Digitized by the Internet Archive in 2016 https://archive.org/details/epistlesorgreatsOOrell r : 0/V *?*t*fag p /V ?y " ^ * 1~Si^-t ' — >-2 ~*--^'^ ?'?-£■ •S^/'j/ c 0 ^ 4 -* //V n 6 LETTER I. in my heart concerning thefe matters. But are you prepared to hear it ? Are not your late di- vifions on thefe accounts rather too recent ? May not the former fpirit and temper, in fome meafure, recur, from my attempting a folution of what formerly gave birth to them ? You tell me, that your fatisfafrion and rejoicing in Jefus Chrift is fuch, that whether all, or only a part of the human race, lhall be faved, is a point now of the uttermoft indifference to you ; and that the lights which the fcriptures throw on thefe doctrines, will not again confound nor dazzle your chriltian eye. Be it fo. But in fpeaking of the fulnefs, freenefs, and extent of the great falvation, let me premife, that the two former are more imme- diately necelTary to be known and believed bv us : for on the belief and experience of thefe depend our confolations ; whereas, whether all mankind will be faved, or not, is, among chrii- tians, rather a queftion of curiofity than of ne- cdfii^. Hence, I declare, that the rejoicing 3 . which LETTER I. which I have in Chrift Jefus, neither depends on, nor connects with , either fide of the queftion ; but hath its foundation, rife and fupport, in the report and teftirnonv of the Spirit, fpeaking by the prophets and apoftles, concerning Jefus Chrift, and his free and full falvation. There- fore, Ihould 1 be miftaken in my ideas, refpect- ing the extent of the falvation of Chrift, yet, this miftake cannot in the leaft affect my own intereft or rejoicing in that falvation nor can I be diftreffed, or greatly difappointed , at the de- tection of error in fuch opinions, as I neither derived nor expected comfort from. On the face of the letter, there are, in the holy fcriptures, three doctrines, which, to a literal view, are notorioufly repugnant to each other *, and thefe occafion no fmall buftle and deputations among the religious part of man- kind : for when men are influenced by either of thefe doctrines, they conclude themfelves under obligation to militate againft the others •, and this' is one of the principal caufes of alterca- tion, 5 LETTER I. don, and of dilTenfions fo prevailing among chriftians. First, There is a conditional falvation, de- pendent on man’s repentance, faith and obedi- ence. Secondly, There is a free and unconditi- onal falvation of mankind, not dependent on works of righteoufnefs, as wrought by them ; but this, from God’s abfolute will and pleafure, is limited to a few only whom he has loved and made choice of for that purpofe ; while the others, which are by far the greater part of mankind, are, by the fame will and pleafure, rejected, and excluded from that falvation. Thirdly, A ge- neral or univerfal falvation, where all, who died in Adam, lhall be made alive in Chrift. To fuch, who, in fimplicity and chriftian candor, are converfant with the facred book, I need go no further for proof, than barely to men- tion it ■, that thefe dodtrines, fo apparently con- tradictory, fo diametrically oppofite, are, never- thelels, contained in that book j and to this, the LETTER I. 9 the different profeffions of chriftians bear wit- nefs : for, while in particular they explode and deny my affertion, yet, as they are Cal- vinifts, Arminians, or Univerfalifts, they con- firm it : and, with a general voice affirm, what, as particular feds, they deny with abhorrence. Notwithstanding which, there are but few individuals, fo crucified to fyftem, fo detached from party, as to fee and confefs this truth much lefs can they perceive, how thofe doc- trines, fo feemingly contradidory, and oppo- fite to each other, fliould yet be one in Chriff, and preaching the fame falvation, in the fame language. Yet in this light I view them, and hope to fpeak intelligibly of the matter to you in my next * recommending myfelf to your efteem, I conclude, with affuring you that I am, in fincerity, Your affedionate Brother and Servant, (for Chrift’s Sake) J. R. LET- [ 10 ] LETTER II. Dear Brethren, HRIST Jefus, our Lord, is, in the holy fcrijAures, eminently called the Truth. Every work and word of God, are only fhadowy of him : Chrift, as the one only truth, is the confiftence and harmony of all the feeming contradidlions contained in the fcriptures : he hath believed and obeyed, and therefore in- herits the promife : — While the people, as united to him, as gathering with him, are, with him, partakers of the fame falvation : — All the promifes of God being, in him. Yea and Amen, to them : — Jefus, as our fore-runner, is the eleft, precious, the predeftinated to eternal life ; and fuch are the people in him : He took not LETTER II. ii not on him angels, but he took on him the feed of Abraham : This is their election. Chrift alfo fuftained the reprobate chara&er, .when made fin for us, and when encompafied with the l'orrows of death, and the pains of hell. And as to univerfal falvation : He is alfo the truth of that. For, though we fee not yet all the individuals of Adam’s race, as fuch, brought up, through the knowledge of Chrift, to the great falvation •, yet, in him, all fleflh have feen the falvation of God : in him, all are taught of God : in him, all know God, from the greateft to the leaft. In him, the whole earth is filled with the knowledge of the glory of God, as the waters cover the fea. But, to explain this more according to reafon and argument, I would obferve ; that not only the term Salvation, but every other term relating to the thing itfelf, has divers fig- nifications in the fcriptures : yet, with con- fidence ot matter, and harmony of fpirit. To inftance — By falvation, we underftand that B % ftate 1 2 % LETTER II. \ ftate and condition in which Jefus Chrift, by the purity of his life, the intention of his death, and the power of his refur reft ion, hath placed mankind before the face of God. This ftate is called in the fcriptures, an everlafting fal- vation j the great falvation ; eternal falvation ; and is defended as wrought in the Lord ; in- dependent of knowledge, faith, or obedience, on the part of the faved, individually con- fidered ; “ God was, in Chrift, reconciling the world unto himfelf, not imputing their tref- paffes unto them.” In this falvation, God be- holds us without fpot, or blemifh, or any fuch thing : Our iniquities are pardoned, our war- fare is accomp'ifbed ; fo that the Lord be- holdeth no iniquity in Jacob, nor perverfenefs in llrael. This is the falvation, in which God ever beholds his creatures, and which the gofpel preaches to them as glad tidings, that faith might come by hearing. Again, Salvation, fometimes in the fcrip- tures, is made to depend on our repentance, belief, *3 /letter II. belief, and obedience. This I might explain in a twofold fenfe ; either as the voice of the law, in contradiftindtion to the free uncon- ditional gofpel-falvation, fpoken of above ; or, as relating to the knowledge and joy of that free falvation ; a proper explication in either fenfe, would be true : But, to abide by the fubjedt in hand, I wave the firft, and adhere to the fecond. This falvation diftinguifhes the perfon who believeth on Jefus, from him who belie veth not •, and, in a gofpel fenfe, is defcribed, as the happy confequence, the only and blelfed fruit of believing the report concerning Jefus Chrifc : i. e. that he is, before God, our free, perfedt, and eternal falvation. It confifts in a peculiar ftate of mind, an exemption from guilt, iin and fear, a poffeffion of righteoufnefs, peace and joy in the Holy Ghoft. This is not only to have bread enough in our Father’s houfe, but to fit down alio at his table and eat : This falvation may be inftantaneous or gradual. gradual, as it pleafes God to reveal his Son in .us.. This falvation, as I hinted before, is ob- tained, on condition of believing and obeying the truth : nor does it follow, that becaufe faith is the gift of God, and obedience the in- fluence of his free Spirit, that thefe are not conditional , lince we are active in both, our faculties are in exercife in believing and obey- ing : Hence, “ with the heart man belieVeth unto righteoufnefs, and, with the mouth, con- feflion is made unto falvation And, until v/e have this belief and confeflion, we attain not to falvation in the above fenfe. In a firfl: fenfe, Repentance, faith and obe- dience, are what conflitute the everlafting righteoufnefs of our Lord Jefus (Thrift : his repentance confided of ftrong cries and rears, of the broken heart, and contrite fpirit : his deep inexplicable humiliations — fuch as were heard in that he feared — fuch as were rewarded 4 LETTER II. i5 with the higheft name, and the moft glorious exaltation : his faith confifted in believing the promifes, which were all made to him : and thefe he believed, through all the moft dif- couraging fcenes of life and death ; even when the terrors of death encompafied him, and the pains of hell gat hold on him : And when his faith was perfected by his works. The obedience of our Lord Jefus Chrift, is ufually diftinguilhed into aftive and paflrve. The one implying his immaculate life, and the other his fubmiflion to fufferings, and his obe- dience to death : all which infinite purity ap- proved of, juftifying him in the fpirit of holi- nefs, and declaring him the Author of fal- vation. *» ' * These, the Saviour, from the fuccefs of his undertakings, and his exaltation in confequence thereof, hath full power to reckon over, impute or give to the children of men ; “ for him •hath God exalted with his own right hand, to be 1 6 L E T T E R II. ' be a Prince and a Saviour, to give repentance unto Ifrael, and remiffion of fin.” Our Saviour’s repentance, faith, and obe- dience, are perfect and permanent : but our repentance, faith, and obedience, are neither perfect, nor permanent. But, as that which is perfefl, is neceffary to give us confidence to- wards God, he gives us his repentance, faith, and obedience : and when that which is per- fect is come, that which is in part only is done away. We no longer depend on or gather with our owm repentances, obedience, and faith. The utmoft that our faith, or the faith which is in us, can attain to^ is to believe, receive, and i appropriate, according to his will, the faith, repentance, and obedience of Chrift •, and in thefe we find falvation. But, though it be true, that we know in part, fee but in part ; yet to experience and rejoice in this falvation, it is neceffary that we fhould know and fee in our meafure. For L E T T E R II. i meafure. For it is eafily feen, that, except we are perfonally pofleffed of faith, we can neither believe, know, nor appropriate the faith of Chrift. Hence the neceffity of faith in us to this falvation ; as there is of eating, to the man who (having bread in his houfe) would fill his belly therewith- Repentance, as it refpeCts the exercife and feelings of the human heart, confifts of con- viCtion, compunction, and renovation. Light breaks in upon the mind, difcovering to us the error of our ways, and the infufficiency of all our own righteoufnefs : Compun&ion of heart follows, for the deception we have been under, and for the yet corrupt bias of our fpoiled na- ture : we loath, abhor, and deteft ourfelves, for what we feel : more efpecially for that vile propenfity which is in us (notwithstanding the vicioufnefs and poverty of our nature) to truft in ourfelves, and in our own righteoufnefies ; in oppofition to the free-grace and falvation of our Lord Jefus Chrift ; whom now we lan- C guifti jg L E T T E R II. guifh for, and pant to have every thought brought into captivity to his obedience, count- ing all things as lofs, yea, but dung, that we may win Chrift, and be found in him ; not hav- ing our own righteoufnefs. Thefe particulars manifeft a change, a renewal ; but this change, this renewal* withstands and over-rules our original bias, not permitting us to look for righteoufnefs and ftrength into ourfelves, but inclines us to Jefus, in whom we have everlaft- ing righteoufnefs, and invincible ftrength. In brief, the falvation promifed in the fcrip- tures, on condition of believing, obeying, &c. is, that blefied and happy ftate of mind, which is the afiured fruit and confequence of know- ing, believing, and obeying Jefus Chrift, as the great, hnilhed, eternal, unchangeable falvation : which ftate confifts of righteoufnefs, parity, peace, joy, and full afiurance of everlafting life. This is a falvation : for we are here faved from fin, guilt, war, diftrefs, and fear : not phyfically, as though we were not yet men fubjebt LETTER II. 19 fubjeft to like paffions with others, but legally and imputatively, as the man is faved whole debts are paid, and whole crimes are can- celled, by an equal chaftilement ; and withal, confcientioufly : for the gofpel teaches, and we believe, that Jefus Chrift, through the whole of his obedience, active and pafli'vp, and in all that he obtained thereby, was Hill confidered as thofe whom he came into the world to fave. Hence we have an undoubted right to believe, that we are freed from-lin and condemation ; and that he hath prefented us to himfelf a glo- rious church, not having fpot or wrinkle, or any fuch thing *, but that we fhould be holy and without blemifh. If our heart live in contaft With this truth, we have, in perfect peace and purity, compleat falvation in Jefus • without works of righteoufnefs, as done by us, indi- vidually confidered ; as faith the apoftle, “But to him that worketh not, but believeth on him that juftifieth the ungodly, his faith is counted for righteoufnefs.” Obedience here, con lifts ifi an entire fubmilTion to the will of. God, as G 2 thus L E T T E R II. thus revealed and executed in Chrift Jefus j without attempting, by what we may do or fuf- fer, to recommend ourfelves to the divine favor, or to qualify ourfelves for the reception of it, or to make adequate returns for the bleflings received. Thus i%. Chrift the author of eternal falvation, unto all them that obey him. — Of ourfelves we are nothing, we have nothing, we can do nothing — but, eating him, we live by him. On the above condition, we have, we inherit, we enjoy the falvation of God, by Jefus Chrift. Thus would I underftand and explain con- ditional falvation, as taught in the fcriptures ; as what refpedts the ftate of believers only, in the ages of time ; and not that reft which yet remaineth for the people of God, that final de- terminate falvation, which God has decreed, and which Jefus has perfected, and ordained, to be the eternal ftate of man. What influence this falvation has on the mind, is better felt and enjoyed, than explained ; nor are there any LETTER II. 22 any other means of attaining to it, than the faith and obedience already defcribed : May the teftimony of Jefus, by the hearing of which they come, produce and maintain them in all your hearts. This is the prayer and defire of Your Brother and Servant, $ (for Chrift’s fake) J. R- ♦ [ 22 ] LETTER III. Dear Brethren^ I DO not pretend to have given you, in my laft letter, a perfect copy of the Arminian creed ; nay, I am well aware of the. contrary. I know, that inftead of our own works of righ- teoufnefs and creature a&ings, which they make to be the conditions of falvation ; / fubftitute a total ceflation from all dependence and hope on thefe : and a fimple unreferved fubmiffion to Chrift. Nor are we agreed, on the objeEl of our faith and obedience* — /, profeffing all things that are written in the fcriptures. believe, that it is not in the nature of man to do , nor even to wil^ what is good, and accords with the will of God. I mull therefore always conclude it a fatal f LETTER III. 2 fatal miftake, proceeding from the grofieft ig- norance of themfelves, of the fcriptures, and of the power of God j for men to pretend, to will and power in themfelves to do what can favc them, either in the whole or in part ; or even recommend them to the favor of God, or qualify them for its reception. Man, thus con- lidered, I believe that God reconciled him to himfelf in Jefus Chrift, -who in our nature, name, and perfons, fulfilled all righteoufnefs, and inherited the promife : Hence, that glorious record, “ God hath given to us eternal life, and that life is in his Son.” He hath given it to us, not as righteous perfons, but as finners ; not to us as believers, but as unbelievers not to us as obedient, but as difobedient. Nor does man’s unbelief and refufal of the gift of God, make void his eternal donation, whofe gifts and callings are without repentance : for if God alter his purpofe of mercy and grace towards men, and recall the gift of eternal life, which he hath given them in his Son ; then is their unbelief no longer culpable , nay, it is no longer ■24 LETTER III. longer unbelief, but an uncenfurable fentiment. But while unbelief is iniquity, whilft fuch who are under its influence, blafphemoufly, yet with impunity, give the lye to God •, the grace which is oppofed mull certainly remain per- manently free, full, and glorious. Hence, we fight, not as though we beat the air •, nor do we preach uncertainties to man : we hold forth •to them a finilhed falvation, a glorious reft re- maining for them in Chrift Jefus : into the glory and riches of which, nothing but their difobe- dience or unbelief prevents their entrance. Undoubtedly, this is the hearing by which faith cometh ; it is wifely and gracioufly adapted to the helplefs ftate of man. But O ! how widely different is this from the faith of fuch, who make man’s righteoufnefs the con- dition of falvation, they know not the helplefs ftate of the creature, nor that he is indeed fub- jedted to vanity. Hence, they fee ‘no reafon wherefore their falvation fhould be finilhed and fucured in Chrift. They believe it not -, it is a dodtfine repugnant ro their hope and define, and LETTER III. 2 £ and therefore they generally meet and encounter it with hatred or derifion. Like the old Egyptian talk-mafters,thcy call on you to make your tale of bricks, without allowing you proper materials : they call on you to obey, without communicating fufficiency, or even giving you a certain invariable rule for the extent, nature, and properties of true obedience. When they fpeak of believing, they acknowledge no truth until it is believed, nor a Chrift, until he is applied. Hence, that very abfurd faying, fo frequent in the mouth and writings of fome, who would be thought to be minifters of the gofpel, “ An unapplied Chrift, is no Chrift at all.” But, I need not yet take pains to Ihew you, that, by conditional falvation, I underftand prefent falvation, or the falvation of Chrift, en- joyed in this life : the conditions of obtaining and rejoicing in which, are undoubtedly faith and obedience ; for, if we believe it not, we D polfefs LETTER III. 26 poffefs it not : and if we obey it not, we rejoice net in it : yet this faith and obedience, are the free gift of him who worketh in us to will and to dp of his own good pleafure.” The apoftle, ipeaking of faith, tells us, that it ct comes by hearing, and hearing by the word of God-” By affirming and illuftrating the truth, and perluaqing men that they have, in Jefus, the forgivenefs of fin : that they are faved in him, juitifjed in him, fandtified and preferred in him : until, believing it unto righ- teoufnefs, and conteffing it unto falvation, they rejoice in him with joy unfpeakable, and full of glory* Hence, Salvation fpoken of, and deferibed in this manner, perfectly confifts, not only with the free unconditional falvation of the eledt ; but even' with the dodtrine of univerfal falvation : when we diftinguiih between a finished falvation, the prefent enjoyment, and a future enjoyment. * Ths LETTER III. il The eleft, where applied to the perfons of' mankind* in fubordlnation to Chrift, intends fucji, who are made choice of in time to the belief of the truth* and the joy of falvation. These are chofen to this graces not on the confideration of prefent, nor on the forefight of future merit in themfelves : but he, whom they fought not* is pleafed to be found of them : Yea* left aught fhould be placed to the account of human righteoufnefs, the unerring Spirit has thus drawn the character of the chofen — cc Not many wife men* after the fiefti ; not many mighty, not many noble ; but God hath chofen the foolifh, the weak, the bafe, the defpifed •/* And the teafon, which he has vouchfafed tor f give for his choice,' is* “ That no flefh fhould glory in his prefence,- but he that glorieth fhould glory in the Lord.” Hence* I propofe, that the eleff are not Z people chofen to be the objects of God’s love and falvation, to the final exclufionr of others : I> % 28 LETTER III. out a people chofen to believe the truth, and to rejoice in the falvation of Jefus in time ; while others yet remain in a ftate of ignorance, of what they are equally entitled to with the eled. The eledt, who are predeftinated to the prefent knowledge, and enjoyment of eternal life, can only attain to this happinefs through faith and obedience, as fpoken of before, un- der the article of conditional falvation. But, as Chrift effects this in them, by his gofpel and free fpirit, it comes not, as I have hinted before, under the imputation of man’s righteoufnefs : nor is it a denial to the elefr’s being freely faved, fince what a man polfefles without coft to him- felf, is free to him. Should it be afked, What advantage have the eieft above others ? I anfwer, Much every way : For “ one day in his courts, is better than a thoufand in the tents of wickednels ; the lecret of the Lord is with them *, he hath ihewed LETTER III. *9 fhewed them his covenant : They have righ- teoufnefsj peace, and joy in the Holy Gholl : Through all the vicifiitudes of life, and iti death, they have affurance of eternal life. If the fcriptures afcribe Predeftination and Election to the fovereignty of God, they clalh not with my idea of it : fince there can be none other reafon affigned, for his choofing one rather than another, to the belief and enjoyment of the truth, than his fovereign will and plea- fure. Do the facred writings afcribe their election, &c. to free grace of God ? This alfo corre- fponds with the hints abovementioned, as ap- pears from the character of whom he hath chofen ; and alfo from his manner in bringing them to the knowledge of the truth. According to this idea of Election, the con- fiflency, and even the expediency of the apof- tle’s exhortation, is perceivable : tc Give all diligence. 3 ° LETTER III* diligence, to make your calling and election fure And, again, “ Put on, as the eled of God, bowels of mercy, long-luffering,” &c. Election and Predeftination, thus confidered, are no denial to falvation finifhed for all, in the perfon of Chrift ; nor is it an objedion to the future final happinefs of all ; for whom Chrift died : nay, it rather fuppofes it ^ if the pre^ deftinate and eled are fo called, from their being chofen to believe, and enjoy in time, what the refidue neither know, nor enjoy but in eternity. But, as I purpofe, towards the clofe of thefe letters, to explain myfelf more fully on this fubjed, I fhall wave a further explanation of it here, to obferve — That, in my firft letters, I intended only a few hints to you, which I judged neceflary to prepare the way to the fubjed on which, in particular, you defined to know my mind. Therefore, my intention is, in a few letters, to confine myfelf to the fubjed of God’s univerfal love and falvation in Jefus Chrift, I am not aware of any hurt to your LETTER III. 3i your minds, that can proceed from it, if you are indeed fatisfied with Chrift ; being well per- fuaded, that if you are really allured of the freenefs of his falvation, you will no more en- ter into doubtful and flelhly deputations, con- cerning the extent of it. May Jefus Chrift, the Apoftle and High- Prieft of our profefiion, render it more than an amufement to you ! May he ufe it to endear his name, perfon, falvation, and Spirit to you ! §uch is the Prayer and defire of. Yours, &c. J. R. LET- LETTER IV. Dear Brethren, W HEN we read the facred book, let our hearts feel none other bias, than the glory of Chrift alone ; to teftify of whom, the unerring Spirit dictated what the prophets and apo files wrote. I f thus qualified, we inveftigate truth * we lhall quickly perceive, that the love of God, and the ialvation of Jefus, are, in their freenefs and extent, infinitely beyond what the ancient Jews, or even the generality of modern chrif- tians, have apprehended. In LETTER IV. 33 In the book we read, that “ God is love that he hath fo loved the world as to give his only be- loved Son for the life of it •, and that his Son has died for the fins of the whole world : From whence we may infer, that no man is excluded from the love of God, or from the falvation of Thrift. With what propriety can it be conceived, that God fhould create beings under an un- avoidable deftiny to fin, and endlefs mifery ? Does it confift with the righteoufnefs and equity of the divine nature ? does it conlift with the warnings, calls, invitations, and re- proofs, wherewith he has admonifhed men from the beginning r Is it compatible with his promifes ? or even with the threatenings, where the finnerand the ungodly are threatened ? Nay, God our Father has taught us the reverie ;■ where he has fworn by his life, -that he defireth not the death of a frnner, but that he fhould turn from his wickednefs, and- live. Who are decreed and created to deftrudtion, cannot be laid to be condemned for their own demerits, but . ' E ' for LETTER IV. 3 4 for the foie pleafure of God ; but, than this,- there is nothing more untrue. Will divine Juftice cenfure men for not be- lieving a lye ? for not believing what they never had a right to believe ; yea, what was never true to them ? Will God the Judge of all men, deitroy his creatures for not doing what he never gave them abilities for ; yea, for not doing, what he decreed they fhould not do * Is our Father, Redeemer, and Saviour, fuch an auilere mailer, as to expeft to gather, where he has not ftrewed, and to reap where he has not fowed ? He, who hath feen and declared the Father, and who only hath feen and declared him, has taught us, that God loved the world, yea fo loved it, as to give the Son of his bofom j than whom, as given for the life of the world, heaven had not, in all its treafures, a richer gift, a higher and more inconteilable evidence, of his love and good-will towards man. “ And, if God hath not fpared his own Son, but hath delivered him up for us all, how fhall he not, with him, freely give us all things Who LETTER IV. 35 Who, that has tailed that God is gracious ; who, that has confidered his loving-kindnefs, can yet he fit ate to believe, that God is good and gracious unto every man •, yea, .that his great good will extends to the children of men •univerfally, without refpedt of perfons ? When I behold the glory of the Son of man, the dignity of his perfon, the intention of his ■obedience and fufferings, the immenfity of his blood, and the power and purity of his refur- redtion, I am ecftafied ! I cannot with-hold, but am conftrained to cry out, O ! amazing grace ! et where fin hath abounded, grace hath much more abounded.” What are the iniquities of a thoufand worlds ! O Zion, what are all thy tranfgreffions, though numberlefs ; when thy God deigns to purchafe thee with his own blood 1 What are the complicated fins of a guilty world, to this great and glorious fal- vation 1 The demerit of the one, to the merit of the other, bears no more proportion than a pearly drop of morning dew to the deep and E 2 wide- LETTER IV. wide extended ocean •, or than a duft of the balance, to the terreftrial globe : yea, the re- quifites to man’s deliverance from fin, and from all its confequenccs, bear not mor? proportion to that glorious deliverance, as wrought in and by jefus Chrift our Lord ; than a moment of time to the ages of eternity. Such are the aboundings of God’s everlafting grace ! fuch the divinity of our Saviour’s blood and righ- teoufnefs ! Who can fee this, and yet ftart at the ex- prefiion — “ All flefh fhall iee his falvation ?” Who can behold this, and yet be anxious to find out, among the individuals of Adam’s race, fuch whom they may exclude from fal- vation, fo free and extenfive as is that of our Lord jefus Chrift ? But, to avoid the imputation of an attempt to impofe on the judgment, by an addrefs to the paffions, I fhall proceed to coiledl a few of the moft remarkable paftages in the book, fpeak- LETTER ‘IV. 37 fpeaking of the general love and good-will of God to mankind : fhewing, by the way, the relation they (land in to the hypothecs of univerfal falvation. My intention is, next, to examine with candour, and ingenuoufly to re- ply, to what wears the face of the moft ma- terial objections to this. doCtrine. “ In thy feed ftrall all the nations of the earth be blefled,” Gen. xxiii. 18. which feed is Chrift, faith the apoftle. The fum of which is, that all the nations of the earth fhall be blefled in Chrift. Nor does the text, to a Ample and. unprejudiced mind, need a comment. Nor ftiall I fpend my time here, to {hew the impro- priety of fuch comments, as pretend, that “ all the nations of the earth,” intend only various nations ; or a few individuals out of all thefe various nations ; or that the blefling, promifed to all nations in Chrift, intends the good example only, which they have in him ; or the good inftruClions he has given them ; or, the poflibility of falvation for them, on fuch, or fuch S 8 LETTER IV. fuch terms i or the temporal bleflings which all pofifefs through him ; with many more fuch like human inventions, calculated to evade the force of the promife,and to limit its grace-, fince, but to mention thefe, is to expofe their abfurdity. But, as I believe, that God our Saviour meant not to trifle with his creatures, but to fulfil his promifes to them •, fo am I perfuaded that he meant to fpeak to their underflanding and common fenfe, in all his promifes : and not to propofe thefes for trials of (kill, at logic, rhetoric, and fophiftry. Hence, when I hear him fay, all the nations of the earth , I readily conclude that he intended, not only all the nations inheriting the earth at fome particular period •, but all that the earth hath contained from the beginning, or fhall contain, to the end of time. When I hear God himfelf promife a blefling to mankind, my mind immediately conceives of fomewhat very different from a curfe : but if men are not bleffed with eternal life, it is eafily LETTER IV. 29 eafily proved, that all other biddings, fo e-alled, terminate in a curfe. When I hear it promifed, that this bleffing fliould be in Chrift, I readily conclude, that it- is not in man : and can therefore conceive, how men may be bleffed in Chrift, though they may be ignorant of it in themfelves. In thy feed pall all the. nations of the earth be blejfed. This is not only defcriptive of God’s method of bleffing mankind, i. e. in Chrift •, but it alfo denotes the continuance of the blefs- ing. It is not in man, who is given to change, but it is in him,* who is the fame, yefter day, to-day, and for ever. Though all the nations be dead, yet the bleffing f their eternal life, is hid with Chrift in God ; where it is fo well fecured, that they may not, by any means, be deprived of it. Nor is their prefent ignorance a proof that they fhall not, in fome future period, pof- fefs i and rejoice in the bleffing, which, by the grace of God, they are entitled to. Unto 40 LETTER IV. Unto thee pall all fiejh come , Pfalm lxv. 2. By all flefh, I would underftand all mankind : for to this purpofe is the term, all flefh , made life of, in the fcriptures : as in Genefis, “ For all flefh had corrupted his way , upon the earth f and in Numbers, “ He is the God of the fpirits of all flep,” &c. So in the text, “ Unto th'ee pall all flefh come.” This promife is already fulfilled, in the perfon of Chrift ; in whom all the pro- mifes are Yea and Amen. Jefus hath, in him- felf, brought up, all flefh to God ; unto whom he hath prefented them holy and irreprovable : nor will he ceafe to rule, until what is true in him, fhall be true in them alio : until all flefh lhall come to the knowledge and enjoyment of his falvation. The glory of the Lord pal l he revealed , and aR flep fhall fee it together , Ifaiah xl. 5. This was reveal. d in Jefus (Thrift, who was the bright- nefs of the glory, and the exprefs image of the perfon of God : who was God manifefted in the LETTER IV. 4 1 the flefh, fo that angels were Capable of feeing the Invilible; Moses, ^nd Others in their dap, were defirous of feeing his glory ; but faw it not. The glo- ry which Mofes was defirous of feeing, is called the face of God ; and may intend the nature and properties of Deity, with his pur- pofes and defigns. But though this fight was denied to Mofes, yet God promifed that his glory fhould be revealed, and that all flefh fhould fee it together. This promife is fulfilled in Jefus in him is the glory of God revealed ; and in him all flefh, i. e. all mankind were fo collected, and fituated, that they faw it together. As Adam, fo Chrift occupied all flefh, in his knowledge of the Father : he being in his office-capacity, and my fiery, all flelh gathered together : his views, his enjoyments, his knowledge, are theirs ; and thus all flefh have together feen the glory of God. F Nor 42 LETTER IV. Nor does this deny, but fuppofes ; yea, fe- cures to all flefh, a pcrfonal fight and enjoyment of the glory of God in fome future age •, when his glory (hall be revealed, and all flefh {hall fee it together. And all jlefo frail fee the falvation of God, Luke iii. 6 According to the fenle of the facred book, the promile of feeing, is the pro- mile of p^fieffing and enjoying : does it not follow, then, that all flefh lhall enjoy the fal- yation of God ? As the terms, all flefh , in af- ferting the corruption of our fpecies, manifeflly include Adam and all his orrspnng } there can be no juft reafon offered, why the fame terms, when ufed in promife, fhould not have the fame latitude. Hence all mankind fhall fee, and en- joy the falvation of God. As by the offence cf one, judgment came upon all men to condemnation \ even fo by the righteoufnefs of One , the free gift came upon all men unto juflif cation of life, Rom. v. 18. To the unprejudiced mind this LET T E R IV. * this text needs no comment: here the plaifle 1 Is manifeftly as wide as the fore — and the re- medy, both in its application and benefit, as e^tenfive and powerful as the difeafe. This text, like the pregnant comb, drops honey at the touch, and needs no preffure. Here the grace which diftinguifhes the ever adorable name, and inexplicable falvation of Jefus, fhines in its meridian luftre. Here, the amazing free- nefs, and extent of love and grace, fo fparkles and fpea'ks, that the mole and the bat only can be blind, and the adder deaf! Meat is here brought out of the eater, and fweetnefs out of the flrong. This text fhews us the method and freenefs 6f God’s eternal grace, in the falvation of man- kind by jefus Chrift our Lord. Cc As by the offence of one, fo by the righteoufnefs of one.” By the former, without their a^d, concurrence, affent, or even knowledge, judgment came up- on all unto condemnation : in like manner, by F 2 the 44 LETTER IV. \ , 7 ] «_ . 1 . *. ne latter, the free gift came upon all men to j.uftifi, cation of life. This is free grace indeed ! here the chambers of darknefs and death, teem with the rays and evidences of light, life, and immortality : and even the wandering fteps of man, fabled with guilt, and leading to judg- ment and condemnation, illuftrate and per- petuate the method and freenefs of the great falvation. The free gift came upon all men y unto j uni- fication of life. — Upon all on whom judgment came unto condemnation. Hence, it is true beyond all controverfy, that, as all Adam’s offspring, by means of his offence, were brought under judgment to condemnation ; fo it is equally true, that, by means of Chrift’s righ- teoufnefs, Adam and all his offspring were brought under the free gift of juftification unto eternal life. We have mod affuredly the fame revelation of God for the one, as we have for the other. What, 45 L E T T E R IV. 'yV hat, if .men do not believe, ftiall their unbelief make the faith of God of none effefl ? Is their unbelief a reafonable objection to a free gift ? or, is their unrighteoufnefs an ar- gument, that this free gift cannot come upon them by the. righteoufnefs of Jefus Chrift r 1 Have thofe words, a gift, a free gift, a. free gift of juftificatm unto ^ coming upon all men — no meaning in them ? Nay, let prieft-craft, bigo- try, and prejudice, fift and winnow them, their -fubftance will yet remain : It will be for ever true, that God hath concluded all in unbelief, that he might have mercy on all* All the children of Adam do not at prelent know, that judgment came upon them to con- demnation by his offence j nay, there are thou- fands who deny it. But does it follow from thence, that it is not true ? Quite the reverfe. Their ignorance and oppofitic-n confirm the propofition, that all are dead in him. Neither does man’s ignorance of it, nor even his oppo- sition to it, indicate, that the free gift is not come upon 4 6 LETTER IV. upon h'.m to juftification of life. It is rather a proof of the free gift. Justification of life, according to the words of the book, implies a perfect exemption from the charge of fin, and confequently fiom con- demnation. This is juftification : and juftifi- cation of life, intends a juftification of that life and impunity which they obtain as a free gift by the righteoufnefs of Chrift : Thus is God juft, in juftifying the ungodly. 0 If this grace be true to all, according to that great plainnefs of fpeech ufed by the apoftle, wherefore fliould not all, fooner or later, pof- fefs it ? Sin, or any impediment arifing from thence, cannot prevent their linal \appinefs in this grace : becaufe the gift which came upon them, is that of juftification : which acquits from fin, and all its confequences : nor can their poverty and helplefthefs prevent it ; be- caufe it is a free gift , a good and -perfect gifr, which came from the Father of lights, with whom LETTER IV. 47 'whom there is neither variablenefs nor fhadow of turning : whofe gifts and callings are with- out repentance. From all which, I fee no rea- fon wherefore all men flhould not in fome future period, be bleffed with the enjoyment of eternal life. For as in Adam all die , even fo in Chrifi jhall all be made alive , i Cor. xv. 22. This is a text per- fectly fimilar in its language to the former, and therefore would need none other remarks than what I have made on the above.— But, that ex- pofitors (in my judgment) give it a fenfe very different from the intention of the Holy Ghoil by the apoftle. Commentators tell us, that as by means of Adam’s offence, all men became mortal, and muff neceffarily fee death ; fo by means of Chrift’s refurredtion and power, they fhall all be made alive, or raifed from the dead. Unto which I anfwer, If they* meant that the all thus made alive in Chrift, or raifed from the dead in him, were raifed to eternal life and glo- ry, the comment would be good : but, as they intend ,*S LETTER IV. ..rttertd nothing lefs than this ; theirs is not the genuine fenfe of the text, as will appear From what follows. The text maniffeftly oppofes Chfhh: and his life, to Adam, and his death •, and fhews the former to be as extenfive as the latter. As an infallible medicine to afore difeafe, as a difpen- fatiori of comfort to a fcene of mifery j fo is the text adapted to the helplefs fbate of man. Thofe bleffed words contain a declaration and promife of man’s deliverance in Chrilt : yea, of all men’s deliverance from the mifery or death wherein they are involved in Adam. But, wherein is the propriety of fuch a de- claration, of promife, if the greater part of thofe who are made alive in 'Chrift, are only made alive for deftruction, and rendered thereby more capable of torment ? Can they receive any poffible advantage, in conjunction with eternal mifery ? Is not an annihilation preferable to eter- nal damnation ? What profit will fuch receive by LET T E R IV. 49 hy being made alive in Chrift, who are made alive to greater and endlefs mifery ? Can this be the voice of love ? Can it be the fenfe of the text Mf fo, the natural comment is this. For as in Adam all die, and according to the body mingle with the dull, and become fenfelefs as the clay; fo in Chrift they fhall all be made alive: fome to the fenfe of happinefs, but (by much) the greater part to the fenfe of everlaft- ing torment. Except to a very few, where is the grace, where is the falvation, propofed in the text, agreeable to fuch a comment ? : / . j od'ir d: ,vA zvj ’.A . ' ■ • According to this method of explaining that fcripture, Adam has laid the foundation of hu* man mifery, and Chrift raifes the fuperftrufture . Adam has drank the deadly thing fo foporiferous to all his offspring $• and Chrift makes them alive, awakes and quickens them to inexplica- ble and never-ending torment. This is a no- torious inverfion of the gofpel, and, according to my idea, a blafphemy againft Chrift : who fays, that he “ came no: into the world to G defcroy 5 o LETTER IV. deftroy the wo Id, but that the world through him might -have life.” 7 here are others, who, though they allow thac all men without diftin&ion die in Adam, yet will have the all who are made alive in Chrift, to be all the eic.ords in- tend, either what Chrift was about to accom- plifh on the crofs, or what was to be effected by the preaching of the gofpel, or the tranfadtions of the laft day. I think is is not without fome lhadow of reafon, that I have made this diftindtion : for it is manifeft, that the grave, coming out of the grave, &c. are terms uled fometimes in the fcriptures in a figurative fenfe, as Ezek. xxxvii. 12, 13. “ I will open your graves, and caufe ye to come up out of your graves : and bring you into the land of Ifrael ; and ye fhall know that I am the Lord : when I have opened your graves, O my people, and brought you up out of your graves.” Ezekiel LETTER VI L 8q Ezekiel was a prophet to the captivity in Babylonia, who, from their ignorance of the promife and power of God, were in a helplefs and hopelefs condition ; and therefore, by Way of figure, confidered as in their graves. The text literally implies a promife of their deliverance and reftoration to their own land : But, as there is no prophecy of the fcriptures of a private interpretation, and as they are given unto all for inftrudlion and dodlrine, I conclude, that the text has alfo a fpiriiual meaning, and that it intends the general Hate of mankind, who by nature are dead in treipafies and fin ; and there- fore reprefented as in their graves. Out of which death, and graves, they are raifed by the voice of the Son of God, who is the refurreblion and the life : their perfons to falvation, and their iniquities to deft ruction. This was effected when Jefus fuftained both the one and the other in his own body and fpirit on the crofs : In that day, both the people and their iniquities were re- membered — the one as righteous and holy in the Beloved— and the other as abhorred, ae- M tefted. LET JL E R VII. 9 ° tefted, reprobated, and deftined to deftruc- tion. Thus who had done good, came forth to v the refurreCtion of life •, and who had done evil, to the refurreCtion of damnation. This is alfo true when applied to the preach- ing of the gofpel. For then, the voice of the Son of God being heard, they come forth out of their graves the people are awakened, and their iniquities with them. The people, the gofpel acquits-, by reckoning to them the good that jefus hath done: but condemns their inn quity to final deftruftion. Thus may it be faid, that they who have done good, arife to the refurreCtion of life ; and they who have done evil, to the refurrection of damnation. That fin fuftains perfonal characters in the fcriptures, is undeniable -, and therefore the above comment on the text cannot be cenfured with a juft propriety: but, as fome may poffibly efteem it fabulous, I ftiall explain it in another fenfe ■, but not in the leaft: contradictory to, nor in- LETTER VII. 91 inconfiftent ‘with what I have already faid on the fubjedt. Some man will fay — Your comments are un- neceflary, why cannot you be fatisfied with the common received fenfe of the text, i. e. that at the refurredtion, on the laft day, thofe who have done good, ffiall arife to be eternally hap- py ; and who have done evil, ffiall arife to be eternally miferable ? My reafons for not receiving this fenfe of the text, are as follow. — Firft, It is contrary to the pofitive exprefs teftimony of the fcriptures, re- fpedting the means of falvation. The fcriptures affirm, that we are faved by grace, in direct op- . pofition to all works of righteoufnefs done by us : but to be faved, or damned, according to the good or evil done by us, is to the former a contradiction in terms. Secondly, It is contrary to another plain lcripture dodtrine, i. e. that there is none among men who doth good, no not one. There is none good, but one God, &c. M 2 Again, LETTER VII. 92 Again, it is contrary to the divine teftimony— “ That God loved the world — that he will have all men to be faved — that he defireth not the death of the finner — and that Jefiis died for the fins of the whole world — tailed death for every man — and came into the world to fave finners.” Without reverfing tnefe, it is impoffible to con- ceive, that our final ftate is to be determined of by our own doings, good or evil. I would therefore, as hinted above, offer another explication of the text, though it rather pertains to uhat I intend in future letters. It may refped that confciouinefs with which man- kind arife at the general • efurredion. We are told, that there fhall be a refurrection of the juft, and of the unjuft. But, that the dif- tinclion of juft, and unjuft, confifts of their dif- ference in perlonal virtue ; or in any diftinguilh- ing refped fhewn by the Almighty to the perl'ons cf the one above the other, does not appear to me, I confefs. But, as fuch who die in the faith of Chrift, are confcious of righteoufnefs and LETTER VII. 93 and purity in him, and are therefore juft ; To thofe who live and die in unbelief, and ignorance of Chrift, live and die in their fins, and are un- der the charadter of the unjuft. Nor is this in- confillent with Chrift’s having taken away their fins. For what the Lamb of God, as a pro- pitiation for our fins, has taken away, and freed us from the curfe of, the confidence of the unbeliever yet retains : hence our Lord’s fay- ing, “ If ye believe not that I am he, you fhall die in your fins.” And thus, at the general re- furredtion, fome will arife in a perfedt confciouf- nefs of righteoufnefs and falvation ; and are therefore faid to come forth to the refurredtion of life •, while fuchwhofe confidence retain their iniquities, will, under that confcioufnefs, arife to the refurredtion of damnation. Thus I take the text to mean the different apprehenfions, under which mankind will arife at the laft day : fome in full affurance of a refurredtion to life, and others under an apprehenfion of a refur- redtion to damnation. But it does not follow they mult fuffer what they fear. Let us rather fup- 94 LETTER VII. ftippofe, that the age of their forrows is over, and that the time of their reftitution is come. As I purpofe to fpeak more fully of this matter hereafter, let this hint fuffice for the prefent as a comment on the text. Another objection is taken from Jude, ver. vii. “ Even as Sodom and Gomorrah, and the cities about them in like manner, giving them- felves over to fornication, and going after other fielh, are fet forth for an example, fuffering the vengeance of eternal fire.’* The force of this objeftion is fuppofed to reft on the words 4 eternal fire’, as a proof of eternal torments, and confequently a denial of a general falvation. But let me obferve, that the words eternal , everlajling , and for ever , as ufed in the fcriptures, very often intend only a long time : as I can fhew in many inftances, if need be ; and therefore the word is not always to be meafured by the vulgar idea, or the common received opinion of its fenfe. God promifed that LETTER VIE 95 that he would give unto Abraham, and to his feed, the land of Canaan for an everlafting poffefiion. And again, “ I will give it to thee, and to thy feed for ever.” We read alfo of ever- lafting hills, and of perpetual mountains : and of an eternal kingdom promifed to David : nor was it uncommon, for the poets of the Au- guftan age, to call their city Eternal Rome : and yet none of thefe intend what the word, taken in a ftridt fenfe, is fuppofed to imply. Nor can it be proved, that the word, as ufed in the text, intends more than a time. But, if this is rejected, I am ready to ac- knowledge, that the inhabitants of Sodom and Gomorrah did fuffer the vengeance of eternal fire. They fuffered it in the type. The text does not fay, that they are now fuffering the vengeance of eternal fire, as vulgarly expreffed. Their fuffering was intended for an example : but there is no propriety in propofing eternal fufferings (when the word is taken in a ftri- tence, and fealed the finner’s pardon before God ; yet it may have left no tranfcript of the pardon in the finner’s bread : The hand writing againft him may be cancelled in the court of heaven, and yet the indi&jnent run on ii> the i2o LETTER VIII.- But there is another fenfe, in which the fcriptures fpeak o men, as being, living, and dying in their fins - t and which is the fenfe of the text under confideration. This fenfe im- plies a continuance in unbelief : for men may, by unbelief, retain and hold fall to their guilt, and fear, and torment, the iniquities which the blood of Jefus hath expiated, and which God hath juftified them from • for a child, an heir, though Lord of all, differs not from a lervant, while in infancy and ignorance ; but, having the fame fentiments and feelings, has the fame fervile hopes and fears. Thus his apprehenfion, fenfe, and feeling, gives the lye to the refur- re&ion of Jefus. For, though the latter bears witnefs that we are in our fins, the former pof- fitively afierts the contrary, and refers us to what is prefent with us. the court of confcience : fo that a man may be fafe as to his condition ; but in the mean time dark and doubtful as to his apprehenfion ; fecure in his pardon, but miferable in the ignorance of it.” Dr, Sooth, vol. 2d, p. 5 12. Con- 121 LETTER VIII. Conscience, according to fome, is repre- fented as an innate idea, and law of truth, in the human foul ; which, if properly attended to, ■will infallibly eondufr us to ultimate happinefs. But to this hypothecs, both revelation and reafon forbids me to fubfcribe. Revelation af- fures me, that man has,, by nature, no light, no wifdorn, knowledge, nor ltrength, whereby he fhould direct his foul into the way of truth. And reafon tells me, that confciencediftinguiffie? the rational being, and hath its foundation and rife in the faith and fentiment of the individual. That mankind are by nature without faith and fentiment, is not only proveable from the fcrip- tures,- but from experience alfo. I confefs it is difficult to point out the nation lb perfectly favage,’ that no trace or tradition of the reve- lation of God is to be found among them : be- caufe all ha-ve heard, yea, verily, the found is gone unto the ends of the earth. Yet it does not follow, that thofe glimmerings proceed from- innate principles, or ideas, or from what a k A 122 LETTER VIII. is vulgarly called natural confcience *, nay, the contrary is manifeft. Thefe traditions, though but faintly perceivable among them, are judged to be of a divine origin, only from their having a fuppofed fhadow of confonance to the reve- lation of God. By the revelation of God, I mean the bible •, and this general reference to it is an acknowledgement of its pre-eminence .in all things, above every private fpirit. Conscience is the judgment of the mind, formed on thefaith of certainprinciples. Where - ever a man is perfectly favage, and has no prin- ciple, he has no confcience, but is as the brute. Where he has principles, or ientiment, accord- ing to thefe, fuch is his confcience. Hence, the difference between the Mahometan, the Jew, . and the chriftian, in their divinity, and morality, and in all their dependent hopes, joys, and .fears. Nor has the chriftian man the fame con- science which he always had. To inftance — ; 4 when LETTER VIII. 123 when unawakened, and under the influence of education, tradition, and-' example only, his confcience was as formal as his religion. Con- fcience, equally indulgent with fentiment, to- lerated the fallies of corrupt paflion ; nor could it record the evil beyond the didlates of fen- timent. But when the commandment comes, when the underftanding is enlightened, to know the holinefs, juftice, and goodnefs of the divine law, we have new fentiments : it is not enough for us here, to have the form of godlinefs, but we mull be poifefied of the power thereof. We can perceive no happinefs, nor even fafety for us, fhort of being perfe&ly holy,, in body, foul, and fpirit. Thefe are w our fentiments, and thefe give birth and nourifhment to a new con- fcience. This is a delicate and tender creature, fo contrary to that which expired with our firfl: fentiments, that it cannot bear the leafl: ap- pearance of unheavenly paflion : but, according to the dictates of fentiment, it takes cogni- zance of, and reproves;, not only the evil work 4$ 0^2 and J24 LETTER VIII. and word, but the thought alfo, however raor tnentarv j and even the moft involuntary mo- tion, though hated and detefted by us. Under this difpenfation, our principles and fentiments lead us to feek falvation, in our own perfonal righteoufnefs and holinefs : but being here con- tinually difappointed, and convinced, that we are, after all our repentances and reformations, but the unclean thing ; and our righteoufnefies but as filthy rags. The confcience confifts of fin, guilt, and fear, and may be termed, an impure and miierable confcience, an evil confcience, &c. Thus the confcience is always formed upon, and proportioned to the prin- ciple and fentiment of the mind, be it what it may : But when it pleafes God to reveal his Son in us ? as our wifdom, righteoufnefs, fan54 LETTER X. While thus circumftanced, our Saviour be- ing quickened by the Spirit, went and preached to them : and that he preached deliverance to them, is not to be doubted. They were under no other punifhment, than what confifted in their own ignorance, unbelief, enmity, and dif- obedience. And therefore when the Saviour preached to them, thefe mull neceflarily fall before him : while the fpirits, fo long enflavq entered new into the liberty wherewith he h made them free. This put a period to that age, which had continued (with refpedt to the ftate of thefe feparate fpirits) from the flood. :au V So from this sera of falvation and grace, to the clofe of time, there may probably be an- other age or eternity ; when l'uch who already are , or who yet may be unhappy and miferable, as above •, fhall hear the voice of the Son of God, and live. The trumpet’s found on the day of jubilee, svas typical of this glorious voice ; as was the jubilee LETTER X. 155 jubilee itfelf, of this wonderful period. It was the ordinance of the All-wife, that when feven times feven years were rolled away, the jubilee fhould be proclaimed. Various are men’s opinions concerning the fignification of the Word jubilee •, but I join thofe who think it comes from the word hobil, to bring , or call .back, becaufe then every thing was reftored to * its firft polfeffor. Then was the fervant free from his mailer, and the inheritance returned to its original owner. The feventh day was the fab- bath, and (as the apoftle to the Hebrews Ihews) a type of the reft remaining for the people of God ; as which, it was part of the gofpel preached to the Jews. The feventh year was a fabbath year, on which they were forbidden to fow their field, or to prune their vineyard 5, yea, they were not to reap nor gather what grew of its own accord ; but the fabbath of the land was to be meat for them all. This a!- fo implies, that faith and obedience \ in and unto the righteoufnefs and falvation of God in Jefus Chrift j fo necefiary to the peace and happinefs U 2 of i 5 6 LETTER X. of mankind. To ceafe from our own works, neither to fow, nor to prune, nor even to reap, nor to gather, what grew of its own accord, was not a fmall proof of felf-denial and obe- dience : while to make the fabbath their meat, and to live on the ordinance of God, was a glo- rious inftance of the faith, which is the fubftance of things hoped for, and the evidence of things not feen ; and which is the caufe and main- tenance of gofpel obedience. This is the dif- tinguifhing character of believers on Jefus. This is the fabbath which thofe who believe enter into, where they ceafe from their own works, as God ceafed from his. But fuch who believe not, enter not into this fabbath, or reft; but live in the neglect, if not in contempt of the facred ordinance : fuch are. they who live and die in their fins. There is yet the jubilee, which in its ex- tent of mercy and falvation, ftill far exceeds. Thus who came fhert of the blefilngs of the former, were notwithstanding included in the . '7 fal- letter X. J 57 falvation of the latter ; and, as the elapfe of feven times feven years ufhered in this glorious epoch, why fhould we not expett, that the feven thoufandth year from the world’s cre- ation will introduce the grand jubilee ? This, I confefs, is merely an opinion, and what I will not undertake to affirm, yet I am net alone in this opinion •, for fundry, both Jews and Chrif- tians, have conjetftured, that the world lhould end in the feven thoufandth year, i. e. two thou- fand from the creation to the flood, two thoufand from the flood to Chrift, and two thoufand from Chrift to the end. For argument in fupport of their hypothefls, they refer us to the ufe that is made of the number feven in the ferio cures, both before and after Chrift ; but efpecially in the books of Mofes, where feven days produce one fabbath day, and feven years one fabbatic year, and feven fabbatic years one jubilee. From whence it is inferred, that feven thoufand years will produce the grand jubilee, the clofing feene for eternity. Nor, if this laft thoufand years of 358 LETTER X. of the feven be confidered as one day (towards the evening of which may probably be the de- liverance of thofe who died in their fins at the diflblution of matter) will it be unfcriptural ? for in the fcriptures (upon fimilar confiderations as I take it) we are taught that a thoufand years are but as one day. This period may be what the apoftle calls, the difpenfation of the fulnefs of times, when he will gather in one all things in Chrift, both which are in heaven, and which are on earth in him. What {hall I fay to this paflage of facred writ ! It is big with heavenly tidings, it is light in the Lord ! and its brightnefs dazzles the eyes of men and angels — while fuch who diftinguilh its beauties, and believe its realities, are as men that dream : their mouths are filled with laugh- ter, and their tongues with finging.. . Ploly and juft is that reproof wherewith the Almighty re- proves the fons of men : “ Thou thoughteft that I was altogether as thy felt .’ 5 It is cuftom- ary among men, yea, it is natural to them, to con- confider their own frames, difpofitions, feel- ings, and opinions* as pifturefque of facred Peity.-— Hence they aim at fetting bounds to the goodnefs of God, and to the riches of his love : to the freenefs, fulnefs, and extent of his falvation, they conftantly object, * It is too good to be true as if the human mind had a ca- pacity to conceive of goodnefs, beyond the power, the love, or will of God, to exercife to- wards his creature f But to return to the facred text. “ The fulnefs of times,” certainly refpedts fome period not only future to the sera of the apoftles, but to that of fcripture utility. ‘‘ The fulnefs of times,” i. e. when all things reported of in the fcriptures, fhall receive their final ac- complifhment : “The fulnefs of times,” ac- cording to the myftery of his will, his good pleafure •, and the purpofe which God hath pur- pofed in himfelf. The purpofe and will of God leave no place for contingencies : With the Al- mighty there is a time fixed for the execution of 160 LETTER X. of his will, which neither heights nor depths, nor breadths, nor lengths, nor principalities, nor powers, nor things prefent, nor things to come, may haften or retard. “ The fulnefs of times,” i. e. the time for the redemption of the purchafed poffeffion ; alluding to the jubilee, when the purchafed poffeffion was redeemed, and refcored to its owner •, according to the ordinance of God. This purchafed poffeffion appears to me, to be that impunity, life, and hap* pinefs, which Jefus has purchafed for mankind j but which numbers of them, on various ac- counts, have forfeited : having fold them, re- fufed them, difcredited them : fo as having deprived themfelves of the enjoyment of thofe bleffings, they are greatly miferable, until the grand jubilee, or the difpenfation of the fulnefs of times ; until the redemption of the purchafed poffeffion, when the poffeffion purchafed by the blood of Jefus for mankind ffiall be redeemed out of the hand of the oppreffor, to be enjoyed by the lawful heirs for eternity. For LETTER X. 161 For thefe times there is a particular difpen- fation referved, which is called, “ the difpen- fation of the fulnefs of times.” Every difpen- fation of God to mankind, even from the beginning, has been with additional evidence of his love, and grace to them ; and with a (ftill) brighter effulgence of his glorious falvation. But the difpenfation of gathering together in one, all things in Chrift, was referved for the glorious period of the fulnefs of times — until which period, thofe things were diftinguiftied and feparate : but here they are fought out, collected, and gathered into Chrift. This gather- ing into Chrift, refpects confcioufnefs only ; for the gift of God, where he gave us to Chrift ; to be his fulnefs, and the reafon of his under- takings ; to be the fpirit and fait of his facri- fice, and the gathering of all the children of God into his obedience and death. Thefe, I fay, were all antecedent to this gathering fpo- ken of in the text •, therefore the latter muft refpect confcience through the knowledge and belief of the truth. X The LETTER X. 162 The diftindtion of things, to be thus gathered into one, as in heaven or on earth, are no de- nial, in my judgment, to its being intended of mankind only , who will at that period be found in heaven, or on earth ; as they wear the image of the heavenly, or the image of the earthly. That the fcriptures fpeak in this manner, is well known \ and thefe would I follow as the more fure word of prophecy. Mankind, as they die in the Lord, or die in their fins, may be con- fidered as being in the image of the heavenly, or in the image of the earthly *, and confe- quently things in heaven, or things on earth. Unbelievers are confidered as things on earth •, while fuch who believe in and obey the Lord Jefua, as the way, the truth, and the life, are the things in heaven. In the difpenfation of the fulnefs of times, the diftindtion hitherto kept up between thefe fliall ceafe ; they fhall all be gathered into one, even into Chrifr, where the one great falvation (hall be in common to the * whole. As. LETTER X. *6 S As I conceive the difpenfation of the fulnei. of times to be yet future, fo do I, that matters inexpreffiblv interefting to the fons of men, fhall then be made known to them •, and that the text is to be confidered in that light, as im- porting falvation, endlefs health, and joy, to all things in heaven and on earth. This “ fulnefs of times,” the apoflle calls, “ the end,” fpeaking of which he fays, “ Then (hall the Son alfo himfelf be fubjedt unto him that put all things under him, that God may be all in all.” It is extremely difficult, yea, perfectly impoffible, to point out a time, how- ever momentary, when Jefus Chrift was not fub- jedt to the Father, in every fenfe that the term will bear. With what propriety can it then be faid of him, that he fhall become fubjedt in fome future period ? Nay, he cannot be the Son intended in the text ; but fome rebell'ous hoftile, and as yet, unfubdued fon, is there fpo- ken of, who, wffien the end cometh, fhall be- come fubjedt to the Father. For reafons fuch X 2 as 1 6 4 LETTER X. as thefe, I confefs myfelf totally ignorant of the Son mentioned in the text, as at prefent not fubjebt to the Father, mankind excepted : be- ing aware, that they are in a collective fenie, fpoken of in the fcriptures, as the Son, the Son of God, &c. and, as I take it, the Son not wholly fubjedted to God, even the Father, un- til the end. But then the prodigal fhall return to his Father’s houfe •, and the Son, in the molt comprehenfive fenfe, become fubject to the Father, that God may be all in all. This period is what the apoftle diftinguifhes with the very fignificant name of due time when Chrifl’s giving himfelf a ranfom for all, fhall be the teftimony. I have already fpoken of Chrift’s jriven himfelf a ranfom for all : the teftifica- tion of which is referved for that period called due time. Due time refpedts the time fixed by the will of God, wherein he will make known to thofe who have been hitherto ignorant of them, the unfearchable riches of (Thrift. To teftify is to witnefs, to certify, to make appear, Of LETTER X. 165 or known. What is the fubjed ? Chrift “ gave himfeif a ranfom for all And he will bear this tellimony on that day, jefus Chrift the chief fliepherd and biftiop of fouls. To whom will he teftify his falvation ? To All , for it be- longs to all. In brief, the text appears to im- ply, that Jefus Chrift will in fon$e futme pe- riod, teftify to all that he gave hiBfelf a ranfom for them : nor is it poflible, that any teftimony of this grace can be more natural, more con- vincing, and forcible, than that of giving them the perfed and eternal enjoyment of the liberty wherewith he hath made them free. An apoltle calls this laft, this diftinguiftred and glorious epocha, “the times of the reftitution of all things where fpeakingof Jefus, he fays, “ Whom the heavens mull receive until the times of the reftitution of all things,” Ads iii. 21. — That the times here fpoken of, were fu- ture to that of our Lord’s afcenfion into glory, is undeniable (yea) they are reprefented as a ftate 2 1 66 L E T T E R X. Hate fubfequent to the finifhed falvation of Je- fus, and final : when all things fhall be fo fettled and fixed as to undergo no further change. As I pretend to no knowledge of divinity above what the facred fcriptures teach ; Neither do I believ e tha t thefe have any private interpreta- tion/ dependent on the vifionary or acquired wifdom of r|>an, in contradiftindlion to their analogy ana rationality. Hence it is impoftible for me to read of the “ times of the reftitution of all things,” without conceiving of the hap- pinefs of all things — i. e. the reftitution of all things to Jefus ; which being his by inheritance, gift and purchafe, are until then in great part in the hand of the enemy. Hence the pfalmift, “ The Lord faidunto my Lord, fit thou on my right hand until I make thine enemies thy foot- ftool ” — 'Then fhall death, and hell, and unbelief, and fear, and guilt, give up whom they have held in captivity, to Jefus Chrift the head of all things, as his undoubted inheritance, and the indifputable purchafe of his blood : when whatfoever LETTER X. 167 whatfoever contributed until now , to with-hold their fouls from happinefs, (hall ceafe to exift, and fear and trouble fhall be no more. The reftitution of all things to man, which are his by Jefus Chrift, and from due enjoyment of which he may hitherto have Been with-held by the enemies of his peace. Bnefly, the refti- tution of all things, intends a perfect undoing of all that fin hath done or caufed , this it is to teftify that he gave himfelf a ranfom for all : In this he fupports the claim of all to eternal life, on the principles of reftitution : in all things, and of all things, made to divine juftice and purity in his obedience and death. The times of the reftitution are undoubtedly marked in the holy book, in the text which at prefent is under notice : it is faid of Jefus that “ the heavens muft receive him until the times of the reftitution of all things Hence I con- clude, that on that appearance of our Saviour, which i 68 LETTER X. which the fcriptures teach us yet to look for. this reftitution will take place. Of this ap- pearance of our Saviour, the angels bare wit- nels to his difciples at his afcenfion j “ Ye men of Galilee, why Hand ye gazing up into hea- ven ? This fame Jefus which is taken up from you into 'heave|, fhall fo come in like manner as ye have feenhim go into heaven,” A<5ts i. i r. Of this his coming both our Saviour and his apoftles have often fpoken : and towards the clofe of the facred book we read, “ Behold he cometh with clouds-, and every eye fhall fee him, and they which pierced him : and all kin- dreds of the earth fhall wail becaufe of him : even fo, Amen,” Rev. i. 7 . This appearance of Jefus, is fpoken of by the prophet Daniel ^ “ Behold one like unto the Son of man, came with the clouds of heaver^ and came to the Antient of days, and they brought him near be- fore him : And there was given him dominion and glory, and a kingdom that all people, na- tions, and languages, fhouid ferve him : his do- minion LETTER X, t6 9 minion is an everlafting dominion, which fhaTl not pafs away, and his kingdom that which lhall not be deftroyed,” Dan. vii. 13, 14. Nor can any thing lefs than the reftitution of all things, portend to the full accomplilhment of that prophecy ■, where the whole of mankind are given and fubdued unto him, to ferve him •, and his kingdom rendered ^ternal and un- changeable. Of this his coming” fpeaks our Lord himfelf, in Matt. xxiv. 30. “ And then lhall appear the fign of the Son of man in heaven : and then lhall all the tribes of the earth mourn, and they lhall fee the Son of man coming in the clouds of heaven, with power and great glory.” I am here aware of an objection to the hy- pothefis I aim at eftablilhing. — It will be urged s that this coming of Jefus is fo far from por- tending peace and joy to all, that the contrary is manifeft, from its being declared that they lhall mourn and wail becaufe of him, rather Y than 1 I LETTER X. than rejoice . I anfwer — Tears are not always marks of mifery and diftrefs ; they are fome- times the fruits of joy, and undeniable tefti- monials of inward repofe and delight. And in this fenfe are we to underftand the words of the prophet, “• They (hall look upon me whom they have pierced, and they (hall mourn for him, as on^ mourneth for his only Son, and lhall be in^bitternefs for him, as one that is in bitternefs for his firft-born,” Zech. xii. io. I have always been influenced to underftand, and view thofe words in a gracious promifiory light - r and not as threatenings of mifery and deftrudtion to the fons of men. They intend the mournings and wailings of faith and love, and are, in the promife, oppoled to that hard- nefs of heart and impenitence, which naturally diftinguifli mankind. This, I think, appears jiill more manifeft, when we conftder, that this mourning and wailing is not limited to a num- ber, as to the non-ele<5t, the unbelieving, the diiobedient,, &c. but extended to every eye. to L E T T E R X. 171 to all the tribes and kindreds of the earth : which implies all mankind, according to my judgment, Therefore thofe wailings cannot be the wailings of deftru< 5 tion ^ for thefe are ap- plied to a number only but thofe are applied to all without diftindtion. The wailings of deftrudtion are never applied to all, nor are all any where threatened with them. As they therefore manifeftly imply, what all fiiall par- take of, it is more confident with revelation and reafon, and much more fo with the love of God, to conclude, that falvation , rather than damnation , is intended bv the wailings of all the tribes of the earth, at the coming of Je- fus. This period I confider, as “ the times of the reiditution of all things.” Then fhall they look unto him whom they have pierced. Under the Old Teldament, the pafchal lamb was ordained to be (lain by the whole affembly of the con- gregation ; as a figure of Jefus being pierced Y 2 by r/2 LETTER X. by all mankind. For (the reafon and intent of his death under flood) it appears that all the children of Adam, both Jew and Gentile, were acceffaries to his death ; in that he died for all. The iniquities of us all were laid upon him, and he was wounded for our tranfgrefiions, and his foul was offered for our fins : yea, faith the apoftle, “ For the fins of the whole world.” And as thofe, who by their iniquities caufed his death, with all its Ihame and torment, may with propriety be termed his crucifers, fo may they be faid to have pierced him. To look on him whom they have pierced, implies more than contrition, arifing from fuch a corifcious view : for the end and defign of his fufferings confidered as bearing our iniquities, to excul- pate our perfons : It appears, that as from the contact lubfifting between him and us, in the article of his death, we may be laid to have pierced him •, fo our piercing him, in this lenfe, interefls us in all the benefits arifing from his blood-fhedding and death : therefore, to look 3 on LETTER X. 373 on him whom they have pierced, implies an appropriation of thefe benefits : a confcioufnefs of his dying for our fins, in confequence of which, we are juftified in him. Hence, if every eye fhall fee him, if all fhall look upon him whom they have pierced, then fhall all on that day be confcious of falvation and happinefs in him ; and the time of his glorious appear- ance prove “ the times of the reftitution of all things when to him the Son of man fhall be given dominion, and glory, and a kingdom -—that all people, nations, and languages, fhall ferve him : his dominion is an everlafting do- minion, which fhall not pafs away, and his kingdom that which fhall not be deftroyed. The fcriptures fpeak of things, fometimes as they are with God, and at other times, as the ignorance, unbelief, and fears of man repre- lent them ; hence, that difference and feemino- contradiction, with which they are taxed by Unbelieving critics. I have already hinted, that where LETTER X. f 74 where they fpeak of the refurrection of the juft, and of the unjuft ; and of fome arifing to the refurre&ion of life, and others to the refur- redtion of damnation ; they refpeft the different confcioufnefs under which mankind are in their death, and at their refurreftion : and their dif- ferent vidws and apprehenfions in their riling, to the general ippearance on that folemn day. The one arifes, confcious of righteoufnefs, and in full affurance of eternal life. But the other, confcious of fin and guilt, arifes in dreadful fufpenfe, looking for judgment, and fiery in- dignation. But it does not follow, that they ftand thus diftinguifhed in the eye and purpofe of God ; who having loved mankind, and given them grace in Chrift, he beholds them only in that grace and perfon. Both you and I have known at one time or other, the re- \ prefentations of unbelief and guilty fear, to be the perfetft reverie of things as tney are with God : and which, at fome period future to that of our diftrefs, we knew to be fo. But while LETTER X. *75 while under the deception, what miferies did we not feel ? What terrors are there, which did not then invade our bofoms ? what dread- ful apprehenfions, that did not then difturb our repofe ? Nor had we any other means of de- liverance than Jefus Chrift, revealed, known, and believed on. But when favoured with this grace, when made acquainted pvidi the fal- vation of Jefus, we could plainly perceive, that our former terrors were altogether ground- lefs ; being fimply the effects of ignorance and- unbelief, For days, or months, yea, poffibly for years, we were tormented with the guilty creations of diftempered fancy ; the terrifying coinage of an affrighted imagination. But yet, though the caufe was fictitious, the effects were real •, we were indeed unhappy, and the miferies which we profefied to feel, were unfeigned. Why may not this be the cafe with others for a longer period •, fince, before the Eternal, a thou- i;6 L E T T E R X. a thoufand years are but as one day r Wc have feen amongft men, who, from the fame caufe, have been all their life fubjefl to bon- dage, and to the fear of death • and yet, at their laft hour, have been given to under- ftand, that they had no caufe of fear, from any limitations in the love of God : no caufe from any deficiency in the falvation of Jefus, to afflifl their fouls for a moment : but, that in the times of their foreft diftrefs, their title was good, and their claim indifputable to the joy of their Lord. The cafe is exactly parallel with fuch who die in their fins, and continue in that miferable fufpence fpoken of before, until “ the. times of the rellitution of all things.” Thus, according to your defire, you have my thoughts, without referve, on the free- nefs, fulnefs, and extent of the great fal- vation. Was I aware of any dilhonour to Je- fus LETTER X. i7 7 fus Chrift our Lord, from the publication of thefe letters j of their being injurious to fociety, or hurtful to individuals, I would take care that they Ihould not extend beyond your pe- xufal. But, as the contrary appears to me to be true ; confcious of the uprigBtnefs of my motives, I am content they fnould be prin- ted and publifned : in order to which (hav- ing attentively read them) I defire you -would return them to me, as I have kept no copy thereof. I f it fhall pleafe God, our Saviour, to blefs what I have written, to the inftru-c- tion and confolation, though but of a few among men, I fhall have the reward I feek, and what will abundantly recompenfe me for all the reproaches unto which thefe letters may poflibly fubjedt me. 3 Ere- i;3 LETTER X. Brethren, farewel, take me with you into the Holieft, nor ever forget me before the throne of God and the Lamb, in whom, and for whofe fake, I am, Your Brother and Servant, J. R. i LET- t 179 ] LETTER XI. Dear Brethren, rri O finiffi, with my laft letter, our corref- pondence on the fubjedl of a general fal- vation, and all its relatives, was my fincere intention : bur, as you now afk me, What man- ner of perfons they ought to be who believe thefe things ? and folicit an anfwer ; I feel my pen inclined to comply with your defire, though aware of the difficulty of the undertaking. Between felf-righteoufnefs and profanenefs, the path is narrow j fo that there are but few Z 2 who LETTER XI. i So who find it : and fewer flill, who with an up- right perfeverance walk therein. The defeription of this path, and of the walk of the upright therein, will, as I conceive, contain a full anfwer to your letter ; and in par- ticular a folution of ycur leading queftion : by firewing what manner of perfons the worffiippers of Jefus ought to be, and in reality are, while they fupport that character. A determined foul, and a firm ftep are neceffary ; or men totter, flagger, Aide, and fall from the terra firma of the gofpei, into the fwamps and mires of felf-righteoufnefs on the one hand, or down the rocky precipice of pre- fanenefs on the other. There is a petition in the Pfilrns, which I can never Efficiently admire : thefe many years my foul hath adopted the words (as I believe) in their reafon and fpirit : and in all her afpirations and prayers to God her Saviour, makes not only a con- LETTER XL i Sr a conftant, but a neceffary and gofpel ufe of them : “ Reftore to me the joy of thy falvation, and uphold me with thy free Spirit.” In words, I eonfefs my poverty ; to fay what I conceive and feel in the ufe of this petition : How very poor, then, my explanatory attempts, com- pared with the gofpel majefty and ultimate fcnle of the facred text ! but yet fuffer me to contribute my mite. On reading this, who are converfant with my writings, will naturally recur to my glance on the fubjed, in a former publication : I am aware of it, I eonfefs it : the propriety, beauty, and fenfe of the words, compel me to repe- titions, and to difregard the imputation of tau- tology. By the joy of God’s falvation, I mean what the defpairing mariner feels, when floating on a plank, in the midft of a wide tempeftuous ocean, tormented with hunger and third, and expiring i 82 LETTER XI. expiring through fatigue : He is unexpectedly taken up by a fnip providentially directed into that path. Bv the joy of God’s falvation, I under- Hand what the condemned criminal feels, when dragged up from his cell, on the morning appoin- ted for him, to receive the wages of his ini- quity : he is furprized with a free and full par- don. But what are thefe when compared with the fpiritual and eternal ! By the joy of God my Saviour’s falvation, I mean, what that man feds, upon whofe vitals the never-dying worm has preyed ; in whofe bofom the quenchlefs flame was kindled •, when the blood of fprinkling fets him free. Oh ! what is then his joy ! who can defcribe it ? He is as a man who dreams, his heart is filled with laughter, and his tongue with finging. Freed from doubt, from guilt, from fear; and a» 3 LETTER XL 1 83 as the lily of the field, fo arrayed, that Solomon in all his glory could not compare with him : his joy is great •, v is joy infinitely furpafiing, what the increafe of corn, and wine, and oil, produces. In many hearts this joy rufhes with impetuous torrent ; regardlefs of prudential bounds, ic fwceps all before it : Thought, reafon, argu- ment, are fo deluged, that we can have no re- courfe to either ; but for a feafon paffively float upon the fvvelling tide. We read of the difciples of Jefus, that they wondered, and believed not for joy : this was the joy of his falvation, infinitely furpafiing their hope and expectation. That/iw, forrow t dijlrefs , fhould impede our faith, and prevent our believing, is not at all furprizing : but that joy Jhould do it ; joy, arifing from the manifeftation of the wifhed for, longed for, defired objeft ; is what fome have experienced, but what few can account for. Hope s 3 4 L E T T E R XI. Hope and fear mingle in every defire of the human heart ; the compound is neceflary to form and fupport a proper balance : for we fink as lead, or mount as a feather, in proportion to the impulfe and prevalence of thefe paffions. When fear predominates, and drags the foul down to bondage *, hope ftruggles for her de- liverance, and refcues her from defpair. Again, when hope is elevated with profpedt, and all her foul on tiptoe ; fear infinuates it may be a de- ception ; it is beyond a rational, and too tea great a felicity to be true. I The juftie of hope and fear, renders joy tu- multuous, and for a time prevents the mind deciding the grand queflion, Is it true ? Re- velation, the parent of hope, is in the affirmative, and peifuades men •, but the mifgiving human heart, foolifh and flow to believe, the origin of fear, is on the other fide of the queftion ; and fays, it is too good to be true ; yea it fays it, of what amounts to the plaineft demonflration. The LETTER XI. 185 The joy of his filiation, intends that happy iftate, where the tumult is over, and perfcdt love and peace have taken place. Where rea- fon and fpirit walk hand in hand, and the way of God with rnan is juftified. “ Reftore to me the joy of thy falvation,” is a petition not limited to the cry of a foul in diftrefs, as having loft the Comforter, and begging the reftoration of what it was once poffefled of ; but it extends to the prayer and demand of faith. That joy, which .. . ) u thou, my Lord, rny forerunner, and captain of my falvation, haft obtained through obedience and the fuffering of death : The joy which was let before thee, when thou ehduredft the crofs and defpifedft the fhame ; that joy I claim as my property : I had loft it, but thou haft recovered it, reftore it unto me : for thou art faithful and true. It is mine from thine own declaration ; for thou haft faid, “ The glory which thou haft given me, I have given them.” The joy of thy lalvation is mine, from the reafon and fpirit of thy undertaking : from thy kindred relation to me, the right of my redemption was thine ; A a from 1 86 LETT E R XI. from thy being found in falhion as a man, thou hadft the capability of humiliation to death, yea, even to the death of the crofs. In my name, nature, and perfon, thou engaged: thine heart, * to draw near unto God : thou haft fulfilled all righteoufnefs, thou haft trodden down ftrength : thou haftvanquifhed fin, and death, and hell, and haft called upon and required helplefs man to be of good chear •, inafmuch as thou haft overcome the world ; and aga : n, directing thy fpeech to us, “ This is the victory that overcometh the world, even your faith. Reftore unto me there- fore the joy of thy falvation, and uphold me with thy free Spirit. 5 * The joy of God our Saviour’s falvation, ren- ders all his ways, ways of pleafantnefs, and all his paths peace. What is the profelTed worfhip- per of jelus, without this joy ? A mere for- malist, who preaches from felfifh motives, who hears the word preached, reads, prays, and con- venes on divine fubjedts, from fentiment deftituce of affection : either adting from duty, as a Slave who LETTER XI. 187 who dreads the whip, or, as perfons under par- ticular diforders of the body, who, when refo- lute to be adtive, are obliged to offer violence to their feelings. For, in fuch cafes, the leaft movement feels irkfome, yea, unnatural ; and is not atchieved without a fentimental refolution ; and even then exercife is unpleafurable. The door grates upon its hinges, and the wheel drags upon its axle-tree for want of the oil of joy. But where the joy of his falvation is, the name Jesus is as ointments poured forth : yea, becaufe of the favour of his good ointments, the virgins love him. Then it is known that his fervice is perfedt freedom, and his fabbath a delight. Such manner of perfons the wor- fhippers of Jefus ought to he , and in reality are , while they fupport that charadler, by walking in the light, as he is in the light. But, though the joy of his falvation be fo neceflary to the confolation of the fons of God, yet the enjoyment is not without a careful -and A a 2 cautious iSS letter XL cautious watch kept up in the foul ; left our feelings fhould engage our attention, and divert the eye from Jefus. Thus, where we petition for the joy of his falvation, it immediately fol- lows, “ and uphold me with thy free Spirit.’* That Spirit which requires nothing of me, in or- der to my perfeverance in the joy of thy fal- vation. For, taught by experience, I know I can do nothing, I feel I am nothing ; unequal to the eafieft conditions, I pray to be upheld by thy free Spirit. That Spirit, the Comforter, who fpeaketh not of himfelf, of his own work, opera- tions, impulfes, and reformations, influencing us to gather with thefe : but inceftantly glorifies Jefus, who by receiving of the things that are his, and fhewing them unto us, invariably in- ftru&s and inclines us to gather with him. 44 Uphold me with thy free Spirit,” that Spi- rit who, while he cultivates and prepares the mind for the reception of truth, and pours the oil of joy, even the joy of thy falvation, abun- dantly into the foul j yet, with pointed finger and L E T T E R XI. 1S9 and irrefiftible perfuafion, converts all our atten- tion to the crofs : There, fays he, is the Be- loved, there is your God, ycur Saviour, your hufband, your brother, your friend : he is your wifdom, your righteoufnefs, your fandlification, and redemption : O ! he is your All in A1J. Let even your eye towards him be the eye of the chafte virgin. O God my Saviour, though I am fenfible that the joy of thy falvation is abfolutely necefTary to my comfort, and happinefs through life, and in thy worfhip, and therefore cannot but pray for it : yet fuffer me not to be in bondage to the moft fpiritual enjoyment ; let no plead ng frame, nor feeling of my foul, however heavenly it may be, take place of thy perfon, nor ever permit the joy of thy falvation to rival thy falvation itfelf. “ Therefore, uphold me with thy free Spirit.” It may poflibly be objedled, that fuch dif- fmdlions are needlefs niceties. — I reply, Real chriftianity hath its delicacies, which none are aware LETTER XI. 190 aware of, but fuch who know the fcriptures and the power of God. I mean to apply them to fuch only who believe what is contained in the former letters : and concerning whom you en- quire, where you afk me, “ What manner of perfons they ought to be who believe thofe things> ? ” I am fenfible that I am not yet in your path ; you had in your enquiry, an eye to demeanor and conduct, while I have been fpeaking of fomewhat feemingly foreign to the fubjett. But, before I begin to build, permit me to lay the foundation, and in excufe of my manner, to tell you — that that man’s condudl can never be right, whofe heart is wrong. Contrary to the common received opinion, I averr, that in proportion as men recede from the virtue and glory of the gofpel, and become guilty (laves to their paflions, they grow legal and felf-righteous. On LETTER XL 191 On the other hand, profanenefs and irreligion, in fueh who may be fuppofed to have once known the truth, take their rife from wifdom, faith and holinefs in their own conceit. When, you read this, poflibly you may cenfure if, as an odd conceit of mine. I confefs it wears fuch an appearance, yet it conOfts with truth, as I fhall have occafion to fnew. The chriilian conscience, I am perfuaded, will vouch for the truth of what I fay : for fays the chriftian, while I walked in the light, I loved my brother, and faw none occafion of offence, or (tumbling in him : I meafured to him, the fame meafure as I did to myfelf ; i. e. the free and full falvation of Jefus, without works of of righteoufnefs, as done by man. Wh'le I walked in the virtue and glory of the gofpel, unto which Jefus hath called us, by his life, death, and refurre&ion, all was light, love, liberty, and heavenly mindednefs. But when by means of feme irregular appetite, the grati- fication of fome luft, or paffion, not looking to 1 Jefus, LETTER XI. 192 Jefus, the author and finilher of our faich; guilt has been incurred, the fcene has imme- diately changed ; the glorious vifion vanifhes : Moles is read, the veil is upon the heart : thi- love, grace, and lenient genius of the gofpel,' have no longer their charms ; but are de!pifed, and forfaken, for the aufterity, rigor, and cen^ lure of the law. Here the mind undergoes a change equal to a figure ufed by an apoftle, “ The dog returns to his vomit, and the fow that was wafhed to her wallowing in the mire.” Under the fenfe ofguilr, compared by the lip of trutl^ to the gnawing worm ; it is natural for man to fly to his own repentances, prayers, and re- formations, for the ndrefs of prefent grievances, and for the reafon and ground of his future ex- pectations : infttad of applying to the Lamb of God, who taketh away the fin of the world, and to his precious blood, which cleanfeth from all fin. The mind and confcience being defiled, men L E T T E R XI. 193 men lofe their relijh for the grace of our Lord Jefus Chrift, and grow doubtful of its virtues, and by degrees of the authenticity of the gofpel. When I perceive the man, who once believed and rejoiced in the free falvation of Jefus, turn again to the law in fearch of perfection •, and from extolling the perfon, life and death of the Saviour, as the foie fource of his prefent happi- nefs, and the only foundation of his future hope and expectation ; I fay, when I perceive fuch a one fet up a talker for his own righteoufnefs, boifteroufly avowing, or (lily infinuating the utility, yea, the neceffity of humiliations, prayers, tears, reformations, attachment to ordinances, &c. growing devoutly auftere, and pioufly cen- forious *, I repeat, when I meet with fuch a character (which I often do) the words of the apoftle dill recur, te The dog to his vomit, and the fow that was wafhed to her wallowing in the mire.” I am perfuaded, that this character originates from the diflrefs of unbelief, and is the genuine offspring of a wounded confcience. B h Christ 194 LETTER XI. Christ and Belial cannot dwell together, nor can guilt and the gofpel inhabit the fame foul : where the gofpel is entertained, guilt can find no p’ace. But where the gofpel is hid, or, lofing its Ipiritual demonftration and power, dwindles into word only — there guilt obtains : men think with that Syrian, who fcoffingly afked. If the rivers of Damafcus were not preferable to the waters of Jordan ? In looking around me, I have obferved among mankind, that it is thought fufficient to patronize virtue and purity, without entering into the fpi- rit and practice thereof. A pious reflection, a compundtive figh, with a prayer in the evening, atones for the evil of the day, and hufties the worm to deep, under the notion of its being a child of grace. There are a few particulars in their catalogue of vices, which, if in the mod favorable felfilh partial conftrudtion, they chance to efcape, they fail not to number themfelves among the faints, and to look down upon their brethren. z ' The L E T T E R XL *95 The free gofpel which preaches falvation to helplefs man, without works of righteoufnefs done by him, is commonly accufed oflibertinifm.' But let me tell you, the law and human righteouf. nefs, have their libertines alfo : witnefs the re- ligious difputes of the day, as well as of ages pad. The greated patrons of human folinefs, yea, even the bold angelic aflertors of perfonal per- fection, are wife in their generation, as the chil- dren of this world : There is no cunning Height, or craftinefs, that ihey will not avail themfelves of, to give their adverfary the fall ; though they can confidently promife nothing to the public by it, nor to themfelves, except a little pelf, and the whidling of a name : for whom they pretend to overthrow, they confefs to be their fellow faints and fervants of Jefus. They alfo hold up to the public, in the character of the reprobate, perfons whom they never converfed with, nor even knew by face ; and in defence of their con- duct, appeal to the world for the truth of their B b 2 in- 1 96 LETTER XI. infinuations : chearfully admitting the accufer of the brethren himfelf, an evidence againft them. This is a pi&ure in miniature, of a felf-righ- teous, felf-holy libertine, a vile tranfgreffor, both of the law of Mofes and of Chrift. To do evil that good may come, is a maxim exploded with abhorrence by the apoftle, as in- compatible with chriftianity, and an abomination before God and our Saviour ; yet this abomi- nation is pra&ifed, even in the high places of the felf- righteous, and lies mingled with their offerings upon the altar. That men bite and devour one another, is certainly an evil : that they whifper, mutter, backbite, and flander, is evil : that they mifre- prefent, and uncover each others nakednefs be- fore the face of the fun, is undoubtedly an evil : but thefe and a thoufand more of like nature, are eafily accounted for, eafily anfwered, and the L E T T E R XI. l 97 the ftain wiped out, with this Tingle plea, “ Our aim is to do good.” Whom felf-righteous men mean to traduce, they make public prayer for : and when from rigid virtue, awful juftice, or an affebted fim- plicity of piety, they find it indifpenfible to tell God Almighty the crimes or infirmities of the culprit, they are extremely circumftantial, ex- cept it fuit their purpofe better, and the policy of the caufe requires, that they fhould pretend to a rod in referve •, which, but for their lenity, would chaftife the offender as with fcorpions : here a fomething infinuated to be highly cul- pable, muft be namelefs. Sometimes the accufation relates to matters of faith, and fometimes to manners : but error in matters of faith, the public are inclined to wink at. Therefore herefy without the fauce of corrupt manners, is but an infipid dilh in thefe days : add but the fauce with a high feafon- ing, the prieft and the peafant will feed with de- light : 198 LETTER XI. light: “ They eat up the fins of my people*” fays the prophet. Yea, fay you, but this relates to priefts of the Roman perfuafion, who derive advantages of riches and power, from the fins of the people. But I averr, it is true alfo of who call them- felves Proteftants, and particularly applicable to the greateft pretenders to holinefs among them. Amongst thefe, the foibles and infirmities of one man feeds, yea, fattens another : either as they reap confolation from comparifon, or by thefe Heps afcend to fuperiority. I have heard it re- ported of the holy author of the Saints everlafting Reft, that he had an inclination even to longing, to ferve up Dr. Crifp to himfelf, and the public, as a heretical difh of the firft relith : but to his great mortification, he found, after the moft cri- tical enquiry, that he could not with all his art, procure a proper fauce ; without which the difh would be unpalatable to much the greater part of LETTER XI. 199 of mankind : Hence, the pious complaint. That, but for Dr. Crifp’s purity of manners, they could eafily have refuted his dodtrine, and have held it up in fuch a light to the public, as would diveft it even of the appearance of truth, and its author of credit. O ! felf-righteoufnefs, what a Proteus art thou ! Nothing can be more frequent in the mouths of thofe gentry, than that, “ That man’s faith can never be wrong, whofe life is right.” Yet they mean this only to Arminians, Arians, Socinians, Deifts, Jews and Heathen. Among thofe, whofe life is fuppofed to be up- right, they entitle to the love and favor of God *, however difconfonant their faith may be to the facred fcriptures, yea, though they Hand charged in the latter, with having no faith at all : “ For all men have not faith.” But (fay you) do they not mean to apply it, as well to fuch who are on the other fide of the queftion ? nay, far, very far, are they from ap- plying 200 LETTER XI. plying it to a true diiciple of Jefus : however unqueftionable the uprightnefs of his life may be, yet its evidence for the truth of his faith, ihall not be admitted : nor its recommendation in the lead attended to ; as I have obferved in in the cafe of Dr. Crifp : and I may here add, in the cafe of the apoftle Paul himfelf : Paul, did I fay ! let me (till add, in the cafe of one greater than Paul, who fays, “ Which of you convinceth me of fin, and if I fpeak the truth, why do you not believe me ?” You will naturally afk, whence this bias, this abfurd partiality, fo palpable and glaring ? It originates from nature, by which man is a child of wrath, without hope, and without God in the world : the child of wrath, does not imply an objedt of the divine anger, or fury, refpedting the perfons of men, as fundry dream ; but re- lates to that enmity, and wrath againfl; God, and againft his holy child Jefus, wherewith fatan im- pregnated the human heart, when he fowed the evil feed ; of which the Saviour fpake, where he fays, LETTER XI. 201 fays, “ Ye are of your Father the devil, and the lulls of your Father ye will do.” Thefe lulls confift in enmity to Jefus Chrift, in particular to his free, full, and extended falvation of man- kind, without works of righteoufnefs as done by them. Naturally* we know nothing of this grace, we have no idea of it* and when we begin to hear and enquire, the father of ignorance and unbelief accuies it of deception, irrationality, and impollure j that it is dellructive to virtue, goodnefs, and holinefs. Nor need they, who are by nature and bias children of wrath, and [the feed of the ferpent, much perfuafion on this head : the prince of this world, when he cometh, Hill finds fomewhat in them. Such is the bias under which every human heart is born into this world, and there- fore we are all children of wrath, by nature: Ignorance , doubtfulnefs, unbelief, and enmity to Chr;fl and to his greac falvation, conliitute the intellectual feeling, and acting character of every child of Adam, while in the Hate of na- C c tore. 202 LETTER XI. ture ; without hope, and without God in the world. Nor (when every thought is brought in- to captivity to the obedience of Chrift) are we perfectly exempt from the afiaults of felf-righ- teoufnefs ; for, though felf-righteoufnefs may be no longer predominant, or the principle that fways the foul ; yet it inheres in the human heart, an evil feed, which, however diligently and carefully weeded, is not perfe&ly eradicated while we are in the body, “ This vile body mult be changed.” Where felf-righteoufnefs is allowed of, and every virtue and glory, and even falvation itfelf, are placed to that account ; it is by way of com- penfation for fin to expiate accumulated guilt, and to palliate infirmity. “ Without holinefs no man fhall fee the Lord.” Holinefs is abfo- lutely neceffary to our confolation, and to our confidence towards God. For, if our hearts condemn us, we have no confidence towards him. This receffary holinefs, men gather with divers means, and from different quarters. The chri- ftian LETTER XI. 203 ftian indeed gathers with Chrift, who of God is made unto us fanftification : Confcious of Chrift being his holinefs, he is fatisfied with him ; and as he is in Chrift, and Chrift in him, he ftands holy to God : without the confideration of his own righteoufnefs, which is according to the law, either in an aCtive or paftive.fenfe. Holy and without blame before God in love : unto this we were chofen in Chrift before the foundation of the world,” Eph. i. 4. True ho- linefs confifts in a conformity to the nature and will of God ; without which we cannot fee him : nor will his prefence (to us) contain the fulnefs of joy. Chrift is made of God unto us fanfti- fication : Chrift, including the people in himfelf, in all his doings and fufferings, fanftified him- felf, that he might fanCtify them : which he ef- fected by the offering up of his body once for all. Through the whole fceneof his humiliation, Chrift was confidered as the foie finner, whofe purgation, by adequate chaftifements, was the purgation of the whole : He, through his blood, C c 2 * being 204 L E T T E R XT. being a plenary propitiation for all : hence we read, when he had by himfelf purged our fins, he fat down. Holinefs, in the firft fenfe, as applicable to mankind, intends that ftate wherein Jefus Chrift hath placed us before the face of God : This is our holinefs in the divine account ; here the holy eye beholds us with pleafure, and we are entitled unto , and blefled with his complacency and delight. This is our legal meetnefs to be partakers (with the faints) of the glorious inheri- tance. But this , is true to them who believe not ; as righteoufnefs was to Abraham, when in uncir~ cumcifion : yet, when we come to the faith and obedience of the truth, then, what is true in Chrift, is true alfo in us. It is impofiible for me to mean a phyfical change ; as though na- ture ceafed to be itfelf, and the paftions no lon- ger fubfifted. But my meaning is, that Chrift dwells in the heart by faith, as made of God unto us, wifdom, righteoufnefs, fanfrification, and redemption ; that what is wrought and per- fected 2 LETTER XI. 205 fefted in him, as our furety and reprefentative, is revealed and manifefted in us : until the con- fidence anfwers to the gofpel report ; or to what is thus wrought in him, as face anfwers to face in a glafs. The prophet, as I take it, hath decided the queftion, refpe&ingdiftinftion between righteouf- nefs and holinefs, as perfected in Chrift for man- kind, without their aid, faith, or experience ; and the revelation of that grace in them : where he fays, “ The work of righteoufnefs is peace, and the effects thereof, quietnefs and afturance for ever.” From the knowledge of the former , proceeds the latter ; therefore, who would grow in grace, muft grow in the knowledge of our Lord and Saviour Jefus Chrift. The feriptures fpeak of faints, as being fuch in Chrift Jefus only, and not in themfelves , in their own virtues and righteoufneftes. The gofpel fhews us, what we are in Chrift, and what he is made of God unto us. In proportion to faith, and afturance, we appropriate him and his un- 20 6 LETTER XI. unfearchable riches ; as pertaining to us ; adding to faith, virtue ; and to virtue, knowledge ; and to knowledge, temperance ; and to temperance, patience; and to patience, godlinefs ; and to god- linefs, brotherly kindnefs ; and to brotherly kind- nefs, charity. For, if thefe things be in you, and abound, they make you that ye fhall neither be barren, nor unfruitful in the knowledge of our Lord Jefus Chrift. But he that lacketh thefe things is blind, and cannot fee far off, and hath forgotten that he was purged from his old fins. I am aware of what men have learned to fay on this fubjeft : they mean to patch the old gar- ment with pieces of new cloth ; by which means the rent is ftill made worfe : they mean, that thefe virtues and graces are to be perfonally ac- quired, in habit and practice, until their calling and election be made fure by means thereof. But I conceive, that all thefe virtues and graces are in Chrift, and are numbered among his unfearchable riches. When men have at- tained L E T T E R XI. 207 tained to the faith of our Lord Jefus Chrift ; to know that they are one with him, and he with them, and follow on to know their Lord ; then all the treafures of wifdom, and of knowledge, which are hid in him, open up to their view : and they are authorized to appropriate, what they apprehend in his riches and righteoufnefs : hence, from his immenfe treafures, they have faith, then add to their faith, virtue ; then knowledge, then temperance, then patience, godlinefs, brotherly kindnefs, and charity. “ Thus, receiving from his fulnefs, and grace for grace : until they all with open face, beholding, as in a glafs the glory of the Lord, are changed into the fame image, fromglory to glory, even as by the Spirit of the Lord.” Here, they are confcious of their being as Chrift is ; yea, even while they are in this prefent world, compafied about with infirmities, and ever confeffing, that in them, according to the flefh, there dwelleth no good thing. The apoftle, fpeaking of the holinefs of the true worfhippers, fays, that being once purged, they ,20 8 LETTER XI. they have no more confcience of fins ; and that they are made perfedt, pertaining to the confci- ence. But methinks I hear you complain, that I am not yet in your path : You afk me, whether the believer on Jefus has not fome mark, fome character, to diftinguifh him from fuch who believe not ? I reply, he has : Firft, he has an ear-mark. Nor is it an uncommon thing for a fhepherd to diftinguifh his fheep by an ear-mark. Under the difpenfation of Mofes, the fervant who (from his attachment to his mafter, or love to his wife and children, who were not to partake of his freedom) renounced his privilege of freedom from fervitude, had his ear bored with an awl : it was done in the pre- fence of the judges, to fignify, that it was his own choice, and that he was under none other com- pulfion than love, to abide in the family. It was done at his mailer’s door, implying, a de- termined refolution, and vow, to abide in the houle all the days of his life, to hear his mailer’s voice. LETTER XI. 217 voice and to do his will. Again, our Saviour, by the Pfalmift, fays, “ Sacrifice and offering thou didffc not defire, mine ears haft thou opened :** which opening of the ears, the apoftle to the Hebrews conftrues, doing the will of God. The great Shepherd alfo fays, te His fheep follow him, for they know his voice : and a ftranger will they not follow, but will flee from him : for they know not the voice of ftrangersd* I am aware of the pretenfions of all’ who call themfelves, or choofe to be called gofpel preachers, to the above character : All who are but nominally chriftian join in the fhout, “ We are his fheep, we know, we hear his voice, we follow him but the voice of a ftranger we neither hear nor follow. Yet, as the claimants are extremely various : perfectly oppofite in fed, difcipline, dodrine, and faith : they cannot all be worfhippers and followers of the true Chrift : many of them muft be hearers, and followers of the ftranger,- whom they profefs to difclaim. D d When 2 1 8 L E T T E R XI. When Mofes and Elias in their veftures of glory, attended the Saviour in the mountain of his transfiguration •, and there fpake with him, of his deceafe which he was to accomplilh at Jerufakm ; his difciples, whom he favoured with this blefied interview, heard the voice from heaven, faying, “ This is my beloved Son, in whom I am well pleafed ; hear ye him.” Hear him in preference to Mofes and Elias, whom ye were wont to hear : theirs was the miniftry of the Old Teftament, containing the dead and killing letter : but his is the miniftry of the New Teftament, which has the Spirit that giveth life. Hear the well-beloved Son, for in his deceafe accomplifhed at Jerufalem, the millions of Mofes and the prophets have their final end ; every predi&ion, promife, requifite, and threatening, contained in the law and prophets, are, in his death and refurreftion, executed, fulfilled, and accomplifhed. Beyond his death, there is no curfe; for he was made a curfe for us : in con- fequence LETTER XL S19 fequence of which, we are delivered from going down into the pit. Beyond his refurredlion, w« are not to look for the accomplifhment of pro- mifes : “For all the promifes in him, are yea, and in him. Amen.” Therefore, hear the fpeakings of his blood. Hear ye him in all particulars of his humi- liation : in his birth ; in his circumcifion ; in his toilfome life, his baptifm, falling, prayers, and temptation : in his agony and bloody fweat, in his tremendous, yet precious death and burial : in his triumphant refurreflion and afcenfion ; and in the coming of his witneffing Spirit. In all thefe Jefus fpeaks light, life, and immortality to man : in all thefe he afferts, and indifputably proves the love of God to his crea- tures ; free, rich, invaluable, unchangeable, everlafting : that their debts are paid, their crimes cancelled ; and that the hand-writing which was againft them, and which was con- trary to them, he has taken out of their way, and nailed it to his crofs. D d 2 , This 220 L E T T E R XI. This is that ear-mark, which diftinguifhes the fheep of our Saviour’s pafture : This is that teftimony, which all his true worftiippers attend to : nor is it from whim, paffion, fluctuating frame, or tranflent influence of the Spirit of truth himfelf, that they hear him ; but from prin- ciple, from choice, they know his voice and fol- low him. They follow him as their great Fore-runner, who went before to explore the dangerous pafs : where they perceive his track, they follow with- out fear : no open oppofition, hidden ambulh, nor lecret fnare have they there to fear. They are perfectly aifured, that he has not only, as their Fore-runner, minutely and critically examined every difficulty j but that, as the Captain of their falvation, he has removed them all out of their way, and has rendered their path to glory, fo direCt, To fee ure, that the wayfaring man , though a fool, fhall not err there'n. Thet LETTER XI. 221 They follow him as their Shepherd, on whofe watchful care they are dependant : no obftacle appals him, nor will he forfake them in the face of danger : but, from the experience which he learned by the things which he fuffered, from his knowledge, by which he juftifies many ; from his love, tendernefs, and power ; he con- tinues to be their Saviour, through all the dif- treffes of life : as he has already been, from every pain and penalty incurred through their offences ; by laying down his life for them. They follow him, not for the meat which perifheth, but for that which endureth unto ever- lafling life : by him they go in and out, and find pafture, and have that to eat which the world knows nothing of. But, probably, you will afk me. Do they not diftinguifh themfelves by following his footfleps ? Undoubtedly — theyfollow and appropriate every footftep which he hath trodden ; hence, what he is, what he hath done, fuffered, and obtained by 222 L E T T E R xi. by means thereof, is theirs : and as they are righteous in his righteoufnefs, fo are they holy in his holinefs : in his Sonfhip they have their adoption, and in his acceptance they have ever- lafting falvation. Possibly your meaning is, that the difciples of Jefus are capable of imitating him in fpirit and manner. This I cannot fubfcribe to, except ye call fire painted on the wall, an imitation of fire burning in the furnace •, or a pleafant pic- ture devoid of fpirit, reafon, and life, an imi- tation of ? nan, angel, &c. Yea, even thefe ap- proach their original, nearer, much nearer, than men or angels in their moft fpiritual imirations, can approach to the perfe&ions of Jefus, “ Be- hold, he putteth no truft in his faints, yea, the heavens are not clean in his fight. How much more abominable and filthy is man, who drinketh iniquity like water ?” The facred book fays, “ He charged his angels with folly and again, “To which of the angels has he faid at any time. Thou art my Son ?** and again, fpeak- LETTER XI. 223 \ I (peaking to the Son, “ Thou haft loved righ- teoufnefs, and hated iniquity •, therefore God, even thy God, hath anointed thee with the oil of gladnefs above thy fellows : Again, when he brought his firft begotten into the world, he commandedall the angels toworfhip him.” What then is man, who fays to the worm, Thou art my filter, and to corruption, Thou art my mother ; that he Ihould pretend to anfwer to the pattern, and in perfonal virtues to tread in the fteps of Je- fus ! Let every fuch confider the parable of the pharifee and the publican, who went up to the temple to pray ; the application is eafy. What can we, what muft we think, of fuch,’ who pretending to the Spirit and pra&ice of Je~ fus, are manifeftly the reverie ? Are we to ad*> mit of profeflion, in contradi&ion to fa£t ? By no means, my Brethren : let no man deceive you : when you fee the proud, the diftembler, the envious, the covetous, the malicious, turn ^ deaf ear to his profeflion of following the ex- ample 1 224 LETTER XT. ample of Jefus : in not believing fuch you will honor your Saviour. They will not follow the ftranger ; they know not his voice. “ Mofes verily was faithful in all his houfe, as a fervant ; for a teftimony of thofe things which were to be fpoken after : yet the fervant abideth not in the houfe for ever ; but the fon abideth for ever, and was counted wor- thy of more glory than Mofes ; inafmuch as he who builded the houfe, hath more glory than the houfe.” Chrift, and his gofpel, fuperfedes Mofes and his law ; therefore, the voice and lead of the latter are thofe of the ftranger, which the true worfhipper of Jefus will neither know nor follow. The ftranger may alfo intend the fuggeftions of corrupt nature ; which every true difciple of the Lamb is to turn a deaf ear to. We are Emply to attend to the revelation of God, which teaches us to “ reckon ourfelves dead indeed unto L E T T E R XI. 225 mnto fin, but alive unto God by Jefus Chrift our Lord.” Again : It may intend the devices of fatarjj which the chriftian cannot be fuppofed to be ignorant of j and therefore they will not hear the ftranger’s voice, nor follow his lead. It may alfo be underftood of fuch, who teach fof doftrines the commandments of men. Thefe the chriftian ear cannot relifh ; they are un- friendly to man : they are not the voice of the father, the brother, the lover ; but of the un- feeling ftranger, whom we will neither hear nor follow. The true worfhipper of Jefus ftands diftirri guilhed in his attachment to his Lord. “ To you who believe (fays an apoftle) he is pre- cious.” I will make a man, faith the Lord, more precious than fine gold, even a man than the golden wedge of Ophir. The gold of Ophir intends the gold of allies, or gold with- out drofs •, probably from a country fo fituated to the fun, that the cbymiftry of its beams, in conjunction with the dew of heaven, gilds the E e mount- 225 LETTER XI. mountains with fuch pure extractions from their bowels, as to need no artificial refinement, and therefore called the golden wedge of Ophir. Or, in another fenfe, it may intend the fpiric and fruit-of the facrifice. In the facred book, gold is a familiar emblem of fpiritual things, of durable riches and righteoufnefs, extracted from the Crucified upon the altar of his crofs, and with juft propriety, in my idea, called the golden wedge of Ophir, or of allies. As to the literal explication of the prophet, reflecting the overthrow and depopulation of Babylon j when a male inhabitant fhould be fo very rare, as to be eftimated more precious than fine gold, yea, than the golden wedge of Ophir. This, I fay, I wave (being to us perfectly un- interefting) for what more immediately con- cerns us. But however valuable and precious (as the golden wedge of Ophir) the fpirit and fruit of the 3 LETTER XL 227 the facrifice may be, yet the man Chrifl: Jefus is more precious (till : to all the benefits we re* ceive from his blood and death, the perfon of our glorious Lord is infinitely preferable. Chrifl:, in his perfon, is precious to the true worfhipper, above all the riches of his falvation. The nearer we approach the throne of God and of the Lamb, the more fully we come into the fpiritual life, the more fweetly we relifh, and fincerely join in, the new fong, “ Worthy is the Lamb,” &c. .Forgetting ourfelves, and all our own happi- nefles, we are caught up into the admiration of his perfon, as fairer than the fons of men : the beauty of holinefs, the Prince of the kings of •the earth. "Whin the fcriptures fpeak of the bleffed man, Chrifl: is intended : and when they fpeak of the miferable man, they {till mean Chrifl:. I am aware of the offence that this afiertion will give to many :; for here, when man would in- troduce himfelf under fome particular character, E e 2 Chiift LETTER XI: ' 22-8 Chrift is always in his way. Are you ambitious of the character of the blefied man, who walk- eth not in the counfei of the ungodly, nor jftandeth in the way of finners, not fitteth in the feat of the fcornful ? No fooner do you prefs towards the chair, but the gofpel Ihews you it is already filled with Jefus. Difappointed in your aim at the higheft character, under which you could claim the love and favor of God as your juft due ; you refolve for that of the miferable, as what will entitle you to the compaftion and mercy of your God : prefling on to that feat, not fufpediing a competition there j the Spirit of truth, with pointed finger, fhews you it already filled with Him, whofe counte- nance was marred more than any man’s, and his vifage more than the fons of men. What! fay you, is Jefus every-where ? is Jefus every thing ? is he the higheft ? is he the lowed ? is he the blefied ? is he the curled ? In- deed, rny brethren, he is : He fills all things j he is the firft, he is the laft, the beginning and the LETTER XI. 229 the end : O ! he is all and in all : and you, and I, are nothing but by him. This, my bre^ thren, is the glorious Man, more precious than the golden wedge of Ophir. Again, the true worshipper abides in 'the fimplicity that is in Chrift. Simplicity hath divers acceptations in common language, and even in the fcriptures : fometimes it intends filli- ijefs, foolifhnefs, indifcretion, &c. at other times, it implies finglenefs of heart, plainnefs of fpeech, plain dealing, and artlefs honefty; In the latter fenfe, the apoftle intends it : where he fays, “ in fimplicity and godly fincerity, not with flefhly wifdom, but by the grace of God, we have had our convention in the world ; and more abundantly to you-wards And again, Left your minds fnould be cor- rupted from the fimplicity that is in Chrift.’* Christianity, at prefent, refpedling faith and practice, feems to be ftripped of its fim- plicity ; and to have none other adornings, than the LETTER XI. 230 the trappings of human wifdom, and the inven- tions of men. Faith is now a fcience, unto which, none but men of extraordinary genius can attain. The poor fifhermen of ^Galilee would ftand no chance, in the prefent day, to come to the unity of the faith •, intricate, fpruce, and finical as it is : for, as it is fcientifically taught, the technical terms muft be firft gained, and applied with propriety, or whatever a man’s conceptions may be, he will not be confi- dered an adept in the faith. There are alfo faiths many, fuch as the faith of adherence, reliance, dependence, afiurance, and many others whofe names I have forgot. There are alfo many atts of faith, as the reflex aft, the direft aft, &c. It is alfo fuppofed that there are habits of faith, when faith itfelf is wholly dormant, or out of exercife. To the latter, fome impute what they call the final per- ieverance of the faints : and by this means ac- count for Peter’s continuing in the faith, even while he denied it. But you and I, brethren. are L E T T E R XT. 2 31 are unacquainted with thefe prodigious finefles* we are Ample enough to think that there is bu-: one faith ; and that no man has faith, longer than he has it : and that that faith which is not alive, is dead : and that our perfeverance and prefervation to eternal life, is in him and wholly depends upon him who fays, “ Becaufe I live, you fhall live alfo.’* As to what in the prefent day is called Prac- tical Chriftianity j with the fame tongue blefs they God, even the Father : and therewith curfe men, who are made after the fimilitude of God. Holy mortified faints of a long {landing, who have been long dead to the world, whofe con- vention is in heaven, and who have indeed one foot in the grave ; the eclat of whofe harveft- home, we have been taught to expedt, and look for ; when they fhould be gathered into the garner, as a Ihock of corn fully ripe : during thefe our expeditions, they have, in their lafi: moments as it were, been dabbling in politics ; ftudying hireling authors, and racking their in- ventions. 232 LETTER XL ventions, to prove the utility , and even the equity of oppreffion : and, under a pretended voice of peace and friendly advice, ftimulating to war and human blood-fhedding. O rare modern apoftles ! O rare praflical chriftianity ! Does not the above feed infidelity, and give men caufe to fay, that the chriftian profeffion is merely a farce ? Their pretended mafter (fays the objedtor), according to them, was holy, harmlefs, undefiled : and his difciples, particu- larly his minifters, profefs to walk in his foot- ileps : but we perceive them to be men of this world, fond of riches, honors, fame and power ; not in any degree fuitable to their profeffion. I am obliged to confefs, that, from an impartial view of the holy men of the day, they have juft grounds for their objection. The fpirituai worfhipper meddles not with politics, he delights not in war, his Mailer’s kingdom is not of this world : whatever nation his country may be at war with, it is impoffible for LETTER XL 233 for him to fad and pray for the definition of either : but that they fhould live in peace, con- cord, and, as brethren, together in unity, is the appetite of his foul : for that he hungers, thirds, and prays, according to the Spirit of his Saviour. This, my brethren, is chridian fimplicity. As to modern faith, who can comprehend it ? More judifications, and methods of ef- fecting them, have been found out in our days, than men or angels knew before : or than they who dand before the throne of God and the Lamb, will ever know. Yea, accord- ing to the prefent fydem, fuch architecture, fuch a building, is required of who would be thought a chridian, as Milton defcribss in his bridge : not fuch a one as Trajan built acrofs the Danube, or a bridge acrofs the Atlantic, from Great Britain to the American drand ; through which, though wide and deep, a bot- tom may be found : but a bridge over the F f bat- 234 L E T T E R XI. bottomlefs abyfs, in emulation of the Creator of all things, when on the empty air the earth be balanced well. v hat is not true, until it is believed, affords no foundation to build upon : it is drawing the line, or plummet, over chaos ; and laying the foundation upon fpace. And yet, that God loved us, and laid the iniqui- ties of us all upon Jefus, that Jefus died for cur fins, and put them away by the facrifice of himfelf ; though preached in the gofpel, is not (according to modern fyftems) true until it is believed. Thus man’s faith is made to give virtue and dignity to the blood of Jefus, and what renders it propitiatory for fin. Yea, Chrift himfelf is formed by faith, if we are to believe, that “ an unapplied Chrifl is no Chrift at all.” You and I, my brethren, cannot but per- ceive, that thefe diftir.dions are all calculated 3 to L e T T E R XI. 235 to render man coadjutant to the Almighty : that, as allies in the fight, they may divide the fpoil, and fhare the glory. But this, to us, is not only inadmiflible, but abhorrent : it Hands in airedl oppofition to the fimplicity that is in Chrift, wherein the true worfiiipper abides with joy and thankfulnefs. The fimplicity of falvation, which is in Chrift (as already hinted) intends a free and full falvation wrought in him according to the will, wifdom, and power of God : and, all without any virtues, pains, or penalties, by us perfonally atchieved, or endured : In the fimple, or implicit belief of this, as the re- velation, or word of God ; confifts the fim- plicity of the faith ; in the power and Ipi- rit of which the difciple of Jefus abides : not judging himfeif by himfelf, nor comparing himfelf with himfelf. This faith is one ; it cometh by hearing, and hearing by the word of God. It gathers not from man’s doings, fuf- 2 3 <> LETTER XL fufferings, frames, nor feelings ; but fortifies itfelf wholly in the faithfulnefs cf God, and refls itfelf upon his word. And this it does at all times, and in every condition cf the heart. “ Faith is the evidence of things un- feen, and the fubftance of things hoped for.” tc Although the fig-tree fhall not blolfom, neither ihall the fruit-tree be in the vines j the labour of the olive fnall fail, and theitfieids (hall yield no meat ; the flock fhall be cut off from the fold, and there fhall be no herd in the flails ; yet will I rejoice in the Lord, I will joy in the God of my falvatlon.” The faith ofdChrift hath alfo a fimplicity of manners ; the fpirit and power of that gofptl, which the true worfhipper believes, inftrufts and influences him to confider all mankind as his brethren : hence he cannot ivijh evil to his neighbour, much Ie r s can he deflgnedly injure him. To 237 L E T T E R XI. To follow peace with all men, is his fcnt!- merit, aim, and defire : knowing that Chrift his Saviour gave himfelf a ranfom for all, to be teftified in due time, 'Brethren, farewell. Your Brother and Servant, (for C brill’s fake) • « k f J. R. finis, * Hr