 359 tence, {as by the supposition one will not end before the other does) ; still the farther will the heart be from being pu- rified. Andso, at this rate, the torments will never at all an- swer their end, and must be lengthened out to all eternity. § 13. Mat. vy. 25, 26. ‘‘ Agree with thine adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and ‘the judge deliver thee to the officer, and thou be cast into prison. Verily, £ say unto thee, thou shalt not come out thence, till thou hast paid the uttermost farthing.” These words imply, that sin- ners are in the way with their adversary, having opportunity to be reconciled to him but for a short season, inasmuch as it is intimated, that they must agree with him quickly, or they shall cease to be in the way with him, or to have opportunity to obtain his favour any more. But, if they shall be continued in a state of probation after death to the end of the world, and after that for ages, how far, how very far, are these words of Christ from representing the matter as it is? § 14. That some even in this world are utterly forsaken of God, and given up to their own hearts lusts, proves that these men never will be purified from their sins. That God should, in the future world, use great means to purify them, and fit them for eternal happiness and glory, in the enjoyment of himself, is not consistent with the supposition, that, after the use of great means and endeavours with them in this world, he gives them up to sin, because of their incorrigibleness and. perverse obstinate continuance in rebellion, under the use of those great means, and so leaves them to be desperately har- dened in sin, and to go on and increase their guilt, and mul- tiply transgressions to their utter ruin; which is agreeable to manifold representations of scripture. This is not agreeable to the scheme of such as suppose, that God is all the while, before and after death, prosecuting the design of purifying and preparing them for eternal glory. Consider Psal. xcii. 7. “When the wicked spring as grass, and when all the workers of amaguity do dourish, it is that they shall be destroy- ed for ever.” These places show, God has no merciful de- sign with thosé whom he gives up to sin. § 15. The apostle, in Heb. vi. 4—6. says, “ It is impos- sible for those who were once enlightened, and have tasted of the heavenly gift, &c. if they fall away, to renew them 360 MISCELLANEOUS REMARKS, again unto repentance, seeing they crucify to themselves the Son ‘of God afresh, and put him to an open shame,” &c. Th apostle speaks of their renovation to repentanee, as never likely to happen; for this reason, that they have proved irreclaimable under such great means to bring them to repent _ ance, and havethereby so desparately hardened their hearts, and contracted such great guilt by sinning against such gréat light, and trampling on such great privileges. — But if so, how — much more unlikely still will it be, that they should ever be renewed to repentance, after they have gone on still more ~ and more to harden their hearts by an obstinate, wilfal con- tinuance in sin, many thousand years longer, under much — greater means; and have therefore done immensely more to establish the habit of sin, and increase the hardness of their hearts ; and after their guilt is so vastly increased, instead of — being diminished? If it be impossible to bring them to re-— pentance, after they have rebelled against such light and — knowledge of Christ, and the things of another world, as they — had in this life ; how much more impossible is it, when, added © to this, they have had that infinitely greater and clearer know- ledge and view of those things to be manifested at the day of — judgment? Then they shall see Christ in the glory of his Father, with all his holy angels; shall see his great majesty, — and know the truth of his promises and threatenings, by sight — and experience ; and shall see all those ineffable manifesta- — tions of the glory of Christ, of his power, omniscience, strict — inflexible justice, infinite holiness and purity, truth and faith- — fulness, and his infinite mercy to penitents. They shell then — see the dreadful consequences of rebellion and wickedness, — and the infinitely happy and glorious consequences of the — contrary ; and, even at this time, (on the supposition) ‘have — the offers of mercy and deliverance from that dreadful misery, — and the enjoyment of the favour of their great Judge, and i participation of all the happiness and glory of the righteous — which they shall see at his right hand, if then they will throw, — down the weapons of their rebellion, and repent, and comply — with his will. But if they still, from the greatness of their enmity-and perverseness, obstinately and wilfully refuse, yea, — and continue still thus refusing, even after they have actually — felt the terrible wrath of God, and are cast into the lake of fire ; yea, after they have continued there many ages, all the while under offers of mercy on repentance : I say, if it be impossible to renew them to repentance, after their rebelling against, and trampling on the light and knowledge, and means ~ ie cui CHAP. IL _ Of endless misery. 361 used with them in this world, so that it is notto be expected, - because of the degree of hardness and guil: contracted by it ; how much less is it to be expected at the day of judgment, after all this obstinacy manifested, and guilt contracted? If | guilt be contracted by despising such means and advantages as the apostle has respect to in this life, that it may be com- pared to guilt that would be contracted by crucifying Christ _afrésh ; how much more, when, added to this, they shall so _ openly have despised Christ, when appearing to them in all the terrors, and glories, and love, that shall be manifested at _ the day of judgment, in their immediate and most clear view, and all is offered to them, if they will but yield subjection to him; and their enmity shall have appeared so desperate as yather to choose that dreadful lake of fire, and shall have continued in their choice even after they have felt the severity of that torment without rest day or night for many ages? § 16. That all shall not be finally purified and saved, is manifest from Matt. xii. 31, 32. ‘*Wherefore I say unto you, all manner of sin and blasphemy shall be for- givenunto men ; but the blasphemy against the Holy Ghost shall hot be forgiven unto men, And whosoever speaketh a word against the Son of man, it shall be forgiven him ; but whoso- ever speaketh against the Holy Ghost, it shall not be forgiven | him, neither in this world, neither in the worldto come.”— Also, Mark iii. 28, 29. “‘ Verily I say unto you, all sins shall be forgiven unto the sons of men, and all blasphemies where- withsoever they shall blaspheme ; but he that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in dan- ger of eternal damnation.”—-And 1 Johnv. 16. “ If any man see his brother sina sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is asin unto death; I do not say he shall pray for it.” From each of these places, it is manifest, that he that is guilty of blasphemy against the Holy Ghost, shall surely be damned, without any deliverance from his punishment, or end ‘to it.— The various expressions that are used, serve much to certify and fix the import of others. In Matt. xii. 31. it issaid, “ The blasphemy against the Holy Ghost shall not be forgiven unto men.’ The negative is general, and equally respects all times. If this sin should ‘be forgiven at a remote time, it would be as contrary to such a negative, as if it were forgiven him immediately. But, to determine us that Christ has re- spect to all times, even the remotest, and that he means to 362 MISCELLANEOUS REMARKS. deny that wd shall be forgiven at any time whatsoever, i in Mai ko it is said, “ He shall never be forgiven; or, hath never for- giveness ;” and, lest this never should be interpreted to mean, never as long as he lives, or never in this world, it is said ir Matt. xii. 32. “It shall not be forgiven him, neither in this world, nor in the world tocome.” And lest it should be said, | that, although he never is forgiven, yet that does not hinder but that there may be an end to his punishment; because he may suffer all he deserves in suffering a temporal punishment, — or punishment of a limited, long duration ; and he that is” acquitted in paying all his debt, is not said to be forgiven his debt : another expression is used in Mark, which shows, that — he shall ever suffer damnation, and never hive deliverance from his misery, whether by forgiveness or without it—* Hath never forgiveness, but is in danger of eternal damnation”* And the forementioned expressions, “ He shall never be for- given ;” ‘He hath never forgiveness;” “Shall not be — forgiven in this world, nor the world to come,” shew the meaning of the word pireel here, to be such as absolutely excludes any period, any time of favour, wherein condemnation and punishment, shall have ceased. And what the apostle — John says of those who commit the unpardonable sin, confirms — the whole, and proves, that he that has committed thissin re- Mains under no dispensation of mercy, and that no favour is — ‘is ever to be hoped for from God ; and therefore it is not our duty to pray for such favour. “There is a sin unto death, Ido not say he shall pray for it;” or, I give you no direction ta pray for them that sin this sin unto death. § 17. Thus it is evident, that all wicked men will not have an end to their damnation; but when it is said, they are in © danger of eternal or everlasting damnation, the word eternal — js to be understood in the strictest sense. The same terms are used concerning all impenitent sinners, that they shall be sentenced to eternal punishment, and shall go into everlast- ing punishment, &c. —That their worm dieth not, and the fire is not quenched ; and they shall be tormented for ever. - and ever ; and such terms are used after this world comes to an end; and also when they who have committed the unpar- iorahle sin, and others, shall be sentenced all together to an everlasting fire, in the same terms. It is unreasonable to sup- pose that the punishment of some will be everlasting, in an infinitely different sense from others jointly sentenced ; ee CHAP, II, Of endless misery. 363 that the duration of the punishment of one shall be perfectly as nothing, compared with the duration of the punishment of the other, infinitely less than a second toa million of ages. And it is unreasonable to suppose such a difference, also on this aecount, that there cannot be sucha difference in the demerit ef them that commit the unpardonable sin, and the demerit of thesins of all other wicked men, some of whom are exceed- ingly, and almost inconceiveably wicked. There cannot, be atruly infinite difference in their guilt, as there must be a properly infinite difference between the dreadfulness of those torments that have an end, however lang continued, and how. — ever great, and the tarments of a truly and strictly everlasting fire, § 18. Ifthe damned in hell shall all finally be saved, they shall be saved without Christ. Itis manifest, that Christ’s saving work will be at an end at the day of judgement ; for, as Christ has a twofold office, that of the Savzour of the world, and the Judge of the world ;_ so, the business of the latter office properly succeeds the former. It is not fit in the nature of things, that he should come into the world and appear openly inthe character of unversal Judge, to decide men’s state—in consequence of the trial there has been for making their state better by salvation—till that trial is over, and all its effects completed, when no more is to be hoped as to altering their state for the better by his salvation. Therefore Christ, at his first coming, appeared in order to savemen from condemnation and a sentence of eternal misery ; and not to judge them, as he tells us, John xii. 47. “If any man hear my words and ‘believe not, I judge him not: for I came, not to judge the world, but to save the world.” See also chap. iii. 17. and viii. 15. Bat the great business he will come upon at his second coming, as is abundantly declared, is to judge the world. And it is also exceedingly plain, that Christ’s saving work will be at an end at the day of judgment ; because we read, 2 Cor. xv. that at the end of the world he will deliver up his kingdom ; he will resign his commission: which proves, that the work of salvation, which is the design of it, will be at an end, when all his enemies, all that rejected him, and would not have him to rule over them, and so have failed of his salvation, shall be ‘made his footstool, shall be condemned and destroyed. Instead of being the heirs of salvation, he shall come in flaming fire to take vengeance on them that know not God, and obey not VoL, vill, Z 2° 364 MISCELLANEOUS REMARKS, the gospel of Jesus Christ, who shall be punished with ev Jasting destruction, &c. When he shall come to be glorifie is in his saints, and admired in all them that believe; 2 Thess, i. 8, 9, 10. 7 r - § 19. If the damned, after they have suffered awhile, are — to be delivered, and to have eternal life; then the present — dispensation of grace and life to the fallen children of men, that was introduced by Christ and his apostles, is not the last; — but another is to be introduced after this has proved unprofi- — table and ineffectual. But, that a new dispensation of grace — should thus be introduced, because that which was brought in — by Christ and his apostles, proves weak and unprofitable — through men’s corruption, and there appears to be need of — one which shall be more effectual, is not agreeable to the © Scripture. For this dispensation is spoken of as the last and — most perfect, wherein perfection was reached, Heb. vii. 19. — “For the law made nothing perfect, but the bringing in of — a better hope did.’ And chap. xi. 40. “God having pro- vided some better thing for us, that they without us should not be made perfect.” The ancient dispensation is spoken of - as that which God found fault with, in proving ineffectual — through the corruption of men; and so he introduced a new administration, that should not be liable to exception, and therefore should not wax old, or be ever liable to vanish away and give place to another. Heb. viii. 6. to the end. So he speaks of the things of that ancient dispensation, as things which were liable to be shaken and removed’; but of the things ( of the new dispensation then introduced, as those that could — not be shaken, but should remain for ever; Heb. xii. 25. to the end; and 2 Cor. iti. 11. The dispensation of the New ~ Testament is often spoken of in the prophecies of the Old Tes- ¢ tament as an everlasting dispensation ; Jer. xxxi. 3), 32. chap. — xxxii. 40. Isa. lxi. 8. Ezek. xxxvil. 26. et § 20. To suppose that, after all the means of grace that are used in this world, Moses and the prophets, Christ and — the gospel, the warnings of God’s word, and the exhibitions of glorious gospel grace, have been despised and obstinately — withstood, so asto make the case desperate as to their success, — God has other means in reserve, to be used afterwards to make men holy, that will be more powerful, and shall be ef- — fectual; is not agreeable to Scripture. Particularly, Luke xvi. 27. tothe end: “Then he said, I pray thee therefore, CHAP. II. Of endless misery. 365 Father, that thou wouldst send him to my father’s house: for I have five brethren, that he may testify to them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets, let them hear them. And he said, Nay, Father Abraham, but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” And this is es- pecially manifest, from Rev. xxii. 10, 11, 12. ‘ And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still; and he that is filthy, Jet him be filthy still. And behold Icome quickly, and my reward is with me, to give every man according as his works shall be.” I think the meaning must be either, The time is quickly coming, when every man’s state will be fixed, inasmuch as I am quickly coming to judgment, to fix every man’s state un- alterably, according as his work shall be; and after that there will be no alteration, nor any means or endeavours in order to it; but he that is unjust, let him be unjust still; and he that is filthy, let him be filthy still: and if this be the mean- ing, it makes it evident, that Christ will not immediately pro- ceed to the use of the most powerful and effectual means of all, to change the state of the unjust and filthy, to purify them and make them holy, and fit them for eternal glory, with in- fallible success.—Or, The meaning must be this, which seems to be much the most probable: Christ having given this last revelation to his church to be added to the book of Scripture, with which the canon was to be shut up and sealed, by the instrumentality of the apostle John, who lived the longest of the apostles, and wrote this book after all the rest were dead; orders John ver. 10, to publish this book, wherein such great future judgments are revealed as coming on the wicked, and such an affecting declaration of the future glory of the saints, to enforce the rest of God’s word and means of grace; and then intimates, that no more revelations are to be expected, no more instructions and warnings are to be added to the word of God, as the steady means of grace, any further to confirm and enforce the rest; that the next revelation that is to be expected, and that Christ will make of himself to the world, is to be his immediate appearance in judgment, to fix unalte- rably every man’s state according to his werks, according to the improvement he shall have madeof those past revelations, » instructions and warnings: and therefore, those that. will not ® 366 MISCELLANEOUS REMARKS. > She be purified by those means, are not to expect that better, other means, will ever be used with them; but he that is’ just must remain so still; and he that is filthy must be filth still, and he that is righteous shall be righteous still, and he — that is holy shall be holy still. Thus Christ takes leave of his — church till his last coming, warning them to improve the — means of grace they have, and informing them that they are _ never to have any other: g. d. They have Moses and the | prophets ; and, in* the writings of the New Testament, they have more glorious, powerful, and efficacious revelations of — me. Those writings I now finish and seal. Let them hear — these, and make a good improvement of them: for these are the last means I shall ever use to change man’s state. This is — inconsistent with his reserving his greatest and most powerful’ — means, with a determined certain success, to be used after — the Cay of judgment. ry ¥ § 21. They who suppose the damned are made to suffer — the torments of heli for their purification, suppose, that God _ is herein prosecuting his grand design of benevolence to his — creatures; yea, benevolence to the sufferers; and that he does not use these severe means but from necessity for their good, because all gentle remedies prove ineffectual. Now, it is unreasonable to suppose, that God is under any neces- sity of inflicting such extreme torments upon them for so” long a time, in order to their being brought to repentance ; and that, ‘ 1. If we consider the nature of things: torments in- — flicted have no tendency to bring a wicked man to repentance © directly and properly, if by repentance we mean an alteration of the disposition, and appetites, and taste of the mind. We — know by experience, that pain inflicted for gratifying an ap- petite, may make men afraid to gratify the appetite; but they do not change the inclination, or destroy the appetite. They may make men willing to comply with external exercises, of which they havea distaste, and to which their heart, in its” relish and inclinations, is averse; yet not from love to the things complied with, but from hatred of pain, and love of — ease. Sothat the man complies in some sense ; but his heart does not comply. He is only driven, and as it were forced: and an increase of pain alters not the nature of things. “It _ may make a man more earnestly to desire freedom from pain ; but still there is no more to be expected from it, than is in the tendency of pain, which is not to givea new nature, a ———— / CHAP. IT. Of endless misery. - ee new heart, or a new natural relish and disposition. It is not granted, that even long continued pains and practice will gra- dually raise an habitual love to virtue. The pains of the damned being great and long continued, may more and more convince them of the folly of their negligence and fear- lessness in sin, and may make them willing to take some pains, but will not shew them the beauty of holiness, or the odiousness of sin, so as to cause them to hate sin on its own account. Can any one that considers human nature, especially of those that deny an innate, desperate wickedness of heart, (as the men that we have this controversy with generally do), doubt in the least, whether, if a man should be in a furnace of fire for one day only, alive and full of quick sense, and should retain a full and tively remembrance of his misery, it would not be sufficient to make him wholly comply with all the pains and outward self-denial requisite in order to an uni- versal, external obedience to the precepts of the word of God, rather than have those torments renewed and continued. for ages ; and indeed rather than endure one more such day ? What pains would not such a man be willing to suffer? What labours could be too much? What would he not be willing to part with, in foregoing worldly wealth or pleasures? Would not the most covetous man, that had felt such a rod as this, be willing to part with all his treasures of silver and gold? and the most ambitious man be-willing to live in a cottage or wil- derness? the most voluptuous man to part with his plea- sures? Would he need first to endyre many ages of such torment, before he would be willing thus far to comply? It is against all principles of human nature to suppose it... If he retains the remembrance of the torment, ina lively idea. of it, it must. unspeakably outweigh the most lively and af- fecting and attractive ideas of the good things of the world. The supposition, therefore, of his not being brought to com- pliance by less torment, is as unreasonable as to suppose, that a mote of dust would sink the scale, being put ina balance with a talent of lead, or with ten thousand talents. If the Most High compassionate these poor wretches, ‘and has no- thing but a kind and gracious design of infinite mercy and bounty towards them, why does he take such dreadful mea- sures with them? Will no other do? Cannot infinite wis- dom find out some gentler method to bring to pass the same design? Ifit be said, that.no other can accomplish the effect, consistently with the freedom of will;—I answer, What means 368 MISCELLANEOUS REMARKS. can be devised, having a greater tendency to drive men, and compel them to comply with the thing required, (if th beany such thing,) without acting freely, and as persons left to their own free choice, than such a rod not only held over, but used upon them in such an amazing peated by an omni- — potent hand? , 2. It is apparent, from what has often come to pass, that” God is in no necessity of making use of such dreadful and. long continued torments, in order to bring sinners to repent-. ance. It is most unreasonable to suppose, that no sinners that ever were converted in this world, were, before their — conversion, as wicked and as hard- headeils as some of those : that have died impenitent; as Saul the persecutor, afterwards — the apostle Paul, and some of the convents, in the 2d chapter ; of Acts, who had a hand-in Christ’s crucifixion, and innumera- ble instances of persecutors and others, who have been brought to repentance since those days. Such were con- verted by gentler means than those pains of hell, in what the Scripture calls everlasting burnings; and that without any infringement of liberty necessary to their being moral — agents. It would be unreasonable to suppose, that all those eighteen, on whom the tower of Siloam fell, were good men. But Christ would not have his hearers imagine they were worse than themselves; and yet intimates, that there was a possibility of their escaping future misery by repentance. ’ 3. So far as pain and affliction are made use of to bring — men to repentance, it is apparent God can make infinitely — less severe chastisement effectual, together with such influ- ences and assistances of his Spirit, as are not inconsistent with the persons’ moral agency in their forsaking sin and © turning to God. And, if it should be said, that none of them had the habits of sin so confirmed, as all such as die in siu5 I would answer, That this is very unreasonably supposed : and If it should be allowed, yet it cannot be pretended, that the difference of guilt and hard-heartedness is proportionable at all to the severity of the ehastisement used for purgation. if no more than ten degrees of pain, or one year’s chastise- ment be requisite for the overcoming of five degrees of strength of the habit of sin, one would think, that less than 100,000 degrees, or 100,000 years chastisement, should be sufficient to overcome ten degrees of strength of the same habit. ——- a. § 22, If the torments of hell are purifying pains, and ) CHAP. IL. Of endless misery. 369 are used by a God of universal benevolence towards his crea- tures, as necessary means for the purgation of the wicked from sin, and their being fitted for, and finally brought to eternal happiness in the enjoyment of the loveof God; then it will follow, that the damned in hell are still the objects of God’s mercy and kindness, and that in the torments they suffer, they are the subjects of a dispensation of grace and benevo- lence. Allis for their good: all isthe best kindness that can be done them, the most benevolent treatment they are capa- ‘ble of, in their state of mind ; and, in all, God is but chastis- ing them as a wise and loving father, with a grieved and com- passionate heart, gives necessary chastisement to sons whom he loves, and whose good he seeks to the utmost ; in all he does he is only prosecuting a design of infinite kindness and favour. And indeed, some of the chief of those who are in the scheme of purifying pains, expressly maintain, that, instead of being the fruits of vindictive justice, they are the effects of God’s benevolence, not only to the system of intelligent crea- tures in general, but to the sufferers themselves. Now, how far are these things from being agreeable to the representation which is made of things in the Holy Scriptures ? The Scriptures represent the damned as thrown away of God ; as things that are good for nothing ; and which God makes no accountof; Matt. xiii. 48. As dross, and not gold and silver, or any valuable metal ; Psalmexix. 119. ‘Thou puttest away all the wicked of the earth as dross.” So Ezek. xxii. 18. Jer. vi. 28—30.; as salt that has lost its savour; as good for nothing but to be cast out and trodden under foot of men ; as stubble that is left, and as the chaff thrown out to be scattered by the wind, and go whither that. shall happen to carry it, instead of being gathered and Jaid up as that which isofany value. Psalm i. 4. Job xxi. 18. and xxxv. 5. ; as that which shall be thrown away as wholly worthless, as chaff and stubble and tares ; all which are thrown away as not worthy of any care to save them; yea, are thrown into the fire, to be burnt up as mere nuisances, as fit for nothing but to be de- stroyed, and therefore are cast into the fire to be destroyed ‘and done with. Matt. iii. 12. and xii. 30.; Job xsi. 18.; as barren trees, trees that are good for nothing ; and not only so, but cumberers of the ground ; and, as such, shall be cut down, and cast into the fire. Matt. iii. 10. and vii. 19. Luke xiii. 7.; as barren branches in a vine, that are cut off and cast away ; as good for nothing, and gatheredand burned. Jolin xv.6. as 370 MISCELLANEOUS REMARKS. sé thrown out and purged away as the filthof the world. - T us, it is said, Job xx.7. ‘That the wicked shall perish for ever as his own dung.” They are spoken of as those that shall be spued out of God's mouth ; as thrown into the lake of fire; as the great sink of all the filth of the creation ; Rev. xxi. * But the fearful and unbelieving, and the abominable, and mur- derers, and whoremongers, care idolators, and all liars, shall have their share in the lake that burns with fire and brimstone.” As briars and thorns, that are not only wholly worthless in a field, but hurtful and pernicious ; and are nigh unto cursing, whose end istobe burned; Heb. vi. z.e.the husbandman throws - them into the fire, and so has done withthem for ever. He dees not still take care of them, in order to make them Fruitful | ’ and flourishing plants in his garden of delights. The wicked, it is said, sha]l be driven from light into darkness, and chased out of the world ; Job xviii. 18.. Instead of being treated by God with benevolence, chastening them with the compassion and kindness of a father, for their great and everlasting good, they, at that day, when God shall gather his children together, to make them experience the blessed fruits of the love of an — heaveuly Father, shall be shut out as dogs; Rey. xxi. 7, 8. with 4 chap. xxii. 14, 15. And are represented as vessels to dis- honour, vessels of wrath, fit for nothing else, but to contain wrath and misery. They are spoken of as those that perish and lose their sou!s; that are lost; (2 Cor. iv. 4.) Those that lose themselves and are cast away; those that are destroyed, consumed, &c.—which representations do not agree with such — as are under a dispensation of kindness, and the means of a ~ physician, in order to their eternal life, health and happiness, — though the means are severe. When God, of old, by his pro- ] phets, denounced his terrible judgments against Jerusalem and the people of Israel, against Moab, Tyre, Egypt, Assyria, &c. which judgments, though long continued, were not de- — signed to be perpetual ; there were mixed with those awful — denunciations, or added to them, promises or intimations of future mercy. But, when the Scripture speaks of God’s deal- ings with ungodly men in another world, there are nothing but declarations and denunciations of wrath and misery, and no intimations of mercy ; no gentle terms used, nosignifications of divine pity, no exhortations to humiliation under God's awful hand, or calls to seek his face and favour, and turn and repent. The account that the Scripture gives of the treat- ment that wicked men shall meet with after this life, is very incensistent with the notion of their being from necessity sub- ‘ | CHAP. Il. : Of endless misery. 37) jected to harsh means of cure, and severe chastisement, with a benevolent, gracious design of their everlasting good ; par- ticularly the manner in onnch Christ will treat them at the day of judgment. He will bid the wicked depart from him as cursed. : § 23. We have no account of any invitations to accept of mercy; any counsels to repent, that they may speedily be delivered from this misery. But it is represented that then they shall be made his footstool. He shall triumph over them. - He will trample upon them as men are wont to tread grapes in a wine- press, when they trample with all their might, to that very end that they may effectually crush them in pieces. He will tread them in his anger, and trample them in his fury, and, as he says, their blood shall be sprinkled on his garments, and he will stain all bis raiment, Isaiah Ixiii. at the beginning ; Rev. xiv. 19, 20. and chap. xix. 15. in which last place itis said, he treadeth the wine-press of the fierceness and wrath of Almighty God. These things do not savour of chastening with compassion and benevolence, and as still prosecuting a design of love toward them, that he may in the end actually be their saviour, and the means of their eternal glory. There is nothing in the account of the day of judgment, that jooks as though saints had any love or pity for the wicked, on account of the terrible long-continued torments which they must suffer. Nor indeed will the accounts thatare given, admit of supposing any such thing. We have an account of their judg- ing them, and being with Christ in condemning them, con- curring inthe sentence, wherein he bids them begone from -him as cursed with devils into eternal fire; but no account of their praying for them, nor of their exhorting them to consi- der and repent. They shall not be grieved, but rather rejoice at the glo-- rious manifestations of God’s justice, holiness and majesty in their dreadful perdition, and shall triumph with Christ; Rev. xviii. 20. and xix.atthe beginning. They shall be made Christ’s footstool, and so they shall be the footstool of the saints. Psaim lxviii. 23. “ That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.” If the damned were the objects of divine benevo- lence, and designed by God for the enjoyment of his eternal Jove, doubtless it would be required of all God’s children to VOL. vill. 40'S A 372. MISCELLANEOUS REMARKS. =. - their good; as here in this world it is required of them sas lo their enemies, to be kind to the evil and unjust; and to p and pray for the vilest of men, that were their own persec tOrs, because they are the subjects of God’s mercy in many re spects, and are fit objects of infinite divine mercy and love If Christ, the head of all the church, pities the damned a seeks their good, doubtless his members ought to do so If the saints in heaven ought to pity the damned, as well the saints on earth are obligated to pity the wieked that dwe here; doubtless their pity ought to be in some proportion — the greatness of the calamities of the objects of it, and th greatness of the number of those they see in misery. But if they had pity and sympathizing grief in such measure as this, for so many ages, what an alloy would it be to their happines God is represented as whetting his glittering sword, bendir his bow, and making ready his arrows on the string agai wicked men, and lifting his hand to heaven, and swearin that he will render vengeance to his enemies, and reward the that hate him, and make his arrows drunk with their blood, and that his sword shall devour their flesh. Deut. xxxii. 40, 41, 42. and Psalm vii. 11, 12, 13. Certainly this is the lan= guage and conduct of an enemy, not of a friend, or of a com= passionate chastising father. # § 24. The degree of misery and torment that shall be ine flicted, is an evidence, that God is not acting the part of be- nevolence and compassion, and only chastening froma kind and gracious principle and design. It is evident, that it is God’s manner, when he thus afflicts men for their good, and chastens them with compassion, to stay his rough wind in’ th day of his east wind; to correct in measure; to consider a frame of those that are corrected; to remember their weak- ness, and to consider how little they can bear. He turns away his anger, and does not stir up all his wrath. Psalm Ixxviii. 37, 38, 39. Isa. xxvii. 8. Jer. xxx. 11. and xlvi. 28. And it is his manner, in the midst even of the severest afflictions, to orde some mitigating circumstances, and to mix some mercy. the misery of the damned is represented as unmixed. TI wine of the wrath of God is poured out without mixture into the cup of his indignation, that they may be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment shalj ascend up for ever and ever, and they have no rest. day _cHap. ee Of endless misery. 373 nor night. Rev. xiv. 10,11. They are tormented in a flame that burns within them, as well as round about them, and they shall be denied so much as a drop of water to cool their tongues. _ And God’s wrath shall be inflicted in such a manner, as to shew his wrath, and make his strength known on the vessels of wrath, and which shall be punished with everlasting destruc- tion, answerable to that glory of Christ’s power in which he shall appear at the day of judgment, when he shall come in the glory of his Father, with power and great glory, in flaming fire, totake vengeance on them that know not God, and obey not the gospel. Can any imagine, that in all this God is only correcting from love, and that the subjects of these inflictions are some of those happy ones whom God corrects in order ' to teachthem out of his law? whom he makes sore, and bind- ethup? Jobv. 17,18. Psalm xciv. 12. There is nothing in Scripture that looks as if the damned were under the use of _ means to bring them to repentance. It is apparent that God’s manner is, when he afflicts men to bring to repentance by affliction, to join instructions, admonitions and arguments to persuade. But if we judge by scripture representations of the state of the damned, they are left destitute of all these things —= There are no prophets, or ministers, or good men, to admo- nish them, to reason and expostulate with them, or to set them “ good examples. There is a perfect separation made betwixt all the righteous and the wicked by a great gulf; so that there can be no passing from one to the other. They are left wholly to the company of devils, and others like them. When the rich man in hell cries to his father Abraham, begging a drop of water, he denies his request; and adds no exhortation to repentance. Wisdom is abundantly represented in the book of Proverbs, as counselling, warning, calling, inviting, and expostulating with such as are under means for the obtaining wisdom, and as waiting upon them in the use of means, that they may turn at her reproof. But as to such as are obstinate under these means of grace and calls of wisdom, till the time of their punishment comes, it is represented, that their fear shall come as desolation, and destruction as a whirlwind; that distress and anguish shall come upon them; and that then it will be in vain for them to seek wisdom: That if they seek her early, they shall not find her, and if they call upon her, she will not hear; but instead of this, will laugh at their calamity, and mock when their fear cometh: Which certainly does not consist with the idea that the God of wisdom is still striving y . that Christ prayed for all that should ever be true believers.— ‘word of the apostles, and such means of grace as are used in 374 MISCELLANEOUS REMARKS, with them, and using means, in a beneyolent and compass ate manner, to bring them to seek and embrace wisdom; stil) offering wisdom with all her unspeakable benefits, if they W i hearken to her voice and comply with her counsel. Is wisdom cessful, though they have obstinately refused all others, and when wisdom called, they heretofore refused, when she stretched forth her hand, they did not regard? Is he still most. effectually acting the part of a friend, to deliver them from _ their distress and anguish, instead of laughing at their cala mity? Prov.i.latter end. ‘This declaration of wisdom, if it ever be fulfilled at all, will surely be fulfilled most completely and perfectly at the time- appointed for obstinate sinners to receive their most perfect and. complete punishment. — . If all mankind, even such as live and die in their wicked- ~ ness, are and ever willbe the objects of Christ’s good will — and mercy, and those whose eternal happiness he desires and seeks; then surely he would pray for all: but Christ declares — that there are some that he prays not for. Jobn xvii.9. “I pray for them: I pray not forthe world, but for them which thou hast given me; for they are thine.’ Compared with _ ver. 14. “The world hath hated them, because they are not of the world, even as I amnot of the world.” ver. 25. “The world hath not known thee, but I have known thee; and these have known that thou hast sent me;” and ver. 20. “ Neither pray { for these alone, but for them also which ~ shall believe on me through their word.” By this it appears — But he prayed not for those who should not be brought by the _ this world, to believe in him, and should continue notwith- i standing not to know God, and in enmity against true holiness — or christianity. _These were such as Christ prayed not for. . § 25. If sin and misery, and the second death, are to ; continue and prevail for so long a time after the day of judg- ment, with respect to great multitudes that Christ will finally save and deliver from those things, having perfectly conquered and abolished them; then how can the Scriptures truly repre- sent, that all enemies shall be put under his feet at the end — of the world, and that the last enemy that shall be destroyed — is death ; and that then, having perfectly subdued all his ene- P mies, he shall resign up the kingdom tothe Father, and he j { : / \ | | | } | } i CHAP. II. > Of endless misery. 375 himself be’ subject to the Father? as in 1 Cor. xv. 20—28. The time of Christ’s victory over death will be at the general resurrection and day of judgment, as is evident by ver. 54. with the foregoing context. The chief enemies that Christ came to destroy, with regard to such as should be saved, and be of his church, were s?z and misery, or death consisting in sin, and death consisting in suffering the second death, un- _ speakably the greatest enemy that came by sin, infinitely more terrible than temporal death. But if the notion I am oppos- ing be true, these greatest and worst enemies, instead of being subdued, shall have their principal reign afterwards, for many ages at least ; viz. sin in the sad effect and conse- quence of it, men’s misery ; and God shall have his strongest conflict with those enemies afterward; that is, shall strive against them inthe. use of the most powerful means. . § 26. There is a great evidence, that the devil is not the . _ subject of any dispensation of divine mercy and kindness, and that God is prosecutitig no design of infinite goodness towards him, and that his pains are not purifying pains. It is manifest, that, instead of any influence of his torments to bring him nearer to repentance, he has been from the beginning of his _ damnation, constantly, with all his might, exerting himself in prosecuting his wickedness, his violent, most ‘haughty, and _ malignant opposition to God and man; fighting especially with peculiar virulence against Christ and his church; opposing with all his might, every thing that is good; seeking the des- truction and misery of all mankind, with boundless and insa- tiable cruelty; on which account he is called Satan, the ad- versary, and Abaddon and Apolliyon, the destroyer. He is represented as a roaring lion, seeking whom he may devour, a viper, the old serpent, the great red dragon, red, on account of his bloody cruel nature. He is said to be a murderer from the beginning. He has murdered all mankind, has murdered their souls as well as their bodies. He wasthe murderer of Jesus Christ, by instigating Judas and his crucifiers. He has most cruelly shed the blood of an innumerable multitude of the children of God. He is emphatically called the evil one, that wicked one, &c. He is aliar, and the father of lies, and the father of all the sin and wickedness that is, or ever has been, in the world. He is the spirit that worketh in the children of disobedience; 2 Cor. iv. 3,4. It is said, that he that committeth sin is of the devil. For the devil sinneth from the beginning ; and all wicked men are spoken of as his chil- 376 | MISCELLANEOUS REMARKS. ¥ dren. He has set up himself as God of this world, in oppos = tion to the true God, and has erected avast kingdom over the : nations; and is constantly carrying on a war with the utmost earnestness, subtilty, malice and venom, against Jesus Christ, | and all his holy and gracious designs 5 maintaining a kingdom of darkness, wickedness and misery, in opposition to Christ’s — kingdom of light, holiness and peace; and thus will continue — todo, till the end of the world, as appears by Scripture pro- ~ phecies. ‘q § 27. And God’s dealings with him are infinitely far from 4 being those of a friend, kindly seeking his infinite good, and — designing nothing else in the end, but to make him eternally happy in love and favour, and blessed union with him, God 7 is represented every where as acting the part of an enemy to— him, that seeks and designs nothing in the final event but his — destruction. The grand work of God’s providence, which he © is prosecuting from the beginning to the end of the world, viz. — the work of redemption, is against him, to bruise or break in — pieces his head, to cast him like lightning from heaven, from — that height of power and dominion to which he has exalted — himself, to tread him under foot, and to cause his people to — trample and bruise, or crush him under foot, and gloriously to — triumph over him. Christ, when he conquered him, made a shew of him openly, triumphing overhim. And, it is evident, that, as it will be with the devil in this respect, so it will be with the wicked. This is reasonable to suppose, from what the Scripture represents of the relation wicked men stand in to — the devil as his children, servants, subjects, instruments, and his property and possession. ‘They are all ranked together with him in one kingdom, in one interest, and one companys And many of them are the great ministers of his kingdom, and to whom he has committed authority; such as the beast and false prophet that we read of in the Revelation. Now, how reasonable and natural is it to suppose, that those who are — thus united should have their portion and lot together? As — Christ’s disciples, subjects, followers, soldiers, children, instru- ments and faithful ministers, shall have their part with him in — his eternal glory; so we may reasonably believe, that. the devil’s disciples, followers, subjects, soldiers in. bis army, his" children, instruments and ministers of his kingdom, should have their part with him, and hot that such an infinite diffe~ rence should be made between them, that the punishment of the one should be eternal, and that of the other but temporal, CHAP. Il. Of endless misery. ; 377 and therefore infinitely: less, infinitely disproportionate; so that the proportion between the punishment of the latter, and that of the former, is as nothing, infinitely less than an unit to a million of millions. This is unreasonable to be supposed in itself, as the difference of guilt and wickedness cannot be so great, but must be infinitely far from it; especially, consider- ing the aggravations of the wickedness of a great part of damned men, as committed against Christ, and gospel grace and love; which exceeding great aggravation the sin of the devils never had. § 28. As the devil’s ministers, servants and instruments, of the angelic nature, those that are called the devil’s angels, shall have their part with him; for the like reason we may well suppose, his servants, and instruments of the human nature, willshare with him. And not only is this reasonable in itself, but the Scripture plainly teaches us that it shall be so. In Rev. xix. 20. it is said, ‘* The beast and the false pro- phet were both cast alive into the lake of fire burning with brimstone.”’ So it is said, chap xx.16. ‘“ The devil that de- ceived them was cast into the lake of fire and brimstone, where the beast and false prophet are, and shall be tormented day and night for ever and ever.”—thus expressing both the kind of misery and the duration. Just in the same manner it is said concerning the followers of the beast. It is said, chap. xiv. 9, 10, 11. “ Saying with a loud voice, If any man worship the beast, &c.—the same shall be tormented with fire and brim-' stone, andthe smoke of their torment ascendeth up for ever and ever, and they have no rest day nor night.”—And_ chap. xxi. 8. of wicked men in general, it is said, they shall have their part in the lake which burneth with fire and brimstone.— So we find in Christ’s description of the day of judgment, the wicked are sentenced to everlasting fire prepared for the devil and his angels. By which it appears most plainly, that they share with the devils in suffering misery of the same kind, and also share with him in suffering misery of the same everlasting continuance. And, indeed, not only would the pucishment infinitely differ as to quantity and duration, if the punishment of the devils was to be eternal, and of wicked men only temporal ; but, if this were known, it would, as it were, in- finitely differ in kind. The one suffering God’s hatred and mere vengeance, inflictions that have no pity or kindness in them ; the other, the fruit of his mercy and love, and infinite- ly kind intention: the one attended with absolute despair, and a _ al we 378 MISCELLANEOUS REMARKS. be r ae a black and dismal sinking prospect of misery, absolutely enc fess; the other with the light of hope, and a supporting pro pect, not only of anend to their misery, but of an etern unspeakable happiness to follow. According to the noti ment, or any proper judgment to settle all things in their-fin state, that it will, with respect to the wicked, be no m than the judgment of a physician, whether more sharp ar powerful remedies must not be applied in order to the relief o c sinners, and the cure of their disease, which, if not cured, w make them eternally miserable! ) § 29. It is evident, that the future misery of the wicked in hell is not to come to an end, and to be succeeded by eter. nal happiness ; and that their misery is not subservient to their happiness, because the Scripture plainly signifies, concerning those that die in their sins, that they haye all the good an comfort in this life, that ever is desizned for them. Luke vi. 24. “ Woe unto you that are rich, for ye have received you consolation.” Luke xvi. 25. “ Son, remember that thou i thy Jifetome receivedst thy good things.” Psal. xvii. 13, 14 “ Deliver my soul from the wicked—from the men of the worlc which have their portion in this life, and whose belly thou fillest with thy hid treasure.” 5 § 30. According to the opinion I am now opposing, God will surely at the last deliver all the damned from their misery, and make them happy. So that God will see to it, that th purifying torments shall certainly at last have their effect; to” turn them from sin. Now, how can this consist with God's treating them as moral agents, and their acting from the free- dom of ‘these own wills, in the affair of their turning from sin y and becoming morally pure and virtuous, according to : notions of freedom and moral agency which now prevail, and are strenuously maintained by some of the chief assertors of this opinion concerning hell torments; which notion of free- dom implies contingence, and is wholly inconsistent with the necessity of the event? If after all the torments used t bring sinners to repentance, the consequence, aimed at, Viz. their turning from sin to virtue, be not necessary, but it shall still remain a contingent event, whether there ever will: any such consequence of those severe, long continued chas- tisements or no; then, how can it be determined, that this aa —==— ES = — CHAP. I}. Of endless misery. 379 will surely be the consequence? How can it bea thing infal- ible, that such a consequence of means used will follow, when ' at the same time, it is not a consequence any way necessarily connected with the means used, it being only a thing con- _tingent whether it will follow or not? If God has determined absolutely to make them all pure and happy, and yet their _ purity and happiness depends on the freedom of their will; then here is an absolute, divine decree, consistent with the freedom of men’s will, which is a doctrine utterly rejected by the generality of that sort of men who deny the eternity of hell torments. If it be said, that God has not absolutely de-- termined the duration or measure of their torments, but in- tends to continue them till they do repent, or to try Jesser torments first, and, if these do not answer, to increase them till they are effectual, determining that he will raise or con- tinue them till the effect shall finally and infallibly follow; _ that is the same thing as to necessitate the effect. And here _ is necessity in such a case, as much as when a founder puts a piece of metal in a furnace, with a resolution to melt it, and if continuing it there a little while will not dissolve it, that he will keep it there till it does dissolve: and if, by reason of its peculiar hardness, an ordinary degree of heat of the furnace will not be effectual, that he will increase the vehemence of the heat, till the effect shall certainly follow. -_ §31. If any should maintain this scheme of temporary future punishments, viz. that the torments in hell are not purifying pains, and that the damned are not in a state of trial with regard to any expected admission to eternal happiness, and that therefore they are not the proper objects of divine benevolence; that the dispensation they are under, is not truly a dispensation of mercy, but that their torments are properly penal pains, wherein God displays his vindictive jus- tice; that they shall suffer misery to sucha degree, and for so longa time as their obstinate wickedness in this world de- __ serves; and that indeed they shall be miserable a very long time, so long, that it is often figuratively spoken of in Scrip- ture as being everlasting, and that then they shall be annihi- Jated: On this I would observe, that there is nothing got by such a scheme; no relief from the arguments taken from Scripture, for the proper eternity of future punishment. For, if it be owned, that Scripture expressions denote a punishment that is properly eternal, but that it is in no other sense properly VOL. Vill. 3B | 9 $80 _ MISCELLANEOUS REMARKS. so, than as the annihilation, or state of non-existence t which the wicked shall return, will be eternal; and that this eternal annihilation is that death which is so often threaten: 1 for sin, perishing for ever, everlasting destruction, being los utterly consumed, &c. and that the fire of hell is called eter- nal fire, in the same sense that the external fire which con- sumed the cities of Sodom and Gomorrha is called eternal fire, Jude 7. because it utterly consumed those cities, that they might .neyer be built more; and that this fireis called that which cannot be quenched, or at least not until it has destroy- ed them that are cast into it.—If this be all that these ex- pressions denote, then they do not at all signify the leneet of the torments, or long continuance of their misery; so that the supposition of the length of their torments is brought in without any necessity, the Scripture saying nothing of it, hav- ing no respect to it, when it speaks of their everlasting pu- nishments: and it answers the Scripture expressions as well, to suppose that they shall be annihilated immediately, without any long pains, provided the annihilation be everlasting. § 32. If any should suppose, that the torments of the damned in hell are properly penal, and in execution of pena justice, but yet that they are neither eternal, nor shall end in annihilation, but shall be continued till justice is satisfied, an they have truly suffered as much as they deserve, whereby their punishment shall be so long as to be called everlasting, but that then they shall be delivered, and finally be the sub- jects of everlasting happiness; and that therefore they shall not in the mean time be in astate of trial, nor will be ra upon in order to repentance, nor will their torments be used as means to bring them to it; for that the term and measure of their punishment shall be fixed, from which they shall not be delivered on repentance, or any terms or conditions what. | soeyer, until justice is satisfied: I would observe, in answer to this, that if it be so, the damned, while under their suffers ing, are either answerable for the wickedness that is acted by them while in that state, or may properly be the subjects of a judicial proceeding for it, ornot. If the former be supposec then it will follow, that they must have another state of suffer- ing and punishment, after the ages of their suffering for the sins of this life are ended. And it cannot be supposed, that | this second period of suffering will be shorter than the first: For the first is only for the sins committed during a short life, : often represented in Scripture, for its shortness, to be a. * CHAP. Il. Of endless misery. 381 dream, a tale that is told, a blast of wind, a vapour, a span, a moment, &c. But the time of punishment is always repre- sented as exceeding long, called everlasting; represented as enduring for ever and ever, ashavingno end, &c. Ifthe sins of amoment must be followed with such punishment, then, doubtless, the sins of those endless ages, must be followed - with another second period of suffering, much longer. _ For it must be supposed, that the damied continue sinning all the time of their punishment; for none can rationally imagine, that God would hold them under such extreme torments, and terrible manifestations and executions of his wrath, after they have thoroughly repented, and turned from sin, and are be- come pure and holy, and conformed to God, and so have left off sinning. And if they continue in sin during this state of punishinent, with assurance that God still has a great benevo- lence for them, even so as to intend finally to make them everlastingly bappy in the enjoyment of his love, then their sin must be attended with great aggravation; as they will have the evil and ill desert of sin set before them in the most affect- ing manner, in their dreadful sufferings for it, attended be- sides with evidence that God is infinitely benevolent towards them, and intends to bestow infinite blessings upon them.— But, if this first long period of punishment must be followed with a secorid as long, or longer; for the same reason, the second must be followed by a third, as long, or longer than that; and so the third must be followed by a fourth, and so zx ‘infinitum ; and, at this rate, there never can be an end of their misery. So this scheme overthrows itself. § 53. And if the damned are jot answerable for the wickedness they commit during their state of punishment, then we must suppose that, during the whole of their long, and, as it were, eternal state of punishment, they are given ap of God _to the most unrestrained wickedness, having this to consider, that how far soever they go in the allowed exercises and ma- nifestations of their malice and rage against God and Christ, saints and angels, and their fellow damred spirits, they have nothing to fear from it, it will be never the worse; and surely, continuing in such unrestrained wickedness, for such duration, must most desperately confirm the habit of sin, must increase the root and fountain of it in the heart. Now, how unreason- able is it to suppose, that God would thus deal with such as were objects of his infinite kindness, and the appointed sub- jects of the unspeakable and endless. fruits of his loye, in a $82 MISCELLANEOUS REMARKS, © state of perfect holiness and purity, and conformity to and union with himself; thus to give them up beforehand to un-' restrained malignity against himself, and every kind of hellish wickedness, as it were infinitely to increase the fountain of sin in the heart, and the strength of the principle and habit? Now, how incongruous is it to suppose, with regard to those for whom God has great benevolence, and designs eternal favour, that he would lay them under a necessity of extreme, unbounded hatred of him, blasphemy and rage against him, for so many ages ; such necessity as should exclude all liberty of theiz own in the case? If God intends not only punishment, but purification by these torments ; on this supposition, instead of their being purified, they must be set at an infinitely great- er distance from purification. And if God intends them for a second time of probation, in order to their being brought to _ repentance and the love of God after their punishment is finished ; then how can it be certain beforehand, that they shall finally be happy, as is supposed? How can it be certain they will not fail in their second trial, or in their third, if there beathird? Yea, how much more likely, that they will fail of truly turning in heart from sin to the love of God, in their second trial, if there be any proper trial in the case, after their hearts have been so much more brought under the power of astrong habit of sin and enmity to God? If the habit proved so strong in this life, that the most powerful means and mighty inducements of the gospel would not prevail, so that God was, as it were, under a necessity of cutting them down and dealing thus severely with them ; how much less likely will it be, that they will be prevailed upon to love God and the ways . of virtue, after their hearts are set at so much greater distance from those things? Yea, unless we suppose a divine inter- position of almighty, efficacious power, to change the heart in the time of this second trial, we may be sure that, under these circumstances, the heart will not turn to love God. § 34. And besides, if they are laid under such a necessity of hating and blaspheming God, for so many ages, in the manner that has been spoken of, how extremely incongruous is such an imagination, that God would lay those he intended for the eternal bounty and blessedness of dear children, under such circumstances, that they must necessarily hate him, and with devilish fury curse and blaspheme him for innumerable ages, and yet never have cause, even when they are delivered and miade happy in God’s love, to condemn themselves for it, 4 hs — CHAP. It. Of endless misery. 383 though they see the infinite hatefulness and unreasonableness of it, because God laid them under such a necessity, that they could use no liberty of their own in the case? Ileave it for all to judge, whether God’s thus ordering things, with regard to such as, from great benevolence, he intended for eternal happiness in a most blessed union with himself, be credible. § 35. The same disposition and habit of mind, and man- ner of viewing things, is indeed the main ground of the cavils of many of the modern free-thinkers, and modish writers, against the extremity and eternity of hell torments, if relied upon, would cause them to be dissatisfied with almost any thing that is very uncomfortable in a future punishment, so much as the enduring of the pain that is occasioned by the thrusting of a thorn under the nail of the finger, for a whole year together, day and night, without any rest, or the least intermission or abatement. There are innumerable calami- ties that come to pass in this world, through the permission and ordination of divine providence, against which (were it not that they are what we see with our eyes, and are univer- sally known and incontestable facts) this cavilling unbelieving ‘spirit would strongly object; and, if they were only proposed in theory as matters of faith, would be opposed as exceed- ingly inconsistent with the moral perfections of God; and the “opinions of such as asserted them would be cried doe against, ‘as in numberless ways contrary to God’s wisdom, his justice, goodness, mercy, &c.—such as, the innumerable calamities that have happened to poor innocent children, through the -merciless cruelty of barbarous enemies; their being gradually ‘roasted to death, shrieking and crying for their -fathers and mothers; the extreme pains they sometimes are tormented with, by terrible diseases which they suffer; the calamities that have many times been brought on whole cities, while be- ‘sieged, and when taken by merciless soldiers, destroying all, ‘men, women and children, without any pity; the extreme miseries which have been suffered by millions of innocent per- sons, of all ages, sexes and conditions, in times of persecution, when there has been no refuge to be found on earth; yea, those things that come to pass universally, of which all man- ‘kind arethe subjects, in temporal death, which is ‘so dreadful ‘to-nature. 384 MISCELLANEOUS REMARKS: ~ CHAP. III: CONCERNING THE DIVINE DECREES IN GENERAL, AND ELEC TION IN PATICULAR. § 1. Wueruer God has decreed all things that ever came to pass or not, all that own the being of a God, own that he knows all things before hand. Now, it is oniteui- dent, that if he knowns all things beforehand, he either doth approve of them, or he doth not approve of them ; that is, he either is willing they sould be, or he is mot willing they should be. But to wz// that they should be, is to decree them.* * Were the true onicin of moral evil, that isy the adrquale reason of its taking place as a consequence, more generally known, there would be less unprofit- able disputing about the divine decrees in general, and about predéstination and election jn particular. It is to the want of this knowledge that we must ascribe many things advanced by ancient as wellas modern writers who, in other important respects, are truly valuable aed judicious. Our excellent author appears never less at home, than when he fouches upon those points which are ithmediately connected with that knowledge ; and his reasoning in the short section to which this note refers, isa striking specimen. The conclusion he draws is true in one sense, but potion another. Itis applicable only to real entities, while it does not affect nega- tive causations, and consequences flowing from them. That God ‘knows before hand” all things (whether of a positive or negative Kind) is an important truth ; but things coming to pass, or not coming to pass, is no proper criterion of his ‘* approve ing” or ** notapproving them.” He may approve of what does zo¢ come to pass, and he may zo¢ approve of what does. He approves of all possible excellencies, and he disapproves of all possible moral evil. But who willsay that there are as many excellencies among creatures, or as much moral evil, as it is possible there might be ? When it is said, ¢ be either is willing they should be, or he is not willing they shou'd be,” the terms require a distinction, and the sentiment an explanation, If by ‘“‘they’’ or ¢ things” be meant real entities, itis very proper to say, that “* God is either wil/ing they should bey, or not willing they should be;” and if the former, they must exist from his will, and therefore are decreed; but if the Jatéer, they Inust not exist, for there is no other adéquate cause of their existence. But this reasoning is not valid when applied to negations and defects. For there are multi- tudes of things, (as all failings, wants, and negative considerations) concerning which there is no decretive will exercised for their existence, (if existence it may be called) nor yet any contrary will to prevent their existence. What intelligent Ferson can suppose, for instance, that a mathematical point, a relative nothing, was 4 cHap.ut. Concerning the divine decrees, &c. $84 § 2. The Arminians ridicule the distinction between the secret and revealed will of God, or, more properly expressed, the distinction between the decree and law of God; because decreed either to be or not to be > and vet, when it stands relazed to real entities which are decreed, what innumerab‘e demonstrative eonsequences follow from it ? By whoussoever sauctioned, it is an erroneous notion, that a decretive will is imp'ied in, or is at all requisite for the production of a negative cause. It is not less €rronéous, than to suppose, that negative causes may produce real entities. That the ia’ter is an erroncous notion, may be easily made to appear. Millions of inha- bited systems are among posszble effects, but who would say that there must be ade- cretive will, or any will, to prevent their existence > Would they start into being _of themselves, if not prevented by an actof will? To suppose thai an exercise of divine will is requisite for confirming the negative consideration of their non- existence, is an absurd idea, except these ideal possibles had an inherent tendency towards actual existence of themselves. And as there is no will requisite to prevent their existence, so neither is there ayy required to continue their non-existence, Butthough a negative cause, like a mathematical point, be arelative nothing, yet, On the supposition of existing free agents, in given circumstances, millions of sins wou'd come to pass, more than do in fact, were they not prevented by a counter- 2cting will. This counteraction is very properly termed ‘¢ restraining, or prevent- ing grace ;” for the object of a decree which counteracts evil, is the posifrve exist- ence of an opposite good. And if moral evil be the object of prevention, it must be prevented by divine gracious will and influence, which counteracts the operatioa of that negative princip!e in the agent, from whicd the moral evil takes its crigin. Therefure, our autho:’s conclus‘on, “to will that they should be, is to decree them,” applies only to one sort of “* things,” viz. real entities; but negative considers ations, defects, and moral evils, no more imply a decree concerning their Causation, and their sppropriate consequences, than does absolute nonexist- ence imply it. : The true notion of moral evil, or the sixfu/ness of a free act, is the absence or the want of conformity to rectitude. And if God were the decretive cause of moral evil, by “willing it should be,” the wii! of the agent would be only the instrue ment of the first will in producing an intended or decreed event. But if such event be decreed, and if there be no cause of failure in the agent but what is decreed, it is impossible to avoid the consequence that God is the primary authorof sin. And how could he fale and blame the effect of his own causation, any more than he hates nataral evils, or blames volcanoes and storms, diseases and death? He is never said, or even supposed, to hate or blame these, because he is the primary source of them, according to established laws and instroments of his own ap- poiatment. If moral evil were decreed by him, he must be the-efficient of it; for whatever he decrees, he effects ; and notwithstanding any kind whatever of instrumentality in its production—the human will or any thing else—he could no more disapprove of it, thao he does of lightning and earthqakes. : But if “* Willing they should be” denote, xof exercising a will to prevent moral eyils, the expression is inappropriate, and implies a contradiction. Fora decree implies the exercise of will; but zot exercising 2 preventing will {by which alone the event can be arrested) is an idea directly contrary; and the two ideas are absolutely incompatble. The same intelligent cause indeed may produce effects differen! from itself; and this musi be the case, as cause and effect cannot be identified, (for identity is that which excludes difference) but the same intelligent cause Cannot produce effects contrary to itself. All the decrees of God are holy, like himself; but to suppose a decree of moral evil, is to suppose an effect cone trary to its cause, which is to suppose incompatible ideas to be a trath. The 356 MISCELLANEOUS REMARKS. : 1 we say he may decree one thing, and command another. And ‘so, they argue, we hold a contrariety in God, as if one wilk of his contradicted another. However, if they will call this iutervention of a secondary wll make no real difference, if there be not another cause of failure in the act, totally different from decretive will. Bat is there any adequate causey or suffczent reason of the consequence, why moral evil takes place, if we exclude a d:vine decree of it? Most assuredly there is; as sure as all the decrees of God, and the exercise of those decrees, are holy ; and as sure as moral evil is an effect which he blames and infinitely hates. And this cause is of such a nature that if God decrees one kind of good, but not another also, moral evil is certain to follow. That is, if he decree the existence of an active will, in perfect liberty from constraint to evil, together with a variety of objects, all of which are good. in themselves; but at the same time has zoé decreed preserving grace—a continued holy influence enlightening and purifying the mind—the intellect will be certain {as chance is out of the question) to give a defective representation of good, because it is necessarily connected with the source of failure, viz. comparative defect, and therefore the want of infallibility. If the choice be right and virtuous, it is the infallible index of two good things decreed, the natural act, anda holy principle in the heart, which is the source of moral actions. If the choice be wrong and vicious, it is also an infallible index. of two things, the natural act which is good, and therefore decreed, and a prin- ciple of limitation and failure, which neither is nor can be an object of decree. This negative principle in fallen angels and men is intimately connected and in- termixed with moral depravity, yet in itself, abstractedly considered, itis not sinful, but is the cause of all sinfulness. It is an essential property of creatures in every state of their existence, and therefore cannot be in itself sinful; nor is it possible for any thing sinful to be the origin of sin, for then sin would be the origin of itself, or self-existent, which, is infinitely absurd. How can the same thing be both before and afer itself ? Here it may be askedy if the origan of moral evil be not itself sinfal, why. may not God be its origin? The reason is plain, because God is absolute per- fection, and has not in him a principle of defection, and therefore it is impossible for him to impart what.he has not. He can no more impart imperfection, than he. can impart falsehood. Why is he a God that cannot lie? Because he is absolute truth, Why cannot he impart imperfection, or decree siofulness? Because he is absolute goodness and holiness, But though that principle which is the origin. of sin is not sinful, it is not a perfection, in any sense, but a re/ative defect. This is its real character, and such character must necessarily be the origin of moral evil. Were it sinful, it could not be the cause of sin, for this would be absurdly to indentify the eause and the effect, or to ascribe to imperfection, the perfection of self-existence. And were ita perfection, or something that was not an imperfec- tion, the effect wou!d be contrary to the tendency of its cause, which would be to subvert the first principlés of knowledge, reason and truth, Moral evil, which is the siufulness of a free act, is adefecty a failure of conformity to rectitude, and therefore, though a source of misery to the subject of it, (a misery generated by the defect itself) it can no more be caused by the divine will, than pure nihility, or a mathematical point, can be so caused. The entity of the free act is indeed effected by divine will and energy, operating on a secon= dary cause, but this constitutes no part of its defect, its failure of conformity, or sinfulness. Thus the very nature of sin proves that the divine will neither is, nor can possibly be, the cause of it. To suppose that God decrees, or any way wills _adefect, ora failure of perfection of any kind, is ever more absurd, than to sup- _ pose that he decrees mere nihility 5 because it involves more absurd consequences, tHAP Ir. Concerning the divine decrees, Ke. 387 a contradiction of wills, we know that there i is such a thing: so that it is the greatest absurdity to disputé about it. We and they know it was God’s secret will, that Abraham should __ when compared with hie declared opposition to sin. Though he counteracts nihility by actual creation, and providential preservation, it is no abject of blame or holy - hatred, as moral evil is. A As the point under discussion, though deep; is far from being 4 mere spe» culation which has no practical advantage—but bas an extensive iufluence on many important theological subjects, and on the rational ground of experimental reli- gion—it may be advantageous to view it in’ different lights. Still, it may be asked by some, if moral evil does not take place becausé ** God wills it should be,”’ whence does it originate? It may be replied, its zmmediate origination is a moral agent’s abusé of his free willj or of his will acting freely, without restraint from good, or constraint to evil, But the question stil returus, What is the ultimate Cause of that abuse? Every one must ailow that, as an effect, it must have some cause, some adequate reason why it takes place in a moral system; and it must be further allowed that this cannot be chance, or absolute contingence, for then there would be no ground of its being foreknown. To foreknow what is in itself uncertain, is a direct contradiction; and a contradictory position Cannot be an object of foreknowledge, because it cannot be an object of any knowledge, except as a falsehood. To attempt dn evasiun of this argument by recufring to the infinitude of the divine kuowlédge, is a weak subterfuge; for if any thing be ix itself uncertain, the more perfect the Knowledge is, the more perfectly it is known to be unceriain. What is contingent with respect to us is only re/atively so, be- cause our knowledge is limited; but with respect to God, whose understanding is infinite, there is othing contingent; that is, there is 00 abso/uée Contingence, Or mere chance, in the nature of things. There must therefore, of necessity, be an origin of moral evil, which is certainly foteknown, or foreknown as a certain fact. And it has been proved that it is not, and tfiat it cannot possibly be, divinely caused; it must therefore originate in the creatures; and iu something of which he is the subject; which is not an object of divine causation, It may still be objected, Is there any thing in acreatufe, 4§ such, which is not divinely caused? If by “thing” be meant, what has positive existence, there certainly is not; but in another sense, there certainly is, othérfise there would be a cteature without any re/ative defect) compared with the Creator, If he has no défect or imperfection of any kind, then the Creator and the creaturé must necessarily be identified. For what can constitute the difference between a caused and an uncaused beiag, if not the absolute perfection of the latter, and the comparative imperfection of the former? And this comparative imperfection cannot be sinful, otherwise there cou’d be no creature without sin, which is ab- surd in thought, and contrary to revealed facts. This ielative defect, which constitutes. an essential difference between aderived aid an undérived existence, is an adequate (and indeed the only possible) origin of moral evil; but it is how- ever only hypothetical, that is, on supposition that theie is no decreed operation of a contrary principle to prevent the occurrence of moral evil as a consequence, And there can be no doubt that God actually doés in millions of instances, ‘* over- ‘come this evil with good,” in preventing the inhabitants of this world from being worse than they are. That interrogation *¢ Who hath made thee to differ from another?” is full of impottant meaning. It implies a strong affirmation, that God alone makes any man to differ for the better from another, and that no oné has any excellency, either natutal or spiritual, but what isadivine gift. But, ea the other hand, the agent alavie makes himself to difer for the worse, whether from others, or from bis former self; otherwise he could not be the object of divine Vou, Vill. 3 C 388 MISCELLANEOUS REMARKS: ~ ‘not sacrifice his son Isaac; but yet his command was, that he should do it. displeasure and blame. Itis not, however, the cause of sin that is the object of blame and displeasure in the exercise of holy government, but the sin itself, and the person who commits it. It is of little moment by what words, or in what |anguage, this essential prin- ciple is expressed: whether by passive power, (perhaps the most.significant and con= venient as a technical term) comparative imperfection, the evil of imperfect ex- istence, metaphysical evi), the want of ulterior perfection, an essential tendency to defection, &c. the thing itself, as possessing a relative influence in the demonstrations of moral science, is absolutely cer:ain,, If we reject it, nothing in morality can possibly be the subject of scientific demonstration, any more than in geometry, any proposition can be demonstrated if we reject that relative nothing, a mathematical point, which is implied in every diagram. But if we admit it, there is nothing ime portant in moral science but 1s capable of being reduced to rigid and fair demon- stration. It should however be carefully remembered, that though it is an adequate reason of the event, and is the only ultimate origin of moral evil as the consequences it is suspended on this condition, < If the ali-sufficient first cause do not communi- Cate to the agent’s mind a supporting holy influence.” Grant the agent, (that isy a created and therefore a dependent agent) active powers and freedom, (that 1s, freee dom from decretive constraint to an evil choice, and from restraint asto a good choic+) and nothing but sovereign or arbitrary goodness can, in the nature of things, (that is, in the nature of God and of the creature) prevent tae consequence, moral @l.. What an argument for godly fear, profound humility, and constant depen- dence on God al] sufficient; and what a proof of our need of gracious influence, (even abstracted from the additional consideration of our sinful apostacy) to keep us from sin; and considered as apostate creatures, what a powerful recommendation of a life of prayer, and the gospel system of salvation! COROLLERIES. 1, Hence we may see that a decree of good does not imply a decree of evileaw predestinat'on to dife, does not imply predestination to death—in other words, that a decree of eleclion, does rot imply a decree of reprobation, as maintained by some of the reformers. Thel7th article of the church of England steers clear of this dari- gerous rock. 2. Since all the disputes between Ca! vinists and Arminians are founded in differ- ing notions about the divine decrees and free will, and sioce these differing notions are thoroughly removed by aright knowledge of the origin of moral evil, which is capable of demonstrative evidence—we may infer, that in proportion as Calvinists and Arminians are capable of estimating absolute demonstration, their disagreement will be annihilated—and that nothing but ignorance and prejudice ean prevent their barmonious coalition, O happy period, when all God’s people shall ‘* see eye to eve!”’—Let the Calvinist, from full conviction, assure his opponent, that God — decrees only good, whether natura!, mora’, or spiritual; but in no sense whatever decrees or any way wills moral evil-—let him further state, that the origin or cause of moral evil is in the creature in such a manner as to be geither created nor willed by the autbor of our being, but yet is inseparably redated to our existence—and let him further insist, that God conld, if he saw it best, prevent by his grace the com- mission of sin, in every possible instance, while he leaves the human will perfectly free—and that to him alone we should look for assistance to enable us to avoid sin, as well as for padon and acceptance—firmly persuaded of these things, on the clearest ground of evidence, let him invite his opponent to give him the right band of fellowship—i(, ater all, the Arminian draws back, he must, in the view of every intelligent mind, appear either profoundly ignorant or most unreasonably bigoted. In this case, though nof blameless, he should be the subject of pity and of prayer— W. CHAP. III. Concerning the divine decrees, &c. 389 ‘ § 3. It is most certain, that if there are any things so contingent, that there isan equal possibility of their being or not being, so that they may be, or they may not be ; Sa foreknows from all eternity that they may be, and also that they may notbe. All will grant that we need no revelation to teach us this. And furthermore, if God knows all things that are to come to pass, he also foreknows whether those contingent things are to come to -pass or no, at the same time that they are contingent, and that they may or may not come to pass. But what a contradiction is itto say, that God knows a thing will come to pass, and yet at the same time knows that it is contingent whether it will come to pass or no; that is, he cer- tainly knows it will come to pass, and yet certainly knows it “may not come to pass? What a contradiction is it to say, that God certainly foreknew that Judas would betray his master, or Peter deny him, and yet certaialy knew that i it might be other- wise, or certainly knew that he might be deceived? I suppose it will be acknowledged by all, that for God certainly to know a thing will be, and yet certainly to know that it may not be, is the same thing as certainly to know that he may be deceived. Isuppose it will also be acknowledged, that certainly to know a thing, and also at the same time to know that we may be deceived in it, is the same thing as certainly to know it, and certainly to know that we are uncertain of it, or that we do not certainly know it: and that is the same thing as certainly to know it, and not certainly to know it at fhe same time; '. which we leave to be considered, whether it be not a contra- diction. § 4. The meaning of the word absolute, when used about the decrees, wants to be stated. It is commonly said, God decrees nothing upon a foresight of any thing in the creature ; as this, they say, argues imperfection in Gad; and so it does, taken in the sense that they commonly intend it. But nobody, I believe, wilt deny but that God decrees many things that he would not have decreed, if he had not foreknown and fore- determined such and such other things. What we mean, we completely express thus—That God decrees all things har- moniously, and in excellent order, one thing harmonizes with ‘another, and there is such a relation between all the decrees, - as makes the most excellent order. ‘Thus God decrees rain in drought, and he also decrees the earnest prayers of his peo- ple, because he decrees rain. I acknowledge, tosay, God decrees a thing because, is an improper way of speaking ; but 390 MISCELLANEOUS REMARKS. not more improper than all our other ways of speaking about God. God decrees the latter event, because of the former, no more than he decrees the former, because of the latter. But this is what we mean—When God decrees to give the blessing of rain, be decrees the. prayers of his people ; and when be decrees the prayers of his people for rain, he very commonly decrees rain; and thereby there is an harmony between these two decrees, of rain, and the prayers of God’s people. Thus also, when he decrees diligence and industry, ne decrees riches and prosperity ; when he decrees prudence, he often decrees success ; when he decrees striving, then he often decrees the obtaining the kingdom of heaven ; when he decrees the preaching of the gospel, then he decrees the bringing home of.souls to Christ ; when he decrees good na- tural faculties, diligence and good advantages, then he decrees learning ; : when he decrees Summer, then he decrees the growing plants; when he decrees conformity to his Son, then he.decrees callin ng when he decrees calling, then he decrees justification ; and when he decrees justification, then he de- crees everlasting glory. Thus, all the decrees of God are har- monious ; and this is all that can be said for or against absolute or conditional decrees. But this I say, it is as improper to make one decree a condition of another, as to make the other a condition of that; but there i is a harmony between both, § 5. As to such gn absolute contingency, which they at- tribute to man’s will, calling it the sovereignty of the will ; if they mean by this sovereignty of will, that a man can will as he wills, it is perfect nonsense, and the same as if they should spend abundance of time and pains, and be very hot at proving, that a man can will what he doth will; that is, that it is possible for that to be, which is. But if they mean, that there is a perfect contingency in the will of man, that is, that it happens merely by chance that a: man wills such a thing, and not another, jt is an impossibility and contradic- tion, that a thing should be without any cause or reason,. and when there was every way as much cause why it should not | have been. § 6. Contingency, as it is holden by some, is at the same time contradicted by themselves, if they hold foreknowledge. This is all that follows from an absolute, unconditional, irre- versible decree, that it is impossible but that the things de-_ e ee - Z ’ @HWaP. MI. Concerning the divine decrees, Kc. 398 creed should be. The same exactly follows from foreknow- ledge, that it is absolutely impossible but that the thing cer- tainly foreknown should precisely « come to pass. § 7. They say, to what purpose are praying and striving, and attending on means, if all was irreversibly determined by God before? But, to say that all was determined before these prayers and strivings, is a very wrong way of speaking, and begets those ideas in the mind, which correspond with no realities with respect to God. The decrees of our ever- lasting state were not before those of our prayers and striv- ings : for these are as much present with God from all eter- nity, as they are the moment they are present withus. They are present as part ‘of his decrees, or rather as the same ; and they did as really exist in eternity, with respect to God, as they exist in time, and as much at one time as another. There- fore, we can no more fairly argue, that these will be in vain, because God has foredetermined all things, than we can, that they would be in vain if they existed as soon as the decree, for so they do, inasmuch as they are a part of it. § 8. When a distinction is made between God’s revealed will and his secret will, or his will of command and decree, ql is certainly in that distinction taken in two senses. His will of decree, is not his will in the same sense as his will of command is. Therefore, itis no difficulty at all to suppose, that the one may be otherwise than the other: His will in both senses is in his inclination. But when we say he wills virtue. or loves virtue, or the happiness of his creature ; there- by is intended, that yirtue, or the creature’s happiness, ab- solutely and simply considered, is agreeably to the inclina- tion of his nature. His will of decree, is his inclination to a thing, not as to that thing absolutely and simply, but with respect to the universality of things, that have been, are, or shall be. So God, though he has no inclination to a crea- ture’s misery, considered absolutely, yet he may will it, for the greater promotion of happiness in this universality. God inclines to excellency, which is harmony, but yet he may suffer that which is unharmonious in itself, for the promotion of the harmony there is in the universality of his glorious works. And thas it must needs be, and no hypothesis what- soever will relieye a man, but that he must own these two wills of God. + $52 MISCELLANEOUS REMARKS. — § 9. It isa proper and excellent thing for infinite glory to shine forth ; and, for the same reason, it is proper that the shining forth of God’s glory should be complete ; that is, that al} parts of his glory should shine forth, that every beauty should be proportionably effulgent ; that the beholder may have a proper notion of God. It is not proper, that one glory should be exceedingly manifested, and another not at al}; for then the effulgence would not answer the reality. For the same reason, it is not proper that one should be. ma- nifested exceedingly, and another but very little. It is highly proper, that the effulgent glory of God should answer his. real excellency; that the splendour should be answerable to the real and essential glory ; for the same reason that it is proper and excellent for God to glorify himself at all. Thus it is necessary, that God’s awful majesty, bis authority and dreadful greatness, justice and holiness, should be manifested. But this could not be, unless punishment had been decreed : so that the shining forth of God’s glory would be very im- perfect, both because these parts of divine glory would not shine forth as the others do, and also the glory of his good- ness, love, and holiness, would be faint without them; nay, they could scarcely shine forth at all. If it were not right’ that God should permit and punish sin, there could be no manifestation of God’s holiness in hatred of sin, or in show- ing any preference, in his providence, of godliness before it. There would be no manifestation of God's grace or true good- ness, if there was no sin to be pardoned, no misery to be saved fromm. How much happimess soever he bestowed, his goodness would not be so much prized and admired, and the sense of it not so great. We little consider, how taiteh: the sense of good is heightened by the sense of evil, both moral and natural. ‘And as it is necessary that there should be evil, because the display of the glory of God could not but be imperfect and incomplete without it, so evil is necessary, in, order to the highest happiness of the creature, and the com- pleteness of that communication of God, for which he made the world; because the ereature’s happiness consists in the ; Ehipidtce of God, ‘and a sense of his Jove. And if the knowledge of him be imperfect, the happiness of the crea- ture must be proportionably imperfect :° and the happiness of the creature would be imperfect upon another account also; for as we have said, the sense of good is sa see dull and flat, without the knowledge of evil. 2 CHAP. III. Concerning the divine decrees, &c. 393 § 10. I lay this down, which I suppose none will deny, that as to. God’s own actions, God decrees them, or purposes them beforehand. — For none will be so absurd as to say, that God acts without intentions, or without designing to act, or that he forbears to act, without intending to forbear. And whatsoever God intends or purposes, he intends and pur- poses from all eternity; as there are no new purposes or intentions in God. For, if God sometimes begins to intend what he did not intend before, then two things will follow, 1. That God is not omniscient. If God sometimes begins to design what he did not design before, it must of neces- sity be for want of knowledge, or for want of knowing things before, as he knows them now; for want of having exactly the same views of things. If God begins to intend what he did not before intend, it must be because he now sees reasons to intend it, that he did not see before; or that he has some- thing new objected to his understanding, to influence him. - 2. If God begins to intend or purpose things that he did not intend before, then God is certainly mutable, and then he must in his own mind and will be liable to succession and change ; for, wherever there are new things, there is suc- cession and change. Therefore, I shall take these two things for positions granted and supposed in this controversy. § 11. “ The wrath of man shall praise thee, and the re- mainder ef wrath shalt thou restrain.” Psalm lxxvi. 10. If God restrains sin when he pleases; and when he permits it, permits it for the sake of some good that it will be an occasion of, and does actually restrain it in all other cases ; it is evi= dent that when he permits it, it is for the sake of tue good of which it will be an occasion. If he permits it for the sake ot that good, then he does not permit merely because he would infringe on the creature’s liberty in restraining it: as is further evident, because he does restrain it when that good is not in view. If God wills to permit a thing that it may come to pass, then he wills that it should come to pass.* * This phrase, “to will to permit,’? could never have obtained currency among either moral, theologi¢al, or metaphysical writers, had they duly considered the subject of negative causalily.—its peculiar nature, its relation to what is positive, and its appropriate consequences. By ‘‘ causality” is meant, an adequate reason for a certain (as opposed to a mere probable) consequence; which causality, it is maintained, may be negative as well as positive, passive as well as active. A positive and active causation must be from the first cause, but not that which is negative and passives Thatthe latter is connected with consequences, which are. - 394 MISCELLANEOUS REMARKS. § 11. God foresaw who would comply with the terms of salvd- tion, and who would not: and he could have forborn to give being to such as he foresaw would not comply. Objectors infallibly cettdin, will be shewn “in the course of this note, which i is intended to vindicate the divine character and government from undeserved imputations. The word “ permit,” must cither include an act of the will, or not ineludé : ifthe former, to will to permit must be * to will to will” something, or to will some act of the will: If it be said, that the phrase means, a will, in general, to exercise some other will, in particular ; it is replied, that this does not constitnté any difference of will, except as one thing i is subservient to another in the series of decrees. Buta little consideration will shew the impropriety of applying the word in this manner. The divine decrees must necessarily be either direct, or indirect, as theré is no medium ; and the former must be of those objects which are excellent for their ownsake, but the latter must be made tespecting objects for ihe sake of something else which is excellent. Nothing can be the object of a direct decree but what terminates i in God, as well as emanates from him, i in a direct manner, as goodness, holiness, truth, ke. and nothing can be an object of an indirect decree, (as the creation of a thaterial world, the appointment of its laws, &c.) but what terminates in him in an indirect manner; as subservient to the other. For “ofhim, and through him, and to him; are. all things” decreed by him. Thus far most are agreed. } But the word “ permit,’? in reference to moral evil, cannot mean, in any consistency of language or thought, even an indirect decree or will; for it would involve a decree of opposite objects, and thereby contradictory causations. God "decrees the holiness of his creatures in order to theit happiness, and their happi- ness for his own glory. But were we to say, that he decrees the creature’s com- parative defect, for the sake of his mora! failure, and the latter for the sake 0 shewing his own justice, he must on that supposition decree opposite things, and thereby put the stamp of approbation upon the evil as well as upon the good. To gay, that sin is willed for the sake of good, does not mend the matter; for still, on ihe supposition, it would be willed, and consequently decreed, as a contrary object, That an inferior good should be willed in subserviency to another superior, is very just ; and that the laws of nature which are good should be the occasion of harm to individuals, is not unworthy of the holy author of those laws ; but moral evilstands directly opposed to his rectitude and infinitély holy nature, According to the doctrine here controverted, God would be the fountain of good and evil alike ; and he who commits asin may as justly ascribe it to God ultimately, as another may ascribe to him the goodness of his deeds. If the lat- ter ig called to exercise gratitude, the former is entitled to plead exculpation. Nor is it sufficient to say, that. the sinner aims at an endj in transgressing, different from that which God aims at ; for, on the hypothesis, his circumstances, without” one exception, are decreed, from whence the sin arises, and indeed the very exist- ence of sin must ultimately proceed from the divine will, But that the sinner should be blamed for doing what was decreed to be done, including his defects (the ground of his fallibility) whence proceed his wrong ends in sinning, is to’ subvert all proper ideas of justice, right and wrong, good and evil. Some will allow, that the difficulties which their hypothesis involvés, are in- explicdble, at least by our contracted minds in the present state ; but yet hold; that we are forced to determine thus, in order to avoid still greater difficulties, For, say they, we must either adopt this plan, or deny God’s foreknowledge. But this is a hasty and illegitimate inference ; and which is owing, as before intimated; to the want of properly ascertaining the doctrine of negative causality. If this be overlooked, embarrassments will be sure to follow, nor can the nmiost subtle penetration be of any avail to effect a disentanglement. This oversight is the “a CHAP. III: Concerning the divine decrees, Kc. 395 may say, God cannot always prevent men’s sins, unless he acts contrary to the free nature of the subject, or without destroying men’s liberty. But will they deny, that an omnipotent and tatise why many anxious enquirers after truth have met with a mortifying disap- pointment, in endeavouring to reconcile what otherwise is demonstrably irrecon= cilable, And this is the reason. why matty have drawn back with disgust from 2 Scene, with which, the more they viewed it, the more they were perplexed. They neglected, or did not sufficiently petceive; the only principle by which the greatest difficulties in: moral science may be Satisfactorily explained, and by the aid uf whieh some of the most important truths of revealed religion, which appeared to elash, may assume a beautiful consistency, and may be shewn to be founded in eternal truth. Faith indeed may live, and even triumph, without a scientific knowledge ofits objects ; but it may grow stronger, and triumph still more (ceteris paribus) in the front of daring opposition, or when insidiously attacked by the ¢* op- position, of science; falsely so called,’’? when possessed of demonstrative evidence of the harmony of divine perfections, and of truths which depend on that harmony. But; before we come to state and illustrate more particularly the principle in question, we must not lose sight of the other idea, included in the term ‘‘ permit.?? If the phrase ‘*to will to permil”? cannot mean ‘‘to will éo will,” or “to will to decree,” an act of the will is not included in the term ‘‘ permit.” And this exclusion of an actof will, undoubtedly, enters into its only justifiable accepta- tion in reference to the present subject. To permit, is not to hirider what has, or appears to have, a tendency to take place. To will to hinder, to prevent, to oppose, to countefact, or to effect any thing, is strictly proper, when a contrary effect or tendency of any kindis implied, But to will to hinde¢ a dead nian from walking is nonsense. When a person has an inclination, or a tendency of any kind, and when it isin the power of another to hinder its operation, but does not hinder, it is Proper to say that he permits it; that is, be does not will the contrary. An exer- cise of will is both useless and unmeaning, when only to permit is intended ; for the event is supposed to take place if nol prevented: For one man to permit ano- ther todo a good or a bad action, when it isin his power to prevent it, is good Sense; because itimplies an inclination in the person permitted. But why is it improper to say that Gud permils a man to do his duty? It is because he v@ither would, nor could do it by merepermission. If permission implied an act of will, there would be no impropriety in a language which yet all allow to be absurd; viz. that God permits a man to be good! But to permit evil is good sense, and ap- provedlanguage. Why? Because no exercise of will, on the part of the permitter, is required ; or, because it is implied that it would take place if not prevented: © ‘To decree the continued existence of the world in its present form for a given time, expresses a clear and consistent idea ; but to say that God has decreed that he sill not do the contrary during the same period, is unmeaning language. Whena déclaration is made, that God will not do a thing, as drowning the earth with ano- ther deluge, &c. the plain meaning is, that it expresses the non-ewistence of an imagined event. But the non-existence of an imagined event, no more implies a decrée concerning it, than does the non-existence of other imagined worlds, or atother fancied first cause. Toprevent implies will, in counteracting the intended effect, but to permit, is not to will the counteraction. Therefore, ‘* to will to per- mit” is the same thing as ‘‘ to will not to will,” which, both in meaning and in language, is alike indefensible. And when we say, that God permits moral evil, if we have any consistent meaning, it must intend, that he does not will to hinder it—except in a legislative sense—and if so, what possible room is thére left’ for any exercise of will in permission? Infinite perfection forbids it. Man, indéed, may determine noi to do a thing; but this must refer either to a former intention of doing that thing, which now is altered, or to some expectae VoL, Vite 3D 396 MISCELLANEOUS REMARKS. __ Tah ee infinitely wise God could not possibly have influenced all man- kind to continue in their obedience, as the elect angels have done, without destroying their liberty ? God will order it so, tion of the contrary. But nothing of this kind can belong to God, who “is of one mind.” Wile i Can any. sin then take place without God’s willand concurrence? It is replied; if by ‘‘ sin”? be meant the act of the sinner in its concrete form, the divine will and concurrence are implied. But we should remember that in every act, however morally evil, there is, and necessarily must be, a natural good ine cluded, The natural powers and energy of the mind are of that quality, proceed- ing from the divine will, and without which there could be no moral act either good or bad. But the sinfulness of the act (which is often expressed by the shorter. word sin) cannot possibly proceed except from some defect, which therefore must be’a negative cause, and which no more needs the divine will for its production, than does mere nihility need it. The idea of perfection and of will, is positive ;' but that of imperfection and of permission is negative. And as perfection admits of degrees, considered as existing in creatures, so does the want of perfection. The former is.the effect of divine will, but the latter needs no wil!, nor can admit any. Nay for acreature to exist without any want-of perfection, is the same as a self-sufficient creature (for then alone could he be without imperfection) which is jafinitely absurd. : : We may further observe, that if there were nothing good in an act concre- tively sinful, no evilcould attach to such act; for what is moral evil, if not the perversion of that which is naturally good? If the natural powers and their acts, abstractedly considered, were not in themselves good, moral evil would be im- possible. And were there no zegative cause, or some kind of defect in the agent, all-his acts would be morally as well as physically good, and that infallibly, as those of the absolutely perfect Being, In the Deity there is no defect of any kind, nor any negative cause of any effects or consequences ; and therefore no Jiabilily to moral evil. j But how can we conceive of a negative cause, affording a demonstration of an infallible consequence? Is there any thing analegous to it in the nature of things ? And if there be, what importance can be attached toit? Let us coolly endeayour to furnish a reply to these questions. We can easily conceive of a mathematical point, and it is universally allowed that it has no dimensions—yit has neither length, breadth, nor thickness—and therefore is a negative idea, It implies a negation of every thing-that has positive existence. Itis therefore pure zihility under a relative consideration. But though in itself it is nothing positive, yet that nothing, when it stands related to a line which has positive length, becomes a source of innumerable demonstrations. For, if we take into the account, together with a point, a circum. ference and equal radii, we have the positive idea of a circle, composed of a centre and circumference, And without this relation subsisting between a relative nothing anda positive something, the idea of acircle is not possible; and conse- quently the ideas of the properties of a circle (which are innumerable) are absolute if possibilities. So nearly allied and so perfectly similar, are the very first prin- ciples of geometrical and metaphysical science. For, as without the negative idea of a Mathematical point, (for points are the boundaries of lines) constituting an adequate reason of an infallible consequence, not a single demonstration in geometry can be effected; so, without the negative idea of passive power, as the opposite to that power which is active and positive, not one demonstration, pro= perly so called, can be effected in metaphysical and moral science. This may appear to some a bold assertion ; but it is not more bold than true. He who would dispute the fact, may just as well dispute the truth of the very first definition in ceometrical science, viz. that of a point. He may indeed raise objections, and slaad that we can see a point, and therefore it must have some dimensions ; or, if ithe nothing, it can be no cause, no adequate reason of any thing as a consequence, _ CHAP, III. Concerning the divine decrees, Kc. 397 that the saints and angels in heaven never will sin: and does it therefore follow, that their liberty is destroyed, and that they are not free, but forced in their actions ? does it follow, that &c. But if he attempt seriously to vindicate his objections by argument, he cannot avoid shewing himself perfectly ridiculous to those who understand the subject. And equally ridiculous must he appear who-would attempt to disprove the fact of negative caysation in moral science. : But how can we admit that there may be two coexistent causes in the same subject, one positive and the other negative ? We are obiiged to admit it froma due consideration of stubborn facts, For what fact can be more plain, than that from the same agent may, and actually do proceed, effects, virtue and vice, which are diametrically opposite taeach other? And surely such effects must proceed from opposite causes. If therefore virtue proceeds from a positive cause, as all must allow, vice must proceed from a negative causality. This evidence is de- Mmonstrative, Yet, the inquisitive may ask, is there any phenomenon in the na- ture of things analagous to this? Though an answer to this question is not necessary to the end of establishing the fact, it may serve, ex ubundanti, fox illuse tration. Forthis purpose, then, we may appeal toa mathematical dime, which has positive length, with a negation of breadth ; and without this negative causalitv no "geometrical demonstration can be established. And the same may be said ofa plane superficies, the boundaries of which are lines. Thus a negative causality enters into every geometrical demonstration, in conjunction with what is positive, But the reader should keep in mind that these instances are adduced for illuvira- tion, not professed proofs of thefdoctrine. The latter is founded on direct evidence. from the very nature of God and that of a creature. That a comparative defect is a negative cause, in the sense before explained, ig evident, when we consider (as before intimated) that in no creature can it be found without a comparative good, conjoined with it; and thatin free agents this good, which consists chiefly in the natural intellect and will, is capable of oppo- site directions, ene conformable to rectitude, and another opposed to it. Now, it is clearly impossible that these directions, one for the chief good, and the other against it, sho uld proceed from the same cause, whether good or bad. The direction of the will towards rectitude cannot be caused by defect, any more than something positive can proceed from nihility. Nor can the direction of the will against rectitude be caused by perfection of any kind or degree. But intellect and will in all beings, whether original or derived, are perfections, and therefore can- “not be the cause of a direction against perfection ; for then there would be a cause repugnant to itself, which is impossible, The wrong choice, therefore, which is a wrong direction of the will, must proceed from a negative cause ; for in causes there is no medium between positive and negative. But though infinite perfection cannot be the cause of imperfection of any ‘kind or degree, for reasons which have been already add:cel, yet perfection affords occasion, aninnocent occasion, for imperfection to shew itself, by way of contrast, Thus, if absolute perfection were to produce no creature, no occasion would be afforded for comparative imperfection to shew itself; and without the latter, moral evil would be impossible. The inference, therefore, is irrefragable, that moral evil originates from a negative causality, or that defect inthe agent, which is the want of ulterior perfection. Yet here it may be proper to add, asof the utmost import- ance to betaken into the account, that though effects may proceed from negative causes, as well as from positive, and with equal certainty, yet there istiis important _ difference ; the former is only hypothetical, the latter absolute, originally considered. The first cause is positive existence independent of will, and unconditional, and every other positive cause must emanate from the first will: buta negative cause, consisting in defeet, cannot possibly take place, with respect to causality, but on 398 MISCELLANEOUS REMARKS, they are turned into blocks, asthe Arminians’ say the Calvinis ts’ . doctrines turn men? God decrees all the good that ever , comes to pass; and therefore there certainly will come to pass conditions, viz. the condition of a created nature, and that of permission, inthe explained sense of the word. A positive cause may counteract hy tendency of + negative one, but nof vice versa. — need : Hence is derived the proper notion of permilting wiorat situs take pint’, the negative cause is wot hindered from taking effect, for reasons infinitely good and wise. But to represent this permission, or sufferance, as willing or decreeing the negative as we}l as the positive part of sin, is an infinite absurdity ; “for the sinful- ness of an act being the direct opposite to infinite perfection, such representation makes infinite perfection ta oppose itself. - Thus all good, in every kind and degree—every quantutn of created nature, from the greatest to the least, together with all positive and active causality—-are from God. “ He is light,” knowledge ‘and purity, ‘* and with him is no darkness at all,” no ignorance, no want of holi- ness, And thus also all moral evil proceeds from the offeuder, who is the subject at once of a quantum of derived, and therefore limited perfection, and of compa- tative defect. And these two things (perfection and defect) enter into - svery | notion of a created nature, ‘ Is it necessary to say any thing more in confirmation of the general theorem, that there is in the human mind a negative causality, from whence may flow a certainty of consequence? It may tend to the further satisfaction of the reader, if we advert to another- argument founded on the nature of free will. The term *« will” designates a power'of the mind which is positive and active ; but the term “ free,’”? connected with it, expresses a negative idea, For it expresses, when properly used, the absence of coercion and restraint, but in diferent respects. The complex idea of “ free will” is resolved into this plain proposition, the wil is free; - that is, the will is mat constrained in one respect, and is not restrained in another. It is neither decretively constrained to evil, nor decretively restrained from good. No other freedom cau be predicated of the will as the cause of moral effects. And . itis as mucha relative nothing as a mathematical point. We may therefore safely affirm, that among the countless millions of moral effects, which take place, not only among men but also in the created universe of free agents, there is not ‘one but what is beholden to a negative causality for its existence, mm connection with what is positive. For, if freedom be excluded, no act can have a moral quality. To conclude this note, which has already exceeded the limits at first intended, we must observe once more, and it cannot be too strongly inculeated, that there as no case or circumslance in which moral evil might not be prevented by the supreme will, were it employed for that purpose. For as God is all-sufficient, and as his con- trol over his creatures, for their good, is absolute; his power to effect a prevention of moral evil is undoubted. Nor can there be any question that this power, in pursuance of divine decrees, does in fact, and in instances which to us are incon- ceivably numerous, counteract the tendencies of negative causes to prevent moral | eyil. But if it be enquired, why in any instances it is permitted to take place,when God might with infinite ease prevent it? Itis sufficient here to say, that God is infinitely wise, as well as powerful, and equi/able as well as benevolent. Buta fur- — ther answer to this enquiry would lead us to consider the ultimate reasons of moral government, or why a moral system is at all established ; and the question has been already discussed in the first volume of this work, to which the reader is referred, . COROLLARIES. 1. Negative causality, in connection with what is positive, isan essential prin= ciple of moral science. If either be excluded, we can have no clear.and adequate: idea of apy meral act, much less a demonstration of its cause, - CHAP. III. Concerning the divine decrees, Kc. 399 \ no more good, than he has absolutely decreed to cause ; and there certainly and infallibly will no more believe, no more be godly, and no more be saved, than God has decreed that: he will cause to believe, and cause to be godly, and will save. 9. These two principles, relatively connected, furnish us with sufficient da/a, and the only sufficient ones, for a demonstrative solution of this problem, MWAat ga the origin of moral evil 2 3. In these principles we haye the means of demonstrating the origin of az evil whatever, as well as of all good. 4. We may further infer, that Mr. Lucxe was not mistaken when he said, 4 Lam bold to think, that morality is capable of demonstration, as well as Mathema- tics.” Essay, B, Ill, chap. xi. § 16, and again, ‘‘ The idea of a Supreme Being, jnfinite in power, goodness, and wisdom, whose workmanship we are, and on whom we depend; and the idea of ourselves, as understanding rational beings, being such as are clear in us, would, I suppose, if duly considered and pursued, afford such foundations—as might place morality amongst the sciences capable of demonsira- tion : wherein I doubt not but from self-evident propositions, by necessary conse- " quences, as incontestible as those in Mathematics, the measures of right and wrong might be made out to any one that will apply himself with the same indiffereney ‘and attention to the one, as he does to the other of these sciences.” 3B, iv. chap. aan § 18. Once more, “‘ This gave me the confidence to advance that conjecture, which I suggested chap. 3. viz. That morality is capable of demonstration, as well as Mathematics. And I doubt not but if a right method: were taken, a great part of morality might be made out with that clearness, that could leave, to a eonsider- ing nian, no More reason to doubt, than he could have to doubt of the truth of pro- positions in mathematics which have been demonstrated to him.” _ B. iv, chap. ri. § 8. oer ig As geometrical evidence proceeds upon the supposition of points, lines, ane gles, &c. and the province ofthe demonstration is to shew the consequence resulting from the supposition ; so, the above stated principles afford the means of demon- -strating moral consequences, on the supposition of effects being given to shew their necessary causes, or of causes being given to shew their necessary effects. If the quantum of moral good, or of moral evil, in any given act, be supposed, the busi« ness of a demonstration is to shew the relative proportion it bears to its appro- priate cause or Causes : Or, on the other hand, if the quantum of causal influence be supposed, to shew, as a demonstrative consequence, the nature and relative pro- portion of moral geod or evil in the act. This is the true province of moral science, as contradistinguished from conjectural observations and a set of rules, These, in their proper place, have an important use for the purpose of moral conduct ; but they can by no means furnish data for scientific knowledge. 6. There is one inference more that must not be omitted, viz, that the true’ principles and demonstrative consequences cf moral science are incomparably ». -more important in themselves, and ought to be more interesting to all mankind, ‘than any others; because they lead us in a more direct manner than any others to the knowledge of God and gurselves. They point out to us at once the sources of good and evil, happiness and misery ; they afford motives for deyout affections of the noblest kind ; and, in proportion as they are properly applied, they stimulate to the practice of the sublimest virtues, and the most circumspect conduct. Without a divine revelation, indeed, it is highly probable, that the true principles and relations of mora} science could never have been discovered by mankind; but that circumstance, while it has no tendency to depreciate the evi- dence, demands our gratitude to him who is the only source of “ every good, ani, eyery perfect gift.” —W. . 400 MISCELLANEOUS REMARKS. If God, from all eternity, knew that such and such things were future, then they were future ; and consequently the | proposition was from all eternity true, that such a thing, at such atime, would be. And it is as much impossible that a thing should be future, without some reason of its being fu- ture, as that it should actually be, without some reason why itis. Itis as perfectly unreasonable to suppose, that this pro- position should be true, viz. such a thing will be, or is to be, without a reason why it is true; as it is that this proposition should be true, such a thing actually is, or hasbeen, without some reason why that is true, or why that thing exists. My meaning is, that it does not remain a question; but the mat- ter is decided, whether the proposition shall be true or not.— The thing, in its own nature, is not necessary, but only possi- ble; and therefore, it is not of itself that itis future ; it is not "of itself in a state of futurition, if I may so speak, but only ~ in a state of possibility; and there must be some ‘cause to bring it out of a state of mere possibility, into a state of futu- rition. It cannot be chance or mere accident: that is con- trary to every rational supposition. For it is to be supposed, that there is some reason for it, and that something does de- cide it. .If there be any thing that comes to pass by mere ac- | cident, that comes to pass of itself without any reason. § 13. The first objection of the Arminians is, that the divine decree infringes on the creature’s liberty. In answer to this objection, we may observe some things to shew what is the true notion of liberty, and the absurdity of their notion of liberty. Their notion is, that there isa sovereignty in the will, and that the will determines itself, so that its determi- nation to choose or refuse this or that is primarily within itself; which description of liberty implies a self-contradiction. For it supposes the will, in its first act, choosing or refusing to be determined by itself; which implies that there is an antece- dent act of the will to that first act, determining that act.— For, if the will determines its own first act, then there must be anact of the will before that first act, (for that determin- ing is acting), which is a contradiction. There can be no- fallacy inthis; for we know that if the will determines its own act, it does not determine it without acting. Therefore, here 4s this contradiction, viz. that there is an act of the will before the first act. There is an act of the will determining what it shall choose, before the first act of choice; which isas much CHAP. III. Concerning the divine decrees, Kc. 401 as to say, that there is an act of volition before the first act of volition. For the will’s determining what it will choose, is choosing, is willing. Therefore I inquire what determines that first act of the will, viz. its determination of its own act? it must be answered, according to their scheme, that it is the will by a foregoing act. Here, again, we have the same con- tradiction, viz. that the first act of the will is determined by an act that is before that first act. If the will determines it- self, or determines its own choice, the meaning of it must be, if there be any meaning belonging to it, that the will deter- mines how it will choose; and that it chooses according to that determination how to choose, or is directed in choosing by its own determination. But then I would inquire, whether that first determination, that directs the choice, be not itself an act or a volition; and if so, I would inquire what determines thatact? Is it another determination still prior to that in the order of nature? then I would inquire, what determines the first act or determination of all? If the will, in its acts of will- ing or choosing, deterinines or directs itself how to choose, then there is something done by the will prior to its act of choosing that is determined, viz. its determining or directing itself how to choose. ‘This act determining or directing, must be something besides or distinct from the choice determined or directed, and must be prior in order of nature toit. Here are two acts of the will, one the cause of the other, viz. the act of the will directing and determining, and the act or choice directed or determined. Now, I inquire, what determines that first act of the will determining or directing, to determine and direct as it does? If it be said, the will determines itself in that; then that supposes there is another act of the will prior to that, directing and determining that act, which is con- trary to the supposition. And if it was not, still the question would recur, what determines that first determining act of the will? § 14. If the will determines itself, one of these three things must be meant, viz. 1. That the very same act of the will determines itself. But thisis as absurd as to say that some- thing makes itself; and it supposes it to be before it is. For the act of determining is as much prior to the thing determin. ed, asthe act making is before the thing made. Or, 2. The meaning must be, that the will determines its own act, by some other act that is-prior to itin order of nature; which implies that the will acts before its firstact. Or, 3. The mean- 402 , MISCELLANEOUS REMARKS. 4 a ing must be, that the faculty, considered at the same time as perfectly without act, determines its own consequent act; which is to talk without a meaning, and is a great absurdity. To suppose that the faculty remaining at the same time per- fectly without act, can determiné any thing, is a plain contra- diction; for determining is acting. And besides, if the will does determine itself, that power of determining itself does not argue any freedom, unless it be by an act of the will, or unless that determination be itself an act of choice. For what freedom or liberty is there in the will’s determining itself; without an act of choice in determining, whereby it may choose which way it will determine itself? So that those that suppose the will has a power of self-determination, must sup- pose that the very determination is an act of the will, or an act of choice, or else it does not at all help them out in what they would, viz. the liberty of the will. But if that very determi- nation how to act, be itself an act of choice, then the ques- tion returns, what determines this act of choice ? § 15. Also, the foreknowledge of God contradicts their notion of liberty. For if from all eternity God foreknew that such a thing would be, then the event was infallibly certain beforehand, and that proposition was true from all eternity, that such athing would be; and therefore there was an indis- soluble connexion beforehand between the subject and pre- dicate of that proposition. If the proposition was true be= forehand, the subject and predicate of it were connected be- forehand. And therefore it follows ffom hence, that it is utterly impossible that it should not prove true, and that, for this reason, that it is utterly impossible that a thing should be true, and not true, at the same time. § 16. The same kind of infallible certainty, that the thing will come to pass, or impossibility but that it should come to pass, that they object against, must necessarily be inferred another way, whether we hold the thing to be any way de- creed or not. For it has been shown before, and I suppose none will deny, that God from all eternity decrees his own actions. Therefore he from all eternity decrees every punish- ment that he ever has inflicted, or will inflict. So that it is impossible, by their own reasoning, but that the punishment should came to pass. And if it be impossible but that the punishment should come to pass, then it is equally impossible but that the sin should come to pass. For if it be possible that “BD ———e CHAP. III, Concerning the divine decrees, &c. 403 the sin should not come to pass, and yet impossible but that the punishment should come to pass, then it is impossible but that God should punish that sin which may never be. § 17. For God certainly to know that a thing will be, that possibly may be, and possibly may not be, implies a contra- diction. If possibly it may be otherwise, then how can God know certainly that it will be? If it possibly may be other- wise, then he knows it possibly may be otherwise ; and that it is inconsistent with his certainly knowing that it will not be otherwise. If God certainly knows it will be, and yet it may possibly be otherwise, then it may possibly happen to be other- wise than God certainly knows it will be. If so, then it may possibly happen that God may be mistaken in his judgment, when he certainly knows: for it is supposed, that it is possible that it should be otherwise than he judges. For that it should be otherwise than he judges, and that he should be mistaken, are the same thing. How unfair therefore is it in those that hold the foreknowledge of God, to insist upon this objection from human liberty, against the decrees, when their scheme is attended with the same difficulty, exactly in the same manner! $18. Their other objection is, that God’s decrees make God the author of sin. J answer, that there is no more neces- sity of supposing God the author of sin, on this scheme, than onthe other. For if we suppose, according to my doctrine, that God has determined, from all eternity, the number and persons of those that shall perform the condition of the cove- nant of grace; in order to support this doctrine, there is no need of maintaining any more concerning God’s decreeing sin, than this, viz. that God has decreed that he will permit all the sin that ever comes to pass, and that upon his .permit- ting it, it will certainly come to pass. And they hold the same thing. Forthey hold, that God does determine beforehand to permit all the sin that does come to pass; and that he cer- tainly knows, that if he does permit it, it will come to pass. I say, they in their scheine allow both these ; they allow that God does permit all the sin to come to pass, that ever does come to pass: and those that allow the foreknowledge of God, do also allow the other thing, viz. that he knows, concerning all the sin that ever does really come to pass, that it will come to pass upon his permitting it. So that, if this be making VOL. vill. 3 i 404 / MISCELLANEOUS REMARKS, < ) Ui Sano God the author of sin, they make him’so an:théwery same way that they charge us with doing it. They own. that: God does permit sin, vadbbetiie knows, with respect to all sin that ever is committed, that upon his permitting it, it will come to pass; and we hold no other. God’s permission of sin ‘they allow; and yet it would be asin im-men to permit sin. We ought ‘not to permit, or suffer it, where we have opportunity to hinder it ; and we cannot permit it, without making ourselves in some measure guilty. Yet they allow, that God permitting it does not make him guilty of it. a ee hoot et , Lacy § 19. They say, that we ought to begin in, religion, ‘nish the perfections of God, and make these a rule to interpret scripture. Ans. 1. If this be the best rule, Lask, why is it not as good a rule to argue from these perfections of God, his omniscience, inGiniter. happiness, infinite: wisdom and’ power, as his other attributes that they argue from’? If it be not as good a rule to argue from these as those, it must be because they are not so certain; or because it is not so, certain that he is possessed of these perfections. But this they will not main- tain: for his moral perfectious are proved no otherwise, than by arguing from his natural perfections; and therefore, the latter must be equally certain with the former. Again, 2dly, They lay it down for a rule, to embrace no doctrine which they, by their own reason, cannot reconcile with the moral perfections of God. But I would shew the unreasonableness of this rule. For, If this be a good rule, then it always was so. Let us then see what will follow. We shall then, have yeason to conclude every thing to be really inconsistent, with God’s moral perfections, that we cannot reconcile with his moral perfections ; for if we bave not reason to conclude that jt is inconsistent, then we have no reason to conclude that it is not true. But if this be true, that we have reason to con- clude every thing is inconsistent with God’s moral perfections, which we cannot reconcile with those perfections, then David ad reason to conclude, that some things that he saw take place, in fact, were inconsistent with God’s moral perfections ; for he could not reconcile them with those perfections, Psa. Ixxiii. And Job had cause to come to the same conclusion concerning some eventsin his day. If it bea good rule, that. we must dencuade that to be inconsistent with the divine per- fections, that we cannot reconcile with, or, whichis the same thing, that we cannot see how it is inconsistent with, those per- fections, then it must be, because we have reason tou con- CHAP. Ill. Concerning the divine decrees, Kc. 405 clude that it cannot happen that our reason cannot see how it can be; and then it will follow, that we must reject the doctrine of the Trinity, the incarnation of the Son of God, &e. The scripture itself supposes, that there are some things in the scripture that men may not be able to reconcile with God’s moral perfections. See Rom. ix. 19. ‘¢ Why doth he yet find fault? For who hath resisted his will?” And the apostle does not answer the objection, by shewing us how to reconcile it with the moral perfections of God, but by repre- senting the arrogancy of quarrelling with revealed doctrines under such a pretence, and not considering the infinite dis- tance between Godand us. “ Nay, but who art thou, O man, that repliest against God?” And God answered Job after the same manner. God rebuked him for darkening counsel by words without knowledge, and answered him only, by de- claring and manifesting to him the infinite distance between God and him; so letting him know, that it became him humbly to submit to God, and acknowledge his justice, even in those things that were difficult to his reason; and that without solving his difficulties any other way, than by making him sensible of the weakness of his own understanding. § 20. If there be no election, then it is not God that makes men to differ, expressly contrary to scripture. Some of the ill consequences of the Arminian doctrine are, that it robs God of the greater part of the glory of his grace, and takes away a principal motive to love and praise him, and exalts man to God’s room, and ascribes that glory to self, which belongs to God alone. § 21. That election is not from a foresight of works, as depending on the condition of man’s will, is evident by 2 Tim. i. 9. “ Who hath saved us, and called us withan 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.” Philip. ii. 13. “ For it is God that worketh in you both to will and to do of his own good pleasure.” Rom. ix. 15,16. “I will have sap Jae whom I will have mercy, and will have compassion on whom I will have compassion.’ So then, itis not of him that willeth, nor of him that ~ng but of God thatsheweth mercy.’? Men’s labours and endea- vours themselves are from God. 1 Cor. xv. 10. ‘* But by the grace of God, lam whatlam; and his grace which was 406 _ MISCELLANEOUS REMARKS. bestowed upon me, was not in vain: but ’I laboured more abundantly than they all. Yet not I, but the grace of God which was with me.” int o& possible, so God’s knowledge only extends to all things know- — able. dns. Things impossible, or contradictions, are not things ; but events that come to pass, are things. God’s power does extend to all things, otherwise it would not be infinite.— So neither is the knowledge of God infinite, unless God knows all things. To suppose’ that God cannot do things impossible, does not suppose that God’s power can be increased. But to suppose that God does not know men’s free actions, does sup- pose that God’s knowledge may be increased. § 22. They say, as God’s power extends only to all things : : . 2 § 23. If God absolutely determined that Christ’s death should have success in gathering a church to him, it will follow, that there was a number absolutely elected, or that God had — determined some should surely be saved. . If God determin- ed that some should surely be saved, that implies that he had. determined that some should perform the conditions of salva- tion, and be saved; or, which is the same thing, that he would cause that they should be surely saved. But this cannot be, without fixing on the persons beforehand. For the cause is before the effect. There is no such thing as God’s resolving absolutely beforehand that he would save some, and yet not — determining who they should be, before they were actually saved: or that there should be in a number the requisites of salvation, and yet not determine who, till they actually have the requisites of salvation. But God had absolutely deter- mined that some should be saved, yea a great number, after Christ’s death; and had determined it beforehand. Because he had absolutely promised it; Isa. xlix. 6. and lili. 10 See in Psa. lxxii. and other places in the Psalms, and Tit. ii. 14, God having absolutely purposed this before Christ’s death, must either have then determined the persons, or resolved that he would hereafter determine the persons; at least, if hev saw there was need of it, and saw that they did not come in of, themselves. But this latter supposition, if we allow it, over- throws the Arminian scheme. It shows, that such a predeter-= — mination, or absolute election, is not inconsistent with God’s’ perfections, or the nature of the gospel constitution, or God's: government of the world, and his promise of reward to the. believing and obedient, and the design of gospel offers and CHAP. III, Concerning the-divine decrees, Kc, 407 commands, asthe Arminians suppose. If God has absolutely determined to save some certain persons, then, doubtless, he has in like manner determined concerning all that areto be saved. God’s promising, supposes not only that the thing is future, but that God willdo it. If it be left to chance, or man’s -contingent will, and the event happen right, God is never the truer. He performs not his promise; he takes no effectual care about it; it is not he who promised, that’per- forms. That thing, or, rather mo-thing, called fortune, orders all.— Concerning the absurdity of supposing that it was not absolutely determined beforehand, what success there should be of Cirrist’s death ; see Polhill’s Spec. Theolog. 1n Christo, p. 165—171. § 24. It is pretended, that the antecedent certainty of any sin being committed, seeing that it is attended with neces- sity, takes away all liberty, and makes warnings and exhorta- tionsto avoid sin, a mere illusion. To thisI would bring the instance of Peter. Christ.told him, that he should surely deny _ him thrice that night, before the cock should crow twice... And yet, after that, Christ exhorted all his disciples to watch and pray, that they might not fall into temptation.—* God’s decree. does net at all take off the use of our endeavours. For in the use of means, the very decree itself is to receive its accom- plishment. Let me refer you toa scripture story for the illus- tration and proof of this. When the apostle Paul was in. imminent danger of shipwreck, in his voyage to Rome, he en- couraged the company, by assuring them, there should not be the loss of any man’s life, but only of the vessel. For, says he, “there stood hy me this night the angel of God, whose Iam, and whom I serve, saying, Fear not, Paul, thou must be brought before Cesar ; and lo, God hath given thee all them that sail with thee. Wherefore, Sirs, be of good cheer, for I believe God, that it shall be even as it was told me.” Acts xxvii. 23, 24. Yet when the shipmen were by and by going to flee out of the ship, to save themselves by the boat, Paul said to the centurion and to the soldiers, except these abide in the ship, ye cannot be saved: which did not at all weaken the assurance he had just before given them from God, that they should all be saved ; for God, who had appointed the end, that they should be saved, had also appointed the means, that they should be sayed by the help of these shipmen. So, though God has ordained the salvation of those that shall be saved, he has ordained it in the way of faith and holiness, and a working 408 MISCELLANEOUS REMARKS. — TF TARD out their own salvation with fear and trembling’ nc nel Predestination unto Life, p. 58, $9. en <1 Denberpo ret ~ § 25. “It follows from the infinite perfection of God, that he equally determines within himself all his own works atonce. God cannot but be capable of this by his knowledge of all possibilities, and wisdom to judge, at one view, which of them were fittest to be carried into existence through boundless ages. And is it not the wisdom of every agent, before he sets about a work of any compass, to fix in his design, as far as he can, all things that any way relate to it? Now, all God’s works, from the beginning of the creation to the consummation of all things, are one whole 'and:-entite grand scheme, whose ultimate end lies at a vast distance from the beginning, and all the intermediate operations, as so many parts, conspire to it in a regular connexion. How then can it be consistent with his most periect wisdom, to leave any of them to an after thought, when he had forethought sufficient to provide for all alike. And since he would not knowingly suffer any thing utterly inconsistent with his own glory, as he had power to hinder it, he has no doubt fixed such bounds and limitations to all his creatures, that notbing shall be produced by any of them, which may not have a proper place and use in the sum of events. He has settled also particular subordinate ends to in- dividual events, and a general good end on the whole, which they shall all together subserve. “ Ofhim,” we are told, “and through him, tad to him, are all things.” Rom. xi. 36. “The counsel of the Lord standeth for ever, and the thoughts of his heart to all generations.” Psalm xxxiii. 11. Nothing can ever arise to surprize him, or cast any difficulty or perplexity iu his way, he having already from eternity settled the preper measures of conduct in every case that shall emerge. How in= comprehensible 4 and wonderful in counsel, as well as excellent in working is God! and what reason have we to ery out, “ 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!? Rom. xi. 33. Husparp. Faith. and pract. Sermon 6. é, berets: § 26. As to the decrees of election, see Psalm Ixv. 4. “ Blessed is the man whomthou choosest, and causest to ap-" proach unto thee, that he may dweil in thy courts: we shall he satisfied with the goodness of thy house, even of thy holy temple.” — Isaiah xli. 9. Thou whom I have taken from the . prophets, and shall shew great si CHAP. III. Concerning the divine decrees, Kc. 409 ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant ; I have chosen thee, and not cast thee away.” Math. xx. 16. “ Sothe last shall _ he first, and the first last: for many be called, but few chosen.” Chap. xxii. 14.“ For many are called, but few are chosen.” Chap. xxiv. 24. “ Forthere shall arise false christs and false gns and wonders ; insumuch that, if it were possible, they shall deceive the very elect.” John vi, 37—46.. * All that the Father giveth me, shall come tome; and him that cometh to me, I will in nowise cast out,” &c. Chap. x. 3, 4, and verse 11. and 14—17. v. 26—30. “To him the porter openeth, and the sheep hear his voice ; and he calleth his ownsheep by name, and leadeth them out. And when he putteth forth his own sheep, be goeth before them, and the sheep follow him, for. they know his voice. Iam the good Shepherd; and know my sheep, and am known of mine. Therefore doth my Father love me; because I lay down my life, that I might take itagain. But ye believe not, because ye are not my sheep, as I said unto you,” &c. Chap. xvii. 6—20. ‘I have manifested thy name unto the men thou gavest me out of the world : thine they were, and thou gavest them me ; and they have kept thy word, &c. Neither pray I for these alone; but for them also which shall believe on me through their word.” Acts xviii. 10“ For I am with thee, and no man shall set on thee, to hurt thee: for I have much people in this city.” “ All things are delivered unto me of my Father ; and no man knoweth the Son, but the Father; neither knoweth any manthe Father, save the Son, and he to whomso- ever the Son will reveal him.” John vi.44—46. ‘No man can come to me, exceptthe Father which hath sent me draw him : and I will raise him up at the Jast day, &c.”” Chap. xvii. 9—13. “I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine,” &c. 1 Thes..v. 9. “ For God hath not appointed us to wrath, but to obtain salvation by oar Lord Jesus Christ.” “What shall we saythen? Is there urfrighteousness with God? God forbid. So then, itis not of him that willeth, nor of him that runneth, but of God that sheweth mercy, &c. Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his ‘will? Hatli not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour ? &e. Evenus whom he hath called, not of the Jews only, but also of the Gentiles. Esaias also crieth concerning Israel, Though-the number of the children of Israel be as the sand 410 MISCELLANEOUS REMARKS. 7. of the sea, a remnant shall be saved: And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. As it is written, “ Behold, I Jay in Sion a stumbling ‘stone, and a rock of offence: and wilosnever believeth on him shall not be ashamed.” Rom. ix. ‘*I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin, &c. Even so then at this present time also there is a remnant according to the elec- tion of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace : Sebierwists work is no more work. What then ? ladel hath not obtained that which he seeketh for ; but the election hath obtained it, andthe rest were blinded. For of him, and through him, and to him are all things : to whom be glory forever. Amen.” Rom. xi. § 27. Concerning the Arminian notion, that when the apos- tles speak of election, they only mean that by which the professing Christians in those days were distinguished from others, as the nation of Israel of old was; this is unreasonable, according to their own principles. For if they were elected, aad that was the reason why they so far embraced the gospel, as to become Christians rather than others, then, on Arminian principles, no thanks were due to them for embracing: the gospel. Besides, their principles render vain all endeavours to spread the gospel. For the gospel will certainly be spread to all nations that are elected ; and all such shall have the offers of the gospel, whether they take any care of the matter orno. Dr. Whitby, to make out his scheme, makes the word election signify two entirely different things ; one; election to a common faith of Christianity ; ; another, a conditional election to salvation. But every one must be sensible of the unreason- ableness of such shifting and varying and turning into all shapes, to ev ade the force of scripture. "eis evident the apos- tle, in Rom. ix. has not only respect to God’s sovereignty in the election and preterition of nations ; because he illustrates his meaning by the instance of a particular person, viz. Pha raoh. The exercise of the sovereignty that he speaks of, ap- pears by the express words of the apostle about vessels of mercy, and vessels of wrath ; vessels of honour, and vessels of | dishonour. But the vessels of mercy, he speaks of as prepared to glory. They, it is plain, are those that shall be saved ; and the vessels of wrath are those that perish, He speaks of shade } ¥ ah CHAP. III. Concerning the divine decrees, Ke. 41] that shall be saved, v. 27. ‘* A remnant shall be saved.” What is there that God doth decree, according to the scheme of the Arminians, so as to make it in any measure consistent with itself? He does not decree any of the great events of the world of mankind, (which are the principal events, and those to which all others are subordinated) because these depend on men’s free will. And if God does not decree and order those events beforehand, then what becomes of the pro- vidence of God? and what room is there for prayer, if there be no providence? Prayer is shut out this way also. Ac- cording to them, we cannot reasonably pray for the accom- plishment of things that are already fixed, before our pray- ers: for then our prayers alter nothing, and what, say they, signifies it for us to pray ? § 28. To Dr. Whitby’s observation, that the apostle speaks of churches, as though they were all elect; I answer He speaks from a judgment of charity, as Dr. Whitby him- self observes, p. 460. God foreknows the elect, as God is said to know those that are his own sheep from strangers; as Christ is said not to know the workers of iniquity, that is,~ he owns them not. In the same sense, God is said to know the elect from all eternity; that is, he knew them as a man knows his own things. He acknowledged them from eternity. He owns them as his children. If God ever determined, in the general, that some of mankind should certainly be saved, and did not leave it altogether undetermined whether ever so much as one soul of all mankind should believe in Christ; it must be, that he determined that some particular persons should certainly believe in him. For it is certain, that if he has left it undetermined concerning this and that, and the other person, whether ever he should believe or not, and so of every particular person in the world; then there is no necessity at all, that this or that, or any particular person in the world, should ever be saved by Christ, for matterof any determination of God’s. So that, though God sent his Son into the world, yet the matter was left altogether undetermined by God, whether ever any person should be saved by him; and there was all this ado about Christ’s birth, death, resur- Tection, ascension, and sitting at God’s right hand, when it was not as yet determined whether he should ever save one soul, or have any mediatorial kingdom at all. VOL, Vit. 3 F ~~ 412 MISCELLANEOUS REMARKS» _ § 29. It is most absurd, to call such a conditional elec- tion as they talk of, by the name of election, seeing there is a necessary connection between faith in Jesus Christ and _ eternal life. Those that believe in Christ must be saved, ac- cording to God’s inviolable constitution of things. _What nonsense is it, therefore, to talk of choosing such to life from all eternity out of the rest of mankind? A predestination of such to life, is altogether useless and needless. By faith in one that has satisfied for sin, the soul necessarily becomes free from sin. , By faith in one chat has bought eternal life for them, they have, of unavoidable consequence, a right to - eternal life. Now, what sense is it to say, that God from all eternity, of his free grace, chose out those that he foresaw would have no guilt of sin, that they should not be punished for their guilt, as others were, when it is a contradiction to suppose that.they can be punished for their guilt, when they have none ? tor who can lay any thing to their charge, when it is Christ that has died? And what do they mean by an election of men to that which is, in.its own nature, impossi- ble that it should not be, whether they are elected to it or no: er by God’s choosing them that hada right to eternal life, that they should possess it? What sense is it to say, that a creditor chooses out those among his debtors to be free from debt, that owe him nothing? But if they say that election is only God’s determination, in the general, that all that be- lieve shall be saved ; in what sense can this be called election ? They are not- persons that are |here chosen, but mankind is divided into two sorts, the one believing, and the other un- believing; and God chooses the believing sort: it is not election of persons, but of qualifications. God (say they) does from all eternity, choose to bestow e*%ernal life upon those that have a right to it, rather than up. those who have a right to damnation. Is this all the election we have an ac- count of in God’s word ?—Such a thing as election may well be allowed; for that there is such a thing as sovereign love, is certain ; that is, love, not for any excellency, but merely God’s good pleasure. For whether it is proper to say, that God from all eternity loved the elect or no, it is proper to say, that God loved men after the fall, while sinners and enemies: for God so loved the world, that he gave his only begotten Son todie, ‘This was not for any goodness or excel- lency, but merely God’s good pleasure. For he would not love the fallen angels. : } j cHAP, III. Concerning the divine decrees, Ke. 413 — _ § 30. Christ is often spoken of in scripture as being, by way of eminency, the Elect or chosen of God. Isa. xlii. “ Behold my Servant whom I uphold, mine Elect in aris my soul delighteth.”’ Luke xxiii. $5. “If he be the Christ, the ehosen of God.” 1 Pet. ii. 4. “ A living stone, chosen of God, and ection 2 Ps. Ixxxix. 3. “1 have made a co- venant with my Chosen: v.19. “I have exalted one chosen out of the people.’ Hence those persons in the Old Tes- tament, that were the most remarkable types of Christ, were the subjects of a very remarkable election of God, by which they were designed to some peculiar bonour of the prophetical, priestly, or kingly office. So Moses was called God’s chosen in that wherein he was eminently a type of Christ, viz, as a prophet and roler, and mediator for his peo- ple; Ps. cvi. 23. “ Had not Moses, his chosen, stood before him in the breach.” So Aaron was constituted high-priest by a remarkable election of God, asin Numb. xvi. 5. and xvii. 5. Deut. xxi. 5. And David the king was the subject of aremarkable election ; Ps. Ixxviii. 67—72. “ Moreover, he refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the mount Sion, which he loved, &c. He chose David also his servant, and took him from the sheepfolds, from following the ewes great with young; he brought him to feed Jacob his people, and Israel his inheritance.” 1 Sam. xvi. 7—10. **The Lord hath not chosen this, neither hath the Lord chosen this; the Lord hath not chosen these.” Christ is the chosen of God, both asto his divine and human nature. As to his divine nature, he was chosen of God, though not to any addition to his essential glory or real happiness, which is infinite; yet to great declarative glory. As be is man, he is chosen of Gad to the highest degree of real glory and happiness of all crea- tures. As to both, he is chosen of God to the office and glory of the mediator between God and men, and the head of all the elect creation. His election as it respects his divine na- ture, was for his worthiness and excellency and infinite ami- ableness in the sight of God, and perfect fitness for that which God chose bien to; and his worthiness was the ground of his election. But his election, as it respects his human nature, was free and sovereign, not being for any worthiness ; but his election was the foundation of bis worthiness. ~God had determined to exalt one of the creatures so high, that he should be one person with God, and should have communion with God, and should ee glory in all respects answerable ; 414 * ‘MISCELLANEOUS REMARKS. | and so should be the head of all other elect creatures, that they might be united to God, and glorified in him. And his sovereignty appears in the election of the man Jesus, various ways. It appears in choosing the species of creatures of which he should be, viz. the race of mankind, and not the angels, the superior species. _God’s sovereignty also appears — in choosing this creature of the seed of fallen creatures, that were become enemies and rebels, abominable, misera- ble creatures. It appears, in choosing that he should be of such a branch of mankind, in selecting the posterity of David, a mean person originally, and the youngest of the family. And as he was the seed of the woman, so his sove- reignty appears in his being the seed of such particular woman; as of Leah, the uncomely wife of Jacob, whom her husband had not chosen, &c. And his sovereignty ap- pears in the choice of that individual female, of whom Christ was borne § 31. It was owing to this election of God, that the man Jesus was not one of the corrupt race of mankind; so that his freedom from sin is owing to the free, sovereign, electing love of Godin him, as well asin the rest of elect men. All holiness, all obedience and good works, and perseverance in him, was owing to the electing love of God, as well as in his elect members. For if he had failed; if his courage, reso- lution and love, had been conquered by his sufferings, he — yever could have been delivered from them; for then he would have failed in his obedience to God; and his love to God failing, and being overcome by sufferings, these suf- ferings would have failed of the nature of an acceptable sa- crifice to God ; and the infinite value of his sufferings would have failed, and so must be made up in infinite duration, to atone for his own deficiency. But God having chosen Christ, he could not fail in this work, and so was delivered from his sufferings, from the eternity of them, by the electing love of God. Justification and glorification were fruits of God’s foreknowledge and predestination in him, as well as in his elect members. So Christ’s election is the foundation of ours, as much as. his justification aud glorification are the foundation of ours. § 32. 2 Thesii. 13. ‘ But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, be- cause God hath from the beginning chosen you to salvation, » np he ee Ge ae 4 « Bir: MY ee ‘CHAP. III. Concerning the divine decrees, Kc. 415 through sanctification of the Spirit and belief of the truth?’ Concerning this Scripture, I observe the following things: 1. The word translated chosen, is a word that signifies to choose or pick out from many others. 2. That this choosing is given as a reasen, why those differ from others, that believe not the truth, but have pleasure in unrighteousness, as an ‘instance of the distinguishing grace of God: and therefore the apostle mentions their being chosen, their election, as the ground of their sanctification by the Spirit and belief of the truth. 3. The apostle speaks of their being chosen to salva- tion, as a ground of their perseverance, or the reason why they never shall fall away, as others spoken of before, whereby they failed of salvation. See the preceding verses. Com- pare Heb.vi.9.—4. They are spoken of as thus chosen from the beginning.—And that place, Mat. xx. 21, 22, 23. “Grant that these my two sons may sit, one on thy right hand, and the © other on thy left, in thy kingdom ;—it shall be given to them, for whom it is prepared of my father,” affords an invincible argument for particular personal predestination. § 33. There were many absolute promises of old, that salvation should actually be accomplished, and that it should be of great extent, or extended to great multitudes of man- kind; as, that “the seed of the woman should bruise the serpent’s head.” “In thee, and in thy seed, shall all the families of the earth be blessed’ Psalm cx. “Sit thou at my right hand, till l make thine enemies thy footstool.” “ Thy people shall be willing in the day of thy power :” and innumer- able others. And if there were absolute promises of this, | then there were absolute purposes of it: for that which is sin- cerely absolutely promised, is with an absolute purpose of fulfilling the promise. But how can it be devised, that there should be an absolute, determinate, infallible, unchangeable purpose, that Christ should actually save vast multitudes of mankind ; and yet it be not absolutely purposed that he should save any one single person, but that, with regard to every in- dividual soul, this was left to be determined by man’s con- tingent will, which might determine for salvation, or against it, there being nothing to render it impossible, concerning any one, that his will would not finally determine against it? Ob- serve, these prophecies are not merely predictions, but are of the nature of promises, and are. often so called :—*‘ which he hath promised by the mouth of all his holy prophets since the world began,” &c. God takes care to fulfil his own promises ; ” 416 — MISCELLANEOUS REMARKS. are : but, according to this scheme, it is not God that fulfils these promises ; but men, left to themselves, to their contingent wills, fulfilthem. Man’s will, which God does not determine, deter- mines itself in exclusion of God. , § 34. Concerning that grand objection, that this doctrine supposes partiality in God, and is very dishonourable to him, being quite contrary to God’s extensive and universal benevo- lence to his creatures : it may be shewn,’ that the Arminian notions and principles in this matter lead directly to Deism ; and that, on these principles, it is utterly impossible to answer ''Tindal’s objections against revealed religion, especially in his 14th chapter. Besides, unjustifiable partiality is not imputable toa sovereign distribution of his favours, though ever so un- equally, unless it be done unwisely, and so as to infringe the common good, God has regard to conditions im his decrees, as he has regard to a wise order and connexion of things. Such is his wisdom in_ his decrees, and all his acts and opere- tions, that, if it were not for wise connexion that is regarded, many things would not be decreed. One part of the wise sys- tem of events would not have been decreed, unless the other parts had been decreed also. §35. Godin the decree of election is justly to be con- sidered as decreeing the creature’s eternal happiness, antece- dently to any foresight of good works, in a sense wherein he does not in reprobation decree the creature’s eternal misery, antecedently to any foresight of sin: Because the being of sin is supposed in the first place in order in the decree of repro- bation, which is, that God will glorify his vindictive justice ; and the very notion of revenging justice, simply considered, supposes a fault to be reyenged. But faith and good works are not supposed in the first place in order to the decree of election. The first things in order in this decree are, that God will communicate his happiness, and glorify his grace ; ‘(for these two seem to be co-ordinate). But in neither of these are faith and good works supposed. For, when God de- crees, and seeks to communicate his own happiness in the creature’s happiness, the notion of this, simply considered, supposes or implies nothing of faith or good works ; nor does the notion of grace, in itself, suppose any such thing. It does not necessarily follow, from the very nature of grace, or God’s communicativeness of bis own happiness, that there must be faith and good works, s ~~ pe CHAP. Ill. Concerning the divine decrees, Ke. 417 36. What divines intend by prior and posterior in the affair of God’s decrees, is, not that one is before another in the order of time ; forall arefrom eternity : but that we must con- ceive the view or consideration of one decree to be before © another, inasmuch as God decrees one thing out of respect to another decree, so that one decree must be conceived of as in some sort to be the ground of another ; or that God decrees _ one because of another ; or that he would not have decreed one, had he not decreed that other. Now, there are two ways in which divine decrees may be said to be in this sense prior one to another. !. When one thing decreed is the end of another, this must in some respect be conceived of as prior to that other. The good to be obtained is in some respect prior, in the consideration of him who decrees and disposes, to the means of obtaining it. 2. When one thing decreed is the ground on which the disposer goes, in seeking such an end by another thing decreed, as being the foundation of the -capableness or fitness that there is in ‘that other thing decreed, to obtain such an end. Thus, the sinfulness of the 1 reprobate is the ground on which God goes in determining to glorify his justice in the punishment of his sinfulness; because his sinfulness is the foundation of the possibility of obtaining that end by such means. His having sin, is the foundation of both the fitness and possibility of justice being glorified in the punishment of his sin; and therefore, the consideration of the being of sin in the subject, must in some respect be prior in the mind of the disposer, to the determination to glorify his justice in the puvishment of sin. For the disposer must first consider the capableness and aptness of such means for such an end, before he determines them to such an end. Thus - God must be conceived of, as first considering Adonibezek’s cruelty in cutting off the thumbs and great toes of threescore and ten kings, as that which wasto be, before he decreed to glorify his justice in punishing that cruelty, by the cutting off his thambs and great toes. But this aptness depends onthe nature of that sin that was punished. Therefore the disposer, in fixing on those means for this end, must be conceived of as having that sin in view. Because sinfulness is necessarily sup- posed as already existing inthe decree of punishing sinful- ness. That which stands in the place of the ultimate end in a decree, 2. e. that which isa mere end, and not a meansto any - thing further or higher, viz. the shining forth of God’s glory, and the communication of his goodness, must indeed be con- sidered_as prior, in the consideration of the supreme disposer, 418 MISCELLANEOUS REMARKS. . * to every thing, excepting the mere possibility of it. But this must in some respects be conceived of as prior to that, because possibility is necessarily supposed in his decree. But if we descend lower than the highest end; if we come down to other events decreed, that be not mere ends, but means to obtain that end, then we must necessarily bring in more things, as in some respect prior, in the same manner as mere possibility is in this highest decree. The vindictive justice of God is not to be considered as a mere or ultimate end, but as a means to an end. Indeed, God’s glorifying his justice, or rather his glorifying his holiness and greatness, has the place of a mere and ultimate end. But his glorifying his justice in punishing - sin, (or in exercising vindictive justice, which is the same), is not to be considered as a mere end, but a certain way or means of obtaining anend. Vindictive justice is not to be considered as a certain distinct attribute to be glorified, but as a certain way and means for the glorifying an attribute. Every distinet way of God’s glorifying or exercising an attribute, might as well be called a distinct attribute as this. Itis but giving a distinct name to it, and so we might multiply attri- butes without end. The considering of the glorifying ef vin- dictive justice as a mere end, has led to great misrepresentae tions, and undue and unhappy expressions, about the decree of reprobation. Hence the glorifying of God’s vindictive justice on such particular persons, has been considered as altogether prior in the decree to their sinfulness, yea to their very beings. Whereas it being only a means to an end, those things that are necessarily presupposed, in order to the fitness and possibility of this means of obtaining the end, must be con- ceived of as prior to it. § 37. Hence God’s decree of the eternal damnation of the reprobate is not to be conceived of as prior to the fall, yea, and to the very being of the persons, as the decree of the eternal glory of the elect is. For God’s glorifying his love, and communicating his goodness, stands in the place of a mere or ultimate end; and therefore is prior in the mind of, the eternal disposer to the very being of the subject, and to every thing but mere possibility. The goodness of God gives the being, as wellas the happiness of the creature, and does not presuppose it Indeed, the glorifying of God’s mercy, as it presupposes the subject to be miserable, and the glorifying his grace, as it presupposes the subject to be sinful, unworthy and ill-deserving, are not to be conceived of as ultimate ends, but” > oa “d re ~ " | CHAP, III. Concerning the divine decrees, Kc. 419 but only as certain ways and means for the glorifying the exceeding abundance and overflowing fullness of God’s goodness and love; therefore these decrees are not to be considered as prior to the decree of the being of the subject. And the decree of election, as it implies a decree of glorifying God’s mercy and grace, considers men as being cursed and fallen; because the very notion of such a decree supposes sin and misery. Hence we may learn, how much in the de- cree of predestination is to be considered as prior to the crea- tion and fall of man, and how much as posterior; viz. that God’s decree to glorify his love and communicate his goodness, and to glorify his greatness and holiness, is to be considered as prior to creation and the fall of man. And because the glory of God’s love, and the communication of his goodness necessarily imply the happiness of the creature, and give both their being and happiness ; hence the design to commu- nicate and glorify his goodness and love externally to a certain number, is to be considered as prior, in both those mentioned respects, to their being and fall. For such a de- sign, in the notion of it, presupposes neither. But nothing in the decree of reprobation is to be looked upon as ante- cedent to man’s being and fall. § 38. The decrees of God must be conceived of in the same order, and as antecedent to, and consequent on one another, in the same manner, as God’s acts in the execution of those decrees, They depend on one another, and are grounded on one another, in the same manner as the de- crees that these are the execution of, and in no other. For, the decrees of God are no other than his eternal doing what is done, acted or executed by him in time. God’s aets themselves, in executing, can be conceived of no otherwise, than as decrees for a present effect. They are acts of God’s will. God brings things to pass only by acts of his will, He speaks, and it is done. His willsays, letit be, and it is. And this act of his will that now is, cannot be looked upon as really different from that act of will that was in him before, and from eternity, in decreeing that this. thing should be at thistime. It differs only relatively. Here is no: new act of the will in God, but only the same acts of. will, which before, because the time was not come, respected. future time ; and so were called decrees. But now the time being come, they respect present time, and so are not called by us decrees, VOL. Vir. x “eG: 420 _ MISCELLANEOUS REMARKS. Te a but acts executing decrees. Yet they are evidently the same acts in God. Therefore those acts, in executing, must certainly be conceived of in the same order, and with lieé same dependence, as the decrees themselves. It may Vein some measure illustrated by this :—The decree: of ‘God, or the will of God decreeing events, may be repre- sented aga straight live of infinite length, that runs through all past eternity, and terminates in the event. The last point in the line, is the act of God’s will in briaging the event to PASS, and does not at all differ from ail the other points through- out the infinite Jength of the line, in any other respect but this, that this last point is next to the event. This line may be represented as in motion, but yet always kept parallel to itself. _, The hither end. of the line, by its motion, describes events in ‘the order in which they come to pass; or at least repre- sents God's acts in bringing the events to pass, in their order and mutgal dependence, antecedence and consequence. By the motion of all the other points of the line, before the event or eud of the line, in the whole infinite length of it, are re- presented. the decrees in their order; which, because the line in all its motions is kept paralle] to itself, is exactly the same with the order of the motions of the last point, For the motion of every point of the whole line, is, in all re- spects, just like the motion of that last point wherein the Jine terminates in the event; and the. different parts of the motion of every point, are in every vespect precisely in the same order. And the maxim, that what is first in intention, is Jast in execution, does not in the least concern this matter. For, by last in execution, is meant only last in order of time, without any respect to the priority or posteriority that we are speaking of; and it does not at all hinder, but that in God's acts, in executing his decrees, one act is the ground or reason of another act, in the same manner precisely as the decree that related to it was the ground or reason of the other decree. The absolute independence of God, no more argues against some of God's decrees being grounded on decrees of some other things that should first come to pass, than it does against some of God’s acts in time, being grounded on some other antecedent acts of his. It is just the same with God’s act's in executing, as has been said. already of his decreeing. In one respect, the end that is afterwards to'be accomplished, is the ground of God’s acting; in another respect, something that is already accomplished, is the ground of his aeting, as it is the ground of the fitness or capableness of the act to \ 4 o£: CHAP. ‘IIT. Concerning the diviite decrees; Ke. 421 obtain the end. There i is nothing but the ultimate end of all things, viz. God’ s glory,. and the communication of his good- ness, that is prior to all first acts in creating the world, in one respect, and mere possibility in another. Bat, with respect to after-acts, other ends are prior in one respect, and other preceding acts are prior in another, just as I have shewn it to be with respect to God’s decrees. - § 39. Now, this being established, it may help more clearly to illustrate, and fully to evidence, what we have in-— Sisted on concerning the order of the decrees, and that God’s decrees of some things that are accomplished first in order of time, are also prior in the ordér, so.as to be the proper. ground and reason of other decrees. For, let us see how it is in God’s acts in executing his decrees. Will any deny, that God’s act in rewarding righteousness, i is grounded ona foregoing act of his in giving righteousness? and that he re- wards rigliteousness in a8 a person, because he hath given righteousness to such a person ; and that because this latter act necessarily supposes the former act foregoing? So, in like manner, God’s decree, in determining to reward righte- ousness is grounded on an antecedent deceee to give righte- ousness, because the former decree necessarily supposes the latter decree, and implies it in the very notion of if. So, who will deny; but that God’s act in punishing sin, is gfounded on God’s permitting sin, or suffering it to be, because the former necessarily supposes the latter, and therefore that the actual permission of sin is prior, in the order of nature, to the pu- nishment of it ? § 40. It may be objected to this, that if so, the decree of bestowing salvation on an elect soul, is foundéd on the decree of bestowing faith on him; for God actually bestows’ salvation in some respect, because the has bestowed faith; and this would be to make the decree of election succedaneous to the decree of giving faith. To this I answer, that both God’s act, and also his decree of bestowing salvation on. svelf a fallen creature, is, in some respects, grounded on God’s act and decree of giving faith, but in nowise as the decrée or act of eternal punishing is grounded on sin, because punishment necessarily presupposes sin, so that.it could not be without it. But the decreeing and giving the happiness of the elect, is’ not so founded on faith. The case is very different. Indeed) the salvation of an elect soul is, in this respect, grounded oa’ 422 MISCELLANEOUS REMARKS. the decree of giving faith, as God’s decree of Lecnliniilgy re , piness on the elect is in this particular way. But the decree of bestowing happiness in general, which we conceive of as antecedent to this act, presupposes no such thing ; nor does just so much without any more in execution presuppose faith, or indeed the righteousness of Christ, or any act or suffering of a mediator, or even the fall of man. And the decree of God’s communicating his goodness to such a subject, does not so much as presuppose the being of the subject ; because it gives being. But there is no decree of evil to such asubject, which can be conceived of as antecedent to a decree of punishment. — § 41. The objection to the divine decrees will be, that according to this doctrine, God may do evil, that good may come of it. Ans. I do not argue, that God may commit evil, that good may come of it ; but that he may permit that it may ~ come to pass, that good may come of it. It is in itself abso- lutely evil, for any being to commit evil, that good may come of it; and the only reason why it would not be lawful for a crea~ ature to permit evil to come to pass, and that it would not be wise, or good and virtuous in him so to do, is, that he has not perfect wisdom and sufficiency, so as to render it fit that such an affair should be trusted with him. Insodoing, he goes be- yond his line ; he goes out of his province ; ; he meddles with things too high for him. Itis every one’s duty to do things fit for hin in his sphere, and commensurate to his power. God never intrusted this providence in the hands of creatures of finite understandings ; nor is it proper that he should. Ifa prince were of perfect and all-comprehensive wisdom and foresight, and he should see that an act of treason would befor the great advancement of the welfare of his kingdom, it ‘might ‘be wise and virtuous in him to permit that such act of treason should come to pass; yea, it would be foolish and wrong if he did not. {t would be prudent and wise in him not to restrain the traitor, but to let him alone to’go on inthe way he chose. And yet he might hate the treason at the same time, and he might properly, also, give forth laws at the same ‘time, forbidding it upon pain of death, and might hold these laws in force against this traitor. 4 42. The Arminians themselves allow, that God per- mits sin; and that if he permits it, it will come to pass. But jt is demonstrably true, that if God sees that good will come of it, aud more good than otherwise, so that when the whole “CHAP. It. : Concerning the divine decrees, Ke. | 428 series of events is viewed by God, and all things are balanced athe sumof good with the evil being more than without it, all being substracted that needs be substracted, and added that is to be added—the sum total of good is greater than the sum in any other case, then it will follow, that God, if he be a wise and holy being, must permit it.—For if this sum total be really the best, how can it be otherwise than that it should be chosen by an infinitely wise and good being, whose holiness and good- ness consists in always choosing what is best? Which does it. argue most, wisdom or folly, 2 good disposition or an evil one, when two things are set before a being, the one better and the other worse, to choose the worse, and refuse the better? § 43. To conclude this discourse: I wish the readet to consider the unreasonableness of rejecting plain revelations, because they are puzzling to our reason. So that though the doctrine of the decrees be mysterious, and attended with difficulties, yet the opposite doctrine is in itself more myste- rious, and attended with greater difficulties, and with contra- dictions to reason more evident, to one who thoroughly con- siders things; so that, even if the scripture had made no revelation of it, we should have had reason to believe it. But, since the scripture is so abundant in declaring it, the unrea- sonableness of rejecting it appears the more glaring. 404 “MISCELLANEOUS REMARKS. , we! CEA EY CONCERNING EFFICACIOUS GRACE: §1. Ur is manifest that the scriptue supposes, that if ever men are turned from sin, God must undertake it, and he must be the doer of it ; that it is his doing that must determine the matter; that all that others can do, will avail nothing, without his agency. Thisis manifest by such texts as these, Jer. xxxi. 18,19. “Turn thou me, and I shall be turned; Thou art the Lord my God. Surely after that I was turned, I "repented ; and after that I was instructed, 1 smote upon my thigh,” &c. Lam. v.21. ‘ Turn thou us unto thee, O Lord, and we shall be turned.” Psalm Ixxx. 3: “Turn-us again, O God, and cause thy face to cass and we shall be saved.” The same in verse 7..and ¥9.: Jer. xvii..14. ‘ Heal me and I shall be healed : save me wee I shall be saved ; for Thou art my praise.” § 2. According to Dr. Whitby’s notion of the assistance’ of the Spirit, the Spirit of God does nothing in the hearts or minds of men beyond the power of the devil; nothing but what the devil can do; and nothing shewing any greater power in any respect, than the devil shews and exef¢ises in. his temptations. For he supposes, that all that the Spirit of God does, is to bring moral motives and inducements to mind, and set them before the understanding, &c. It is possible that God may infuse grace, in some instances, into the minds © of such persons as are striving to obtain it in the other way, though they may not observe it, and may not know that it is hot obtained by gradual acquisition: Butif a man has indeed sought it only in that way, and with as much dependence on © himself, and with as much neglect of God, in his endeavours’ and prayers, as such a doctrine naturally leads to, it is not very likely that he should obtain saving grace by the efficacious - mighty power of God. It is most likely that God should bestow this gift, in a way of earnest attention to diviné truth, and the use of the means of grace, with reflection on one’s own siiful- pess, and in away of being more and more convinced of _ €HAP. Iv, Concerning efficacious grace. . 425 _sinfulness, and total corruption and need of the diviné power _ to restore the heart, to infuse goodness, and of becoming more and more sensible of one’s own impotence, aud inability to obtain goodness by bis own strength. And if aman has ob- tained no other virtue, than what seems to have been wholly in that gradual and insensible way that might be expected from use and custom, in the exercise of bis own strength, he has reason to think, however bright his attainments may seem to be, that he bas no saving virtue.—Great part of the gospel is denied by those who deny pure efficacious grace. They deny that_werein actual ‘salvation and the application of re- demption mainly consists; and how unlikely are such to be successful in their endeavours after actual salvation ? § 3. Concerning the supposition advanced by Bishop Butler, and by Turnbull in his. Christan ‘Philosoph , thatall that God does, even miracles themselves, ar e wrought accord~ ing to general laws, such as are called the laws. of nature, though unknown to us ; and the supposition of Turnbull, thatall may ‘be done by angels acting by general laws: I observe, this seems to be unreasonable. If angels effect these works, acting only by general laws, then they must do them without any immediate, special interposition at all, even without the ~ smallest intimction of.the divine mind, what.to do, or upon what occasion God would have any thing to be done. And what will this doctrine bring inspiration to, which is one kind of miracle? According to this, all significations of the di- vine mind, even to the prophets and apostles, must be accord- ing to general laws, withoutany special interposition at all of the divine agency, § 4. Acts xii, 23, God was so angry with Herod for not _ giving him the glory of his eloquence, that the angel of the . Lord smote him immediately, andhe died a miserable death ; he was eaten of worms, and gave up the ghost. Butif it be very sinful for a man to take to himself the glory of sucha qua- lification as eloguence, how much more a man’s taking to him- _self the glory of divine grace, God’s own image, and that which is infinitely God’s most excellent, precious and glorious gift, and man’s highest honour, excellency and happiness, whereby he is partaker of the divine nature, and becomes a godlike creature? If God was so jealous for the glory of so small a gift, how much more for so high an endowment, this being that alone, of all other things, by whicli man becomes 426 MISCELLANEOUS REMARKS. like God? Ifnot giving God the glory of that ubich is Teast honourable; provokes God’s jealousy ; much more must not — giving God the glory of that which is infinitely the most. honourable. It is allowed, the apostle insists upon it, that the. primitive Christians should be sensible that the glory of their gifts belonged to God, and that they made not themselves to differ. But how small a matter is this, if they make themselves, to differ in that, which the apostle says is so much more ex- — cellent than all gifts? How much more careful has God shewn himself, that men should not be proud of their virtue, than of any other gift? see Deut.ix. 4. Luke xviii. 9 and innumerable other places. And the apostle plainly teaches us to ascribe to God the glory, not ‘only of our redemption, but of our wisdom, righteousness and sanctification; 1 Cor.i. 29, 30,31. Again, the apostle plainly directs, that all that glory i in their virtue, should glory in the Lord, 2 Cor.x.17. It is glorying in virtue and virtuous deeds he is there speaking of ; and it is plain, that the apostle uses the expression of glorying in the Lord, in such a sense, as to imply ascribing the glory of our virtue to God. The doctrine of men’s being the determining causes of their own virtue, teaches them, not todo so much, as even the proud Pharisee did, who thanked | God for making him to differ from other men in virtue, Luke xviii. See Gen xli. 15, 16.; Job. xi. 12.; Dan. ii. 25. § 5. The Arminian doctrine, and the doctrine of our new philosophers, concerning the habits of virtue being only by custom, discipline, and gradual culture, joined with the other doctrine, that the obtaining of these habits in those that have time for it, is im every man’s power, according to their doc- trine of the freedom of will, tends exceedingly to cherish presumption in sinners, while in health and vigour, and tends to their utter despair, in sensible approaches. of death by sick~ “ness or old age. § 6. The question relating to efficacious grace, contro~ verted between us and the Arminians, are two: 1. Whether the grace of God, in giving us saving virtue, be determining and decisive. 2. Whether. saving virtue be decisively given by a supernatural and sovereign operation of the Spirit of God: or, whether it be only by sucha divine influence or assistance, ‘as is imparted in the course of common providence, either according to established laws of nature, or established laws of God’s universal providence towards mankind: 4. e. CHAP. IV. » Concerning efficacious grace. 427 either, 1. Assistance which is given in all natural actions, wherein men do merely exercise and improve the principles. _and laws of nature, and come to such attainments as are con- nected with such exercises by the mere laws of nature. For there is an assistance inall suchnatural actions ; because itis by a divine influence that the laws of nature are upheld; and a constant concurrence of divine power is necessary in order to our living, moving, or having a being. This we may calla natural assistance. Or, 2. That assistance which, though it be something besides the upholding of the laws of nature, (which take place in all affairs of life), is yet, by < divine universal constitution in this particular affair of religion, so connected with those voluntary exercises which result from this mere natural assistance, that by this constitution it mdis+ criminately extends to all mankind, and is certainly connected with such exercises and improvements as those just mentioned, by acertain established known rule, as muchas any of the laws of nature. This kind of assistance, though many Arminians call it a supernatural assistance, differs little or nothing from ' that natural assistance that is established by a law of nature. The law so established, is only a particular law of nature; as some of the laws of nature are more general, others more particular: But this establishment, which they suppose to be by divine promise, differs nothing at all from many other _ particular Jaws of nature, except only in this circumstance of the established constitutions being revealed in the word of God, while others are left to be discovered only by ex- perience. The ‘Calvinists suppose otherwise; they suppose that divine influence and operation, by which saving virtue is ob- tained, is entirely different from, and above common assistance, or that which is given in a course of ordinary providence, ac- cording to universally established laws of nature. They sup- pose a principle of saving virtue is immediately imparted and implanted by thatoperstion, which is sovereign and efficacious in this respect, that its effect proceeds not from any _ established laws of nature. I mention this as an entirely dif- ferent question from the other, viz. Whether the grace of God, by which we obtain saving virtue, is determining or de- cisive. For that it may be, if it be given wholly in a course of nature, or by such an operation as is limited and regulated perfectly according tovestablished invariable laws. For none will dispute that many things are brought to pass by God in this VOL, VIE. 3H 428 MISCELLANEGUS: REMARKS. manner, that are decisively ordered by him, and are brought to pass hy his determining providence. alia dy _ § 1. The controversy, as it relates to efficacious grace in this sense, includes in it these four questions. 1. Whether saving virtne differs from common virtue, or such virtue as those have that are not-in a state of sal- vation, in nature and kind, or only in degree and circum- stances? 2. Whether a holy disposition of heart, as an internal governing principle of life and practice, be immediately im- planted or infused in the soul, or only be contracted by repeated acts, and obtained by human culture and improve- ment ? : : 3. Whether conversion, or the changeof a person from being a vicious or wicked man, to a truly virtuous character, be instantaneous or gradual ? 4, Whether the divine assistance or influence, by which men obtain true and saving virtue, be sovereign and arbitrary, or, whether God, in giving this assistance and its effects, limits himself to certain exact and stated rules revealed in his word, and established by his promises ? § 8. Eph.i. 19, 20. “ Whatis the exceeding greatness of his power to us-ward, according to the working of his mighty power,” or the effectual working, as the word signifies — These words, according to the effectual working of his power, we shall find applied to conversion, to growth in grace, and ta raising us up at last. You have them applied to conversion, Eph. iii. 7. “ Whereof I was made a minister, according to the gift of the grace of God given to me, by the effectual working of his power.” So likewise to growth in grace, Eph. iv. 10. ‘ The whole body increaseth with the increase of God, by the effectual working in the measure of every part.” And to the resurreetion to glory at the last day, Philip. iii. 21. “He will change our vile bodies, according to the effectual working of his mighty power, whereby he is able to subdue all things to himself.”. It was natural for the apostle to put them in mind of the power of God manifested in their conversion, as he would strengthen their faith in his power to raise them at the Jast day, and glorify them to eternity. Besides, what the apostle says in the continuation of his discourse, explains bis meaning, and puts the matter of his intending to include the power of God manifested in their conversion, out of all doubt : CHaP. Iv. Concerning -efficacious grace. 429 as, in the very next sentence, “and you hath he quickened, who were dead in trespasses and sins; and every word that fellows to the end of the second chapter, confirms the same thing. § 9. Some pretend, that in this expression, (Col. ii. 13.) through the faith of the operation of God, there is no re- -spect to God’s operation as the efficient cause of faith; but only to the operation of God that raised Christ, as the object of faith, which believes that power and operation as it was manifested in raising Christ, and which is believed to be suffi- cient to raise us upalso. But that the apostle means the ope- ration of God in giving faith, appears by verse 11. which intreduces these words, where the apostle says, “In whom ye are circumcised with the circumcision made without hands, in putttng off the body of the sins of the flesh, by the cir- cumcision of Christ.” This phrase, made without hands, in scripture, always denotes God’s immediate power, above the course of nature, and above second causes. Thus, when he speaks of heaven, 2 Cor. y. 1. he calls it “ an house not made with hands ;” and in Heb. ix. 11. the buman nature of Christ, which was framed by so wonderful and supernatural a power of the Holy Ghost, is said to be a “tabernacle made with- out hands.”* § 10. It is a dottrine mightily in vogue, that God has promised his saving grace to men’s sincere endeavours in praying for it, and using proper means to obtain it; and so, that it is not God’s mere will that determines the matter, whether we have saving grace or not; but that the matter is- left with us, to be determined by the sincerity of our endea- yours. But there is vast confusion in all talk of this kind, for want of its being well explained what is meant by sincerity of endeavour, and through men’s deceiving themselves by using words without a meaning. I think the Scripture knows of but one sort of sincerity in religion, and that is a traly pious or holy sincerity. The Bible suggests no notion of any other-sort of sincere obedience, or any other sincerity of en- deavours, or any doings whatsoever in religion, than doing from love to God and true love to our duty. As to those who endeavour and take pains, (let them do ever so mucii), but yet do nothing freely, or from any true love to, or delight- in God, or free inclination to virtue, but wholly for by-ends, * See Dr. Goeoarn’s works, GLE p. 298, &e. 430 MISCELLANEOUS REMARKS) «tp and ftom sinister and mercenary views, as being driven and forced against their inclination, or induced by regard to things foreign; I say, respecting such as these, 1 find nothing m scripture that should lead us to call them honest and sincere in their endeavours. I doubt not but that the scripture pro- mises supernatural, truly divine and saving blessings, to such a sincerity of endeavour as arises: from true love to our duty. But then, as I apprehend, this is only to promise more saving grace to him that seeks it in the exercise of saving grace, agreeable to that repeated saying of our Saviour, “to bim that hath shall be given, and he shall haye more abundance.” Persons, in seeking grace with this sincerity, ask in faith ; they seek these blessings in the exercise of a saving faith. And, I suppose, promises are made to no sincerity, but what implies this. § 11. On the supposition that the promises of saving grace are made to some other sincerity of endeavour than that which implies true saving piety of heart, they must be made to an undeterminded Bouin: and so be in effect no promises at all. If there be any thing else worthy to be called sincerity in endeavouring after holiness, but a free pious inclination, or true regard ‘and love to holiness, hothing better can be mentioned ‘het this, viz. endeavours after ho- liness, from a real willingness of heart to put forth those en- deavours for the agent’s own suke, for such ends as prudence and self-love would propose ; such as, his own eternal in- terest, salvation from everlasting misery, &c. But the thing that truly in this case denominates the endeayour sincere, is: the reality of the will or disposition of heart to endeayour, and not the goodness of the will or disposition. Now, if this be the sincerity of endeavour which is meant, when men talk of its being the condition of peremptory and decisive promises of saving grace, then it never has yet been told,. and, I suppose, never will or can be told; what the ‘condition, of the promise is. 1% The thing that needs to be determined, in order to. know this condition, is, how great a degree of this sort of. sincerity, or real willingness of heart to endeavour, a man must have, to be entitled to the promise. For there can bé no question, but that the multitudes who live in gross wickedness, and» are men of a very debauched flagitious behaviour, have some .degree of it; and every. man whatsoever, that uses any endeayour at all for his salvation, or ever performs any crite” meet iat ‘a CHAP. IV. Concerning efficacious grave. 431 religious duty, to the end that he may go to heaven and not to hell, has this sincerity. For whatever men do voluntarily for this end, they do from areal willingness and disposition of heartto do it; forif they were not willing to do it, they would not do it. There surely are no voluntary actions pers formed without men’s being willing to perform them. And is there any man that will assert, that God has absolutely or peremptorily promised his saving grace to any man that ever stits hand or foot, or thinks one “thought in order to his sal- vation ¢ § 12. And, on the other hand, as to those that go farthest in their Wablavedié: still they fail, in numberless instances, of exercising this kind of sincerity, consisting in reality of will. For such are guilty of innumerable sins; and every man that commits sin, by so doing, instead of being sincerely wil- ling to do his duty, sincerely wills the contrary. For so far as any actions of his are his sin, so far his will is in what. he does. No action is imputed to us any farther than it is vo- luntary, and involves the real disposition of the heart. The man, in this painful endeavour, fails continually of his duty, or (which is the same thing) of perfect obedience. And so far as he does so, he fails of sincerity of endeavour. No man is any farther defective in his obedience, than as he is defective in sincerity: for there the defect lies, viz. in his will, and the disposition of hisheart. If men were perfect in these, that would be the same thing as to be perfect in obedience, orcomplete in holiness. Nothing, either of omission or com- mission, is sin, any farther than it includes the real disposition and will: and therefore, no men are any farther sinful, than as they are sincere in sinning; and so far as they are sincere in sinning, so far they are deficient of sincerely endeavouring their duty. Now, therefore, where are the bounds to which men must come, in order to be entitled to the promise ? Some have a faint sincerity of endeavour, who none do suppose are entitled to the promise. And those that have most sincerity of endeavour, do greatly fail of that degree of sincerity that they ought to have, or fall short of that chek ‘God requires. And there are infinite degrees between these two classes. And if every degree of strength of endea- vour is not sufficient, and yet some certain degree of it, greatly short of that which God requires, is sufficient, thea let it be determined, what that degree is. § 13) Some have determined thus; that if men sincerely NOL ee eee . Pa erect " 452 MISCELLANEOUS REMARKS. endeavour to do wliat they can, God has promised to help them todo more, &c. But this question remains to be resolved, whether the condition of the promise be, that he shall sin- cerely endeavour to do what he can, constantly, or only some- times. For there is no man that sincerely endeavours to do his duty to the utmost constantly, with this sort of sincerity consisting in reality of will so todo. If he did, he would perfectly do his duty at all times. For, as was observed before, nothing else is required but the will ; and men never fail of their duty, or commit sin, but when their real will is to sin.— Butif the condition of the promise, be sincerely doing what they can sometzmes, then it should be declared how often, or how great a part of the time of man’s life, he must exercise this sincerity? It is manifest that men fail of their duty every day, yea continually; and therefore, that there is a con- tinual defect of sincerity of endeayour in the practice of duty. "Tei it should be said, that the condition of the promise of saving grace is, that, take one time with another, and one duty with another, the sincerity of their will should be chiefly in favour of their duty ; or, in other words, that they should be sincere in endeavours to do more than half their duty, though they sincerely neglect the rest: I would inquire, where they find such promises as these in the Bible? Besides, I think it can be demonstrated, that there is not a man on earth, that ever comes up half way to what the law of God requires of him; and consequently, that there is in all more want of sin- cerity, than any actual possession of it. But whether it be so orno, how doesit appear, that if men are sincere in endea- vours with respect to more than half their duty, God has pro- mised them saving mercy and grace, though through a defect of their sincerity the rest be neglected ? § 14. But if we suppose the sincerity to which divine promises are made, implies a true freedom of the heart in religious endeavours and performances, consisting in leye to God and holiness, inclining our hearts to our duty for its own sake, here is something determinate and precise ; asa title to the benefit promised, does not depend on any particular de- gree of sincerity to be found out by difficult and unsearchable rules of mathematical calculation, but on the nature of it; this sincerity being a thing of on entirely distinct nature and kind from any thing that isto be found in those men who have no interest in the promises. If men know they have this sin- / CHAP IV. Concerning efficacious grace. “433 cerity, they may know the promises are theirs, though they may be sensible they have very muchot a contrary principle in their hearts, the operations of which are as real as of this. This is the only sincerity in religion that the scripture makes any ac- countof. According to the word of God, then, and then only, is there a sincere universal obedience, when persons love all God’s commands, and love all those things wherein holiness consists, and endeavour after obedience to every divine pre- cept, from love and of free choice. Otherwise, in scripture account, there is nothing but sincere disobedience and re- bellion, without any sincerity of the contrary. For their dis- ebedienee is of free choice, from sincere love to sin, and de- light in wickedness. But their refraining from some sins, and performing some external duties, is without the least degree of free choice and sincere love. If here it should be said, that men who have no piety of heart in a saving degree, yet may have some degree of love to virtue ; and it should be insisted that mankind are born with a moral sense, which implies a natural approbation of, and love to virtue; and therefore, men that have not the principle of love to God and virtue established to that degree as to be truly pious men, and entitled to heaven, yet may have such degrees as to engage them, with ingenuous sincerity and free inclination to seek after farther degrees of virtue, and so with a sincerity above that which has been mentioned, viz. a real willingness to use endeavours from fear and self-interest :—It may be replied, If this be allowed, it will not at all help the matter. For still the same question returns, viz. what degree of this sincerity is it that constitutes the precise condition of the promise? It is supposed thatall mankind have this moral sense ; but yet it is not supposed that all mankind are entitled tothe promises of saving mercy. Therefore the promises de- pend, as above noticed, on the degree of sincerity, under the same difficulties, and with the same intricacies, and all the ' forementioned unfixedness and uncertainty. And other things concerning this sincerity, besides the degree of it, are undetermined, viz. -how constant this degree of sincerity of endeavour must be; how long it must be continued ; and how early it mustbe begun. Thus, it appears that, on the suppo- sition of God’s having made any promises of saving grace to the sincere endeavours of ungodly men, it will follow, that such promises are made to an undetermined condition. Buta sup- posed promise to an undetermined condition, is truly no pro- mise at all. It is absurd to talk of positive determinate 434 MISCELLANEOUS “REMARKS. | promises made to something not determined, or to a condition that is not fixed in the promise. If the condition be not de- cided, there is nothing decisive in the affair. If the master of a family should give forth sucha pretended promise as this to his servants, “I promise, that if any of you will do some- thing, though I tell you not what, I will surely give him an inberitance among my children :” Would this be truly any promise at all? § 15. On the supposition that the promises of savin grace are made to some other sincerity of endeavour, than that which implies truly pious sincerity, the sovereign grace and willof God must determine the existence of the condition of the promises; and that in which some are distinguished from others ; none supposing that all mankind, without excep- tion, have this sincerity which is the condition of the promises, Therefore, this sincerity must be a distinguishing attainment. And how is it that some attain toit, and not others? It must be in one of these two ways; either by the sovereign gift of God’s will, or by their endeavours. To say the former, is to give up the point, and to own that the sovereign grace and will of God determines the existence of the condition of the pro- mises. But if it he said, that this distinguishing sincerity is obtained by men’s own endeavour, then I ask, what sort of en- deavour? Sincere endeavour, orinsincere? Nonewill be so absurd, as to say, that this great condition of saving promises is attained to by insincere endeavours? Butif it be said, that distinguishing sincerity of endeavour is attained to by distin- guishing sincere endeavour, this is to run round ina ridiculous, circle; and still the difficulty remains, and the question re~ turns, how ‘the distinguishing sincerity that first of all took place in the affair came to have existence, otherwise than by the determining grace of God ? 16. If we suppose that distinguishing sincerity of endeavour by which some men are interested in the promises of saving grace, and not others, tobe some certain degree of love to virtue, or any thing else in the disposition or exercise of the heart yet it must be owned, that all men either are alike by nature, as to love to virtue, or they are not. If they are ot, but some have naturally a greater love to virtue than others, and this determines some, rather than others, to the requisite sincerity of endeavour after saving grace; then God determines the affair by his sovereign will; for he, and not CHAP. IV. Concerning efficacious grace. 435 men themselves, determines all distinguishing qualifications or advantages than men are born with. Or if there be no differ- ence naturally, but one man is born with the same love to virtue as another; then, how do some men first attain to more of this love to virtue than others, and so possess that distinguishing sincerity of endeavour which consists in it? To say it arises from a previous distinguishing sincerity of endeavour, attempt, desire, or will, is a contradiction. Therefore, it must proceed from the determining grace of God ; which being allowed, the great point in dispute is al- lowed. § 17. The assistance by which God assists a drunkard that goes to the-tavern, and there drinks excessively, or by which he assists an adulterer or pirate in their actions, is, that he upholds the Jaws of nature, the laws of the nature of the human soul, whereby it is able to perform such and such acts in such order and dependence ; and the laws of the union of soul and body ; and moves the body in such a stated manner in consequence of such acts of the soul, and upholds the laws of motion, and causes that there shall be such and such effects in corporeal things, and also of men’s minds in consequence of such motions. All the difference is, it seems, that the assist- ance which he grants in the duties of religion, is according to a newer establishment than the other, according to a method established a little later; and also, that the method of assist- ance, in the one case, is written and revealed by way of pro- mise or covenant, and not in the other. Butif it be said, that though God has promised assistance, yet he has not promised the exact degree, as, notwithstanding his promise, he has left himself at liberty to assist some, much more than others, in consequence of the very same endeavour: I answer, that this will prove a giving up of their whole scheme, _ and will infallibly bring in the Cavinistical notion of sovereign and arbitrary grace; whereby some, with the very same sin- cerity of endeavour, withthe same degree of endeavour, and the same.use of means, nay, although all things are exactly equal in both cases, both as to their persons and behaviour ; yet one has that success by sovereign grace and God’s.arbitrar pleasure, that isnot given to another. If God has left himself no liberty of sovereign grace in giving success to man’s endea- vours, but his consequent assistance be always tied to such endeavours precisely, then man’s success is just as much in VoL. yi. 33 436 MISCELLANEOUS REMARKS. his own power, and is in the same way the fruit of his own doings, as the effect and fulfilment of his endeavours to com- mit adultery or murder; aud indeed much more. For ‘his success in those endeavours, may be providentially disappoint- ed. Although particular motions follow such and such acts of will, in sucha state of body, exactly according to certain laws of nature ; yet a man’s success in such wickedness, is not at all tied to his endeavours by any divine establishment, as the Arwminians suppose success is to man’s endeavours after conversion. For the Spirit of God, by assisting in the alledged manner, becomes not the efficient cause of those things, as the Scriptures do certainly represent him. If God be not the proper bestower, author, and efficient cause of virtue, then the greatest benefits flow not from him; are not ewing to his good- ness; nor have we him to thank for them, ie § 18. Dr. Whitby’s inconsistence appears in that one while, when he is disputing against the decree of election, he maintains that the epistles, where the apostle speaks to the elect, are not written tothe converted only ; because then it suits his turn that the persons addressed should not be con- verted. But afterwards, when disputing against efficacious grace, he maintains that where the apostle says, ‘* God worketh in you both to will and to do,” &c. Philip. ii. 13. he speaks only to them that are converted, p. 288. Again, when it suits the Doctor’s turn, when writing about perseverance, then all whom the apostles write to are true saints. As particu- larly those the apostle Peter writes to, that had precious faith, p. 399. And the Galatians addressed in Paul’s epistle, p. 401, 402. § 19. Arminans argue that God has obliged himself to bestow a holy and saving disposition, on certain conditions, and that what is given is given in regeneration, is given either for natural men’s asking, or for the diligent improvement of common grace ; because, otherwise, it would not be our fault that we are without it, nor our virtue that we have it. But if ‘this reasoning is just, the holy qualities obtained by the rege- _ nerate, are only the fruits of virtue, not virtues themselves. All the virtue lies in asking, and in the diligent improvement of common grace ! yy La eel © 48 20 Prov. xxie lk. The heart of the king isin the hand of the Lord, as the -rivers of water; he tumneth it CHAP, IV. Concerning efficacious grace. 437 whithersoever he will.” This shews that the Arminia notion of liberty of will, is inconsistent with the scripture notion of God’s providence and government of the world. See also Jer. xxxi. 18. “Turn me, and { shall be tarned.” Matt. vii. 18. A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit” Let us understand this how we will, it destroys the Arminian notion of liberty, and virtue and vice. For, if it means only a great difficulty ; then so much the less liberty, and therefore so much the less virtue orvice. And the preceding verse would be false, which says, “every good tree bringeth forth good fruit,” &c. Rom. vill. 6, 7,8, 9. ‘ For tobe carnally minded is death: ; but to be spiritually minded is life and peace : Because the carnal ‘mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the spirit, if so be that the spirit of God dwell in you. Now, if any man have not the spirit of Christ, he is none of his.’ The design of the apostle in this place, overthrows Arminian notions of liberty, virtue and vice. It appears from scripture, that God gives such assistance to virtue and virtuous acts, as to be properly a determining assistance, so as to determine the effect ; which is inconsistent with the Arminian notion of liberty. The scripture shews that God’s influence in the case is such, that he is the cause of the effect: he causes it to be: which shews that his influence determines the matter, whether it shall be or not. Otherwise, innumerable expressions of scripture are exceedingly improper, and altogether without a meaning. § 21. Dr. Whitby’s notion of the assistance of the Spirit, is of the same sort with inspiration. Whereas that which I sup- pose is the true notion, is entirely different. Consequently their notion is much more enthusiastical, does much better agree with, and much more expose to pernicious enthusiasm, than ours. Hence we find, thatthe grossest enthusiasts, are generally Arminians in the doctrines of free-will, &c. § 22. Scripture expressions are every where contrary to the Arminian scheme, according to all use of language in the world in these days. But then they have their refuge here. They say, the ancient figures of speech are exceedingly _diverse from ours ; and that we in this distant age cannot judge at all of the true sense of expression used wo long ago, but by 438 _ MISCELLANEOUS REMARKS. VAN a skill in antiquity, and being versed in ancient history, and critically skilled in the ancient languages : not considering, that scriptures were written for us in these ages on whom the ends of the world are come: yea, were designed chiefly for the latter age of the world, in which they shall have their chief, and, comparatively, almost all their effect. They were writ- ten for God’s people in those ages, of whoin at least ninety- nine in an hundred must be supposed incapable of such know- ledge, by their circumstances and education; and nine bun- dred and ninety-nine in a thousand of God’s people, ‘that hitherto have been saved by the scriptures. It is easy, by cer- tain methods of interpretation, to refine and criticise any book to a sense most foreign to the mind of the author. : § 23. The vast pretences of Arminians to an accurate and clear view of the scope and design of the sacred penmen, and acritical knowledge of the original, will prove for ever vain and insufficient to help them against such clear evidence as the scripture exhibits concerning efficacious grace. I desire it may be shewn, if it canbe, that ever any terms fuller and stronger, are used more frequently, or in greater variety, to to signify God’s being the author, efficient and bestower of any kind of benefit, than as to the bestowment of true virtue or goodness of heart, the giving the means of grace and sal- vation ; the giving Christ, and providing means of salvation in him? Yea, I know of no one thing in scripture wherein such significant, strong expressions are used, in so great variety, or one half so often, as the bestowment of this benefit of true goodness and piety of heart. But, after all, we must be faced - down in it with vast confidence, that the scriptures do not imply any more than only exhibiting means of instruction; leaving the determining and proper causing of the effect wholly with man, as the only proper efficient and determining cause ; and that the current of scripture is all against us; and that it is because we do not understand language, and are bigots and fools for imagining any such thing as that the scriptures say any thing of that nature; and because the divines on our side do not understand Greek, and do not lay the scripture before them, nor mind the scope of scripture, nor consider the connection, &c..&c. Perhaps it will be said, that every one of those scriptures, which are brought to prove efficacious grace, may have anotlier interpretation, found out by careful and critical examination, But, alas! is that the way of the \ CHAP. Iv. Concerning efficacious grace. 439 Most High’s instructing mankind, to use such a multitude of expressions in different languages, and various different ages, all which, in their natural and most common acceptation, in all languages, nations and ages, must undoubtedly be understood in a particular sense ; yea, that the whole thread and current of all that God says, according to the use of speech among mankind, tends to lead to such an understanding, and so una- voidably leads his people inall ages into such an understand- ing; but yet, that he means no “such thing ; intending only that the true meaning. should not be found out, but by the means of acute criticism, which might possibly hit upon the strange, unusual, and surprising meaning ? § 24. Instead of persons being the determining and efi- cient causes of their own virtue and piety after all the moral means God uses with man: Let us suppose some third person between God and the subject of this gift of virtue, to be in the very same manner the sovereignly determining cause and efficicent of virtue; that he had power to bestow it on us, or cause us to be the subjects of it, just in the same man- ner as the Arminians suppose we ourselves have power to be the causes of our being the subjects of virtue; and that it depended on this third person’s free-wjll, jast in the same manner as now they suppose our having virtue depends on our own free-will ; and that God used moral means with that third person to bestow virtue on us, just in the same manner that he uses moral means to persuade us to cause virtue in ourselves, and the moral means had the like tendency to ope- rate on his will as on ours; but finally, it was left entirely to his free-will to be the sole determining cause whether we should have virtue, without any such indiaemce on his will as in the least to insure his sovereignty, and arbitrary disposal, ‘and perfectly free self-determination; and it should be left contingent, whether he would bestow it or not; and, in these circumstances, this third person should happen to determine m our favour, and bestow virtue: Now, I ask, would it be proper to ascribe the matter so wholly to God, in such strong terms, and in such a great variety; to ascribe it so entirely to him as his gift; to pray to him beforehand for it; to give him thanks, to give him all the glory, &c.? On the contrary, would not this determining cause, whose arbitrary, self-de- termined, self-possessed, sovereign will, decides the matter, be properly looked upon as the main cause, vastly the most proper cause, the truest auther and bestower of the benefit? 440 MISCELLANEOUS REMARKS. would not he be, as it were, all in the cause ? would not the glory properly belong to him, on whose pleasure the determi- nation of the matter properly daperenre : § 25. By regeneration, belie new creatures, raised from death in sin, in the New Testament, is now meant according to Dr. Taylor, merely persons being brought into the state and privileges of professing Christians. When Christ says unto Nicodeinus, John ni. 3. “ Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.” he does not mean merely, that unless a man be brought to a participation of the new state and privileges of the Christian Church, he cannot enter on the possession and privileges of the Christian Church ; for that would be nonsense, and only to say, unless a man be born again, he cannot be bornagain ; or, unless a man enter iuto the new state of things, as erected by the Messiah, he cannot enter on the new state of things as erected by the Messiah. Nor can he mean, that unless a man be a professing Christian, he cannot see the future and eternal privileges of the kingdom of heaven; for he supposes many heathens will see the kingdom of God in that sense. And how unreasonable would it be to suppose that Christ would teach this doctrine of the necessity of being instated in his new modelled church, as such a great, impor- tant, and main doctrine of his! See how evidently being born of God signifies something else than a being brought into the state of professing Christians; 4 John ii. 29. “ If ye know that he is righteous, ye know that every one that doth righteousness is born of him.” Chap. iii. “ Whatso- ever is born of God, doth not commit sin; for his seed re- maineth in him, and he cannot sin, because he is born of God.” Chap. iv. 8. Every one that loveth, is born of God, and knoweth God.” Chap. v. 4. “ Whatsoever is born of God, overcometh the world.” Verse 18. ‘ We know that whoso- ever is born of God, sinneth not; but he that is begotten of God, keepeth himself: and that wicked one toucheth him ” not. So it is exceeding apparent, that knowing God, and being of God, and in God, having this hope in him, &c. mean something beside our Christian profession, and principles, and privileges. 1 John ii. 3, &c. “ Hereby do we know that we know him, if we keep his commandments. Whoso keepeth his word, in him verily is the love of God perfected. Hereby know we that we are in him.” Chap. in. “ Every one that CHAP. IV. Concerning efficacious grace. * 441 hath this hope in him, purifieth himself, even as he is pure.” Chap. iii. 14. ‘‘ We know that we have passed from death unto life, because we love the brethren.” Chap. iv. 12. “ If we love one another, God dwelleth in us.” § 26. Why does the apostle say, concerning apostates, “ they were not of us: if they bad been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us: if it be, as Dr. Taylor supposes, that professing Christians are in deed of the society of Christians to all intents and purposes, have all their privileges, are truly the children of God, members of Christ, of the household of God, saints, believers that have obtained like precious faith, are all one body, have one spirit, one faith, one inheritance, have their hearts purified and sanctified, are ali the children of light, are all of the house- hold of God, fellow-citizens with the saints, have all fellow- ship with Christ, &c. ? § 27. It is true, the nation of the Jews are in the Old Testament said to be elected, called, created, made, formed, redeemed, delivered, saved, bought, purchased, begotten. _ But particular Jews are no where so spoken of, at least with ’ neference to the same thing, viz. their national redemption, when they were brought out of Egypt, &c. David, in the book of Psalms, though he is so abundant there in giving thanks to God for his mercies, and is also so frequent in praising God for redeeming his people out of Egypt, and the salvation he wrought for the nation and church of Israel at that time; yet he never once blesses God (having respect to that salvation) that God had chosen him and re- deemed him, bought him, regenerated him; never (having reference to that affair) speaks in the language of the apostle, “< He loved me, and gave himself for me ;” though he often speaks of the blessedness of those men God had chosen, and caused to come nigh unto him, agreeably to the language of the New Testament, and often blesses God for redeeming and saving him in particular; but never, in any of these things, has he respect to those national privileges ; nor indeed any other of the penmen of the Psalms; which is very strange, if the privilege of being bought, made, created, &c. as ap- plied to the nation of the Jews, be that which the apostle in the New Testament applies to himself in particular, and , 442 MISCELLANEOUS REMARKS. ¥i SAH | which this and the other apostles applied to many. other par- ticular persons. =, § 28. That professing Christians are said to on pls 2 washed, &c. does not argue, that all professing Christians are soin fact. For Tay lor himself says, ‘it should be carefully . observed, that it is very common in the sacred writings, to express not only our Christian privileges, but also the duty to which they oblige, in the present or preterperfect tense ; or. to speak of that as done, which only ought to be done, and which, in fact, may possibly never be done: asin Mat. vy. 13. . “ Ye are the salt of the earth,” thatis, ye. ought tobe. Rom. ii. 4. “ The goodness of God Jeadeth thee to Yepentance ;” that is, ought to lead thee : chap. vi. 2. chap. vili. 9.; Col. iii. 3. This overthrows all his supposed proofs, that those which he calls antecedent a do maser wy to all Leaner Christians. § 29. The case was quite otherwise in the Christian © church with regard to election, redemption, creation, &c. from what It was with the Jews. With+the Jews, election, their re- demption out of Egypt, their creation, was a national thing ; it began with them as a nation, and descendal as it were, from the nation, to particular persons. Particular persons were first of the nation and church of the Jews ; so, by that means, had an interest in their election, redemption, &c. that God wrought of old. The being of the nation and church of Israel, was the ground of a participation in these privileges. But it is evi- dently contrariwise in Christians. With regard to them, the election, redemption, creation, regeneration, &c. are personal things. They begin with hte aki persons, and ascend to public societies. Men are first redeemed, bought, created, regenerated, and by that means become members of the Chris- tian church ; and this is the ground of their membership. Paul’s regeneration, and Christ’s loving him, and giving him- self for him, was the foundation of his being of the Christian church, that holy nation, peculiar people, &c. ; whereas David being one of the nation of Israel, is the proper ground of ‘his participation in Israel’s redemption out of Egypt, aud of that birth and formation of the people. It is apparent thé case was thus. It cannot’ be otherwise. It is evident that the new creation, regeneration, calling, and justification, are ‘personal things, because they are’by personal influences ; influences CHAP. IV. Concerning efficacious grace. 443 of God’s spirit on particular persons, and personal qvalifi- cations. _§ 30. It will follow from Taylor’s scheme, that Simon the sorcerer had an interest in all the antecedent blessings. Yet the apostle tells him he was at that time in the gall of bitterness, and bond of iniquity. If he was really justi- fied, washed, cleansed, sanctified ; how was he at that time in the bond of iniquity? Justification, forgiveness, &c. isa release from the bond of iniquity. Ifthe heart be purified by faith, it.does not remain in’the gall of bitterness. § 31. Saving grace differs from common grace, in nature and kind. . To suppose only a gradual difference, would not only be to suppose, that some in a state of damnation are, within an infinitely little as good as some in a state of salvation, (which greatly disagrees with the Arminian notion of men’s being saved by their own virtue and zosuncl?, but this, taken with the Arminian notion of men’s falling from grace, will naturally lead. us to determine, that many that are once in a state of salvation, may be in such a state, and out of it, scores of times in avery short space. For though a person is ina state of salvation, he may be but just in it, and may be infinite- lv near the limits between a state of salvation and damnation ; and as the habits of grace are, according to that scheme, only contracted and raised by consideration and exercise, and the exertion of the strength of the mind, and are lost when a man falls from grace by the intermission or cessation of these, and by contrary acts and exercises; and as the habits and princi- ples of virtue are raised and sunk, brought into being and ~ abolished by those things, and both their degree and their being wholly depend on them ; the consequence will naturally — be, that when aman is first raised to that degree of a virtuous disposition, as to be ina state of salvation, and the degree of virtue is almost infinitely near the dividing line, it will naturally be liable to bea little raised or sunk every hour, according as the thoughts and exercises of the mind are ; as the mercury in the thermometer or barometer is never perfectly at rest, but is always rising or subsiding, according to the weight of the at- mosphere, or the degree of heat. § 32. The dispute about grace’s being resistible or irre- sistible, is perfect nonsense. For if the effect of grace is upon VOL, VL. 3K ¥. y at 444 MISCELLANEOUS REMARKS. 77 the wel/, that itis nonsense ; except it be proper to say that 2 man with his will can resist his own will, or except it be pos- sible for him to desire to resist his own will; that is, except it be possible for a man to will a thing and not’ will it at the same time, and so far as he does will it. Or if you speak of enlightening grace, and say this grace is upon the understand- ing ; it is nothing but the same nonsense in other words. © For then the sense runs thus, that a man, after he has seen so plainly that a thing is best for him that he’ wills it, yet he can atthe same time nillit. If you say he can will any thing he pleases, this is most certainly true; for who can deny, that a man can will any thing he doth already will?» And so with the same reason we may say, there is another will to please; to please to will; and so on to a thousand. Wherefore, to say that the man could have willed otherwise if he had pleased, is just all one as to say, that if he had willed otherwise, then we might be sure he could will otherwise. | § 33. Those that deny infusion of grace by the Holy Spirit, must, of necessity, deny the Spirit to do any thing at all. By the Spirit’s infusing, let be meant what it will, ‘those who say there is no infusion, contradict themselves. For they say the Spirit doth something in the soul ; that is, he eauseth some motion, or affection, or apprehension to arise in the soul, that, at the same time, would not be there without him, - Now, God’s Spirit doeth what he doeth ; he doth as much as he doth ; or he causeth in the soul as much as he causethi, let that be how little soever. So much as is purely the effect of his immediate motion, that is the effect of his immediate motion, let that be what it will ; and so much is infused, how little soever that be. This is self-evident. For, suppose the Spirit of God only to assist the natural powers, then there is something done betwixt them. Men’s own powers do something, and God’s Spirit doth something ; only they work together. Now, that part which the Spirit doth, how little soever it be, is infused. So that they who deny infused habits, own that part of the habit is infused. Forthey say, the Holy Spirit assists the man in acquiring the habit ; so that it is acquired rather sooner thanit would be otherwise. So that partof the habit is owing to the Spirit ; some of the strength of the habit was infused, and another part is owing to. the natural powers of the man. Or if you say, that it is all owing to the natural power assisted ; how do you mean assisted ? To act more lively and vigorously than otherwise ? Then that liveliness and vigorousness must CHAP. IV. ‘Concerning efficacious grace. 445 be infused; which is a habit, and therefore an infused habit. It is grace, and therefore infused grace. Grace consists very much in a principle that causes vigorousness and activity in action, §. 34. Concerning what the Arminians say, that these are speculative points: I answer, all devotion greatly depends on a sense and acknowledgment of our dependence on God. But this isone of the very chief things belonging to our de- pendence on God: how much stress do the Scriptures Jay on our dependence on God! All assistance of the Spirit of God whatsoever, that is by any present influence or effect of the Spirit ; any thing at all that a person converted from sin to God is the subject of, through any immediate influence of the Spirit of God upon him, or any thing done by the Spirit, siuce the completing and confirming the Canon of the Scriptures, must be done by a physical operation either on the soul or body. The Holy Spirit of God does something to promote virtue in men’s hearts, and to make them good, beyond what the angels can do. But the angels can present motives ; can excite ideas of the words of promises and threatenings, &c. and can persuade inthis. way by moral means ; as is evident, because the deyils in this way promote vice. § 35. There is no objection made to God's producing any effects, or causing any events, by any immediate inter- position, producing effects arbitrarily, or by the immediate efforts of his will, but what lies equally against his ordering it so, that any effects should be produced by the immediate in- terposition of men’s will, to produce effects otherwise than the established laws of nature would have produced without men’s arbitrary interposition. Such arguments as are founded on the established laws of nature, if they are valid against any inter- position at all, will prevail against all interposition of God or man, and against the interposition of God ever to bring the world toanend, oramend it; and prove thatall shall be according to general Jaws. Aud they might as well argue, that the making of the world too was by general laws. Ifit be said, that it is of . great importance and absolute necessity, that God should at last interpose and rectify the course of nature: I answer, this is yielding the point, that, in cases of great importance, it is reasonable to suppose there may be an interposition that may be arbitrary, and not by generai laws. 446 MISCEELANEOUS REMARKS.’ q 36. The nature of virtue being a positive thing, can proceed from nothing but God’s immediate influence, and must take its rise from creation or infusion by God. For it must be either from that, or from our own choice and produc- . tion, either at once, or gradually, by diligent culture. But it cannot begin, or take its rise from the latter, viz. our choice, or voluntary diligence. For if there exist nothing at all of tlre nature of virtue before, it cannot come from cultivation ; for by the supposition there is nothing of the nature of virtue to cultivate, it cannot be by repeated and multiplied acts of vit- tuous choice, till it becomes an habit. For there can be no one virtuous choice, unless God immediately gives it. The first virtuous choice, or a disposition to it, must be immediately given, or it must proceed from a preceding choice. If the first virtuous act of will or choice be from a preceding act of will or choice, that preceding act of choice must be a virtuous act of choice, which is contrary to the supposition. For then there would be a preceding act of choice before the first vir- tuous act of choice. And if-it be said the first virtuous act of choice is from a preceding act of will, which is not virtuous, this is absurd. Foran act of will not virtuous, cannot produce another act of will of a nature entirely above itself, having something positive in it, any more than. motion can produce thought or understanding ; or the collision of two bodies can produce thought ; or stones and lead’ can produce a spitit ; or aaa te can produce something. § 37. We to man’s inability to convert himself.—In them that are totally corrupt, there can be no tendency towards their making their hearts better, till they begin to repent of the badness of their hearts. For if they do notrepent, they still approve of it; and tbat tends to maintain their badness, and confirm it. But they cannot begin sincerely to repent of © the badness of their hearts, till their hearts begin to be better ; for repentance consists in a change of the mind and heart. So that it is not men’s repentance that first gives rise to their hav- ing a better heart ; and therefore it cannot be any tendency in them to make their hearts better.’ The heart can have’ no ten- dency to make itself better, till it begins to have a better tendency ; for therein consists its badness, viz. its having no good tendency or inclination. And to begin to have a good Bae or, which isthe same thing, a tendency and ineli- nation to be better, is the same thing as to begin already to be better. And therefore the heart’s inclination to be good, CHAP. IV. Concerning efficacious grav. 447 cannot be the thing that first: gives rise to its being made good. For its inclination to be better, is the same thing witi its becoming better. If there be\any immediate influence or action of the Spirit of God at all on any created beings, in any part of the universe, since the days of the apostles, it is physical. If it be in exciting ideas of motives, or in any re- spect assisting or promoting any effect, still: it is physical ; and every whit as much so, as ifwe suppose the temper and nature of the heart is immediately chavged. And it is as near akin to’a miracle. If the latter be miraculous, so is the former. ; § 38. Whoever supposed, that the term crneszstible was properly used with respect to that power by which an infant is brought into being ; meaning, irresistible by the infant?) Or whoever speaks of a man’s walking out of a.sound sleep 2re- sistibly ; meaning, that he cannot resist awaking ? Or who says, that Adam was formed-out of the dust of the earth irre- sistibly? See what I have said of the. use of. such terms as trresistible, -unfrusirable, &c. in my inquiry about liberty.— The opponents of efficacious grace and physical operation, may be challenged to show that it is possible that any creature. should become righteous without a physical operation, either. a being created with the habit of righteonsness, er its being immediately infused. - See what I have written in .my book of origina! sin, in those sections wherein I vindicate the doc- trine of original righteousness, and argue, that if Adam was not created righteous, no way can be invented, how be could ever become righteous. § 39. Reason shows, that the first existence of a princi- ple of virtue cannot be from man himself, nor in any created being whatsoever ; but must he immediately given from God ; ‘or that otherwise it never can be obtained, whatever this princi- ple be, whether love to God, or love to men. It must either be from God, or he an habit contracted by repeated acts. Butit is most absurd to suppose, that the first existence of the principle of holy action, should be preceded by acourse of holy actions. Because there can be no holy action without a principle, or holy inclination. There can be no act done from love, that shall be the cause of first introducing the very ex- istence of love. § 40. There are no sort of benefits that are so much the subject of the promises of scripture as the bestowment 448 MISCELLANEOUS REMARKS. of virtue, or benefits which imply it. How often is the faith of the Gentiles, or their coming into the Christian Church promised to Christ in the Old Testament; Isaiah xlix. 6. and many other places; and he has promised it to his church, chap. xlix. 18—21, and innumerable other places, See Rom, xv. 12, 13, What a promise have we, Isaialy Ix. 21. “ Thy people aiso shall be all righteous, they shall inherit the land for ever, the branch of my planting, the work of my hand, that I may be glorified,’—compared with the next chapter, 3d verse, “ That they may be called the trees of righteousness, the planting of the Lord, that he might be glorified.” See a'so verse 8th of the same chapter. Likewise chapter Ix. 17, 18. “Iwi!] make thy officers peace, and thy exactors righteousness; violence shail no more be heard in thy land, wasting nor destruction within thy border, but thou shalt call thy “walls Salvation, and thy gates Praise.” Here it is promised, that the rulers shall be righteous; and then, in the 2Ist verse following, it is promised that the people shall be so. The change of men to be of a peaceable disposi~ tion is promised, as in places innumerable, so in Isaiah xi. 6— 11. The wolf also shall dwell with the lamb, and the lec- pard shall lie down with the kid,” &c. Isaiah lv. 5. “ Behold ‘thou shalt calla nation that thou knowest not, and nations that knew not thee shall run unto thee, because of the Lord thy God, and for the Holy One of Israel; for he hath glori- fied thee,” Jer. ii. 15. ‘ And I will give you pastors ac- cording to mine heart, which shall feed you with knowledge and understanding.” “This implies a promise that there should be such pastors in being, and that they should be faithful to feed the people with knowledge and understanding. Jer. x. 23. “The way of man is not in himself.” Stebbing owns, that on Arminian principles, conversion depending on the determi- vation of free will, itis possible, in its own nature, that none should ever be converted, (p. 235.) Then all the pronti- — ses of virtue, of the revival of religion, &c. are nothing. Jer. . xxxi. 18. © Turn thou me, and Tr shall be turned, ”—compa- red with Jer. xvii. 14. ‘ Heal me, O Lord, and J shall be healed ; save me, and I shall be saved, for thot aie my praise.” Which chews the force and meaning of such a phraseology to be, that God alone can be the doer of it; and that if he undertakes it, it will be effectually done. Jer. xxxi. 32—35. « Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of CHAP. IV. Concerning efficacious grace. 449 the land of Egypt, (which my covenant they brake, although I was an husband unto them, saith the Lord): But this shall be the covenant that I wiil make with the house of Israel, after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and [ will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them, unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more.” Jer. xxxii. 39,40. “ And I will give them one heart and one way, that they may fear me for ever, for the good of them and their children after them: and I will make an ever- lasting covenant with them, that I will not turn away from them to do them good. But I will put my fear in their hearts, and they shall not depart from me.” Jer. xxxiii. 8.“ And I will cleanse them from all their iniquity, whereby they have sianed against me.” Ezek. xi. 18—20. ‘* And they shall come thither, and they shall take away all the detestable things thereof, and all the abomination thereof from thence. And Iwill give them one heart, and I will put a new spirit within you ; and I will take the stony heart out of their flesh, and i will give them an heart of flesh: that they may wall in my statutes, and keep mine ordinances, and do them; and they shall be my people, and I will be their God.” Ezek, xxxvi. 25—33. ‘ Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness, and from all your idols will I cleanse you. 4 A new heart also will I give unto you, and a new spirit will 1 put within you; and I will take away the stony beart out of your flesh, and 1 wiil give you a heart of flesh: and I will pat my Spirit within yoa, and cause you to walk in my ‘statutes; and ye shall keep my judgments and dothem. And ye shall dwell in the land which I gave your fathers; and ye shall be my people, and I will be your God: and I will also save you from all your unclean- nesses; and I will call for the corn and will increase it, and lay no famine upon you. And TI will multiply the fruit of the tree, and the increase of the field, and ye sliall receive no more reproach of famine among the heathen. Then shall ye remember your own evil ways, and your doings that were not good, and shali loathe yourselves in your-own sight, for iy iniguities, and for your abominations. Not for your sakes @ I this, saith the Lord God, be it known unto you; be ashamed and confounded for your own ways, O house of Israel, | Thus saith the Lord God, In the day that I shall have clean- 459 MISCELLANEOUS REMARKS. _ Flea sed you from all your iniquities, I. will also cane, Jountingiy ald in the cities, and the wastes shall:be builded.” the whole is concluded with ‘1.the Lord have spokeiianad Iwill doit”) Zech. xii. 10. ito the. end > And 1 will pour. upon the house of David, and upon the cago omens lem, the spirit of grace and of puppets x and they shall fook. upon me whom iid have Picroaanaee 4) Adm qescr: (ods, gt so: hago eytids mins A § 41. Weare told, oe XXViil. 98. that, ‘the fear of the: Lord is wisdom, and to depart from. evil is: under The same is also abundantly declared in. other places. But it’ is equally declared, that God is the author and giver of wisdom, and that be is the Author wholly and only ; which is denied of other things. It is also abundantly declared in ere. ter of Job, that it cannot be obtained of any creature means ; and it is implied in the‘end of the chapter, that iti God that gives wisdom, as is asserted Prov. ii. 6. epithe d Lord giveth wisdom ; out of his cooneh comem thanmade tanec understanding.” al nee leis eral aa " Hike POE ie apeacis § 42. That expression, ae i, To pes 1 Cor. i, 2. and. elsewhere, called to be saints, implies, that God makes the dis-. tinction. Compare this with what Christ says, John x. 27., «« My sheep hear my voice.” Verse 16. “ Other sheep have I which are not of this fold; them also must I bring ; and they» shall hear my voice ; and there shall be one fold and one shep- herd.” 1 Cor. i. 26, 27, 28. tothe end ; * For see your: calling, brethren, how ,that not. many of the flesh, - not many mighty, not. many noble, are called: .but ‘ chosen the foolish things of, &c. . That no. flesh shoul ry in bis. presence. Bat of him are ye in Christ Jesus, * Se. According to the Arminian scheme, it ought to haye been ; I have planted, and Apollos watered, and. God hath planted: and watered more especially. Forwe have dopiest only as his. servants But you yourselres have given the increase; the. fruit has been left to your .free. will: _ Agreeably to what the Arminians insist on, 1m what they say upon the parable of the. vineyard which God planted ‘in a fruitful Lill, &e. and looked» that it should bring forth grapes, and fey S, vibatedilidpl igee: done more unto my yineyara ? ‘ sn regan wt 5 dwt § 43. Sincerity itself is em of as coming > fear Gok: Phil.i. 10. “ That ye may approve the things that are excel- lent ; that ye may be sincere and without offence in. the day CHAP. IV. Concerning efficacious grace. 451 of Christ.” And elsewhere God is represented as “ creating a clean heart, renewing a right spirit, giving an heart of flesh,” &c. The apostle “ gives thanks for the faith and love of the Colossians, their being delivered from the power of darkness, &c.; and prays that they may be filled with the knowledge of his will in all wisdom and might, agreeable to their knowledge, being fruitful in every good work; and for their perseverance, and that they might be made meet for the reward of the saints.” Col. i. 3,4,9—13. This argues all to flow from God as the giver. Their first faith, and their love that their faith was attended with, and their knowledge and spiritual wisdom and prudence, and walking worthy of the Lord, and universal obedience, and doing every good work, and increasing in grace, and being strengthened in it, and their perseverance and cheerfulness in their obedience, and being made meet foc their reward, all are from God. -They are from -God as the determining cause ; else, why does the apostle pray that God would bestow or effect these things, if they be not at his determination whether they shall have them or not? Hespeaks of God’s glorious power as manifested in the bestowment of these things. Col. ii. 13. “And you being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him.” 1 Thess. v. 23, 24. * And the very God of peace sanctify you wholly ; and I pray God your whole spirit, and soul and body, be preserved blame- less unto the coming of our Lord Jesus Christ. Faithful is he that hath called you ; who also will do it.” 2 Thess. i. 3, 4. “ We are bound to thank God always for you, because your aith groweth exceedingly, and the charity of every one of you all toward each other aboundeth ; so that we glory in you—for your faith and patience in all your persecytions and tribula- tions.” Verses 11,12. ‘* Wherefore we pray always for you, that God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faiih with power: Thatthe name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God, andthe Lord Jesus Christ.” § 44. The apostle thanks God for his own prayers, and for those of others; 2 Tim. i. 3. If they were from God, _ then doubtless also our prayers for ourselves, our very prayers for the Spirit, are from him. The prophet ascribes persons’ prayers to their haying the spirit of grace and supplication. VoL. VII, ‘452 ” MISCELLANEOUS REMARKS, True acceptable prayer is spoken of, Rom. viii. as being the | language of the Spirit; not that I suppose the very words are indited, but the disposition is given. 2 Tim.i.7. “ God hath not given us the spirit of fear, but of power and of love, and of asound mind.” Philem. iii. 4. “I thank my God, making mention of thee- always in my prayers, hearing of thy love and faith which thou hast toward the Lord Jesus Christ, and toward all saints.” Heb. xiii. 20, 21. “ Now the God of peace, who brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the ever- lasting covenant, make you perfect in every good work, and 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.” Jam. i. 16—18. Do not err, my be- loved brethren: Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness nor shadow of turning. Of hisown will begat he us by the word of truth, that we should be a kind of first fruits of his creatures.’ The scope of the apostle, and the connexion of his discourse, plainly shows, that the apostle means to assert, that all moral good is from God. In the preceding verses, he was warning those he wrote to,” not to Jay their sins, or pride, or lusts, to the charge of God; and on that occasion he would have them be sensible, that every good gift is from God, and no evil ; that God is the Father of light, and only of light ; and that no darkness is from him, because * _tbere is no darkness in him; no change from light to dark- ness: no, not the least’shadow. But if all moral good is from — -God, cometh down from him, and is his gift; then the very first good determination of the will, and every. good improve- ‘ment of assistance, is so. - § 45. Philip. ii. 13. Ibis God that worketh in you both ~ ¢o willand to do of his good pleasure.” The plain meaning of — this textis, that it is God by his operation and efficiency who ives the will, and also-enables us to put that willin execution ; or that he by his efficiency gives both the will and the deed. And this will remain the indisputable meaning of the text, notwithstanding criticism on the word ssw, &c. IT question whether any word can be found, in all the Greek language, more expressive and significant of an effectual operation. Wherever the words effectual and effectually are used in our translation of the Bible, this is the word used in the original. - CHAP. IV. Concerning efficacious grace. 453 § 46. By the disposing or determining cause of a benefit _Imean, a cause that disposes, orders or determines, whether we shall be actually possessed of the benefit or not; and the: same cause may be said to be an efficacious or effectual cause. That cause only can be said to be an efficacious cause, whose efficiency determines, reaches, and produces the effect. A being may be the determiner and disposer of an event, and “not properly an efficient or efficacious cause. Because though he determines the futurity of the event, yet there is no posi- tive efficiency or power of the cause that reaches and pro- duces the effect; but merely a withholding of efficiency or power. p Concerning the giver’s being a disposer or determiner, let us consider that objection, that when a man gives to a beggar, he does but offer, and leaves it with the determination of the ‘beggar’s will, whether he will be possessed of the thing offer- ed. In answer to this, I observe, that in the instance before us, the very thing given is virtue, and this consists in the determination of the inclination and will. Therefore the de- termination of the will is the giftof God ; otherwise virtue is_ not his gift, and why should we pray to. God to give us such a determination of will, when that proceeds not from him but ourselves ? § 47. Arminians make a great ado about the phrase zre- sistible grace. But the grand point of controversy really is, what is it that determines, disposes and decides the matter, whether there shall be saving virtue in the heart or not; and much more properly, whether the grace of God in the affair be determining grace, than whether it be zrresistible. Our case is indeed extremely unhappy, if we have such a book to be our grand and only rule, our light and directory, that is so exceeding perplexed, dark, paradoxical and hidden every where in the manner of expression, as the scriptures must be, to make them consistent with Arminian opinions ; by whatever meansthis has come to pass, whether through the distance of ages, diversity of customs, or by any othercause. It is to be considered that this is given for the rule of all ages; and not only of the most learned and accurate and penetrating critics, and men of vast inquiry and skill in antiquity, but for all sorts of persons, of every age and nation, learned and unlearned. If thisbe true, how unequal and unfit is the provision that is made ! How improper to answer the end designed! If men will take subterfuge in pretences of a vast alteration of . 454 MISCELLANEOUS REMARKS. - ae phrase, through diversity of ages and nations, what may not men hide themselves from under such a pretence! No words will hold and secure them. It is not in the nature of words to doit. Atthis rate, language in its nature has no sufficiency to communicate ideas. § 48. In efficacious grace we are not merely passive, nor yet does God do some, and we do the rest. But God does all, and we doall. God produces all, and we act all. For that is what he produces, viz. our own acts. God is the only pro- per author and fountain : we only are the proper actors. We are, in different respects, wholly passive, and wholly active. —In the scriptures the same things are represented as from God and from us. God is said to éonven and men are said to ‘convert and turn. God makes anew heart, and we are com- mnanded to make us a new heart. God circumcises the heart, and we are commanded to circumcise our own hearts; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty. These things are agreeable to that text, “ God worketh in you both to will and to do.” § 49. When Christ says, John x. “Other sheep have I which are not of this fold ;” it is unreasonable to suppose he méant all in the world, that were then of a teachable disposi- tion. Many of them would be dead before the gospel could be spread among the Gentiles; and many of the Gentiles were doubtless brought in, that at that time were not of a teachable disposition. And unless God’s decrees and effica- cious grace made a difference, it is unreasonable to suppose any other, than that multitudes in countries where the apos= tles never preached, were as teachable as in those countries where they did go, and so they never were brought in accord- ing to the words of Christ, “Those whom the Father hath given me, shall come unto me.” Christ speaks of the Father’s giving them as a thing past; John x. 29. ‘* My Father which gave thym me.” When Christ speaks of men -being drawn to him, he does not mean any preparation of disposition ante- cedent to their having the gospel, but a being converted to Christ by faith in the a i revealing Christ crucified, as appears by John xii. 32. “And I, if I be lifted up from the earth, will draw all men unto me.”—The apostle says, «without faith it is impossible to please God.” Therefore. it — js impossible that persons should have, before faith, those | CHAP. Iv. Concerning efficacious grace. 455 virtues, . that are peculiarly’ amiable to God, as Stebbing supposes. § 50. The apostle James tell us, that if we do not pray in faith, we have no reason to expect to receive any thing, and particularly not to receive divine wisdom. And since fore, it is unreasonable to suppose with Stebbing, that per- sons first pray, even before they have a spirit of meekness, and teachableness, and humility, faith or repentance, and that God has promised to answer these prayers. Christian virtues being every where spoken of as the special effect of grace, _ and often.called by the name of grace, by reason of its being the peculiar fruit of grace, does not well consist with the Arminian notion of assistance, viz. that God is obliged to give us assistance sufficient for salvation from hell, because, forsooth, it is.not just to damn us for the want of that which we have not sufficient means to escape ; and then, after God, has given these sufficient means, our improving’ them well-is wholly from ourselves, our own wil, and not from God ; and the thing wherein Christian virtue consists, is wholly and entirely ourselves. § 51. I would ask, how it is possible for us to come b virtue at first, according to Arminian principles; or how we come by our first virtue. Is it natural? Is there some “virtuous disposition with which we come into the world? But how is this virtue? That which men bring into the world is necessary, and what men had no opportunity to prevent, and it is not at allfrom our free will. How then can there be any virtue in it according to their principles? Or is our first virtue wholly from the influence of the Spirit of God without any endeavour or effort of ours, to be partly the eause of it? This to be suré cannot be, by their principles ; ’ for according to them, that which is not at all from us, or that ' we are not the causes of, is no virtue of ours. Is it wholly from our endeavours without any assistance at all of the Spirit? This is contrary to what they pretend to hold; for they assert, that. without divine assistance there can be =» virtue.— Stebbing, pages 27, 28, and pages 20, 21, and cher places. If they say it is partly from the influence of the Spirit of God, and partly fram our own endeavours, I would i inquire, whether those endeavours that our first virtue partly arises from, be. good endeavours, and atall virtuous? If the answer be in the affirmative, this contradicts the supposition. For I am now 9cF MISCELLANEOUS REMARKS. inquiring what the first virtue is. The first virtue we have, certainly does not arise from virtuous endeavours preceding that first. virtue. For that is to suppose virtue before the first virtue. If the answer be, that they are no good endeavours, they have nothing at all of the nature of the exercise of any _ good disposition, or any good aim and intention, or any vir- tuous sincerity ; Iask, what tendency can such efforts of the mind, as are wholly empty of all goodness, aye to Pretec true moral goodness in the heart ? Cai an action, that in principles and old bie no degree — of moral good, have a tendency to beget a habit of acting from good principles and for good ends? For instance, cana man’s doing something purely to satisfy some sensitive appe- tite of his own, or to increase his own worldly profit, have any kind of tendency to beget a habit of doing something from true disinterested benevolence, or to excite to any act from such a principle? Certainly an act perfectly void of benevolence, has no more tendency to produce either an habit or act of benevolence, than nothing has a tendency to produce some- thing. § 52. Stebbing supposes the assistance God gives, or the operation of ‘the Spirit in order to faith, is to give a good and honest heart, prepared to receive and well improve the word ; as ‘particularly, meekness, humility, teachableness, &e. And supposes that these effects of the Spirit are to be obtained by prayer ; but yet allows, that the prayer must be acceptably made, page 106. which supposes that some degree of virtue must be exercised in prayer. And it may be presumed that they will allow, that there are multitudes of men, who at pre- sent are so. wicked, so destitute of virtue, that they have not virtue enough for acceptable prayer to God. They have not now so much respect to God or their own souls, as to incline them to pray at all. Now, I would inquire, how these men shall come by virtue, in order to acceptably praying to God? Or how is it within their reach by virtue of God’s promises ? Or how can they come by it, save by God's s sovereign arbitrary grace ? Shall they pray to God for it, and soobtainit? But this is contrary to the supposition. For it is supposed, that they now have not virtue enough to pray acceptably, and this is the very thing inquired, how they come by the virtue necessary in order to their making acceptable prayer? Or shall they work the virtue in themselves wholly without God’s assistance ? But this is contrary to what they pretend, viz. that all virtue is CHAP. IV. ° Concerning efficacious grace. 457 from God, or by the grace and assistance of God, which they allow to be evident by that scripture, “without me ye can do nothing.” Or, is God obliged to give it, or to assist them to obtain it, without their praying for i it, or having virtue enough to ask it of him? That they do not pretend. For they suppose the condition of our obtaining the heavenly Spirit is our seek- ing, asking, &c.; and besides, if God gives it without their first seeking it, that will make God the first determining effi- cient, yea, the mere and sole author of it, without their doing any thing toward it, without their so much as seeking or asking for it; which would be entirely to overthrow their whole scheme, and would by their principles, make this virtue no virtue at all, because not at all owing to them, or any en- deayvours of theirs. § 53. If they reply, they must in the first place consider : they are capable of consideration ; and if they would consider as they ought and may, they would doubtless pray to God, and ask his help ; and every man naturally has some virtue in him, which proper consideration would put into exercise so far as to cause him to pray in some measure acceptably, without any new gift from God :—I answer, this is inconsistent with many of their principles. It is so, that men should naturally have some virtueinthem. For what is natural is necessary ; is not from themselves and their own endeavours and free acts ; but prevents them all, and therefore cannot be their virtue. if they say, consideration will not stir up any virtue that is naturally in them, to cause them to pray virtuously ; but God has obliged himself to give virtue enough to enable them to pray and seek acceptably, if they willconsider : I answer, this is more than they pretend. If they say, serious consideration itself is some degree of seeking their own good, and there is an implicit prayer init to the supreme Being to guide them into the way to their happiness : I answer, if it be supposed that there is an implicit prayer in their consideration, still they allow that prayer must be in some measure acceptable prayer, in order to its being entitled to an answer ; and consequently must have some degree of virtuous respect to God, &c.; and if so, then the same question returns with all the aforemen- tioned difficulties over again, viz. How came the: profane, thoughtless, vain, inconsiderate person by this new virtue, this new respect to God, that he ever exercises in this serious con- sideration and implicit prayer ? If they say, there isno necessity of supposing any im- 458 MISCELLANEOUS REMARKS, aig wee’ plicit prayer in the first consideration; and yet, if the wicked, profane, careless person, makes a saad improvement of what grace he has, in proper consideration or otherwise, God has obliged himself to give him more, in that general promise, “to use that hath shall be given, and he shall have.more abun- | dance :” Then I answer, here is new virtue in his making a good improvement of what cominon assistance he has, which before he neglected, and made no good improvement of. This is contrary to what they pretend. Or is God obliged to give new assistance in order to this new virtue by any promise? If he be, what is the condition of the promise? It is absurd to say, making a good improvement of what assistance they have ; for that is the thing we are inquiring after, viz. How comes he by that new virtue, making a good improvement of _what he has, when before he had not virtue enough to make such an improvement? Of whatever kind this assistance is, whether it be some afflictive dispensation of providence, or some other outward dispensation or inward influence, the difficulty is the same. How becomes God obliged to give this assistance; and what is the condition of the promise ? _ The answer must be, that this new virtue is without any new assistance given, and is from God no otherwise than as the former neglected assistance or grace subservesit. But the question is, whence comes the virtue of not neglecting, but improving that former assistance? Is it proper to say that aman is assisted to improve assistance by the assistance im- proved? Suppose a number of men were in the water in dan- ger of drowning, and a friend on shore throws out a cord amongst them, but all of them for a while neglect it ; at length one of them takes hold of it, and makes improvement of it ; and any should i inquire, how that man came by the prudence and virtue of improving the cord, when others did not, and — he before had neglected it ; would it be a proper answer to say, that he that threw out the rope, assisted him wisely to improve the rope, by throwing out the rope to him? . This would be an absurd answer. The question is not, how he came by his opportunity, but how he came by the disposition of im- provement. His friend on shore gave him the opportunity, and this is all. The man’s virtue in improving it was not at all from him. Would it not be exceedingly impertinent, in such a case, to set forth from time to time, how this man’s discretion, and virtue and prudence, was the gift of his friend on the shore, his mere gift, the fruit of his purpose and mere good pleasure, and of his power; and yet that it was of his own will? Man’s CHAP. 1¥. Concerning efficactous grace. *- 459 virtue, accotding to Arminian principles, must consist wholly and entirely in improving assistance : For in that only consists the exercise of their free will in the affair, and not in their having the assistance, although their virtue must be by their principles entirely from themselves, and God has no hand in it. From tbe latter part of the above discourse, it ap- pears that, according to Arminian principles, men’s virtue is altogether of themselves, and God has no hand at all in it, Spirit determines. The scripture speaks of this as the reason _that good men have virtue, that God hath given it to them; — and the reason why bad men have it not, that God hath not given tt to them. These two together clearly prove that God is thé determining or disposing cause of virtue or goodness in men. § 55. In many particulars their scheme contradicts com- mon sense. It is contrary to common sense, that a being should continually meet with millions of millions of real pro- per disappointments and crosses to his proper desires, and not continually lead a distressed and unhappy life.’ Itis contrary to common sense, that God should know that an event will cer- tainly come to pass, whose non-existence he at the same time knows is not impossible, It is contrary tocommon sense that a thing should be the cause of itself ; and that a thing not neces- sary in its own nature should come to pass without any cause : That the more indifferent a man is in any moral action, the more virtuous he is, &c. 56. They say, their scheme gives almost all the glory to God. That matter, Isuppose, may easily be determined, and it may be made appear beyond all contest, how much they do ascribe to the man, and how much they do not. By them, salvation is so far from God, he gives opportunity to obtain sal- vation ; it is God that gives the offer and makes the promise : Vou. Vir. 3M Te" oe ee = x ‘ . 460 MISCELLANEOUS REMARKS. ; wae but the obtaining the thing promised is of men, The being of the promise is of God; but their interest in it is wholly of themselves, of their own free will. And furthermore, it is to be observed, that even God’s making the offer, and giving the opportunity to obtain salvation, at least that which consists in salvation from eternal misery, is not of God, so as to be owing to any proper grace or goodness of lis, For they suppose he was obliged to make the offer, and it would have beena re- proach to his justice, if he had not given an opportunity to obtain salvation. For they hold it is unjust for God to make men miserable for Adam’s sin; and that it is unjust to punish them for asin that they cannot avoid ; and that, therefore, it is unjust for God not to preserve or save all men that do what they can, or use their sincere endeavours to do their duty ; and therefore it certainly follows, that it is unjust in God not to give all opportunity to be saved or preserved from misery : and consequently, it is no fruit at all of any grace or kindness in him to give suchopportunity, or to make the offer of it. So that, the fruit of God’s kindness in man’s salvation, is the posi- tive happiness that belongs to salvation. For it is evident that « a man’s making himself to differ with regard to any great spi- ritual benefit, and his not receiving it from another, but from himself, is ground of a man’s boasting and glorying in him- self, with respect to that benefit. ‘Who maketh thee to differ? why boastest thou, as though thou hadst not re- ceived it?” § 57. It is evident, that it is God’s design to exclude man’s boasting in the affair of his salvation. Now let us con- sider what does give ground for boasting in the apostle’s ac- count, and what it is thatin his account excludes boasting, or cuts off occasion forit. It is evident by what the apostle says, 1.Cor. i. latter end, that the entireness and universality of our dependence on God, is that which cuts off occasion of boast- ing ; as, our receiving our wisdom, our holiness, and redemp- tion through Christ, and not through ourselves ; that Christ is made to us wisdom, justification, holiness and redemption : and not on'y so, but that it is of God that we have any part in Christ ; of himare ye tn Christ Jesus: nay, further, that it is from God we receive those benefits of wisdom, holiness, &c. through the Saviour. The import ofall these things, if we may trust to Scripture representations, is, that God has con- trived to exclude onr glorying; that we should be wholly and every way dependent on God, for the moral and natural good CHAP. IV. Concerning efficacious grace. 461 that belongs to salvation ; and that we have all from the hand of God, by his power and grace. And- certainly this is wholly inconsistent with the idea that our holiness is wholly from ourselves ; and, that we are interested inthe benefits of Christ rather than others, is-wholly of our own decision. And that such an universal dependence is what takes away occasion of taking g glory to ourselves, and is a proper ground of an ascrip- tion of all the glory of the things belonging to man’s salva- tion to God, is manifest from Rom. xi. 35, 36. “ Or who bath first given unto him, and it shall be recompensed to him again ? For of him, and to him, and through him, are all things; to whom be glory for ever and ever, Amen.” § 58. Again, in the apostle’s account, a benefit being of our works, gives occasion for boasting, and therefore God has contrived that our salvation shall not be of our works, but of mere grace; Rom, iii.27- Eph. ti. 9. And that neither the salvation, nor the condition of it shall be of our works, but that, with regard to all, we are God’s workmanship, his creation, autecedently te our works; and his grace and power in producing this workmanship, and his determination or pur- pose with regard to them, are all prior to our works, and the cause of them. See also Rom. xi. 4—6. And it is evident, that man’s having virtue from himself, and not receiving it from another, and making himseif to differ with regard to great spiritual benefits, does give ground for boasting, by the words of the apostle in Rom. iii. 27. And this is allowed by all as to spiritual gifts. And if so in them, more so in greater things; more so in that which in itself is a thousand times more mainetlents and of ten thousand times s greater import- ance’and benefit. By the Arminian scheme, that which is the most erent: lent thing, viz. virtue and holiness, which the apostle sets forth as being infinitely the most honourable, and will bring the subjects of it to the greatest and highest honour, that which is the highest dignity of man’s nature of all things that belong to man’s salvation ; in comparison of which, all things belonging to that salvation are nothing ; that which does more than any thing else constitute the difference between them and others, as more excellent, more worthy, more honourable and happy: this is from themselves! With regard to this, they have not received it of another. With regard to this great thing, they, and they only, make themselves to differ 462 MISCELLANCOUS REMARKS. | oo ae from others; and. this ditference spices not at all from the power or grace of God.” Gail -heiee ae § 59. ' Virtue is not only the most honourable attainment, but j it is that which men, on the supposition of their being possessed of .it, are more apt to glory in, than, in any thing else. whatsoever,....For what are men. so apt to. glory - inane their own. supposed excellency, as in their supposed virtue And what sort of glorying is that, which, it is per eines the Scriptures. do chiefly guard against? It is. glorying in their, own righteousness, their own holiness, their own good works. Itismanifest, that in the apostle’s account, it is a pro- per consideration to prevent our boasting, that our distinction from others is not of ourselves, not only in being distinguished by better gifts and better principles, but in our being made partakers of the great privileges of Christians, such as being ingrafted into Christ, and partaking of the fatness of that olive tree. Rom. xi. 17, 18. ‘¢ And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted. in amongst them, and with them partakest of the root and fatness. of the olive tree; boast not against the branches.” Here it is manifest, that the distinction between some and others, is the thing insisted on; and the apostle, verse 22, calls upon ‘tnem to consider this great distinction, and to ascribe it only to the distinguishing goodness of God. “ Behold therefore the goodness and severity of God: on them which fell, severity ; but toward thee, goodness.” And its being owing not to them, but to God and his distinguish- ing goodn ess, is the thing the apostle urges as a reason why they should not boast, bat. magnify God’s grace or distinguish- ing goodness. And if it be a good reason, and the scheme. of our salvation be every way so contrived (as the apostle elsewhere signifies) that all occasion of boasting should be precluded, and all reasons given to ascribe all to God’s grace ;_ then it is doubtless so ordered, that the greatest privileges, excellency, honour and happiness of Christians, sheuld be that wherein they do not distinguish themselves, but the differ- ence is owing to, God’s distinguishing goodness.—Yet, Steb- bing strongly asserts, God is not the author of that difference that is between some and others, that some are good, and others bad! The Arminians differ among themselves. Dr. Whitby supposes that what God does, is only proposing moral motives; but that in attending, adverting and consi- dering, we exercise our liberty. But Stebbing supposes, that ‘ CHAP. IV. Concerning efficacious grace. 463 the attention and consideration is itself owing to the Spirit of God; (page 217) aud then changes the question (pages 223,) 224) a was considering, who has the chief glory of our con- version, or of our virtue? and endeavours to prove the affr- mative of another question, viz. whether God is the author of that pardon and salvation, of which conversion and virtue are the condition? He supposes, that one thing wherein the assistance of the Spirit consists, is the giving of a meek, teachable, disinterested éemper of mind, to. prepare men for faith in Christ; (pages 217,259} and that herein consists the drawing of the Father, John vi. 44. viz. in giving such a tem= per of mind—This he callsthe preventing grace of God, that goes before conversion. He often speaks of a part that we do, and a part that God does.. And he-speaks of this as that part which God does. Therefore this, in distinction from the part which we do, {for so he speaks of it), is wholly done by God. And consequently, here is virtue wholly from God, aud not at all from the exercise of our own free will: which is inconsistent with his own, and all other Arminian principles. § 60. The Arminian-scheme naturally, and by necessary consequence, leads men to take all the glory of all spiritual good (whichis immensely the chief, most important and ex- cellent thing in the whole creation) to ourselves; as much as if we, with regard to those effects, were the supreme, the self-existent and independent, and absolutely sovereign disposers. We leaye the glory of only the meaner part of creation to Gad, and take to ourselves all the. glory of that which is properly the life, beauty and glory of the creation, and without which it is all worse than nothing. So that there is nothing left for the great First and Last; no glory for either the Father, Son, or Holy Ghost, in the affair. This is not carrying things too far, but is a consequence truly and cer- tainly to be ascribed to their scheme of things. He may be said to be the gzver of money that offers it to us, without being the proper determiner of our acceptance. But it is in the acceptance of offers, and the proper improvement of opportunities, wherein consists yirtue. He may be said to be the giver of money or goods that does not determine the wise choice; but if the wise and good choice itself be said to be the thing given, it supposes that the giver determines the existence of such a wise choice. But now, this is the thing of which God is represented as the giver, when he is spoken of as the giver of virtue, holiness, &c.; for virtue and holiness. 464 MISCELLANEOUS REMARKS. . . : - ; ‘ot t (as all our opponents in these controversies allow and main- tain) is the thing wherein a wise and good choice consists. _ § 61. It is the common way of the Arminians, in their discourses and doctrines, which they pretend -are so much more consistent with reason and common sense, than the doe- trines of the Calvinists, to give no account at all, and make no proper answer to the inquiries made; and they do as Mr. Locke says of the Indian philosopher, who, when asked what the world stood upon, answered, it stood upon an ele- pliant ; and when asked, what the elephant stood upon, he replied, on a broad-backed turtle, &c. None of their ac- counts will bear to be traced ; the first link of the chain, and the fountain of the whole stream, must not be inquired after. If it be, it brings all to a gross absurdity and self-eontradic- tion. And yet, when they have done, they look upon others as stupid bigots, and void of common sense, or at least going directly counter to common sense, and worthy of contempt and indignation, because they will not agree with them. 1 suppose it will not be denied by any party of Christians, that the happiness of the saints in the other world consists much in perfect holiness and the exalted exercises of it; that the souls of the saints shall enter upon it at once at death; or (if any deny that) at least at the resurrection ; that the saint is made perfectly holy as soon as ever he enters into heaven. Isuppose none will say, that perfection is obtained by repeat- ed acts of holiness; but all will grant, that itis wrought in the saint immediately by the power of God; and yet that it is virtue notwithstanding. And why are not the beginnings of holiness wrought in the same manner? Why should not the beginnings of an holy nature be wrought immediately by God in asoul that is wholly of a contrary nature, as well as holiness be perfected in a soul that has already a prevailing holiness? Andif it be so, why is not the beginning, thus wrought, as much virtue as the perfection thus wrought ? § 62. Saving grace differs not only in degree, but in nature and kind, from common grace, or any thing that is ever found in natural men. This seems evident, because conver- sion is a work that is done at once, and not gradually. If saving grace differed only indegree from what went before, then the making a man a good man would bea gradual work ; it would be the increasing of the grace that he has, till it comes to sucha degree as to be saving, at least it would be _ CHAP. IV. Concerning efficacious grace. 465 frequently so. But that the conversion of the heart is nota work thus gradually wrought, but at once, appears by Christ’s converting the soul being represented as his calling of it; Rom. viii. 28, 29, 30. ‘‘ And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed tothe image of his Son : that he might be the first born among many brethren. Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justified ; and whom he justified, them he also glorified.” Heb. ix. 15. “That they which are called might receive the promise of the eternal inheritance.” 1 Thess. v. 23, 24. “And the very God of peace sanctify you wholly : and I pray God, your whole spirit, soul and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that cal/eth you, who also will do it.” Nothing else can be meant in these places by calling, but what Christ does in a sinner’s saving conversion ; by which-it seems evident, that this is done at once, and not gradually. Hereby Christ shows his great power. He does but speak the powerful word, and it is done. He does but call, and the heart of the sinner immediately cometh, as was repre- sented by his calling his disciples, and their immediately following him. So, when he called Peter and Andrew, James and John, they were minding other things, and had no thought of following Christ. There is something immediately put into their hearts, at that call, which makes them so immediately act in a manner altogether new, and so alien from what they were before. § 63. That the work of conversion is wrought at once, is further evident, by its being compared to a work of creation. When God created the world, he did what he did immedi- ately ; he spake, and it was done; be commanded, and it stood fast. He said, Let there be light, and there was light. Also by its being compared toa raising from the dead. Rais- ing from the dead is not a gradual work, but it is done at once. God calls, and the dead come forth immediately. When God creates, he does not merely establish and perfect the things that were made before, but makes them wholly and immedi- ately. Thethingsthat are seen, are not made of things that do appear. Saving grace in the heart is said to be the new man, anew creature; andcorruption the old man. If virtue in the heart of a holy man, be not different in its nature and 466 | MISCELLANEOUS REMARKS. tnt kind, then the man might possibly have had the same seventy years before, and from the beginning of his life, and has it no otherwise now, but only ina greater degree . and how then is he a new creature ? , Weve § 64. Again, it is etident also from its being compared to a resurrection. Natural men are said to be dead: But when they are converted, they are by God’s mighty and effectnal power raised from the dead. Now, there is no medium between being dead and alive. He that isdead, bas no degree of life. He that has the least degree of life in him, is alive. When a man is raised from the dead, life is not only in a greater de- gree, butit isallnew. And this is further evident by that representation that is made of Christ’s converting sinners, in Jolin vy. 25. “ Verily, verily, I say unto you, the hour is com- ing, and now is, when the dead shall hear the voice of the Son of God ; and they that hear shall live.” This shews conversion to be an immediate and instantaneous work, like to the change made in Lazarus when Christ called him from the grave ; there went life with tle call, and Lazarus was immediately alive. That before the tall they are dead, and therefore wholly des- titute of any life, is evident by that expression, “ the dead shall hear the voice ;” and immediately after the eall, they are alive ; yea, there goes life with the voice, as is evident not only because it is said they shall live, but also because it is said, they shall hear his voice. It is evident, that the first moment they have any life, is the moment when Christ calls ; and when Christ calls, or as soon as they are called, they are converted ; as is evident from what is said in the first argument, wherein it is shewn, that to be called, and converted, is the same thing. _§ 65. A wicked man has not that principle of nature which a godly man has, as is evident.by | John iii. 9. “ Who- soever is born of God doth not commit sin: for his seed re- maineth in him: and he cannot sin, because he is born of God.” The natural import of the metaphor shows, that by seed, is meant a principle of action : it may be smallas a grain of mustard seed. A seed is a small thing: it may be buried up and lie hid, as the seed sown in the earth: it may seem to to be dead, as seeds for a while do, till quickened by the sun and rain, But any degree of such a principle, or principle of such a nature, is what is called the seed: it need not be to such a degree, or have such a prevalency, in order to be called | 4 / ; ; .. : 3 | CHAP. IV. Concerning efficacious grace. - 467 ~aseed. And it is further evident that this seed, or this inward principle of nature, is peculiar to the saints : for he that has it, cannot sin; and therefore he that sins, or is a wicked man, Has it not. § 66. Natural men, or those that are not savingly con- verted, have no degree of that principle from whence all gracious actings flow, viz. the Spirit of God or of Christ; asis evideit, because it is asserted both ways in Scripture, that those who have not the Spirit of Christ, are not his, Rom, viii. 9. ; and also, that those who have the Spirit of Christ, are his ; 1 John iii. 24. “ Hereby we know that he abideth in us, by the Spirit which he hath given us.” And the Spirit of God is called the earnest of the future inheritance, 2 Cor. i. 22. and v.5.; Eph.i.14, Yea, that a natural man has nothing of the Spirit in him, no part nor portion init, is still more evident, because having of the Spirit is given as a sure sign of being in Christ. 1 Johniv. 13. ‘ Hereby know we that we dwell in him, because he hath given us of his Spirit.” By which it is evident, that they have none of that holy principle, that the godly have. And if they have nothing of the Spirit, they have hothing of those things that are the fruits of the Spirit, such as those mentioned in Gal. v.22. ‘* But the fruit of thie Spirit is love, joy, peace, long- suffering, gentleness, goodness, faith, meekness, temperance.” These fruits are here mentioned with the very design, that we may know whether we have the Spirit or no. In the 18th verse, the apostle tells the Galatians, _ that if they are led by the Spirit, they are not under the law ; and then directly proceeds, first, to méntion what are the fruits or works of the fesh, and then, what are the fruits of _ the Spirit, that we may judge whether we are led by the Spirit. - § 67. That natural men, or those that are not born again, _have nothing of that grace that is in godly men, is evident by John iii. 6.; where Christ, speaking of regeneration, says, “ That whichis born of the flesh, is flesh; and that which is born of the Spirit, is Spirit.” By flesh is here meant nature, and by Spirit is meant grace, as is evident by Gal. v. 16, 17. ; Gal. vi. 8. ; 1 Cor. iii. 1. That is Christ’s very argumenc: by this it is that Christ in those words would show Nicodemus the Necessity of regeneration, that by the first birth we have nothing but nature, and can have nothing else without being Vou. vilr. 3.N 468 MISCELLANEOUS REMARKS... ‘ait born again ; by which itis exceeding evident, that they ‘is are not born again, have nothing else. And that natural men have not the Spirit is evident, since by this text with the con- text it is most evident, that those who have the Spirit, have it , , % : by regeneration. It is born in them; it comes into them no otherwise than by birth, and that birth is in regeneration, as is most evident by the preceding and following verses. In godly men there are two opposite principles : the flesh lusteth against — the Spirit, and the Spirit against the flesh ;as Gal. v. 25. But it is not so with natural men. Rebekah in having Esau and Jacob struggle together in her womb, wasa type. amg of the true Church. § 68. Natural men have nothing of that nature in them which true Christians have; and that appears, because the nature they have is divine nature. The saints alone have it. © Not only they alone partake of such degrees of it, but they alone are partakers of it. To be a partaker of the divine na- ture is mentioned as peculiar to the saints, 2 Pet. i. 4. The ‘words in this verse and the foregoing, run thus: ‘* According to his divine power hath given usall things that pertain unto. life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us ex- ceeding great and precious promises, that by these ye might be partakers of the divine nature; having escaped the cor- ruption that isin the world through lust.” Divine nature and lust are evidently here spoken of as two opposite principles in men. Those that are of the world, have only the latter principle. But to be partakers of the divine nature, is spoken of as peculiar to them that are distinguished and separated from the world, by the free and sovereign grace of God giving _them all things that pertain to life and godliness; by giving the knowledge of Christ, and calling them to glory and virtue ; and giving. them the exceeding great and precious pro- amises of the gospel, and enabling “them to escape the cor- ruption of the world of wicked men. It is spoken of not only as peculiar to the saints, but as the highest privilege of saints. § 69. A natural man has no degree of that relish and sense of spiritual things, or things of the Spirit, and of their divine truth and excellency, which a godly man_ has ; as is” evident by 1 Cor. ii. 14.. “The natural man receiveth not the things of the Spiritof God; for théy are foolishness unto — CHAP. IV. Concerning efficacious grace. 469 him; neither can he know them, because they are spivituilly | discerned.’’ Here a natural man is represented as perfectly destitute of any sense, perception, or discerning of those things. For, by the words, he neither does nor can know, or discern them. So far from it, that they are foolishness unto him. He is such a stranger to them, that he knows not what the talk of such things means; they are words without a mean- ing to him ; he knows nothing of the matter, any more than a blind man of colours. Hence it will follow, that the sense of religion which a natural man has, is not only not to the same degree, but is not of the same nature with what a godly man has. Besides, ifa natural person has that fruit of the Spirit, which is of the same kind with what a spiritual person has, then he experiences within himself the things of the Spirit of God. How then can he be said tobe such a stranger to them, and have no perception or discerning of them’ The reason why natural men have no knowledge of spiritual things, is, that they have nothing of the Spirit of God dwelling in them. This 1s evident by the context. For there we are told it is by the Spirit these things are taught, verse 10—i2. Godly persors, in the text we are upon, are called spiritual, evidently on this account, that they Aave the Spirit: and unregenerate men are called natural men, because they have nothing but nature. For natural men are in no degree spiritual ; they have only nature, and no spirit. Ifthey had any thing of the Spirit, ‘though not in so great a degree as the godly, yet they would be taught spiritual things, or the things of the Spirit in propor- tion ; the Spirit, that searcheth all things, would teach them in some measure. There would not be so great a difference, that the one could perceive nothing of them, and that they should be foolishness to them, while, to the other, they appear divinely and unspeakably wise and excellent, as they are spoken of in the context, verses 6—9. ; and as such, the apos- tle speaks here of discerning them. The reason why natural _.men have no knowledge or perception of spiritual things, is, that they have none of that anointing spoken of, 1 John ii. 27. « But the anointing, which ye have received of him, abideth in you, and ye need not that any man, should teach you ; but. as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” This anointing is evidently here spoken of, as a thing peculiar to true saints. Sinners never had any of that cil poured upon them: and because ungodly men have none of it, therefore they have no discerning of spiritual things. If 470 MISCELLANEOUS ee ve they had any degree of it, they would discern in some mea- sure. Therefore, none of that sense which natural men have of spiritual things, is of the same nature with what the godly have, And that natural men are wholly destitute of this know~ ledge, is further evident, because conversion is represented in Scripture by opening the eyes of the blind. But this. would be very improperly so represented, if a man might have some sight, though not so clear and full, for scores of years before his conversion, § 70. That unbelievers have no degree of that’ grace that the saints have, is evident, because they have no com- munion with Christ. If unbelievers partook of any of that spirit, those holy inclinations, affections and actings that the godly have from the Spirit of Christ, then they would have communion with Christ. ‘The communion of saints with Christ, certainly consists in receiving of his fulness, and partaking of his grace, John i. 16. ‘*Of his fulness have all we received, and grace for grace.” And the partaking of that Spirit which God gives not by measure unto him, the partaking of Christ’s holiness and grace, his nature, inclinations, tendencies, affec- tions, love, desires, must be a part of communion with him. Yea, a believer’s communion with God and Christ, does mainly consist in partaking of the Holy Spirit, as is evident by 2 Cor. xiii. 14. But that unbelievers have no communionor fellow- - ship with Christ, appears, 1. Because they are not wnzted to Christ ; they are not in Chyist. Those that are not in Christ, or are not united to him, can have no degree of communion with him: for union with Christ, is the fouidatian/ or ell communion with him. The union of the members with the head, is the foundation of all their communion or partaking with the head; and so the union of the branch with the vine, is the foundation of all the ‘com- munion it has with the vine, of partaking in any degree of its sap or life, or influence. So the union of the wife to the hus- band, is the foundation of her communion in his goods. But no natural man is united to Christ; because all that are in Christ shall besaved; 1 Cor. xv. 22. ‘ As in Adam all die, so in Christ shall all be made alive ;” 7. e. all that are in Christ ; for this speaks only of the glorious resurrection and eternal life. Phil. iii. 8,9. ‘ Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus, my Lord ; for whom I have suffered the loss of all things, and do count fen but dung, that I may win Christ, and be found am CHAP, Iv. Concerning efficacious grace. 471 him, not having on my own righteousness,” &c. 2Cor, v. 17. “ Now, if any man be in Christ, he is a new creature; old. . things are passed away, behold all things are become new.” 1 John ii.5. “ Hereby know we that we are inhim.” Chap. ili. 24. “ And he that keepeth his commandments, dwelleth in him, and he inhim ; and hereby we know that he abideth in us,” &c. and iv. 13. “ Hereby know we that we dwell in him, and he in us.” 2. The Scripture more directly teaches, that only true saints have communion with Christ; 1 John i. 3—7. ‘* That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. Ifwe say we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another; and the blood of Jesus Christ, his Son, cleanseth us from all sin.” And 1 Cor. i. 8,9. “Who shall also confirm you unto the end, that ye may be blameless in the day of aur Lard Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord.” By this it appears, that those who have fellowship with Christ, are those that can- not fall away, whom God’s faithfulness is bound to confirm to the end, that they may he blameless in the day of Jesus Christ. § 71. Ezekiel’s vision of the dry bones is an illustrative confirmation, that however natural men may be the subjects of great and wonderfyl influences and operations of God’s great power and Spirit; yet they do not properly partake at all of the Spirit before conyersion. In all that is wrought in them, in every respect fitting and preparing them for grace, so that nothing shall be wanting but divine life ; yet as long as they are without this, they have nothing of the Spirit. Which con- firms the distinctions I have elsewhere made, of the Spirit of God influencing the minds of natural men under common illuminations and conyictions, and yet not communicating him- self in his own proper nature to them, before conversion ; and that saving grace differs from common grace, not only in degree, butalso in nature and kind. Itissaid, Rev. iii. 8. of the church at Philadelphia, which is commended above all other churches, Thou hast a little strength ; certainly implying, that ungodly men have none at all. 4712 MISCELLANEOUS REMARKS, § 72. That those that prove apostates, never had the same kind of faith with true saints, is confirmed by what Christ said of Judas, before his apostasy, John vi. 64. “ But there are some of you, who believe not. For Jesus knew from the beginning who they were that believed not, and.who should, betray him.” By this it is evident, that Judas, who afterwards proved an apostate, (and is doubtless set forth as an, example for all apostates), though he had a kind of faith in Christ, yet did not believe in Christ with a true faith, and was at that time, before his apostasy, destitute of that kind of faith. which the. . true disciples had ; and that he had all along, even from the, beginning, been destitute of that faith, And by the 70, and, 71, verses of the same chapter, it is evident, that he was not, only destitute of that degree of goodness that the rest had, but. totally destitute of Christian piety, and wholly under the dominion of wickedness; being in this respect like a devil. notwithstanding all his faith and temporary regard to Christ. « Jesus answered them, Have not I chosen you twelve, and one of youis a devil? He spake of Judas Iscariot, the son of Si-~ mon. For he it was that should betray him, being one of the twelve.” § 73. Why should we suppose that God would make any. ‘promises of spiritual and eternal blessings to that which has no. goodness in it? Why should he promise that they shall obtain ‘conversion, who do not do any thing right, or use any proper means in order to obtain it? For the proper means of obtain- ing grace is seeking it truly, with a love and appetite to it, and desire of it, and sense of its excellency and worthiness, and a seeking of it of God through Christ: and to such as seek it thus, God has faithfully promised he will bestow it —But though there be no promise to any seekers of grace, but gracious ones; yet there must be a greater probability of their conversion who seek, though not aftera gracious inanner, and though. they are. not thoroughly and sufficiently resolved and sincere in their seeking, than of those who wholly neglect their salvation : there is not so great an unlikelihood of it. And therefore, if. persons are out of the way of these means, there is no likeli- hood of their receiving grace. Because God bestows his grace by means; and so the more they are in the way of means, and the more they attend them, the more are they in the way of being met with by God, and receivng his grace, by ae means. CHAP. IV. Concerning efficactous grace. . 473 § 74. Indefinite promises, as they are called, seem to be no other than promises of the public covenant, or the promises made to a professing covenant people. God has promised to his visible church a blessing on his ordinances: and with respect to the public society, the visible church, to whom the promises are made, they are absolutely promised. But, not being limit- ed to particular persons, to them they are no more than encou- ragements. Such promises as these, children are interested in by baptism. God has promised to bestow salvation on his church, aad in the way of his appointed worship. “ In all places where I record my name, there will I come unto thee, and will _ bless thee.” When God set his tabernacle amongst his people, he annexed a promise ef his blessing. 474 ~ MISCELLANEOUS REMARKS; 1) a CHAP. V. CONCERNING THE PERSEVERANCE OF SAINTS: - - Sa: Tuere is just the same reason for thosé commands of earnest care and laborious endeavours for petseverence, and threatenings of defection, notwithstanding its being certain that all that have true grace shall persevere, as there is for earnest endeavours after godliness, and to make our calling and election sure; notwithstanding all that are electéd, shall undoubtedly be saved.,For as the case with respect to this is the same, decree or no decree, every one that believes shall be saved, and he that believes not shall be damned. They that will not live godly lives, find out for themselves that they . are not elected; they that will live godly lives, have found out for themselves that they are elected. So it is here: he that to his utmost endeavours to persevere in ways of obedi- ence, finds out that his obedience and righteousness are true ; and he that does not, discovers that his is false. '§ 2. As persons are commanded and counselled to re- pent and be converted, though it is already determined whe- ther they shall be converted or no; after the same manner, and with the same propriety, persons are commanded and counselled to persevere, although by their being already con- verted, it is certain they shall persevere. By their resolutely and stedfastly persevering through all difficulties, opposition and trials, they obtain an evidence of the truth and soundness of their conversion; and by their unstableness and backsli- ding, they procure an evidence of their unsoundness and hy- pocrisy. And it always happens, that persons who have the most need of being cautioned and counselled against falling and apostasy, by reason of the weakness of their grace, have most need of an evidence of the truth of their grace. And those who have the least need of any evidence, by reason of ‘the strength and lively exercise of grace, have least need of being warned against falling, they being least in danger of it. And so the same persons, when they are most in danger of falling,—by reason of the languishing of their graces, their ill-temper and workings of corruption—have most need of evidence ; and, when in least need of care and watchfulness CHAP. V. Of the perseverance of saints. 475 not to fall, by, reason of the strength and vigorous actings of grace, they have least need of evidence. So that there is as much need of persons exercising care and diligence to persevere in order to their salvation, as there is of their at- tention and care to repent and be converted. For our own care and diligence i is as much the proper and ecteed means of perseverance, as of any thing else ; and the want of | perse- verance, is as much an eviderice of the want of true coriver- sion, as the want of conversion is a si A of the want of elec- tion. Labour and diligence. to persevere, is as rational a way to make sure of the truth of grace, as tligy are to make sure of the truth of election. God’s wrath and future punish- ment aré proposed to all sorts of men, as motives to an uni- versal and constant obedience, not only to the wicked, but also to the godly. Indeed, those that have obtained full as- surance of their safe estate, are not capable of this motive, and they have no need of it. But when persons are most ca- pable of the fear of hell, through their want of assurance—and their uncertainty, whether or no they are not exposed to dain- nation—by reason of the weakness of their grace, then they have most need of caution. Coroll—Here we may observe, that it is not the scripture way of judging of the truth of grace, to be determined prin- cipally by the method and steps of the first work, but by the exercise and fruits of grace in a holy life. § 3. Perseverance in faith is, in one sense, the condition of justification ; that is, the promise of acceptance is made only to a persevering sort of faith; and the proper evidence of its being of that sort is actual perseverance. Not but that 2 man may have good evidences that his faith i is of that sort, before he has finished his perseverence, yea, the first time that he exercises such a faith, if the exercises of it are lively and vigorous. But when the believer has those vigorous exercises of ‘faith, by which he has clear evidences of its being of a persevering kind, he evermore feels most disposition and resolution to persevere and most of a spirit of de- poahpre upon God and Christ to enable him so to do. § 4. As to passages of Scripture like that, Ezekiel xviii: 24. wherein are declared the fatal consequences of turning or falling away from righteousness, they do not at all argue but that there is an essential difference, in the very nature of VoL, Vid. 30 476 “MISCELLANEOUS REMARKS. MP trong the righteousness of those that persevere, and the righ teousness of those that fall away. The one is of a lasting sort, the other not; and so, falling away or holding out, are in those places respected as natural fruits or discoveries of the nature of the righteous or of the wicked. If a man that had a prospect of being ere long in calamitous circumstauces, of being poor, and the object of general contempt, and should make this declaration concerning his friend, or him that now appeared to be such, that if his friend would cleave to ‘him through all his circumstances, he would receive him and treat him ever after as his true friend, but otherwise he would ut= terly desert him as a false friend; this would not argue, that he thought there was no difference between the love of friend= ship that.was persevering, and that which fails when it is tried ; but only, that those difficulties discover the difference, and show whose love is of a lasting sort, and whose not. The pro- mises in Scripture are commonly made to the signs of grace; _ though God knows whether men be sincere or not, without the signs whereby men know it. § 5.(God, when he had laid out himself to glorify his mercy and grace in the redemption of poor fallen men, did not see meet, that those who are redeemed by Christ, should be redeemed so imperfectly, as still to have the work of per- severance left in their own hands. They had been found already insufficient for this even in their perfect state, and are now ten times more liable than formerly to fall away and not to persevere, if, in their fallen broken state, with their imperfect sanctification, the care of the matter be trusted with them. Man, though redeemed by Christ, so as to have the holy Spirit of God, and spiritual life again restored in a degree ; yet is left a very poor, piteous creature, because all is suspended on his perseverance as it was at first=”and the care of that affair is left with him as it was then; and he is ten times more likely 0 fall away than he was then, if we con- sider only what he was in himse/f to preserve him from it. ' The poor creature sees his own insufficiency to stand, from what has happened in time past; his own instability has been his undoing already; and now he is vastly more unsta- ble than before.) The great thing wherein the first covenant was deficient, was, that the fulfilment of the righteousness of the covenant, and man’s perseverance, was entrusted with man himself, with nothing better to secure it than his own strength. And therefore, God introduces a better, which CHAP. V. Of the perseverance.@f cats. 477 should be an everlasting coyenant, a new and living way; wherein that which was wanting in the first should be supplied, and a remedy should be provided against that, which under the first covenant proved man’s undoing, viz. man’s own weak- ness and instability; by a mediator belie given, who is the same yesterday, to-day, and for ever; ha cannot fail; who should undertake for his people, and take care of them. He is able to save to the uttermost all that come unto God through him; and ever livss to make intercession for them. (God did not see it fit that man should be trusted to stand in his own strength a second time. It is not fit that in a covenant of grace, wherein all is of mere, free, and absolute grace, that the reward of life should be suspended on the perseverance of man, as dependant on the strength and stedfastness of his own will.. It is a covenant of ene and not acovenant of grace, that suspends eternal life on what is the fruit cf a man’s own strength. ) Eternal life was to have been of works in those two respects, viz. as it was to have been for man’s own righ- teousness, and as it was suspended on the fruit of his own strength. For, though our first parent depended on the grace ‘of God, the influences of his Spirit in his heart; yet that grace was given him already, and dwelt in him constantly, and without interruption, in such a degree as to hold him above any lust or sinful habit or principle. Eternal life was. not merely suspended on that grace that was given him and dwelt in him, but on his improvement of that grace which he al- ready had. For, in order to his perseverance, there was nothing further promised beyond his own strength; no ex- traordinary occasional assistance was promised. It was not promised but that man should be left to himself as he was.. But the new covenant is of grace, in a manner distinguishing from the old, in both these respects, that the reward of life is sns- pended neither on his own strength nor worthiness. It pro- vides something above either. But if eternal life under the new covenant was suspended on man’s own perseverance, or his perseveringly using diligent endeavours to stand with- out the promise of any thing farther to ascertain it than his own strength, it would herein be farther from bejng worthy tobe called a covenant of grace than the first covenant; be- cause man’s strength is exceedingly less than it was then, and he is under far less advantages to persevere, And if he should obtain eternal life by perseverence in his own strength now, eternal life would, with respect to that, be much more, of himself than it would have been by the first covenant ; bes , 418 MISCELLANEOUS REMARKS. cayse perseverance now would be a much greater thing than under those circumstances ; and he has but an exceeding small part of that grace ‘dwelling in him, to assist him, that he had then: and that which he has, does not dwell in him in the exercise of it by such a constant law as grace did'then, © but i is put into exercise by the spirit of grace, in a fi far more ar trary and sovereign way. § 6. Again, Christ came into the world to do that in which mere men failed. He came ‘as a better surety, and that in him those defects might be supplied, which proved to be in our first surety, and that we might have a remedy for the mischief that came by those defects. But the defect of our first surety was, that he did not persevere. He wanted stedfastness ;_ and therefore God sent us, in the next surety, one that could not fail ; but should surely persevere. But this is no supply of that defect to us, if the reward of life be still suspended ‘on perseverance, which has nothing, as to our- selves, greater to secure it still, than the strength of mere — man; and the perseverance of our second surety ishore- medy against the like mischief, which came by failure of our first surety ; but on the contrary, we are much more exposed to thé mischief than before. The perseverance on which life was ‘suspended, depended then indeed on the strength of mere man; but now (on the supposition) it would be suspend- éd on the strength of fallen man. In that our first surety did not persevere, we fell in and with him; for doubtless, if he had stood, we should have stood with him. And therefore when God in mercy has given us a better surety to supply the defects of the first, a surety that might stand and perseyere, and one that has actually persevered through the greatest imaginable trials; doubt- Jess we shall stand and persevere in him. After all this, eter- nal life will not be suspended on our perseverance by our own poor, feeble, broken strength. Our first surety, if he liad stood, would have been brought to eat of the tree of life, as a seal of a confirmed state of life in persevering and ever~ Jasting holinéss and happiness; and he would’have eat of this tree of life as a seal of persevering confirmed life, not only for himself, but as our head. As when he eat of the tree of know- ledge of good and evil, he tasted as our head, and so brought death on himself'and all his posterity; so, if he had perse- veréd, and had eat of the tree of life, he would have tasted of ‘that as our head, and therein hfe and confirmed holiness CHAP. V. Of the perseverance of saints. 479 ould have been sealed to him and all his posterity. But Christ, the second Adam, acts the same part for us that the first Adam was to have done, but failed. He has fulfilled the law, and has been admitted to the seals of confirmed and ever- lasting life. God, as a testimony and seal of his acceptance of what he had done as the condition of life, raised him from the dead, and exalted him with his own right hand, received him up into glory, and gave all things into his hands. ‘Thus the second Adam has persevered, not “only for himself, but for us ; and has been sealed to confirmed and persevering and eternal life, as our head; so that all those that are his, and who are his spiritual posterity, are sealed in him to persevering life. Here it will be in vain to object, that persons persever- ing in faith and holiness is the condition of their being ad- mitted to the state of Christ’s posterity, or to aright in him ; and that none are admitted as such till they have first perse- vered. For this is as much as to to say, that Christ has no church in this world; and that there are none on this side the grave admitted as he children or people ; because they have not yet actually persevered to the end of life, which is the con- dition of their being admitted as his children and people; which i is contrary to the whole Scripture. (Christ having finished the work of Adam for us, does more than merely to bring us hack to the probationary state of Adam, while he had yet his work to finish, knowing his eternal. life uncertain, because suspended on a aneertath perse- verance. That alone, is inconsistent with Christ’s being a second Adam. For if Christ, succeeding in Adam’s room, has done and gone through the work that Adam was to have done, and did this as our representative or surety, he has not thereby set us only in Adam’s probationary, uncertain state, but has carried us, who are in him, and are represented by him, through Adam’s working probationary state, unto that con- firmed state that Adam shank have arrived at, if he had gone through his own work. § 7. (That the saints shall surely persevere, will neces- sarily follow from this, that they havealready performed the obedience which is the righteousness by which they have - justification unto life ; or it is already performed for them, and imputed to them: For that supposes, that it is the same thing i in the sight of God as if they had performed it. Now, when the creature has once actually performed and finished the rightequsness of the law, he is immediately sealed and 486. MISCELLANEOUS REMARKS. confirmed to eternal life. There is nothing. to keep him off from the tree of life. But.as soon as ever a believer has Christ’s righteousness imputed to him, he has virtually finished the : righteoysness of the law. It is evident the saints, shall persevere, because they are already justified. Adam would not have been justified till he, had fulfilled and done his work ; and then his justification, would have been aconfirmation. It would have been an ap- proving of him as having done his work, and as standing entitled to hisreward. A servant that is sent out about a work, is not justified by his master till he has done; and then the master views the work, and seeing it to be done according to, his order, he then approves and justifies him as having done. his work, and being now entitled to the promised reward ; and his title to his reward is no longer suspended on any thing remaining. So, Christ having done our work for us, we are. justified as soon as,ever we believe in him, as being, through, what he has accomplished and finished, now already actually entitled to the reward of life, And justification carries in it not only remission of sins, but also. being adjudged to life, or accepted as entitled by righteousness to the reward of life; as is evident, because believers are justified by communion with Christ in his justification. But the justification of Christ, did most certainly imply both these things, viz. his being now judged free of that guilt which he had taken upon him, and also his having now fulfilled all righteousness—his having per- fectly obeyed the Father, and done enough to entitle him to the reward of life as our head and surety—and therefore he. then had eternal life given him as our head. That life which was begun when he was raised from the dead, was eternal life. Christ was then justified in the same sense that Adam would have been justified, if he had finished his eourse of perfect obedience; and therefore implies in it confirmation ina title _ to life, as that would have done ; and thus, all those that are risen with Christ, and have him for their surety, and so are justified in his justification, are certainly in like manner con- firmed. » And again, that a believer’s justification implies not only a deliverance from the wrath of God, buta title to glory, eo is evident by Rom. v. 12. where the apostle mentions both ” these as joint benefits implied in justification : ‘* Therefore, being justified by faith, we have peace with,God through our. Lord Jesus Christ. By whom also we have, access into this grace wherein we stand, and rejowce in hope of the glory of (rod. So, remassion of sins and irheritance.among them that CHAP. V. Of the perseverance of saints. 431 are sanctified, are mentioned together, as what are jointly obtained by faith in Christ: Actsxxvi. 18. ‘ That they may receive forgiveness 6f sins, and inheritance among them that are sanctified, through faith that is in me.” Both these aré ‘undoubtedly implied in that passing from death unto life, which Christ speaks of as the fruit of faith, and which he op- oses to condemnation: John v.24. “ Verily I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, Dut is passed from death unto fife.” To suppose that a right to life issuspended on ourown perseverance, which is uncertain, and has nothing more sure and sted fast to secure it than our own good-wills and resolutions, {which way soever we suppose it to be dependant on the strength of our resolutions and wills, either with assistance, or in the improvement of assistance, or in seeking assistance), is exceedingly dissonant to the nature and design of the gospel scheme. For, if it were so, it would unavoidably deprive the believer of the comfort, hope and joy of salvation: which would be very ‘contrary to God’s design in the scheme of man’s salvation, which is to make the ground of our peace and joy in all respects strong and sure: Or else, He must depend much on himself, and the ground of his joy and hope must in a great measure be his own strength, and the stedfastness of his own heart, the unchangeableness of his own resolutions, &c. ; which would be very different from the gospel scheme. § 8. It is one act of faithto commit the soul to Christ’s keeping in this sense, viz. to keep it from falling. The be-~ lieving soul is convinced of its own weakness and helplessness, its inability to resist its enemies, its insufficiency to keep itself, and so commits itself to Christ, that he would be its keeper. The apostle speaks of his committing his soul by faith to Christ, under great sufferings and trials of his perseverance ; 2 Tim. i.12. ‘For which cause also I suffer these things. Neverthe- less, I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have com- mitted to him against that day.” And we are commanded to commit our way and our works unto the Lord; Psalm xxxvii. 5. Prov. xvi. 3. (Faith depends on Christ for all the good we need, and especially good of this kind, which is of such abso- lute necessity in order to the salvation of our souls. The sum of the good that faith looks for, is the Holy Spirit. It looks for spiritual and eternal life; for perfect holiness in heaven, 482 MISCELLANEOUS REMARKS: vo ERRS | and persevering holiness here.\ For the just shall live by faith: It seems to be because continuance in faith is necessary to continuance in justification, at least in part, that the apostle expresses himself as he does, Rom. i..17. “For therein the shall live by faith.” Agreeable to 1 Pet.i.5. “ Weare kept by the power of God through faith unto salvation.” And also Heb. x: 35—39. “ Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come, will come, and will not tarry. Now, the just shall live by faith; but if any man draw back, my soul shall have no plea- sure in him. But we are not of them whodraw back unto perdition, butof them that believe to the saving of the soul.” - § 9. Perseverance is acknowledged by Calvyinian divines, to be necessary to salvation. Yet it seems to me, that the manner in which it is necessary has not been, sufficiently set forth. Itis owned to be necessary as a sine qua non: and also; that though it is not that by which we first come to have atitle to eternal life, yet it is necessary in order to the actual posses- sion of it, as the way toit; that it is as impossible we should come to it without perseverance, as it is impossible for a man to go to a city or town, without travelling throughout the road that leads to it. But we are really saved by perseverance ; so that salvation has 2 dependence on perseverance, as that whieh influences in the affair; so as to render it congruous that we should be saved. Faith (on our part) is the great condition of salvation ; it is that by which we are justifiedand saved. But in this faith, the perseverance that belongs to it is a funda- mental ground of the congruity that faith gives to salvation. Perseverance indeed comes into consideration; even in the justification of a sinner, as one thing on which the fitness of acceptance to life depends. For; God has respect to pérse- verance as being virtually in the first act. And itis looked upon asif it were a property of that faith by which the sinner is then justified. God has respect to continuance in faith; and the sinner is justified by that, as though it already were; be- CHAP. V. Of the perseverance of saints. 483 cause by divine establishment it shall follow; and so it is accepted, as if it were a property contained in the faith that isthen seen. Without this, it would not be congruous that a sinner should be justified at bis first believing ; “but it would be needful that the act of justification should be suspended till the sinner had persevered in faith. There isthe same reason why it is necessary that the union between Christ and the soul should remain in order to salvation, as that it should be begun ; ; for it is begun, to the end that it might remain. And if it could be begun without remaining, the beginning would be in vain. The soul is saved no otherwise than by union with Christ, and so is fitly looked upon as his. Itis saved 1m Aum ; and in order to that, it is necessary that the soul now bein him, even when salvation is actually bestowed, and not merely that it should once have been in him; and therefore God, in justi- fying a sinner, even in the first act of faith, has respect to the congruity between justification and perseverance of faith. So that perseverance is necessary to salvation, not only as a szme qua non, or as the way to possession ; but it is necessary even to the congruity of justification. § 10. That perseverance is thus necessary to salvation, not only asa sine gua non, but by reason of such an influence and. dependence, seems manifest from scripture ; as particu- larly, Heb. x. 38, 39.‘ Now the just shall live by faith. But if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe unto the saving of the soul” Rom. xi. 20. “ Well, because of unbelief they were broken off. But thou standest by faith. Be not high minded, but fear.’ John xy. 7. ‘If ye abide in me, and my words abidein you, ye shall ask what ye will, and it shall be done unto you.” Heb. iii. 14 “ For we are made partakers of Christ, if we hold the begin- ning of our confidence firm unto the end.” Chap. v. 12. “ Be ye followers of them, who through faith and patience inherit the promises.” So that not only the first act of faith, but sub- sequent acts of faith, and perseverance in faith, do justify the sinner ; although salvation is in itself sure and certain after the first act. Forthe way in which the first act of faith justifies, is not by making the futurition of salvation certain in itself ; for that is as certain in itself by the divine decree, before the first act of faith, as afterwards. Salvation is in some sense the sinner’s right, before he believes. It was given him in Christ, VOL. Vil. o* - 484 MISCELLANEOUS REMARKS. before the world was. But before a sinner believes, he has not any thing from God that he can lay hold of, so as to either challenge it, or on good grounds hope for it. He cannot be saidto have any right, because he has no congruity ; and as to the promise made to Christ, he has no hold of that, because that is not revealed tohim. If God had declared and promised to the angels that such a man should be saved ; that would not give him any right of his own, or any ground of challenge. A promise is a manifestation of a person’s design of doing some good to another, to the end that he may depend on it, and rest init. The certainty in him arises from the manifesta- tion ; and the obligation in justice to him arises from the manifestation being made to him, to the effect that he might depend on it. And therefore subsequent acts of faith may be said to give a sinner a title to salvation, as well as the first. For, from what hasbeen said, it appears that the congruity arises from them, as well as the first ; they in like manner contain- ing the nature of unition to Christ as mediator ;_and they may have as great, nay, a greater hand in the manifestation of the futurition of salvation to us for our dependence, than the first act. For our knowledge of this may proceed mainly from after acts, and from a course of acts. The scripture speaks of after acts of faith in both Abraham and Noah, as giving a title to the righteousness which is the matter of justification. See Rom. iv. 3.; Heb. xi. 7. § 11.( The doctrine of perseverance is manifest from the nature of the mediation of Christ. For as Christ is a mediator to reconcile God to man, and man to God, and as he isa middle person between both, and has the nature of both, so he undertakes for each, and, in some respect, becomes surety for each with the other. He undertakes and becomes a surety for man toGod. He engages for him, that the law, that was given him, shall be answered ; and that justice, with re- spect to him, shall be satisfied, and the honour of God's majesty vindicated. So he undertakes and engages for the Father with man, in order to their being reconciled to God, and induced to come to him, to love him, and trust confidently in him, and rest quietly in him. He undertakes for the Fa- ther’s acceptance and favour, John xiv. 21. “He that loveth me shall be loved of my Father.” He undertakes that the Father shall hear and answer their prayers. He becomes surety to see that their prayers are answered ; John xiv. 13. «‘Whatsoever ye shall ask of the Father in my name, that will CHAP: V. Of the perseverance of saints. 485 Ido, that the Father may be glorified in the Son.’ He un- dertakes that they shall have all necessary supplies of grace from the Father ; and he engages for the continuance of God’s presence with them, and the continuance of his favour, and of the supplies of grace necessary to uphold and preserve them, and keep them from finally perishing ; John xiv.16. “ And I will pray the Father, and he shall give you another comforter, that he may abide with you forever.” Andv.23. “Ifaman love me, he will keep my words, and my Father will love him, and we will come to him, and make our abode with him.” Christ does not only declare that God will give us needed grace, but he himself undertakes to see it done. He promises that he will bestow it from the Father ; John xv. 26. “But when the comforter is come, whom I will send you from the Father.” It was necessary that some one should thus undertake for God with man, for the continuance of his pardoning and sanctifying grace, in order to the sinner’s being fully reconciled to God, and brought fully and quietly to rest in him as his God : otherwise the sinner, conscious of his own weakness and sin- fulness, could have no quiet rest in God, for fear of the union being broken between God and him, aol for fear of incurring God’s displeasure and wrath, and so having God an enemy for ever. He is in a capacity to undertake for us, and be surety for us, with the Father, because he puts himself in our stead. He also is in a capacity to undertake for the Father, and be surety for him with us, because the Father hath put him in his stead. He puts himself in our stead as priest, and answers for us, and does and suffers in that office what we should have done and suffered ; and God puts him in his stead as king. He is appointed to the government of the world, as God’s vice- gerent, and so, in that office, answers for God to us, and does, and orders and bestows, that which we need from God. He undertakes for us in things that are expected of us as subjects, because he puts himself into our subjection. He appears in the form of aservant for us. So he undertakes for the Father, in that which is desired and hoped for of him as king: for the Father hath put him into his kingdom and dominion, and has committed all authority and power unto him. Fle is ina capa- city to undertake for the Father with us, because he can say, as in John xvi.15. “ All things that the Father hath are mine,” § 12. The first covenant failed of bringing man to the glory of ‘God, through man’s instability, whereby he failed of 486 MISCELLANEOUS REMARKS, he perseverance. Man’s changeableness was the thing wherein it was weak. It was weak through the flesh* But Godt 1 made a second covenant in mercy to fallen man, that in th way of this covenant he might be broughit to the glory of God, which he failed of under the other. Ae seaie things that he appoints and constitutes, when ‘on e thing fails of its proper end, he appoints another to sueceed in the room of it; to introduce that the second time, in which the weaknesses and defects of the former are supplied, and which never shall fail, but shall surely reach its end, and so ‘shall remain as that which needs no other to succeed it. So God removed the first dispensation by’ Mo-:s, Heb. viii. 7—13. “For if the first covenant had been faultless, ‘then should no place have been sought for the second, &c. So the priesthood of the order of Aaron ceases, because of the weakness and insufficiency of it to answer the ends of priesthood, which are; iWiecebHate God toman. Therefore God introduces another priesthood, of the order of Melchizedec, that is sufficient, and cannot fail, and remains for ever. Heb. vii. So Moses, the first leader’ of Israel, failed of bringing them into Canaan ; bat Joshua, the second leader, did not fail. The kingdom of Saul, the first anointed of the Lord, did not continue ; \but the kingdom of the second anointed remains for ever. |The first sanctuary, that was built in Israel, was a moveable tabernacle, and there- fore ready to vanish away, or be removed finally :—and God forsook the tabernacle of Shiloh. But the second sanctuary was a firm building, an immoveable temple, which was typi- cally an everlasting sanctuary, and that which God would never forsake ; 2 Sam. vii. 10, 11. So the first covenant, that God made with Adam, failed, because it was weak through the weakness of human nature, to whose strength and stability the keeping was entrusted. Therefore God introduces another better covenant, committed not to his strength, but to the strength of one that was mighty and stable, and therefore is a sure and everlasting covenant. God entrusted the affair of man’s happiness on a weak foundation at first, to shew man that the foundation was weak, and not to be trusted to, that he might trust in God alone. The first was only to make way for the second. God lighted up a divine light in man’s soul at the first ; but it remained on such a foundation, that Satan found .. * Not properly through the flesh, but through that passive power, that cause of. liability to fail, that want of essential perfection (the only ground of infalli- bility) -which belonged to the whole man, «prior to any moval defect. W. > — CHAP. V. Of the perseverance of sainis. 487 means to extinguish it; and therefore, when God lights it up a second time, itis, that i it may never be extinguished. §/13: Some things may yet remain, that are properly the conditions of salvation ; on which salvation may be sus- pended, that it may well excite to the utmost caution, lest we should come short of eternal life, and should perish for the want of them, after it is already become impossible that we should fail of salvation. For the condition'on which the man Christ Jesus was to obtain eternal life, was his doing the work which God had given him to-do; his performing perfect per- severing obedience, and his therein conquering Satan and the world, and all opposition, and enduring all sufferings that he met with. Therefore Christ used the utmost diligence to do this work, and used the utmost caution lest he should fail of'it; and prayed with strong crying and tears, and wrestled with God in a bloody sweat, that he might not fail, but might have God’s help to gothrough. Yet it was imnpioasible he should fail of eternal life, and the whole reward that had been promised him. The joy that was set before him, was not only certain to him, but he had a proper title to if as God's heir, by reason of his relation to God the Father, as being his only begotten Son. It was impossible that he should failin the work to which he was appointed, as God had pro- mised him sufficient and effectual grace and help to perse- vere, and already had made known his election: Psal. cx. 7. “« He shall drink of the brook in the way, therefore shall he lift up the head.” Isaiah xlii. 1. ‘* Behold my Servant whom I uphold; mine Elect, in whom my soul delighteth. 1 have put my Spirit upon him. He shal] bring forta judgment to the Gentiles”’ Verse 4. ‘‘ He shall not fail nor be discou- raged,” Andverse 6. “I the Lord have called thee in righ- teousness : I will hold thine hand and keep thee.” So it was in effect promised in the revelations that were made to Mary and Joseph, Zechariah, &c. and so to himself in answer to his prayers, by a voice from heaven. “I have both glorified it, and will glorify it again.’ It appears that all was certain beforehand, by God’s actually saving great numbers before- hand, on the ground of his future perseverance in his work. § 14. Grace is that which God implants in the heart against great opposition of enemies, great opposition from the corruption of the heart, and from Satan and the world. Great are the efforts of all these against the implantation of it, and they all labour to the utmost to keep it out. Seeing 488 MISCELLANEOUS REMARKS, therefore that God manifests his all-conquering power in giving grace a place in the heart in spite of those enemies, he will doubtless maintain it there against their united efforts to root it out. He that has so gloriously conquered them in bringing in grace, will not at last suffer himself to be conquer- ed, by their expelling that which he has so brought in by his mighty power. He that gloriously subdued those enemies under his feet, by. bringing this image of his into the soul will not suffer this image of his finally to be trampled under their feet. God alone could introduce it. It was what he undertook ; and it was wholly his work, and doubt- fess he will maintain it. He will not forsake the work of his own hands, Where he has begun a good work, he will carry it on tothe day of Christ. Grace shall endure all things, and shall remain under all things; as the expressions rare wrousve literally signifies, in 1 Cor. xiii, 7. es, Boy § 15. The Spirit of God was given at first, but was Jost. God gives it a second time, never to be utterly lost. The Spirit is now given in another manner than he wasthen. Then indeed be was communnicated, and dwelt in their hearts. But this communication was made without conveying at the same time any proper right or sure title toit. But when God communicates it the second time, as he does to a true convert, he withal gives it to him to be his own; he finally makes it over to him in a sure covenant. He is their purchased and» promised possession. Man, in his first estate, had no benefit at all properly made over to him: For God makes over bene- fits only by covenant: And then the condition of the cove- nant had not been fulfilled. But now, man, at his first con- version, is justified and adopted: he is received as a child and an heir, as a joint heir with Christ. His fellowship. is with the Father, and with his Son Jesus Christ. God is theirs, and Christ is theirs; and the Holy Ghost is theirs; and all things are theirs. . The Holy Spirit, who is the sum of all good, is their inheritance; and that little of it that they have in this life, is the earnest of their future inheritance, till the redemp- tion of the purchased possession. Heaven is theirs: their conversation is there. They are citizens of that city, and of the household of God. Christians are represented as being come already to heaven, to Mount Zion, the city of the living God; to an innumerable company of angels, &c.—Heavyen is the proper country of the church. They are raised up together with Christ, and made to fit together in heavenly places: Eph. ii. 6. ‘They are blessed with all spiritual bles- CHAP V. Of the perseverance of saints. 439 sings in heavenly places.” The whole tenor of the gospel shows, that Christians have actually a full and final right made over to them, to spiritual and heavenly blessings. § 16. That the saints should be earnestly exhorted and pressed to care and caution, and earnest endeavours to per- severe, is most reasonable ; and it cannot be otherwise, not- withstanding their having an absolute, unchangeable promise, that they shall persevere. For still perseverance is their duty, and what they are to do ia obedience to God. For that is the notion of perseverance, their holding out in the wav of God’s commandments. But if it were absurd to command them to persevere, as the work they have to do, then how would they do it in obedience to him? The angels in heaven are confirmed, and it is promised unto them that they never shall sin: Yet itis proper for God to give them commands, though in so doing he requires the improvement of their care and endeavours to obey and fulfil his will exactly. It is not obe- dience, if they donot take care and endeavour to obey. If they should cease to take care} that very thing would prove their fall. So, in this case, if Christians cease to take care to persevere, that very thing is falling away. § 17. It shows the infallible perseverance of true Chris- tians, that their spiritual life is a participation with Christ in che life that he received as risen from the dead. For they live by Christ’s living in them: Gal. ii. 20. “TI am crucified with Christ; nevertheless [ life; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who Joved me, and gave him- self for me.:” That is, by the life that he has received since his resurrectson, and by his communicating to them that full- ness which he received when he rose from the dead. When he rose, he received the promise of the Father, the Spirit of life without measure, and he sheds it forth on believers. The oil poured on the risen head goes down to the skirts of the garments ; and thus Christ lives in believers by his Spirit dwelling in them. Believers, in their conversion, are said to be risen with Christ; Col. ii. 12,13. “ Ye arerisen with him through the faith of the operation of God, who hath raised him from the dead. And you being dead in your sins, and the _cirecumcision of your flesh, hath he quickened together with ~ him.” And chap. iii. 1. “If ye then be risen with Christ,” &c. And Eph, ii. 5,6, ‘Even when we were dead in sins, 490 » MISCELLANEOUS, REMARKS: ) “tthe hath quickened us. togéther with ithe up together.” Rom. v. 10. “ For if y more being reconciled, we shall be saved y spfiritaal resurrection and life is procured. a hrist’s members, by Christ’s suffering — same manner as his own resurrection and i it. And they receive life as united to him, risen Saviour, and as lary A married in Riki: ” faith, they would be in a lost state ; John anareteds I have told you that 1am he. — seek me, let these go their way: That the. Pi fulfilled which he spake, ‘ Of them which th have I lost none:” 2. e. Christ took care. SE away, that they might not be in the way of as would be in danger of overthrowing ther ; should not persevere. And it is implied, thai overthrown, and should not persevere, Christ wor them ; the saving relation that they stood in to p have pas dissolved. The same seems fully it Vin Chi prayer in the 17th chapter of John. Thus, he me not only of their having received God’s wor ord, P nd be that God had sent bie but their having wept ti good plea for their title to that favour and acte pan nce | Father, which he asks of the Father for them ; 8, &c.—The same is implied in the 11th verse : keep through thine own name those whom “thou me, that they may be one, as we are.” This. being one, or their standing in a saving relation ‘ in union with his mystical body, depends on the persey of their faith, even that union on which a ie : and paring benefits depends, which is more ers seems to be. the benefit, which is the princip ; this whole prayer. And in Luke xxii. 31, 32. it that if Peter’s faith had failed, Satan would: have hac « And the Lord said, Simon, Simon, Satan hath Jesitel ay you, that he may sift you as wheat ; t but I have mene it thee that thy faith fail not.” 1 Pet,i.5. ** Who are ker Ack ’ power, of God, through faith unto salvation.” Where it seems CHAP. V. Of the perseverance of saints. 491 implied, that if they were not kept through faith, or if their faith did not persevere, they never would come to salvation. So, believers being overthrown in their faith, or their not knows ing Christ’s voice and following him, is called a being plucked outof Christ’s hand; and it is implied, that the consequence would be their perishing. It also seems to be implied, that their possession of eternal life by Christ’s gift depends on their perseverance ; John x. 27, 28. “My sheep hear my voice, and I know them, and they follow me; and I will give unto them eternal live, and they shall never perish, neither shall any pluck them out of mine hand.” And in the 15th chapter of John, believers persevering in faith in Christ, or. their abiding in him, is spoken of as necessary to the continu- ance of the saving union and relation that is between Christ and believers, and Christ’s abiding in them; as ver. 4,5. ‘* A bide in me, and Jin you.—I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit.” And inthe 6th verse, itis spoken of as the ne- cessary consequence of their not abiding in Christ, if that were possible ; that the union should be utterly broken be- tween Christ and them, and that damnation should be the cone sequence. “ Ifa man abide not in me, he is cast forth as a branch, and is withered, and men gather them and cast them into the fire and they are burned.” And in the 7th verse, this perseverance of faith is spoken of as the necessary means of the success of faith as expressed in prayer, which is faith’s voice, necessary to obtain those good things which faith and prayerseek, ‘If ye abide in me, and my words abide in you, ye shall ask what ye will, andit shall be done unto you.” And. in the 9th and 10th verses, it is implied, that Christ’s accept- ance of us, and favour to us as his, depends on our persever- ance: ‘“Asthe Father hath loved me, so have I loved you. Continue ye in my love. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father’s com-. mandments, and abide in his love.” So, the same perseverst ance is spoken of as necessary to our continuing in the favour! and grace of God. ‘ Now, when the congregation was broken: up, many of the Jews and religious proselytes followed Paul. and Barnabas, who speaking to them, persuaded them to continue in the grace of God.” And so it is spoken of as necessary to continuing in the goodness of .God ; and being eut off, is spoken of as a-certain consequence of the contrary. VOL. WIL, 3Q ; \ 492 MISCELLANEOUS REMARKS, § © 1)? Rom. xi. 22. “ Behold therefore the goodness and ‘severity of God: on them which fell, severity ; but towards thee good-— ness, if thou continue in his goodness: otherwise, thou also shalt be cut off.” That expression, of standing fast in the Lord, 1 Thess. iii. 8. and Phil. iv. 1. implies that perseverance is ne- cessary to a continuing in Christ, or in a saving relation to him ; and more plainly still in 1 John ii. 24. “ Let that therefore abide in you which you have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father.” See 1 Cor. xv. 2. and 2 Tim. iv. 7, 8. and Heb. xii 28. Seealso Jer. iii. 19. SOAS asian ty ali WHS 3 ; La Ml Cyr sety oh § 19. Concerning the objection from Ezekiel xviii. 24. “Tf the righteous shall fall from his righteousness and commit iniquity, all his righteousness shall not be remembered ; but in the iniquity which he hath done shall he die,” and the like ; God saying this does not at all prove, that it is supposed possi- ble that a truly righteous man should fall from his righteous- ness ; any more than God’s saying, Levit. xviii. 4,5.) “Ye shall do my judgments and keep mine ordinances, to walk therein: Iam the Lord your God: yeshall therefore keep my statutes and my judgments, which if a man do, he shall. even live in them.” The Scripture in saying, he that doeth these things shall live in them, does not design to teach us, that in the present state of things, it is possible for us to do those things in a legal sense, (in which sense the words are certainly proposed, as the apostle teaches) ; but only teaches the certain connexion there is between doing these things and livitig in them, for wise ends; particularly to lead us, by such a legal proposal, tosee our utter inability to obtain life by our own doings. So the law is our schoolmaster to bring us to Christ. ‘The Scripture in saying, if the righteous shall fall away from his righteousness, he shall die ;) does mot teach us, that in the present state of things, since the fall, it is possible fora truly righteous man to fall from his righteousness ¢ but only teaches us the certain connexion between the antecedent and the consequent, for wise ends ; and particularly, that those who think themselves righteous, may beware of falling from righteousness, For itis not unreasonable to suppose that ‘God should put us on bewaring of those things that are already im-. possible, any more than that he should direct us to seek and pray for those things that are promised and certain, CHAP. V." Of the perseverance of saints. 493 § 20. With respect to those texts in Ezekiel—that speak of a righteous man’s falling away from his righteousness—the doctrine of perseverance was not so fully revealed under that dispensation. It was of service to the godly to make them wary ; but especially to those who were legally righteous, and trusted in their own righteousness, as Ezekiel’s hearers did ; to convince them of this, that there was a connexion hetween the antecedent, falling way, and the consequent, the dying in their iniquity. Jer. xxxil. 39,40, “ And I will give them one heart and one way, that they may fear me for ever, for the good of them, and of their children after them; and I will amake an everlasting covenant with them, that I will not tarn away from them, to do them good ; but I will put my fear in their hearts, that they shall not depart from me.” And it is so spoken of once and again by this very prophet, chap. xi. 17 —21. and chap. xxxvi. 24—29. Yea, in this very chapter, after he had been declaring the danger of falling away trom righteousness, the children of Israel seem to be exhorted to this very thing as a remedy against falling away; ver. 31. “ Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart and a new spirit ; for why will ye die, O house of Israel?’ They needed not only to turn from their transgressions, but to cast them away utterly, to have finally done with them, and to make thema new heart; for the prophet declares, that their old heart wasa backsliding heart, bent to backslide, as the prophet often complains. | , : § 21. The godly themselves were really exposed to die in their iniquity, 2. e. they were liable to be destroyed by God’s awful judgments in this world. The prophet has a spe- cial eye to those destroying judgments that God had lately brought on the nation of the Jews, which are very much. the subject of the prophecy, and seem to have given occcasion for it, and which the Jews had respect to in the proverb which they used, and which gave occasion to what is said in this chapter. If the sinner turned from his outward wickedness, unto an outward righteousness only, he would save his soul alive with regard to those outward calamities; and if the right- eous fall away outwardly by committing some grievous sin, and getting intoa bad way, they exposed themselves to die by this their iniquity in this manner. § 22. That there isa real difference between them that 494 - MISCELLANEOUS REMARKS. ¥ gat? fall away, and them that persevere, even befor all away, is evident by the things that are given’ as a reas6n of their falling away: because they have no root in themselves ; _ because they have ngt counted the cost, and because they have no oil in their vessels. Those that have no root, differ from those who have root, before there be the bp eae th mb no root: And so those that have no oil, ‘And it appears again, by what is said, John ii. 23. that" pee Christ was at Jerusalem at the passover, on the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man.” And so, “They went out from us, — ‘because they were not of us. If they’ ‘had been of us, ‘they would no doubt have continued with us,” ate os a , 0 he ORs ss lo Ww @e ..42 ~§ 23. Objection. But it is in ‘the same! chapter ‘said, “ That if a wicked man turn from his wickednhessanddomthat which is lawful and right, he shall live :” “where doubtless must be understood by doing: ‘that which is lawful’and right,” sin- cere and gracious righteousness, because there is ‘a promise of life. And we must doubtless understand doing that ‘which is lawful and right here, in the same sense as before. Answer. We may’ understand itin the same sense, for an external, visible, material righteousness. When it is said, if he ‘turn from his iniquity and do that which is lawful and right) it’imust be understood, if he continue so to do, and do not turn fronr it again. According to the schemes of both Arminians and Cal- vinists, this must be ir open ‘Whereby the objection i is overthrown. ay agi "Visible Christians are in Scripture called) saints, ‘or holy ; lite is equivalent to the calling them righteous.» ‘The Jews are called an holy nation ; the land i is a land of ‘uprightness 4 when only visibility i 1s ihtendad. —By righteous, ‘sometimes is meant only innocent, or materially righteous in some p aor «Wilt thou also destroy a righteous nation?” ~ Exod. xxiii.7. “The innocent and the righetliajlapeation not:” Deut. xxv. 1. “ Ye shall justify the tighteous, and gondemn the wicked:” 1 Sam. iv. 11. ‘ How-much more, when wicked men have slain a righteous person?” '2 King’ x. 9. By the righteous man that. thie prophet Ezekiel speaks of, he certainly does not speak in so limited a sense as to mean thase that are of perfect and upright hearts, but so as to in- clude those of an unsound heart, that tfast in theirown righte- CHAP. V. Of the perseverance of saints. 495 -ousness to commit iniquity ; See Ezek. xxxiii. 13.5; 7. e. those -whose motive is only self-love, and their own safety, and so trust that they have righteousness enoughi to render them safe, though they do commit sin. Those that are only restrained from. committing sin by fear, and are ready to embrace, and are glad of opportunities of committing sin with impunity ; ‘these cannot be such as the sincerely righteous are often de- scribed to be, viz. such as love God with, all their hearts aud souls 5 that love the way of his cointhand ments 5 ; that choose the way of hiscommands, &c. The reason why some do not persevere, is, that there is not now a right heart in them; as is evident by Deut. v.29. “O that there were such an heart in them, that they would fear me and keep my com- mandments ! Pn Se: ; } 24. When it is said, “Ifa righteous man turn from his righteousness, and commit iniquity, his righteousness shall not be remembered, but he shall die in his iniquity ;’ we need not, according to the Scripture manner of expression, under- stand any-thing, but his seeming righteousness, or the righte- ousness that he seemeth to have. Christ has often such an aphorism as this, “ Whosoever hath, to him shall be given, and he shall have more abundance ; but whosoever hath not, from him shall be taken away even that he hath ;” which he applies te that apparent godliness, grace or piety, which natu- ral men have, as is evident by the contests, and the occasions of his using this aphorism ; ; as Matt. xiit. 12. and Matt. xxy. 29. and Mark iv. 25. This, in another place, is explained thus, &s Ww hosoever hath, to him shall be given ; and whosoever hath not, from him shall be taken even that which he seemeth to haves” Luke viii. 18. Being a righteous man, does indeed commonly signify to be one that is truly and sincerely godly. And so is believing in Christ mentioned frequently as the dis- tinguishing character of one that is truly Christ’s disciple. Yet we read of some that are said to believe, who, even at that verytime, are spoken of wanting something necessary to make them true disciples: John ii. 23, 24, 25. “ Now when he was in Jerusalem at the passover, in the feast day, many believed in hisname, when they saw the miracles which he did. But Jesus did not commit himself to them, because he knew all men; and needed not that any should testify of men, for he knew what was in man.” ‘These words intimate, that though they believed, yet Christ knew that they had not that in them then, that was to be depended on for perseverance : which 496 MISCELLANEOUS REMARKS. ; Saw implies, that if they were true believers, of aright principle, their perseverance might be depended on. And we are else-. where told, why some that believe, endure but for a while, and do not persevere, viz. because they have uo root in them- selves. irl Ge oFF § 25. That there is an essential difference between the faith and seeming grace of such professors as fall away, and such as persevere, even before any distinction appears as to perseverance, or while both retain their religion, is exceed- ingly manifest by John vi. 64, 65. “ But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.” And verse 70. ‘ And Jesus answered them, Have not I chosen you twelve, and one of you isa devil?’ Here,before Judas had fallen away, he is said not to believe, and to be a devil. Now Judas was a professing disciple and a distinguished one. He wasa visible believer. Christ speaks of him as one that had forsaken alland followed him in the regeneration, as is ‘evident in Matt. xix. 27, 28.; and as one that had continued with Christin his temptations, Luke xxii. 28.—compared with verse 30. There were great appearances of true grace in him, ‘as there were in Ahitophel, his type, with whom David took sweet counsel, &c. And therefore, as a righteous man, Christ had given him the extraordinary gifts of the Holy Ghost, and sent him forth to preach the gospel, and heal the sick, and cast out devils—Yet he, even before he fell away, is said not to believe, but tobe thena devil; which is agreeable to what the apostle says of apostates, ‘«* They went out from us, be- cause they were not of us. If they bad been of us, they would no doubt have continued with us.” recht wp dan agaeally tad § 26. That they who once truly believe in Christ, never fall away finally and perish, is evident, because they, that now believe not, and are ina state of condemnation, are spoken of as those that never have believed, John iii. 18. ‘ Because he hath not believed in the name of the ouly begotten Son of God.” Which supposes, that none of those that have be- lieved, are now unbelievers, or are now in a state of condem- nation. So again, those who shall be condemned at the day of judgment, are represented as those, not only whom Christ then will know not, but as those whom he never knew, Matt. cHaP. Vv. ~° Of the perseverance of saints. 497 vii. 23. But how can this be atrue representation, if some of them were once true Christians,.and so were known and owned by Christ, but only have since apostatized ? “ When St. Paul kept under his body lest he should be a cast away, 1 Cor. ix. 27. he did no otherwise than he was wont todo in temporal concerns, in cases wherein he was beforehand certain of the event. Sohe sent word tothe chief captain of the Jews lying in.wait to kill him, lest he should be murdered by them, though it was revealed to him from God, but the very night before, that he should live tosee Rome; Acts xxiii. 12—2!. Sohe would not allow the sailors to leave theship.” &c. Bellamy’s True Religion, Disc. 1, Inference 9. A Johniii.6. ‘ Who- soever sinneth, hath not seen him, neither known him.” This could not be true, if a man who has truly seen him, and known him, might finally fall away to sin. § 27. As toscripture cautions against falling away, lest it should issue in damnation ; we may observe that God had been pleased to connect eternal life with eating the fruit of the tree of life; and therefore, although it was utterly impossible that Adam should have eternal life’ in himself, after he had fallen, as God’s peremptory declaration and unalterable constitution had made it impossible; yet we are told, that after the fall, God placed cherubims and-a flaming sword to keep the way of the tree of life, lest the man should put forth his hand, and take and eat of the fruit of the tree, and live for ever. So God has connected damnation with living in allowed sin, and being overcome by sin, and brought under its power. And there- _ fore, although it be impossible, that men, after they are once truly converted, should ever perish, yet they are warned against falling away and yielding to the power of sin, lest they should perish: and the apostle Paul kept under his body, lest he should be a cast away. ) § 28. As to Objections from such hypothetical propositions as those, Heb. x. 27, &c. “If we sin wilfully, after we have received the knowledge of the truth.” Heb. vi. 4, &c. “ For it is impossible for those who were once enlightened, if they fallaway,” &c. Such hypothetical propositions may be true, when one or both parts of it are impossible, as the truth of such @ proposition consists in the connexion of the antecedent and consequent ; as when our Lord said to the Jews, “If I should say, [know him not, I should be a liar like unto you.” See Gillagainst Whitby, vol. i. page 271. 498 MISCELLANEOUS REMARKS. § 29. Objection. That we are required, to TARE CARE. and to PRAY that we may persevere. It was impossible ed Christ to fail under his ¢ria/s ;_ and yet how evident is it that he used means, endeavours, care, labour, and earnest prayers, that he might persevere ?—In order to shew, that an absolute promise of perseverance does consist with counsels and exhor- tations to endeavour, and care to persevere, I would lay down the following positions. Position I. What it is proper for us to seek by earnest and.importunate prayer, itis proper for us to use means, labour and care, for that end. The reason is plain: prayer is one kind of seeking the thing; it is using means, and one way of Jabouring for it, taking care to obtain it, and pursuing after it. There are many instances of prayer, and commands to pray for things promised. Christ on earth prayed for things promised ; and he continually interceeds in heaven for things. promised. | Position II. What it is proper that persons should use endeavours, means, and care for, they are propery exhorted to use those means and endeavours. Position WI. That which it is proper for another to use means, labours and care for, that.he may obtain it, though he knows it is certainly promised, it_is proper that we should use means, &c. to obtain for ourselves, though it is promised. But Christ used means, endeavours, labour, &e. for the salvation of sincerely good men, though it be promised. He laboured, took care, denied himself, and suffered for the salvation of sincerely good men; which yet had been before abundantly promised to him, and promised to men in the Old Testament ; and Christ himself had pro- mised it. The Scripture represents, that Christ ran a race to win'a prize, and endured the cross for the joy ns was set before him. aa § 30. If it were » left to the freedom of: men’s own will, whether men should persevere,. in the sense that the Arminians suppose ; 7% e. toa will not determined by God, but self-determined, then it would be absurd to pray to God that we may persevere; that he would keep us from falling, and that he would uphold our goings in his paths, # &e. . § 31. If grace implanted in the heart be net an jin- fallible sign that 2 man shall have eternal life, how dae 3 CHAP, “eas Of the perseverance of saints. 499 Spirit of God an earnest of glory? when a man may have e glo- the Spirit, and yet have no assurance, that he shall tified. For every one who has the grace of God implanted in his heart, has the Holy Spirit of God, in his sanctifying in- fluences. . VoL. VIM, 3k 500 MISCELLANEOUS REMARKS. CHAP. VI. x CONCERNING THE NECESSITY AND REASONABLENESS OF THE CHRISTIAN DOCTRINE OF SATISFACTION FOR SIN. § i. Tue necessity of satisfaction for sin, and the reason- ableness of that Christian doctrine, may appear from the following Considerations : Justice requires that sin be punished, because sin deserves punishment. What the demerit of sin calls for, justice calls for ; for it isonly the same thing in differs ent words. For the notion of a desert of punishment, is the very same as a just connexion with punishment. None will deny but that there is such a thing, in some cases, as the desert or demerit of a crime, its calling for, or ‘requiring punish- ment. And, to say that the desert of a crime does require punishment, is just the same thing as to say, the reason why it requires it is, that it deserves it. So that the suitableness of the connexion between the crime and the punishment, con- sists in the desert ; and therefore, wherever desert is, there is such suitableness. None will deny that some crimes are so horrid, and so deserving of punishment, that it is requisite they should not go unpunished, unless something very considerable be done to make up for the crime; either some answerable repentance, or some other compensation, that in some mea- sure at Jeast balances the desert of punishment, andiso, as it were. takes it off, or disannuls it: otherwise the desert of punishment remaining, all will allow, that it is fit and become ing, and to be desired, that the crime should be severely punished. And why is it so, but only from the demerit of the crime, or because the crime so much deserves such a punishment? It justly excites so great abhor- rence and indignation, that it is requisite there should be a punishment answerable to this abhorrence and indig- nation that is fitly excited by it. But. by this, all is granted that needs to be granted, to show, that desert of punishment carries in it a requisiteness of the punishment deservedhy_ For if greater crimes do very much require punishment, because ~ of their great demerit, lesser crimes will also require punish- ment, but only in a lesser degree, proportionably to their deme- rit ; because the ground of the requisiteness of the punishment cHAP. vi. ‘Of satisfaction for sine 50L of great crimes, is their demerit. It is requisite that they — should be punished, on no other account but because they deserve it. § 2. Besides, if it be allowed that itis requisite that great crimes should be punished with punishment in some measure - answerable to the heinousness of the crime, without something to balance them, some answerable repentance or other satis- faction, because of their great demerit and the great ab- horrence and indignation they justly excite: it will follow, that it is requisite that God should punish all sin with infinite \ ‘punishment ; because all sin, as it is against God, is infinitely - ° heinous, and has infinite demerit, is justly infinitely hateful®~’ to him, and so stirs up infinite abhorrence and indignation in ™ him. Therefore, by what was before granted, it is requisite that God should punish it, unless there be something in some measure to balance this desert. Now there can be no repent-. ance of it, or sorrow for it, in any measure answerable or proportionable to the heinousness of the demerit of the crime; because that is infinite, and there can be no infinite sorrow. for sin in finite creatures ; yea, there can be none that bears: any proportion to it. Repentance is as nothing in comparison of it, and therefore can weigh nothing when put in the scales. ~ o it,. with it, and so does nothing at all towards. compensating . or diminishing the desert or requisiteness of punishment, any - more than if there were no repentance. If any ask, why - Ged could not pardon the injury on repentance, without other. satisfaction, without any wrong to justice ; Task the same per-. son, why he could not also pardon the injury wethout repent- ance? For all the repentance men are capable of, is as no repentance at all, in comparison with the greatness of the. injury ; for itbears no proportion to it. And it would be as dishonourable and unfit for God to pardon the injury wituout any repentance at all, as to do it merely on the account of a repentance that “ae no. more proportion to the injury, than none at all. Therefore, we are not forgiven on repentance, because it in anywise compensates, or takes off, or diminishes the desert or requisiteness of punishment; but because of the respect that evangelical repentance has to compensation already made. : § 3. If sin, therefore, deserves punishment, that is the same thing as tosay, that it is fit and proper that it should be punished. If the case be so, that sin deserves punishment 502 MISCELLANEOUS REMARKS. from men} in those'cases it is proper it should receive pu- nishment from men. A fault cannot be properly said to de- serve punishment from any, but those to whom it belongs to inflict punishment when it is deserved. In those cases, there- fore, wherein it belongs to men to inflict punishment, it is proper for them to inflict that punisliment that ic is deserved of them. Again, if sin’s desert of punishment be the pro- per ground of the fitness of its connection with punishment, or rather be that wherein fitness of the connexion consists; it will thence follow, not only that it is fit that the sin which deserves punishment, should be punished, but also that it should be punished as it deserves. It is meet that a person’s state should be agreeable to the quality of his dispositions and voluatary actions. Suffering is suitable and answerable to the quality of sinful dispositions and actions; it is suit- able that they who do evil, should receive evil in proportion to the evil that they do or will. Itis but justice that it should beso; and when sin is punished, it receives but its own, or that which is suitably connected with it. But itis a contradic- tion to say that it is suitably connected with punishment, or that it is suitable that it should be connected with it, and yet that it is suitable it should not be connected with it. All sin may be resolved into hatred of God and our neighbour ; as all our duty may be resolved into love to God and our neighbour. Andit is but meet that this spirit of enmity should réceive a return in its own kind, that it should receive enmity again. Sin is of such a nature, that it wishes ill, and aims at ill to God and man; but to God especially. It strikes at God; it would, if it could, procure his misery and non-ex- istence. It is but suitable, that with what measure it metes, it should be measured to it again. It is but suitable that men _ should reap what they sow, and that the rewards of every man’s hand should be given him. This is what the consci- enees of all men naturally declare. There is nothing that men know sooner, after they come to the exercise of their reason, than that, when they have done wickedness, they deserve pu-_ pishment. The consciences not oaly of Christians, and those ~ who have been educated in the principles of divine reve- Jation, but also the consciences of heathens inform them of this: therefore, unless conscience has been stupified by fre- quent violations, when men have done wickedness there . re- mains a.sense of guilt upon their minds; a sense of an obli- gation to punishment. It is natural to expect that which con- science or reason tells them it is suitable should come; and — | _ CHAP. VI. Of satisfaction for sin. 503 therefore they are afraid and jealous, and ready to flee when no man pursues. Seeing therefore it is requisite that sin should be punished, as punishment is deserved and just ; there- fore the justice of God obliges him to punish sin. For it be- longs to God, as the Supreine Ruler of the universality of things, to maintain order and decorum in his kingdom, and to see to it that decency and righteousness take place in all cases. That perfection of his nature whereby he is disposed to this, is his justice : therefore his justice naturally disposes him to punish sin as -it deserves. § 4. The holiness of God, which is the infinite opposi- tion of his nature to sin, naturally and necessarily disposes him to punshsin. Indeed his jutice is part of his. holiness. But when we speak of God’s justice inclining him to punish sin, we have respect only to that exercise of his holiness where- by he loves that holy and beautiful order that consists in the connexion of one thing with another, according to their na- ture, and so between sin and punishment; and his opposition to that which would be so unsuitable as a disconnexion of these things. But now I speak of the holiness of God as appearing not directly and immediately in his hatred of an ansuitable, hateful disconnexion between sin and that which is proper for it; but in his hatred of sin itself or the opposition of his mature to the odious nature of sin. If God’s nature be infinitely opposite to sin, then doubtless he has a disposi- tion answerable to oppose it in his acts and works. If he by his nature be an enemy to sin with an infinite enmity, then he is deubtless disposed to act as an enemy to it, or to do the part of an enemy to it. Andif he be disposed naturally to do the part of an enemy against sin, or, which is the same thing, against the faultiness or blameworthiness cf moral agents ; then it will follow, he is naturally disposed to act as an enemy to those that are the persons faulty and blamewor- thy, or are chargeable with the guilt of it, as being the per- sons faulty. indignation is the proper exercise of hatred of any thing as a fault or thing blameable ; and there could be no such thiag either in the Creator or creature, as hatred of a fault without indignation, unless it be conceived or hoped ‘that the fault is suffered for, and so the indignation be satis- fied. Whoever finds a hatred to a fault, and at the same time imputes the fault to him that committed it, he therein feels an indignation against him or it. So that God, by his 564 MISCELLANEOUS REMARKS. ae necessary infinite hatred of sin, is necessarily disposed to punish it with a punishment answerable to his hatred. § 5. It does not become the Sovereign of the world, 2 being of infinite glory, purity and beauty, to suffer such a thing as sin, an uncomely disorder, an infinitely detestable pollution, to appear in the world subject to his government, without his making an opposition to it, or giving some public manifestations and tokens of his infinite abhorrence of it; for “ he is of purer eyes than to behold evil, and cannot look on iniquity ;* Hab. i. 13. It is natural in such a case to expect tokens of the utmost opposition. If we could behold the infi- nite Fountain of purity and holiness, and could see what an infinitely pure flame it is, and with what a pure brightness it shines, so that the heavens appear impure when compared with it; and then should behold some infinitely odious and de- testable filthiness brought and set in its presence : would it not , be natural to expect some ineffably vehement opposition made to it ? and would not the want of it be indecent and shocking ? ' § 6. Ifit be to God’s glory that he isin his nature infinite- ly holy and opposite to sin; then it is to his glory to be infinitely displeased with sin. And if it be to God’s glory to be infinitely displeased with sin ; then it must be to his glory to exercise and manifest that displeasure, and to act accord- ingly. But the proper exercise and testimony of displeasure against sin, in the Supreme Being and absolute Governor of the world, is taking vengeance. Men may show their hatred — of sin by lamenting it, and mourning for it, and taking great” pains, and undergoing great difficulties to prevent or remove | it, or by approving God’s vengeance for it. Taking vengeance is not the proper way of fellow subjects hatred of sin ; but it is” in the Supreme Lord and Judge of the world, to whom ven-— geance belongs; because he has the ordering and government ‘of all things, and therefore the suffering of sin to go unpunished would in him be a conniving atit. Taking vengeance is as much the proper manifestation of God’s displeasure ‘at sin, as a mighty work is the proper manifestation of his power, orasa wise work is the proper manifestation of his wisdom. There may be other testimonies of God’s displeasedness with and abhorrence of sin, without testifying his displeasure in con- dign punishment. He might declare he has such a displeasure -and abhorrence. Sothere might be other testimonies of God's” CHAP VI. Of satisfaction for sin. 505 power and wisdom, besides a powerful wise effect. He might have declared himself to be infinitely wise and powerful. Bat yet there would have been wanting the proper manifestations -of God’s power and wisdom, if God had only declared him- self to be possessed of these attributes. The creatures might have believed him to be all-wise and almighty ; but by seeing his mighty and wise works, they see his power and wisdom. So if there had been only a declaration of God’s abhorrence and displeasure against sin, the creature might have believed - it, but could not have seen it, unless le should also take ven- geance for it. § 7. The honour of the greatness, excellency and ma- jesty of God's being, requires that sin be punished with an infinite punishment. Hitherto I have spoken of the requisite- ness of God’s punishing sin, on account of the demerit and hatefulness of it absolutely considered, and not directly as God is interested in the affair. But now, if we consider sin as levelled against God, not only compensative justice to the sin- “ner, but justice to Aimself, requires that God should punish sin with infinite punishment. Sin casts contempt on the majesty and greatness of God. The language of it is, that he isa being not worthy to be honoured or feared ; notso great, that bis displeasure i is worthy to be dreaded ; and that his threatenings of wrath are despicable. Now, the proper vindi- cation or defence of God’s majesty in such a case is, for God-to contradict this language in his providence towards sin that speaks ‘it, or to contradict the language of sin in the eventand fruit of sin. Sin says, God is a being not worthy that the sinner should fear him ; and so affronts him without fear. The proper vindi- cation of Gow majesty from this is, for God to shew, by the event, that he is an infinitely fearful and terrible being. The language of sin is, that God’s displeasure is not worthy that , the sinner should regard it. The proper vindication of God from this language is, to show, by the experience of the event, the infinite dreadfulness of that slighted displeasure. Insuch ~acase, the majesty of God requires this vindication. Ie eaunot be properly vindicated without it, neither can God be just to himself without this vindication; unless there could be such a thing as a repentance, humiliation, and sorrow, proportionable to the greatness of the majesty despised. When the majesty of God has such contempt cast upon it, and is trodden down “tn the dust by vile sinners, it is not fit that this infinite and glo- “tious majesty should be left under this contempt; but that it 506 MISCELLANEOUS REMARKS. should be vindicated by something opposite to the cont which is equivaient to it, or of weight sufficient to balance it; either an equivalent punishment, or an equivalent sorrow and repentance. So that sin must be punished with an infinite punishment. — sia § 8. There is a necessity of sin’s being punished with a condign punishment, from the daw of God that threatens such punishment. All but Epicureans will own, that all moral agents, are subjects of God’s moral government: and that therefore he has given a Jaw to his creatures. But if God has given a law to his creatures, that law must have :anctions, 2. é. it must be enforced with threatenings of punishment :. other- wise it fails of having the nature of a law, and is only of the nature of counsel or advice ; or ratherof a request. For one being to express his inclination or will to another, concerning any thing he would receive from him, any love or respect, without any threatening annexed, but leaving it with the person applied to, whether he wil grant it or not, supposing that his refusal will be with impunity; is properly of the nature of a request. It does not amount to counsel or ad- yice ; because, when we give counsel to others, it is for their interest. But when we express our desire or will of somethin we would receive from them, with impunity to them whether they grant :t or not, this is more properly requesting than counselling. No doubt it falls far short of the nature of law- giving. Forsuch an expression of one’s will as this, is an ex- pression of will, without any expression of authority. It holds forth no authority, for us merely to manifest our wills or incli- nations to another; nor indeed does it exhibit any authority over a person applied to, to promise him rewards. So persons may, and often do promise rewards to others, for doing those things that they have no power to oblige them to. So may persons do to their equals: So may a king do to others who are not his subjects. This is rather bargaining with others, than giving them laws. That expressionof will only isa law, which -is exhibited in such a manner as to express the lawgiver’s power over the person to whom it is manifested, expressing his power of disposal of him, according as he complies or refuses ; that which shews power over him, so as to oblige him to comply, or to make it be to his cost if he refuses. §9. For the same reason that it is necessary the divine law should have a threatening of condign punishment annexed, CHAP. VI. Of satisfaction for sin. 507 it is also necessary that the threatening should be falfilled. For the threatening wholly relates to the execution. If it had no connexion with execution, it would be wholly void, and would be as no threatening : and so far as there is not a cone nexion with execution, whether that be in a greater or lesser degree; so far and in such a-degree is it void, and so far approaches to the nature of no threatening, as much as if that degree of unconnexion was expressed in the threatening. As for instance, if sin fails of threatened punishment half the times, this makes void the threatening in one half of it, and brings it down to be no more than if the threatening had ex- pressed. only so much, that sin should be punished half the times that itis committed. But if it be needful that all sin in every act should be forbidden by law, i. e. with a prohibition and threatening of condign punishment annexed, and that the - threatening of sin with condign punishment should be univer- sal ; then it is necessary that it should be universally executed, A threatening ofan omniscient and true being can be supposed _ to signify no more punishment than is intended to be executed, and is not necessarily to be understood of any more. A threatening, if it signifies any thing, is asignification of some connexion betwixt the crime and the punishment. But the threatening of an omniscient being, cannot be under- stood to signify any more connexion with punishment than there is. 10. If it be needful that there should be a divine law, it is needful that this divine law should be maintained in the nature, life, authority and strength that is proper to it asa law. The nature, life, authority and strength of every law, consists in its sanction, by which the deed is connected with the com- pensation ; and therefore depends on the strength and firmness _ of that connexion. In proportion as that connexion is weak, in such proportion does the law lose its strength, and fails of the proper nature and power ofa law, and ids towards the nature of requests and expressions of will and desire to re- ceiye love and respect, without being enforced with authority. Dispensing with the law by the lawgiver, so as not to fulfil or execute it, in its nature does not differ from an abrogation of it, unless the law contains in itself such a clause, that it shall or may be dispensed with, and not fulfilled in certain cases, or when the lawgiver Picnces. But this would be a con- tradiction. For, if the law contained sucha clause ; then, not VoL, Vil. 3S 508 MISCELLANEOUS REMARKS. to fulfil it, would be according to the law, anda fulGlnneit ‘edt the law ; and therefore there would be no dispensing with the law in it, because it is doing what the law itself directs to. _ The law may contain clauses of exception, wherein particular cases may be excepted from general rules; but it cannot make provision fora dispensation. And therefore, for the lawgiver to dispense with it, is indeed to abrogate it. Though it may not be an abrogating it wholly, yet it is in some measure changing it. To dispense with the law, in not fulfilling it on him that breaks it, is making the rule give place to the sinner. But certainly it isan indecent thing, that sin, which provokes the execution, should procure the abrogation of the law. The necessity of fulfilling the law, in the sense mentioned, appears from Matt. v. 18.“ For verily I say unto you, Till heaven and ~- earth pass, one jot or one tittle shall in nowise pass from the law, until all be fulfilled”” The words will allow of: no other tolerable sense. § 11. It is necessary that the law of God should be main- tained and executed, and not dispensed with or abrogated for the sake of the sinner, for the following reasons : The nature and being of the law requires it. For, : as has been already shewn, by such dispensation it loses the life and authority of alaw, asit respects the subject. But it does not only fail of being a law in this respect ; it fails of being a rule to the Supreme Judge. The law is the great rule of righteous- ness and decorum, that the Supreme and Universal Rector has established and published, for the regulation of things in the commonwealth of the universality of intelligent beings and moral agents; a rule, by which things are not only to be regu- lated between one subject and another, but between the king and subjects ; that it may be a rule of judgment to the _ one, as well as a rule of duty to the other. It is but reasonable to suppose, thatsuch a rule should be established and publish- ed for the benefit of all that belong to this universal common- wealth, to bea rule to direct both their actions towards each other, and their expectations from each other, that they may have a fixed and known rule by which they are to act andto ~ be dealt with, to be both active and passive as members of this commonwealth. The subject is most nearly concerned, not only inthe measure of his own actions, but also in the consequences of them, or the method of his judge’s determin- ations concerning him. None that own the existence of a divine law, with threatenings annexed, can deny that there CHAP. VI. Of satisfaction for sin. 509 actually is sucha rule asthis, that relates both to the manner ~ of the creature’s acting, and also the judge’s acting toward him as subject tothat law. For none will deny, that the pre- cepts relate to the manner of the subject’s acting, and that the threatenings relate to the manner of the judge’s proceeding With the subject, in consequence of his obedience or dis- . obedience. It is needful that this great rule for managing affairs in this universal commonwealth, should be fixed and settled, and not be vague and uncertain. So far as it fails of this, it ceases to be of the nature ofarule. For it is essential to the nature of a rule, that it be something fixed. But if it be needful that it be something fixed, then it is needful that the author, and he by whom it subsists, should main-_ tain and fulfil it, and not depart from it; because that is in a measure to disannul it. If he doth so, therein the rule becomes unfixed, and it so far ceases to be a rule to the judge. § 12. That the law should be made to give place to the sinner, is contrary to the direct design of the law. For the Jaw was made, that the subject should be regulated by it, and give place to it; and not to be regulated by the subject, and to give place to him, especially to a wicked, vile, rebel- lious subject. The law is made, that it might prevent sin, and cause it not to be; and not that sin should disannul the law and cause it not to be. Therefore it would be very inde- cent for the Supreme Rector to cause this great rule to give place to the rebellion ofthesinner. | «3c § 13. Itis in nowise fit that this great rule should be abroe gated and give place to the opposition and violation of the rebellious subject, on account of the perfection of the law, and as it is an expression of the perfection of the lawgiver. _ The holiness, and rectitude, and goodness of this great rule, which the Supreme Lawgiver has established for the regulation of the commonwealth of moral agents, and its universal fit- ness, wisdom, and absolute perfection, render a partial abro- gation, forthe sake of them that dislike it, and will not submit toit, needless and unseemly. If the great rule should be set aside, for the sake of the rebel, it would carry too much of the face of acknowledgment, in the lawgiver, of. want of wisdom and foresight, or of some defect, in point of holiness or righteousness, in his law. He that breaks the law, finds fault with it, and casts that reflection on it, that it is not a good $10 MISCELLANEOUS REMARKs. Jaw; and if God should in part abrogate the law upon this, it would have too much the appearance of a cénceding to the sinner’s objection against it. But God will magnify his Jaw, and make it honourable, and will give no occasion for any such reflections upon it, nor leave the law under sucha reflection. If this great rule of righteousness be so excellent and good a law, it is not only unfit that it should give place to rebellion, as this would be a dishonour to the excellen of the law and Jawgiver ; but also a wrong to the public soi, of which the Supreme Rector of tle world has the éare, and isthe guardian. If the rule be perfect, perfectly right and just and holy, and with infinite wisdom adapted to the good of the whole ; then the public good requires that it be strongly established. The more firmly it is settled, and the more strongly it is guarded and defended, the better and the more it is for the public good; and every thing by which it is weakened, is a damage and loss to the commonwealth of beings. But I have already shown how every departure from it, weak- ens it, unfixes it, and causes it to fail of the nature of a set- tled rule, and in some measure disannuls it. © hon § 14. The sacredness of the authority of the Divine Lawgiver requires, that he should maintain and fulfil his law, when it is violated by a rebellious subject.. I have before spoken of the greatness and majesty of his Being, how that is concerned in it—I now would consider the sacredness of his authority, as he stands related to his creatures as their Lawgiver. The majesty of aruler consists very much in that which appears in him; that tends to strike the subject with reverence and awe, and dread of contempt of him, or rébel- lion against him: And it is fit that this awe and dread should be in proportion to the greatness and dignity of the ruler, and the degree of authority with which he is vested. But this awe and dread is by an apprehension of the tertibleness of the consequences of that contempt and rebellion, and thé > | degree of the danger of those tetrible consequences, or the degree of connexion of that rebellion with those consequens ces: Therefore, if it be meet that this awe or this apprehen- sion should be in proportion to the greatness and dignity of the ruler, then it is fit that the consequences of contempt of the Supreme Ruler of the world should be infinitely terrible, and the danger that it brings of punishment, or connexion that- it has with it, be strong and certain, and consequently, that the threatenings which enforce his laws should -be suréand CHAP. VI. Of satisfaction for sin. Bil inviolable. It is fit the authority of a ruler should be sacred proportionably to the greatness of that authority, 2. ¢. in pro- portion to the greatness of the ruler, and his worthiness of honour and obedience, and the height of his exaltation above us, and the absoluteness of his dominion over us, and the strength of his right to our submission and obedience. But the sacredness of the authority of a sovereign consists in the strength of the enforcement of it, and guard that is about it, 2. e. in the consequences of the violation to him that is guilty, and the degree of danger of these consequences. For the authority of a ruler does not consist in the power or influence he has on another by attractives, but coercives. The fence that is about the authority of a prince, that guards it as sacred, is the connexion there is between the violations of it, and the terrible consequences ; or, in other words, in the strength or sureness of the threatening. Therefore, if this connexion be partly broken, the fence is partly broken : in proportion as the threatenings are weak, the guard is weak. But certainly it is fit that the authority of the infinitely great and absolute Lord of heaven and earth should be infinitely sacred, and should be kept so with an infinitely strong guard, and a fence without any breach in it. And it is not becoming the sacred- hess of the majesty and authority of the great sxavroxpazupy that that perfectly holy, just, and infinitely wise and good law, which he has established as the great rule for the regu- lation of all things in the universal commonwealth of beings, should be set aside, to give place to the infinitely unreasona- ble and vile opposition that sinners make to it, and their horrid - and daring rebellion against it. § 15. The truth of the lawgiver makes it necessary that the threatening of the law should be fulfilled in every punc-, filio. The threatening of the law is absolute: Thou shalt surely die. It is true, the obligation does not lie in the claim of the person threatened, as it is in promises: for it is not tobe stipposed, that the person threatened will claim the punish- ment threatened. And, indeed, if we look upon things strictly, those seem to reckon the wrong way, who suppose the ne- cessity of the execution to arise from an obligation on God in executing, properly consequent on his threatening. For the necessity of the connexion of the execution with the threatening, seems to arise directly the other way, viz. from the obligation that was on the omniscient God in threatening, consequent on the futurity of the execution, Though, strictly ne MISCELLANEOUS REMARKS. ~ SARY speaking, he is not obliged to execute because he has threat- ened, yet he was obliged not absolutely to threaten, if he at the same time knew that he should not and would not execute ; ‘because this would not have been consistent with his truth, So that, from the truth of God, there is an inviolable con- - nexion between absolute threatening and execution; not so propeily from an obligation on God to conform the execu- tion to the past absolute threatening, as from his obligation to conf:rm his absolute threatening to the future execution. This God was absolutely obliged to do, as he would speak the truth. For if God absolutely threatened contrary to what he, knew would come to pass, then he absolutely threatened con- trary to what he knew to be truth. And how any can speak - contrary to what they know to be the truth, in declaring, pro-- ~ mising, or threatening, or any other way, consistently with perfect and inviolable truth, I cannot conceive. Threatenings are signi‘ cations of something ; and, if they are made con- sistent with truth, or are true significations of any thing, they are significations of that which is true. If absolute threat- enings are significations of any thing, they are significations of the futurity of the thing threatened. But if’ the futurity of the thing threatened is not true, then how can the threat- enings be true significations? And if God, in them, speaks contrary to what he knows, and contrary to what he intends ; how can he speak true, is to me inconceivable. § 16. It is with absolute threatenings, as it is with pre- dictions. When God has foretold something that shall come to pass hereafter, which does not concern our interest, and so is of the nature neither of a promise nor threatening, there is a necessary connexion betwixt the prediction and the ful- filment, but not by virtue of any claim we have to make; and so not properly by virtue of any obligation to fulfil, conse- quent on the prediction, but by virtue of an obligation on an omniscient Being in predicting, consequent on what he knew he would fulfil ; an obligation to conform the prediction to the future event. It is as much against the veracity of God, ab- solutely to threaten what he knows he will not accomplish, as to predict what he knows he will not accomplish ; for to do either, would be to declare, that something will be, which he at the same time does not intend shall be. Absolute threat- enings are a sort of predictions. God in them foretels or de- clares what shall come to pass. They do not differ from mere predictions, in the nature of the declaration or foretelling ; ' HAP. VI. Of satisfaction for sin. 513 but partly, in the thing declared or foretold, being an evil to come upon us—a mere prediction being of a thing indifferent —and partly, in the end of foretelling. In a threatening, the end of foretelling is to deter us from sinning; and pre- dictions of things indifferent are for some other end. Ab- solute threatenings ‘are God’s declaration of something fu- ture ; and{the truth of God does as much oblige him to keep the truth in declarations of what is future, as of what is past or present. For things past, present and future, are all alike before God—all alike in his view. And when God declares to. others what he sees himself, he is equally obliged to truth, whether the thing declared be past, present, ortocome. And, indeed, there is no need of the distinction between present truth and future, in this case. For if any of God’s absolute threatenings are not to be fulfilled, those threatenings are de- clarations or revelations contrary to future truth. But such a threatening is a revelation of the futurition of a punishment. That futurition is now present with God, when he threatens: present in his mind, his knowledge. And if he signifies that a thing is future, which he knows not to be future; then the signification he gives is contrary to present truth, even con- trary to what God now knows is future.—Again, an absolute threatening is a signification of the present intention of him that threatens: and therefore, if he threatens what he does not intend to fulfil, then he signifies an intention to be, which is not; and so the threatening is contrary to present truth. God’s absolute threatenings are a revelation to his subjects, of the appointed measures of their Judge’s proceeding with respect to their breaches of his law; and if they do not reveal what is indeed the intended method of the Judge’s proceeding, then it is not a true revelation. § 17. There is a necessity of the fulfilment of God’s absolute promises both ways; viz. both by an obligation on God to foretel pr declare, or foredeclare, the future benefit, according to What he foresaw would be, and he intended should be ; and also by an obligation on him to fulfil his pro\ mise consequent on his predicting, and by virtue of the claim of the person to whom the promise was made. And there is also an obligation on God to fulfil his absolute threatenings consequent on his threatenings, zndzrectly, by virtue of many ill and undesirable consequences of the event being, beside the certain dependence or certain expectations’ raised by God’s threatenings, in the persons threatened, and others that 514 MISCELLANEOUS REMARKS. > Sudan. are spectators ; of which consequences God may be obliged not to be a cause. But threatenings do not properly bring an obligation on God, that is consequent on them as. threat- enings, as it is with promises. As to those threatenings that are not positive or absolute, they are not necessarily followed with the punishment mentioned in them, because the pos- sibility of escaping the punishment is either expressed or understood in the threatening. But the divine truth makes it necessary that there should be a certain connexion between them, that as much punishment be inflicted as is signified by them. If certain suffering be not signified by them, then there is no necessary connexion between them and certain suffering, according to lg ordinary method of dealing with men, and that, therefore, they, as they would act rationally, have great reason to fear it, seeing that God does not see ‘cause to reveal what he will do to them: if this be all that . is really contained and understood in the threatening, then this is all that the threatening is connected with. Or, if the proper meaning of the threatening be, that such suffering shall come, unless they repent, and this be all that can be fairly understood, then the truth of God makes no more ne- cessary. But God’s truth makes a necessary connexion be- tween every threatening and every promise, and all that is pro perly signified in that threatening or promise. § 18. The satisfaction of Christ by his death is certainly avery rational thing. If any person greatly obliged to me, who was dependent on me, and whom I loved, should exceed- ingly abuse me, and should go on in an obstinate course of it. from one year to another, notwithstanding all I could say to him, and all new obligations continually repeated ; though at length he should leave it off, I should not forgive him, unless upon gospel considerations. But if any person that was a much dearer friend to me, and one that had always been true to me, and constant to the utmost, and that was a very near relation of him that offended me, should intercede for him, and, out of the entire love he had to him, should put himself to very hard labours and difficulties, and undergo great pains and miseries to procure him forgiveness ; and the person that had offended should, witha changed Me fly to this mediator, and should seek favour in his name,.with a sense in his own mind how much his mediator had done and suffered for him; I should be satisfied, and feel myself inclined, without any difficulty, to receive him into my entire friendship again ; but not without CHAP. VL Of ‘satisfaction for sin. aia the last mentioned condition, that he should be sensible how much his mediator had done and suffered. For if he was ig- norant of it, or thought he had done only some small matter, I should not be easy nor satisfied. So a sense of Christ’s sufficiency seems necessary in faith. Abigail, when mediating between David and Nabal, when the former was provoked to wrath azainst the latter, and had determined to destroy him, 1 Sam. xxv. 24. Fell at David’s feet and said, Upon me let this iniquity be, and let- thy handmaid, I pray thee, speak m thy audience, and kear the voice of thy handmaid.” “ And in verse 28. she calls Nabal’si iniquity her i iniquity.” By this it ap- pears, that a mediator putting himself in the stead of the offender, so that the offended party should impute the offence to him, and look on the mediator as having taken it upon him, looking on him as the debtor for what satisfaction should be re- quired and expected, was in those days no strange notion, or considered as a thing in itself absurd and inconsistent with men’s natural notion of things. -§ 19. Christ is often represented as bearing our sins for us: Isaiah litt. 4. ‘Surely he hath borne our griefs and ear- ried our sorrows.” Verse 11. “ For he shall bear their iniqui- ties.” Verse 12. “He bare the sin of many.” And with an evident reference to this last place, the apostle says, Heb. ix. 28. ‘So Christ was once offered to bear the sins of many: and to them that look for a, be shall appear the second time, without sin unto salvation.” And with a plain reference to yerses, 4, 5, of this liii. chapter of Isaiah, the apostle Peter says, 1 Pet. ii. 24. “ Who his ownself bare our sins in his own body on the tree.” ; The word translated here in Isaiah lili. 4. and 12. is sw; the same word, and the same phrase, of bearing sin and bearing iniquity, is often used concerning things which are the types of Christ’s priesthood and sacrifice, viz. the Levitical priests and sacrifices. It was no uncommon phrase, but usual, and well understood among the Jews ; and we find it very often used in other cases, and applied to others besides either Christ or the types of him. And when it is so, it is plain, that the general meaning of the phrase is lying under the guilt of sin, having it imputed and charged upon the person, as obnoxious to the punishment of it, or obliged to answer and make satisfac- tion for it ; or liable to the’ calamities and miseries to which it exposes. In such a manner it seems always to be used, VOL, Vir. > F 516 MISCELLANEOUS REMARKS, a unless in some few places it signifies to take away sin forgiveness. See Dr’ Owen on Heb.” ix. 28. ‘and Pool _ Synopsis on Isaiah liii. And, concerning their laying their hands on the head of the sacrifice, se€ also’ bh Synopsis ° Levit. i. 4. § 20. By merit, I mean any thing whatsoever in any perfon or belonging to him, which appearing in the view of. another is a recommendation of ‘him to that other’s regard, esteem or affection. I do not at present take into consideration, whether that which thus recommends be real merit, or some- thing that truly, according to the nature of things, is worthy to induce’ esteem, &c. but only what actually recommends and appears worthy i in the eye of him to whom it recommends the other ; which is the case of every thing that is actually the ground of respect or affection in one towards another, whether the ground be real worth, or only agreement in temper, bene- fits received, near relation, long acquaintance, &c. Whatever. it be that is by the respecting person viewed in the person re- spected, that actually has influence, and is effectual to recom- mend to respect, is merit or worthiness of respect or fitness for. it in his eyes. ‘By patron, I mean a person of superior dignity or merit, that stands for and espouses the interest of another, interposes, between him and a third person or party, in that capacity to _maintain, secure, or promate the interest of that other, by his influence with the third persap, improving his merit with him, or interest in his esteem and regard for that end. And by client, I mean that other-person whose interest the patron thus espouses, and in this manner endeavours to maintain and. promote. § 21. Having explained how I use these ¢erms, I would now observe the following things. 1. It is not unreasonable, or without foundation in the reason and nature of things, that respect should be shewn to one on account of his relation to, or union and connexion with another : or, that a person should be thought the proper ob- ject of regard, viewed in that relation or connexion, of which he is not the proper object himself,-singly and separately : or, which is still the same thing, that a person should be thought worthy of respect on the account of the merit of the other per~ son to whom he stands related, taking the word here as it has been explained, s bik vis ; os satisfaction for sin. G17 2, Whenever one is thus viewed, as having a merit of respect on the account, of another to whom he stands related, the merit of. the other, | . person is imputed to him ; and these - persons so far are substituted the one in the place of the other. This is plain : for the | persori tiow accepted, has not that merit in himself considered alone, but only as rélated to ano- ther that has merit.in himself, and 80 is respected for the sake of the mierit of that other ; which is the very same thing as; in our ‘consideration, | transferring that merit from the other person t to him, and viewing it in him as his merit, a merit whose recommending influence becomes his in some degree ; so that in all such cases. there is an imputation and substitution in some degree. The recommending influence of the one, becomes _ the recommending influence of the other, or in- fluence that prevails to recommend the other; which is the same thing. Thusit is, when any one respects a near relation, or the child ot spouse of a friend, that is very dear and greatly esteemed for such a friend’s sake, or shews the relative or friend greater regard, seeks his welfare more, and shews him more kindness than he would do if he were viewed out of such - a relation or connexion; and entirely by himself. , Thus it is reasonable and natural, that one should be respected for the merit of another, and so his merit be in some degree imputed _to another, and one person be substituted for another, according to the natural sense of all mankind. . $. As it is the relation of one to another, or his union with hint; that is the ground of respect shown him for. the other’s sake—and so the ground of substitution of the other in his stead, and of the imputation of the other’s merit in some de- gree—as has been observed ; so it is manifest, thatthe greater or neareér that relation is, andthe stricter the union, so much the more does it prevail for the acceptance of the person, or the object of respect, for the sake of him to whom he is united. 4. If there be any such thing as an union of one person to another, as, for instance, a patron toa client, in such degree or manner as that on such account it shalh be peculiarly fit to look upon them as completely one and the same, as to all that concerns the interest of the client, with relation to the regard of the friend of the patron ; then especially may the patron be taken by his friend as the aahstitinte of the client, and his merit be imputed to him. § 22, If it be inquired, what degree or manner of union 518 MISCELLANEOUS REMARKS. SV St may be looked upon as complete? J answer, When the pas tron’s heart is so united to the client, that when'the latter is'to be destroyed, he, from love, is willing to take his «destruction on himself, or what is equivalent théreto, so that the client may escape ; then he may be properly accepted as perfectly | one with regard to the interest of the ‘client ; for this'reason, that his love is such as thoroughly puts him into the place of the client in all that concerns his ‘intérest. “His love actually puts him in the room of the beloved, in that suffering or cala- mity which, being his total destruction, swallows up and con- sumes all his interest, without leaving the least part of it. Therefore, love that will take that destruction, évidently takes in his whole interest. It appears to be an equal balance for it. His love puts him thoroughly in his client’s stead. If ‘his love were such as made him willing to put bimself in the other's: stead, in many cases where his interest was concerned, but yet not in a case where all is concerned, the union is not com- plete ; he is partially, and not thoroughly, united. But when the love of the patron is such as to go through with the matter, and makes him willing to put himself in the other’s stead, even in the case of the last extremity—and where the beloved is to be utterly and perfectly destroyed—then he is, as to his love, sufficiently united, so as to be accepted as completely one by his friend, in all that concerns the client’s welfare. § 23. Especially is the client’s welfare properly and naturally regarded, for the sake of the patron that is very dear and worthy inthe eyes of any:person, when the way in which — the patron expresses his desire of theclient’s welfare, is by suffering and being at expence of his own personal and private ~ welfare in any degree, forthe welfare of the client. Expend- ing one’s good or interest for another, is properly transferring the interest in the. good expended, into the good sought: the expended good, whichis the means, is properly set aside and removed, in the regard of him that is at the expence, and whose regard is placed on that good which is the end. The — good of the price is parted with, for the good of the thing purchased; and therefore, here is a proper substitution ofone — . in the place of the other. In such acase, therefore,inamore . special manner, will.it be proper and natural for one in whose eyes the patron is very worthy, and to whom he is very dear, ‘to have regard to the welfare of the client for the patron’s sake, or for the sake of the patron’s merit : as, suppose the client of the excellent and dear patron be-achild or spouse in “CHAP. vie < Of satisfaction for sin. sid eaptivity, and thé patron lays out himself exceedingly for the client’s redemption, and goes through many and very great: hardships, and is at vast expence for obtaining it. § 24. If the patron who seeks the welfare of ‘the client, particularly and directly applies himself to the person who has so high an esteem and affection for him, expressing his desires of the client’s welfare, and that what is expended for'his sake be given to him; then especially is it natural that'the person | of whom his client’s welfare is sought, should be ready to grant it for his sake, and it is still more highly proper and natural to regard the client’s welfare on account of the patron’s merit, or to reckon the merit of the patron to his client’s’ ac- count ; if the merit of the patron consists, or especially appears in what he does for his client’s welfare ; or if the virtues and worthy qualities have their chief exercise, and do chiefly ex- . hibit their amiableness in those excellent and amiable acts which he performs in seeking the good of the client. In this’ ease, it is peculiarly natural to accept the client, on the ac-= count of the merit of the patron; for the merit is on his account, and has its existence for the sake of the client. More especially is itnatural, when his merit, above all, consists and appears in the very expence of his own welfare, for the welfare of the client, or in the act of expending or exchanging the one for the sehen! For, as was observed before, such ex- pence i$ properly regarded as a price of the client’s welfare; but when such merit is added to the price, this merit becomes the worth, value er preciousness of the price ; preciousness of another kind, besides merely the value of the natural good parted with.. It addsa moral good to the price, equal tothe natural good expended ; so that the worthiness of the patron, and the value expended are offered both together in one, as the price of the welfare of the client. The thus accepting of the patron’s merit, as being placed to the account of the client, will be more natural still, ifthe patron puts himself in the place of that client, undertaking to appear for him, to represent him, and act in his stead, by an exceeding great change in his cir- cumstances clothes himself with the form of his client, goes where he is, takes his place in the universe, puts himself into his circumstances, and is in all things made like unto him, wherein this may be consistent with maintaining his merit in- violable. If the client be unworthy, and an offender, and has deserved ill ofthe person whose favour he needs, then abating and dismissing resentment, or lessening or withholding the $20 MISCELLANEOUS REMARKS; ¥ evil deserved, for the sake of the merit of the patron, is equis valent to a positive favour for his sake, in case of no offencé and demerit of punishment. § 25. If the person that needs favour be an offender ond unworthy, then, 1 in order to a proper influence and effect of the: union and merit of a patron, to induce his, friend to receive him into favour on his account, the union of the patron with his client, and his undertaking and appearing as his patron to seek “ash ip for him, should be in such a manner, and. attended with Suc circumstances, as not to diminish his merit, 2 e. So as ihat his union with, and intercession for the client, shall not in the least infringe on these two things, viz. the patron’s ‘own union with his friend, whose favour he seeks for the client, and his merit strictly so called, 7.e. bis own virtue. For if. his own worthiness be diminished, by his union with one that is unworthy, then his unfluence to recommend. the client one way; is destroyed one way, at the same time that itis established another. For that recommending influence consists in these two things, viz. his merit, and his union with the client. There- fore, if one of these is diminished or destroyed, as the other is advanced and established; nothing is done on the whole toward recommending the ArH Therefore, in order that, on the whole, the client be effectually recommended, it is hecessary that the patron’s union to an offending unworthy, client should be attended with such circumstance, that it shall not be at all inconsistent with these two things, his regard to his friend, and his regard to virtue and holiness: for i in these two things consists his merit in the eye of his friend; and therefore it is necessary, that his appearing united to his un= _— worthy and offending client should be with such circumstances as most plainly to demonstrate, that he perfectly disapproves of his offence, and unworthiness, and to shew a perfect re- gard to virtue, and to the honour and dignity of his offended injured friend. There is no way that this can be so thoroughly and fully done, as by undertaking himself to pay the debt to the honour and rights of his injured friend, and to honour the | rule of virtue and righteousness the client has violated, by putting himself in the stead of the offender, into subjection to the injured rights and violated authority of his offended friend, and under the violated law and rule of righteousness belonging to one in the client’s state; and so, for the sake ~ of the honour of his friend’s authority, and the honour of the rule of righteousness, suffering the whole penalty due to a _ HAP VI. Of satisfaction for sin. $21, the offender, and which would have been requisite to be suf- fered by him, for the maintaining the honour and dignity of those things; and himself, by such great condescension, and under such self-denial, honouring those rights and rules by his obedience and perfect conformity to them; hereby giving the most evident testimony to all beholders, that although he loves his client and seeks his welfare, yet he had rather. be, humbled so low, deny himself so greatly, and suffer so much, than that his welfare should be in the least diminished, his au- thority weakened, and his honour and his dignity degraded. 8 26. Ifthe patron be, in the eyes of him whose favour is sought, of very great dignity, itis agreeable to reason and nature that this should have influence to proeure greater fa- vour to the client than if he were of less dignity. And when it is inquired, whether there be a sufficiency in the patron and his relation to his client, to answer to such a degree of. favour as is proposed to be attained for him; the dignity of the patron is one thing that is to be estimated and put into the scales, with the degree of favour sought, in order to know whe- ther it be sufficient to countervail it. By dignity, I here in- tend, not only the degree of virtue and relation to his friend, of. whom he seeks favour, but the greatness of the person : the patron. If, in adjusting this matter, the dignity that is viewed in the patron and his friend’s regard to him, be so great, that, considered with the degree of the patron’s union with his client, there is a sufficiency to countervail all the favour that the client needs, or the utmost that he is capable of receiv- ing, then there is a perfect sufficiency in the patron for the client, or a sufficiency completely to answer and support the whole interest of the client; or a sufficiency in his friend’s regard to the patron, wholly to receive, take in, and compre- hend the client, with regard to his whole interest, or all that pertains to his welfare ; or, which is the same thing, a suffici- ency fully to answer for him as his representative and substis. tute, in all that pertains to his welfare. § 27.If the patron and client are equals as to greatness of being or degree of existence, and the degree of the pa- tron’s union with his client should be such (and that were pos- sible) that he regarded the interest of the client equally with his own personal interest; then it would be natural for the patron’s friend to regard the client’s welfare for the sake of the $20 MISCELLANEOUS REMARKS. patron, as much ashe regards the patron’s own personal wel- fare : because, when the case is so, the patron is as strictly united to the clientas he is to himself, and his client’s welfare becomes perfectly, and to all intents and purposes, his own interests, as much as his personal welfare ; and therefore, as the love of his friend to him disposes him to regard whatever is his interest, to such a degree as it is his interest; so it must dispose him to regard the client’s welfare in an’ equal degree with his own personal interest; because, by the sup- position, it is his interest in an equal degree. But this must be here provided or supposed, viz. not only that so strict an union of the patron’and client be possible, but also that it bé pro- per, or that there be no impropriety or unfitness im it: be- cause, if it be unfit, then the patron’s being so strictly unit- ed to him, diminishes his merit ; because merit, at least in ‘part, consists in a regard to what is proper and fit; and if the degree of union be unfit, it diminishes the influence of that ‘union to recommend the client one way, as much as it increases. it another. But if the patron and client are not equals, but the patron be greater and vastly superior as to rank and des greeof existence, it gives greater weight to his union, as to its influence with the friend of the patron, to recommend the client; sothat aless degree of union of the patron with the client may be equivalent to a greater union, in case of equa- lity. Therefore, in this case, though the union be not so great as that his regard to the client’s interest should be equal - with his own personal interest, but may be much less, yet his regard to it may be such, that its recommending influence may be equivalent to that which is fully equal in the ease of equa- lity of persons; and therefore may be sufficient to answer the same purposes towards the client, and consequently to be perfectly sufficient for the client, with regard to the client’s whole interest. From these things, we may gather this as a rule whereby to judge, whether there be a sufficiency in the pation’s union with his client, to answer for the whole interest of the client with the patron’s friend, with respect to the de- gree of union of the patron, and the degree of greatness, where there is no defect of merit in other respects, viz. that the patron’s union with the client shall be such, that consi- dering jointly both the degree of greatness, and degree of union, the patron’s union with bis client shall be as considers able and weighty, and have as much recommending influence, ‘as if, in case of equality of the patron with his client, the union between them was so great, that the patron’s regard to CHAP. VI. Of satisfaction for sin. . 9593 the welfare of the client were equal to. his own.—Then the union of the patron has its measure and proportion according ‘to the rule now mentioned, and so is sufficient to answer his ‘whole interest; when the degree of his regard to his client's “interest stands in the same proportion to his regard to his:own personal interest, as the degree of -the capacity of the client ' stands in to.the degree of his own capacity ; -for the degrees of capacity are as the greatness or the degrees of existence of the person. . re Vea § 28. When the patron’s regard to his client is thus pro- portioned, that is, when hé@ regards the clients interest as his own, according to the client’s capacity, then such an union may most fitly and aptly be represented, by the client’s being taken by the patron to be as a part or member of himself, as — though he were a member of his body. For men love each part of themselves as themselves, but vet not each part equally with themselves; but each part as themselves; ac- cording to the measure of the capacity of the part. A man - loves his little finger as himself, but not equally with.the head ; but yet with the same love he bears to himself, according to the place, measure and capacity of the little finger. The most proper and plain trial and demonstration of this suffi- ciency of union of the: patron with the client, consisting in such a proportion of regard to his welfare as has been men- tioned, is the patron’s being willing to bear sufferings for the client, or in his stead, that are equivalent to sufferings which properly belong to the latter; which equivalence of suffer- ings must be determined by a joint estimation of these two. ‘things, viz. the degree of suifering, and the greatness. of the sufferer. When the effect of the patron’s love to the client is a suffering for the client that is equal in value or weight to the client’s suffering, considering the difference of the de- “gree of persons ;' it shows, that the love to the client, which “js the cause of this suffering, is also equal or equivalent to ‘his love for himself, according to the different degree of the persons. Re *”*°~“The most proper and clear trial of the measure of love or regard to the interest of another, is the measure of suf- fering, or expence of personal interest, for the interest of the beloved. So much as the lover regards the welfare of the “heloved, so much in value or weight of his own welfare, will “he be willing’ to part with for it. If the value of the welfare COONen, vin © pig JBAue BY yup ater iat 524 MISCELLANEOUS REMARKS. \ obtained, be, in the regard of the sufferer, fully sade value of the welfare parted with, then, there being an equal balance, no preponderation of self-love will hinder parting with one for the other. The love therefore is sufficient and equal to self-love, allowing only for the difference of capacity or greatness of the persdns; as the sufferings are equal, al- lowing for the same ditlerence of the degree of persons. § 29. There can be but one thing more requisite, ac- cording tothe nature of things, in order to its being to all intents and purposes proper and suitable that the patron should be accepted as one with the client, in what pertains to the client’s interest, and his merits being imputed to the client, and his having favour on the account of it; which is this, that seeing the client is an intelligent being, capable of act and choice, he should therefore actively and cordially concur in the affair; that the union between the patron and him should be mutual ; that as the patron’s heart is united to the client, so the client’s heart should be united to the patron; that as there is that disposition and those ‘acts appearing in the p2tron that are proper to the character and relation of a pa- tron, in undertaking for the client to appear for him before his friend, as his representative, guardian, deliverer and sa- viour, and condescending to him to do and suffer all for him needed for his help and advancement; so there must also ap- pear ia the client those dispositions and acts that are proper to the character and relation of a client, cleaving to him, com- mitting his cause to him, and trusting in him, in an entire ap- probation of the patron’s friendship, kind undertaking and patronage ; and sot only an approbation of the patron’s union to him, by which he avails for his being looked upon as one with him, but also of the patron’s union to his friend, whose favour he seeks, which union with his friend avails to the ‘acceptance of the patron; and also an entire approbation of the benefits which the patron seeks of his friend for the elieat; or, in one word, a cordial and entire faith of the client in his patron. When there is thus a mutual union be- tween the patron and client, and an union throughout between -them both, and the friend whose favour is sought, together with those things before mentioned, there is every thing re- quisite in order to the fitness of the acceptance of the client on the account of the patron, and his receiving such favour from the patron’s friend, as is requisite to all that pertains to the client’s welfare; so that such an acceptanee and such CHAP, VL OF satisfaction for stn. 525 favour shall be in all respects proper, according to the nature of things, and common sense of intelligent beings, and of no - evil or improper consequence. § 30. It was needful, that a Mediator beiween two parties distant and alienated one from the other, in order to be the middle person to unite them together, should himself be united to both. Otherwise he could not be 2 bond of union between them. And if he be a Mediator between God and guilty men, it was necessary that he should unite himself to them, or assume them as it were to himself. But if he unites him- self to guilty creatures, he of necessity brings their guilt on himself, If he unites himself to them that are in debt, he brings their debt on himself. He cannot properly unite him- self toa rebel against God, and one that is obnoxious to God’s . wrath, and is condemned to condign punishment, to be a Mediator to bring God to be at peace with him, without yo- luntarily taking his sufferings on himself; because otherwise his undertaking for, and uniting himself to such an one, will appear like countenancing his offence and rebellion. But if at the same time that he unites himself to him, he takes it upon himself to bear his penalty, it quite takes off all such ap- pearance. He shews, that though he loves the rebel that has affronted the divine Majesty, yet he at the same time has the greatest possible abhorrence of the injury to God’s ma- jesty, and dishonour to his name, in that he regards the ho- nour of God’s majesty so much as to be willing to endure so extreme sufferings, thatthe divine glory and majesty may not be injured, but fully maintained. § 31. Christ suffered the wrath of God for men’s sins in such a way as he was capable of, being an infinitely holy persan, who knew that God was not angry with him personally, but infinitely loved him. The wicked in hell will suffer the wrath of God, as they will have the sense and knowledge, and sight of God’s infinite displeasure towards them and hatred of them. But this was impossible in Jesus Christ. Christ therefore could bear the wrath of God in no other, but these two ways, viz. in having a great and clear sight of the infi- nite wrath of God against the sins of men, and the punish- ment they deserved; and in enduring the efects of that wrath. This it was most fit that he should have, at the time when he was suffering in their stead, and paying their ransom to deliver them from that wrath and punishment. That he 596" MISCELLANEOUS REMARKS.) fT might know what he did, that he might»act with’ fulllunders! - standing at the time when he made expiatiom and paid)aitan® som for sinners to redeem them from hell. »It- was requisite? that he should have a clear sight of the dreadful evil and- odiotisness of sin, and of the dreadfilness of the*punishment from which he suffered to déliver them, otherwise he would not know how great a benefit he’ vouclisafed them in redeems: — ing them from this punishment: -Chiist, doubtless} actually? had a clear view of both those things in the time of his Jast: suffering. Every thing” in the circumstances’ of hiswlast sufet fering concurred to give him ‘a great and full sight ofthe» hateful nature of the sin of man. For its odiousness ‘and malignant nature never appeared so much’ in’ its own proper! colours, as'it’ did in that act of murdering the» Somof God, and in exercising’ such contémpt’ and cruelty: towards chit: Likewise, every thing in the’ citcumstances of “his last®suffer= ings tended to’ give him a striking view of the dreadful pud’ nishment of sin. The sight of the evil of sin tended torthis;! and so did the enduring of’ temporal death, especially under! such circumstances, with such extreme pain, God "hiding his face, his dying’ a death that by God’s appointment was’ ai accursed death, having a sight of the malice and triumplhiof devils, and being forsaken of his friends; &c. As God'ors" dered external circumstances to help forward this purpose ¥ so there is all reason to think, that his own influences of Christ’s ” mind were agreeable hereto, his spirit acting’ with his provi- dence to give him a full view of those things. Now, the clear view of each of these must of necessity be inexpressibly’ terrible to the man Christ Jesus. His having so clear an actual view of sin and its hatefulness, was an idea infinitely disagreeable to the holy nature of Christ; and therefore, unless balanced with an equal sight of good that comes by this evil, must have been an immensely disagreeable sensation in | Christ’s soul, or, which is the same thing, immense suffeting. ' But that equally clear idea of good, to counterbalance the” evil of sin, was not given at that time ; because God forsook * Christ, and hid himself from him, and withheld comfortable in-- fluences, or the clear ideas of pleasant objects. ‘Thus, Christ baré our sins; God laid on him the iniquities of us all; and he bare the burden of them; and so, his bearing the burden of our sins may be considered as something diverse from his suffering God’s wrath. For his suffering wrath consisted moré in the sense hé had of the dreadfulness of the punishment of sin, or of God’s wrath inflicted for it. Thus, Christ was 4 2 A ee ee CHAP. VI. Of satisfaction for sin. . 527, tormented notionly in the fire of God’s wrath, but inthe fire. of our sins; and our sins were his tormentors: the evil and. malignant nature of sin, was what Christ endured immediately as well as more remotely, in’ bearing the consequences of it. } § 22... Thus, Christ saffered that which the damned in hell. donot suffer... For they do not see the hateful nature of sin. They have no idea of sin in itself, that is infinitely disagreea- ble to their nature, as the idea’ of sin was to Christ’s holy nature ; though conscience in them be awakened to: behold. the dreadfal guilt and desert of sin, And as the clear view of simin its liatefulriess necessarily brought great suffering.on; the holy soul of Christ ;.so also did the view.of its punishment. _ For both the-evil of sin and the. evil of punishment, are infinite, and both infinitely disagreeable to Christ’s nature : the former to his natureas God; the Jatter to his natureasman. Such is human nature, that a great and clear, and full idea-of suffer- ing; without some other pleasant and sweet idea fully to balance it, brings suffering’ ; as appears from the nature of all spiritual ideas. They are repititions (in a degree at least) of the things themselves of which they are ideas. Therefore, if Christ had had a'perfectly clear and full idea of what the damned suffer in hell, the'suffering he would have had in the mere presence of that idea, would’ have been perfectly equal to the thing itself, if there had been no ideain Christ in any degree to balance it; such as,some knowledge of the love of God, of a future reward, future salvation of his elect, &c. But pleasant ideas in this;clearness being in a great measure withholden by rea- son of God’s hiding his face ; hence, the awful ideas of eternal. death which his elect people deserved, and of the dismal wrath of God, of consequence filled the soul of Christ with an inex- ’ préessible gloom. Though Christ knew the love of God to him, and knew he should be .successful in his sufferings; yet when God forsook him, those dismal views, those gloomy ideas so fixed and swallowed up his mind, that though he had the habitual knowledge of those other objects, yet he could not attend to them ; he could haye comparatively but little com- fort and support from them ; for they could afford support no farther than they were attended to, or were in actual view. Chiist’s great love and pity to the elect, was one source of his suffering. A strong exercise of love excites a lively idea of the object beloved. And a strong exercise of pity ex- cites alively idea of the misery under which he pities them. Christ’s love then brought his elect infinitely near to him in 528 MISCELLANEOUS REMARKS. 181 that great act and suffering wherein he especially stood for them, and was substituted in their stead : and his love and pity fixed the idea of them in his mind, as if he had really been they ; and’fixed their calamity in his mind, as ‘though it really was his. A very strong and lively love and pity toward the miserable, tends to make their case our’s; asin other respects, so in this in particular, as it doth in our idea place us im their’ stead, under their misery, with a most lively, feeling sense’ of that misery, as it were feeling it for them; actually suffering it in their stead by strong sympathy. : Ug Mads wieder § 33. Hence we may see how the same thing, the same ideas that distressed the soul of Christ and brought on his' amazing sufferings, engaged him to gothrough them. It was ordered that’ the bitterness of the cup, though exceedingly» dreadful, was of that nature, thatthe tasting of that bitterness’ was the thing that engaged him to go on to drink up the cup;! and that as the bitterness of it arose from the clear idea he had: then given him of the infinitely hateful and dreadful nature of sin. The more lively this idea was, the more dreadful was it’ to the soul of Christ ; and yet, the more lively hisidea of the’ hatefulness and dreadfulness of sin was, which consists in’ disobedience to God, the more did it engage him) not to dis- obey that great command he had received of his Father, viz. — That he should drink this cup, and go through those sufferings. “The more hehad a sense how dreadful it is to contemn the authority of God, and to dishonour his holy name ; the more -would he be engaged to remove and abolish this dishonour, and to honour the authority of God. The more he hada sense of what an odious and dreadful thing sin was, the more would: — his heart be engaged todo and suffer what was necessary to” ; take away this dreadful and odious thing, from those whom the — Father had given him. It was the lively exercise of love and — pity to those whom the Father had given him, that occasioned so lively a view of the punishment to which they had exposed — themselves, whereby his soul was filled with dismay. | But this’ — lively love and pity at the same time engaged him to suffer for: them, in order to deliver them from their deserved punish= ment. And as pity towards his elect excited a lively idea of their misery; so, on the other hand, the increase of his idea of their misery excited strong exercises of pity, and this pity engaged him still to endure those sufferings in their. stead. a ‘Tia, tem, ~~ eres CHAP. VI. Of satisfaction for sin. $29 § 34. From what has been said, we may learn how Christ ‘was sanctified in his last sufferings. The suffering of his soul in great part consisted in the great and dreadful sense and idea that he then had of the dreadful, horrid odiousness of sin ; which was done by the Spirit of God. But this could not be, without 2 proportionable increase of his aversion to, and hatred of, sin ; and consequently of his inclination to the con- trary, which is the same thing as an increase of the holiness of his nature. Beside the immediate sight he had of the odious nature of sin, he had that strong sense, and that great experi- ence of the bitter fruit and consequence of sin, to confirm his enmity to it. Moreover, he was then in the exercise of his _ highest act of obedience or holiness, which, tending to increase the principle, the bringing forth of such great and abundant fruit, tended to strengthen and increase the root. Those last sufferings of Christ, were in some respect like a fire to refine the gold. For, thoughthe furnace purged away no dross, yet it increased the preciousness of the gold; it added to the finite holiness of the human nature of Christ. Hence Christ calls his offering himself up, his sanctifying himself; John xvii. 19. <* And for their sakes I sanctify myself, that they also may be ‘sanctified through the truth.” Hence he calls those last suf- ferings a baptism that he was to be baptized with. It was a baptism to him in two respects, as it purged him from imputed guilt, and as it increased his holiness by the Spirit of God that gave him those terrible but sanctifying views. And s0 this -is one way in which the Captain of our salvation is made perfect _by sufferings; Heb. ii. 10. and v. 9. and Luke xiii.32. Thus Christ, before he was glorified, was prepared for that high de- gree of glory and joy to whichhe was to be exalted, by being "first sanctified in the furnace. § 35. Another way in which it was possible that Christ should endure the wrath of God was, to endure the effects of that wrath. All that he suffered was by the special ordering of God. There was a very visible hand of God in letting men _and devils loose upon him at such a rate, and in separating from him his own disciples. Thus it pleased the Father to bruise ~ him and put him to grief. God dealt with him as if he had been exceedingly angry with him, and as though he had been the . object of his dreadful wrath. This made all the sufferings of _ Christ the more terrible to him, because they were from the hand of his Father, whom he infinitely loved, and of whose infinite love he had had eternal experience. Besides, it was an 530 MISCELLANEOUS REMARKS. TT? lke effect of God’s wrath, that he forsook Christ! ~This eaused ‘Christ to cry out “ Afy God, my God, why hast thou forsaken me?” This was infinitely terrible. Christ’s knowledge of the glory of the Father, and his love to the Father, and the sense and experience he had had of the worth of the Father’s love to him, made the withholding the pleasant ideas and manifesta- .tions of his Father’s love, as terrible to him, as the sense and knowledge.of his hatred is to the damned, that have no know- ledge of God’s excellency, no love to him, nor any experi- ence of the infinite sweetness of his love. It was a special fruit of the wrath of God against our sins, that he let loose upon Christ the Devil, who has the power of death, ‘is God’s executioner, and the roaring lion that deyours the damned in hell. Christ was given up to the Devil as his captive for a season. This antitype of Jonah was thrown to this great Leviathan, to be swallowed up as his prey. The time of Christ’s suffering, was the time of the prevaleney of the power _of the Devil, wherein Christ was delivered up to that power, as is implied in Luke xxii. 53. “When I was daily with you in in the temple, ye stretched forth no hands against me : but this _is your hour, and the power of darkness.” And therefore, when his last sufferings were approaching, Christ said, John xiv. 30, *‘ The Prince of this world cometh.” He was let loose to tor- ‘ment the soul of Christ with gloomy and dismal ideas. He _probably, did his utmost to contribute to raise his ideas of th torments of hell. . § 36. That God should all along require sacrifices in his Church, and that something should be done, by all that wor- shipped him, to make atonement for their sins. Saerificing obtained throughout the world, in all nations and ages ; and, that such a. multitude of, sacrifices should, be appointed ; that sacrifices should be offered,so continually, an on so many oc- casions, and: joined with all their public worship 3 was a plain testimony of God, ‘that areal atonement or satisfaction to his justice was necessary, and that God did not design, in his - manner of dealing with,mankind, that men should be pardoned and accepted .without, atonement. And if there, was nothing of trueand ‘real atonement and sacrifice, in those beasts that _were offered, then doubtless they were an,evidence, that there .wasto be some other greater sacrifice, which was to. bea pro- “peratonement or satisfaction, and of which they were only the presage and. signs ;as),those isymbolical , actions which God sometimes commanded the prophets to perform, were signs CHAP vi. Of satisfaction for sin. 531 | and presages of great events which they foretold. This proves that a sacrifice of infinite value was necessary, and that God _ would accept of no other. For an atonement that bears no proportion to the offence, is no atonement. An atonement carries in it a payment or satisfaction in the very notion of it. And if satisfaction was so little necessary, that the divine Ma- jesty easily admitted one that bears no proportion at allto the offence, 7. e. was wholly equivalent to nothing, when compared with the offence, and so was no payment or satisfaction at all ; then he might have forgiven sin without any atonement. But if so, how came an atonement to be so greatly insisted upon, as is represented by all the prodigious expence and labour, and multitude of services, and ceremonies, and so great an ap- paratus, and so great pomp, which, with so much exactness, were prescribed to be continued through so many ages, re- specting their typical sacrifices and atonements, and from God’s church were propagated through the wnt of man- kind? No mere creature can have any thing to offer to God, which is not his already: for all that he has is God’s Ps to him. § 37. Let us consider how a perfectly wise, holy, and disinterested arbiter, whose office it should be to regulate all things within the whole compass of existence according to the most perfect propriety, would determine, in case the creature _ should injure the Most High, should cast contempt on the majesty, and trample on the authority of the infinite Lord of the universe: whether he would not determine, that in such a casethe injury should be repaired, his majesty vindicated, and the sacredness of the authority thoroughly supported ; and that it was very requisite, in order to things being regulated and disposed most fitly and beautifully, that sech injuries should not be forgiven in the neglect of this, or without due care taken of this matter. Ifit be fit that the honour of God’s majesty should be maintained at all in any degree, (which I ‘suppose none will deny), then ‘why is it not most fit that it should be maintained fully ? If it would be quite improper and unsuitable, that the dignity of the Supreme Being, the sacredness of the authority of the infinitely great Governor of the world, should be entirely neglected, should be suffered at all times, and to the greatest degree, to be trampled on, without any care to defend or support it; and that the majesty of this great King, as to the manifestation of it, should be ob- _ VOL. Vile 3X 532 MISCELLANEOUS REMARKS. scured by his enemies to the greatest degree, and that con tinually and for ever, without any vindication or reparation at all; then why is it not most suitable and most becoming, that the vindication of it should be thorough, and the reparation complete and perfect ? . § 38. What has been observed, may serve to shew the reasonableness of the doctrine of the suciotctioe of Christ ; and that it is most rational to suppose, that if God did determine to forgive such as had cast contempt on his infinite majesty, and on his authority, as the infinitely high Lord over all, and to take such into favour, infinite wisdom would some way or other so contrive the matter, that the injury done to the appearance or exhibition of the dignity and sacred authority of the great King, should be fully repaired, and his majesty entirely vin- dicated, and set forth in all awfulness, inviolable sacredness and worthiness of regard and reverence. It cannot here be, reasonably objected, that God is not capable of properly ~ receiving any satisfaction for an injury, because he is not capable of receiving any benefit ; that a price offered to men satisfies for an injury, because it may. truly be a price to them, or a thing valuable and beneficial; but that God is not capable of receiving a benefit. For, God is as capable of receiving satisfaction, asinjury. It is true, he cannot properly be pro-. fited ; so neither can he be properly.hurt. But, as rebelling against him, may properly be looked upon as of the nature of an injury or wrong done to God, and so God is capable of being the object of injuriousness ;, so, he is as capable of being the object of that which is the opposite of injuriousness, or the repairing of an injury. If yousay, what need is there that God have any care for repairing the honour of his majesty, when it can do him no good, and no addition can be made to his happiness by it? You might as well say, what need is there that God care when he is despised and dishonoured, and. his authority and glory trampled on; since it does him no hurt? Itisavain thing here to pretend, that God cares only, because it hurts creatures’ own happiness for them to cast contempt on God. Is that agreeable to the natural light of all men’s minds, to the natural sense of their hearts, and to the dictates of conscience, which unavoidably and necessarily arise, after some very direct, most profane, and daring oppo- sition to, and reproach of the Most High, that God is now angry and much provoked, only because the audacious sinner has now greatly hart himself, and hurt his neighbours, that. a CHAP. VI. Of satisfaction for stn. 533 happen tosee him? No, this is entirely diverse from the voice of natural. sense in sucha case, which inevitably suggests, that God is provoked, as one will regard himself for himself, as having a direct respect for his dignity and majesty. _And_-this is agreeable to the sirictestreason. It is impossible, if God infinitely loyes and honours himself, as one infinitely worthy to be loved and esteemed, but that he should, from the same principle, peanortionably, abhor and oppose opposition to, and contempt of himself. And if it be in its own nature decent and proper for him thus to love himself, then it is in its own nature fit and becoming in him to hate opposition to himself. Amd-for the same reason, and from the same principle, God, avhen he is contemned and injured, and his authority and glory are trampled in the dust, will be disposed to repair the injury done to his honour, and raise hisinjured majesty out of bhe dust again. § 39. The satisfaction of Christ, by suffering the punish- ‘ment of sin, is properly to. be pete as being.in its own nature different from the merié of Christ. For merit is ‘only some excellency or worth. But when we consider Christ’s sufferings merely as the satisfaction for the guilt of another, the excellency of Christ’s act in suffering, does not at all come into consideration; but only those two things, viz. Their equality or equivalence to the punishment that the sinner de- served ; and, 2dly, The union between him and them, or .the propriety of his being accepted in suffering, as the representa- tive of the sinner. Christ’s bearing our punishment for us, -is not properly meriting that. we should not bear it, any more “than, if it had been possible for us ourselves to have borne it all, that would have been meriting that we should not be punished any more. Christ’s sufferings do not satisfy by any ‘excellencyin them, but by a fulfilment. To satisfy by a ful- filment, and to satisfy by worthiness or excellency, are different ‘things. If the law be fulfilled, there is no need of any exe cellency or merit to satisfy it ; because it is satisfied by taking place and having its course. Medes how far the dignity. or worthiness of Christ’s person comes into consideration, in determining the propriety of his being accepted asa repre- sentative of sinners, so that his suffering, when equivalent, can be accepted as theirs, may be matter of question and debate ; _but it is a matter entirely foreign to the present.purpose. ; 5 § 40. The blood of Christ washes away sin. So itis 534 MISCELLANEOUS REMARKS. Re represented in the Scripture. But although the blood of Christ washes away our guz/t, it isthe Spirit of Christ that washes away pollution and stain of sin. However the blood of Christ washes also from the filth of sin, as it purchases sanctification ; it makes way for it by satisfying, and purchases it by the merit of obedience implied in it. The sacrifices under the law, typified Christ's sacrifice, not only as a satisfaction, »but as meritorious obedience. They are called a sweet savour upon both these accounts. And therefore we find obedience comy pared with sacrifice, Psal. xl. 6, &c. § 41. Late philosophers seem ready enough to own the great importance of God’s maintaining steady and inviolable the laws of the natural world. It may be worthy to be con- sidered, whether it is not of as great, or greater importance, that the law of God, that great rule of righteousness between the supreme moral Governor and his subjects, should be main~ tained inviolate. As to any objection that may be made from the practice of human legislators, their dispensing with their own laws, and forbearing to execute them, and pardonin; offenders, without any one being made to suffer in their stead ; the case is vastly different in the Supreme Lawgiver and subor- dinate lawgivers, and in the Supreme Judge and subordinate judges. The latter give rules only to a certain small part of the commonwealth of moral agents, and with relation only to some few of their concerns, and for a little while. Human law- givers are weak and fallible, and yery imperfect in the exer- cises of a limited, subordinate, and infinitely inferior authority. But God is the great, infinitely wise, omniscient, holy, and absolutely perfect, Rector of all ; to whom it belongs to estab- lish a rule for the regulation of, the whole universe of beings, through all eternity, in all that concerns them in the exercise of an infinitely strong right of supreme, absolute dominion and sovereignty. The laws of men may be dispensed with, who cannot foresee all cases that may happen; and, if the could, have not both the laws and the state of the subject per- fectly at their own disposal, so as universally and perfectly to suit one to the other. But there is no wise and good law, but that care should be taken that it ordinarily be putin execution : and the nearer any human law approaches to the supreme or divine law in perfection, and in extent of jurisdiction, the more care should be taken of its execution : the wisdom of nations teaches this. Besides, repentance may be proportionable and answerable, at least in some measure, to offences against men, . CHAP. VI. ' Of satisfaction for sin. 535° And as tothe public truth which is to be upheld in execution of the threatenings of human laws, there ought to be great care to uphold it, according to the true intent and meaning of those - threatenings. Ifall that is meant, and all that, by the very na- ture of the public constitution, (the foundation on which all their laws stand), is to be understood by those threatenings, is, that the punishment shall be inflicted, excepting when the exigence of the public requires otherwise, or when the pleasure of the prince is otherwise ; then the public truth obliges to no more ; and this being done, the public truth is maintained. 536 —s- MISCELLANEOUS REMARKS, ve ' JV) SAH9 ites awit od te lyar. : f Wo 2yringitysuds add i} hed, Be 54 bdedei: CHAP. Vi am eae vildwe Sc) Toaans CONCERNING FAITH. theate wal weds iharla meee seals § a ee is a belief of a testimony 3 2 “Thess. i to. “ When he shall come to be glorified in his saints, and to be admired in all them that delieve (because our testimomy among you was believed) i in that day.” 2 Thess. ii. 13. “ But 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, through sanctification of the Spirit, and belief of the truth.” 1 Johnv.10. ‘* He that believeth on the Son of God, hath the witness in himself: he that believeth not God, hath made him aliar ; because he dchieusie not the record. that God gave of his Son.” § 2. It is the proper act of the soul towards God as faz/h- ful. Rom. iii. 3, 4. “ For whatif some did not believe ? shall their unbelief make the faith of God without effect ? God forbid : yea, let God be true, but every man aliar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.” It includes a sense of glory and excellency, or at least it is with such a sense. Matt. ix. 21. “She said within herself, If I may but touch his garment, I shall be whole.” 1 Cor. xii. 3. “ Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.” There is also in it a spiritual tasfe and relish of what is excellent and divine. Luke xii. 57. Yea, and why, even of yourselves, judge ye not what isright ?” Believers receive the truth in the love of it, and speak the truth inlove. Eph.iv. 13. “ But speaking the truth in love, may grow up into him in all things, which i is the head, even Christ.” § 3. The object of faith is the gospel, as well as Jesus ~ Christ... Mark i. 15. “And saying, The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel.” John xvii. 8. “For { have given unto them the words which thou gavest me; and they received them, and. CHAP. VII. Concerning fatth: 537 have known sarely that I came out from thee, and they have believed that thou didst send me.” Rom. x. 16, 17. “ But they have not obeyed the gospel. For Esaias saith, Lord, who hath believed our report ?—So then, faith coming by hearing, and hearing by the word of God.” It inclades a ‘knowledze of God and Christ. 2 Pet. i. 2, 3. “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord; according Ss his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.” John xvii. 3. “ And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” And a belief of promises and depending on them, isa great part of ‘faith. Heb. xi. “ Now faith is the substance of things hoped for, the evidence of things not seen,” &e. Gal. vy. 5. “For we through the Spirit wait for the hope of righteousness by faith.” § 4. Faith is a recetuing of Christ. John i. 12. “But @s many as received him, to them gave he power to become . the sons of God, even to them that believe on bis name.” ** As ye have therefore received Christ Jesus the Lord, so walk ye in him: rooted and built up in him ; established ia the faith, as ye have been taught ; abounding therein with thanksgivings.”. And it is receiving Christ into the heart. Rom. x.—6, 10. “ But the righteousness which is of faith, speaketh on this wise, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down from above); or, who shall descend into the deep 2 (that is, to bring up Christ from the dead.) ’ But what saith it? The word is nigh thee, even in thy mouth, and zn thy heart, (that is, the wort of _ faith, which we preach), That if thou shalt confess with thy ' mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. for with the keart man believeth unto righteousness; and with the mouth confession is made unto salvation.” True faith includes accepting the gospel. 1 Tim. i. 14,15. And the grace of our Lord was exceeding abundant with faith and love which in in Christ Jesus. 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.” 2.Cor. n. 4. _ For if be that cometh preacheth another Jesus, whom we have not preached; or if you receive another Spirit, which mts ee Peet ™ Tay ae ' M oN : ‘ bl aid " 538 MISCELLANEOUS REMARKS, : ty ye have not received ; or another gospel, which ye have not accepted, ye might bear with him.” § 5. It is something more than merely the assent of the understanding, because it is called obeying the gospel. Rom. x. 16. ‘* Butthey have notall obeyed the gospel. For Esaias saith, Lord, who hath dedieved our report?’ 1 Pet. iv. 17. “ For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” Rom. xv. 18. “ For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by | word and deed.” It is obeying the doctrine from the heart ; Rom. vi. 17, 18. ‘ But God be thanked, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness,” &c. This expression, “ obeying the gospel,” seems. to denote the heart’s yrelding to the gospel in what it proposes to us. in its calls: it is something more than believing the truth of tlie gospel. John xii. 42. ‘Nevertheless, among the chief rulers also, many believed on him; but, because of the Pha- risees, they did not confess him, lest they should be put out of the synagogue. § 6. It is a trusting in Christ. Psal. ii. 12. “ Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him,” Eph. i. 12, 13. ‘* That we should be to the praise of his glory, who first trusted in Christ: inwhom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: im whom also, after that ye be- lieved, ye were sealed with that Holy Spirit of promise.” Many places in the Old Testament speak of trusting in God as the condition of his favour and salvation; especially Psal. Ixxviii, 21, 22, “ Therefore the Lord heard this, and was wroth : so a fire was kindled against Jacob, and anger also _ came up against Israel; because they believed not in God, and trusted not in his salvation.’ Rom. xv. 12. “ And again, Esaias saith, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.” Tim. iv. 10. ‘For therefore we both labour and suffer reproach, because we frust in the living God, who is the Saviour of all men, especially of those that believe. | | _ 7 CHAP. VIL Concerning faith. - §39 § 7. Itis a committing ourselves to Christ; 2 Tim. i. 12. “ For the which cause I also suffer these things: nevertheless iam not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have com= mitted unto him against that day.” Thisis a Scripture sense of the word delieve, as is evident by John ii. 24. ** Jesus did not commit himself to them.” In the original it. is oux sriseue eaivilon cvlois. § 8. It is gladiy recewing the gospel; Actsii. 41. “Then they that gladly received bis word, were baptized: and the same day there were added unto them about three thousand souls.” It is what may be well understood by those expres sions of coming to Christ, of looking to him, of opening the door to let himin. This is very evident by Scripture. It is taking the waters of life, eatemg and drinking his flesh and blood, Aearing Christ’s yoice, and following him. John x, 26,27. “ But ye believe not ; because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know _ them, and they follow me.” Isaiah xlv. 22. “ Look unto me, _ and be ye saved, all the ends of the earth: for I am God, and there is none else.” It also consists in being persuaded of, and in embracing the promises; Heb. xi. 13. “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” § 9. There is contained in the nature of faith a sense of our own unworthiness. Mat. xv. 27, 28. “Truth, Lord, yet the dogs eat of the crumbs which fall from their master’s table. Then Jesus answered and said unto her, O woman, great is thy faith.” See concerning the centurion, Luke vii. 6—9: the woman which was a sinner, ib. v. 37, 38, and espe cially 50; the prodigal son, Luke xv; the penitent thief, Luke xxiii. 41. Consult also Hab. i. 4. ‘ Behold his souk which is lifted up, is not uprightin him; byt the just shall live by his faith, Prov. xxviii. 25; Psal. xl. 4, and Psalk: exxxi. And love either arises from, or is included in faith, John iii. 18, 19. “ He that Selveveth not, is condemned al- ready; and this is their condemnation, that men loved dark- ness rather than light.” 2 Thess. i, 10, 12. “And with all deceivableness of unrighteousness in them that perish; be- VoL. VIL. 3Y¥ . §40 - MISCELLANEOUS REMARKS. cause they received not the dove of the truth, that they _ might be saved. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.” Faith is being a-thirst for the waters of life. Rev. xxi. 6. Itis a true cordial seeking of salvation by Christ; and heartily jotm- ing ourselves to Christ and to his party. Itis to hearken to him as a prophet ; to yze/d ourselves subject to him as aking; -and to depend upon him as a priest. Desiring Christ, is an act of faith in him, because he is called the deszre of all na- tions; Hag. ii. 7. that is, he that is to be the desire of all nations, when all nations shall bedzeve in him and subject them- selves to him, according to the frequent promises and pro- phecies of God’s word; though there are other things in- cluded in the sense, yet this seems to be principally intended. _ There belongs to faith a sense of the ability and sufficiency of Christ to save, and of his fitness for the work of salvation : Matt. ix. 2, 21, and 28, 29. Rom. iv. 21. And being fully persuaded, that what he had promised, he is able to perform.” And a sense of his readiness to save, Matt. xv. 22. &e. It is what may be well represented by fleeing for refuge, by the type of fleeing to the city of refuge. Heb. vi. 18. “ That by two immutable things, in which it was impossible for God to lie, we might have astrong consolation, who have fled for refuge, to Jay hold upon the hope set before us.” ‘The heart must elose with the new covenant by dependence upon it, and by dove and desire. 2Sam. xxiii. 5. ‘* Although my house be not so with — God, yet he hath made with me an everlasting covenant, or- dered in all things, and sure. This is all my salvation and all my desire, although he make it not to grow.” § 10. Upon the whole, the best and clearest, and most perfect definition of justifying faith, and most according to the Scripture, that I can think of, is this, faith is the soul’s entirely embracing the revelation of Jesus Christ as our Saviour. — The word embrace is'a metaphorical expression ; but I think it much clearer than any proper expression whatsoever: It is called believing ; because believing is the first act of the soul in embracing a narration or revelation; and embracing, when conversant about a revelation or thing declared, is more pro- perly called believing, than loving or choosing. If it were conversant about a person-only, it would be more properly called loving. If it were only conversant about a gift, an inheritance or reward, it would more properly be called recemv- ing or accepting, &c. - CHAP. VII. + Concerning faith. 541 The definition might have been expressed in these words, faith is the soul’s entirely adhering to, and acquiescing in the revelation of Jesus Christ as our Saviour.—Or thus, faith is the soul’s embracing that truth of God, which reveals Jesus Christ as our Saviour.—Or thus, faith is ‘the soul’s entirely acqui- escing in, and depending upon the truth of God, revealing Christ as our Saviour. It is the whole soul assenting to the truth, and embracing of it. There is an entire yielding of the mind and heart to the revelation, and a closing with it, and adhering to it, with the belief, and with the inclination and affection. It is admit- ting and receiving it with entire credit and respect. The soul receives it as true, as worthy and excellent. It may be more perfectly described, than defined by a short definition, by reason of the penury of words: a great many words express it better than one or two. I here use the same metaphorical expres- sions; butit is because they are much clearer than any proper . expressions that I know of. Itis the soul’s entirely acqui- escing in this revelation, from a sense of the sufficiency, dig- ‘nity, glory and excellency of its Author. The whole soul’s active agreeing, according and symphonizing with this truth ; all opposition in judgment and inclination, so far as he be- lieves, being taken away. It is called believing, because fully believing this revelation, is the first and principal exercise and manifestation of this accordance and agreement of soul. § 11. Adhering to the truth’ and acquiescing in it with. the judgment, is from a sense of the glory of the revealer, and the sufficiency and excellency of the performer of the facts. Adhering to it, and acquiescing in it with the ich- nation and affection, is from the goodness and excellency of the thing revealed, and of the performer. Ifa person be pur-- sued by an enemy, and commit himself to a king or a captain, to defend him, it implies his quitiing other endeavours, ap- plying to him for defence, putting himself under him, and hoping that he willdefend him. If we consider it as a mere act of the mind, a transaction between spiritual beings, con- sidered as abstracted from any external action, then it is the mind’s quitting all other endeavours and seeking and applying itself to the Saviour for salvation, fully choosing salvation by . him, and delivering itself to him, or a being willing to be his, ! with a hope that he will save him. Therefore, for a person ; to commit himself to Christ, as a Saviour, is quitting all other endeavours and hopes, and heartily applying himself to Christ | §42 MISCELLANEOUS REMARKS. TAT for salvation, fully choosing salvation by him, and abiibaring \ f in his way of salvation, and a hearty consent of the soul to be his entirely, hoping in his sufficiency and willingness to save. From the excellency and sufficiency of the revealer and performer, we believe what is said is true, fully believe it; and from the glorious excellency of the Saviour and his salva- tion, all our inclination closes with the revelation. To depend upon the word of another person, imports two things: first, ~ To be sensible how greatly it concerns us, and how much our interest and happiness really depend upon the truth of it; and, secondly, To dare to act upon it, as if it were really true. I do not say, that I think these words are the only true defi- nition of faith. I have used words that most naturally express it, of any I could think of. There might have been other words used, much of the same sense. § 12. Though hope does not enter into the essential na- ture of faith, yet it is the natural and necessary, and next im- mediate fruit of true faith. In the first act of faith, the soul is enlightened wtth a sense of the merciful naturé of God and of Christ, and believes the declarations that are made in God’s word of it; and it humbly and heartily applies and seeks to Christ; and it sees such a congruity between the declared™ mercy of God, and the disposition he then feels towards him, that he cannot but hope, that the declared mercy will be exe ercised towards him. Yea, he sees that it would be incongru- ous for God to give him such inclination and motions of heart ret Christ as a Saviour, if he were not to be saved by im. § 13. Any thing that may be called a receiving the re- velation of the gospel is not faith, but such a sort of receiv- ing it, as is suitable to the nature of the gospel, and the respect it has tous. The act of reception suitable to truth, is believing it. The suitable reception of that which is excel- lent, is choosing it and loving it. The proper act of reeep~ tion of a revelation of deliverance from evil, and the con- ferring of happiness, is, aequiescing init and depending upon it. The proper reception of a Saviour, is, committing our- selves to him and trusting in him. ‘The proper act of recep~ tion of the favour of God, is, believing and esteeming it, and’ rejoicing nit. He that suitably receives forgiveness of his fault, does with a humble sense of his fault rejoice in the pardon. Thus, for instance, he that reads a truth that no way . ) CHAP, VII. . Concerning faith. ~ 543 concerns his interest, if he believes it, it is proper to say he receives it But if there be a declaration of some glorious and excellent truth that nearly concerns him, he that ov/y believes it, cannot be said to receive it. And if a captain offersto de- liver a distressed people, they that only betieve what he says, Without committiiig themselves to him, and putting themselves undér him, cannot be said to recctve him. So, if a prince offers one his favour, le that does not esteem his favour, cannot be said heartily to accept thereof. Again, if one offended offers pardon to another, he cannot be said to receive it; if he be not sensible of his fault, and does not care for the displeas sure of the offended. The whole act of récep‘ion suitable to the nature of the gospel, and its relation to as, and our circumstances with respect to it, is best expressed, (if it be expresséd in one word), by the word wisis or fides. § 14. The word #sis, faith, seems to be the most proper term to express the cordial reception of Christ and of the truth, for these reasons. J i'st, this revelation is of things spiritual, unseen, strange, and wonderful, exceedingly remote from all the objects of sense, and those things which we coms monly converse with in this world, and also exceedingly alien from our fallen nature: so that it is the first and principal manifestation of the symphony between the soul and: thesé _ divine things, that it believes them, and acquiésces in them as trae. And, secondly, the Lord Jesus Christ, in the gospel,, : appears principally under the character of a Saviour, and not so much of a person absolutely excellent: and therefore, the proper act of reception of him, consists principally in the exercise of a sense of our need of him, and of his sufficiency, _ his ability, his mercy and love, his faithfulness, the sufficiency 6f his method of salvation, the sufficiency and completeness’ of the salvation itself, of the deliverance and of tle happiness, and an answerablé application of the soul to him for salvation ; which can be expressed so well by no other word but faiths) or affiance, or confidence, o¥ trust, and others of the’ same sig= ‘nification ; of which, zisis or fazth, is much the best, and the most significant ; because the rest, in their common significa- tions imply something that is not of the absoluté essenée of faith. Thirdly, we have these things exhibited to us, tobe réceived by us, only by a divine'testimony. Wehave nothing else to holdthem forth to us. § 15. Faith prepares'the way for the removal: of guilt of o 544 MISCELLANEOUS REMARKS. conscience. Guilt of conscience, is the sense of the con- nexion between the sin of the subject and punishment ; 5 1st, by God’s law; and 2d, by God’s nature and the propriety of the thing. The mind is under the weight of guilt, as long as it has a sense of its being bound to punishment, according to the reason and nature of things, and the requirements of the divine government. Faith prepares the way for the removal of this. Therefore there must be in faith, 1. a belief that the. Jaw is answered and satisfied by Jesus Christ; and 2. such a sense of the way of salvation by Christ, that it shall appear pro- per, and be dutiful, and according to the reason of things, that sin should not be punished in us, but that we nevertheless should be accepted through Christ. When the mind sees a ~ way in which this can be done, and there is nothing in the law, nor in the divine nature, nor nature ‘of things, to hinder it ; that of itselflightens the burden, and creates hope. It causes the mind to see that it is not for ever bound by the reason of things to suffer; though the mind does not know that it has performed the condition of pardon. This is to have a sense of the sufficiency of this way of salvation. When a man com- mits sin and is sensible of it, his soul has a natural sense of the propriety of punishment in such a case, a sense that punish- ment, according to the reason of things, belongs to him ; for the same reasons as all nations have a sense of the propriety of punishing men for crimes. That easiness of mind which per- sons often have, before they have comfort from a sense of their being converted, arises from a sense they have of God’s sovereignty. They see nothing either in the nature — of God or of things, that will necessarily bind them to punishment ; but that God may damn them, if he pleases ; and may save them, if he pleases. When persons are brought to that, then they are fit to be comforted ; then their comfort is like to have a true and immoveable foun- — dation, when their dependence is no way upon themselves, but wholly upon God. In order to such a sense of the suffi- * ciency of this way of salvation, it must be seen, that God has. no disposition, and no need, to punish us. § 16. Hence we learn, that our experience of the suffis ciency of the gospel, to give peace of conscience, is a rational. inward witness to the truth of the gospel. When the mind sees such a fitness in this way of salvation, that it takes off the burthen—arising from the sense of its being necessarily bound — to punishment, through proper desert, and from the demands | | : q CHAP. VII. Concerning faith. 545 of reasonand nature—it is astrong argument, that itis not a thing of mere human imagination. When we experience its fitness to answer its end, this is the third of the three that bear witness on earth. The Spirit bears witness, by discovering the divine glory, and those stamps of divinity that are in the gospels. The water bears witness; thatis, the experience of the power of the gospel to purify and sanctify the heart, witnesses the truth of it: andthe dlood bears witness by de- livering the conscience from guz/¢. Any other sort of faith than this sense of the sufficiency of Christ’s salvation, does not _givesuch immediate glory and honour to Christ, and does not so necessarily and immediately infer the necessity of Christ’s being known. Nothing besides makes all christianity so to hang upon actual respect to Christ, and centre in him. Surely, ‘the more the sinner has an inward, an immediate, and sole dependence upon Christ, the more Christ has the glory of his salvation from him. In order to this sort of sense of the con- gruity of our sins being forgiven, and of punishments being removed, by the satisfaction of Christ, there must of neces- sity be a sense of our guiltiness. For it is impossible that any congruity should be seen, without comparison of the satisfac- tion with the guilt. And they cannot be compared, except there be asense of them both. There must not only be such asense of God’s being angry, and his anger being very dread- ful, without any sense of the reasonableness of that anger ; but there must be a proper sense of the desert of wrath, such as there isin repentance. Sinners, under conviction of their guilt, are generally afraid that God is so angry with them, that he never will give them faith in Christ. They think the ma- jesty and jealousy of God will not allow of it. Therefore, there goes with asense of the sufficiency of Christ, a sense of God’s sovereignty with respect to mercy and judgment, that he will and may have mercy in Christ, on whom he will have mercy, and leave to hardness whom he will. This eases of that ’ burden. § 17. Fora man to trust in his own righteousness, is to conceive hopes of some favour of God, or some freedom from Sis displeasure, from a false notion of his own goodness or ex- cellency, and the proportion it bears to that favour ; and of his own badness, and the relation it bears to his displeasure. It is to conceive hopes of some favour of God, from a false notion of the relation which our own goodness or excellency bears to that favour; whether this mistaken relation be supposed to 546 MISCELLANEQUS REMARKS. | ‘eee? imply an obligation in natural justice, or propriety and de= cency, oran obligation in point of wisdom and honour. This excellency we speak of, is either real or supposed; either negative, in not being so bad as others and the like, or positive. Whether it be natural or moral excellency, is immaterial : also, whether the sinner himself looks upon it as an excelleney, or supposes God looks upon it as such. For men to trust in their own righteousness, is to entertain hope of eseaping any dis- pleasure, or obtaining any positive favour from God, from too high a notion of our own moral excelleney, or too light a, _ notion of our badness, as compared with or related to that favour or displeasure. § 18. The difficulty in giving a definition of faith is, that we have no word that clearly and adequately expresses. the whole act of acceptance, or closing of the soul or heart with Christ. Inclination expresses it but partially ; conviction expresses it also but in part ; the sense of the soul does not do it fully. And if we use metaphorical expressions, such as embrace, and love, &c. they are obscure, and will not carry the same idea with them to the minds of all. All words that are used to express such acts of the mind, are ef a very inde- terminate signification. It is a difficult thing to find words to ~ exhibit our own ideas, Another difficulty is to find a word, that shall clearly express the whole goodness or righteousness of the Saviour and of the gospel. To be true, is one part of the goodness of the gospel. For the Saviour to be sufficient, is one part of his goodness. To be suitable, is another part, To be bountiful, is another part, &c. The ideaof areal good, or lovely object, that is conceived to be real, possesses the heart after another manner, than a very lovely idea that is only imaginary. So that there is need of both asense of good~ ness and reality, to unite the heart to the Saviour. There is implied in believing in Christ, not only that exercise of mind, which arises from asense of his excellency and reality as a Saviour : but alsothat which arises from the consideration of his relation to us, and of our concern in him, his being a Saviour for such as we are; for sinful men; anda Saviour thay is offered with his benefits to us. The angels have a sense off the reality and goodness of Christ as a Sayiour, and may be said with joy to embrace the discovery of it. They cannot, how- ever, be said to believe in Christ. The spirit that they re- ceive, the notice that they have of Christ the Saviour is the same ; but there is a difference in the aet, by reason of the CHAP. VII. Concerning faith. 547 different re/ation that Christ, as a Saviour, stands in tous, from what he doth to them. § 19. That ease of mind which arises from a sense of the sufficiency of Christ, may well be called a trusting in that sufficiency. It gives a quietness to the mind, to see that there is away wherein it may be saved, to see a good and sufficient way, wherein its salvation is very possible, and the attributes of God cannot be opposite to it. This gives ease, though it be not yet certain that he shall be saved. But to believe Christ’s sufficiency, so as to be thus far easy, may be called a trusting in Christ, though it cannot be trusting in him that he w7// save us. To be easy in any degree, on a belief or persuasion of the suf= ficiency of any thing for our good, is a degree of. trusting. There is in faith not only a belief of what the gospel declares, that Christ has satisfied for our sins, and merited eternal life 5 but there is alsoa sense of it ; a sense that Christ’s sufferings do satisfy, and that he did merit, or was worthy that we should be accepted for his sake. There is adifference between being convinced that itisso, and having a sense that itisso. There is in the essence of justifying faith, included a receiving of Christ as a Saviour- from sin. . For we embrace him as the author of life, as well asa Saviour from misery. But the sum of that eternal life which Christ purchased is holiness; it is a holy happiness. And there is in faitha liking of the happiness that Christ has procured and offers. The Jews despising the pleasant land, is mentioned as part of their unbelief.. It must be as the gospel reveals, or in the gospel notion of him, the soul must close with Christ. For whosoever is offended in Christ, in the view that the gospel gives us of him, cannot be said to believe in him ; for he is one thatis excluded from blessedness, by that saying of Christ, Matt. xi.6. “ Blessed is he whosoever is not offended in me.” § 20. There is ahope zimplied in the essence of justifying faith. Thus there is hope, that I may obtain justification by Christ, though there is not contained in its essence a hope that I have obtained it. And so there is a trust in Christ con= tained in the essence of faith. There is a trust implied in seeking to Christ to be my Saviour, in an apprehension that he is a sufficient Saviour; though not a trust in him, as one that has promised to save me, as having already performed the condition ofthe promise. Ifa city was besieged and distressed VoL. VIE 3Z i diel 548 MISCELLANEOUS REMARKS. by a potent enemy, and should hear of some great champion at a distance, and should be induced by what they hear of his valour and goodness, to seek and send to him for relief, be- lieving what they have heard of his sufficiency, and thence conceiving hope that they may be delivered ; the people, in sending, may be said to ¢rust in such achampion: as of old the children of Israel, when they sent into Egypt for help, ‘were said to ¢rvs¢ in Egypt. § 21. Faithis that inward sense and act, of which prayer is the expression ; as‘is evident, 1. Because in the same man- ner asthe freedom of grace, accbrding to the gospel covenant, is often set forth by this, that he'that believes, receives ; so it also oftentimes is by this, that lie that asks, or ‘prays, or calls upon God, receives ; Matt. vii. 7—10.; Luke xi. 9. “ Ask atid it shall be given you; seek and’ yo Sal find; knock and | it shall be opened unto you. For every ‘one ‘that asketh, receiveth ; sti he that seeketh, findeth; and to him that knocketh, it shall be opened. Or what man is ‘there of you, whom, if his son ask bread, will he give hima stone? Or, if he ask a fish, will he give him a serpent? “How much more shall your Father which is in heaven, give the holy Spirit to them that ask him?” Matt: xxi. 21, 22. Jesus answered and said unto them, Verily I say unto you, if ye have fazth, and doubt not, ye shal] not only do this which is done to the fig-tree; but also, if ye shall say unto this mountain, be’ thou removed, and be thou cast into the sea: it shall be done ; and all things whatsoever ye ‘shall ask in prayer, believing, ye shall receive.” Joel ii. 32. The prophet*speaking there of gospel times, says, “ And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered : for in mount Zion and in Jerusalem shall be deliverance, ‘asthe Lord hath said, and in the remnant whom the Lord shall call.” Rom.. x. 12,13. For there isno difference between the Jew and the Greek: for the same Lord over all, isri¢h unto all that call upon him. For whosoever shall call on the name of the Lord ~ shall be saved; qucting the forementioned place ‘in Joel. The same expressions that are used in scripture for faith, may be well used for prayer also ; such as coming to God or Christ, and looking to him. Eph. iii. 12. “In whom‘we have bold- ness and access with confidence by the faith ‘of him.” ‘Prayer is often plainly spoken ofas the expression of faith. “As'it very certainly is in Rom. x. 11—14. ‘¢ For the scripture saith, whosoever Jelieveth on him, shall not be ashamed. For there’ CHAP. VII. Concerning faith. 549 _is no difference between the Jew and the Greek: for the same Lord over all, is rich unto all that call upon him: for whosoever shall calZ on the name of the Lord shall be saved. How then shall they call on him in whom they have not be- lieved?” Christian prayer is called the prayer of faith, James v.15. And believing is often mentioned as the life and soul of true prayer, as in the forementioned place. Matt. Xxi. 21,22. Heb. x. 19, 22. ‘* Draw near in full assurance of faith.” Jamesi.5, 6. “If any of you lack wisdom, let him ask it of God, that giveth to all men liberally and upbraideth not ; and it shall be given him. But let him ask in fazth, nothing wavering.” —Faith in God, is expressed in praying to God. Faith in the Lord Jesus Christ, is expressed in praying to Christ, and praying in the name of Christ ; John xiv. 13, 14. And the promises are made to asking in Christ’s name, in the same manner as they are to delzeving in Christ. John xiv. 13,14. ‘* And whatsoever ye shallask in my name, that willI do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will doit.” Chap. xvi. 23, 24. “Verily I say unto you, Whatsoever ye shali ask the Father in my name, he will give it you. Hitherto you have asked nothing in my name: ask, and: receive, that your joy may be full.” § 22. The condition both of the first and second covenant, is a receiving, compliance with, or yielding to, a signification or declaration from God ; or toarevelation made from God. A receiving or yielding toa signification of the will of God, as our sovereign Lord and lawgiver, is most properly called obedience. The receiving and yielding to a strange mysteri- ous revelation and offer which God makes of mercy to sinners, being a reyelation of things spiritual, supernatural, invisible, and mysterious, through the infinite power, wisdom and grace of God, is properly called fazzh, There is indeed obedience in the condition of both covenants, and there is fatth or beliey- ing God in both. But the different name arises fromthe re- markably different nature of the revelation or manifestations made. The one is a daw; the other a ¢estizmony and offer. .The one is asignification of what God expects that we should _do towards him, and what he expects to receive from us ; the other a revelation of what he has done for us, and an offer of what we may receive fromhim. The one is an expression of God’s great authority over us, in order to our yielding to the authority ; the other is a revelation of God’s mysterious and 550 MISCELLANEOUS REMARKS. __ if fie, wonderful mercy, and wisdom, and power for us, in order to areception answerable to such a revelation. § 23. Faith is not all kind of assent to the word of God. as true and divine. For so the Jews in Christ’s time assented to the book of Moses, and therefore Christ tells‘them, that they trusted in Moses; John v. 25. ‘ There is one that ac- cuseth you, even Moses, in whom ye trust.” Yet the very thing that Moses accuses them for, was not believing in him, 2. e. believing so as to yield to his sayings, and comply with him, or obey him, as the phrase in the New Testament is concerning Christ. And therefore Christ says in the next verse, “ For had ye believed Moses, ye would have believed me ; for he wrote of me.” There may be a strong belief of divine things in the understanding, and yet no saving faith; as is manifest by 1 Cor. xiii. 2. ce Though I have all faith, so that I could remove mountains, and have no charity, I am nothing.” Not only trusting in Christ, as one that has under- taken to save us, and as believing that he is owr Saviour, is faith ; but applying to him, or seeking to him, that he would become our Saviour, with a sense of his reality and goodness as a Saviour, is faith; as is evident by Rom. xv. 12. ‘In him shall the Gentiles trust.” Compared with the place whence it is cited, Heb. xi. 10. “To it shall the Gentiles seek ;” together with Psalm ix. 10. “ And they that know thy name, will put their érwst in thee: for thou, Lord, hast not forsaken them that seek thee.” . Which agrees well with faith’s being called a looking to Christ, or coming to him for life, a flying for refuge to him, or flying to him for safety. And this is the first act of saving faith. And prayer being the expression of faith, confirms this. This is further con- firmed by Isaiah xxxi. 2. “ Wo to them that go down into Egypt for help, and stay on horses, and ¢rusé in chariots, be~- cause they are many; and in horsemen, because they are very strong: but they ook not unto the holy One of Israel, neither seek the Lord.” When it is said, Psalm. Ixix.6.% Let not them that wazt on thee, O Lord, be ashamed for my sake > Jet not those that seek thee be confounded for my sake:” It is equivalent to that scripture, “ He that believeth shall never be confounded.” And when itis said, verse 32. “ And your heart shall live that seek the Lord ;” it is equivalent to that scripture, “The just shall live by faith”? So Psalm xxii. 26. and Psalm Ixx. 4. -And So Amos v. 4 “ For thus — saith the Lord unto the house of Israel, Seek ye me, and ye shall live’? And ver. 6, “ Seek the Lord and ye shall live.” < ; 4 ’ ‘ OE Le EO re ee ee ae | CHAP. VII. Concerning faith. 55% And verse 8. ‘* Seek him that made the seven stars and Orion, and turneth the shadow of death into the morning.” Isaiah xvil. 7,8. ‘* At that day shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel; and he shall not look to the altars, the work of his hands; neither shall respect that which his fingers have made, either the. groves or the images.” Isaiah xlv. 22. ‘* Zook unto me, and be ye saved, all the ends of the earth.” § 24. That there are different sorts of faith, and that all believing that Christ is the Son of God, and Saviour of the world, &c. is not true and saving faith—or that which most commonly has the name of faith appropriated to it in the New Testament-=is exceedingly evident by John vi. 64. “ But there are some of you that believe not. For Jesus knew from the beginning, who they were that believed not, and who should betray him.” Here all false disciples, that had but a temporary faith, that thought him to be the Messiah, but would fali away, as Judas and others, are said to be those that be- lieved not, making an essential difference between their belief, and that grace that has the term faith, or believing, appro- priated toit. Faith is areceiving Christ into the heart, in such a sense as to believe that he is what he declares himself to be, and to have such an high esteem of him as an excellent Lord and Saviour, and so to prize him, and so to depend upon him, as not to be ashamed nor afraid to profess him, and openly and constantly to appear onhisside. See Rom. x. 8. to 13. § 25. Trusting in riches, as Christ uses the expression concerning the rich young man, and as the expression is used elsewhere, is an extensive expression, comprehending many dispositions, affections, and exercises of the heart towards riches : so faith in Christ, or trusting in Christ, is as extensive. The soul’s active closing or uniting with Christ, is faith. But the act of the soul, in its uniting or closing, must be agree- able to the kind and nature of the union that is to be esta- blished between Christ and the saints, and that subsists be- tween them, and is the foundation of the saints communion with Christ. Such is the nature of it, that it is not merely like the various parts of a building, that are cemented and cleave fast together; or as marbles and precious stones may be joined, so as to become one: but it issuch a kind of union as subsists between the head and living members, between stock and branches; between which, and the head or stock, 552 MISCELLANEOUS REMARKS, there is such a kind of union, that there is am entire, imme- diate, perpetual dependence for, and derivation of, nou- rishment, refreshment, beauty, fruitfulness, and all supplies : yea, life and being. And the union is wholly for this purpose; this derivation is the end of it; and it is the most essential thing in the union. Now, such an union as this, when turned | into act, (if I may so say), or an active union of an intelligent rational being, that is agreeable to this kind of union, and is a recognition and expression, and as it were the active band of it, is something else besides mere love. It is an act most properly expressed by the name of faith, according to the proper meaning of the word so translated, as it was used in the days when the Scriptures were written. § 26. Trusting in a prince or ruler, as the phrase was un- derstood among the Jews, implied in it faithful adherence and entire subjection, submission and obedience. So much the phrase plainly implies; Judges ix. 15. “And the bramble said unto the trees, If in truth ye annoint me king over you, then come and put your ¢rust in my shadow; and if not, let fire come out of the bramble, and devour the cedars of Le- banon.” We have an account of the fulfilment of this pa- rable in the sequel—How the men of Shechem did not prove faithful subjects to Abimelech, according to their covenant or agreement with him, but dealt treacherously with him: Verse 23. And how accordingly Abimelech proved the occasion of their destruction. The like figure of speech is used to signify the nations obedience to the king of Assyria; Ezek. xxi. 6. Our trusting in God and Christ, is often expressed by our trusting in his shadow, and under the shadow of his — wings, and the like; Psal. xvii. 8. and xxxvi. 7 and lvii. 1. and Ixiii. 7. and xci. 1; Cant. ii. 3; Isaiah iv. 6. and xxy- 4. Here see Ruth ii. 12. compared with chap. i. 16. John iii, 36. He that believeth on the Son hath everlasting life: he that believeth not the Son, eras.’ The force of the word — may in some measure be learned from Acts v. 36, 37. and Acts — v.40. “And to him they agreed or obeyed; the word is the same. And Acts xxiii. 21. “ But do not thou yield unto them;” the word is the same in the Greek. Acts xxvi. 19, “Iwas — not disobedient (wxan;) to the heavenly vision;” Rom. 1, 30. — * Disobedient to parents amadas. See also Acts xvii.4. ‘* Some of them believed (in the Greek era%ncax) and consorted with Paul and Silas.” Acts xiv. 2. “ The unbelieving Jews, enone? Eph. ii. 2. “The spirit that now worketh in the CHAP. VIL Concerning faith. - 553 children of disobedience, axAaus.’ We may judge something of the force of the word ratoues, by the signification of the word whence it comes: as4oucs is the passive of xate, which signifies, to counsel, to move or entice, draw or persuade unto. § 27. It is fit that, seeing we depend so entirely and universally, visibly and remarkably, on God, in our fallen state, for happiness—and seeing the special design of God was to bring us into such a great and most evident depend- ence—that the act of the soul, by which it is interested in this benefit, bestowed in this way, should correspond ; viz. a look- ing and seeking to, and depending on God for it; that the unition of heart, (that is the proper term,) should imply such an application of the soul to God, and seeking his benefits only and entirely, an” with full sense of dependence on him. As the condition before was obedience, or rendering to God, so now it is seeking and looking to him, drawing and deriving from him, and with the whole beart depending on him, on his . power and free grace, &c. Faith is the proper active union of the soul with’ Christ as our Saviour, as revealed to usin the gospel. But the proper active union of the soul with Christ as our Saviour, as revealed to us in the gospel, is the soul’s active agreeing, and suiting or adapting itself in its -act, to the exhibition God gives us of Christ and his redemption; to the natare of the exhibition, being pure revelation, and arevelation of things perfectly above our senses and ‘reason ; and to Christ himself in his person as reveated, and in the character under which he is revealed to us ; and to our state with regard to him in that character; and to our need of him, and concern with him, and his relation to us, and to the be- nefits to us, with which he is exhibited and offered to us in that revelation; and to the great design of God in that me- thod and divine contrivance of salvation revealed. But the most proper name for such an active union of the soul to Christ, as this, of any that language affords, is fazth. § 28. The revelation or exhibition that God first made of himself, was of his authority, demanding and requiring ‘of us, that we should render something to him that nature and reason required. The act of the soul that is suitable tor such an exhibition, may be expressed by submitting, doing, ebeying, and rendering to God. The exhibition which God makes of himself, since our faJJ, in the gospel, is not of his 554 MISCELLANEOUS REMARKS. power and authority, as demanding of us, but of his sufficiency for us, as needy, empty, helpless; and of his grace and Y> pty, Pp 3 g mercy to us, as unworthy and miserable. And the exhibition is — by pure revelation of things quite above all our senses and rea- son, or the reach of any created faculties, being of the mere good pleasure of God. The act in us, that is proper and suitable to, and well according to such an exhibition as this, may be expressed by such names as, believing, seeking, looking, depending, acquiescing, or, in one word, faith. § 29. That believing, in the New Testament, is much the same as ¢rusting, in the Old, is confirmed by comparing Jer. xvii. 5. “ Cursed is the man that ¢rusteth in man, and maketh flesh his arm, whose heartdeparteth from the Lord ;” Ver.7. “ Blessed is the man that érusteth in the Lord, whose hope the Lord is”—with Heb. iii. 12. “ Take heed, bretbren, lest there be any of you an evil heart of wnbelief, in depart- ing from the living God.” It also is confirmed by this, that trusting God, and hoping in him, are used in the Old Testa- ment as expressions of the same import. So hope is often in the New Testament used to signify the same thing that, in other places, is signified by faith. Rom. xv. 12, 13. ‘ And again, Esaias saith, There shall be a rootof Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.”—“ Now, the God of peace fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost.” Compare Dan. iii. 38. with Dan. yi. 23. and Heb. xi. 33, 34.. ; § 30. That saving faith implies in its nature divine love, is manifest by 1 Johny. 1. “ Whosoever believeth that Jesus is the Christ, is born of God; and every one that doveth him that begat, doveth him a!so that is begotten of him.’ The apostle’s design in this verse seems to be, to shew the con- nexion there is between a true and sincere respect to God, and a respect to and union with Christ ; so that he who is united to the Son, is so to the Father, and vice versa, As he believes in Christ, and so doves him, it is evident that he is a child of God. He, whose heart is united to the Father, isso tothe Son. He that loveth him that begat, loveth him also that is begotten of him. (Compare chap. ii. 22, 23, 24. and chap. iv. 15.; with John xiv. 1. and Jolin xv. 23, 24.) This shews, that love is the main thing in Sa faith, the life and CHAP. VIL. Concerning faith. 555 power of it, by which it produces great effects; agreeably to what the apostle Paul says, when he calls saving faith, faith effectual hy love. § 31. The distinction of the several constituent parts, or acts of faith, into assent, consent, and affiance, if strictly examined, will appear not to be proper and just, or according to the truth and nature of things ; because the parts are not all entirely distinct one from another, and so are in some mea- sure confounded. Yor the /ast, viz. affance, zmplies the other two, assent and consent ; and is nothing else but a man’s assent and consent, with particular relation or application to himself and his own case, together with the effect of all in his own quietness and comfort of mind, and boldness in venturing on this foundation, in conduct and practice. A ffianceconsists in these five things :_ 1. Consent to some- thing proposed, to be obtained by another person, as good, eligible or desirable. 2. Assent of the judgment to the reality of the good, as to be obtained ; that he is sufficient, faithful, &c. 3. The mind’s applying itself to him for it, which is no other than the soul’s desiring him to make it possess of this good. 4. Hoping that the good will be obtained in this way ; which hope consists in expectation of the good, and in some ease, quietness, or comfort of mind arising from this expect- ation. 5. Adventuring some interest on this hope in practice; which consists either in doing something that implies trouble, or brings expence or suffering, or in omitting something that ae should otherwise do ; by which omission some good is fore- gone, or some evil is incurred. If these acts cannot in strict- ness all take place at the same moment of time, though they © follow one another in the order of nature, yet they are all im- plied in the act that is exercised the first moment, so far as that act is of such a nature as implies a necessary tendency to what follows. In these three last especially consists man’s sommitting himself to Christ as a Saviour. In the third and fourth especially consists the soul’s looking to Christ as @ Saviour. § 32. In that consent to the way or method of salvation, which there is in saving faith, the heart has especially respect to two things in that method, that are the peculiar glory of it, and whereby it is peculiarly contrary to corrupt nature. 1. Its being away wherein God is exalfed, and man debased. aA ‘Vou. VIU. 556 | «MISCELLANEOUS REMARKS. God is made all in all, and man nothing. God is magnified — as self-sufficient and all-sufficient, and as being allin all to us ; his power and his grace, and Christ’s satisfaction and merits being all: and man is anninilated ; his power, his righteous- ness, his dignity, his works, are made as nothing. — 2. Its being so holy a way. It is a way of mere mercy, yet of holy mercy; mercy in saving the sinner, but shewing no favour or countenance to sin; a way of free grace, yet of holy grace ; not grace exercised to the prejudice of God’s holiness, but in such a way as peculiarly to manifest God’s hatred of sin, and opposition to it, and strict justice in punish- ingit, and that he will by no means clear the guilty; every way manifesting the infinite evil and odiousness of sin, much more than if there had been no salvation offered. Therefore, humiliation and holiness are the chief ingredients in the act of consent to this way of salvation. § 33. In these things I have spoken only of a consent to the way or method.of salvation. But in saving faith is included also a consent to the salvation ztse/f, or the benefit procured. What is peculiarly contrary to this in corrupt nature, is a world- ly spirit; and therefore in order to this actof consent, there must be mortification to, or weanedness from, the world, and a selling of all for the pearl of great price. . Besides.all these, there is in saving faith a consent to Christ himself, or a closing of the heart or inclination with the person of Christ. This implies humiliation ; for as long as men deify themselves, they will not adore Jesus Christ. It implies sanctification ; for Christ’s beauty, for which his person is delighted in and chosen, is especially his holiness. It implies forsaking the world; for as long as men set their hearts on the world as their chief good, and have that as the chief object of the relish and complacence of their minds, they will not relish and take complacence in Christ, and set their hearts on him as their best good. The heart of a true believer, therefore, consents to these things exhibited in the gospel of salvation: The pers son who is the author of the salvation; The benefit, or the salvation itself; The way or method in which this person isthe . author of this benefit. § 34. Faith is often called by the name of vnaxon, heating, hearkening, yielding to, and obeying the gospel, obeyi Christ, being obedient to the faith, obeying the form of dac- trine, &c. Hence we may learn the nature of saving faith ; CHAP, VII. Concerning ‘faith. 537 that itis an accepting, yielding to, and complying with, the gospel, as such a call and invitation ; which implies the hearing of the mind, 7. e. the mind’s apprehending or understanding the call ; a believing of the voice, and the offer and promises contained in it; and accepting, esteeming, prizing the person and benefits invited to; a falling in of the inclination, the choice, the affection, &c. It not only signifies dependance, as it appears in venturing in practice, but also as it appears in the rest of the mind, in opposition to anxiety ; as appears by Luke xii. 22—23.) “Take no thought—how much more will he clothe you, O ye of little faith !—Fear not little flock, it is the Father’s good pleasure to give you the kingdom”—com- pared with Philip: iv. 6,7. and Peter v. 7. This is agreeable to ~ that phrase used for trusting in the Old Testament, “ Roll thy burthen on the Lord.” Matt. xiv. 30,31. “ But whenhe saw the wind boisterous, he was afraid ; and beginning to sink he’ cried, saying, Lordsavye me. And immediately Jesus stretched forth his hand and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ?” § 35. The following inquiries concerning saving faith, are important:; Whether justifying faith, in its proper essence, implies, besides the act of the judgment, also an act of the inclination and will? Whether it properly implies Jove in its essence ? What are the scripture descriptions, characters, and representations of justifying faith? What is the true definition of justifying faith, a definition which agrees with the scripture representation of faith, and takes allin? Whether the word faith, as used in the gospel, has a signification diverse from what it hasin common speech? Why the word faith, is used to signify a complex act of the mind? How far trusting in Christ is of the nature and essence of faith? Whether “assent, consent and afhance, be a proper distribution of the - yarious and distinct acts of faith? Whether hope, as the word _ is used in the New Testament, be properly distinct from saving faith ? What does the word érust imply in common speech ? What it implies as used in Scripture ? In what sense faith implies obedience 2, What is the nature of self-righteousness 2 How self-righteousness is peculiarly opposite to the nature of faith 2? In what sense there must be a particular application in the act of saving faith? Whether the first act of faith is certainly more lively and sensible, than some of the weakest of the consequent acts of saving faith? In what sense, per- severgnce in faith is necessary to salyation? What sort of oe 558 MISCELLANEOUS REMARKS, evidence is it which is the principal immediate ground of that assent of the judgment which is implied in saving faith ? § 36. The general description of Justifying faith 2s a pro- per reception of Christ and his salvation, or &@ proper active union of the soul to Christ asa saviour. I say, aproper recep- tion, which implies that it is a receiving him in a manner agreeable to his office and character and relation to us, in which he is exhibited and offered to us, and with regard to those ends and effects for which he is given to mankind, was sent into the world, and is appointed to be preached ; and in © a manner agreeable to the way in which he is exhibited, made known and offered, 2. e. by divine revelation, without being exhibited to the viewof ourselves; and the nature of his per- son, character, offices and benefits ; and the way of salvation, as related to our faculties, mysterious and incomprehensible : and ina manner agreeable to our circumstances, and our par- ticular necessities, and immediate and infinite personal con- cern with the revelation and offer of the Saviour. An union of soul to this Saviour, and a reception of him and his salvation, which is proper in these respects, is most aptly called by the name of faith. As the whole soul, in all its faculties, is the proper subject and agent of faith, so undoubtedly there are two things in saving faith, viz. belief of the truth, andan answer- able disposition of heart. And therefore faith may be defined, a thorough believing of what the gospel reveals of a Saviour of sinners, as true and perfectly good, with the exercise of an answerable disposition towards him. ‘That true faith, in the scripture sense of it, implies not only the exercise of the understanding, but of the heart or disposition, i is very manifest. — Many important things pertaining to saving religion, which the Scripture speaks of under the name of some exercise of - _ the understanding, imply the disposition and exercise of the heart also. Such as, knowing God—understanding the word - of God—having eyes to see, and an heart to understand. And ; piety is called wisdom. So men’s wickedness is called igno- __ rance, folly, &c. A being wise in one’s own eyes, implies an high opinion of himself, with an agreeable or answerable dis- position. For we do not ¢rus¢ in any person or thing for any thing but good, or what is agreeable to us; what we choose, incline to, and desire. Yea, trusting commonly is used with respect to great good ; good that we choate as what we depend - upon for support, satisfaction, happiness, &c. . ea CHAP. VII. Concerning faith. 559 § 37. Faith is very often in the Scripture called trust, especially in the Old Testament. Now, trusting is something more than mere believing. Believing is the assent to any truth testified ; trusting, always respects truth that nearly concerns chicsel ven! in regard of some benefit that it reveals tous. It isthe acquiescence of the mind in a belief of any person, who by his word reveals or represents himself to us as the author of some good that concerns us. If the benefitbe a deliverance or preservation from misery, it isa being easy in a belief that he will do it. So, if we say, a man trusts ina castle to save him from his enemies, we mean, his mind is easy, and rests ina persuasion that it will keep himsafe. If the benefit be the bestowment of happiness, it is the mind’s acquzescing in it, that he will accomplish it; that is, he is per- suaded he will do it ; he has such a persuasion, that he rejoices in confidence of it. Thus, if aman has promiseda childto make him his heir, if we say the child trusts in him to be made his heir, we mean he has such a belief of what he promises, ‘that his mind acqguzesces and rejoices in it, so as not to be dis- turbed by doubts and questions whether he will perform it. These things all the world means by trust. The first fruit of trust is being willing to do and undergo in the expectation of something. He that does not expect the benefit, so much as to make him ready to do or undergo, dares not trust it : He dares not run the venture of it. Therefore, they may be said to trust in Christ, and they only, that are ready todo and undergo all that he desires, in expectation of his redemption. - And the faith of those that dare not doso,isunsound. There- fore, such trials are called the trials of faith. But this is to be considered, that Christ does not promise that he will be the author of our final redemption, but upon condition ; and we have not performed that condition, until we have believed. Therefore, the first act of faith is no more than this, the acquiescence of the mind in him in what he does declare absolutely. It is the soul’s resting in him, and adhering to him, so far as his word reveals him to all as a Saviour for sinners, as one that has wrouglit out redemption, as a sufficient Saviour, as a Saviour suited to their case, asa willing Saviour, as the author of anexcellent salvation, &c. so as to be encouraged heartily to seek salvation of him, to come to him, to love, desire, and thirst after him as a Saviour, and fly for refuge to him. This is the very same thing in substance, as that trust we 5 spoke of before, and is the very essence of it. Ifa man-offers 560 MISCELLANEOUS REMARKS. another to rescue him from captivity, and carry him to his own country; if the latter believes the former will do it, and yet does not desire it, he cannot be said to trust in him for it. And if the thing be accounted good, and be believed, yet if the person to whom it is offered, does not like the person that does it, or the way of its accomplishment, there cannot be an entire trust, because there is not a full adherence and acquies- — eence of mind. § 38. The conditions. of justification are, repentance and faith: and the freedom of grace appears in the forgiving of sin “upon repentance, or only for our being willing to part with it, after the same manner as the bestowment of eternal life, only for accepting of it. For to make us an offer of freedom from a thing, only for quitting of it, is equivalent to the offering the possession of a thing for the receiving of it. God makes us this offer, that if we will in our hearts quit sin, we shall be freed from it, and all the evil that belongs to it, and flows from it; which is the same thing as the offering us freedom only for accepting it. Accepting, in this case, is quitting and parting with, in our wills and inclination. .So that repentance is im- plied in faith; it is a part of our willing reception of the salvation of Jesus Christ ; though faith with respect to sin, implies something more in it, viz. a respect to Christ, as him by whom we have deliverance. Thus by faith we destroy sin, Gal. 11. 18. § ‘39. As to that question, Whether closing with Christ in his kingly office be of the essence of justifying faith? I would say, . That accepting Christ in his kingly office, is doubtless the proper condition of having an ¢éerest in his kingly 6ffice, and so the condition of that salvation which he bestows s in. the execution of that office; as much as accepting the forgiveness of sins, is the proper 6onditien of the forgiveness of sin. Christ, in his kingly office, bestows salvation; and therefore, accepting him in his kingly office, by a disposition to sell all and suffer allin duty to Christ, and giving proper respect and © honour to him, isthe proper condition of salvation This is manifest by Heb. v. 9. “And being made perfect, he be- came the author of eternal salvation to all them that obey him ;” and by Rom. x. 10. “ For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” The apostle speaks of such a confessing of —— eS ee ee ee CHAP. VII. Concerning faith. 561 Christ, or outward and open testifying our respect to him, and adhering in duty to him, as exposes to suffering, reproach and persecution. And that sucha disposition and practice is of the essence of saving faith, is manifest by John xii. 42, 43, “‘ Nevertheless, among the chief rulers also, many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God ;”— compared with John vy. 44. “ How can ye believe, which re- ceive honour one of another, and seek not the honour that cometh from God only ?” ‘ 2. Accepting Christ as a priest and king, cannot be see. parated. They not only cannot be separated, or be asunder in their subject, but they cannot be considered as separate things in their natures; for they are implied one in another. Accepting Christ as a king, is implied in accepting him asa priest : For, asa priest, he procures a title to the benefits of . his kingly office ; and therefore, to accept him as a priest, im- plies an accepting him ‘in his kingly office: For we cannot accept the purchase of his priesthood, but by accepting the benefits purchased. If faith is supposed to contain no more immediately, than only an accepting of Christ as a Mediator for our justification ; yet that justification implies a giving 2 title to the benefits of his kingly office, viz. salvation from sin, and conformity to his nature and will, and actual salvation by actual deliverance from our enemies, and the bestowment of glory. § 40. Some have objected against a spiritual sight of di- vine things in their glorious excellent and divine form, as being the foundation of faith, which is a spiritual conviction of the truth or real existence of them; because, say they, the existence of things is in the order of nature before forms or qualities of them as excellent or odious: and so the knowledge of their existence must go before the sight of their form or quality ; they must be known to be, before they are seen tobe excellent.—I answer, It is true, things must be known to be, before they are known to be excellent, if by this ' proposition be understood, that things must be known really to exist, before they can be known really to exist with such and such beauty. And all the force of the objection depends on such a meaning of this assertion. But if thereby be intended, that a thing must be known to have a real existence before the person hasa clear understanding, idea ox apprehension, of the >» Boy ; aa ; : $62 MISCELLANEOUS REMARKS. © thing proposed or objected to his view, as itis in its qualities either odious or beautiful, then the assertion is not true; for his having a clear idea of something proposed to his unders standing or view, as very beautiful or very odious, ‘as is pro- posed, does not presuppose its reality. But, in our way of understanding things in general of all kinds, we first have some understanding or view of the thing in its qualities, before we know its existence. Thus it is in things that we know by our external senses, by our bodily sight for instance. We first see*them, or have a clear idea of them by our sight, before we know their existence by our sight. We first see the sun, and have a strong, lively and clear idea of it in its qualities, its shape, its brightness, &c. before we know there > actually exists such a body. § 41. It is observaable, that as trusting in God, hoping» in him, waiting for him, &c. are abundantly insisted on in the Old Testament, as the main condition of God’s favour, pro- tection, deliverance and salvation, in the book of Psalms and elsewhere ; so, in most of those places where these graces of trust and hope are so insisted upon, the subjects of them are represented as being in a state of trial, trouble, difficulty, danger, opposition, and oppression of enemies, and the like. And the clearer. revelation, and more abundant light of the New Testament, bring into clearer view the state that all mankind are in with regard to those things that are invisible, the invisible God, an invisible world, and invisible enemies, and so shew men’s lost, miserable, captivated dangerous and helpless state, and reveal the infinite mercy of God, and his glorious all-sufficiency to such wretched, helpless creatures, and also exhibit Christ in the character of the Saviour of the miserable, the great Redeemer of captives, &c. Hence faith, trust and hope, are most fitly insisted on as the duty and qua- lification peculiarly proper for all mankind, and the virtue proper to be exercised in their circumstances towards God and Christ, as they reveal themselves in the gospel, as be- longing to them in their character and relation to us, and concern with us, in which they are there exhibited; and as the grand condition of our salvation, or our receiving those — benefits, which we, as sinful, miserable and helpless creatures) need from them, and which Christ, as a Redeemer, Ba ready to bestow. § 42. Dr. Manton reconciles the apostle James and the CHAP. VII: Concerning faith. 563 apostle Paul i in the following manner, in his 5th volume of Sermons, p. 274.—“ Justification hath respect to some accu- sation: Now, as there is a twofold law, there is a twofold accusation and justification; the law of works, and the law of grace. Now, when we are accused as breakers of the law of works, that is, as sinners obnoxious to the wrath of God, we plead Christ’s satisfaction as our righteousness, no works of our own. But when we are accused as non-performers of the conditions of the covenant of grace, as being neg- _dectors and “ rejectors of Christ the Mediator, we are justi- fied by producing our faith or sincere obedience ; so that our righteousness by the new covenant is subordinaate to our universal righteousness, with respect to the great law of God; and that we have only by Christ. If we are charged that we Ihave broken the first covenant, the covenant of works, we Alledge Christ’s satisfaction and merit. If charged not to have performed the conditions of the law of grace, we answer it by producing our faith, repentance and new obedience, and so shew it tobeafalse charge. Our first and supreme righ- teousness consists in the pardon of our sins, and our accept- ance in the Beloved, and our right to impunity and glory. Our second and subordinate righteousness, in having the true condition of pardon and life. In the first sense, Christ’s righteousness alone is our justification and righteousness. Faith and repentance, or new obedience, is not the least part of it. Butin the second, believing, repenting and obeying, is our righ- teousness in their several respective ways, viz. that the righ- teousness of Christ may be ours, and continue ours.”—See also Dr. Manton on James, p. 310, 311, 312, and p. 331, &e. § 43. The very acceptance of Christ in his priestly office, making atonement for sin by his blood, and fulfilling the law of God by his perfect obedience unto death—and so the very approbation of the attribute of God, as it is there exhibited, an infinite holy mercy—thoroughly secures holiness of heart and life in the redeemed of Jesus Christ. Acceptance and approbation will secure their conformity to the law of God, though, by this very mercy, and this very Saviour, they are set at liberty from the law, and are no longer under the law, as alaw with its sanctions immediately taking hold of them, and binding them by its sanctions or threatenings, connecting and binding togther its fulfilment and life, and its violation and Vok. Vith 4B 564 ’ MISCELLANEOUS REMARKS. death. Our heart approving of that holy merey ae God, which appears in the shewing mercy to sinners—in a way ‘BF perfectly satisfying the Jaw, suffering all its penalty, and per- fectly fulfilling and answering its precepts—implies an heart fully approving the daw iise/f, as most worthy to be fulfilled and satisfied, the authority that established the law, and to its infinite worthiness of being obeyed. It implies a heart entirely detesting sin, and iu some sort sensible of the infinite detestableness of it, that we approve of God’s making such a manifestation of his detestation of it, and approve of the declared fitness and necessity of its being punished with so greata punishment as the sufferings of Christ. Our acceptin such sufferings as an atonement for our sin, implies a He fully repenting of, and renouncing sin ; for it implies not only a conviction that we deserve so great a punishment, and not _ only a mere conviction of conscience, but an approbation, of heart of the connexion of such sin with such punishment, which implies an hatred of the sin punished. And the heart's, entire approbation of such methods perfectly to fulfil the obe- dience of the law, by so great a person, and by his doing i great things, and denying himself so much, implies a very high approbation of this law, and authority of the law-giver., Therefore, this acceptance of Christ as a Saviour, by his obedience and atonement, and an acceptance of God’s holy mercy forgiving sin, and giving life in this way, does well secure universal obedience to the law of God as a Jaw of li- berty, and with a free and ingenuous spirit, by the obedience. { of children, and not of scien, Thus, the faith that justifies the sinner, destroys sin ; and the heart is purified. § 44. It is said, “ Whosoever believeth ‘that Jesus is the Christ, is born of God’ ” by which it is manifest, that there ' was some great virtue that the apostles and Christians in those days used to call by the name of faith or believing, believing that Jesus is Christ, and the like; which was a thing very peculiar and distinguishing, and belonging only to those that were born of God. Thereby cannot be meant, therefore, only a mere assent to the doctrines of the gospel, because that is common to saints and sinners, as is very ‘evident. The apostle James plainly teaqlres in chap. ii. that this faith may be in those who are not in a state of salyation,. And we read in the Evangelists, of many that in this sense believed, to whom Christ did not commit himself, because he knew what was in them, John ii. at the latter end, and many other al i CHAP. VII. Concerning faith. 565 places. When it is said, “ Whosoever believeth that Jesus is the Christ, is born of God ;” thereby cannot be meant, whosoever has such an assent as is perfect, so as to exclude all remaining unbelief; for it is evident, that the faith of good men does not do ne Thus, a true believer said, Mark ix. 24. “Lord, I believe; help thou mine unbelief:” and Christ is often reproving his true disciples, that they have so little faith. He often says to them, “ O ye of little faith ;” and speaks sometimes as if their faith were less than a grain of mustard seed. Nor can the apostle, when he says, “ Who- soever believeth that Jesus is the Christ, is born of God,” mean, that whosoever has a predominant assent, or an as- sent that prevails above his dissent, or whose judgment pre- ponderates that way, and has more weight in chat scale than the other; because it is plain that it is not true that every one that believes in this sense, is born of God. Many natural unregenerate men, have such a preponderating judgment of the truth of gospel doctrines ; without it, there is no belief of itatall. For believing, in the lowest sense, implies a pre- ponderating judgment ; butit is evident, as just now observed, that many natural men believe: they judge that the doc- trine is true, as the devils do. And again, when the apostle says, “ Whosoever believeth that Jesus is the Christ, is born of God ;” he does not mean, he that believes or assents that Jesus is the Christ, to sucha certain degree is born of God; but that whosoever at all performs that act which the apostle calls: by that name, or whosoever has any thing at all of that kind of yirtue the apostle calls believing, is born of God, and that he that is not born of God, has not that virtue that he meant, but is wholly without it. And besides, it would be unreasonable to suppose, that by this believing, which the apostle there and elsewhere lays down as such a grand note of distinction between those that are born of God, and those that are not, is meant only a certain degree_of assent. If this was the apostle’s meaning, he would use words in a manner not consistent withthe use of language, as he would call things nearly alike by such distant and contrary names; and would represent the subjects in whom they are, as of such different and contrary characters, calling one believer, and the other unbeliever, one the children of God, and those that are born of God, and the other the children of the devil, as this apostle éalls all that are not born of God, in this epistle, (see chap. iii. 9, 10.) and would represent one as setting to his seal that “God is true, and the other as making him a liar, as in the 566 MISCELLANEOUS REMARKS. 10th verse of the context. And besides, if believers in this sense only, with such an infinitely small gradual difference, was all that he meant, it would be no such notable distinction between those that are born of God, and those that are not, — as this apostle, and other apostles, every where signify. Nay, it would not be fit to be used as a sign or characteristic for men to distinguish themselves by: for such minute gradual differences, which in this case would be alone certainly dis- tinguishing, are altogether undiscernible, or at least with great difficulty determined; therefore, are not to be given as distinguishing notes of the Christian character. § 45. If words are every where used_after this _manner inthe Bible, and, by faith in Christ, as the word is generally used there, is meant only the assent of the understanding, and that not merely a predominant assent, nor yet a perfect assent, excluding all remaining unbelief, but only a certain degree of assent between these two, rising up just to such a precise height, so that he that has this shall everywhere be called a believer; and he whose assent, though it predomi- minates also, and rises up as high as the other within an infi- nitely little, shall be called an unbeliver, one that wickedly — makes God a liar, &c.; this is in effect to use words without, any determinate meaning at all or, which is the same thing, any meaning proportioned to our understandings ; therefore, there is undoubtedly some great and notable difference between the faith of those who are ina state of salvation, and that of those who are not: insomuch that, without that very faith, according to the common use of language in these days, those who were not in a state of salvation, may be said not to believe at-all. And besides, that virtue which the apostle speaks of as such a great and distinguishing note of a child of God, he plainly speaks of as a supernatural thing, as some- thing not in natural men, but given only in regeneration or being born of God which is the great change of men from that which is natural to that which is supernatural. Men have what is natural, by their being born in a natural way; but they have what is supernatural, by being born of God. But says the apostle, “ Whosoever believeth that Jesus is the — Christ, is born of God.” The same faith is plainly spoken of as a supernatural thing in the foregoing chapter, verse 15. * Whosoever shall confess that Jesus is the Son of © God, Gad Gnemene in him, and he in God,” eee ee Se OO oe CHAP. VIL Concerning faith. 567 § 46. But common faith is not a supernatural thing, any more than a belief of any history. It is obtained by the same means. If one be natural, and the other supernatural, then undoubtedly the difference is not only sucha gradual difference, differing but an infinitely little. If all lies in the degree of assent let us suppose that a thousand degrees of assent be required to salvation, and that there is no difference ’ in kind in the faith of others. -How unreasonable is it to say, that when a man can naturally raise his assent to nine hun- dred and ninety-nine degrees, yet he cannot reach the other degree, by any improvement, but there must be a new birth in order to the otherdegree! And as it is thus evident, that the faith or believing that Jesus is the Christ, which the apostle speaks of in the text, is some virtue infénded by the apostle, differing not only in degree, but in nature and kind, from any faith that unregenerate men have; so I would observe, that this special faith, of which the apostle speaks, that so differs from common faith, is not only a-faith—that some Christians only have obtained, but ad/ have it who are in a state of sal- vation ; because the same faith is often spoken of as that which first brings men into a state of salvation, and not merely as that which Christians attain to afterwards. How often are we taught, that it is by faith in Christ we are justified; and that he that believes not, is in a state of condemnation; and that itis by this men pass from a state of condemnation to a state of salvation. Compare John v. 21. “ Verily, verily, Isay unto you, He that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life;” with chapteriii. 18. “ He that believeth on him, is not condemned ; but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God.” And this faith that brings into a state of life, is thus expressed, John xx. 31. ‘‘ But these things are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name.” Thus it is manifest, that the faith spoken of in such texts, is the faith that all men have who are in a state of salyation, and the faith by which they first come into salvation: and that it isa faith especially differing in nature and kind from all common faith. § 47. That there is some kind of difference or other, is most apparent from the vast distinction made in scripture, in- somuch that those who have /aith, are all from time te i be oe: a r sa Bats eee 4 : §68 MISCELLANEOUS REMARKS. time spoken of as justified, and in astate of salvation, having a title to eternal life, &c. Rom.19,17. “ The gospel is the power of God.to salvation to every one that belieweth.” And chap. iii. 22.“ Even the righteousness of God,» which is = faith of Jesus Christ, unto all, and upon all that believe.” Rom. x. 4. “Christ is the end of the law for righteousness to every one that believeth.’ Acts xili. 39. “And by him all that believe are justified.” In these and other places, a state — of salvation is predicted of every one that believeth or hath faith. And bythe supposition, they that haye no saying faith are ina state of damnation; as it is also expressly said in Scripture, “He that believeth not, shall be damned.” and the like. So that it is evident that there is a great difference between the virtue that the Scripture calls by the name faith, / and speaks of as saving faith, let it be what. it will, and all - that is or can be in others. The ditference must either be in the degree.offaith, and in the effects of ity or it is in. the nature of the faith itself. ae § 49. It is not merely a difference in degree Mat. xvi. 15—17. “ He saith unto them, But whom say ye that I am? and Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in hea- ven.” This must evidently be understood of a supernatural way. of coming by this belief or faith ; such a way as is greatly distinguished from from instruction or judgmentin other matters, such as the wise and prudent in temporal things. had. So Luke x. 21, 22. “Inthat hour, Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto seaeme so so, Father, for so it seemed good in thy sight. No man knoweih who the Son is, but the Father; and who the Father i is, but the Son, and he to whom the Son will reveal him.” So, to the same purpose is John vi. 44. 45. ‘“ No man can come to me, except the Fa- ther whieh hath sent me draw him: and I will raise him up at the lastday. It is written in the prophets, And they all shall be taught of God: Every man therefore that hath heard, and hath learned of the Father, cometh unto me.” And what is meant, is not merely that God gives it in his providence ; for so he gives the knowledge of those wise and .prudent men mentioned in the forecited passage, It is said, that he gives CHAP. VII.” * Concerning faith. 569 it by the teaching of his Spzrit, as appears by 1 Cor. xii. 2. “No man can say that Jesus is the Lord, but by the Holy Ghost.’ And the common influences of the Spirit, such as natural men may have, are not meant, as appears by what the same apostle says in the same epistle, chap. 11. 14. “ But the _natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” The things of the Spirit of God, to which the apostle has a special respect, are the doctrine of Christ -crucified, as appears by the beginning of the chapter, and by the foregoing chapter, which he says is tothe Jews a stumbling block, and to the Greeks foolish- ness. And, that the influence of the Spirit, in which this saving faith is given, is not any common influence, or any thing like it, but is that influence by which men are God’s workman- ship, or made new creatures, is evident, by Ephesians ii. 8, 9, 10. “For by grace are ye saved, through faith; and that not of yourselves ; it is the gift of God: not of works, lest any man should boast: For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” And what makes the argument yet more clear and demonstrative is, that it is mentioned as one of the distinguishing characters of saving faith, that it is the faith of the operation of God ; Col. ii. 12. “You are risen with him through the farth of the operation of God, who hath raised him from the dead.” Now, would this faith be any dastin- guishing character of the true Christian, if it were not a faith of ‘a different kind from that which others may have? Now, is it reasonable to suppose, that such distinctions as these would be taught, as taking place between saving faith and commen faith, if there were no essential difference, but only a gradual difference, and they approached infinitely near to each other? § 49. The distinguishing epithets and characters ascribed to saving faith in Scripture, are such as denote the difference to be in nature and kind, and not in degree only. One dis- tinguishing epithet is precious; 2Peteri.1. “ Like precious faith with us.’ Now, preciousness is what signifies more pro- perly something of the quality, than of the degree. As pre- ciousness in gold is more properly the designation of the quality of that kind of substance, than the quantity. And therefore, when gold is tried in the fire to see whether it be true gold or not, itis not the’ quantity of the substance that is tried by the fire, but the precious madure of the substance. So itis when 570 MISCELLANEOUS REMARKS. faith is tried to see whether it be a saving faith or not. 1 Pet.. % 7. ‘** That the trial of your faith being much more precious. than of gold that perisheth, though it be tried with fire, might. be found unto praise, and honour, and glory, at the appearing of Jesus Christ.” Ifthe trial was not of the nature and kind, but only of the quantity of faith; how exceedingly improper would be the comparison between the trial of faith and the trial of gold? Another distinguishing Scripture note of saving faith i is, that it is the fazth of Abraham. Rom, iv. 16. “ There- fore itis of faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the jee but to that also whichisof the faithef Abraham, who is the father of us all” > Now, the faith of Abraham can- not be faith of that degree of which Abraham’s was; for undoubtedly multitudes are ina state of salvation, that have not that eminency of faith. Therefore, nothing can be meant by the faith of Abraham, but faith of the same nature and kind. Again, another distinguishing Scripture note of saving faith is, that it is faith unfergned. 1Tim.i.5. “Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned.” 2 Tim. i. 5. “When I call to remembrance the wnfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice ; and I am persuaded that in thee also.” Now this is an epithet that denotes the mature of athing, and not the de- gree of it. Athing may be wnfeigned, and yet be but toa small degrees To be unfeigned, is to be really a thing of that nature and kind, which it pretends to be ; and not a false ap-. pearance, or mere resemblance of it. Again, another note of distinction between saving faith and common faith} plainl; implied in Scripture, is, that it differs from the faith of devils. It isimplied in Jamesii. 18, 19. ‘‘ Yea, aman may say, Thou hast faith faith, and I’ have works : shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou dost well: the devils also. believe and tremble.” Here it is first implied, that there is a difference between saving faith and common, that may be shewn by works ; a difference in the cause, that may be shewn by the effects ; and then it is implied this difference lies in something wherein it differs from the faith of devils ; otherwise there is no force in the apostle’s reasoning. But this difference cannot ~ lie in the degree of the assent of the understanding ; for the deyils haye as high a degree of assent as the real Christian. — €HAP. VII. Concerning faith. 571 The difference then must lie in the peculiar nature of the faith. § 49. That the difference between common faith and saving faith does not lie in the degree only, but in the nature and essence of it, appears by this; that those who are ina state of damnation are spoken of as being wholly destitute of that sortof faith which the saints have. They are spoken of as those who believe not, and having the gospel hid from them, being blind with regard to this light ; as 2Cor. iv. 3,4. ** But, if our gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” Now, can these things be said with any propriety, of such as are lost in general, if many of them as well as the saved, have the same sort of faith, but only in a less degree, and some of them falling short in degree, but very little, perhaps one degree in a million ? how can it be proper to speak of the others, so little excelling them in the degree of the same light, as having the light of the knowledge of the glory of God shining unto them, and beholding as with open face the glory of the Lord, as is said of all true believers in the context ? while those are spoken of as having the gospel hid from them, their minds blinded, Jest the light of the glorious gospel should shine unto them, and so as being lost, or ina state of damnation? Such inter- pretations of Scripture are unreasonable. § 50. That the difference between saving faith and com- mon faith is not in degree, but in nature and kind, appears from this, that, in the Scripture, saving faith, when weakest, and attended with very great doubts, yet is said never to fail. Luke xxiis 31, 32. “And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift yéu as wheat: But I have prayed for thee, that thy faith far not; and when thou art converted, strengthen thy brethren.” The faith of Peter was attended with very great doubts concerning Christ and his cause. Now, if the distinction between saving. and other faith be only in the degree of assent, whereby a man was brought fully to assent to the truth, and to cease greatly to question it; then Peter’s faith would have failed. He would have been without any saving faith. For he greatly ~ questioned the truth concerning Christ and his kingdom, VoL. Vil 4C ‘ 572 MISCELLANEOUS REMARKS, , Tai especially when he denied him. Other disciples did so too; for they all forsook him and fled. Therefore it follows, that there is something peculiar in the very nature of sav- ing faith, that remains in times even of the greatest doubt, and even at those times distinguishes it from all common faith. , § 51. Saving faith does not consist only in the difference of effects. The supposition that I would disprove is this, that there is no differénce between saving faith and common faith as to their nature ; but all the difference lies in this, that in him who is in a state of salvation, faith produces another effect ; it works another way ; it produces a settled determination of mind, to walk in a way of universal and persevering obedience. In the unregenerate, although his faith be the same with that of the regenerate, and he has the same assent of his under standing to the truths of the gospel, yet it does not prove effectual to bring him to such a resolution and answerable practice. In opposition to this notion, I would observe, | 1. That it is contrary to the reason of mankind, to suppose different effects, without any. difference in the cause. It has ever been counted to be good reasoning from the effect to the cause ; and it is a way of reasoning to which common sense ~ leads mankind. But if, from a different effect, there is no arguing any difference in the cause, this way of reasoning must be given up. If there be a difference in the effect, that does not arise from some difference in the cause, then there is something in the effect that proceeds not from its cause, viz. that diversity ; because there is no diversity in the cause to answer it : Therefore that diversity must arise from nothing, and consequently is no effect of any thing; which is contrary to the supposition. So this hypothesis is at once re- duced to acontradiction. If there be a difference in the effect, that difference must arise from something: and that which it arises from, let it be what it will, must be the cause of it. And if faith be the cause of this diversity in the effect, as is sup= posed, then I would ask, What is there in faith, that can be the cause of this diversity, seeing there is no diversity in the faith | to answer it? ‘To say that the diversity of the effect arises from likeness or sameness in the cause, is a gross and ss poe absurdity ; and is as muchas to say, that difference is produced by no difference : which is the same thing as to say, that nothing produces something. . 2. If there were a difference in the effects of faith, CHAP. VII. Concerning. faith. $73 no difference in the faith itself, then no difference of faith could be shewed by the effects. But that is contrary to Scrips ture, and particularly to Jamesii. 18. “ Yea, a man may say, Thou hast faith, and I have works: Shew me thy faith without ‘thy works, and I will shew thee my faith by my works.” -The apostle can mean nothing else by this, than that I will shew thee by my works that I have a rig sort of faith. Iwill shew thee that my faith is a better faith than that of those who have no works. I willshew thee the difference of the causes, by the difference of the effect. This the apostle thought good arguing. Christ thought it was proper to argue the difference of the tree from the difference of the fruzt; Matt. xii. 33. Atreeis known by its fruit.” How can this be, when there is no difference in the tree ? and if there is no difference in the faith that is the cause, then certainly no difference can be shewn by the effects. When we see two human bodies, and see actions performed and works produced by the one, and not by the other, we determine that there is an internal difference in the bedies themselves : We conclude that one is alive, and the other dead ; that one has an operative nature, an active spirit in it, and’ that the other has none; which is a very ‘essential difference in the causes themselves. Just so we argue an essential difference between a saving and common faith, by the works or effects produced ; as the apostle in that context observes, in the last verse ofthe chapter, “ For as the body without the spirit is dead, so fazth without works is . deada\so.” § 52. There is, in the nature and essence of saving faith, a-receiving of the object of faith, not only in the assent of the judgment, but with the Aeart, or withthe inclination and will of the soul; as is evident by 2 Thess. ii.10. ‘* Received not the love of the truth that they might be saved.” And the apostle, describing the nature of saving faith, from the example of the ancient patriachs, Heb. xi. describes their faith thus, verse 13. “ These ail died in faith, not having received the promises ; but, having seen them afar off, were persuaded of them, and embraced them.” And so the evangelist John calls faith a receiving of Christ; Johni.12. ‘But as many as re- ceived him, to them gave he power to become the sons of God, yen to them that believeon his name.” Here, the apostle expressly declares, that he whom he means by a receiver, was the same with a believer on Christ, or one that has saving faith. And what else can be meant by receiving Christ, or a ¥ en \* * ee se ‘ 5 Mees ? y Mh q 574 MISCELLANEOUS REMARKS. © 9 910) accepting him, than an accepting of him in heart? It is’ not a taking him with the hand, or any external taking oraccepting — him, but the acceptance of the mind. The acceptance of the mind is the act of the mind towards an object as acceptable, but that in a special manner, as the act of the inclination or’ will.’ And it is farther evident, that saving faith has its seat not only in the speculative understanding or judgment, but in the heart or will; because otherwise, it is not properly of the nature ofa vice or any part of the moral goodness of the mind. For virtue has its special and immediate seat in the will ; and that qualification, that is not at all seated there, though it be a cause of virtue, or an effect of it, yet is not ‘properly any virtue of the mind, nor can properly be in itself — a moral qualification, or any fulfilment of a moral rule. But it is evident, that saving faith is one of the chief virtues of a saint, one of the greatest virtues prescribed in the moral law of God. Matt. xxiii. 23.“ Woe unto you, Scribes and Pharisees, hypocrites ; for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of ¢he daw, judgment, mercy, and favth: these ought ye to have done, and not leave the other undone.” Itis a principal duty that God required, John vi. 28, 29. “Then said they unto him, What shall we do that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him _ whom Gou hath sent.” 1 Johniii.23. “* And this is his com- mandment, that ye believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.” And therefore it is called most holy faith, Jude 20. But if it be not seated in the well, it is no more an holy faith, than the faith of devils. That it is most holy, implies, that itis one thing where- in Christian holiness principally consists. 7 é § 53. An objection may be raised against this, viz. that the words, faith and believing, in common language, signify no ee than the assent of the understanding. I answer, | . It is not at all strange, that in matters of divinity and of — the eae of Christ, which are so exceedingly diverse from the common concerns of life, and so much above them, some words should be used in somewhat of a peculiar sense. The languages used among the nations of the world, were not first Jramed to express the spiritual and supernatural things of the gospel of Christ, but the common concernments of human life. Hence it comes to pass, that language in its common use, is not exactly adapted to express things of this nature: so that ee a ee eee ———eere CHAP. VII. Concerning faith. 675. there is a necessity, that when the phrases of common speech are adopted into the gospel of Christ, they should some of them be used in asense somewhat diverse from the most ordinary use of them in temporal concerns. Words were first ' devised to signify the more ordinary concerns of life: Hence, men find a necessity, even in order to express many things in human arts and sciences, to use words in something of a pe- euliar sense; the sense being somewhat varied from their more ordinary use; and the very same words, as terms of art, do not signify exactly the same thing that they do in common speech. This is well known to be the case in innumerable instances ; because the concerns of the arts and sciences are so diverse from the common concerns of life, that unless some phrases were adopted out of common language, and their sig- nification something varied, there would be no words at all to be found to signify such and such things pertaining to those arts. But the things of the gospel of Christ are vastly more diverse from the common concerns of life, than the things of human arts and sciences: those being heavenly things, and of the most spiritual and sublime nature possible, and most diverse from earthly things. Hence the use of words in ¢Com- mon language, must not be looked upon as an untversal rule ta determine the signification of words in the gospel: but the rule is the use of wordsin Scripture language. What is found in fact to be the use of words in the Bible, by comparing one place with another, that must determine the sense in which we must understand them. 2. The words in the original, translated faith, and believing, such as wisiz 3 wisow, $e, and reroSncss, as often used in common language, implied more than the mere assent of the under- standing. They were often used to signify affiance or trusting ; which implies an act of the wi//, as well as of the understanding. It implies, that the thing believed is received as good and agreeable, as well as true. For trusting always relates to some good sought and aimed at in our trust; and therefore ever- more implies the acceptance ofthe Aeart, and the embracing of the inclination, and desire of the soul. And therefore, _trusting in Christ for salvation, implies, that he and his redemp- tion, and those things whereia his salvation consists, are agreeable and acceptable to us. 3. Supposing saving faith to be what Calvinistical divines have ordinarily supposed it to be, there seems to be no one word in common language, so fit to express it, as faith, or sissz, a5 It most commonly isin the original. Orthodox divines, $76 MISCELLANEOUS REMARKS. no aes in the definitions of faitb, do not all use exactly th e terms, but they generally come to the same thing. Their distinctions generally signify as much as a person’s receiving Christ and his salvation as revealed in the gospel, with his whole soul ; acquiescing in what is exhibited as true, excellent, and suffi cient for him. And to express this complex act of the mind, I apprehend no word can be found more significant than faith, which signifies both assenting and consenting. The object of the aet is wholly supernatural, and above the reach of mere reason, and therefore exhibited only by revelation and divine testimony ; and the person to be believed in, is ex- hibited and offered in that revelation, especially under the character of a Saviour, andso, as an object of trust: and the benefits are all spiritual, invisible, wonderful and future. If this be the true account of faith, beware how you entertain any such doctrine, as that there is no essential difference between common and saving faith ; and that both consist in a mere assent of the understanding to ‘the doctrines of religion. That this doctrine is false, appears by what has been said; and if it be false, it must needs be dangerous. Saving faith i is abundantly insisted on in the Bible, as in a peculiar manner the cons dition of salvation ; being the thing by which we are justified. How much is that doctrine insisted, on in the New Testa- ment! We are said to be “ justified by faith, and by faith alone: By-faith we are saved; and this is the work of God, that we believe on him whom he hath sent: The just shall _ jive by faith: We are all the’ children of God by faith in Jesus Christ: He that believeth shall be saved, and he that believeth not shall be damned.” ‘Therefore, doubtless, saving faith, whatsoever that be, is the grand condition of an interest in Christ, and his great salvation. And if it be so, of what vast importance is it, that we should have right notions of what it is? for certainly no one thing whatever, nothing in religion is of greater importance, than that which teaches us how we may be saved. If salvation itself be of infinite importance, ¢hen it is of equal importance that we do not mistake the terms of it; and if this be of infinite importance, then that _ doctrine that teaches that to be the term, that is not so, but very diverse, is infininitely dangerous. What we want a revelation from God for chiefly, is, to teach us the terms ef his favour, and the way of salvation. And that which the revelation God has given us in the Bible teaches to be the way, is faith i Christ. Therefore, that doctrine that teaches something else to be saving faith, that is essentially CHAP. VII. Concerning faith. 577 another thing, teaches entirely another way of salvation: and therefore such doctrine does in effect make void the reve- lation we have in the Bible; as it makes void the special end of it, which is to teach us the true way of salvation. The gospel is the revelation of the way of life by faith in Christ. Therefore, he who teaches something else to be that faith, which is essentially diverse from what. the gospel of Christ teaches, he teaches another gospel; and he does in effect teach another religion than the religion of Christ. For what is religion, but that way of exercising our respect to God, which is the term of his favour and acceptance to a title to eternal rewards? The Scripture teaches this, ia a special manner, to be saving faith in Jesus Christ. Therefore, he that teaches another faith instead of this, teaches another religien. Such doctrine as I have opposed, must be destruc- tive and directly tending to man’s damnation; leading such as embrace it, to rest in something essenilally different from the grand condition of salvation. And therefore, I would advise you, as you would have any regard to your own soul’s salvation and to the salvation of your posterity, to beware ~ of such doctrine as this. ° < VOL, VIII. 4D ot Q Be te nissan tei on “i ite aida BY 9 pele, Whpon Sokgceer 25 tery sine Sie ee cole @vabt stew a Oe tat his 1 ae Dine eee Riatit 3 itt ae ha an are + vie ten = sehen 4 ' Ne fe eo us" y ea Bi , 4a : - z re ssvive ¢ , \ he \ vy 2 we “7 Ye eh Sy ee 4 a, 2 ‘ ery Ca Oe “tires aisds D pirea bee Bs had Rake coy oe Aad: Ret mana it ‘ AD , f Hace dd det shee cb SANS ae mee : vend temenh 5 fees 7 etrdaiily. oe ees sah Mi Fai ty pote feet! ofa. oeRetaiy ean) wnanee eae D ; itn oh hee ee Poteau oe ee pet peta’ . aa Pee we 4 pa t aw ‘ yas i PA ; iw ye - ry" ie hy ~< i - it i - 4 | —e Tinga ‘ ¢ ; * oh pe aoe able. \ DISTINGUISHING MARKS OF A WORK” SPIRIT ‘OF GOD, APPLIED TO THAT UNCOMMON OPERATION THAT HAS LATELY APPEARED ON THE MINDS OF MANY OF THE PEOPLE IN NEW-ENGLAND >; WiTH A PARTICULAR CONSIDERATION OF THE EXTRAURDINARY CIRCUMSTANCES WITH WHICH THIS WORK IS ATTENDED. ORPAEY Wes a Py Pa . , ; r k ao Say AN ye, ‘ ed Srmabbinas oe vi i vo? if, ¢ exe a ‘ , . ‘ be, * LY mo A ip ota wg ~ ’ ee a - . . : AS Hl 8 ri. Af < q hand > a, Bi yur & ( . e hy 2" vite ie 5 r wy ee r m iierded' 8s < ‘ S : CRRA FINES Rad vas gonqa eid oi ih oe i a ese OEE ae artnet yy ay i . ¥ . ‘ pt aes halt i roy WIN ¢ ha Ota kan td Dix ile . 7 baa apt ee rer yy ie rs, seatip #03;3 a ; sand te " tee deed eal | dali ey baw jolt els (tr aves RY a i 1 Wig ge { ; with 2, ‘a, y Se atltn sh ene , ¥ +. I , oe : ~ he ial ST ceca na non ins eager ‘ F Atal Lee Bed eatin, | AG ; in ; iy ae ¢ > yeh PLD ee \ ait i,t he athys! we +e eee ” A ; OAS Ses c i © , “ ne = 4 QA a a, ry » < = MR. COOPER’S PREFACE TO THE READER. "Trertare several dispensations, or days of grace, which the Church of God has been under from the beginning of time. There is that under the ancient Patriarchs; that under the Law of Moses; and there is that of the Gospel of Jesus Christ, under which we now are. This is the brightest day thatever shone, and exceeds the other, for peculiar advantages. To us who are so happy as to live under the Evangelical Dispensation, may those words of our Saviour be directed, which he spake to his disciples, when he was first setting up the Messiah’s Kingdom in the world, and Gospel-light and power began to spread abroad: “ Blessed are the eyes which see the things that ye see. Forl tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to bear those things which ye hear, and have not beard them *.” The Mosaze Dispensation, though darkened with types and figures, yet far exceeded the former: But the Gospel Dispensation so much exceeds in in glory, that it eclipses the glory of the Legal, as the stars disappear when the sun ariseih, and goeth forth in his strength.—And the chief thing that renders the Gospel so glorious is, that it is the Ministration of the Spirit. Under the preaching of it, the Holy Spirit wasto be poured out in more plentiful measures; not only in miraculous gifts, as in the first times of the Gospel, but io bis internal saving operations, accompanying the outward ministry, to produce numerous conversions to Christ, and give spiritual life to souls that were before dead in trespasses and sins, and so prepare them for eternal life. Thus the apostle speaks, when he runs a comparison between the old Testament and the new, the Law of Moses, aad the Gospel of Jesus Christ ; ‘‘ For the letter killeth, but the Spirit giveth life. But if the mini- stration of death, written and engraven in stones, was glorious, so that the Children of Israel could not stedfastly kehold the face of Moses, for the glory of his countenance, which glory was to be done away; how shall nof the ministration of the Spirit be ratber glorious F.” This blessed time of the Gospel, hath several other denominations, whiclr may raise our esteem and value for it. It is called by the evangelical 4 Prophet §, ‘‘ The acceptable year of the Lord.” Or, as it may be read, the year of liking, or of benevolence, or of the good will of the Lord ; because it would be the special period in which he would display his grace and favour, in an an extraordinary manner, and deal out spiritual blessings with * Luke x, 23, 24. + 2 Cor, iii, 6, 7, 8, § Isa. Ixi, 2 582 PREFACE. _a full and liberal hand.——TIt is also stiled by our Saviour, the ’Regenera- tion*, which may refer not only to that glorious restitution of all things, which is looked for at the close of the Christian Dispensation, buttothe. . renewing work of grace in particular souls, carried on from the beginning tothe end of it. But few were renewed and sanctified under the former dispensations, compared with the instances of the grace of God in Gospel- times. Such numbers were brought into the Gospel Chureh when it was first set up, as to give occasion for that pleasing admiring question, which was indeed a prophecy-of it +, “« Who are these that fly asa cloud? And as the doves to their windows?” Then the power of the divine Spirit so ac- companied the ministry of the word, as that thousands were converted under one sermon. But notwithstanding this large effusion of the Spirit, when Gospel-light first dawned upon the world—that pleasant Spring of religion which then appeared on the face of the earth—there was a gradual with- drawing of his saving light«and influences; and so the gospel came to be less successful, and the state of Christianity withered in one place and another. ; Indeed at the time of the Reformation from Popery, when Gospel light broke in upon the Church, and dispelled the clouds of Anti-christian dark- ness that covered it, the power of divine grace so accompanied the preaching of the word, as that it had admirable success in the conversion and edifica- tion of souls; and the blessed fruits thereof appeared in the hearts and lives of its professors. That was one of * the days of the Son of man,” on which the exalted Redeemer rode forth, in his glory and majesty, on the white horse of the pure Gospel, “ conquering and to conquer ;” and the bow in his hand, like that of Jonathan, returned not empty. But what a dead and barren time has it now been, for a great while, with all the Churches of the Reformation? The golden showers have been restrained ; the influences of the Spirit suspended ; and the consequence has been, that the Gospel has not had apy eminent success: Conversions have been rare and dubious; few sons and daughters have been born to God; and the hearts of christians not so quickened, warmed and refreshed under the ordinances, as they have been. Beat That this has been the sad state of religion among us in this land, for many years (except one or two distinguished places, which have at times been visited with ashower of mercy, while other towns and churches have not been rained upon) will be acknowledged by all who have spiritual senses exercised, as it has been lamented by faithful ministers and serious ehris- tians, Accordingly it has been a constant petition in our public prayers, from Sabbath to Sabbath, ‘That God. would pour out his Spirit upon us, and revive his work inthe midst of the years.” And besides our annual fast-days appointed by Government, most of the Churches have set apart days, wherein to seek the Lord by prayer and fasting, that he would “ come and rain down righteousness upon us.” And now, ‘‘ Behold | the Lord whom we have sought, has suddenly come to his temple.” The dispensation of grace we are now under, is certainly such as neither we nor our fathers have seen ; and in some circum- stances so wonderful, that I betieve there has not been the like since the ex- traordinary pouring out of the Spirit immediately after our Lord’s ascension. The Apostolical as seem to have returned upon us: Such a display has * Matt. xix, 28, + Isa, lx PREFACE, 533 there been of the power and grace of the divine Spirit in the assemblies of his people, and such testimonies has he given to the word of the Gospel. { remember a remarkable passage of the late Reverend and learned Mr. Howe, which I think it may be worth while to transcribe here. It is in his Discourse concerning the ‘‘ the prosperous state of the Christian Church before the end of time, by a plentiful effusion of the holy Spirit,” page 80. «In such a time,” says he “‘ when the Spirit shall be poured forth plenti- “fully, surely ministers shall have their proportionable share. And when * such a time as that shall come, I believe you will hear much other kind of **sermons (or they will who shall live to such a time) than you are wont to “ do now a days: Souls will surely be dealt with atanother rate. It is plain, “says he, too sadly plain, there is a great retraction of the Spirit of God ‘even fremus. We know not how to speak living sense into souls; how to “get within you: Our words die in our mouths, or drop and die between “ youand us. We even faint when we speak ; long-experienced unsuccess- “« fulness makes us despond: We speak not as persons that hope to prevail, ** that expect to make you serious, heavenly, mindful of God, and to walk “* more like christians. The methods of alluring and convincing souls, even “ that some of us have known, are lost from amongst usin a great part, “‘ There have been other ways/taken, than we can tell now how to fall upon, * far the mollifying of the obdurate, and the awakening of the secure, and “ the convincing and persuading of the obstinate, and the winning of the ** disaffected. Surely there will be a Jarge share, that will come even to the *€ part of ministers, when such an effusion of the Spirit shail be, as it is ex- “ pected: That they shall kuow how to speak to better purpose, with more “ compassion, with more seriousness, with more authority and allurement * than we now find we can.” i Agreeable to the just expectation of this great and excellent man, we have found it in this remarkable day. A number of preachers have appear- ed among us, to whom God has given such a large measure of his Spirit, that we are ready sometimes to apply to them the character given of Barnabas, that ‘‘ he was a good man, aad full of the Holy Ghost, and of faith.” They preach the gospel of the grace of God from place to place, with uncommon zeal and assiduity. The doctrines they insist on, are the doctrines of the reformation, under the influence whereof the power of godliness so flourished ’ in theJast century. The pointson which their preaching mainly turns, are those important ones of man’s guilt; corruption and importance: superna- tural regeneration by the Spirit of God ; and free justification by faithin the righteousness of Christ; and the marks of the new birth.—The manner of their preaching is not with the enticing words ef man’s wisdom: How be it, they speak wisdom among them that are perfect. An ardent love to Christ and souls, warms their breasts, and animates their labours. God has made these his ministers active Spirits, a flame of fire in his service: And his word in their mouths has been ‘‘ asa fire; and as a hammer that breaketh the rock in pieces.” In most places where they have laboured, God has evi- dently wrought with them, and “ confirmed the word by signs following.” Such a power and presence of God in religious assemblies, has not been known since God set up his sanctuary amongst us. He has indeed *‘ glorified the house of his glory.” : This work is truly extraordinary, in respect of its extent. It is more or * Acts xi. 24. 584 PREFACE, less in the several provinces that measure many hundred miles on this con- tinent. ‘* He sendeth forth his commandment on earth? his word runneth very swiftly.” It has entered and spread in someof the most populous Towns, the chief places,of concourse and business. And,—blessed be God ! —it has visited the seats of learning, both here, and in a neighbouring colony. O may the holy Spirit constantly reside in them both, seize our devoted youth, and form them as polished shafts, successfully to fight the Lord’s battles against the powers of darkness, when they shall be called ou: to service !—It is extraordinary also with respect to the munbers that have been the subjects of this operation. Stupid sinners have been awakened by hundteds; and the enquiry has been general in some places, “ what must I do to be saved?” I verily believe, that in this our Metropolis, there were the last winter some thousands under such religious impressions as they never felt before. The work has been remarkable also for the various sorts of persons that have been under its influence.—These have been of ali ages. Some elderly persons have been snatched as brands out of the burning, made monuments of divine mercy, and born to Gad, though out of due time; as the apustle speaks in his own case *. But here, with us, it has lain mostly among the young. Sprightly youth have been made to bow like willows to the Re- deemer’s sceptre, and willingly to subscribe with their own hands to the Lord. And out of the mouths of babes, some little children, has God ordain- ed to bimself praise, to still the enemy and the avenger——They have also been of all ranks and degrees. Some of the great and rich; but more of the low and poor,——-Of other countries and nations, Ethiopia has stretched out her hand: Some poor Negroes have, | trust, been brought into the glorious liberty of the children of God.—Of all qualittes and conditions, The most ¢gnorant; the foolish things of the world, babes in knowledge, have been made wise unto salvation, and taught those heavenly truths, which have been hid from the wise and prudent. Some of the learned and know- ing among men, have had those things revealed to them of the Father in heaven, which flesh and blood do not teach: And of these, some who had gone into the modern notions, and had no otherthan the polite religion, of the present times, have had’ their prejudices conquered, their carnal reason- ings overcome, and their understandings made to bow to gospel mysteries 5 they now receive the truth as itis in Jesus, and: their faith no longer “stands in the wisdom of man but in the power of God.” Some of the most rude and disorderly, are become regular in their behaviour, and sober in all things. The gay and airy are become grave and serious. Some of the greatest sinners have appeared to be turned into real saints : Drunkards have ‘become temperate: Fornicators and adulterers of a chaste conversation ; Swearers and profane persons have learned to fear that glori- ous and fearful Name, THe Lorp THEIR:Gop; and carnal worldlings have been made to seek first the kingdom of God and his righteousness. Yea, deriders and scoffers at this work and its instruments, have come under its conquering power. Someof this stamp, who have gone to hear the the preacher, (as some did ‘Paul—* What will this babbJer say ?”)—have not been able to resist the power and the Spirit with which he'spake; have sat trembling under the word, and gone away from it weeping; and after- ward did cleave unto. the preacher, as Dionysius the Areopagite did. unto Paul+. Divers instances of this kind have fallen under my knowledge. * 1 Con xv. + Acts xvii. 18, 34, PREFACE. 585 The virtuous and civil have been convinced that Morality is not to be relied on for life; and so excited to seek after the new birth, and a vital union to Jesus Christ by faith. The formal professor likewise has been awakened out of his dead fornvalities, brought under the power of godliness; taken off from his false rests, and brought to build his hope only on the Mediator’s righteousness. At the same time, many of the children of God have been greatly quickened and refreshed ; have been awakened out of the sleeping frames they were fallen into, and excited to give diligence to make their calling and election sure ; and have had_pre- cious, reviving, and sealing timess————Thus, extensive and general the divine influence has been at this glorious season. One thing more is worthy of remark ; and this is the uniformity of the work. By the accounts I have received in letters, ana conversation with ministers and others, who live in difterent parts of! the land where this work is going on, it is the same work that is carried on in one place and another ; The method of the Spirit’s operation on the minds of the peo- ple is the same ; though with some variety of circumstances, as is usual at at other times: And the particular appearances with which this work is attended, that have not been so common: at other times, are also much the same. ‘Fhese are indeed objected by many against the work: But though conversion is the same work, in the main strokes of it, whereever it is wrought ; yet it seems reasonable to suppose that at an extraordinary, season wherein God is pleased to carry on a work of his grace in a more observable and glorious manner, in a way which he would have to be taken notice of by the world ; atsuch a time, I say, it seems reasonable to suppose, that there may be some particular appearances im the work of conversion, which are not common at other times—when yet there are true conversions wrought —or some circumstances attending the work may be carried to an unusual degree and heighth. If it were not thus, the work of the Lord would not be so much regarded and spoken of ; and so God would not have so much of the glory of it. Nor would the work itself be like to spread so fast; for God has evidently made use of example and discourse in the carrying of it on. : And as to the fruits ofthis work, (which we have been bid so often to wait for) blessed be God! so far as there has been time for observation, they appear to be abiding. I-do not mean that none have lost their im- pressions, or that there are no instances of hypocrisy and apostacy. Serip- ture and experience lead us to expect these, at such aseason. It isto me. matter of surprise and thankfulness that as yet there have been no more. But I mean, thata great number of those who have been awakened are still seeking and striving toenter in at the straight gate. The most of those who have been thought to be converted, continue to: give evidence of their being new creatures, and seem to cleave to the Lord with full pure pose of heart. To be sure, a new face of things continues in this town <- though many circumstances concur to render sweh a work not so observ- able here,* as in smaller and distant places. Many things not becoming the profession of the Gospel are in a measure reformed. Taverns, Dancing~ ~ ¥i, e, Boston, in New England, VOL, vill. 4 F 586 PREFACE. schools, and such meetings as have been called assemblies, which have al- ways proved unfriendly to serious godliness are much less frequented. Many have reduced their dress and apparel, so as to make them look more like the followers of the humble Jesus. And it has been both surprising and pleasant to see how some younger people, and of thatsex too which is most fond of such vanities, have put off the “ bravery of their ornaments,” asthe effect and indication of their seeking the inward glories of “ the King’s Daughter.” Religion is now much more the subject of conversation at friends’ houses, than ever I knew it. ‘The doctrines of grace are espoused and relished. Private religious meetings are greatly multiplied. —The public assemblies (especially lectures) are much better attended : And our auditors-were never so attentive and serious, There is indeed an extraor- dinary appetite after ‘‘ the sincere milk of the word.” It is more than a twelve-month since an evening Jecture was set up in this town ; there are now several; two constantly on Tuesday and Friday evenings ; when some of our most capacious houses are well filled with hearers, who by their looks and deportment seem to come to hear that their suuls might live. An evening in God’s courts is now esteemed better than many elsewhere. There is also great resort to ministers in private, Our hands continue fall of work: and many times we have more than we can discourse with distinctly and separately.—I have been thus large and particular, that persons at a distance, who are desirous to know the pre- sent state of religion here, into whose hands these papers will come, may receive sume satifaction. ' And now, can any be at a loss to what spirit to ascribe this work? To attribute it as some do, to the Devil, is to make the old serpent, like the foolish woman, ‘‘ who plucked down her kouse with her hands.*” Our Saviour has taught us to argue otherwise in such a case as this. ‘ Every kingdom divided against itself, shall ‘not stand. And if Satan cast out Satan, he is divided against himself: How then shall his kingdom stand ?} That some entertain prejudices against this work, and others revile and reproach it, does not make it look less like a work of God: It would else want one mark of ils being so; for the spirit of this world, and the spirit which is of God, are contrary the one to the other, I do not wonder that Satan rages, and shews his rage in some that are under his influence, when his kingdom is so shaken, and his subjects desert him by hundreds, I hope by thousands.—The prejudices of some, I make no doubt, are owing to the want of opportunity to be rightly informed, and their having received mis- representations from abroad. Others may be offended, because they have not experienced any thing like such a work in themselves ; and if these things be so, they must begin again, and get another foundation laid than than that on which they have built; and this is what men are hardly brought to. And others, perhaps, may dislike the present work, because it supports and confirms some principles which they have not yet embrac- ed, and against which such prejudices hang about their minds, as they can- not easily shake off. Forit is certain, these fruits do not grow on Armi- nian ground. I hope none dislike the work, because they have not been used as instruments init. For if we love our Lord Jesus Christ in sincerity, we shall rejoice to see him increase, though we should decrease, If any are *Proy. xiv. d, {| Matth. xii. 25, 26, ‘ PREPAC E. 587 resolutely set to disbelieve this work, to reproach and oppose it, they must +e left to the free sovereign power and mercy of God to enlighten and rescue them. Thes®,if they have had opportunity to be rightly informed, I am ready to think, would have been disbelievers, and onposers of the miracles and mission of our Saviour, had they lived in his days. The malignity which some of'them have discovered, to me approaches near to the unpardonable sin; and they had need beware, lest they indeed sin the sin which is unto death: For as 1 believe it can be committed in these days, as well as in the days of the apostles, so I think persons are now in more danger of com- mitting it than at other times. At least, let them come under the awe of that word, Psal. xxvik.5. ‘* Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.” But if any are disposed to receive conviction, bave a mind open to light, and are really willing to know of the present work whether it be of God, it is with great satisfaction and pleasure I can recommend to them the following sheets; in which they will find the “ distinguishing marks” of sucha work, as they are to be found in the Holy Sctiptures, applied to the uncommon operation that has been on the minds of many in this land. Here the matter is tried by the infallible touchstone of the holy Scriptures, and is weighed in the balance of the Sanctuary, with great judgment and im partiality. A performance of this kind is seasonable and necessary ; and I desire ‘heartily to bless God, who inclined this his servant to undertakeit, and has gtaciously assisted him in it. The Reverend Author is known to be ‘‘a scribe instructed unto tae kingdom of heaven ;” the place where he has been called to exercise his ministry has been famous for experimental religion ; and he has had opportunities to observe this work in many places where it has powerfully appeared, and to converse with numbers that have been the subjects of it. ‘hese things qualify him for this undertaking above most. His arguments in favour of the work, are strongly drawa from Scripture, Reason and Experience: And [ shall believe every candid, judicious reader will say, he writes very free from an enthusiastic, or a party spirit. The use of human learning is asserted ; a methodical way of preaching, the fruit of study as well as prayer, is recommended ; and the exercise of charity in judging others pressed and urged: And those things which are esteemed the blemishes, and are like to be the hinderances of the work, are with great faithfalness cautioned and warned against. Many, I believe, will be thankful for this publication. Those who have already entertained favoure able thoughts of this work, will be confirmed bs it ; ata the doubting may De convinced and satisfied. But if there are any whe cannot after all see the signatures of a divine hand on the work, it is to be hoped they will be prevailed on to spare their censures, and stop their oppositions, lest ‘* haply _they should be found even to fight against God.” I had yet several things to say, which I see | must suppress, or I shall go much beyond the limits of a preface: And I fear need to ask pardon both of the reader and the publishers for the lenzth I have ron already. Only [ caanot help expressing my wish, that those who have been conver- sant in this work, in one place and another, would transmit accounts of it to such a hand as the Reverend Author of this discourse, to be compiled into a sarrative, like that of the conversions at Northampten, which was pub- lished a few years ago; that ¢o the world may koow this surprisiag dis 588 PREFACE. pensation, in the beginning, progress, and various circumstances of it, This, I apprehend, would be for the honour of the Holy Spirit, whose work and office has been treated so reproachfully in the christian world. »It would be an open attestation to the divinity of a despised Gospel: And it might have happy effect on other places, where the sound of this marvellous work would by this means be heard. I cannot but think it would’be one of the most useful pieces of Church History the people of God are blessed with. Perhaps it would come the nearest to the Acts of the Apostles of any thing . extant; and all the histories in the world do not come up to that: There we have something as surprising asin the book of Genesis: Anda new creation, of another kind, seems to open to our view. But I must forbear. I will only add my prayer, That the worthy Authoz of this discourse, may long be continued a burning and shining light in the golden candle-” stick where Christ has placed him, and from thence diffuse his light through these Provinces! That the divine Spirit, whose cause is here espoused, would accompany this and the other valuable publications of his servant, with his powerful influences; that they may promote the Redeemer’s interest, serve the ends of vital religion, and so add to the Author’s present joy, and future crown! : W. COOPER, Boston, Nov. 20, 1793. eee at a ~ = THE MARKS OF AWORK OF THE TRUE SPIRIT. —S 1 JOHN. Iv. 1. Beloved, believe not every Spirit, but try the Spirits whe- ther ihey are of God, because many false prophets are gone out into the world. In The apostolic age, there was the greatest out-pouring of the spirit of God that ever was; both as to his extraor- dinary influences and gifts, and his ordinary operations, in convincing, converting, enlightening and sanctifying the souls of men. But as the influences of the true spirit abounded, so counterfeits did also abound: The Devil was abundant in mimicking, both the ordinary and extraordinary influences of the spirit of God, as is manifest by innumerable passages of the apostles’ writings. This made it very necessary that | the church of Christ should be furnished with some cer- tain rules, distinguishing and clear marks, by which she might proceed safely in judging of the true from the false , without danger of being inposed upon. The giving of such rules is the plain design of this chapter, where we have this matter more expressly and fully treated of than any where else in the Bible. The apostle, of set purpose undertakes to supply the church of God with such marks of the true spirit as may be ——2 safe, and well accommodated to use and practice ; and that the subject might be clearly and suffi- ciently handled, he insists upon it throughout the chapter which makes it wonderful that what is here said is no more taken notice of in this extraordinary day, when there is such an uncommon and extensive operation om the minds of peo- 590 ' DISTINGUISHING MARKs. — ple, such a variety of-opinions concerning it, and so much talk about the work of the Spirit. ‘The apostle’s discourse on this subject is introduced by an _ occasional mention of the indwelling of the spirit, as. the sure _ evidence of an interestin Christ. ‘ And he that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the spirit which he hath given us.” Whence we may infer, that the design of the apos- tle is not only to give marks whereby to distinguish the true spirit from the false, in his extraordinary gifts of prophecy and and miracles, but also in his ordinary influences on the minds of his people, in order to their union to Christ, and being built up in him; which is also manifest from the marks them- selves that are given, which we shall hereafter notice. _ The words of the text are’an introduction to this discourse of the distinguishing signs of the true and false spitit.—Before the apostle proceeds to lay down these signs, he exhorteth christians, first, against an over credulousness, and a forward- ness to admit every specious appearance as the work of a true spirit. ‘ Beloved believe not every spirit, but try the spirits whether they are of God.” and, second, he shews, that there were many counterfeits, “because many false prophets were gone out into the world.” These did not only pretend to have the spirit of God in his extraordinary gifts of inspira- tion, but also to be the great friends and favourites of heayen, to be eminently holy persons, and to have much of the ordinary saving, sanctifying influences of the spirit of God on their hearts. Hence we are to look upon these words as a direction to examine and try their pretences to the spirit of God, in both these respects. _ . ‘ My design therefore at this time is to show what are the true, certain and distinguishing evidences of a work of the - spirit of God, by which we may safely proceed in judging of any operation.we find in ourselves, or see in others. And here I would observe, that we are to take the scriptures as our guide insuch cases. This isthe great and standing rule which God has given to his church, in order to guide them in things relating to the great concerns of their souls; and itis an infal- - lible and sufficient rule. There are undoubtedly sufficient marks given to guide the church of God in this great affair of judging of spirits, without which it. would lie open to woful delusion, and would be remidilesly, expos- - ed to be imposed on and devoured by its enemies. _And we need not be afraid to trust these rules. Doubtless that spirit SHE'D. 1. Negative signs of a spiritual work. 591 who indited the scriptures knew how to give us good rules, by which to distinguish his operations from all that is falsely pretended to be from him. And this as I observed before, the spirit of God has here done of set purpose, and done it more particularly and fully than any where else : so that in my pre- sent discourse f shall go no where else for rules or marks for the trial of spirits, but shall confine myself to those that I find in this chapter.—But before I proceed particularly to speak to these, I would prepare my way by, FIRST, observing ne- gatively, in some’ instances, what are not signs or evidences of a work of the spirit of God. SECT. I. i Negative Sirens; or, What are no signs -by which we are to judge of a work—and especially, What are no eviden- ces that a work is not from the spirit of God. I. Nothing can be certainly concluded from this, That a work is carried on in a way very unusual and extraordi- naty; provided the variety or difference be such, as may still be comprehended within the limits of scripture rules. What the church has been used to, is not a rule by which we are to judge; because there may be newand extraordinary works of God, and he has heretofore evidently wrought in an ex- traordinary manner. _ He has brought to pass new things, strange works; and has wrought in such a manner as to surprise both men and angels. And as God has done thus in times past, so we have no reason to think but that he will do so still, The prophecies of scripture give us reason to think that God has things to accomplish, which have never yet been seen. No deviation from what has hitherto been usual, let it be never so great, is an argument that a work is not from the spirit of God, if it be no deviation from his prescribed rule. _ The Holy Spirit is sovereign in his operation; and we know | that he uses a great variety ; and we cannot tell how great a va- riety he may use, within the compass of the rules he himselfhas |S»), , fixed. We ought not to limit God where he has not limited himself. . n Therefore it is not reasonable to determine that a work. is not from God’s holy spirit because of the extraordinary degree in which the minds of persons are influenced. If they seem to have an extraordinary conviction of the dreadful nature of sin, 592 DISTINGUISHING MARKS. and a very uncommon sense of the misery of a Christless con- ditionor extraordinary views of the certainty and glory of divine things,—and are proportionably moved with very ex- traordinary affections of fear and sorrow, desire, love joy: or if the apparent change be very sudden, and the work be carried on with very unusual swiftness—and the persons affect- ed are very numerous, and many of them are very young, with other unusual circumstances, not infringing upon scripture marks of a work of the spirit—these things are no argument that the work is not of the spirit of God.—The extraordinary and unusual degree of influence, and power of operation, if in its nature it be agreeable to the rules and marks given in scripture, is rather an argument in its favour ; for by how much higher the degree which inits nature is agreeable to the rule, so much the more is there of conformity to the rulé ; and so much the more evident that conformity. When things are in small degrees, though they be really agreeable to the rule, it isnot so easily seen whether their nature agrees with the rule. There is a great aptness in persons to doubt of things that are strange; especially- elderly persons, to think that to be right which they have never been used to in their day and have not heard of in the days of their fathers. But if it be a good argument that a work is not from the spirit of God, that it is very unusual, then it was soin the apostles’ days. The work of the spirit then, was carried on in a manner that, in very many respects, was altogether new ; suchas never had been seen nor heard since the world stood. The work was then carried on with more visible and remarkable power than ever; nor had there been seen before such mighty and wonderful effects of the spirit of God in sudden changes, and such great engagedness and zeal in great multitudes—such a sudden al- teration in towns, cities, and countries ; such a swift progress, and vast extent of the work—and many other extraordinary. circumstances might be mentioned. The great unusualness of the work surprised the Jews; they knew not what to make of it, but could not believe it to be the work of God ; many Jooked upon the persons that were the subjects of it as bereft of reason; as you may see in Actsii. 13, 26, 24. and 1 Cor. iv. 10. hy See - And we have reason from scripture propheey to suppose, that at the commencement of that last and greatest out-pour- ing of the spirit of God, that is to be in the latter ages of the world, the manner of the work willbe very extraordi- nary, and such as never has yet been seen; so that there. SECT. i. What are negatwe signs ? 593 shall be occasion then to say as in Isa. Ixvi. 8. “ Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? Shall a nation be. born at once? for as soon.as Zion travailed, she brought forth her children.” It may be reasonably expected that the ex- traordinary manner of the work then, will bear some pro- portion. to the very extraordinary events, and that glorious change in the state of the world which God will bring to pass by it. Ul, A work is not to be judged of by any effects on the bodies of men ; such as tears, trembling, groans, load out- cries, agonies of body, or the failing of bodily strength. The influence persons are under, is not to be judged of one way or other, by such effects on the body ; and the reason is, be- cause the scripture nowhere gives us any such rule. We cannot conclude that persons are under the influence of the true spirit because we see such effects upon their bodies, because this is not given as a mark of the true spirit ; nor on the other hand, have we any reason to conclude, from any such outward appearances, that persons are not under the influence of the spirit of God, because there is no rule of scripture given us to judge of spirits by, that does either expressly or indi- rectly exclude such effects on the body, nor does reason ex- clude them. It is easily accounted for from the consideration of the nature of diyine and eternal things, and the nature of man, and the laws of the union between soul and body, how a right influence, a true and proper sense of things, should have such effects on the body, even those that are of the most extraordinary kind, such as taking away the bodily strength; or throwing the body into great agonies, and extorting loud ont- cries. There are none of us but do suppose, and would have been ready at any time to say it, that the misery of hell is doubtless so dreadful, and eternity so vast, that if a person should have a clear apprehension of that misery as it is, it would be more than his feeble frame could bear, and espe- cially if at the same time he saw himself in great danger of it, and to be utterly uncertain whether he should be deliyer- ed from it, yea, and to have no security from it one day or hour. If we consider human nature, we must not wonder, that when persons haye a great sense of that which is so amazingly dreadful, and also have a great view of their own wickedness and God’s anger, that things seem to them to for- VOL, VIII. 4r ‘ ™) oN 594 DISTINGUISHING» MARKS. . bode speedy and immediate destruction. We see’the na- ture of man to be such that when he is in danger of some terrible calamity to which he is greatly exposed, he’ is ready upon every occasion to think, that now it is coming.—When persons’ hearts are full of fear, in time of war, they are - ready to‘tremble at the shaking of a ‘vaf, and to expect the enemy every minute, and to say within themselves, now T shall shall be slain. If we should suppose that a’ person saw himself hanging over a great pit, full of fierce and glow- ing flames, by a thread that he knew to be very weak, and not sufficient to bear bis weight, and knew that multitudes had been been in such circumstances before, and that most of them had fa'len and perished, and saw nothing within reach, that he could take hold cf to save him, what distress would he be in? How ready to think that now the thread was breaking, that now this minute, he should be swallowed up — in those dreadful flames? And would not he be ready to cry out in such circumstances? How much more those that see themselves in this manner hanging over an infinitely more dreadful pit, or held over it in the hand of God, who at the same time they see to he exceedingly provok- ed? No wonder that the wrath of God, when manifested but a little to the soul, averbears human strength, pe oat deed _.,. So it may easily be accounted for, that a true sense of the glorious. excellency of the Lord Jesus Christ, and of his wonderful dying love, and the exercise of a ‘truly ‘spiritual love and joy, should be such as very much to overcome the bodily strength. We are all ready to own, that no man can see God and liye, and that it is but a very small part of ‘that apprehension of the glory and love of Christ, which the saints enjoy in heaven, that our present frame can bear; therefore it is not at all strange that God should sometimes give his saints such. forgtastes of heaven, as to diminish their bod y strength. If it was not unaccountable that the queen of Sheba. fainted, and had her bodily strength taken away, when she. came to see the glory of Solomon, mugh less is it unaccounta-. ble that she who is the antitype of the queen of Sheba (viz.) the Church, that is bronght as is were, from the utmost ends of the earth, from. being an alien and stranger, far off, in ae state of sin and misery, should faint when she comes to see _ the glory, of Christ, who is the antitype of Solomon; and especially will be so in. that prosperous, peaceful, glorious kingdom, which he will set up in the world in its latter age. , SECT. I. What are negative signs? ~ 595- Some object against such extraordinary appearances, that: we have no instances of them recorded in the New Testainent, under the extraordinary effusions of the Spirit. Were this allowed, I can see no force in’ the objection, if neither reason, nor any rule of Scripture exclude such things ; especially con- sidering what was observed under the foregoing particular. I do not know that we have any express mention in the New Testament of any person’s weeping, or groaning, or sighing through fear of helt, or a sense of God’s anger.; but is there any body so foolish as from hence to argue, that in whomso-: ever these things appear, their convictions are not from the spirit of God? And the reason why we do not argue thus, is, because these are easily accounted for, from what we know of the nature of man, and from what the Scriptures inform us in general, concerning the nature of eternal things, and the na- ture of the convictions of God’s spirit; so that there is no need. that’ any thing should be: said in particular concerning these external, circumstantial €ffects. No body supposes that there is any need of express scripture for every external, accidental manifestation of the inward motion of the mind : And though such circumstances are ‘not. particularly recorded in sacred history, yet there is a-great deal of reason to think, from the - general accounts we have, that it could not be otherwise than that such things must be in those days. And there is also reason to think, that such great outpouring of the spirit, was not wholly without those more extraordinary effects on persons’ | bodies. The jailor in particular, seems tc have’ been an instance of that nature, when he, in the ‘utmost distress and amazement, came trembling, and fell down before Peter and Silas. His falling down at that time does not seem to’ be a. designed. putting himself into a posture of supplication, ‘or’ humble address to Paul and Silas; for he seems’ not to‘have’ said any thing to them then; but he first brought them out, and then he says to'them, Sirs, what must I do to be saved ® Acts xvi. 29 and 30. But his falling down seems to be from the same cause) as bis: trembling. The Psalmist gives an account of his. crying out alond, and a great weakning" of his’ body under .convictions of conscience, and a sense of the guilt of sin, Psa. xxxit 3, 4. ‘* When’ I-kept silence my bones waxed old, through my roaring all the day long, a day and night thy hand was heavy upon me, my moisture ‘is! turned into the drought of summer.”’—We may at least’ argue so much from it, that such an effect’ of conviction of s sin, may’ well in some cases be supposed ; for if we should suppose any” 596. DISTINGUISHING - MORES 3:4 thing ofan auxesis in the oni esieel yet the Pudlnist Would not represent his case by what would be absurd, and to which no degree of that exercise of mind he spoke of, would have any tendency.—We read of the disciples, Matt. xiv. 26. that when they saw Christ coming to them in the storm} and took him for some terrible enemy, threatening their destruction in that storm, “ they cried out for fear 2? Why then should it be thought strange, that persons should cry out for fear, when ' God appears to, them, as a terrible enemy, and they séethem- selyesin great danger of being swallowed up in the bottomless gulph of eternal misery? The spouse, once and again, speaks of herself as overpowered with the love of Christ, ‘so as to weaken her body, and make her faint. Cant. ii. 5. “ Stay-me with flaggons, comfort me with apples, for I am sick of love.’ and chap. v. 8. “I charge you, O ye daughters of Jerusalem, if ye find my Beloved, that ye tell him that lam sick of love.” From whence we may at least argue, that such an effeet may well be supposed to arise, from such @ cause in the saints: in some cases, and that such an effect wil sometimes be seen in the Church of Christ. it Fon eA oc It is a weak objection, that the imnpretibumistiaailetidate have a great effect on their bodies. That the Quakers used to tremble, is no argument that Saul, afterwards Paul, and the jailor, did not tremble from real convictions of conseience. Indeed all such objectious from effects on the body, let them be greater or less, seem to be exceeding frivolous; they who argue thence, proceed in the dark, they know not what ground they go upon, nor by what rule they judge. The root and course of things is to be looked at, and the: nature of the ope+ rations and affections are to be inquired into, and examined by the rule of God’s word, and not the motions Lane the bleod and animal spirits. Soup pe A AP uel Ill. It is no argument that an operation. on the minds of — people, is not the work of the spirit of God, that it occasions a great deal of noise about religion. . For though true religion be of a contrary nature to that of the Pharisees—which’ was ostentations, and delighted to set itself forth to the view of men for their applause—yet such is human nature, that it is morally impossible there should be a great: céncern,) affection, and a general engagedness of mind me people, without causing a notable, visible, and open commo- tion and alteration amongst that. people. —-Surely,. it is no argument that the minds of personsare not under thevinfluence of God’s spirit, that they are yery much moved: for indeed SECT. I. What are negative signs ? 597 spiritual and eternal things are so great, and of such infinite concern, that there is a great absurdity in men ’s being but moderately moved and affected by them; and surely it is no argument. that they are not moved by the spirit of God, that they are affected with these things in some measure as they deserve, or in. some proportion to their importance. And when was there ever any such thing since the world stood, as a peo- ple in general being greatly affected in any affair whatsoever, without noise or stir? The nature of man will not allow it. Indeed Christ says, Luke xvii. 20. “ The kingdom of God cometh not with observation.” That is, it will not consist in ~ what isoutward and visible; it shall not be like earthly king- doms, set up with outward pomp, in some particular place, which shall be especially the royal city, and'seat of the king- dom; as Christ explains himself on the words next following; : Neither shall they say, Lo here, ot lo there ; for Behold the kingdom of God is within you.” Not that the Kingdon of God shall be set upin the world, on the ruins of Satan’s kingdom, without a very observable, great effect: a mighty change in the state of things, to the observation and astonishment of the whole world: For such an effect as this is even held forth in the prophecies of Scripture, and isso by Christ himself, in this very place, and: even in his own explanation of these forementioned words, ver. 24. “For as the lightning that lightneth out of one part under heaven, shineth unto another part under heaven, so shall also the Son of man be in his day.” This is to distinguish Christ's coming to set up his kingdom, from the; coming of false Christs, which he tells us will be in a private manner in the deserts, and in’ the secret chambers whereas this event of setting up the kingdom of God, should be open and public, in the sight of the whole world with leat manifestation, like lightning that cannot’ be hid, but glares invevery one’s eyes and shines from one side of beaen to the other. And we find, that when Christ’s kingdom came, by that remarkable pouring out of the Spirit in the apostle’s days, it occasioned a great stir every where. Whata mighty oppo- sition was there in Jerusalem, on occasion of that great effu- sion’ of the Spirit? And so in Samaria, Antioch, Ephesus, _ Gorinth and other places ? The affair filled the odd with _ noise; and gave occasion to some to say of the apostles, that they had turned the world upside down. Acts xvii. 6. IV. It is no argument that an operation on the minds of a people, is. not the work of the Spirit of God, that many who are the subjects of it, haye great impressions made on their im- \ ar (sk 598 DISTINGUISHING MARKS. © aginations. That persons have many impressions of théir ima- ginations, ‘does not prove that they have nothing else. It is easy to be accounted for, that there should be mueh of this nature amongst a people, where a great multitude of all kinds:of con~. stitutions, have their minds engaged with intense thought and strong affections about invisible things; yea, it would be strange if there should not. Such is our nature, that we can not think of things invisible, without a degree of imagination. I dare appeal to any man, of the greatest powers of mind, whether.he is able to fix his thoughts on God} or Christ, or the things of another world, without imaginary ideas attending his meditations? And the more engaged the mind is, and the more intense the contemplation and affection, still the more; lively and strong the imaginary idea will ordinarily be; espe- cially when attended with surprise. And»this is the case, when the mental prospect is very new, and takes strong hold | of the passions, as fear or joy! and when the change of the state and views'of the mind is sudden, from a contrary ex> treme, as from that which was extremely dreadful, to that which is extremely. ravishing and delightful. And it is no} wonder, that. many persons do: not, well distinguish between | that which is imaginary and that which is intellectual and spi+; _ ritual; and that they are apt to lay too much weight on the imaginary part, and are most ready to speak of that in the: account they give of their experiences, especially persons) of less understanding and of distinguishing capacity. . 44 4 »As God has given us such a faculty as the imagination, and so made us that we cannot think of things ie visible, without some exercise of this faculty ; so, it appears to; . me, that such’is our state and nature, that this faculty, is really, — subservient and helpful to the other faculties of the mind, when a proper use is made of it; though oftentimes, when the; imagination is too strong, and the other faculties weak, itover-. | bears, and disturbs them in their exercise. It appears tome, | manifest, in many instances with which I have been acquaint-; ed, that God has really made use of this faculty. to truly. divine; purposes; especially in some that are more ignorant. God) .. seems to condescend to their cireumstances,, and: deal,with, . them as babes; as of old he instructed his Church, ,whilstin).. a state ofignorance and minority, by types and.out ard repre-, sentations. I can see nothing unreasonable.in sucha;supposi-) tion. Let others who have wutich, occasion to ,deal.with souls - in spiritual opnnen judge whether experience does nat,.con~ _ firm ite a i oy ie On hael SECT. I. What are negative signs ? 599 Tt is no argument that a work is not of the Spirit of God, that some who are the subjectsof it have been in a kind ofe. -. extacy, wherein they have been. carried beyond themselves, and have had their minds transported into a train of strong and pleasing imaginations, and, a kind of visions, as though they were wrapt up even to heaven, and there saw glorious sights. J have been acquainted with some such instances, and I see no need of bringing in the help of the devil into’ the account that we give of these things, nor yet of supposing them to be of the same nature with the visions of the. prophets, or St. Paul’s rapture into paradise. Human. nature, under these intense exercises and affections, is all that need be brought into the account. If it may be well accounted for, that per- sons under a true sense of the glorious and wonderful greatness and excellency of divine things, and soul-ravishing views of the beauty and love of Christ, should have’the strength of nature overpowered, as I have already shewn that it may; then I think it is not at all strange, that amongst great numbers that are thus affected. and overborn, there should. be some persons of particular constitutions that should have. their ima- ginations thus affected. The effect is no @ther than what bears a proportion and analogy to other effects of the strong exercise of their minds, It is no, wonder, when the, thoughts are so fixed, and the affections so strong—and the whole.,soul so en- gaged, ravished, and swallowed up—that all other parts of the body are so affected, as to be deprived of their strength, and the whole frame ready to dissolve. Is it any wonder that, in: such a case, the brain in particular (especially in some con- stitutions) which we. know is most especially affected by in- tense contemplations and exercises of mind, should be so affected, that its strength and spirits should for a season be diverted, and taken off from impressions made.on the organs of external sense, and be wholly employed in a train of pleas sing delightful imaginations, corresponding with the present frame of the mind. Some are ready to interpret such things wrong, and to lay too much weight on them, as. prophetical visions, divine revelations, and sometimes significations from heaven of what shall come to pass; which the issue, in some instances I have known has shewn to be otherwise.. But yet, it appears to me that such things are evidently sometimes from. the Spirit of God, though indirectly; that is, their extraor-, dinary frame of mind, and that strong and lively sense of divine things which: is the occasion of them, is from. his Spirit); and also as the mind continues in its holy frame, and retains a €00 BISTINGUISHING MARKS. : divine sense. of the excellency of spiritual things even in its rapture; which holy frame and sense is from the Spirit of God, though the imaginations that attend it are but acciden- tal, anditherefore there is commonly something or other in them that is confused, improper and false. V. Itis no sign that a work is not from the Spirit of God, that exampleis agreat means of it. It is surely no argument _ that anveffect is not from God, that means are used in pro ducing it ; for we know that it is God's manner to make use of means in carrying on his work in the world, and it is no more an argument against the divinity of an effect, that this means is made use of, than if it was by any other means. It is agreeable to Scripture that persons should be influenced by. one another’s good example. The Scripture directs us to set good examples to that end, Matt. v, 16. 1 Pet. iii. 1. 1-Tim. iv. 12. Titus ii. 7. and also directs us to be influenced by the good examples of others, and to follow them, 2 Cor. viii. 1—7. Heb. vi. 12. Phil. iii. 17. 1 Cor. iv. 16. and chap. xi. 1. 2 Thes. iii. 9. 1 Thes.i. 7.. By which it appears, that example is one of God’s means; and certainly itis no argument that a work is not of God that his own means are made use of to effect it. . gery b And as it is'a scriptural way sh carrying on God? s work, by example, so it isa reasonable way. Itis no a rgument that - men are notinfluenced by reason, that they are influenced by example. This way of persons holding. forth truth to one another, hasa tendency to enlighten’ the mind, and to con- vince reason. None will deny but that for persons to signify things one to another by words, may rationally be supposed to tend to enlighten each others minds ; but the same thing may ‘be: signified by actions, and signified much more fully and effectually. Words are of no use any’ otherwise than as they convey our own ideas to others ; but. actions,/in some cases, may do it much more fully. There.i is a language in actions ; and insome cases, much more clear and convincing than in words. It is therefore no argument against the goodness of the effect, that persons are greatly affected by seeing others soy yea, though the impression be made only by seeing t tokens of great and extraordinary affection in others: int behaviour, taking for granted: what they are affected without hearing themsay one word. There may he niches sufficient in such! a case intheir: behaviour only, to convey their minds to others, and to signify to them their sense of things more than can possibly be done’ by words only. If a SECT. 1. What are negative signs ? 60i person should see another under extreme bodily torment, be might receive much clearer ideas, and more convincing evi- dence of what he suffered by his actions in his misery, than he could do only by the words of an unaffected indifferent relator. In like manner he might receive a greater idea of any thing that is excellent and very delightful, from the beha- viour of one that is in actual enjoyment, than by the dull narration of one which is inexperienced and insensible himself. Idesire that this matter may be examined by the strictest reason.—lIs it not manifest, that effects produced in persons’ minds are rational, since not only weak and ignorant people are much influenced by example, but also those that make the greatest boast of strength of reason; are more influenced by reason held forth in this way, than almost any other way. Indeed the religious affections of many when raised by this means, as by hearing the word preached, or any other means, may prove flashy, amd soon vanish, as Christ represents the stony ground hearers; bat the affections of some thus moved by example, are abiding, and prove to be of saving issue. There never yet was a time of remarkable pouring out of the Spirit, and great revival of religion, but that example had a main beiied) So it was at the reformation, and in the apostles’ days, in Jerusalem and Samaria, and Ephesus, and other parts of the world, as will be most manifest to any one that attends to the accounts we have in the Acts of the Apostles. As in those days one person was moved by another, so one city or town was influenced by the example of another, 1 Thes. i. 7.8, “So that ye were ensamples to all that believe in Macedonia and Achaia, for from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad. It is no valid objection against examples being so mych used, that the Scripture speaks of the word as the principle means of carrying on God’s work; for the word of God is the principle means, nevertheless, by which other means operate and are made effectual. Even the Sacraments have no effect but by the word; and so it is, that example becomes effectual ; for all that is visible to the eye is unintelligible and vais, without the word of God to instruct and guide the mind. It is the word of God that is indeed held forth and applied by ex- ample, asthe word of the Lord sounded forth to other towns in Macedonia, and Achaia, by the example of those that believe in Thessalonica. VOL, Vill. 4G , 602 DISTINGUISHING MARKS, That example should be a great means of propagating the church of God seems to be several ways signified in scrip- ture: It is signified by Ruth’s following Naomi out of the land of Moab,’ Tented the land of Israel, when she resolved that she would not leave her, but would go whither she went, and would lodge where she lodged; and that Naomi’s people should be her people, and Naomi’s God, her God. Ruth, who was the ancestral mother of David, and of Christ, was un- doubtedly a great type of the Church; upon which account her history is inserted in the canon of Scripture. In het leaving the land of Moab and its gods, to cume and put het. trust under the shadow of the wings of the God of Israel, we have a type of the conversion not only of the Gentile” eburch but of every sinuer, that is naturally an alien and s but in his conversion forgets his own people, and father’s house, and becomes a fellow-citizen with the saints and a true Israelite. The same seems to be signified in the effect the example of the spouse, when she was sick-of love, has on the daughters of Jerusalem, i.e. visible Christians, who are first awakened, by seeing the spouse in such extraérdinary circum- stances, and then earidetted: See Cant. v. 8,9. and vi. Ie. And this is undoubtedly one way that “the Spirit and the Bride say, come.” Rev. xxii. 17. i.e. the spirit in the bride. It is foretold, that the work of God should be very much car- ried on by this means, in the last great out pouring of the Spirit, that should introduce the glorious day of the Church, so often spoken of in Scripture, Zech. viii. 21—23. “And | the inhabitants of one city shall go to another,’ saying, Lee ‘us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go. also. Yea many people, and strong nations shal! come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of Hosts, In ‘those days it shall come to pass, that ten men shall take hold, out’ of all languages of nations, even shall take hold of the skirt of him | that is a Jew, saying, we will go with you, for we rye heard that God is with you.” VI. Itis no sign that a work is not from the Spirit of God, tliat many, who seem to be the subjects of it, are guilty of great imprudences and irregularities in their conduct. We are to consider that the end for which God pours out Spirit, isto make men holy, and not to make them politicians. It is no wonder that, in a mixt multitude of all sorts— -wise unwise, young and old, of weak and strong natural abili under strong impressions of mind—there. are many who be- ‘ SECT. I. | What are negative signs 2. 603 have themselves imprudently. There are but few that know how to conduct them under vehement affections of any kind, whether of a temporal or spiritual nature ; to do so requires a great deal of discretion, strength and steadiness of mind. A thousand imprudences will not prove a work to be not of the Spirit of God; yea, if there be not only imprudences, but many things prevailing that are irregular, and really contrary to the rules of God’s holy word. That it should be thus may be well accounted for from the exceeding weakness of human nature, together with the remaining darkness and corruption of those that are yet the subjects of the saving influences of God’s Spirit, and have a real zeal for Ged. We have a remarkable instance,.in the New Testament, of a people that partook largely of that great effusion of the Spirit in the Apostles’ days, among whom there nevertheless abounded imprudences and great irregularities; viz. the church at Corinth, There is scarce any church more cele- brated in the New Testament for being blessed with large measures of the Spirit of God, both in his ordinary influences, in convincing and converting sinners, and also in his extraor- dinary and miraculous gifts; yet what manifold imprudences, great and sinful irregularities, and strange confusion did they run into, at the Lord’s Supper, and. in the exercise of Churchi Discipline ? To which may be added, their indecent manner of attending other parts of public worship, their jarring and contention about their teachers, and even the exercise of their extraordinary gifts of prophecy, speaking with tongues, and the like, wherein they spake and acted by the immediate inspiration of the Spiritof God. i. And if we see great imprudences, and even sinful irregu- Jarities, in some who are great: instruments to carry on the work, it will not prove it not to be the work of God. The Apostle Peter himself, who was a great, eminently boly, and inspired apostle—and one of the chief instruments of setting upthe Christian Church in the world—when he was actually engaged in this work, was guilty of a great and sinful error in his conduct ; of which the Apostle Paul speaks, Gal, ii. 11, 12,13. “ But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed; for before that certain came from James, he did eat with the Gentiles, but when they were come, he withdrew, and separated himself, fearing them that were of the circumcision; and the other Jews dissembled likewise with him; insomuch, that Barnabas also was carried away with their dissimulation.” If a great 604 DISTINGUISHING MARKs. 1 pillar of the Christian church—one of the chief of those who are the very foundations on which, next to Christ, the whole church is said to be built—was guilty of such an irregu- larity ; is it any wonder if other lesser instruments, who have not that extraordinary conduct of the divine’ Spin rit he had, should be guilty of many irregularities ? eary And in particular, it is no evidence that a work is not of God, if many who are either the subjects or the instruments of it, are guilty of too great forwardness to censure others as uncon verted. For this may be through mistakes they have embraced concerning the marks by which they are to judge of the hypocrisy and carnality of others ; or from not duly appre- hending the latitude the Spirit of God uses in the methods of his operations; or, from want of making due allowance for that infirmity and corruption that may be left in the hearts of the saints ; as well as through want of a due sense of their own blindness and weakness, and remaining corruption, whereby spiritual pride may have a secret vent this way, under some disguise, and not be discovered.—If we allow that truly pious men may have a great deal of remaining blindness and corrup- tion, and may be liable to mistakes about the marks of hypo- crisy, as undoubtedly all will allow, then it is not unaccount- able that they should sometimes run into such errors as these. It is as easy, and upon some accounts more easy to be account- ed for, why the remaining corruption of good men should sometimes have an unobserved vent this way, than most other ways ; and without doubt (however lamentable) eye’ holy men have erred in this way. Lukewarmness in religion is abominable, and zeal an ex- cellent grace ; yet above all other Christian virtues, this needs to be strictly watched and searched ; for it is that with which corruption, and particularly pride and human passion, is ex- ceedingly apt to mix unobserved. And it is observable, that that there never was atime of great reformation, to cause a revival of zeal in the church of God, but that it has been attend- ‘ed, in some notable instances, with irregularity, and a running out some way or other intoan undue severity. Thus in the apostles’ days, a great deal:of zeal was spent about unclean meats, with heat “of spirit in Christians one against another, both parties condemning and censuring one another, as not true christians ; when the apostle had charity for both, as influ- enced by a spirit of real piety: ‘* He that eats,” says he, to the Lord he eats, and giveth God thanks ; and he that eateth not to the Lord, he eateth not, and giveth God thanks.”2 So. SECT. I. What are negaiise signs ? . 605 in the church of Corinth, they had got into a way of extolling some ministers, and censuring others, and were puffed up one against another: but yet these things were no sign that.she work then so wonderfully carried on, was not the work of God. And after this, when religion was still greatly flourishing in the world, and a spirit of entinent holiness and zeal prevailed in the Christian church, the zeal of christians ran out into a very improper and undue severity, in the exercise of church discipline towards delinquents. In some cases they would by no means admit them into their charity and communion thouglr they appeared never so humble and penitent. And in the days of Constantine the Great, the zeal of Christians against heathenism run out intoa degree of persecution. So in that glorious revival of religion, at the reformation, zeal in many instances appeared in a very improper severity, and even ade- gree of persecution ; yea in some of the most eminent refor- mers ; as in the great Calvin in particular. And many in those days of the flourishing of vital religion, were guilty of severely censuring others that differed from them in opinion in some points of divinity. : VII. Nor are many errors in judgment, and some de- lusions of Satan intermixed with the work, any argument that the work in general is not of the spirit of God. However great a spiritual influence may be, it is not to be expected that the spirit of God should be given now in the same manner as to the apostles, infallibly to guide them in points of Christian doctrine, so that what they taught might be relied on asarule to the Christian church. And if many delusions of Satan ap- pear, at the same time that a great religious concern prevails, it is not an argument that the work in general is not the work of God, any more than it was an argument in Egypt, that there were no trne miracles wrought there, by the hand of God, be- cause Jannes and Jambres wrought false miracles at the same time by the hand of the devil. Yea the samepersons may be the subjects of much of the influences of the spirit of God and yet in some things be led away by the delusions of satan, and this be no more of paradox than many other things that are true of real saints, in the present state, where grace dwells with so much cerruption, and the new man and the old man subsist together in the same person ; and the kingdom of God and the kingdom of the devil remain for a while together in the. , same heart. Many godly persons have undoubtedly in this and — otker ages, exposed themselves to wofu! delusions, by an apt- 606 DISTINGUISHING MARKS. 1 vos ness to lay too much weight on impulses and impressions, as if they were immediate revelations from God, to signify some- thing future, or to direct them where to go, and what to do. — VIII. If some, who were thought to be wrought upon, fall away into gross errors, or scandalous practices, it is no argument that the work in general is not the work of the spirit of God. That there are some counterfeits, is no argument that nothing is true: such things are always expected in a time of reforma- tion. If we look into church. history, we shall find no instance of any great revival of religion, but what has been attended with many such things. Instances of this nature in the apostles’ days were innumerable ; some fell away into gross heresies, others into vile practices, though they seemed to be the subjects of a work of the spirit—and were accepted for a while amongst those that were truly so, as their brethren and companions— and were not suspected till they went out from them.. And some of these were teachers and officers—and eminent persons in the Christian church—whom God had endowed with miracu- lous gifts of the Holy Ghost ; as appears by the beginning of the 6th chapter of the Hebrews. An instance of these was Judas, who was one of the twelve apostles, and had long-been constantly united to, and intimately conyersant with a company of truly experienced disciples, without being discovered or suspected, till he discovered himself by his scandalous prac- tice. He had been treated by Jesus himself, in all external things, as if he had truly been a disciple, even investing him with the character of apostle, sending him forth to preach the gospel, and enduing him with miraculous gifts of the spirit. For though Christ knew him, yet he did not then cloath himself with the character of omniscient Judge, and searcher of hearts, but acted the part of a minister of the visible church, ‘(for he was his Father’s minister ;) and therefore rejected. him not, till he had discovered himself by his scandalous practice ; thereby giving an example to guides and rulers of the visible church, not to take it upon them to act the part of searcher of hearts, but to be influenced in their administrations by what is visible and open.—There were some instances then of su apostates, as were esteemed eminently full of the grace of God’s spirit. An instance of this nature probably was Nicolas, one of the seven Deacons, who was looked upon by the chris- tians in Jerusalem, in the time of that extraordinary pouring out of the spirit, as a man full of the Holy Ghost, and was chosen out of the multitude of christians to that office, for ~ SECT. I. What are negative signs ? 607 thatreason; as you may see in Acts vi. 3, 5. yet he afterwards fell away and became the head of a sect of vile heretics, of gross practices, called from his name the sect of the Nicolai- tans, * Rev. ii. 6, and 15. 1 Soin the time of the reformation from Popety, how great was the number of those. who for a while seemed to join with the reformers, yet fell away into the grossestand most absurd érrors, and abominable practices. And it is particularly ob- sétvable, that in times of great pouring out of the spirit to revive religion in'the world, a number of those who for a while seemed to partake in it, have fallea off into whimsical and ex- travagant errors, and gross: enthusiasm, boasting of high de- ‘grees of spirituality and perfection, censuring and condemn- ing others as carnal. Thus it was with the Gnosticks in the Apostles’ times; and thus it was with several sects at the re- formation, as Anthony Burgess observes in his book called Spiritual Refinings, Part I. Serm. 23. p. 132. “ The first worthy reformers, and glorious instruments of God founda bitter conflict herein, so that they were exercised not’ only with formalists, and traditionary Papists on the one side, but meu that pretended themselves to be more enlightened than the reformers were, on the other side: Hence they called those that’ did adhere to the scripture, and would try revelations by it, Literists and Vowelists, as men acquainted with the words and vowelsiof the Scripture, having nothing of the Spirit .of God: And wheresoever in any town, the true doctrine of the gospel brake forth to the displacing of Popery, presently such opinions arose, like tares that came up among the good wheat; whereby great divisions were raised, and the reformation made abominable and odious to the world; as if that had been the Sun to give heat and warmth to those worms and serpents to crawl out of the ground. Hence they inveighed against Luter, and said he had only promulged a carnal gospel.”— Some of the leaders of those wild enthusiasts, had been for -a while highly esteemed by the first reformers, and peculiarly dear to them.—Thus also in England, at the time when vital religion much prevailed in the days of king Charles I. the interregnum, and Oliver ‘Cromwell, such things as these abounded. And so in New England, in her purest days, when vital piety fiourished, such kind of things as these broke out. Therefore the devil’s sowing such tares is no proof that a true work of the Spirit of God is not gloriously carried on. . * But though these heretics assumed his name, it does not follow that he countenanced their enormities, ‘See'Catmnt’s Dict. Nicolas. “ 6038, DISTINGUISHING MARKS. 1 1 Ys “IX. Itis no argument that a work is not from the: Spirit of God, that it seems to be promoted by ministers insisting very much on the terrors of God’s. holy law, and. that with a great deal of pathos and earnestness. If there be really,a hell of such dreadful, and never-ending torments, as is gene- rally supposed, of which multitudes are in great danger—and mto which the greater part of men in Christian countries do actually from generation to generation fall, for want of a sense of its’ terribleness, and so for wantiof taking due care to avoid it—then why is it not proper for those who have the eare of soulsto take great pains to make men sensible of it? Why should they not be told as much of the truthas can be? If lam in danger of going to hell, I should be glad to know as much as possibly I can of the dreadfulness of it. If I am very prone to neglect due care to void it, he does me. best kindness, who does most to represent to me the truth of the case, that sets forth my misery and dangeni in the. ae manner. mete oe I appeal to every one, whether this is not arin very course they would take in case of exposedness to any great temporal ealamity ? If any of you who are heads of families saw one of , your children in a house all on fire, and in imminent danger of being soon consumed in the flames, yet seemed to be very inseusible of its danger, and neglected to escape after you had often called to it—would you go on to speak to it only in a cold and indifferent manner? Would not you cry aloud, and call earnestly to it, and represent the danger it was in, and its own folly in delaying, in the most lively manner of which you was capable? Would not nature itself teach this, and oblige you to it? If you should continue to speak to it. only in acold manner, as you are wont to do in ordinary con- versation about indifferent matters, would not those about — you begin to think you were bereft of reason yourself?. This is not the way of mankind in temporal affairs of great moment, that require earnest heed and’ great haste, and about which they are greatly concerned. They are not wont to speak to others of their danger, and warn them but a little; orina cold and indifferent manner. Nature teaches men otherwise. If we who have the care of souls, knew what hell was, had seen the state of the damned, or by any other means had become sensible how dreadful their case was—and at the same time knew that the greater part of men went thither and saw our hearers not sensible of their danger—it would be © morally impossible for us to ayoid most earnestly setting before SECT. I. What are negative signs ? 609 them the dreadfulness of that misery, and their great expo- sedness to it, and even to cry aloud to them. When ministers preach of hell, and warn sinners to avoid itin a cold manner—though they may say in words that it is infinitely terrible—they contradict themselves. For actions, as I observed before, have a inaenee as well as words. If a preacher’s words represent the sinner’s state as infinitely dread - ful, while his behaviour and manner of speaking contradict it ~lppieuitie that the preacher does not think so—he defeats his own purpose; forthe language of his actions, in such a casé, is much more effectual than tie bare signification of his words. | Not that I think that the law only should be preached : pina (ll sters may preach other things too little. The gospel is to be ‘ preached as well as the law, and the law is to be preached: _only to make way for the gospel, and in order that it may be preached more effectually. The main work of ministers is to preach the gospel: ‘‘ Christ is the end of the law for righteouss' ness.” So that a minister would miss it very much if he should: insist so much on the terrors of the law, as to forget his’ Lord, and neglect to preach the gospel; but yet the law is very much to be insisted on, and the preaching of the ie is like | to be in vain without it. And certainly such earnestness and affection in speaking” is beautiful, as becomes the natare and importance of the subject. Not but that there may be such’ a'thing as an inde- cent boisterousness in a preacher, something besidés what: naturally arises from the nature of his subject, and in which - the matter and manner do not well agree together. Some talk of it as an unreasonable thing to fright persons to heaven;’. but I think it is a reasonable thing to endeavour to fright per- sons away from hell. They stand upon its brink, and are just’ ready to fall into it, and’ are senseless of their danger. Is it not a reasonable ebitig to fright a person out of a house’ on) fire? The word frig ht i is commonly used for sudden, ¢auseless’ fear, or groundless surprise; but surely a just fear, for which’ there is good reason, is not to be spoken against under any” such name. VOL. Vitl, & Hf 610 DISTINGUISHING MARKS. . - a aed pissed ooo au Jochh dor eethehelieeeiiials — Il. ‘te Dire oo ep aealbe } i | erie rh +.) What a are distinguishing, sesiataies egidohonre of awork of the fli eo God. a tee y mad on phe’ ei aint ig shmaciae in lh instances, phi that a work ty dco reg a vse is neh ae we may proceed i ip om of any ‘operatior we f find in ow selves, or see among a people, without dange of being inisled. —And i in ise, as I said. before, . I shall conf ine my wholly to those marks which are given us by the. ApOS the chapter wherein is my text, where this, matter icu- larly handled, and more plainly and fully tl 2an ir ae 3€ in the Bible. And in speaking to these BA a] them in the order in which I find them i in Sirk i 9 fitl When the operation is s such : as to raise 2 their est s eem of that Jesus who was born of the Virgin, and was crucifi 1 out the gates of Jerusalem; and seems more 18s onfirm a establish their minds in.the truth of what the gospel deci: are to us of his being the Son. of God, and the se . men 5, is a sure sign that it is from. the Spirit of God... his sig apostle gives. us in the 2 and 3 verses, “ Hereby kn the Spirit of God; ; and every) spirit that confesseth that... Christ is come in the flesh i is of God; and every. spirit confesseth not. that Jesus Christ i is come in the sasha God... This implies a confessing not only that SHR? ie a person who appeared in Palestine, and | R suffered those things that are recorded of him, but that ies ( ris i,e. the Son of God, anointed to be Lord and Say : “ name Jesus Christ implies. That thus much i he D, w e apostle’s meaning,. is confirmed by the 15th verse, where the ad apostle i is still on the same subject of signs of 1 the Vag i d « Whosoever shall confess that Jesus is the Son of G dwelleth in him, and he in God.” And it is to be observed that the word confess, as it is often used in the New Testa ta- ment, signifies more then merely allowing: It implies a an establishing and confirming of athing by testimony, an de- claring it with manifestation of,esteem and affection 5 so. Matt. x. 32, * Whosoever therefore shall confess me before men, SECT. IT. What are positive signs ?~ 61 him will I confess also before my Father which is in heaven, © Rom. xv. 9. “ I will confess to'thee among the Gentiles, and sing unto thy name.” And Phil: ii, 11. That every tongue shall confess that Jesus Christ is Lord to the glory of God the Father. And thatthis is the force of the expression, as the Apostle John uses itin the place, is confirmed ia the next ehapter, ver. 1. “ Whosoever believeth that Jesus is the Christ, is born of God, and every one that Joveth bim that begat, leveth him also that is begotten of him.” And by that parallel place of the Apostle Paul, where we bave the same rule given to distinguish the true spirit from all counterfeits, 1 Cor. xii. 3. “ Wherefore I give you to understand that no man speaking by the Spirit of God, calleth Jesus accursed (ot will shew an ill or mean esteem of him) and that no man can say that Jesusis the Lord, but by the Holy Ghost.” » a So that ifthe spirit that is at work among’a people is plainly observed to work so as to convince them of Christ; and lead them to him—to confirm their minds in the belief of the history of Christ as he appeared in the flesh—and that he is the Son of God, and was sent of God to save sinners; that he is the only Saviour, and'that they stand in great need of him ; and if he seems to beget in them higher and more honourable thoughts of him than they used to have, and to incline their'affections more to him; it is a sure sign that it is the true and right Spirit; however incapable we may be to determine, whether that cenviction and affection be in that _ manner, orto that degree, as to be saving or not. - Bat the words of the apostle are remarkable; the person to whom the spirit gives testimony, and for whom he raises their esteem, must be that Jesus who appeared in the flesh, and not another Christ in his stead; nor any mystical,’ fan- tastical Christ; such asthe light within. This the spirit of Quakers extols, while it diminishes their esteem of and de- pendance upon an outward Christ—or Jesus as he came in the flesh—and leads them off from him; but the spirit that gives testimony for that Jesus, and leadsto him, can’ be no other than the Spirit of God. The devil has the most bitter. and implacable enmity against that person, especially in his character of the Saviourof men; he mortally hates the story and doctrine of his redemp- tion; he never would go about to beget in men more honoura- ble thoughts of him, and lay greater weight on his instruc tions and commands. ©The spirit that inclines men’s hearts to the seed of the woman, is not the spirit of the serpent that has 612 DISTINGUISHING MARKS. | i: a8 such an irreconcileable enmity against him. He thatheightens men’s esteem of the glorious Michael, that prince of the angels, is not the spirit of the dragon’ that is at war with him. Ji. When the spirit that is at work operates | against the interests of Satan’s kingdom, which lies in encouraging and establishing sin,and cherishing men’s worldly lusts; this is a sure sign that it is a true, and nota false spirit. This sign we have given us in the 4th and 5th verses. “Ye are of God, little children, and have overcome them; because greater is he that is in you, than he that is in the world... They are of the world, therefore speak they of the world, and the world heareth them.” Here isa plain antithesis: it is evident that the apostle is still comparing those that are infl two opposite kinds of spirits, the true and the false, and shew- ing the difference; the one is of God, and overcomes the spirit of the world; the other is of the world, and speaks and. savours the things of the world. The spirit of the devil is here called, “ he that is in the world.” Christ says, “My king- dom is not of this world.” But it is otherwise (eritheufintanis kingdom; he is ‘‘ the God of this world.” PM ergttyrn, What the apostle means by the world, or “the. things that are of the world,’ we learn by his own words, in the 2d chapter of this epistle, 15th and 16th verses. “ Love not the world, neither the things that are in. the world: If any man love the world, the love of the Father is not in him: for all that is in the world, the lust of the flesh, and the ‘lust of the eyes, and the pride of life, is not of the Father, but is of the world.” So-that by the world the apostle evidently means every thing that appertains to, the interest of sin, and compre- hends all: the corruptions and lusts of men, and all, seer and objects by which they are gratified. on So that we may safely determine, from what the apostle says, that the spirit that is at work amongst a people, after such.a manner, as to lessen men’s esteem of | the pleasures, profits and honours of the world, and to take off their hearts from an eager pursuit after these things; and to engage them in a deep concern about a future and “eternal happiness which the gospel reveals—and puts them upon earnestly: seeking the kingdom of God and his. righteousness; and the spirit that - convinces them of the dreadfulness of sin, the guilt it brings, and the misery to which it exposes, must needs be the Spirit of God. TD Bates | It is not to be supposed that Satan eoatd convince men of- sin, and awaken the conscience ; it can no way serve hisend, a SECT. Il. What are positrve signs ? 613 to make that candle of the Lord shine the brighter, and to open the mouth of that vicegerent of God in the soul. Itis for his interest, whatever he does, to lull conscience asleep, and keep it quiet. To have that, with its eyes and mouth open in the soul, will tend to clog and hinder ail his designs of darkness, and evermore to disturb his affairs, to cross his interest, and disquiet him, so that he can manage nothing to his mind without molestation. Would the devil, when he is about to establish men in sin, take such a course, in the first place, to enlighten»and awaken the conscience to see the dreadfulness of sin, and make them exceedingly afraid of it and sensible of their misery by reason of their past sins, and ~ their great need of deliverance from their guilt? Would he make them more careful, inquisitive, and watcbful to discern what is sinful; and to avoid future sins; and so more afraid of the devil’s temptations, and more careful to guard against them? What do those men do with their reason, that suppose that the spirit that operates thus, is the spirit of the deyil 2? Possibly some» may say, that the devil may even awaken men’s consciences to deceive them, and make them think’*they have been the subjects of a saving work of the Spirit of God, while they are indeed still in the gall of bitterness. Butto this it may be replied, that the man who has an awakened conscience, is the least likely to be deceived of any man in the world; it is the drowsy, insensible, stupid conscience that is most easily blinded.. The more sensible conscience is in a diseased soul, the less easily is it quieted without a real healing. The more sensible conscience is made of the dreadfulness of sin, and of the greatness of a man’s own guilt, the less likely is he to rest in his own righteousness, or to be pacified with nothing but shadows. A man that has been thoroughly terri- fied with a sense of his own danger and misery, is not easily flattered and made to believe himself safe, without any good grourds.—To awaken conscience, and convince of the evilof sim, cannot tend to establish it, but certainly tends to make ~ way for sin and satan’s being cut out. Therefore this is a good argument that the spirit that operates thus, cannot be the spirit of the devil; except we suppose that Christ knew not hew to argue, who told the pharisees—who supposed that the spirit by which he wrought, was the spirit of the devii—shat Satan would not cast out Satan, Matt. xii. 25,26.—And there- fore, if we see persons made sensible of the dreadful nature of sin, and of the displeasure of God against it; of their own mizerable condition as they are in themselves, by reason of ‘614 DISTINGUISHING MARKS. ” 7088 sin, and earnestly concerned for their eternal Salvation=and sensible of their need of God’s pity and help, and engaged to’ seek it in the use of the meats that God has appointed—we may certainly conclude that it is from the’ Spirit/of "God, whatever effects this concern has on their bodies; though it cause them to cry out aloud, or to shriek, or to’ faint; or, though it throw them into convulsions, of whatever the blood and spirits are moved. Tt a0: OP AN aa ER The influence of the Spirit of God is yet more. manifest, if persons have their hearts: drawn Wh? Seon alla world, and weaned from the objects of their wor lusts, and taken off from worldly pursuits, by the sense they have of the excellency of divine things, and the affection ‘they have to those spiritual enjoyments of another world, that are mised in the gospel, pM bene sei Poeet othe eee adrfe Ill. The spirit-that operates in such a ‘manner, ' as to cause in men a greater regard to the holy Scriptures, and establishes them more in their truth and divinity, is certainly the Spirit of God. This rule the apostle gives us in the 6th verse: “ We are of God; he that knoweth God heareth us: he! that is’ nov of God! heareth »noe us: hereby know we the spirit of truth, and the spirit of error.” We are of God; that is, “ We the apostles, are sent forth of God, and appointed by him to teach the world, and to deliver chose doctrines and instructions, which are to be their rule; he that knoweth God, heareth us, &c.”——The apostle’s argument here equally reaches all that in the same sense are of God; that is, all - those that God has appointed and inspired to’ deliver to his church its rule of faith and practice; all the prophets and apostles, whose doctrine God has made the foundation on ~ which he has built bis church, as in Eph. ii: 20. in a word, all the penmen of the holy Scriptures. The devil never would attempt to beget in persons a regard to that divine word which God has given to be the great t and standing rule for the direction of his church in all religious :matters, and all con- cerns of their souls, in all ages. A spirit of delusion will not incline persons to seek direction at the mouth of God. To the law and to the testimony, is never the cry of those’ evil spirits that have no light in them ; for it is God’s own direc- tion to discover tlieir delusions. Isa. viii. 19, 20. “ And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? SECT. IT. What are positive signs ? G15. Tothe law and to the testimony; if they speak not according to this word, it is because there is no light in them.” The devil, does not say the same as, Abraham did, “ They haye Moses and the prophets let chem hear them:” nor the same that the voice from heaven did converning Christ, “ Hear ye him.” Would the spirit, of error, in order to en eas men, begetin themra high opinion of the infallible rule, and in- cline them, to think much of it, and be very conversant with it?, Would the prince of darkness, in, order to promote his. ‘kingdom of darkness, Jead men to the sun? The devil has ever,shewn,a mortal ’spite and hatred towards that holy book, the Bible; He has done. all in his power. to extinguish that light; and to,draw men of from it: he knows it to be that light by, which-his kingdom of darkness is to be. overthrown. He bas had for many ages experience of its power to defeat his purposes, and bafile his designs: it is his constant plague. It, is, the main’ weapon which “Michael uses in his war with him: it is the sword of the spirit, that pierces him and con- quers him. It is that great and strong sword, with which God punishes. Leviathan, that crooked serpent. It is that sharp sword that we read of Rev. xix. 15. that proceeds out of the mouth of him that sat onthe horse, with which he smites his enemies. _ Every text is a dart to torment the old serpent. He has felt the stinging smart thousands, of times; therefore he is engaged against the Bible, and hates every word in it: and. we may be sure that he never will attempt to raise per- sons’ esteem of it, or affection to it... And accordingly we see it Common in sel eb that they depreciate this written rule, and set up the light within or some other rule aboye it. 2 Iv. Another rule to judge of spirits may, be drawn from those. compeliations given to the opposite spirits, in the last words)of the 6th verse, *‘ The spirit of truth and the spirit of. error.’ .These words exhibit the two opposite. characters of the Spirit of.God, and other spirits that.counterfeit his opera- tions... And therefore, if;by observing the manner of the operation. of a:spirit that is at work among a people, we see, that it operates, as a spirit of truth, leading persons to truth, convincing them of those. things that,are true, we may safely determine that it is a right and true spirit. For instance, if we observe that the spirit at, work, makes men more sensible . than they used to be, that there is a God, and that he isa great and.a_sin-hating. God ; that life is short, and very un- certain; and that'there is another world ; that they have 616 DISTINGUISHING MARKS). + ie immortal souls, and must give account of themselves to God; that they are exceeding sinful by nature and practice ; that? they are helpless in themselves ; and confirms them in other things that are agreeable to some sound doctrine; the spirit works thus, operates as a spirit of truth ; he represents things! as they truly are. He’brings men to: the light; for whatever makes truth manifest is light; as the apostle Paul observes, Eph. ver. 13.‘ But all things that are reproved (or discovered: as itis in the margin) are made manifest by the light ; for whatsoever doth make manifest is light.” And therefore we may conclude, that it is not the spirit of darkness that dotly thus discover, and make manifest the truth: Christ tells us! that satan is a liar, and the father of lies; and his king-~ | dom is a kingdom of darkness. It is upheld and promoted) only by darkness and error. Satan has all his power and dominion by darkness. Hence we read of the power of darkness. Luke xxii. 53. and Col. i. 13. And Mafdobeale called ‘the rulers of the darkness of. this world”? | Whatever spirit removes our darkness, and brings us to the lights undes ceives us, and by convincing us of the truth, doth usa kind- ness. If Iam brought to a sight of truth, and am made sensible of things as they really are, my duty isimmediately to! thank God for it, without standing first to ognredp what means I have such'a benefit. Fi4, 224 'V. If the spirit that is at work among apeople operates as a spirit of love to God and man, it is a sure sign that it is: the spirit of God. This sign the apostle insists upon from the 6 verse, to the endof the chapter. Beloved, let-us love one’ another ; for love is of God, and every one that loveth i is born, ‘ of God, and knoweth God : He that loveth not, knoweth not. God, fr God is love, &c.” | Here it is evident, that) the’ apostle 3 is still comparing those two sorts of persons that are i in- fluenced by the opposite kinds of spirits; and mentions love as» a mark by which we may know who has the'true spirit; but? this is especially evident by the 12th and 13th verses, ‘Ef we love one another, God’ dwelleth in us and his’ love: is)per~ fected in us: hereby know we thatwe dwell in him, and he: in us, because he-hath given us of his spirit.” In these verses: love is spoken of as if it were that wherein the very nature of the holy spirit consisted ; or, as if divine love dwelling in us,’ and the spirit of God dwelling i in us, were the same thing; as it’ is also in the last two verses of the foregoing chapter; and im — the 16th verse of this chapter. ‘Therefore this last mark which» SECT. It. What are positive signs ? 617 the apostle gives of the true spirit he seems to speak of as the most’ eminent; and so insists much more largely upon it, than upon all the rest; and speaks expressly of both love to, God and men ; of Jove to men in the 7th, 11th, and 12th ver- ses ; and of love to God; in the 17th, 18th, and 19th verses; and of both together, in the last two verses; and of love to men, as arising from love to God, in these last two verses. Therefore, when the spirit that is at work amongst the people, tends this way, and brings many of them to high and exalting thoughts of the divine being, and his glorious perfec- tiéns : and works in them an admiring, delightful sense of the excellency of Jesus Christ; representing him as the chief among ten thousands and altogether lovely, and makes him precious to the soul; winning and drawing the heart with those motives and incitements to love, of which the apostle speaks in that passage of scripture we are upon, viz. the wonderful, free love of God in giving his only begotten Son to die for us and the wonderful dying love of Christ to us, who had no love to him, but were his enemies; must needs be the spirit of God, as ver. 9,10. “In this was manifested the love of God towards us, because that God sent his only begotten Son into the world that we might live through him. Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” And ver. 16. “And we have known, and believed the love that God hath to us,” and ver. 19. “We lore him because he first loved us,” The spirit that excites to love on these motives, and makes the attributes of-God as revealed in the gospel, and manifested in Christ, delightful objects of contemplation ; and makes the soul to long after God and Christ—after their presence and communion, acquaintance with them, and conformity to them —and to live so as to please and honour them: the spirit that queélls contentions among men, and gives a spirit of peace and good will, excites to acts of outward ‘kindness, and earnest desires of the salvation of souls—and causesa delight in those that appear as the children of God, and followers of Christ ; I say, when a spirit operates after this manner amonga people, there is the highest kind of evidence of the influence of a true and divine spirit. Shale! Indeed there is a counterfeit love, that often appears among those who are led by a spirit of delusion. There is commonly in the wildest enthusiasts, a kind of union and af- fection, arising from self-lovye, occasioned by their agreeing VoL, Vill. 41 618 DISTINGUISHING MARKS. 2 Ne, in those things wherein they greatly differ from all others, and from which they are objects of the ridicule of allthe xest of mankind. This naturally will cause them so much th more to prize those peculiarities that make them the ag of others’ contempt. Thus the ancient Gnostieks, and the wild fanaticks that appeared in the beginning of the reforma- tion, boasted of their great love one to another 5 them in particular, calling themselves the family of But ‘this is quite another thing than that christian love I have just described: it is only the working of a natural self-love, and no true benevolence, any more than the union and friend- ship which may be among a company of pirates, that are at war with all the rest of the world. There is enough said in ‘ this passage of the nature of a truly christian love, thorou: to distinguish it from all such counterfeits. Itislove that arises from apprehension of the wonderful riches of the free grace and sovereignty of Gad’s love to us, in Christ Jesus 5 being attended with a sense of our own utter unworthiness, , as in ourselves the enemies and haters of God and Christ, and with a renunciation of a'l our own excellency and. righte- eusness. See ver. 9, 10, 11, and 19. The surest character of true divine supernatural love— distinguishing it from coun- terfeits that arise froma natural self-love—is, that the christian yirtue of Aumility shines in it; that which above all others renounces, abases, and annihilates what we term self. Chrise tian love or true charity, is a humble love. 1 Cor. xille 5. “ Charity vaunteth not itself ; is not putfed up, doth not be- have itself unseemly, seeketh not her own, is not easily pro- voked.” When therefore we see love in persons: attended with a sense of their own littleness, vileness, weakness, and utter insufficiency ; and so with self-diffidence, self-emptiness, self. renunciation, and poverty of spirit, then are the manifest tokens of the spirit of God. He that thus dwells in love, dwells in God, and God in him) What the apostle ee i a great evidence of the true spirit, is God’s lov Christ’s Jove ; as ver. 12 —‘* his love is perfected’ in ase") 4° What kind of love that is, we- may see best in what appeared in Christ’s example. The love that appeared in thatLamb of God, was not only a love to friends, but to cocmmes and a love attended with a meek and humble spirit. “ Learn of me,” says he, “for I am meek and lowly in heart.”—Love and humility are two things the most contrary to the spirit of the devil, of any thing in the world; for the character of that evil spirit, above all things, consists in pride and malice. a , . SECT. Il. What are positive signs ? 619 > "Phas TP fiave spoken particularly to the several marks thé apostle gives us of a work of the true spirit. There are some of these’ things which the devil would not do if he could: thus he would not awaken the conscience, and make men sen- sible of their miserable state by reason of sin, and sensible of their great need of a saviour; and he would not confirm men in the belief that Jesus is the Son of God, and the Saviour of sinners, or raise men’s value and esteem ig him : he would not beget in men’s minds an opinion of the necessity, useful= ness, and truth of the holy scriptures, or incline them to make shuch use of them; nor would he shew men the truth, in things that concern eheix soul’s interest; to undeceive fies. and Jead them out of darkness into light, and give them a view of things as they really are. And there are other things that the devil neither can nor will do: he will not give men a spirit of divine love, or christian humility and poverty of spirit; nor could he if he would. He cannot give those things he has not himself: these things are as contrary as possible ‘to his nature. And therefore when there is an extraordinary influenct or ope- ration appearing on the minds of a people, ifthese things are found in it, we are safe in determining that it is the work of God, whateverother circumstances it may be attended with, whatever instruments are used, whatever methods are taken’ to promote it; whatever means a sovereign God, whose judg- ments are a great deep, employs to carry iton; and whatever motion there may be of the animal spirits, whatever effects may be wrought on men’s bodies. These marks, that the apostle has given us, are sufficient to stand alone, and support them- selves. They plainly shew fhe finger of God, and are suffi- cient to outweigh a thousand such little objections, as many’ make from oddities, irregularities, errors in conduct, and the delusions and scandals of some professors. But here some may object to the sufficiency of the marks” given, what the apostle Paul says, in 2 Cor. xi. 13, 14. “ For’ such are false apostles, deceitful workers, transforming them- sélves into the apostles of Christ; and no marvel, for Satan himself is transformed into an angel of light.” To which I answer, that thisean be no objection against the sufficiency of these marks to distinguish the true from the false spirit, in those false apostles and prophets, in whom the devil was transformed into an angel of light, because it is prin- cipally with a view to them that the apostle gives these marks ; as appears by the words of the text, “ Believe not every spirit, but try the spirits, whether they are of God; and this is the” 620 DISTINGUISHING MARKS.’ ~ a roe reason he gives, because many false prophets are gone out into the world: viz. ‘There are many gone out ‘into the world who are the ministers of the devil, who transform selves into the prophets of God, in whom the spirit of the de- vil is transformed into an angel of light; therefore try the. spirits by these rules that I shall give you, that IPO PIBY: be able to distinguish the true spirit from the false, up crafty disguise.’ Those false prophets the apostle Joh > of, are doubtless the same sort of men with those fa Se ap tles, and deceitful workers, that the apostle Paul speaks o in, whom the devil was transformed into an angel of light :. and therefore we may be sure that these marks are SDM adapted to distinguish between the true spirit, and the devil ‘transformed into an angel of light, because they are given. especially for that end ; that is the apostle’s declared purpose. and design, to give marks by which the true spirit ngy be. distinguished from that sort of counterfeits. . And if we look over what is said about these false ro phets, and false apostles, (as there is much said ab f them in the new Testament) and take notice in what manner the devil was transformed into an angel of light in them, we shall not find any thing that in the least injures the sufficiency of these marks to distinguish the true spirit from such counter- feits. The devil transformed himself into an angel of light, , as there was in them a shew, and Eres boast of extraordinary. knowledge in divine things; Col. ii, 8. 1 Tim. i. 6,7. and chap. vi. 3, 4, 5. 2 Tim. ii. 14,18. Tit. i. 10, 16. Hence their Ji aipee ‘called themselves Gnosticks, from their great pretended knowledge : and the devil in them mimicked the. miraculous gifts of the Holy Spirit, in visions, revelations, pro=. phecies, miracles, &c. Hence they are called false apostles, . and false prophets: see Matt. xxiv. 24. Again, there was. a false shew of, and lying pretensions to. great holin. and devotion in words: Rom. xvi, 17, 18.. Ephes. iv. 14eiy Hence. they are called deceitful woTkeTty and wells, and clouds with-_ - out water, 2Cor. xi. 13. 2 Pet. ii. 17. Jude 12. There was, also in them a shew of extraordinary piety and righteousness’ in their superstitious worship ; Col, ii. 16—23. So they had a false, proud and bitter zeal; Gal. iv. 17,18. 1 Tim. i, 6., oa chap. vi. 4, 5. And likewise a false shew of humility, in affecting an extraordinary. outward meanness and dejection, | when indeed they were “ vainly puffed up in their fleshly , | mind -” and made a righteousness of their humility, and. toh exceedingly lifted up with their eminent piety : Col. ii, 18, . ‘4 9 SECT. Ul. Practical inferences and applieation. 623 But how do such things as these, in the least injure those things that have been mentioned as the distinguishing evi-. dences of the true spirit ?—Besides such vain shews which ‘may be from the devil, these are common influences of the. spirit, which are often mistaken for saving grace ; but these. are out of the question, because though they are not saving, yet are the work of the true spirit. sa. tes Having thus fulfilled what I at first proposed, in consider- ing what are the certain, distinguishing- marks, by which we: may safely proceed in judging of any work that falls under our. observation, whether it be the work of the spirit of God or no. I now proceed to the APPLICATION. ; , SECT. III. Practical inferences. I From what has been said, I will venture to draw this. inference, viz. That the extraordinary influence that has lately appeared, causing an uncommon. concern and engaged- ness of mind about the things of religion, 1s undoubtedly, im the general from the sptrit of God. ‘There are but two things” that need to be known in order to such a work’s being judged’ of, viz. Facts and rules. The rules of the word of God we have had laid before us; andas to fucts, there are but two’ ways that we can come at them, so as to be in a capacity to compare them with the rules, either by our own observation or by information from others who have had opportunity te” observe them. ' ~ As to this work, there are many things concerning it that” are notorious, and which, unless the apostle John was out in’ his rules, are sufficient to determine it to be in general the work of God. The spirit that is at work, takes off persons? ; minds from the vanities of the world, and engages them ina — deep concern about eternal happiness, and puts them upon earnestly seeking their salvation, and convinces them of the dreadfulness of sin, and of their own guilty and miserable state’ as they are by nature. It awakens men’s consciences, and makes them sensible of the dreadfulness of God’s anger, and causes in them a great desire and earnest care and endeayour to obtain his favour. It puts them upon a more diligent im- provement of the means of grace which God has appointed ;” accompanied with a greater regard to the word of God, 2 desire of hearing and reading it, and of being more conversant % 622 , DISTINGUISHING MARRS with it-tham they useditobe: And it: is nototiously nt that the spirit’ that is at’ work, in gevieral,- operates spirit of truth, making persois more snl of wnt really trve in those things that concern their’ As that they niust’ die; and’ that life is very = tain’; that there is’ a great’ sin-hating God, to whom they < accountable, and who will fix’ them in ‘af’ pres state In’ < ther world; and that’ they stand in great need of a’Saviou It makes’ persons more’sensible of the value of Jests*who crucified, and their need of him ; and that it pats theny t earnestly seeking an interest’ in him, It eatnot be but th: these things should be apparent to people in- general: throug the land; for these things are not done in a corner; the w has not been confined to a few towns, in some remoter parte, but has been carried on in many places all over the land, ; and in most of the principal, the populous, and public places i in it. Christ in this respect has wrought amongst us, in. the same manner that he wrought his miracles in Judea., It. has now been continued for a considerable time; so that there hasbeen - a great opportunity to observe the manner of the work. And: all such as have been very conversant with the subjects of vit, see a great deal more, that by the rules of the apostle, does: clearly and certainly shew it to be the work.of God... _ And here I would observe, that the nature and tendency of a spirit that is: at work, may be determined with, much’ greater certainty, and less danger of being. imposed. upon - when it is observed ina great multitude of people oof all ; and in various places, than when it is only seen in Bd SMe: some particular place, that have been much : BF ape, ’ withanother. A few particular persons: may agree fe cheat upon others, by a false pretence;, and professing. t of which they never were conscious, .But when. the or ‘spread over great parts of a country,.in places distant from e another, among people of all sorts and of all nett in multitudes: possessed of a sound mind, good) understandi ae and known integrity; there would be the greatest ss. Hy in supposing, from all the observation:that can be. that is heard: from, and seen in them—for many. spopt .. -gether, and by those who- are. most intimate, with, th Din these affairs, and have long been acquainted with walbie at. yet it cannot be determined what. kindof influence. the ope- ration they are under,-has-upon people’s minds, Sent Aah De, determined whether it tends to awaken their consciences, or to stupify them ; whether it inclines them: more. to seek their. SECT, II. Practical inferences and application. 628 salyation, or neglect.it ; whether it seems to confirm them ia 2 belief of the scriptures, or to lead them.to Deism; whether it makes them have more regard for the ae truths of reli- gion, or less? _ And here itis to ibe observed, that for persons to profess that they are so convinced of certain divine truths, as to esteem and love them ina saving manner; and for them to profess, that they are more convinced or confirmed in the truth of them, than they used to be, and find that they havea greater regard to them than they had before, are two very. different things. Persons. of honesty and common sense, have much greater right to demand credit to be given to the Jatter profession, than to the former. Indeed in the former, “it is less likely that a people in general should be deceived, than some particular persons, But whether person’s convic- tions, and the alteration in their dispositions and affections, bein adegree and manner that is saving, is beside the pre- sent question If there be such effects on people’s judg- ments, dispositions and affections, as have been spoken of, whether they be in a degree and manner that is saying or no, it is nevertheless a sign of the influence of the Spirit of God. Scripture rules serve to distinguish the common influences of the Spirit of God, as weli as those that are saying, from the influence of other causes. And. as, by the providence of God, I haye for some months past, been much amongst those who have been the subjects of the work in question ; and particularly, have been in the way of seeing and observing those extraordinary things with which many persons haye been offended ;—such as per- sons eryingiot aloud, shrieking, being put into great agonies of body, &c.—and have seen the manner and issue of such operations, and the fruits of them, for seyeral months to- gether; many of them being persons. with whom I have been intimately acquainted in soul concerns, before and since; so I look upon myself called on this occasion to give my testimony, that—so far as the nature and tendency of such a work is capable of falling under the observation of a by-stander, to who those that have been the subjects of it have endeavour- ed to open their hearts, or canbe come at by diligent and particular enquiry—this work has all those marks that have been pointed out. And this has been the case in very many instances, in every article ; and in. many others, all those marks have appeared i in avery great degree. The subjects of these uncommon appearances, have been tae sah . DISTINGUISHING “MARKS. 4 HET ~ of two sorts; either those who have been in great dis 7 from an apprehension of their sin and misery; or those | have been overcome with a sweet sense ‘of the greatne wonderfulness and excellency of divine things, “Of the pepe titude of those of the fomer sort, that I have had opportunity to observe, these have been very few, but their dis ‘has arisen apparently from real proper conviction, and being in a degree sensible of that which was the truth. And thou ‘dor not suppose, when such things were observed to be oe mon, that persons have laid themselves under those restraints to avoid outward manifestations of their VN Sg that perhaps they otherwise would have done; yet there have been very few in whom there has been any appearance of feigning or affecting such manifestations, and very many for whom it would have been undoubtedly utterly impossible for for them to avoid them. Generally, in these agonies they have appeared to be in the perfect exercise of their reason; ° and those of them who could speak, have been well able to give an account of the circumstances of their mind, and the cause of their distress, at the time, and were able to remem- | ber, and give an account of it afterwards. I have known a. very few instances of those, who, in their great extremity, have for a short space been deprived, in some measure, of the use of reason; but among the many hundreds, and. it may be thousands, that have lately been brought to such agonies, 1 never yet knew one, lastingly deprived of their reason. In . some that I have known, melancholy has evidently been mixt;_ and when it is so, the difference is very apparent; their dis- tresses are of another kind, and operate quite another - manner, than when their distress is from mere conviction. It is not truth only that distresses them, but many vain shadows — and notions that will not give place either to scripture or rea-~ son. Some in their great distress have not been wellable to~ give an account of themselves, or to declare the sense they have — of things, or to explain the manner and cause of their trouble - to others, that yet I bave had no reason to think were not~ under proper convictions, and in whom there has. been mani- fested a good issue. But this will not, be at all wondered at, by those who have had much to do with souls under spiritual difficulties, some things of which they are sensible, are alto- > gether new to them; their ideas and inward sensations) are ~ new, and what they therefore know not how to express in” words. Some, who on first enquiry, said they knew not what was the matter with them, have on being particularly. exa- SECT. IIT. Practical inferences and application. 625 mined and interrogated, been able to represent their case, though of themselves they could not find expressions, and forms of speech to do it. Some suppose, that terrors producing such effects, are _ . only a fright. But certainly there ought to be a distinction made between a very great fear, or extreme distress arising from an apprehension of some dreadful truth—a cause fully proportionable to such an effect—and a needless, causeless fright. The latter is of two kinds; either, first when persons are terrified with that which is not the truth; (of which I have seen very few instances unless in case of melancholy ;) or, secondly, when they are ina fright from some terrible out- ward appearance and noise, and a general notion thence ari- sing. These apprehend, that there is something or other terrible, they know not what; without having in their minds any particular truth whatever. Of such a kind of fright I have seen very little appearance, among either old or young. Those who are in such extremity, commonly express a great sense of their exceeding wickedness, the multitude and ageravations of their actual sins; their dreadful pollution, enmity, and perverseness; their obstinacy and hardness of heart; a sense of their great guilt in the sight of God; and the dreadfulness of the punishment due to sin. Very often they have a lively idea of the horrible pit of eternal misery ; and at the same time it appears to them, that the great God who has them in his hands, is exceeding angry, and his wrath appears amazingly terrible to them. God appears to them so much provoked, and his great wrath so increased; that they are apprehensive of great danger, and that he will not bear with them any longer; but will now forthwith, cut them off, and send them down to the dreadful pit they have in view; at the same time seeing norefuge. They see more and more of the vanity of every thing they used to trust to, and with which they flattered themselves, till they are brought wholly to de- spair in all, and to see that they are at the disposal of the , mere will of that God whois so angry with them. Very many, in the midst of their extremity, have been brought to an extraordinary sense of their fully deserving that wrath, and the destruction which was then before their eyes. They feared every moment, that it would be executed upon them; they have been greatly convinced that this would be altogether just, and that God is indeed absolutely sovereign. Very often, some text of scripture expressing God’s sovereignty, . VoL. vil. 4K . 626 DISTINGUISHING MARKs. _ bas been set home upon their minds, whereby they have been calmed. They have been brought, as it were, to lie at God’s feet; and after great agonies, a little before light has arisen, they have been composed and quiet, in submission to a just and sovereign God; but their bodily strength much spent., Some- times their ies: to appearance, were almost gone; and then ' Jight has appeared, and a glorious Redeemer, with his wonder- ful, all-sufficient grace, has been represented to them often, in some sweet invitation of scripture. Sometimes the light comes in suddenly, sometimes more gradually, filling their souls with love, admiration, joy, and self-abasement : drawing forth their hearts after the excellent lovely Redeemer, and longings to lie in the dust before him; and that others might behold, embrace, and be delivered by him, They had long. ings to live to his glory; but were sensible that they can do nothing of themselves, appearing vile in their own eyes, and having much jealousy over their own hearts. And all the appearances of a real change of heart have followed; and grace has acted, from time to time, after the same manner that it used to act in those that were converted formerly, with the like difficulties, temptations, buffetings, and comforts ; excepting that in many, the light and comfort have been in higher degrees than ordinary. Many very young children’ have been thus wrought upon. There have been some in- stances very much like those (Mark i. 26. and chap. ix. 26.) of whom we read, that ‘when the devil had cried with a loud voice, and rent them sore, he came out of them.” And pro bably those instances were designed for a type of such things as these. Some have several turns of great ies, before they are delivered; and others have been in Such distress, which has passed off, and no deliverance at all’ has followed. Some object against it as great confusion, when there is a number together in such circumstances making a noise; and say, God cannot be the author of it; because he is the God of order, not of confusion. But let it be considered, what is the proper notion of confusion, but the breaking that order of things, whereby they are properly disposed, and duly directed to their end, so that the order and due connection of means being broken, they fail of their end. Now the conviction of sinners for their conversion is the obtaining of the end of religious means. Not but that I think the persons thus ex- trarodinarily moved, should endeavour to refrain from such outward manifestations, what they well can, and should refrain to their utmost, at the time of their solemn worship.” But if SECT. III. Practical inferences and application. 627 God is pleased to convince the consciences of persons, so that they. cannot avoid great outward manifestations, even to inter- tupting, and breaking off those public means they were attend- ing, I do not think this is confusion, or an unhappy interrup- tion, any more than if a company should meet on the field to pray for rain, and should be broken off from their exercise by a plentiful shower. Would to God that all the public assem- blies in the land were broken off, from their public exercises with such confusion as this the next sabbath day! We need not be sorry for breaking the order of means,, by obtaining the end to which that order is directed. He who is going to fetch a treasure, need not be sorry that he is stopped, by meet- ing the treasure in the midst of his journey. Besides those who are overcome with conviction and dis- tress, 1 have seen many of late, who have had their bodily strength taken away with a sense of the glorious excellency of the Redeemer, and the wonders of his dying love ; with a very uncommon sense of their own littleness and exceeding vileness attending it, with all expressions and appearances of the greatest abasement and abhorrence of themselves. Not only new converts, but many who were, as we hope, formerly converted, bave had their love and joy attended with a flood of tears, and a great appearance of contrition and humiliation, especially for their having lived no more to God’s glory since their conversion. These have hada far greater sight of their . vileness, and the evil of their hearts, than ever they had; with an exceeding earnestness of desire to live better for the time to come, but attended with greater self-diffidence than ever: and many have been overcome with pity to the souls of others, and longing for their salvation.—And many other things I might mention, in this extraordinary work, answering to every one of those marks which have been insisted on. So that if the Apostle John knew how to give —- of a work of the true spirit, this is such a work. Providence has cast my lot in a place where the work of God has formerly been carried on. Ihad the happiness to be settled in that place two years with the venerable SroparD and was then acquainted with a number who, during that sea- son, were wrought upon under his ministry. I have been inti- mately acquainted with the. experiences of many others who were wrought upon under his ministry, before that period, ina manner agreeable to the doctrine of all orthodox Divines, And of late, a work has been-carried on there, with very much of uncommon operations ; but it is evidently the same work, 628 "DISTINGUISHING MARKS. +. a that was carried on there, in different periods, though ded with some new circumstances. And certainly we must throw by all talk of conversion and christian experience; and not only so, but we must throw by our Bibles, and give up revealed religion, if this be not in general the work of God. Not that I suppose the degree of the spirit’s influence, is to be determined by the degree of effect on men’s bodies; or, that those are always the best experiences, which haye the greatest influence on the body. ‘ jie And as to the imprudencies, irregularities, and mixture of delusion that has been observed; it is not at all to be won- dered at, that a reformation, after a long continued and almost universal deadness, should at first, when the revival is new, be attended with such things. In the first creation God did not make acompleat world at once; but there was a great deal of imperfection, darkness, and mixture of chaos and con- fusion, after God first said, ‘‘ Let there be light,’ before the whole stood forth in perfect form. When God at first began his great work for the deliverance of his people, after their long continued bondage in Egypt, there were false wonders mixed with the true fora while ; which hardened the un- believing Egyptians, and made them to doubt of the divinity of the whole work. When the children of Israel first went to bring up the ark of God, after it had been neglected, and had been long absent, they sought not the Lord after the due order, 1 Chron. xv. 13. At the time when the sons of God came to present themselves before the Lord, Satan came also among them. And Solomon’s ships, when they brought gold, and silver, and pearls, also brought apes and peacocks. When day-light first appears after a night of darkness, We must expect to have darkness mixt with light, for a while, and not have perfect day, and the sun risen atonce. The fruits of the earth _ are first green before they are ripe, and come to their proper perfection gradually; and so Christ tells us, is the kingdom of God. Mark iv. 26, 27, 28. “ Sois the kingdom of God; as if a man should cast seed into the ground, and should sleep, and fise night and day; and the seed should spring and grow up, he knoweth not how: for the earth bringeth forth fruit of herself; first the blade; then the ear; then the full-corn iq the ear.” ' e The impradencies and errors that have attended this work, are the less to be wondered at, if it be considered, that chiefly young persons have been the subjects of it, who have less steadiness and experience, and being in the heat of youth, are Ya s \ SECT. 11. Practical inferences and application. | 629 much more ready to run to extremes. Satan will keep men secure as long as he can; but when he can do that no longer, he often endeavours to drive them to extremes, and so to dis- honour God, and wound religion in that way. And doubtless it has been one occasion of much misconduct, that in many places, people see plainly that their ministers have an ill opinion of the work; and therefore, with just reason, durst ~ not apply ebchaas to them as their guides in it; and so are without guides.—No wonder then that when a people are as sheep without a’shepherd, they wander out of the way. A people in such circumstances, stand in great and continual need of guides, and their guides stand in continual need of much more wisdom than they have of theirown. And if a people have ministers that favour the work, and rejoice in it, yet it is not to be expected that, either the deople or ministers, should know so well how to pada themselves in such an extra- ordinary state of things—while it is new, and what they never had any experience of before, and time to see their tendency, consequences and issue. The happy influence of experience is very manifest at this day, in the people among whom God has settled my abode. The work which has been carried on there this year, has been much purer than that which was wrought there six.years before: it has seemed to be more purely spiritual; free from natural and corrupt mixtures, and any thing savouring of enthusiastic wildness and extra- vagance. It has wrought more by deep humiliation and abasement before God and men; and they have been much freer from imprudences and irregularities. And particularly there has been a remarkable difference in this respect, that whereas many before, in their comforts and rejoicings, did too much forget their distance from God, and were ready in their conversation together of the things re. God, and of their own experiences, to talk with too much ligtiness.; but now they seem to have no disposition that way, but rejoice with a more solemn, reverential, humble joy ; as God directs; (Psal, ii. 11.) Not because the joy is not as great, and in many instances much greater. Many among us who were wrought upon in that former season, have now had much greater com- munications from heaven than they had then. Their rejoicing operates in another manner; it abases them, breaks their hearts, and brings them into the dust. When they speak of their joys, it is not with laughter, buta flood of tears. Thus those that laughed before, weep now, and yet by their united testimony, their joy is vastly purer and sweeter than that which 630 DISTINGUISHING MARKS. : - 7 before did more raise their animal spirits.- They are now more like Jacob, when God appeared to him at Bethel, when he saw the ladder that reached to heaven, and said, «How dreadful is this place?” And like Moses, when God shewed him his glory on the mount, when he made haste and * bowed himself unto the earth.” ot leans TI. Let us all be hence warned, by no means to oppose, or do any thing in the least to clog or hinder the work; but, on the contrary, do our utmost to promote it. Now Christ i is come down from heaven ina remarkable and wonderful work of his spirit, it becomes all his professed disciples to acknow- ledge him, and give him honour. The example of the Jews in Christ’s and the apostle’s times, is enough to beget in those who do not acknowledge this work, a great jealousy of themselves, and to make them exceeding cautious of what they say or do. Christ then was in the world, and the world knew him not: he came to his own professing people, and his own received him not. That com- ing of Christ had been much spoken of in the prophecies of Scripture which they had in their hands, and it had been ae expected ; and yet because Christ came in a manner they did not expect, and which was not agreeable to their carnal reason, they would not own him. Nay they opposed him, counted him a madman, and pronounced the spirit that he wrought by to be the spirit of the devil. They stood and wondered at the great things done, and knew not what to make of them; but yet they met with so many stumbling blocks, that they finally could not acknowledge him. And when'the Spirit of God came to be poured out so “wonderfully in the apostles’ days, they looked upon it as confusion and distraction. They were astonished by what they saw and heard, but not convinced. And especially was the work of God then rejected by those that were most conceited of their own understanding and knowledge, agreeable to Isa. xxix..14. “ Therefore behold, T will proceed to do a marvellous work amongst this people, even a marvellous work and a wonder; for the Wwiaieas of their wise men shall perish, and the understanding of their prudent men shall be hid.” And many who had been in reputation for religion and piety, had a great spite against the work, because : they saw it tended to diminish chet! honour, and to reproach their formality and Jukewarmness. Some upon these accounts, maliciously and openly opposed and reproached the © work of the Spirit of God, and called it the work of the devil, ; P : SECT. III. Practical inferences and application. 631 against inward conviction, and so were guilty of the unpar- donable sin against the Holy Ghost. ‘ There is another, a spiritual coming of Christ, to set up his kingdom in the world, that is as much spoken of in scrip- ture prophecy as that first coming and which has long been expected by the church of God. We have reason to think, from what is said of this, that it will be, in many respects parallel with the other. And certainly, that low state into which the visible church of God has lately been sunk is very parallel with the state of the Jewish church, when Christ came ; and therefore no wonder at all, that when Christ comes, his work should appear a strange work to most; yea, it would be a wonder if it should be otherwise. Whether the present work be the beginning of that great and frequently predicted coming of Christ to set up his kingdom, or not, it is evident, from what has been said, that itis a work of the same spirit, and of the same nature. And there is no reason to doubt, but that the conduct of persons who continue long to refuse acknow-. ledging Christ in the work—especially those who are set to be teachers in his church—will be in like manner provoking to God, as it was in the Jews of old, while refusing to acknow- ledge Christ ; notwithstanding what they may plead of the great stumbling blocks that are in the way, and the cause they have to doubt of the work. ‘The teachers of the Jewish church found innumerable stumbling blocks, that were to them insuperable. - Many things appeared in Christ, and in the work of the spirit after his ascension, which were exceeding strange to them; they seeined assured that they had just cause for their scruples. Christ and his work were to the Jews a stumbling block ; “ But blessed is he,” says Christ, “ whoso- ever shall not be offended in me.” As.strange and as unex- pected as the manner of Christ’s appearance was, yet he had not been long in Judea working miraclés, before all those who had opportunity to observe, and yet refused to acknow- ledge him, brought fearful guilt upon themselves in the sight of God; and Christ condemned them, that though « they could discern the face of the sky, and of the earth, yet they could not discern the signs of those times: and why,” says he, “even of yourselves, judge ye not what is right?’ Luke xll. at the latter end. Tt is not to be supposed that the great Jehovah has bowed the heavens, and appeared here now for so long atime, in such a glorious work of his power and grace—in so extensive @ manner, in the most public places of the land, and in almost 632 DISTINGUISHING MARKS, — Mt. ip all parts of it—without. giving such evidences of his presence, that great numbers, and even many teachers in his church, can remain guiltless in his sight, without ever receiving and acknowledging him, and giving him honour, and appearing to rejoice in his gracious presence; or without so much as once giving him thanks for so glorious and blessed a work of his grace, wherein his goodness does more appear, than if he had bestowed on us all the temporal blessings that the world affords. A long continued silence in such a case is undoubtedly provoking to God ; especially in ministers. It it is a secret kind of opposition, that really, tends to hinder the work. Such silent ministers stand in the way of the work of God, - Christ said of old, “ He that is not with us is against us.” Those who stand wondering at this strange stork, not knowing what to make of it, and refusing to receive it—--and ready it may be sometimes to speak contemptibly of it, as was the case with the Jews of old— would do well to conidial and to tremble at St. Paul’s words to them, Acts xiii. 40,41. ‘ Beware therefore lest that come upon you, which is spoken of in the prophets, Behold ye despisers, and wonder and perish ; ; for I work a work in your days, which you shall in no wise believe, though a man de- clare it unto you. Those who cannot believe the work to be true, because of the extraordinary degree and manner of it, should consider how it was with the unbelieving lord in Samaria, who said, “ Behold if the Lord should make windows in heaven, might this thing be?’ To whom Eli- sha said, “ Behold thou shalt see it with thine eyes, but shalt not eat thereof’? Let all to whom this work is a cloud and darkness—as the pillar of cloud and fire was to the Egyptians—take heed that it be not their destruction, while it gives light to God’s Israel. I would intreat those who quiet dhomethndes that they proceed on a principle of prudence, and are waiting to see the issue of things—and what fruits those that are the sub~ jects of this work will bring forth in their lives and conver sations—to consider, whether this will justify a long refrain- ing from acknowledging Christ when he appears so wonder- fully and graciously present in the land. It is probable that many of those who are thus waiting, know not for what they are waiting. If they wait to see a work of God without diffi- culties and stumbling blocks, it will be like the fool’s waiting at the riverside to have the water all run by. A work of» God without stumbling blocks is never to be expected, “It SECT. It. Practical inferences and application. 633 oust need be that offences come.” There never yet was any great manifestation that God ne of himself to the world, without many difficulties attending it. It is with the works.of God, as with his word: they seem at first full of things that are strange, inconsistent, and difficult to the carnal unbelieving hearts of men. Christ and his work always was, and always will be a stone of stumbling, and rock of offence, agin and a snare to many. The prophet Hosea, (cha. xiv) speaking of a glorious revival of religion in God’s church— when God would be as the dew unto Israel, who should grow as the lilly, and cast forth his roots as Lebanon, whose branches should spread, &c.—concludes all thus; “Who is wise? and he shall understand these things ; prudent ? andhe shall know, them, for the ways of the Lord are right and the just shall walk in them, but the transgressors shall fall therein.” It is probable that the stumbling blocks that now attend this work, will in some respects be increased, and not dimi- nished. We probably shall see more instances of apostacy and gross iniquity among professors... And if one kind of stum- bling blocks are removed, it is to be expected that others will come. It is with Christ’s works as it was with his pa- rables; things that are difficult to men’s dark minds are / ordered of purpose, for the trial of their dispositions and spiritual sense ; and that those of corrupt minds and of an unbelieving, perverse, cavilling spirit, ‘“‘seeing might see and not understand.” ‘Those who are now waiting to see the issue of this work, think they shall be better able to de- termine by and by; but probably many of them are mis- taken. The Jews that saw Christ’s miracles, waited to see better evidences of his being the Messiah; they wanted a sign from heaven ; but they waited in vain; their stumbling blocks did not diminish, but increase. They foundno end to them, and so were more and more hardened in unbes lief, Many have been praying for that glorious reforma- tion spoken of in scripture, who knew not what they have been praying for, (as itwas with the Jews when they pray- ed for the coming of Christ) and who, if it should come, would not acknowledge or receive it. This pretended prudence, in persons waiting so jong be- fore they acknowledged this work, will probably in the end prove the greatest imprudence. "Hereby they will, fail of any share of so great a blessing, and will miss the most VOL, Vv I, 41 634 “DISTINGUISHING MARKS. _ mt yp precious opportunity of obtaining divine light, grace and comfort, heavenly and eternal benefits; that God evergave in New England. While the glorious fountain is set open in’ so’ wonderful’ a manner, and multitudes flock to it and receive a rich supply for the wants of their souls, they stand at a distance, doubting, wondering, and receiving no- thing, and are like to: continue thus till the precious sea- son is past.—It is indeed to be wondered at, that those.who have doubted of thé work, which has been attended with such uncommon external appearances, should be easy in their doubts, without taking thorough pains to inform themselves, by going where such things have been to be seen, narrow- ly observing, and diligently enquiring into them ; not con- tenting themselves with observing two or three #nstances, nor resting till they were fully informed’ by their own ob- servation. I do not doubt but that if this course had’ been’ taken, if would! have convinced all whose minds are not shut up against convictions How greatly have they erred, who only from the uncertain reproofs of others, have ventured: ‘to speak slightly. of these things? That caution of an un- believing Jew might ‘teach them more prudence, Acts v. 38, 99. “Refrain from these men, and let them alone ; for if’ this counsel; or this work be of men, it will come to nought’; but if it be of God, ye cannot overthrow it; lest haply: ye be found’ to fight against God.’ Whether what has been said’ in this discourse be enough to produce con- viction, that this is the work of God, or not; yet I hope that for the fature, they will at least hearken to the caution of Gamaliel, now mentioned ; so as not to oppose it or say any thing which has even an indirect tendency to brin; it into discredit, lest they should be: found! opposers of the Holy Ghost. There is no kind of sin’ so hurtful and dan- gerous to the souls of men, as those committed against the Holy Ghost. We had better speak against God the Father, | or the Son, than to speak against the Holy Spirit in his gracious operations on the hearts of men. Nothing’ will so much tend’ for ever to prevent our having any benefit of his operations on our own souls: “ ® If there are any who still resolutely go on to speak con- temptibly of these things, would beg of them to take heed that they be not guilty of the unpardonable sin. When the Holy Spirit is’ mucli poured out, and men’s lusts, lukewarm= ness jie fetierisy are reproached by its powerful’ opera-" tions, then is the most likely time of any, for this sin to SECT. III. Practical inferences and application. - 638 be committed. If the work goes on, it is well if among the many that shew an enmity against. it, some be not guilty of this sin, if none haye been already. Those who malici- ously oppose and reproach this work, and callit the work of the devil, want but one thing of the unpardonable sin, and that is doing it against inward conviction. And though some are so prudent, as not openly. to oppose and reproach this work, yet it is to be feared—at this day, when the Lord is going forth so glcriously against his enemies—that many who are silent and inactive, especially ministers, will bring that eurseof the angel of the Lord upon themselves, Judg. v. 23. ‘Curse ye Meroz, said the angel of the Lord: curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.” Since the great God has come down from beteen, and manifested himself.in so wonderful a manner in this land, i¢ is vain for any of us to expect any other than to be greatly ‘affected by it in our spiritual state and circumstances, respect- ing the favour of God, one way or other. Those who do not become more happy by it, vill become far more guil- ty and miserable. It is always so; such a season as proves an acceptable year, and a time of great favour to them who accept and improve it, proves a day of vengeance to others. Isai. lix. 2. When God sends orth his word, it shall not return to him void; much less his Spzrvt. When Christ was upon earth in Judea, many slighted and rejected him; but it proved in the issue to be no matter of indifference to them God made all that people to feel that Christ had been among them ; those who did not feel it to their comfort, felt it to their great sorrow. When God only sent the prophet Ezekiel to the children of Israel, he declared that whether they would bear or whether they would forbear, yet. they should know that there had been a prophet among them ; how much more may we suppose that when God has appear- ed so wonderfully in this land, that he will make eyery one to know that the great Jehovah had been in New England. —I ‘come now in the last place, III. To apply myself to those who are the friends of this work, who have been partakers of it, and are zealous to pro- mote it. Let me earnestly exhort such to give diligent heed to themselves to avoid all errors and misconduct, and whatever may darken and obscure the work ; and to give nop 636 DISTINGUISHING MARKS. (oa occasion to those who stand ready to reproach it. The apos¢ tle was careful to cut off occasion from those that desired ~ occasion. The same apostle exhorts Titus, to maintain a strict care and watch over himself, that both his preaching and behaviour might be such as “could not be condemn- ed; that he who was of the contrary part might be ashamed, having no ‘evil thing to say of them,” Tit. ii. 7,8. We had need to be wise as serpents and harmless as doves. - It is of no small consequence that we should at this day, behave ourselves innocently and prudently. We ‘must expect that the great enemy of this work will especially try his -utmost with us; and he will especially triumph if he can prevail in any thing to blind and mislead us. He knows it will do more to further his purpose and interest than if *he prevail- ed against an hundred others. We had need to watch and pray, for we are but little children, this roaring lion is too strong for us, and this old serpent too subtil forus. == Humility and self-diffidence, and an entire dependence - on our Lord Jesus Christ, will be our best defence.* Let us’ therefore maintain the strictest watch against spiritual pride, or being lifted up with extraordinary experiences and come forts, and the high favours of heaven, that any of us may have received. We had need after such favours, in a special man- ner to keep a strict and jealous eye upon our own hearts, lest there should arise self-exalting reflections upon what we have received, andhigh thoughts of ourselves as being now some of the most eminent of saints and peculiar favourites of heaven, and that the secret of the Lord is especially with us. Let us not presume, that we above all are fit to be ad-. vanced as the great instructors and censors of this evil gene- ration; and, in a high conceit of our own wisdom and discern- ing, assume to ourselves the airs of prophets, or extraordinary . ambassadors of heaven. When we have great discoveries of God made to our souls, we should not shine bright in our own eyes. Moses, when he had been conversing with God in the mount, though his face shone so as to dazzle the eyes of Aaron and the people, yet he did not shine in his own eyes; “he wist not that his face shone.” Let none think them- selves out of danger of this spiritual pride, even in their best frames. God saw that the apostle Paul, (though probably the most eminent saint that ever lived) was not out of danger of it, no not when he had just been conversing with God in the third heaven: see 2 Cor. xii. 7. Pride is the worst viper in the heart ; it is the first sin that ever entered into the SECT, III. Practical inferences and application. - 637 universe, lies lowest of all in the foundation of the whole building of sin, and is the most secret, deceitful and un- searchable in its ways of working, of any lusts whatever. It is ready to mix with every thing ; and nothing is so hateful to God, contrary to the spirit of the gospel, or of so dangerous con- sequence ; and there is no one sin that does so much let in the devil into the hearts of the saints, and expose them to his de- jusions, I have seen it in many instances, and that in eini- nent saints. The devil has come in at this door presently af- ‘ter some eminefit experience and extraordinary communion ‘with God, and has wofully deluded and led them astray, till God has mercifully opened their eyes and delivered them ; and they themselves have afterwards been made sensible that it was pride that betrayed them. Some of the true friends of the work of God’s spirit have erred in giving too much heed to impulses and strong impressions on their minds, as though they were immediate significations from heaven to them, of something that should come to pass, or something that it was the mind and will of God that they should do, which was not signified or revealed any where in the bible without those impulses. These impressions, if they are truly from the spirit of God, are of a quite different nature from his gracious influences on the hearts of the saints: they are ofthe nature of the extraor- dinary gifts of the spirit, and are properly inspiration, such as the prophets and apustles and others had of old; whiclr the apostle distinguishes _ from the grace of the Spirit. 1 Cor. xiii. One reason why some have been ready to lay weight on ~ such impulses, is an opinion they have had, That the glory of the approaching happy days of the church would partly con- sist in restoring those extraordinary gifts of the spirit. This opinion, I believe, arises partly through want of duly con- sidering and comparing the nature and value of those two kinds of influences of the spirit, viz. those that are ordinary and gracious, and those that are extraordinary and miracu- lous. The former are by far the most excellent and glori- ous; as the apostle largely shews. (1 Cor. xii. 31, &c.) Speaks ing of the extraordinary gifts of the spirit, he says, “But covet carnestly the best gifts; and yet I shew you a more excellent way.” i, e. a more excellent way of-the influence of the spirit. And then he goes on, in the next chapter to shew what that more excellent way is, even the grace of that spirit, which summarily consists in charity, or divine Iove. 638 DISTINGUISHING MARKS. And throughout that chapter he shews the great en of that above inspiration, God communicates his own na- ture to the soul in saving grace in the heart, more than in all miraculous gifts. The blessed image of God consists in that and not in these. The excellency, happiness and glory of the soul, immediately consists in the former. That is a root which bears infinitely more excellent fruit, Salvation and the eternal enjoyment of God is promised to divine grace, but not to inspiration. A man may have those extraordinary gifts, and yet be abominable to God, and go to hell. pet spiritual and eternal life of the soul consists in the race of the spirit, which God. bestows only on his fayourites and dear children. He has sometimes thrown out the other as. it were to dogs and swine, as, he did to Balaam, Saul, Judas ; andsome who inthe primitive times of the Christiatt church, committed the unpardonable sin. (Heb. vi.) Ma wicked men at the day of judgment will plead, Have w not prophesied i in thy name, and in thy name cast out devils, and in thy name. done many wonderful works.” The greatest privilege of the prophets and apostles, was not their being i in- spired and working miracles, but their eminent holiness, The grace that was in their hearts, was a thousand times more their dignity and honour, than their miraculous gifts, The things in which we find Dayid comforting himself, are not his being aking, or aprophet, but.the holy influences of the spirit of God in his heart, communicating to him divine light, love aud joy. The apostle Paul abounded in visions, revelations, and miraculous gifts, above all the apostles ; but yet he esteems all things but loss for the excellency of the spiritual knowledge of Christ, It was not the gifts but the grace of the apostles, that was the proper evidence/of their names being written in heaven ; in which Christ directs them to rejoice, much more than, in the devils being subject via them. To have grace in the heart, is a higher privilege _ the blessed virgin herself had, in having the body of the se= cond person in the Trinity conceived in her womb, by the power of the highest overshadowing her; Luke xi, 27, 28. “ And it came to pass as he spake these things, a certain woman of the company lift up her voice, and said unto him; Blessed is the womb that bare thee and -the paps that thou hast sucked! But he said, Yea, tather blessed are they that ~ hear the word of God and keep it.” See also to the same purpose, Matt. xii, 47, &c.—The influence of the Holy. soil ox divine charity in the heart, is the greatest privilege SECT. ul. ° Practical inferences and application. 639 glory of the highest archangel in heaven ; yéa, this is the very thing by which the creature has fellowship with God himself, with the Father and the Son, in their beauty and happiness. Hereby the saints are made partakes of the di- vine nature, and have Christ’s joy fulfilled in themselves. The ordinary sanctifying inftuences of the spirit of God, are the end of all extraordinary gifts, as the apostle shews, Ephes. iv. 11, 12, 13. They are good for nothing, any fur- ‘ther than as they are subordinate to this end; they will be so far from profiting any without it, that they will only aggravate their misery. This is, as the apostle observes, the most ex- cellent way of God’s communicating his spirit to his church, it is the greatest glory of the church in all ages. This glo- ry is what makes the church on earth most like the church in heaven, when prophecy, and tongues, and other miraculous. gifts cease. And God communicates his spirit only in that more excellent way of which the apostle speaks, viz. charity or divine love, which never faileth.”’ Therefore the glory of the approaching happy state of the church does not at alf require these extraordinary gifts. As that state of the church will be the nearest of any to its perfect state in heaven, so I believe it will be like it in this, that all extraordinary gifts, shall have ceased and vanished away; and all those stars, and the moon, with the reflected light they gave in the night, or in a dark season, shall be swallowed up in the sun-of divine love. The apostle speaks of these gifts of inspiration as childish things, in comparison of the influence of the spirit in divine love ; things given to the church only to support it in its minority till the church should have a complete stand- ing rule established, and all the ordinary means of grace should be settled; but as things that shonld cease, as the church advanced to the state of manhood. 1! Cor. xiii. 11. “When I wasa child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things °” compared with the three preceding verses. When the apostle in this chapter, speaks of prophecies, tongues and revelations ceasing, and vanishing away in the ‘church—when the Christian church should be advanced from a state of minority to'a state of manhood—he seems to have respect to its coming to an adult state in this world, as well asin heaven ; for he speaks of such a state of manhood, wherein those three things, Faith, Hope, and Charity, should remain, after miracles and revelations had céased; asin the last’ verse; and “now abideth (ui, remaineth,) Faith, Hope 640 DISTINGUISHING MARKS, ~~ Y: ive and Charity, these three.” Thé apostle’s manner of:sp 4 ing here shews an evident reference to what he had j been saying before ; and.here is a manifest antithesis, be=>-. tween remaining, and that failing, ceasing, and vanishing away, spoken of inthe 8th verse. ‘The apostle had been. shewing how that all those gifts of inspiration, which were the leading strings of the Christian church in its infaney, should. vanish away, when the church came to a state of manhood. Then lie returns to observe, what things remain after tl had failed and ceased ; and he observes that those three things” shall remain in the church, Faith, Hope, and Charity: and» therefore the adult state of the church he speaks of, is the more perfect one at which it shall arrive on earth, especially in the latter ages.of the world. And this was the more pro- — perly observed to the church at Corinth, upon two accounts; because the apostle had before observed to that church, that ~ they were in a state of infancy, chap. iii. 1,2. And because that church seems above all others to have clas itl with mira= _ culous gifts.—When the expected glorious state of the chureh) comes, the increase of light shall be so great, that it will in» some respect answer what is said, ver. 12, of seeing face to face. (see Isa. xxiv. 23. and xxv. 7.) Lie, s Therefore I do not expect a restoration of these mira-— culous gifts in the approaching glorious times of the church, ~ nor do ldesire it. It appears to me, that it would add no- ~ thing to the glery of those times, but rather diminish from it. For my part, I had rather enjoy the sweet influences of the | spirit, shewing Christ’s spiritual divine beauty, infinite grace, — and dying love, drawing forth the holy exercises of faith, divine love, sweet complacence, and humble j joy. in God, one © quarter of an hour, than to have prophetical visions and “re-. velations the whole year. It appears to me much more pro- | ‘ bable that God should gine immediate revelations to his saints — in the dark times of prophecy, than, now in the approach of the most glorious and perfect state of his church on earth. It | does not appear to me that there is any need of those extra- ordinary gifts to introduce this happy state, and set up the, kingdom of God through the world; I have seen so much of — the power of God in a more excellent way, as to-convince me that God’can easily do it without. iiss I would therefore entreat the people of God to be very . cautious how they give heed to such things. I have seen them . fail in very many instances, and know by experience that im= — pressions being me with great power, and upon the eet SECT. 111. Practical inferences and application. 641 ‘of trae, yea, eminent saints—even in the midst of extraor- dinary exercises of grace, and sweet communion with God, and attended with texts of scripture strongly impressed on the mind—are\no sure signs of their being revelations from heaven. I have known such impressions fail, in some instan- ces attended with all these circumstances. They who leave the sure word of prophecy—which God has given us as a light shining in a dark place—to follow such impressions and impulses, leave the guidance of the polar star, to follow @ Jack witha lanthorn. No wonder therefore that sometimes they are led into woful extravagancies. Moreover, seeing inspiration is not to be expected, JZe¢ us not despise human learning. They who assert that human learning is of little or no use in the work of the ministry, do not well consider, what they say; if they did, they would not say it. By human learning I mean, and suppose others mean, the improvement of common knowledge by human and outward means. And therefore tosay, that human learn- ing is of no use, is as much as to say that the education of a child, or that the common knowledge which a grown man has, more than a little child, is of no use. At this rate, a child of four years old, is as fit for a teacher in the church of God, with the same degree of graee—and capable of doing as much to advance the kingdom of Christ, by his instruction—as a~ very knowing man of thirty years of age. If adult persons have greater ability and advantage to do service, because they have more knowledge than a little child, then doubtless if they have more human knowledge still, with the same degree of grace, they would have still greater ability and advantage to do service. An increase of knowledge, without doubt, in- creases a man’s advantage either to do good or hurt, accord- ing as he is disposed. It is too manifest to be denied, that God made great use of human learning in the apostle Paul, as he also did in Moses and Solomon. _ And if knowledge, obtained by human means, is not to be despised, then it will follow that the means of obtaining it are not to be neglected, wz. study ; and that this is of great use in order to a preparation for publicly instructing others. And though having the heart full of the powerful influences of the spirit of God, may at some time enable persons to speak profitably, yea, very excellently without study; yet this will not warrant us needlessly to cast ourselves down from the pinnacle of the temple, depending upon it that the VoL, VIL 4M . , - % nye # i. ‘642 _ ‘DISTINGUISHING MARKS., al mi om e angel of the Lord will bearus up, and. keep us fro hing our'foot againsta stone, when there is another way t yD, though it be not so quick. And I would: er my 9 dow ‘public discourses, which tends greatly'to help both the under- standing and memory, may not be wholly neglected... + ay Anothen thing I would beg the dear ee more fully to consider of, is; how far, and upon wha ‘the rules of the holy scriptures will truly justify § their pa ‘censures upon other professing Christians, .as hypoct aignorantof real religion. Weall know acne and censuring of some sort or other, that: the scripture yery_ often and very strictly forbids. I desire that» those rules of scripture may be looked into, and thoroughly weigh ~ that it may be considered whether our taking it, upon, us ‘to discern the state of others—and to pass sentence upon them as wicked men, though professing Christians, and of — visible conversation—be not really forbidden by Chri the new Testament. If it be, then doubtless the disei Christ ought to avoid this practice, however sufficient’ they may think themselves for it; or however needful, or of good tendency they may think it. It is plain that the sortof judg- ment which God claims as his prerogative, whatever that be, is forbidden. We know that a certain judging of the hearts of the children of men,is often spoken of as the great prero- gative of God, and which belongs only to hims as in Kings, viii. 39. ‘Forgive, and do, and give unto every man -accord- ing to his ways, whose heart clic knowest ; for thou, even thou only, knowest the hearts of all the children.of men? And if we examine, we shall find that the judging of hearts which is spoken of as God’s Prenoganives relates not only to the aims and dispositions of men’s hearts in particular actions but chiefly to the state of their hearts as the professors of religion, and with regard to that profession... This will ap- pear very ‘manifest by looking. over the . fol scriptures; 1! Chron. xxviliv 9. Pal... wie 9, 105,11, Psal. xxvi. throughout. Prov. xvi. 2, and) xvii. 3, and xxi. 2, Job ii. 23, 24, 25. Reveii. 22,23. That sort of sure which is God’s proper business, is foshidfiens as Rom. xiv. 4... .“¢ Who art thou that judgest another man’s servant? to pingeneiange? ter he standeth or falleth.” Jam. iv. 12.. “ There isone law- giver that is able to save or destroy; who art thou that judg- est another? 2Cor iv. 3, 4. ‘* But with mé it is a very small thing, that I should be judged of you, or of man’s “gd Pe by Oe) Peep SECT. Ill. Practical inferences and application. 643 judgment; yea I judge not mine own self; but he that judgeth me is the Lord.” — ' Again, whatsoever kind of judging is the proper work and business of the day of judgment, is what we are forbid- den, as in 1 Cor. iv. 5. “Therefore judge nothing before the time, until the Lord come ; who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart ; and then shall every man have praise of God.” But to-distinguish hypocrites, that have the form of godliness and the visible conversation of godly men, from ‘true saints; or, to separate the sheep from the goats, is the proper business of the day of judgment; yea, it is repre- sented as the main business and end of thatday. They there- fofe do greatly err who take it upon them positively to deter- mine who are sincere, and who are not—to draw the divid- ing line between true saints and hypocrites, and to separate between sheep and goats, setting the one on the right hand and the other on the left—and to distinguish and gather ont the tares from amongst the wheat. Many of the servants of the owner of the field are very ready to think; themselves enfficient for this, and are forward to offer their service to this end; but their Lord says, ‘* Nay, lest while ye gather up the. tares, ye root up also the wheat withthem. Let both grow together until the harvest ;” and in the time of harvest I will take care to see a thorough separation made ; as Matt. xiii 28, 29, 30. Agreeably to that forementioned prohibi- tion of the apostle, 1 Cor. iv. 5. ©‘ Judge nothing before the time.’ In this parable, by the servants who have the care of the fruit of the field, is doubtless meant the same with the servants who have the care of the fruit of the vineyard, Luke xx. and who are elsewhere represented as servants of the Lord of the harvest, appointed as labourers in his harvest. These we know are ministers of the gospel. Now is that parable in the 13th of Matthew fulfilled: “ While men sleep,” (during along sleepy, dead time in the church,) “the enemy has sowed tares ;” now is the time “ when the blade is sprung up,” and religion is reviving ; and nowsome of the servants who have the care of the field say, “ Let us go and gathe up the tares.”,——-1 know there is a great aptness in men who suppose they have had some experience of the power of reli- gion, to think themselves sufficient to discern and determine the state of_others by a little conversation with-them); and experience has taught me that this is an error. Ionce did not jmaginesthat the heart of man had beeh so unsearchable ™ 644 DISTINGUISHING MARKS.» inty as itis. Iam less charitable, and Jess uncharitable tha once was. I find more things in wic ed bos Leen ter- feit, and make a fair shew of piety; and more ways that the remaining corruption of the godly may make: appea knew of. The longer Llive, the less I wonder that, God.chal- lenges it as his prerogative to try the hearts of the en of men, and directs that this business shauld be let alone till har- vest, .I desire to adore the wisdom of God, and his goodness to me and my fellow-creatures, that he has not committed great business into the hands of such a poor, weak and dim= sighted a creature—one of so much blindness, pride, partiali- ty, prejudice, and deceitfulness of heart—but has commi it into the hands of one infinitely fitter for it, and has made it his prerogative. de ke) ay sahieey 2 wala The talk of some persons, and the account they give of their experiences, is exceedingly satisfying, and such as for+ bids and banishes the thought of their being any other than the precious children of God. It obliges, and as.it were forces full charity ; but yet we must allow the scriptures to stand good that speak of every thing in the saint, belonging to the: spiri tual and divine life, as hidden. (Col. iii, 3, 4.) Their food is the hidden manna; they have meat to eat that others know not of ; a stranger intermeddles not with their joys. The heart in which they possess their divine distinguishing orna- ments, is the hidden man, and in the sight of God only, 1 Pet. iii. 4 Their new name, which Christ has given them, no man knows but he that receives it, Rev. 11.17. The praise of the true Israelites, whose circumcision is that of the heart, is. not of men but of God, Rom. ii. 29. that is ; they can be cer= tainly known and discerned to be Israelites, so as to haye the hovour that belongs to such, only of God; as appears by the use of the like expression by the same apostle, 1 Cor. iv. 5, Here he speaks of its being God’s prerogative to judge who are upright Christians, and what he will do at the day of judgment, adding, “and then shall every man have praise kia, tiie fe of Judas is remarkable ; whom—though he had been so much amongst the rest of the disciples, all per- cons of true experience, yet—his associates never seemed to jyave entertained a thought of his being: any other than a true disciple, tillhe discovered himself by his scandalous practice— And the instance of Ahitophel is also very remarkable, David did not suspect him, though so wise and holy agp. 0 gre like carnal men, formalists and dead hypocrites, that once I “i cd 2 a ~ ws i - * » SECT. It. Practical inferences and application. 645 a divine, and had such great acquaintance with scripture. He knew more than all his teachers, more than the ancients, was grown old in experience, and wasin the greatest ripeness of his judgment. He was a great prophet, and was intimately acquainted with Ahitophel, he being his familiar friend, and most intimate companion in religious and spiritual concerns. Yet David not only never discovered him to be a hypocrite, but relied upon himasa true saint. He relished his religious — ‘discourse, it was sweet to him, and he counted him an emi- nent saint ; so that he made him aboveany other man his guide and counsellor in soul matters; but yet he was not only, no saint, but a notoriously wicked man, a murderous, vile wretch. Psal. iv. 11—14. “ Wickedness is in the midst thereof 5; deceit and guile depart not from her streets: For it was not an open enemy that reproached me, then I could have borne it; neither was it he that hated me, that did magnify himself against me, then I would have hid myself from him: But it was thou, aman mine equal, my guide and mine acquaintance: We took sweet counsel together and walked unto the house of God in company.” To suppose that men have ability and right to determine the state of the souls of visible Christians, and so to make an open separation between saints and hypocrites, that true saints may be of one visible company, and hypocrites of another, separated by a partition that men make, carries in it an ine consistency : for it supposes that God has given men power to make another visible church, within his visible church ; for by visible Christians or visible saints ; i.e. persons who have a right to be received as such in the eye of a public charity. None can have right to exclude any one of this visible church but in the way of that regular ecclesiastical proceeding, which God has established in his visible church.—I beg of those who have a true zeal for promoting this work of God, well to con- sider these things. [am persuaded, that as many of them as have much to do with souls, if they do not hearken to me now, will be of the same mind when they have had more experience. And another thing that I would entreat the zealous friends of this glorious work of God to avoid, is managing the con- troversy with opposers with too much heat, and appearance of an angry zeal; and particularly insisting very much in public prayer and preaching, on the persecution of opposers. If their persecution were ten times so great as it is, methinks it would * not be best to sayso much about it. If it becomes Christians to be like lambs 5 mot apt to complain and cry when they are a ey *- A ya ‘is : Ps e ' ¥ \% ? eb. 648 pistinevisnine Manes, ME burt. It becomes them tobe "Sulit and’ needa en their mouth, after the example of our dear Redeemer; and not to be like swine that are aptto scream aloud when they are touch £2 ed. We should not be ready presently to think and sp fire from heaven, when the Samaritans oppose us, and will not receive us into their villages. God’s zealous ministers would do well to think of the direction the apostle Paul gave to a zeae lous minister, 2 Tim. ii, 24—26. “And the servant of the Lord must not strive, but be gentle unto all men, apt toteach, patient, in meekness instructing those that oppose themselves, if God peradventure wil] give them repentance, to thé acknow- Jedging of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.” sist = I would humbly recommend to those that love the Lord Jesus Christ, and would advance his kingdom, a good attend- ance to that excellent rule of prudence which Christ has left us, Matt. ix. 16,17. “ No man putteth a piece of new cloth into an old garment; for that which is put in to fillit up, taketh from the garment, and the rent is made worse. Neither do. men put new wine into old bottles; else the bottles break and the wine runneth out, and the bottles perish, But they put hew wine into new bottles, and both are preserved.” I am afraid that the wine is now running out in some part of this land, for want of attending to this rule. For though I believe we have confined ourselves too much to a certain stated me- thod and form in the management of our religious affairs 5 which has had a tendency to cause all our religion to degene- rate into mere formality ; yet whatever has the appearance of a great innovation—that tends much to shock and surprise peo- ple’s minds, and’ to set them a talking and disputing—tends greatly to binder the progress of the power of religion. It raises the opposition of some, diverts the minds of others, and - perplexes many with doubts and scruples. It causes people to swerve from their great business, and turn aside to vain jangling. Therefore that which is very much beside the ¢om* mon practice, unless it be a thing in its own nature of consider- able importance, had better be avoided. Herein we shall fol low the example of one who had the greatest success in pro- pagating the power of religion. 1 Cor. ix. 20—23. .“ Unto the Jews, I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are’ without law, as without law, (being not without law to God, but under ‘ i «i ‘ 7 gecr.in. Practical tahereneds and application. GAT to Christ) that I might gain them that are without law. To the weak became I as weak that I might gain the weak. I am made all things to all men, that I might by all means save some. And this I do for the Snes sake that I might be partaker thereof with you.” 4 BND oF THE EIGHTH VOLUME: eh eae HINO » AS eit ‘ , ‘ cig oF . rh ; f i ny. ae ty iy Kettles: a) nie sy es “Te ’ ne 4 A wy 4 J : * _ ” ‘ ry Ma hy aale wile : ie Gg PY PANS eR Rt . re r ' > q ' | : 2 3 ei | ge ee Ae, ‘ ~ ‘ i a § fet eee ee Mo . Ca . , Ms S: ys Pe a 1 rm . A } \ P. a1 3 yor INDEX. =e Norz.—The Roman Numerals refer to the Volume, and the Figures to the page. SSS A, Aben- Ezra, his notion of original sin, i, 582 Abraham, the calling of, subservient to redemption, v. 44—Covenant renewed to, 46 . Action, moral, remarks on, i. 526—con- trasted with passion, 330 ; Adam, a federal head, ii. 213—how a vital part of a systematic whole, 352 Affections, private and public, an illus- tration of, ii. 72—their nature, and importance in religion, iv. 7—true reli- gion in great part consists in the, 13— what are no certain signs of gracious, S7—what are distinguishiog signs of holy, 97—the first objective grounds of gracious, iv. 140, 151—arise from spi- ritual illumination, 162 ministers aiming at the, vi. 92. Agency, Arminian notion of moral, in- consistent with motive, i. 306—incon. sistent with itself, 323—divine and human, remarks on, 324. Agent, a moral, what, i. 154—those facul- ties which constitute an accountable, ii. 331 L Ahitophel, not suspected by David, viii, 644 Ainsworth, his quotations from Jewish Rabbi, on original sin, ii. 382 Alexander, the great, consequences of his death, v. 125 Ames, Dr. on the peace of a wieked man, - iv. 82—on an evidence of true humi- lity, 254—his remark on secret religion, 266 Anabaptists, the German, their corrupt opinions, v. 235 Antichrist, conjectures about the fall of, ii. 508, 521—remarks on the rise of, v. 222—prophecies concerning, fulfilled, 250—when utterly overthrown, 262 Apocrypha, quotations from the, on hu- man, depravity, ii. 382 VOL, VIII, Apostacy, a great, before the final judgs ment, v. 274 : Arianism, its revival, vy. 236 Arians, their heresy, v. 218 Aristotle, a remarkable passage fromj cencerning God, viii. 214 Arminianism, its first appearance in Ame« rica, iii. 13 . Arminians, wherein they agree with the stoics and Mr. Hobbes, i, 355——their origin, v. 236 Ascension, Christ’s, remarks on, v. 190 Assembly, of divines, Dr. Taylors re« marks on the, answered, ii. S50 Athanasius, a remarkable passnge from, against the Arians, viii. 319 Atheism, martyrs to, viii: 203 Augustine, St. his notion of what is essen~ tial to the nature of sin, i. 271—hig thought, on humility, iv. 209, 210 B, Babel, God’s disappointing the building of, conducive to the work of redemps tion, v. 41 - Babylon, mystical, remarks on, ii. 519, 529—its destructionj v. 118, 254—how to be affected, 256—wherein it will consist, 261 = Baptism, spiritual, what, ii. 325——who may claim, vii. 155——~qualifications for, 182, 325 Bapiist, John, in what his ministry con- __ sisted, v. 157 Beauty, a secondary kind of, ii. 25 Belsham, Rev. T. remarks on his notion of divine agency, i. 3I7—of a virtuous character, ii. 17 Bernard, a saying of, Christian proficie ency, iv. 217 Bexa, hisremark on the word, xzoyiweigy i. 381 ’ Blame, and praise, things worthy of, i, 333 = 4N 650 Tlanc, Lewis Le, his remark on divine prescience, i, 240 Blindness, man’s natural, in religion, ii. wegen Brainard, his life and diary, iii. 81—the occasion of his expulsion from college, 98——the deep exercises of his mind, 99, 208, 285 his first exercise in preaching, 115—his examination as a missionary, 127, 128—his mission to Kaunameck, 140——remarks on his christian spirit, 155~-his ordination, 183—Mr. Pemberton’s testimony of him, 184—his mission to Crosweek- sung, 185, 225—at the Forks of Dela- ware, 230—at Connecticut Farms, 259 at Elizabeth Town, 258, 261 at Charlestown, 265 his last illness, 239—his thoughts on the essence of saving faith, 296—on the nature of true religion, 297—his concern for the prosperity of Zion, 298—for improving time, 299—his frame of mind at the close of life, S03, &c.—hbis death and funeral, 311 Brainard, his Journal, at Crosweeksung, jii. 319, 350, 364, 284—at the Forks of Delaware, 323, 350, 382—-general re- marks on his first Journal, 355—on both Journals, 415—on his memoirs, 533—his letter to Mr. Pemberton, con- taining a short account of his mission among the Indians, 471—a collection of his letters, 487—his detached papers, 503—his views calvinistic, 55%7—fune- ral sermon for, vill. 55—extract from his diary, 80, 84 Burgess, Antiiony, on the tempters in- fluence by the imagination, iv. 184— on the sectaries at the reformation, viii. 607 Burnet, Bp. his notion of providential support, il, S54 , Burr, president, some account of, i, 84 Bur, Mrs. Esther, a-brief account of, i. 98 Burr, Colonel, remarks on. i, 99 ie) (G: Calvin, a remark of, on the office of the Holy Spirit, iv. 174—his thoughts of humility, 209 on a self-righteous pharisee, 216 Capacity, natural, essential to moral ob- ligation, i, 279 ¥ Captivity, the Babylonish, its principal circumstances and effects, v. 110 Catalogues, several, of canonical books, viii. 201 Causalty, negative, remarks on, viii. 393 " —on essential principle of moral sci- ence, 598 , G@ause, of virtue and vice, remarks on the, 4 $13—transient and permanent, il, 164 a 144 INDEX. Causes, different kinds of, i. 163 Cautions, christian, iv. 379 an Censure, when erroneous, Vi. 174 ~~ Censures, not to be indulged, viil. 64% Certainty, metaphysical, i. 141 4 Charity, christian, the duty of, vy. 429 the objects of, 453—an exhortation to, 457—objections to, answered, 448 Children, religious meetings of, vi. 113 Chinese, their singular treatment of their Gods, viii. 205 Choice, the objects and the acts of, not te be confounded, i. 183 Chubb, Mr his scheme of siberty examin- ed, i, 205—its foundation, 323—his notion of action, $26 ,— . Christ, the acts of his will necessarily holy, i. 258—yet a moral agent, 266— his frequent appearance in a human form, v. 72—the great subject of the whole Bible, 139—the greatness of his person and work, 140—his incarnation, neeaiul, 143—suitableness of its time, its remarkable circumstances, . 146—and concomitants, 147—the-laws which he obeyed, 153—his public mi- nistry, 157, 158—the virtues he exere cised, }60—his humiliation and suffer- ings, 164—his resurrection, 188—his ascension, 190--his pre-eminence in .all things, 294—exalted, 467—glorious above all evils, 474—the excellency of, vi. 431—a conjunction of excellencies in, 434—-how in the acts of, 441—the Apostles’ apprehension of his second coming, viii. 170—his deity, 287—hie Spiritual coming, viii. 631 Christian, Observer, see Observer— Christians, their spirit, that of suffering, Vice Church, its remarkable ‘redemption from Egypt, >v. 56—Jewish, when in ite highest glory, 93—its gradual declen- sion, 95—great peace and prosperity of the, 213, 269 — its happiness, 301—= menibers of the christian, liow united, vii. 91 ‘ Cicero, his definition of virtue, ii, l4A—a remarkable passage from, concerning _ God, viii. 206, 214 Circumcision, of the heart, what it means, ii, 318 ' ‘ Clark, Dr. Samuel, on the connection be= tween the will and the understanding, i, 202—-remarks on his views, 202—his notion of divine prescience, 240—his observations on the divine freedom, 558—his opinion respecting the origin of evil, 399—held a greater mystery than the doctrine of the Trinity, viii, 276 Coincidences, remarkable between Preate dent Edwards and his Son, i. 10% INDEX. Goleman, Dr. a narrative of conversions addressed to him, iii. 9 Communion, qualifications for full, vii. 11 Concer, for Prayer, a historical account of it, ii. 440 Conscience, natural, wherein it consists, ii. 48 Constantine, not included in the descrip- tion of the beast, ii. 513—a great revo- _._ lution in the churcli by, v. 211 Contingence, the’ Arminian notion of, i. 181—of volitious ara against the; 235 Controversy, how to be es viii. 645 Conversation, a medium of morai Govern- ment. viil. 235 Conversion, what it means, ii. 317~ man- ner of various, iii. 23—a remarkable Instance of, under Mr. Stoddard’s mi- nistry, 44—under Mr, Edwards’s mi- nistry, in Abigail Hutchinson, 53, in Phebe Bartlet, 60 Looper, his preface Marks, viii. 58i Covenant, Adam’s, remarks on, ii. SS4— internal and external, vii. 44 Coventry, N. England, a remarkable revi- val at, iii. 18 Council, the first ecclesistical, y. 194—at Northampton, vii. 582 Creature, a new, what, ii. 524 to Distinguishing David, his anointing, what intimated by it, v. 76—the wonderful preservation of his life, 78—his being inspired to shew forth Christ, 81—hbis advance- ment to the throne of Israel, how sub- #ervient to the work of redemption, 83 —the covenant of grace renewed with, $4—by him God first gave his people possession of the wholé promised land, 85 Days, the laiter, what, v. 180 Deacons, appointment of, v. 194 Death, how uot a benefit, ii, 184—the kiad of, threatened, 206, 213—how the wages of sin, 270 Decrees, absolute, not inconsistent with human liberty, i. 239— not applicable to moral evil, 241—divine, remarks on the, 250, viii. 384 Defect, remarks on, i. 249 Demonstration, morality capable of, viii. 598 Demonstrations, a~priori and a posteriori, remarks on, i. 167 Dependence, remarks on, i. 249—God glo- rified in man’s, vi. 469—our great and universal, 479 Depravity, its powerful influence, ii, 169 Design, decretive and rectoral, i. 421 Desire; whether the same with will, i. 129 Destruction, wicked men useful only i in sheir, vi. 577 - End, God’s chief, i. 65) Devils, experience of, viii. 107 Diary, extracts from Edwards’, i. 16 Difference, on two objects without, i. 367 Dishonesty, the sin of, v. 495—excuses for, exposed, 505—a warning against, 508 Dispensation, abolishing the Jewish, sub- servient to the work of redemption, Ve 191 Dispensations, several gracious, viii. 581 Divinity, wna intended by, v. 407—why Christians should grow in the know- ledge of, 412 Doctrines; Gospel, fully revealed, ¥. 193 Doddridge, Dr. extracts from, 1. S81—a Jetter of, respecting his students, vi. 209 Dwight; Dr. bis poetic lines on Edwards, i, 90 E. Education, the importance ‘of, viii. 204 Edwards, President, bis character by Hop- -kins, i. 7—his birth and parentage, 9— his college studies, 11—bis appoint- ment to a tutorship in Yeale coilege, 12—his resolutions, 12———his conver- sion, 26—his remarks on God’s Suve- reignty, 29—his manner of retirement, 35, 38—his complaints of bimself, 39—~ his settlement at Northampton, and general deportment, 4]—his choice of intimate friends, 47—his management of his children, 46—his character as a preacher, 49—a rigid calyinist, 54— his dismission from Northampton, 55 —observatioas on his dismission, 66— his mission to the Indians, 75—his be- ing chosep President, 77— his letter on the occasion, 7$—his inoculation, $3 —his publications, 85—bhbis character has a writer, 86—a sketch of his cha- racter, ji. 81—remarks on his manus scripts, $9—his method of keeping a common place book, 88 Edwards, Jonathan, of. Cambridge, i. 7 Edwids, Mis. Sarah, a sketch of her life and character, i. 95 Edwards, Jonathan, Jun. D. D. a sketch of bis life and character, i. 103—his self-dedication, 105: circumstances preceding his death, 108—his charace ter as a writerand peacher, 110—catae logue of his writings, 112 Badwar, Jonathan Walter, Esq. some account of, i. 03 Election, the decree of, remarks on, viii, 416 Elsner, remark on the word sgsywaic, i, 581 443—subordinate and ultimate distinguished, 448S—of wisdom, power. &c. 458—how God makes himself bis, 461, 481—ultimate, of divine providence, 482——o! the €52 creation, how one, 526—=sultimate and chief in the creation of the universe, remarks on, 533 Enemies, men naturally God’s, v. 308—in what respect, 309—to what degree, 313 —-on what account, 316—though not conscious of enmity, $20 Enoch, remarkable particulars concern- ing, v. 32 nguiry, into the nature of the human soul, extracts from, i. 359, 365, 571 Enthusiasts, at the reformation, v. 236 Epiphanes, Antiochus, his rage against the Jews, v. 128—how counteracted, 129 Equality, now perfect among objects, i, 367 Evasions, of Arminians, in pleading for a self-determining power, i. 160 Events, whether any without a cause, i. 164 how ordered by the i: ait being, i. S84 Evidence, direct, of divine truth, iv. 193 —and indirect, 202 Evil, moral, not decreed though fore- known, i. 241—no real inconsistence between it and the moral perfections of ‘Ged, i, 392, 599—its prevalence in the world, vy, 468—Christ glorious above all, 4h Euphrates, mystical, observations on, ii, 522 Eusebius, his remark on free choice, i. 176 Excommunication, the nature and end of, vi. 552—wherein consists, 554—how to be treated, 557—-by whom to be inflict- ed, 560—the subjects of, 561—the ends of, 562 Eristence, created, how dependent, ii. 352 Experiences, false, detected, 115, &e.— inward, remarks upen, vi. 160—exter- nal effects of, 172—an account_of re- marks on, vii. 207 Ezra, the effusion of the Spirit attending his ministry, v- 121—what he did to the canon of Scripture, 122 iF, Frith, yemarks on, viii. 536 Family, the importance of order in a, vii. 878 Faced’ Sermon, Mr. Edwards’s, at Nor- thampton, vil. "355 ; Fasting, the duty of secret, recommend- ed, iii. 563—a mode of, recommended, vi. "a5 Fate, remarks on the doctrine of, i, 354 Fiske, Rev. Mr, his counsels to Mr. Brai- nard, lil. 63 Flaved, bis remark on secret religion, iv. 47—on confident assurance, 7 "8—on Mistakes about conversion, 89, 90—on the difficulty of judging between sav . INDEX. . , ing and common grace, 93—on grace ~ and reason, 116—on i imaginary ideas, 118—-on the inward witness of the spi- rit, 154—-on christian care and dili- gence, 258—on changeable professors, 265—on secret duty,'266, 267—on holy practice. under trials, $23 Flesh, import of the term, ii. 240—con- trasted with the spirit, 242 Flovd, Noah’s how it tended to promote redemption, v, 37 Foreknowledge, the evidence of God’s i. 217———incongistent with contingency, 235—certain, implies some necessity, though not always a decree, 421 Forms, of a public profession, vii, 200, 353 Foxcroft, My. T. a letter from, to Presi- dent Edwards, vii. 167 Frank, August Herman, a remarkable Te= vival by, v. 239 Freedom of the will, Arminian notion of tne, examined, i. 156—essential to moral ohligation, 280 Fright, remarks on different kinds of, vili. 625 Fulness, how a to God, i, 460 ea Gale, Theophilus, oe remarks on passive power, i. 315—his thoughts on sae sophic pride, iv, 210 Gentiles, effect of the Gospel among the, ii, 157—the calling of the, a glorious — dispensation, v. 201 Gifts, miraculous, the conferring of, v. 193—extraordinary, not to be expect. ed, viii. 657 Gillespie, Rev. Mr. letters to the, by Pre« sident Edwards, iv. $352 . Glas, Mr. Johv, his remarks on positive evidence, vii. 202 Glory, of God, how an ultimate end, i, 402, 486—import of the phrase, 515— meaning of the word, 516—the latter day, not yet accomplished, ii. 447— unspeakably great, 456—-—probable number of true saints, 461—motives for seeking it, 475—probable instances of divine interposition, in — of it, 479 God, not the author of sin, i. 378, i ii. 350 his happiness, remarks on, i. 467—how the beginning and end of all things, vy, ~ 295—his majesty and power, 298—his wisdom, 299——-his mercy and faithful- ness, 300 . Godliness, the decay of, since the enftite mation, v. 241 : Godwin, Mr. remarks on his view of polt- tical justice, ii. 67 Good, real and apparent, i. 133, 284— communication of, to the creature, how an ultimate end, 510—the chief, opinions of heathens about, viii, 214 INDEX. Gospel, when first revealed, v. 29 Government, moral, the medium on viii. 235—remarks on, 333 Grace, restraining, a great privilege, v. 331——divine, the source of all our good, 472—sanctifying, whether a re- quisite qualification for communion, vii. 130—true, distinguished from the experience of Devils, viii. 107—effica- - elous, remarks on, 424—what the con- troversy on, includes, 42$—irresistible, what, 447, 453 Graiiiudé, sometimes not truly virtuous, iji-4i—as an effect, like friendship, 60 Greece, the empire of, when set up, v. 124 —the church’s wonderful preservation under, 127 Grotius, remark on the word xgoywwets, i. S81 Guilt, how Adam’s became onrs, ii. 334 Guyse, his preface to Edwards’s narrative, ill, 3 H. Hall, Rev. Mr. of Sutton, a letter to, concerning Mr. Edwards, i. 68 Hall, Mr. Robert, remarks on his notion of virtue, ii, 67 Haman, the preservation of the church from his design, y. 123 Happiness, where found, vi. 381 Hatred, to the wicked, remarks on, vi. 176 _ Hawley, Joseph Esq. a letter of, to Mr. Hall, i. 68 Heathenism, when it universally prevailed, y.58—when in a great measure abo- lished, 212—when it shall be over- thrown, 262, 264 Heathens, singular tenets of their great- est men, viil. 205 Beaten, a new, what, v. 182 Hebraisms, a critical abuse of, ii. 291 Herestes, the church opposed by, v. 218 Home, Henry Lord Kames, remarks on his Essays on the principles of mora- lity and natural religion, i. 426 Hornbeck, citations from, on original siny ii. 381 Howe, John, a remarkable passage of, on the effusion of the Spirit, viil. 583 Hume, remarks on his view of instinctive affection, ii. 56 ~ Humiliation, legal and evangelical, iv.206 Humility, its importance in religion, iv. 209—false notions of, 225 recome mended, viii. 636 Hutcheson, remarks on his view of instinc- tive affections, li. 56 Hypocrisy, marks of, iv, 80 Hypocrites, their deficiency in prayer, vii. 465 daneway, her token for children, Mr. Brai- nard’s delight in reading it, ili. 62 653 Identity, personal, remarks on, ii 350— apparent, when not real, $53—various kinds of, $357—between Adam® and his posterity, 358 Idolairy, bow an evidence of depravity, ii, 123—the church in danger from, v. 4S ; Jerome, St. an observation of, on wheat and tares, iv. 93 - Jerusalem, the destruction of, v. 204 Jesus, the prophecies of, an evidence of his Messiahship, viii. 178—the mira- cles of, not counterfeited by his ene mies, 192 Jews, their captivity, v. 110—and return, 118—a standing evidence of revealed religion, viii. 265 Imagination, the power ef, iv. 182, 154, 203 Impulses, undue stress laid on, viii. 637 Impilation, of righteousness, explained, vi, 279—proved, 280, 283 Inability, remarks on, i. 145—moral what, 149—not inconsistent with command and obligation, 278—further remarks on, 286—not-excusable, 289 Indetermination, in religion, its unreasone ableness, vii. 411’ Indians, American, an evidence of human depravity, ii. 135 the doctrines preached to them, iii. 4!5—the effects of these doctrines, 418—the methed of learning their language, 433—of in- structing them, 436—difficulties ate tending their conversion to Christia- nity, 440—attestations of divine grace displayed among them, 465 Infants, as patterns of humility, remarks on, ii. S74 ; Infidelitg, when abolished, v. 262—Jewish, when overthrown, 263 Influences, sanctifying, the end of extras ordinary gifts, viii. 639 Inoculation, vaccine, remarks on, i. 98 Insiinct, of nature, not virtuous, ti. 55— tend to the good of mankind, 65 Tnierest, in the promises, how distinguish-— ed, iv. 123 Jones, Mr. J. an observation of, on Peter’s ~ repentance, iv. 229 Joshua, wherein a type of Christ, v. 69 Isaac and Jacob, the covenant renewed to, v. 52 Israel, wonderful preservation of, in Egypt, v 54 Israelites, their wonderful preservation, three times in the year, v, 70 Judus, whether present at the Lord’s sup- per. vii. 128, 318—not suspected by the Disciples, viiia644 _ Judgment, final, iv. 445—Christ coming to, 456—those things which immedi- diately follow the, 466—singular, ex- ecuted on the enemies of Christ, »% “654 circumstances of, -the propriety of a general, viii. 205,..the general, Qi9t. 184 Justice, divine, in the damnation of sin- Sinners, vi. 391...argued from man’s sinfulness, 393, 405, 420,...and from God’s-sovereignty, 597 Justifica ion, scriptural, what meant by, vi. 236...how by faith, 238...how by faith alone, 241.. bnroots of, 253..,0b- servations on, 248...objections against, answered, 303:..manifestative remarks on, 231...importance of, 335 Juvenal, hisremark on buman nature, ii- 383 K Kames, Lord, see Home. Kafvenaki, his notion of original sin, ii. 582 Kingdom, that of God’s visible people, wonderfully preserved, in the line of Christ’s legal ancestors, v. $9-—of Christ, how ‘its setting up chiefly ac- complished, 183—why so gradual, i87 Kirchmajerus, Jon. Chr. a remark of, on fundamental articles, viii. 285 Knowledge, the divine, remarks on, i. 245 —Christian, the importance aed ad- vantage’ of,- v. 405—its usefulness and necessity, 410—directions for acquir- ing, 424 L Zaw, as a rule, and as a covenant, ex- plained, ii. $34, its awful enactment on Mount Sinai, v. 60—typical, how sub- servient to redemption, 61—the book of the, remarkably preserved, 98—mo- yal, and ceremonial, remarks on, in re- ference to justification, vi. 261, 270 Lay-preaching,- errors connected with, vi 183 Learning, its increase, v. 242—human, not to be despised, viii. 641 Levi-Ben-Gerson, on original sin, ii 381 Liberty, the true notion of, 1 152—the anti-calvinistic notion of, 153—whether it consist in indifference, 185—not in- compatible with absolute decrees, 239 —of indifference, not necessary to vir- tue, 298—how understood by the com- mon people, 340—perfect, what, 400, Licentiousness, its prevalence, since the reformation, v. 24]. Life, of man shortened, v. 65. Light, the reality of spiritual, viii. 3— how imparted, ii. Likeness, whether any perfect among dif- ferent objects, i. S64 Locke, Mr. his definition of the will, i, 128 —his remarks on divine freedom, 358 —quotations from, on human depravi- ty, ii. 123—-on' the imputation of righteousness, vi, 253~on the law of INDEX. works, 291—on believing, $25—on the province of judgment, viii. 278 — Lot’s Wife, our obligations not to imi- tate, vii. 439 " Love, of self, its various influence, ii. 34 —how the sum of ourduty, 117—evi- dences of its defect, 117...to God, re- marks on its defect, and prevalence, 122 Lowman, bis remarks on prophetic nume bers, ii. 506, 517—on the testimony of the witnesses, 507—on the fall of anti- christ, 508—the character of his expo- sition of the Revelation, 510—his remark on the fulfilment of prophecy, 51) Luther, a saying of bis, on the altain- ments of a Christian, iv. 216—a com- plaint, of, respecting christian commu- nion, vil. 2—how treated by some bi- gots, vill. 607 M iret 5 his remark on — choice, iat Macnight, Rev. Charles, his ‘atketaae respecting the Indians, iil. 466 Mahometanism, its rise and progress, ¥. 224—-when utterly overthrown, 263— compared with Christianity, vill. 259— the propagation of, 262 Man, old and new, what, ii. 321 Mannaseh - Ben- Israel, quotations from concerning human frailty, ii. 381, 382 Marks, distingoishing, of a work of the» spirit, vili, 579 Marriage, the chureb’s, viii. 25—to a faith. ful minister, 28—for what ends, 33 Martyr, Justin, his remarks on free choice, i. 176 Means, moral, 279 Meetings, religious how to be bah sig vi 101 Membership, church, observations on, vii. 859 Mista from ministers in Scotland, li. 444 Mercy, God may justly withhold, vy. 342 Merit, of Christ, how it differs Popa his satisfaction, v. 151—a definition of, vill, 516 Metaphysical, subtleties, how they should be answered, i. S71, 409 , Metaphysics, unreasodally prejadies a- ga.nst, ii. 108 Millenium, remarks on its commence. ment, ii. 520—bezinning of they proba- bly in America, vi. 62 Mind, state of the, remarks on the, i. 136 284 Ministers, in what manner they and their. people shall meet, vii. 35%7—for what purposes, 369-—for what reasons, 365 Ministry, the public of Christ, vy, 158—ef the gospel instituted, 192, essential to obligation, i. INDEX. Mertativy, how it proves original sin, ii. 1% Motive, what, t. 131—objectively and sub- jectively considered, remarks on, 131 —whether the will ever acts without a, 179—how it differs from the object of Choice, 284—how counsels, exhorta- tions, &c. constitute a part of, 309— determining, remarks on, 523 Muscovy, reformation of doctrines in, v. 937, 239 Mysteries, naturally to be expected in a revelation, viii. 25, 272—constitute the criterion of Revelation, 284 Mystery, definition of a, viii. 283 ‘ N Name, of God, how an ultimate end, i. 502.—what implied i in the word, 524. Names, assumed af professing Christiane femarks on, i. 123, Narrative, or a revival of Northampton, iii. 9. Nature, of things, what, i. 250.. rémarks on, ii. 338. -—corruption of, remarks on, 376 Necessi/y, its meaning explained, i. 139. —metaphysical, or philosophical, plained, 141—general, or 154—negative, what, 145—natural and moral remarks, 146 —the doctrine of, analyzcd, 248—applied to the divine will, 355 Noah, what remarkable in the life of, i. 39 Northampton, in new England, its popula- tion, i. 535—an account of conversions at, ili, 10 / religion at ex- particular, 2) Obedience, evangelical, its concern in jus- fication, v. 296, 305 Obligation, moral, explained, i. 2'78 Observation, miscellaneous, viii. 141 Observer Christian, remarks on a review in the, ii. 353 Opinions, corrupt, at the reformation, v. 235 Order, external, in religion, mistakes about, vi. 156—the importance of fa- mily, vil. 378 Ordinances, divine, when profaned, iv. 497 Origen, his remarks on the will, i. 176— on God’s prescience, 240—on blame- worthiness, 271 Origin, of moral evil, 398 : Owen, Dr. his remark on the common work of the spirit, iv, 148, 265 demonstrated, i. P Paganism, endeavours to restore, v. 219 Pardon, great guilt no obstacle to, vi. 525 Passion, contrasted with action, i. 330 Passover, who partakers of the, vii. W13 laws of, © 655 Patriarchs, their preservation in the midst of the wicked, vy. 49. Paul, the apostle, remarks on his calling and mission, v. 194 Peace, that which Christ gives, vii. 528 Pelagianism, its origin, v. 218 Pelagius, a brief account of, v. 219 Pemberton, Rev. Mr. bis sermon at Mr. Brainard’s ordination, ili. 513 Perfections, of God, how an ultimate end, i. 504 Perkins; his remarks on convictions, iv. 69 Permission, yemarks on, i. 382...not of a bad tendency, 390—of sin, remarks on, 533—divine retarks on, viii. 393 oof evil, 429 Poccunnns the ten heathen, v. 20%—-the tenth, 210—the church wholly deliver. ed from, 212—cruel, against the refor- mation, v. 233—lessened since the res formation was established, 242 Perseverance, remarks on, vili. 47% Persia, the empire of, its destruction, when effected, v. 124 : Philosophers, French, remarks on their no- tion of virtue, a 68 i Philosophy, heathen, when at its greatest height, v. 150 : Pilgrim, the christian, v. 575 Pity, remarks on, ii. 63 Plato, quotations from, on human de- pravity, ii. 383—-remarkable citations . from, on the knowledge of God, viii. 210, 213 Plots, popish, for the overthrow of the reformation, v. 231 Plutarch, on human wickedness, ii. 383 Poole, his quotations from the Jewish Rabbies, ii. 382 Pope, remarks on his rise and continu- ance, ii. 517—his influence diminished, v. 241 = 5 Portion, God the Christian’s best, vi. 504 Posterity, grace not communicable to, ii. 304 Power, passive, remarks on, i. 249—its nature explained, 315—divine, how the source of our good, vi, 474 Praise, and blame, things worthy of, i. 333—of God, how an ultimate end, 508 Prayer, extraordinary for the revival of religion, ii. 431—union in, the beaue ty and good tendency of, 4S31—a seri« ous call] to, 535—God the hearer of, vi. 53%—hereby distinguished from false Gods, 541—why God requires, 549— why so ready to hear, 545< ed Reformation, remarks ‘on its ediiustate - ment, ii, 497—the German, remarks on the, v. 228—opposed by open wars, _ 282—by cruel persecutions, 233—from Popery, effects of the, viii. 5 7. Regeneration, what, ii. 318—si d by baptism, 319 oss, Remarks, miscellanious, on important doce trines, vill, 533 Repentance, what it signifies, ii. 317 Resolution, what depends on our, vi. 583 Resolutions, Edwards’s, i. 12 F Resurrection, spiritual, what, it. 319—cir- cumstances of the, iv. 457.—Christ’s, why necessary, 188 a ; Revelution, the importauce of divine, ville * 154—she unreasonableness of objecting to its mysteries, 164 = «© ys Revelations, supposed immediate, asource ~ of other delusions, vi. 142 oe, Revival, some thoughts on the, in New England, vi. 9—a cpa. Ppa, cont of the, 42—very glorious, 5 anger of deriding the, 66 ..obligations to pro- mote the, 78...errors that attend a great, 115...causes of these, 119 Revivals, religious, severa an, ii. 18, &e, . Revolutions, great ones salbiarriceiial . Christ’s kingdom, vy. 103 " * Rome, the empire of, how set up, v. 129 -..when at its greatest height, | s Ruth, her resolution, vi. 376 we * . Fi ¥ ] s Sabbath, the Christian, when establi v. 191...perpetuity and change of “g vil. 543 om Sacramenis, what constitutes a right toy in the sight of God, vii, 223, § Sacrifice, when firsteappointed, y, 26 _* Sainls, visible and professing, vii. 19-..the the term, how many ways used inthe | , new Testament, 29...in what respects ~~ with Christ, when absent from the body, viii. 57—how they have communion with him, 65 i Saltizburg, remarkable religious awa’ D ings at, il. 480 ? be -. ad Salvation, wondezful things done to pro- cure, v. 352...God greatly glorified in, 359, 373...the good obtained by, - derfully various, 362—how angels are benefited by human, 369...the manner of obtaining, 377...the way of seeking, vii. 393...reasons for seeking, 401 Samaritans, success of the gospel among the v. 200 : Samuel, the canon of scripture augments ed by, v. 80 oy ‘* INDEX. Satan, wonderful circumstances of his overthrow, v. 384 . Satisfaction, of Christ, how it differs from his merits, v. 151...for’sin, the neces- sicy of, viii. 500 Scriplures, an argument for their divine authority, v. 249, 296,..their authority, and necessity, vili. 197...a catalogue of the canonical books of the, 201. » Sects, troublesome; in times of revival, vii. 607 Self examination, necessity of, iv. 379...di- rections for, 390...particular subjects for 397...concerming secret sins, 40)... our neighbours; &c. 403...awakening Considerations for, 416...a call to, 431 Se/f-flatteries, the vain, of sinners, Vv. 484 Selfishness, how not applicable to God, i. 471—in creatures; 479 . Self-love, its various influence, ii. 34 Seneca, on human wickedness, ti. 383 _ Sense, moral, remarks on, ii. 51, 75 Septuagint, when executed, v. 126—happy ~ effects of the, 127. Shepard; a quotation from his select cases resolved, on keeping adiary in sick- ness, iii. 274...his remarks on pharisai- cal religion, iv. 47, 64...on evangeli- cal hypocrites, 82...on a right know- ledge of Christ, 17...on a saving inv terest in Christ, 124...his»remark on a false application of promises, 124, 126 » «..0n the*witness of the spirit, 154, 136 «..on the objective ground of gracious affectio 140,41 156...they arise from divine illumination, 162, 171.. on the danger of religious counterfeits, 13, 214...on poverty of spirit, 231... on Christian soundness, 234,237, 245 «on tenderness of spirit, 251.. om repentance accompanying faith, 259... on secret neglect, 266 n longing for “more grace, 269, 272, 282, 293....on holy practice, a certain evidence of grace, 349 Sibbs, Dr. on true signs of grace, iv. 323 Signs, negative, of a spiritual work viii, 591.4.positive, 610 Similitude, of Adam’s transgression, what, ii. 302 ' . Sin, its origin investigated, i. 391....ori- ginal, explained, ii. $7 ..all originally from a defective or privative cause, 108—consists partly in defect, 116.— . Adams first, 198. ...the Mosaic account of, 201..original, proved from the old Testament, 229—-from the new, Tes- tament, 240—-sometimes used for suffering, 289...imputation of, to in- fants, 362, 372 ..the unpardonable, a warning against, viii. 634 Sincerity, of probibitions and commands, remarks on, i. 290...of desires and en- ‘deayours, 291...moral as distinguished ‘OL, VII. 657 from gracious, examined, vii. 249...God © the author of, viii. 450 Singing, in religious meeting, »nfounded . objections against, vi. 111...religious, errors conne.ted with, 189 " Snners, in Zion warned, iv. 481,..why surprised with feat, 490...and earnest exhortation to, 496...in the hand of an angry God, vi. 486 ..some of the great- est, become saints, vill. 584 » Smith, Mr. Sohn, aquotation from, on pharisaice righteousness, iv. 120 Socinians, their heresy, v. 256 Socrates, the source of his knowledge, vili, 207 4 Sodom, the awful destruction of, v. 50 J, its immortality reasonable, viii. 209 Sovereigniy, divine, difficulty of submit-= ting to, ili. 89—sufficient to silence all objections, vi. 514 ‘ Spectator, remarks from, concerning agreement in prayer, ii. 493 Spirit, the Holy, how he dwells in the saints, avd may influence natural men, iv. i104, &c...couterfeit and common grace, 297 Stapferus, quotations from, on native cor- ruption, il. 344—citations of, from the Rabbies, on the sinfulness of human nature, $80...his definition of mystery, viii. 283 Steibnz, Dr. his notion of moral inability, i. 277...and of divine assistance, vili.’ 456 : Stockbridge, Edwards’s mission at, i, 75 Stoddardy Rev. Solomon, his family, i. 10 -..a brief account of, iil. 10..-his guide to Christ, the means of Brainard’s con« version, 89.. his remarks on self dee ceivers, iv. 54, 56, 59, 67, 78....0n the Spirit’s operation, 65, 68, 71...0n the’ way whereby men know they are godly, 85...0n the knowledge of our conver. sion, $8...0n Apostacy, 89...0n marks of godliness, 100...0n < false applicae » tion of promises, 124, 128...0m the in- ward witness, 151,..0m universal obec dience, 276, 281....0n what are signs of grace to ourselves, 317...6n trials, 322, 324 ..0n renewed exercises of grace, 343.,.0n following precedents, vii, 3.:.his notion of visible saintship, 23...a remarkable position of, on a real and visible saint, 173...0n admission to . churches, 242 Stoddard, the Hon. John, a funeral sere mon for, viii, 89 Sloics, their Woctrine of fate, i, 353 ., wherein they agree with arminians, ibid. ..mearest to Christians, as to theism, 407 Strong, Rev. Job. a letter of, concerning Mr. Brainard’s missionary success, iii, 559 40 . : , ee « f 4 , 1 : 658 . INDEX. , : ; f " : ‘ be Students, theological, how to be trained “ hella Y &.-» ot up, vi. 208 Study, not to be neglected. viii. 641 Sium ling- blocks, how to be removed, vi. 195...remarks on, viii. 633 . Success, of the Gospel, among the Jews, v. 198 ..the Samaritans, 200...the Gen- tiles, 201. -hefore the time of Constan- * tine, 209 ..among barbarous nations, 22\)...opposed.i202.. -by the Roman em-_ “ pire, 206 ..religious, in beathen Ame- — rica, 937...Muscovy, 239... East- Indies, ‘rbid,. reermae ys ibid... heed England, 240 | ipper, the Lord’s, qualifica ions fory vii. $5...whether a converti 142, 160, 245° Ny . Tasle, dhentat hisses iv 177 | Taylor, Dr. remarks on his Motion of ginal holiness, i.$21...his observations ori-» Unbelievers their pie he ma how: a Useful, men can be, on View, he tas con nsigte cms Virgil, a passa ime 2 the birth of B Visibility, professed, eontemn the glor Ungodly, a warning the, i iv. 5 Union, constituted b posterity, ii. 960... on, vis 242 Sa", 579......how, actively, ibid : sively, 582...an exhortatic a pe! * od us: sence, 1. 3 ‘ D cue * 4 ; + gon! the A potinenal remarks on, ii. Virtue, wherein it c ’ ssence, iy 313, ii.7, 14. athe on of many mig takes about, 59 without probability, . examined, vii. 242 * on estimating character, li, $9......0n Volition, whether therecan. ade ‘itho Adam’s sin, pi 144 . on the Progress of » acause) 1.164, ? I 0 depravity, bi abhahe his notion of «ine suspending, exam wr of wrought aes S15 ghia mypral agents chara a. Temple, the building of Solomon’s, what a pms) type of, v. 9% «! ‘We bal Temp ation; deliverance from, v. ste. Waldenses, some accou of pr . why we should avoid, 520 ..what things expose to; 528 ...... a serious warning _ against, 432 Tennant, Mr. G. on different ends, i. 458 Tennent, Rev, Wm. his _ attestation re- specting the Indians, ti. 465 ‘Testament, the old a@ strong arguifient for its divine authority, v. 183 ..its use- fulnéss, 139...the New, when he writ- ten, 195...g°neral subjects of ibid +a great argument for its stig 2 4 Thorndyk ; his nétion of freedom, i 185 Lillotsoa, remarks of, on tieny otal nition, , Vi. O49 Time, its preciousness, v. 541...reflections _ on pasi, 544...0n exhortation» im- prove, 549...advice respec ing, 552 i Tindal, his gratuitous assumptions, viii. 246, 217, 32 le Trent, the councit of, its leading design, v. 231 Tribe, that of which Christ was to proceed, when remarkably preserved from ruin, v. 98 Turniull, Dr. on the connectien between the will and the wnderst-nding, i. 197...» extracts from, concerning evils, 387... his remarks on the prevalence of vice, ii. 83..-his notin of the use of anger, 720...00 the character of a good man, 335...on the doctrine of human de- pravity, 142...on the influence of edu- cation, 174...his aécount of judgment, vill. ong Turreitin, Francis, onthe power of angels ever men, iv. 184 ’ Warnings, scriptural, t Watts Dr. his essay of the fnedton marks on the d e ay 356. --his pre- * face ‘ome war “ .. his notion 0 Wives P 44 : Whitby, De. his walfict cou, 4 » tion of different kinds of freedom, Wicked, Wilderness, the journey of I ite : Will, the nature 6f the, i. tah. Lock ir use, ¥ will, remarks on, i. Pre pert notion of CON pie iH res © x’ human soul, Vili G2 agreement with Hobbes, 1'77.. “..Jon the connection between the — and the und ined; 199., it ledge and dect 941, 233...his a tions, 255, 258 . his freedom ad utram. libet, examined, 267, Q71...bis in of moral inability, 278, 275. sai marks on\God’s withholding astis 376,..his objection vee cause atieweré » 38S +. 309. ihe : the end of the, iv. ho grief to the righteous, the, -v. 63 ..preserved | in’ the, 64 remarkable | n the; 66 notion of the.. 128...the dete ination e offthe, 151, 174.,.acts of the, ‘ther | connected with th ar y 19% . the proper objects of pre pt, 280...) opposition of the, implies amoral inas bility, 285...1he divine, remark 355, $58...secret and reveale + ba oS 4 oe » porting two Missionaries among “. necessity, 241. é @re consistent with necessity, INDEX. Willicms, Pr. Daniel; bis Wgacy for sup- eathen, ili. 564, 3 ——(Wiliams, Dr. Edward) principal notes with the signature—on a sense of indwelling sim, i. S9...on the use of Hotes in preaching, 51...0n "Mr. Ed- ~ wards’s: dismission from Northampton, » 98...0n President . -on inoculati : s children, 99...0n Dr. Edwards’s death, a remarkable coincidénce be tween him and his father, 108...on the use of arguments 2 priori, and 4d pos- zeriori, 167%...0m the objects and acts of choice, 183...0n foreknowledze and .-the pri - on which foreknowledge is ascertainedy analyti- cally considered, 248...0n ne ob- » ligation, 278...00 motive, object; and objective appearance, 284,..onssince- rity in invitations, and the like, 290... on the true reason why councils, &c: $09...0n the essence,’and causes of virtue and Vice, 313...0n necessary agency, 323... on the soul, as both active and passive, 350 ..the existence of sin, aad the miu- tal perfections ef God, not inconsis- tent, $91...00 the origin of moral evil, 98 ..on legislative and decretize ‘@esign, 421.. on God’s chief end ina mora! system, 537 © “h, W.—notes—on the nature and rationale 7 of virtue, ii. 14......00 Mr. Edwards’s : aoe! wirtue, in remy to Mr. ; Vs objections, 67...on original de- pravity, $31...0n the Christidn Obser- ver, 353 ..op impatience, iii. 505...0n hatred to the wicked, vi. 176...0n mys- tical union. 242...0n Justification. 248 ‘on manifestative justification, 331...0n guailifications for chareh-membership, _ wii. 339 ..oa divive hght, viii. 11...0n the divine decrees, S$84...0n negative “eausality, and permission, 593 oe - + 659 W.—notes—small, explanatory, comect< tive, &c. though not always signed, i, Edit. pref. iv...pref...7...8...13...53... 57...58...85...86....89 ..90....103...112 ---125....131...187 ..404.2..421...498... (erratum, Henry, Home, Lord Kames) --441...466 ..i1. 81.. S12... 213...384... 391.. 593... rar; ASG. -lii. 103...225... 318...505...iv. 123.. 352... wt. ST bnwe 423.1545._481 ,..497...503...¥. 7...128 --472...vie 252.,....Vil 61...118...vili, 145...486...607 Willums, Mr. Solomon, his misrepresen= tations corrected, vii. 193...his incone sistencies, 235, 302...general observa= » tions on his way of arguing, 273...how he often begs the question, 297 Winder, Dr. his remarks on Idolatry, ii, 126 Wisdom, divine, displayed in Salvation, v. $29...superior to that of angels, 588 Witnesses, remarks on the slaying of the two, ii. 499 . Word, of God, first written, v. 62 Work, of grace, in America, its effects, viii. 5834,.its extent, ibid. 622...sube jects, 584...uniformity, 585...... fruits, ibid ...prejudices against it, 586...in the neral, from the Spirit of God, 621... its gradual progress, 628...should be promoted, 650...an exhortation to its ’ friends, 636 k Worship, the Jewish, when perfected, v. 87 Wrath, children of, explained, ii. 263... "pon the weked, to the uttermost, vi. 567.. God hath set a certain measure of, 568...in what manuer it will come upon them, 569 se Yale College, a remarkable awakening at, iii. 96.9 Z. eal. indiscreet, marks of, vi. 155» - %, ~ on . yy ae fia - — no “ae, we ak ; ‘ rm . é ’ . > 4 o4 4 fant i ; ‘ z “ é y a ; rs NYe-s a Pen ent Rx: ree Pr te Hele toe ays * LY ll eo af ’ é ‘ Tae aw ~~ ® r cee: ye 0 a ¥ 4 Di, “ ‘ . iS »~ & Rg 4 + ; ; * i” 5 y ; kK Fw woe Yer ahs i m he . ; i, \ x bee $i vee i uh > t * : ete Py i 4 FORM 335 40M 9-42 Div.5, 191.1 E26WA v.8 300948