LIBRAEY OF THE Theological Seminary, PRINCETON, N. J. ^BX 5037 -S36 1810 v. 5 , Scott, Thomas, 1747-1821 Theological works E THEOLOGICAL WORKS, PUBLISHED AT DIFFERENT TIMES, AND NOW COLLECTED INTO VOLUMES. VOL. V. Digitized by the Internet Archive in 2014 https://archive.org/details/theologicalworks05scot_0 THEOLOGICAL WORKS, PUBLISHED AT DIFFERENT TIMES, AND NOW COLLECTED INTO VOLUMES. BY THOMAS ^COTT, RECTOR OF ASTON SANDFORD, BUCKS. VOL. V. ESSAYS ON THE MOST IMPORTANT SUBJECTS IN RELIGION. FIRST AMERICAN EDITION. PHILADELPHIA: PRINTED FOR WILLIAM W. WOODWARD, CORNER OF SECOND AND CHESNUT STREETS. 1810.' / CONTENTS 01 THE FIFTH VOLUME. ESSAYS ON THE MOST IMPORTANT SUBJECTS IN RELIGION. ESSAY I. PAGE On the Divine Insfiiratian of the Holy Scri/itures - 5 ESSAY II. Gn the importance of revealed truth; the duty of reading the Scriptures; and the manner in -which they should be read ----- 27 ESSAY III. On the Scriptural Character of God ... 46 CONTENTS. ESSAY IV. A brief exposition of the Ten Commandments, as comfiri~ sing the substance of the Moral Law ... 64 ESSAY V. On Man's situation, as a Sinner, in the present world 94 ESSAY VI. On the Deity of Jesus Christ - - - - 111 ESSAY VII. The Doctrine of Christ's Deitij shewn to be essential to Christianity: and some objections to the doctrine briefly answered - - - - - 136 ESSAY VIII. On the nature and design of the Mediatorial Office, sus- tained by the Lord Jesus Christ - - - 158 ESSAY IX. On ike Merits and Atonement of Christ - - 175 ESSAY X. On the Exaltation of Christ, and his Appearance in the presence of God in our behalf - - - - 196 ESSAY XI. On Justification - - - - 215 CONTENTS. ESSAY XII. On Regeneration , - - - - - 238 ESSAY XIII. On the Personality and Deity of the Holy Spirit; with some thoughts on the Doctrine of the sacred Trinitij 256 ESSAY XIV. On the Gifts and Influences of the Holy Spirit _ - 277 ESSAY XV. On the uses of the Moral Law, in Subserviency to the Gos- pel of Christ - - - - 297 ESSAY XVI. On the Believer's Warfare and Experience - - 316 ESSAY XVII. On the Privileges enjoyed by the True Believer - 334 ESSAY XVIII. On the disposition and character, peculiar to the true Be- liever - 353 ESSAY XIX. The Subject continued - 370 ESSAY XX. On the Believer's Attention to relative Duties - 394 CONTENTS. ESSAY XXI. The subject continued - 409 ESSAY XXIL On the Christian's Improvement of his Talents - 430 ESSAY XXIII. On Prayer - - - - - 448 ESSAY XXIV. On Baptism, and the Lord's Supper - - 467 ESSAY XXV. On the state of separate Spirits; the Resurrection of the Body; Judgment and Eternity r 485 ESSAYS THE MOST IMPORTANT SUBJECTS IN RELIGION. The Sixth Edition. To the Law and to the Testimony: if they sfieak not according to this word it is because there is no light in them. Is. viii. 20, Vol. V. B PREFACE. ' JL"* HE original design of this compendious work was, in sonic respects, different from the direction which it took durin the course of its publication. The author intended, by a series of Essays, each comprised in a single number, to guard the minds of young people especially, against the infidelity and scepticism of modern times, as well as to give a distinct view of the grand peculiarities and excellent tendency of genuine Christianity. He purposed, not' to be strictly methodical, argumentative, or sys- tematic^ but to treat a variety of subjects in a familiar, easy, and engaging manner. The attempt, however, soon convinced him, that he had not the requisite talents for Essays of this de- scription; and that he must leave it to persons of a more versa- tile and happy genius; to furnish that species of publication which seems most suited to the present circumstances, and best adapted to the taste of modern readers. As, however, the Essays first published met with great en- couragement, and had considerable circulation, he proceeded on the plan to which he found himself most competent: and, without the least previous design, he at length completed, ac- cording to his views, a compendious System of the Christian Religion. In the present edition, great pains have been bestowed, in correcting the inaccuracies of the style; in rendering perspi- cuous such passages, as had been left rather obscure from re- gard to brevity; in giving energy to some arguments which had not been stated in their full force; and in placing several illustrations to greater advantage. Peculiar care has likewise been taken to render the scriptural references and quotations rKEFACE. accurate; and further proof, from the sacred oracles, has fre- quently been adduced, in support of the conclusions which had been formed: a correct and copious Index, for the conveniency of the reader, has also been annexed. The work, thus revised, the author commends to the candour of the publick, from which it has already met with a favourable reception: and he earnestly begs the prayers of all pious Chris- tians, for the divine blessing on this attempt; and on all his other feeble endeavours to spread the knowledge of the bles- sed gospel of God our Saviour, and to excite and direct believ- ers to adorn that holy doctrine by their whole conduct and con- versation. ESSAY I. On the Divine Inspiration of the Holy Scriptures. It is manifest to all who seriously reflect on the pow- ers and propensities of human nature, that we are formed capable of religion, and have an inward con- sciousness that we ought to worship some superior Being, on whom our safety and happiness depend: but at the same time, the state of the world, in all places where the Bible has not been known, unanswerably proves, that we are incapable of discovering for our- selves, a religion which is wrorthy of God, suited to our wants, and conducive to our true interest. The shortness of life also, and the reasonable persuasion that men in general entertain of a future state, concur to show that our grand concern lies in another world. Yet uncertainty and perplexity, nay, palpable error and absurdity, have ever encumbered men's reasonings and conjectures on these important subjects. Even at Athens, Jehovah was "the unknown God,"* and all beyond the grave was an unknown world. * Acts xvii. 23. 6 ON THE DIVINE INSPIRATION The wisest of the Pagans, therefore, considered a revelation from the Deity as exceedingly desirable in order that bewildered mortals might iearn the way , in which they could worship him with acceptance and be happy; and some of them entertained hopes, that biich an inestimable favour would at length be vouchsafed. Indeed confused expectations of this kind have been common in the world; as is manifest from the recep- tion that hath been given to pretended revelations, which otherwise could not have obtained credit and currency. Various impositions, in this important concern, have been detected by careful investigation: and there is but one book in the world, in behalf of which, as a divine revelation, any thing even plausible can be ad- vanced. This has stood the test of ages and undergone the most severe scrutiny; and the more carefully serious enquirers have examined it, the fuller conviction have they obtained of its divine authority. No one now ven- tures forth as an avowed, sober, and manly adversary, to dispute its claim in the open field of fair argument: yet few in comparison are practically convinced, that it is the unerring word of God; and an increasing number of objectors perplex themselves and others, by discovering supposed inconsistencies and unimport- ant difficulties; or by setting up their own reasonings and imaginations in opposition to its doctrines, and making that disagreement a ground of hesitation or re- jection. So that scepticism, and a partial, frivolous, disingenuous, carping infidelity have become exceed- ingly common; the minds of young persons especially OF THE HOLY SCRIPTURES. 7 are thus poisoned; great pains are taken to disseminate these cavils and objections, (though they have been solidly answered again and again;) and those persons are treated as weak enthusiasts, or irrational bigots, who simply believe the Scriptures as the sure testi- mony of God. It may, therefore, be seasonable to state, with all possible brevity, some of the most conclusive reasons, by which reflecting men have been induced to submit to the authority of the Bible, and to believe that it is a revelation from the God of truth. By the divine Inspi- ration of the holy Scriptures, I mean, ' Such an im- 4 mediate and complete discovery, by the Holy Spirit * to the minds of the sacred writers, of those things ' which could not have been otherwise known; and ' such an effectual superintendency, as to those mat- ' ters which they might be informed of by other means, ' as entirely preserved them from error, in every par- ' ticular, which could in the least affect any of thedoc- ' trines or precepts contained in their books.' Every proposition, therefore, is to be considered as the sure testimony of God, in that sense according to which it is proposed as truth. Those facts occurred, and those words were spoken, as to the import of them, and the instruction to be deduced from them, which there stand recorded; but we must judge concerning the morality of men's actions, and the truth of their senti- - ments, by the preceptive and doctrinal parts of the Scriptures. Nor does it at all invalidate the complete inspiration of the sacred writers, to allow that they ex- pressed themselves in common language, and wrote of 8 ON THE DIVINE INSPIRATION things as men generally spoke of them, rather than according to philosophical exactness, or in the style that was used in the schools of the learned during the ages in which they lived. Supposed or unimportant errors, or inaccuracies of expression, in such things, are not in the least inconsistent with that entire divine inspiration of which we speak; for the Scriptures were not written to render us exact philosophers, or to in- struct us in ancient history and geography, but to " make us wise unto salvation." Nor do the few im- material mistakes, which in a long course of years have crept in, through the errors of transcribers, create any difficulty or uncertainty to the humble and teachable enquirer: though they frequently give occasion to the self-sufficient to cavil and object; for the " Lord taketh the wise, in their own craftiness." And let it be well considered, that it is perfectly futile and absurd for any man to dispute against the reasonableness of the doctrines, the credibility of the facts, or the justice of the divine dispensations, as stated in the Bible; while he finds himself unable to answer the plain arguments, which are adduced to prove the whole to be the word of God. Where the premises are undeniable, and the deductions unavoid- able, obstinacy and self-conceit alone will persist in in- credulity; and ridicule, reviling, subtle insinuations, or witty sarcasms, are, in such a case, certain indications of a proud and bitter enmity to the truth itself. If then the arguments, that shall be adduced, be sufficient to establish the divine authority of the Scriptures, I trust the reader will recollect, that, as a reasonable and Of1 THE HOLY SCRIPTURES. 9 accountable creature, he is bound to study, believe, and obey them; and to make them the rule and stand- ard of all his principles, affections, and conduct. These things being premised, 1 observe — I. That vast numbers of wise and good men, through many generations and in distant countries, have agreed in receiving the Bible as a divine revelation. Many of them have been noted for seriousness, erudition, pe- netration, and impartiality in judging of men and things. With much labour and patient investigation, they de- tected the impostures by which their contemporaries were duped: yet the same assiduous examination con- firmed them in believing the Bible to be the word of God; and induced them to recommend it, living and dying, to all others, as the source of wisdom, hope, and consolation. In this view, even the tradition of the church has much weight: for, whatever abuse has been made of the term, by such as generally were no part of the true church; yet the whole company of those, who have worshipped the living God in spirit and truth, ("including them who ventured and laid down their lives for conscience' sake, and who were the most pious, holy, and useful men in every age,) having unani- mously concurred in handing down to us the Scrip- tures as a divine revelation, and having very little dif- fered about the books which constitute that sacred de- posit, must be allowed to be a consideration of great importance. And 1 cannot but suppose, that if a being of entire impartiality, of a sound mind, and u Uoiy dis- Vol. V. C 10 ;)M THE DIVINE INSPIRATION position, should be shew n the two companies, of those who have received, and those who have rejected, the Scriptures; and should compare the seriousness, learn- ing, patient investigation of truth, solid judgment, holy lives, aiid composure in a dying hour, (without un- manly terror or indecent levity,) of the one company, with the character and conduct of the other, he would be induced to take up the Bible with profound vene- ration, and the strongest prepossession in its favour. II. The agreement of the sacred writers among themselves is another cogent argument of their divine inspiration. Should an equal number of contempo- raries, of the same country, education, habits, profes- sion, natural disposition, and rank in life, concur in writing a book on religious subjects as large as the Bible, each furnishing his portion, without comparing notes together; the attentive reader, whose mind has been long inured to such studies, would be able to discover tome diversity of opinion among them. But the penmen of the scripture succeeded each other, during the term of fifteen hundred years: some of them were princes and priests, others shepherds and fishermen; their natural abilities, education, habits, and employments, were exceedingly dissimilar; they- wrote laws, history, pro- phecy, odes, devotional exercises, proverbs, parables, doctrines, and controversy; and each man had his dis- tinct department: yet they all exactly coincide in the exhibition which they give us of the perfections, works, truths, and will of God; of the nature, situation, and obligations of man; of sin and salvation; of this world OF THE HOLY SCRIPTURES. and the next; and in short of all things connected with our duty, safety, interest, and comfort, and in the whole of the religion inculcated by them. They all were evidently of the same judgment; all aimed to establish the same principles, and applied them to the same practical purposes. Apparent inconsistences will in- deed perplex the superficial reader, but they will van- ish upon a more accurate investigation; nor can any charge of disagreement, among the writers of the Bible, be substantiated: for it can only be said, that they related the same facts with different circumstance;; which are perfectly reconcileable; and that they gave instructions suited to the persons whom they addressed, without systematically shewing the harmony of them with other parts of divine truth. They wrote not by concert, and bestowed no pains to avoid the appear- ance of inconsistency: yet the exact coincidence, thnt is perceived among them by the diligent student, is most astonishing, and cannot be accounted for on any- rational principles, without admitting that they wrote " as they were moved by the Holy Ghost." To this we may add, that the scriptural history ac- cords, in a wonderful manner, will: the most authen- tick records which remain, of the events, customs, and manners of the countries and ages to which it stands related. The rise and fall of empires, the revo- lutions that have taken place in the world, and the grand outlines of chronology, as mentioned or referred to in the scriptures, are coincident with those stated by the most approved ancient writers: whilst the pal- pable errors in these respects, detected in the apoerv- 12 ON THE DIVINE INSPIRATION phal books, constitute one of the most decisive reasons for rejecting them as spurious. The history of the Bible is of far greater antiquity than any other records extant in the world: and it is remarkable, that in nu- merous instances it shows the real origin of those ab- surd fables, which disgrace and obscure all other his- tories of those remote times; which is no feeble proof, that it was derived from some surer source of infor- mation than human tradition. III. The miracles, by which the writers of the Scriptures confirmed their divine mission to their con- temporaries, afford us also a most convincing proof in this matter. The accounts of these miracles may be evidently shewn to have been published, very soon after the time, and at the places, in which they were said to have been wrought in the most conspicuous manner, and before vast multitudes, enemies as well as friends: yet thispublick challenge never called forth any man to deny that they were really performed; nor was an attempt of this kind ever made till long after- wards. Can any man of common sense think, that Moses and Aaron could possibly have persuaded the whole nation of Israel, that they had witnessed all the plagues of Kgypt, passed through the Red Sea with the waters piled on each side of them, gathered the manna every morning; and seen all the wondersrecord- ed in their Tiistory, had no such events taken place? If then, that generation could not thus be imposed on, when could the belief of these extraordinary transac- tions be palmed upon the nation? Surely, it Mould OF THE HOLY SCRIPTURES. 13 have been impossible in the next age, to persuade them that their fathers had seen and experienced such wonderful things, when they had never before heard a single word about them in all their lives; and when an appeal must have been made to them, that these were things well known among them! What credit could have been obtained to such a forgery at any subsequent period"? It would have been absolutely necessary, in making this attempt, to persuade the people, that such traditions had always been current among them; that the memory of them had for ages been perpetuated by days and ordinances, observed by all the nation; and that their whole civil and religious establishment had thence originated: and could this possibly have been effected if they all knew that no such memorials and traditions had ever before been heard of among them? — The same might be shown concerning the other miracles recorded in Scripture; especially those of Christ and his apostles: and it might be made evident that the man, who denies that they were actuallv per- formed, must believe more wonderful things without any evidence, than those are which he rejects, though established by unanswerable proof. But brevity will only allow me to insist on one miraculous event, viz. the resurrection of the Lord Jesus: for this being once proved, the substance of the whole Scripture is evin- ced to be a divine revelation. His doctrine and and au- thority establish the authenticity of the Old Testament, and the witnesses of his resurrection wrote the New Testament. Almost all human affairs are conducted by testi- 14 ON THE DIVINE INSPIRATION mony: the occurrence of two or three unexceptiona- ble witnesses is sufficient to prove any fact, that is in its own nature credible: and the resurrection of a dead person, by Omnipotence, and for the most important purposes, cannot reasonably be deemed incredible. The ancient prophets had predicted the resurrection of the Messiah;* and indeed every pre-intimation of his glorious and perpetual kingdom, when compared with the prophecies of his suffering and death, implied that he would rise again from the dead. His very ene- mies knew, that he had foretold his own resurrection within three daysy and they took precautions accord- ingly: yet the body was gone, and they could give no rational account what was become of it. The whole authority was vested in them, and their reputation was deeply concerned: yet they rather chose to bear the open charge of the basest murder and prevarication imaginable, than to excite any further enquiry, by bringing either the soldiers who guarded the sepulchre, or the disciples who were said to have stolen the body, to a publick trial, though they had the latter in their custody. The eleven apostles (to whom a twelfth was soon added,) were a sufficient number of competent witnesses: being men of plain sense and blameless lives, they could not but identify the person of their Master whom they had so long attended; they unani- mously testified, that they had received the fullest as- surances of their senses to his resurrection, and at *Ps. xvi. 10. Is. liii. 10—12. OF THE HOLY SCRIPTURES. 15 length beheld him ascend up towards heaven, till he was received out of their sight; and they persisted invariably in this testimony for many years. They were evidently intimidated to a great degree by the crucifixion of their Lord, and backward to credit his resurrection; and they could have no possible secular motive to invent and propagate such a report; for, ig- nominy, sufferings, and death must be the probable consequences of espousing the cause of one, who had been crucified as a deceiver. In all other things, they appeared simple, upright, holy men: yet, if in this they deceived, the world never yet produced a com- pany of such artful and wicked impostors; whose schemes were so deeply laid, so admirably conducted, and so extensively and permanently successful. For they spent all the rest of their lives in promoting the religion of Jesus, renouncing every earthly interest, facing all kinds of opposition and persecution, bearing contempt and ignominy, prepared habitually' to seal their testimony with their blood; and most of them actually dying martyrs in the cause, recommending it with their latest breath as worthy of universal accepta- tion.— It is likewise observable, that when they went forth to preach Christ as risen from the dead, they were manifestly changed, in almost every respect, from what they had before been; their timidity gave place to the most undaunted courage; their carnal prejudices vanished; their ambitious contests ceased, their narrow views were immensely expanded, and zeal for the ho- nour of their Lord, with love to the souls of men. 16 ON THE DIVINE INSPIRATION seem to have engrossed and elevated all the powers of their mind. — There were also many other competent witnesses to the same great event, even to the num- ber of five hundred; these too concurred in the same testimony to the end of their lives; and neither fear, nor hope, nor dissension among themselves, induced so much as one of them to vary from the tes- timony of the rest: nay, the very apostates from Chris- tianity, however malignant, never openly charged the apostles with an imposition in this respect. A more complete human testimony to any event cannot be ima- gined: for if our Lord had shown himself, " openly to " all the people" of the Jews, and their rulers had per- sisted in rejecting him; it would rather have weakened than have confirmed the evidence: and if they had una- nimously received him as the Messiah, it might have excited in others a suspicion, that it was a plan con- certed for aggrandizing the nation. But God himself was also pleased to add his own tes- timony to that of his servants; conferring on them the gifts of the Holy Spirit, and enabling them to impart the same miraculous powers to others, by the laying on of their hands. Thus the number of witnesses con- tinually increased, the testimony was more widely dif- fused, and no enemy could deny that they, who at- tested Christ's resurrection, performed most stupen- duous miracles.* In consequence of this, the unlet- tered, unarmed, and despised preachers of a crucified * Acts iv. 13—16. OF THE HOLY SCRIPTURES. 17 and risen Saviour, prevailed against all the combined power, learning, wealth, superstition, and wickedness of the world, till Christianity was completely establish- cd upon the ruins of Judaism and Pajan idolatry! — Here again, it may be demanded, when could the belief of such transactions have been obtruded on mankind, if they had never happened? Surely not in the age, when they were snid to have been witnessed by tens of thousands, who were publickly challenged to deny them if they could! not in any subsequent age; for the origin of Christianity was ascribed to them, and mil- lions must have been persuaded, that they had always be- lieved those things, which they had never till that time so much as heard of! We may then venture to assert, that no past event was ever so fully proved as our Lord's resurrection: and that it would not be half so preposterous to doubt, whether such a man as Julius Caesar ever existed, as it would be to question whether Jesus actually arose from the dead. — What then do they mean, who oppose some little apparent variations in the account given of this event by the four Evange- lists, (which have repeatedly been shown capable of an easy reconciliation;) to such an unparalleled complica- tion of evidence that it did actually take place? IV. The prophecies contained in the sacred Scrip- tures, and fulfilling to this day, prove them to be di- vinely inspired. These form a species of perpetual mi- racle, which challenges the investigation of men in every age; and which, though overlooked by the care- Vol. V. D 18 ON THE DIVINE INSPIRATION less and prejudiced, cannot fail of producing convic- tion proportioned to the attention paid to them. The prophecies of the Messiah, which are found in almost all the books of the Old Testament, when compared with the exact accomplishment of them, as recorded in the authentick writings of the Evangelists, abun- dantly prove them to have been written under the guidance of the Holy Spirit: whilst the existence of the Jews, as a people differing from all others upon the face of the earth, and their regard to these writings as the sacred oracles handed down from .heir progenitors, sufficiently vouch for their antiquity; though further proof in abundance is at hand, did brevity allow me to insist upon it. According to the predictions of these books, Nineveh has been desolated;* Babylon "swept " with the besom of destruction;''! Tyre is become a place to dry fishing nets in:i and Egypt " the basest " of the kingdoms," which has never since been able " to exalt itself among the nations. These and many other events, fulfilling ancient prophecies so many- ages after they were delivered, can never be accounted for, except by allowing, that He, who sees the end from the beginning,' thus revealed his secret purposes, that the accomplishment of them might prove the scriptures to be his word of instruction to mankind. In like manner, there are evident predictions inter- woven with the writings of almost every penman of * Nahum i. ii. iii. t Isaiah xiii. xiv. J Ezek. xxvi. 4, 5. § Ezek. xxix. 14, 15. OF THE HOLY SCRIPTURES. 19 the New Testament, as a divine attestation to the doc- trine contained in them. The destruction of Jerusalem, with all the circumstances predicted in the evangelists, (an account of which may be seen in Josephus's His- tory of the Jewish wars,) the series of ages, during which that city hath been " trodden under foot of the " Gentiles;" the long continued dispersion of the Jews, and the conversion of the nations to Christianity; the many anti-christian corruptions of the gospel; the superstition, uncommanded austerities, idolatry, ty- ranny, and persecution of the Roman hierarchy; the division of the empire into ten kingdoms; their con. currence during many ages to support the usurpations of the church of Rome; and the existence of Christiani- ty to this day amidst so many enemies, who have used every possible method to destroy it; when dili- gently compared with the predictions of the New Testament, do not come short of the fullest demon- stration which the case will admit of, that the books containing them are the unerring word of God. V. Only the Scriptures (and such books as make them their basis) introduce the infinite God speaking in a manner worthy of himself, with simplicity, ma- jesty, and authority. His character, as there delineated, comprises all possible excellence without any inter- mixture; his laws and ordinances accord to his per- fections; his works and dispensations exhibit them; and all his dealings with his creatures bear the stamp of infinite wisdom, power, justice, purity, truth, good- ness, and mercy, harmoniously displayed. The de- 20 ON THE DIVINE INSPIRATION scription there given of the state of the world and of human nature, widely differs from our ideas of them; yet facts unanswerably prove it to be exactly true. The records of every nation, the events of every age, and the history of every individual, confute men's self-flattery- in this respect; and prove that the writers of the Bible knew the human character, better than any philosopher, ancient or modern, ever did. Their account teaches us what men are actually doing, and what may be expected from them: whilst all who form a different estimate ot human nature find their princi- ples inapplicable to facts, their theories incapable of being reduced to practice, and their expectations strangely disappointed. The Bible, well understood, enables us to account for those events, which have appeared inexplicable to men in every age: and the more carefully any one watches and scrutinizes all the motives, intentions, imaginations, and desires of his own heart, for a length of time; the clearer will it ap- pear to him, that the Scriptures give a far more just account of his disposition and character, than he him- self could have done. In short, it is capable of the fullest proof, that man is such a being, and the world in such a state, as the Bible describes: yet multiplied facts, constant observation, and reiterated experience, are insufficient to convince us of it, till we first learn it from these ancient records; and then, comparing all that passes within and around us with what we there read, we become more and more acquainted with our own hearts, and established in the belief of the divine original of the scriptures. OF THE HOLY SCRIPTUUES. 21 The mysteries contained in scripture rather confirm than invalidate this conclusion; for a pretended revela- tion without mystery would confute itself. Incompre- hensibility is inseparable from God, and from all his works, even the most inconsiderable, as the growth of a blade of grass. The mysteries of the scriptures are sublime, interesting, and useful;jthey display the divine perfections, lay a foundation for our hope, and incul- cate humility, reverence, love, and gratitude. What is incomprehensible must be mysterious: but it may be intelligible as far as revealed; and though it be connect- ed with things above our reason, it may imply no- thing contrary to it. So that, in all respects the contents of the Bible are suited to convince the serious en- quirer, that it is the word of God. VI. The tendency of the scriptures constitutes another unanswerable proof. Did all men believe and obey the Bible as a divine revelation, to what conduct would it lead them? and what would be the effect on society? Surely, repentance and renunciation of all vice and immorality, joined with the spiritual worship of God in his ordinances, faith in his mercy and truth through the mediation of his Son, and all the fruits of the Holy Spirit, as visible in the life of every true be- liever, would form such characters, and produce such ef- fects, as the world has never yet witnessed. Men would then universally do justice, speak truth, shew mercy, exercise mutual forgiveness, follow after peace, bridle their appetites and passions, and lead sober, righteous, and godly lives. Murders, wars, bitter contentions, 22 ON I HE DIVINE INSPIRATION , cruel oppressions, and unrestrained licentiousness, would no more desolate the world, and fill it with misery; but righteousness, goodness, and truth would bless the earth with a felicity exceeding all our present conceptions. This is, no doubt, the direct tendency of the scriptural doctrines, precepts, motives, and pro- mises: nothing is wanting to remedy the state of the world, and to fit men lor the worship and felicity of heaven, but that they should believe and obey the Bible. And if many enormous crimes have been com- mitted, under colour of zeal for Christianity; this only proves the depravity of man's heart: for the scripture, soberly understood, most expressly forbids such prac- tices; and men do not act thus, because they duly re- gard it, but because they will not believe and obey it. The tendency of diese principles is exhibited in the characters there delineated; whilst the consistency between the doctrines and precepts of Scripture, and the actions of men recorded in it, implies another ar- gument of its divine original. The conduct of ungodly men, as there related, entirely accords with the abstract account given of human nature: and it appears that believers conducted themselves exactly in that man- ner, which the principles of the Bible might have led us to expect. They had like passions with other men; but they were habitually restrained and regulated by the fear and love of God, and by other holy affections. Their general behaviour was good, but not perfect; and sometimes their natural proneness to evil broke out, and made way for deeper humiliation and bitter OF THE HOLY SCRIPTURES. 23 repentance: so that they appear constantly to have per- ceived their need of forgiveness and divine assistance; to have expected their felicity from the rich mercy of God; and, instead of abusing that consideration, to have deduced from it motives for gratitude, zeal, pa- tience, meekness, and love to mankind. But one character is e xhibited, in the simplest and most unaffected manner, which is perfection itself. Philosophers, Orators, and Poets, in their several ways, have bestowed immense pains to delineate a faultless character: and they have given us complete models of their own estimate of excellence, and suf- ficient proof that they laboured the point to the utmost of their ability. But the four Evangelists, whose divine inspiration is now frequently doubted on the most frivolous pretences, without seeming to think it, have done that which all other writers have failed in. They have shown us a perfect human character, by recording facts without making any comment on them, or showing the least ingenuity in the arrange- ment of them. ' They have given the history of one, * whose spirit, words, and actions were in every par- * ticular what they ought to be; who always did the * very thing which was proper, and in the best manner 4 imaginable. Who never once deviated from the most ( consummate wisdom, purity, benevolence, compas- * sion, meekness, humility, fortitude, patience, piety, * zeal, or any other excellency. And who in no in- 1 stance let one virtue or holy disposition entrench on * another, but exercised them all in entire harmony. * and exact proportion.'— ' This subject challenges 24 THE DIVINE INSPIRATION 1 investigation, and sets infidelity at defiance. Either ' these four men exceeded, in genius and capacity, all ' other writers who ever lived; or they wrote under * the guidance of divine inspiration: for, without labour * or affectation they have performed w hat has baffled ' all others, who have set themselves purposely to ac- * complish it.'* This is a fact which cannnot be deni- ed. No perfect character is elsewhere delineated, and probably no mere man could have drawn, or even thought of such a character as Jesus. And this, I ap- prehend, with the entire agreement of the four Evan- gelists respecting it, demonstrates that they wrote un- der the guidance of the Holy Spirit. It has often been observed; that Satan would never have influenced men to write the Bible; for then he would have been " divided against himself:" wicked men would not have penned a book, which so awfully condemns their whole conduct: and good men would never have ascribed their own inventions to divine in- spiration; especially as such forgeries are most severely reprobated in every part of it. — But indeed, it is a work as much exceeding every effort of mere man, as the sun surpasses those scant}- illuminations, by which his splendour is imitated, or his absence supplied. VII. The actual effects produced by the Scriptures svince their divine original. These are indeed far from being equal to their tendency; because, through human * The author's Answer to Paine's Age of Reason, Vol. III. p. 441. > OF THE HOLY SCRIPTURES. 25 depravity, the gospel is not generally or fully believed and obeyed; yet they are very considerable; and we may assert that even at present there are many thou- sands, who have been reclaimed from a profane and immoral life, to sobriety, equity, truth, and piety, and to a good behaviour in relative life, by attending to the sacred Scriptures. Having been " made free from " sin, and become the servants of God, they have " their fruit unto holiness;" and after " patiently con- " tinuing in well doing," and cheerfully bearing va- rious afflictions, they joyfully meet death, being sup- ported by the hope of " eternal life as the gift of God " through Jesus Christ:" whilst they, who best know them, are most convinced, that they have been render- ed wiser, holier, and happier, by believing the Bible; and that there is a reality in religion, though various interests and passions may keep them from duly em- bracing it. There are indeed enthusiasts; but they be- come such, by forsaking the old rule of faith and duty, for some nezv fancy: and there are hypocrites; but they attest the reality and excellency of religion, by deeming it worth their while to counterfeit it. VIII. Brevity is so connected with fulness in the Scriptures, that they are a treasure of divine know- ledge which can never be exhausted. The things, which are absolutely necessary to salvation, are few, simple, and obvious to the meanest capacity, provided it be accompanied with a humble teachable disposition: but the most learned, acute, and diligent student can- Vol. V. E £6 ON THE DIVINE INSPIRATION not, in the longest life, obtain an entire knowledge oi this one volume. The deeper he works the mine, the richer and more abundant he finds the ore; new light continually beams from this source of heavenly know- ledge, to direct his conduct, and illustrate the works of God and the ways of men; and he will at last leave the world confessing, that the more he studied the Scriptures, the fuller conviction he had of his own ig- norance and of their inestimable value. IX. Lastly, ?! He that believeth hath the witness in " himself." The discoveries which he has made by the light of the Scripture; the experience he has had, that the Lord fulfils its promises to those who trust in them; the abiding effects produced by attending to it, on his own judgment, dispositions, and affections; and the earnests of heaven which he has enjoyed in com- munion with God, put the matter beyond all doubt. And though many believers are not qualified to dis- pute against infidels, they are enabled, through this in- ward testimony, to obey, and suffer for the gospel: and they can no more be convinced by reasonings and ob- jections, that men invented the Bible, than they can be persuaded that men created the sun, while they behold its light and are cheered by its beams. And now, if an objector could fully invalidate one half, or two thirds, of these arguments, (to which many more might easily be added,) the remainder would be abundantly sufficient. Nay, perhaps any one of them so far decides the question, that were there no other proof of the Bible being the word of God, a OF THE HOLY SCRIPTURES. 27 man could not reject it, without acting in opposition to those dictates of common sense, which direct his conduct in his secular affairs. But in reality, I have a confidence that not one of these proofs can be fairly answered; at least it has never yet been done: and the combined force of the whole is so great, that the ob- jections, by which men cavil against the truth, only resemble the foaming waves dashing against the deep- rooted rock, which has for ages defied their unavailing fury. Yet though these can effect nothing more, they may beat off the poor shipwrecked mariner, who was about to ascend it, in hopes of deliverance from im- pending destruction. The consequences of our present conduct are, ac- cording to the Bible, so momentous, that if they were only a bare possibility of the truth of the Scriptures, it would be madness to run the risk of rejecting them, for the sake of gaining the whole world: what then is it, when we have such unanswerable demonstrations that they are the word of God and cannot reasonably doubt of it for a moment, to disobey the commands and neglect the salvation revealed in it, for the veriest trifle that can be proposed? Especially as it may be shewn, that (besides the eternal consequences) the firm belief of the Scriptures, and that conscientious obe- dience which true faith always produces, will render a man happier in this present life, even amidst trials and self-denying services, than he could be made by all the pomp, pleasure, wealth, power, and honour, which the world can bestow. ESSAY II. On the importance of revealed truth; the duty of read' mg the Scriptures; and the manner in which they should be read. A.S the Bible may be unanswerably proved to be the word of God, we should reason from it as from self-evident principles or demonstrated truths: for w His testimony is sure, making wise the simple." Many parts of Scripture accord so well with the conclusions of our rational powers, when duly exer- cised, that either they might have been known with- out revelation, or else men have mistaken the capacity of perceiving truth for that of discovering it. Hence various controversies have arisen about naturalreli- gion; which many suppose to be rather taken for grant- ed, than made known, by revelation. But the term is ambiguous: for the word natural includes the propen- sities of our hearts, as well as the powers of our under- standings; and the same truths which accord to the latter, are often totally- opposite to the former. The Gentiles might have known many things concerning God and his will, if they had " liked to retain him in OF REVEALED TRUTH. 29 " their knowledge;" but their alienation of heart from him prevailed to keep them in ignorance, or entangle them in error. So that the religion of reason would ex- press the idea much more intelligibly. This, however, is obvious, that many truths and pre- cepts which are found in the Bible, have been main- tained by persons who were ignorant of divine revela- tion, or rejected it, or did not choose to own their ob- ligations to it: and many others, who profess to receive the Scriptures as the word of God, assent to some truths contained in them, not so much because they are revealed, as because they think that they may be proved by other arguments; whereas, they discard, neglect, or explain away, those doctrines, which are not thus evident to their reason, or level with their ca- pacities. So that at last it comes to this, that they re- ject all that is thought peculiar to revelation; and refuse to believe the testimony of God, if their own reason will not vouch for the truth of what he says. It may indeed be questioned, whether those opin< ions, which men so confidently magnify as the oracles of reason, were not originally, without exception, bor- rowed from revelation, as far as there is any truth in them; and it is evident, that they cannot possess suffi- cient certainty, clearness, and authority, to render them efficacious principles of action, except as enforced by revelation and its awful sanctions. The wildest enthu- siast never dreamed of a grosser absurdity than they maintain, who suppose that the only wise God hath given a revelation to man, confirmed by miracles and prophecies, and established in the world by the labours 30 THE IMPORTANCE > and sufferings of his servants, and the crucifixion of his well-beloved Son, and that this revelation at last is found to contain nothing, but what we might have known as well without it! Nay, that it is expressed in such language, as has given occasion to those, who have most implicitly believed and reverentially obeyed it, to maintain sentiments, and adopt practices, errone- ous and evil in themselves, and of fatal consequence to mankind! We might, therefore, previously have expected that a revelation from God should illustrate, confirm, and enforce such things, as seem more level to our natural powers: and that it should make known to us many- important matters, which we could not have otherwise discovered; and which would be found exceedingly different from all our notions and imaginations; seeing that our contracted views and limited capacities fall in- finitely short of the omniscience of God. So that it is most reasonable to conclude, that the doctrinal truths, which more immediately relate to the divine nature, perfections, providence, and government; the invisible and eternal world; and the mysteries of redemption, constitute by far the most important part of revelation; as discovering to us those things " which eye hath not " seen, nor ear heard, neither have they entered into " the heart of man;" and which are at the same time essentially connected with our present hope, worship, and duty, and with our future happiness or misery. He therefore cannot, according to the common use of language be called a believer, who only holds those doctrines which he regards as the dictates of reason as OF REVEALED TRUTH. 31 well as of revelation; whilst he rejects the testimony of God whenever he deems it unreasonable. And we may hence learn, what judgment to form of those who affirm without hesitation, that the moral precepts and sanctions, with the more evident truths of the Bible, are the only important part of it; that it is of little consequence what men believe, especially concerning those things which are in any degree mys- terious; and that none but narrow bigots, and weak and ignorant people, lay any stress upon speculative opinions. " He that believeth not, maketh God a liar;" especially he that believeth not the testimony which God hath given of his Son, and of eternal life bestowed on sinners through him;* this is the uniform doctrine of Scripture, and to contradict it is equivalent to a total rejection of divine revelation. Can it be supposed that the prophets and apostles were commissioned, and that the Son of God was manifested in the flesh, died on the cross, and rose from the dead, merely to in- form mankind, that the Lord approved honesty, tem- perance, truth, and kindness, and disapproved the con- trary vices? Or that the unnumbered testimonies, which the Scriptures contain, to the mysteries of the Divine Nature, the Person of the Redeemer, the work of redemption, and the influences of the Holy Spirit, may, without any criminality, be disbelieved, derided, or reviled; provided men are moral in their conduct towards one another? and that God is equally pleased with those who thus affront his veracity, as with them • John iii. 12—21, 31 — 36. John v, 9— 12. 32 THE IMPORTANCE who implicitly submit to his teaching, and credit his testimony? If this be the case, in what does the dif- ference between the infidel and the believer consist? AW, except avowed atheists, will allow the propriety of many precepts, and the truth of some doctrines, coinciding with those of the Scriptures: but the infidel admits them as the dictates of reason, not as the testi- mony of God; and the pretended believer rejects all, without hesitation, that appears not to accord with the same standard. Thus both of them believe their own reasonings, " lean to their own understandings," and " make God a liar," when his testimony contradicts their self-confident decisions. It appears, therefore, that the prevailing notion, of the comparatively small importance of doctrinal trutli, is subversive of revela- tion; and in fact is only a more plausible and a more dangerous species of infidelity. If we believe the Scriptures to have been written by inspiration from God, and have any suitable apprehen- sions of his omniscience, veracity, and other perfec- tions; we must be convinced, that it is the height of arrogance for us short-sighted erring creatures of yes- terday, to speak of any doctrine contained in them, as false or doubtful, because it does not coincide with our reasonings or conceptions. Surely, a small por- tion of modesty and humility might suffice, to induce a confession, that we are more likely to be mistaken than the only wise God! In rejecting the doctrines evidentiy taught in the Bible, we must either arrogate to our own understanding a superiority above the om- niscience of God, or impeach his veracity, or deny a OF REVEALED TRUTH. part of the Scriptures to be a divine revelation; reserve ing to ourselves the infallible determination of what part is of divine authority and what is not. — But if we think any part of the Scriptures, though true, to be of little or no importance, or of bad tendency, what do we, but affront the infinite wisdom or goodness of God, as if he did not know what truths were proper to be revealed to man; or as if he purposely discovered those matters, which it would have been better for mankind never to have known? And since it is evident that the Lord has, in the Bible, required the belief of certain doctrines as absolutely necessary to salvation; to insinuate that these doctrines are either false, doubt- ful, or of no value, must involve it in the grossest and most affronting blasphemy imaginable. We do not indeed maintain that all the truths of re- velation are of equal importance, because they are not stated in Scripture to be so: but none can be wholly unimportant, and we are not always competent to de- cide upon their comparative value. Some things are more obvious than others; and such, as are more hard to be understood, are not so well adapted to those " who are unstable, and unlearned" in the school of Christ: yet we are not authorized to reject, or even to doubt, any of them. We may indeed demur as to the doctrines revealed in them, whilst in humble reverent teachableness, we wait for clearer light upon the sub- ject: and we must remain for some time in partial ig- norance or error, because we cannot at once become acquainted with all scriptural truths, even when we have a disposition implicitly to believe them. There Vol. V. F 34 THE IMPORTANCE are some things which relate to the very life and es- sence of true religion, while others are rather necessary to our stability, comfort, and holy conduct: these we must by no means reject, or treat with indifference: but it is possible, that, to the last, we may be mistaken or ignorant about some of them, and yet be found among the heirs of salvation. The importance of revealed truth may be shown in another way; as it is the seed or principle in the soul? from which all inward or real holiness proceeds. Our Lord prays, " Sanctify them by thy truth, thy word is " truth."* Anel the apostle says, " beholding as in a " glass," (namely the doctrine of Christ) " the glory " of the Lord, we are changed into the same image."f And again " Without controversy great is the myste- " ry °f godliness, God was manifest in the flesh." This doctrine was, in the judgment of the Apostle, " the " great mystery of godliness;" and indeed all the holy dispositions and affections towards God, all the ge- nuine spiritual worship, all the willing obedience of filial love, and all the cheerful acquiescence in the di- vine will, and affiance on the divine truth and mercy, which have been found in the world since the fall of man, have arisen from a proper perception of this great truth, and the doctrines connected with it. Spirituality or supreme valuation of the holy excellence of spiritual things, and a disposition to seek pleasure and satisfaction in religion, is intimately connected with a believing dependence on the promised influences of the Holy Spi- * John xvii. 1 7— -1 9. fZJEtoT. hi. 18. iv. 3— G, OF REVEALED TRUTH. rit: and that view of the worth of the soul, the evil of sin, the justice and mercy of God, the vanity of the world, and the believer's obligations to a Saviour " who loved *' him, and redeemed him to God with his blood," which the doctrine of the cross communicates, is es- sentially necessary to deep repentance, genuine humi- lity, gratitude, patience, meekness, forgiveness of in- juries, love of enemies, and other parts of the christian temper and character. Without this, a proud morality, and a task and form of godliness, comprise the sum total of man's religion; eSt cpt as he is brought under those impressions and 1- 2 dings, which will in time in- 5uence him to embrace " the truth as it is in Jesus." This will appear more fully, and be proved more at large, in the subsequent Essays. — The importance of revealed truth, therefore, may be evidently perceived, both from the authority of him who speaks to us in the Scripture; from the various methods he has taken to confirm the words of his servants; and from the ten- dency and efficacy of sound doctrine to produce spiri- tual affections and holy obedience. We grant indeed that the doctrines of Scripture may be received by a dead faith into the understanding as true, whilst the heart does not embrace them as good; and then they will "be held in unrighteousness." But a real and living belief of them is the proper root of true holiness. By regeneration the heart is prepared for thus receiving the truth, which then becomes the principle of progressive sanctification: " a whited " sepulchre" is the emblem of all that can be attained to, where this is proudly rejected or treated with in- 00 DUTY OF READING THE SCRIPTURES* difference: and every man's spirituality, piety, humi- lity, and enlarged, disinterested, unostentatious, phi- lanthropy, will bear proportion to the degree in which he knows and cordially embraces the great doctrines of the Bible. It must, therefore, be evident, that every person to whom the Scriptures are sent, ought to study them, and acquaint himself with their contents. For if God, in compassion to our ignorance and love to our souls, as well as in regard to the honour of his own name and government, has given us a book, penned under the inspiration of his Holy Spirit; and if the truths reveal- ed in it be of the greatest importance; it must be most reasonable, that we should bestow pains to acquire the knowledge of them. Whether we consider the Scrip- tures as a revelation which the Lord hath made to us of himself, that we may know, worship, and glorify him; or of his law and government, that we may sub- mit to and obey him, and learn our true condition as sinners; or of his mercy and salvation, that we may find acceptance with him; or of the privileges of his chil- dren in this life and that which is to come: in every view of the subject* the duty of " searching them" must be manifest. Nor can we neglect it, without avowing that we despise the knowledge of God and of heavenly things; that we do not desire to serve our Creator; that we neither value his favour nor fear his frown; or that we can discover the w ay of peace and happiness without his instruction. Nothing, therefore, can be more expressive of ingratitude, rebellion, and alienation from God, than the general neglect of the DUTY OF READING THE SCRIFTURES. 37 Bible, which prevails among those that profess to be- lieve it to be his word. Does He speak from Heaven to us sinners, about the way of eternal salvation, and shall we refuse to hear his gracious words? Does He give us a book to guide us to happiness in this world and for ever, and shall we not study it? Does He make known to us mortals those glories which angels adore with unceasing rapture, and shall we turn away with contemptuous aversion? Has He provided for us sinners such a redemption, as sin- less "angels desire to look into;" and shall we think the subject unworthy of notice? Who can pretend to justify such conduct? Yet how much more pains do lawyers, physicians, and other students, who desire to excel in their professions, bestow in poring over vo- luminous authors, that men called christians do in searching the Scriptures! Yea, how many give a de- cided preference to amusing and ingenious trifles, or political discussions, (not to say publications suited to corrupt their principles and morals,) above the sacred word of God! They would be ashamed not to have read some admired or popular author, though the work perhaps be wholly useless, if not worse; yet they re- main year after year, unacquainted with the holy Scriptures! — " Surely in vain is the word of the Lo_d " given to them; the pen of the scribes is in vain!"* It cannot be necessary, in such a compendious Es- say, to show particularly, how the study of the Scrip- tures is inculcated in every part of the sacred volume. * Jer. viii. 8, 9. 38 HOW THE SCRIPTURES Let the more attentive reader turn to what Moses said to Israel,* what the Psalmist teaches,f and Solomon,^ and what is contained in many passages of the New Testament. § Indeed the apostles and evangelists al- ways reasoned from the Scriptures of the Old Tes- tament; appealed to them, and supposed the Jews to be acquainted with them; and in their writings as- sure us, " These things were written that we might *' believe that Jesus is the Christ, the Son of God; " and that believing we might have life through his " name? "|| The case is then plain, that our obligation to search the Scriptures is indispensable; and that it is a duty of the greatest importance. Every person who allows them to be the infallible word of God, must be con- victed in his own conscience of acting in an unreason* able and criminal manner, if he do not diligently study them; and the negligence of most men in this great concern, manifestly proves that they are not fully satis- fied that the Bible was given by inspiration from God, and that it reveals the only way of peace and salvation. We do not urge men to believe without evidence; but wc call upon them humbly and seriously to examine the proofs afforded them, that the Scriptures are the word of God: and then to bestow pains to learn the. religion contained in them, and to compare the doc- trine we propose, with that unerring standard from which we profess to have learned it. Nor can we d( i bt, * Deut. vi. 6 — 9. xi. 18 — 20. t Ps. i. xix. cxix. t Prow ii. l — 6. § John v. 39, 40, Acts xvii. 1 1. Tim. iii. 15— 17. |] John xx. 3!. SHOULD BS. READ. 39 but they, who will not comply with such requisitions, will be left without excuse at the day of final retribu- tion, whatever excuses or pretences they may make at present. It may therefore be useful to give a few di- rections to those who are convinced of their duty in this particular; and desire to attend to it with profit to themselves, or those placed under their care. I. Examine the whole of the sacred Scriptures. — I do not mean, that the same degree of attention and time should be employed about every part of the Bible; .some things are but remotely useful to us; some are easily understood and applied: others require close and frequent investigation; while the obscurity of some passages renders them less adapted to the edification of unlearned readers. Yet every part of the sacred oracles has its use, and throws light upon the rest: and as preachers very properly make their appeal to the Scriptures in support of their doctrines; so their hear- ers cannot well judge how far their arguments are con- clusive, unless they have a competent acquaintance with the whole of them. Nor is the Bible so large a book, but that even they who have not much leisure, may, in process of time, get a general acquaintance with every part of it, if they bestow a measure of dili- gence proportioned to the value of the acquisition; and as " all Scripture is given by inspiration of God, and *' is profitable for doctrine, for reproof, for correction, " for instruction in righteousness; that the man of " God may be perfect, thoroughly furnished unto ** good works;'' so every word demands a measure of 40 HOW THE SCRIPTURES our attention. It is, therefore, a very great hindrance to edification, when serious persons rest satisfied with text-books, and abstracts from Scripture, or with a few favourite passages that are continually resorted to, whilst the rest of God's word is little regarded; and above all, those parts are neglected, which teach men the particulars of the christian temper, and of those duties in which they are most deficient. It has been found very useful by many, to divide the Bible into two or three parts, and to read a portion from each of them in order, in the morning, at noon, and in the evening, as people have leisure and oppor- tunity: allowing more time to the New Testament, and to devotional parts of the Old; and reading these, wholly or principally, on the Lord's day, and on other seasons set apart for religion. This plan, pursued for a few years, will produce a familiar acquaintance with every part of Scripture. Singing the praises of God indeed very properly forms a part of family worship, when time will permit: yet reading the Scriptures in course, (with a few exceptions, at the discretion of the person who officiates,) is a most excellent method of preparing the minds of children and servants for pro- fiting by publick instruction, as well as for giving them a comprehensive view of our holy religion; and should therefore by no means be neglected. It is also very advantageous. to ministers and others who have much leisure, to vary their manner of rea- ding: at some times going through a larger portion, with a more general regard to the scope of the sacred writer; at others minutely examining every word and SHOULD BE READ. 41 sentence in a smaller portion, its connexion with the context, and its coincidence with other parts of the Scripture; and marking carefully the harmony and mu- tual subserviency of every part of divine truth: the proportion of one part to another; the distinct parts of which the whole consists; and the way in which the several subjects are stated, handled, arranged, and ex- pressed. II. Search the Scriptures daily.—' Divine truth is the food of the soul, which wants its nourishment as often as the body does. That day must have been mispent, in which no part of the Scriptures has been read or meditated on. We should, therefore, redeem time from indolence, recreation, useless visits, trifling conversation, and inordinate attention to secular affairs > for this employment: and then no lawful business would prevent any one from finding a little leisure, morning and evening at least, for reading some portion of the Scriptures: which would furnish the mind with subjects for meditation when not necessarily engrossed about other matters, to the exclusion of vain thoughts and polluting imaginations. The more habitual this practice becomes, the greater pleasure will it afford; and even the old christian will not think that his know- ledge renders it superfluous, or seek an excuse for omitting it; but will apply to it, as a heathful person craves and relishes food. — I would especially enforce it upon the consciences of the young, not to let any day begin or end, without some time spent in study- ing the Bible: this will become in a short time a most Vol. V. G 42 HOW THE SCRIPTURES useful habit; and if they be abridged of a little sleep by this practice, their bodies will not be injured and their minds will be improved by it. — It may also be observed, that hearing sermons, reading religious books, or joining in pious discourse, will often mislead, and seldom profit, those who do not compare the whole with the sacred Scriptures, by "daily searching " them, to know whether these things are so or not." III. Read the Bible with the express purpose of ap. propriating the information communicated by it from God to man. — When we have humbly and attentively considered and ascertained the meaning of any pro- position; we should implicitly believe it, how contrary soever it may be to our former opinion, or that of others in reputation for wisdom. We ought to rever- ence the authority, omniscience, veracity, and faith- fulness of the Lord, who speaks to us in his word: not doubting the truth or importance of any of his in- structions, but studying the meaning of them in docili- ty and patience. Thus deriving wisdom and know- ledge from the source, through the appointed medium, we shall grow more learned in divine things, than any teachers or aged students who lean to their own under- standings:* even as the bosom-friend of the prince, who learns his secrets from his own lips, will know more of his designs, than any conjectural politicians can do, though of far superior sagacity and abilities, i * Ps. cxix. 9g— 100. SHOULD BE READ. 43 IV. Use helps in searching the Scriptures, but do not depend on them. — The labours of pious men, who have spent their lives in studying and elucidating the sacred oracles, may be very profitable to those who either have less leisute or ability, or are newly engaged in such researches; as an experienced guide may be to those who are strangers to the road: and it savours greatly of self-sufficiency to undervalue either commen- tators or other writers on divine things. Yet all men are fallible, and we should call no man father upon earth: it must, therefore, be proper to compare all their elu- cidations, or inferences, with the Scriptures themselves. Above all it behoves us, "to ask wisdom of God;" and to beg of him to give us the Holy Spirit, to re- move from our minds every prejudice and carnal af- fection, and whatever may close them against any part of revealed truth, or indispose them to receive the il- lumination of heaven; as the vitiated eve cannot make a proper use oi the light of the sun. He alone who in- spired the Scriptures, can help us to understand them: and if we search them, in dependence on his teaching, and in the spirit of fervent prayer, " He will lead us " into all truth," as far as it is requisite for our safety, peace, and duty. It may be proper here to caution the reader against fanciful interpretations, which surprise and amuse, but mislead men from the practical meaning of Scripture: and against those who pretend to modernize divine truth; not choosing to " speak according to the oracles " of God," but as they suppose the apostles wo>-' have spoken, if they had possessed the advp^ 44 HOW THE SCRIPTURES modern improvements: a supposition just as wise, as to attempt improving the light of the sun, by modern discoveries in astronomy! In short, every text has its proper meaning as it stands related to the context and its proper application to us: these we should seriously investigate, with fervent prayer for divine teaching; without presuming to add to, alter, or deduct from the revealed will of God.* V. Lastly, we should search the Scriptures as the navigator consults his chart, and makes his observa- tions, that he may discover where he is, and what course he must steer: as any one looks into a glass, that he may both know what manner of man he is, and learn to adjust what is unbecoming: or as an heir reads his fathers will, and the inventory of his effects and estates, that he may know what the inheritance is, and the nature of the tenure by which he must possess it. We should accompany our reading with impartial self-examination: both in respect of our knowledge, judgment, dispositions, affections, motives, words, and actions, in every particular, at present, and in times past; that we may learn the state and wants of our souls; — and with self- application, as the persons spoken to, in every instruction, precept, sanction, counsel, warning, invitation, or promise, according to our btate, character, conduct, and circumstances; pausing to en- quire, whether we understand what we have read, and what we have learned from it; that, beseeching the * 1 Deut.xxix. 29. I SHOULD BE READ. 45 Lord to pardon what is past, and to help us for the future, we may, without delay or reserve, begin to practise what we know, waiting for further light in such matters, as still continue doubtful or obscure to us. — It would be easy to multiply directions: but the Scriptures thus studied are " able to make us wise " unto salvation, by faith in Jesus Christ." ESSAY III. On the Scriptural Character of God. Hi VERY attentive and intelligent student of the Bible will perceive, that to preserve or recover man from idolatry, by instructing him in the character and per- fections of the one living and true God, and the way in which he would be worshipped and served, was, in some respects, the principal end for which revelation was vouchsafed. The jealous care of Jehovah to dis- tinguish between himself and every idol, and to se- cure the glory to himself without allowing any of it to be given to another; with the terrible denunciations pronounced against idolaters, and the severe judg- ments executed upon them, must attract the notice of all who are conversant with the sacred oracles, and convince every impartial person that idolatry is the greatest of all sins, atheism alone excepted. Yet in this, as in other things, the tk wisdom of man, u which is foolishness w ith God," has led numbers to adopt a contrary opinion: so that, whilst an elegant CHARACTER OF GOD, 47 and admired poet has employed his fascinating inge- nuity to persuade the inhabitants of a christian country, that God is worshipped with equal acceptance, " by " saint; by savage, and by sage," or whether he be called " Jehovah, Jove, or Lord,"* (in which con- nexion Lord may signify Baal;) it is also become a fashionable principle of modem rational divinity, that all such distinctions are immaterial, and all religions very much alike, if men be only sincere in their way. Indeed, numbers seem to think that what they call bigotry, though wholly free from intolerance of perse- cution, is worse than any mental errors, even in respect of the object of religious worship! and that candour and liberality of sentiment are more important virtues, than the supreme love and spiritual adoration of Jeho- vah, as distinguished from all false Gods. But who does not perceive, that this principle if carried to its obvious consequences, amounts to a re- jection of the bible, or at least puts it on the same foot- ing with the Theogonia of Hesiod, or the Koran of Mahomet? Who can avoid seeing, that it imputes bigotry and a contracted mind to the prophets and apostles, and to every approved character of holy writ, without excepting our Lord himself? Nay, will it not follow from it, that Jehovah wrought many stupend- ous miracles to no manner of purpose? For we must not only enquire, why Moses was so careful to distin- guish the God of Israel from the idols of Egypt, and * Pope's Universal Prayer. 48 ON THE SCRIPTURAL of the nations; or what induced David to expect assist- ance in meeting Goliah, who despised the armies of Je- hovah, " that all the earth might know that there was a " God in Israel;"* or on what account Elijah was so earnest to determine whether the Lord or Baal was the true Godrf but we must also demand, why Jehovah answered their expectations and prayers by miracu- lous interpositions, if the point to be decided were of little or no importance. — When the God of Hezekiah delivered him from the power of the Assyrians, by the sudden death of a hundred and eighty-five thousand men, whilst Sennacherib was slain by his own sons, as he was worshipping in the house " of Nisroch his " god;" the distinction between Jehovah and every idol was strongly marked. These are a few out of the very numerous instances and proofs, which might be adduced from Scripture, to confirm this point; and, if duly regarded, would be abundantly sufficient for the purpose. — When our Lord told the woman of Samaria, that her nation " knew not what they worshipped, for salvation was " of the Jews; "J when Paid proposed to declare to the polite and philosophical Athenians that " unknown " God, whom they ignorantly worshipped;" and to distinguish the Creator and Judee of the world from all their idols;') and when he informed the Corinthians that their idol- sacrifices were offered " to devils, and " not to God; "|! they plainly shewed, that such can- * Sam. xvii. 45 — 47. $ Acts xvii. 23—31. t 1 Kings xviii. tJohniv. 22 — 24. |) 1 Cor. x. 20. / CHARACTER OF GOD. 49 dour, as is now contended for, was absolutely incom- patible with the religion which they intended to esta- blish. Indeed the apostle has informed us, that idolatry originated from men's aversion from God: " they " liked not to retain him in their knowledge."* His holy character and spiritual service did not suit their carnal minds: and therefore deities were invented of another sort, and a worship coincident with their cor- rupt inclinations was devised. When we consider how christian festivals are generally celebrated, we shall cease to wonder, that Israel preferred the golden calf to Jehovah; and joyously " sat down to eat and drink, " and rose up to play," instead of attending the sacred ordinances of the living God: and a competent know- ledge of human nature will enable us, without diffi^ culty, to account for the predilection, which that peo- ple ever manifested for the Gods of the nations, and their jovial and licentious rites. For, the religion of the Gentiles, instead of producing any salutary effect on their conduct, led them to practise the grossest enormities; not only without remorse, but in order to appease or find acceptance with their deities; and thus it tended to corrupt both their principles and morals. No doubt the great enemy of God and man, both from ambition of engrossing the worship of idolaters, and from the malignity of his nature, aided their invention, in forming the characters and imagining the exploits * P.om. i. 18—23, 28. Vol. V. H SO ONT THE SCRIPTURAL of their deities, partly in resemblance of his own abo- minable propensities, and partly according to the worst vices of mankind; that so the most destructive crimes might be sanctioned, and the vilest affections, as it were, consecrated, by conformity to the objects of their worship. No wonder diat they were ferocious in war, and debauched in their general conduct; when their religious observances consisted in the most savage cruelties, the most shameless licentiousness, and the greatest excesses of intemperance; and when at last they could not equal, in these respects, the gods whom they had invented for themselves. If religion be supposed to produce any effect on the conduct of mankind, every person of common sense must allow, that the character and actions ascribed to the object of worship must be of the greatest possible importance: for as these are, so will the sincere wor- shipper be. To please, to resemble, to imitate the ob- ject of adoration, must be the supreme aim and am- bition of every devotee^ whether of Jupiter, Mars, Bacchus, Venus, Moloch, or Mammon; as well as of every spiritual worshipper of Jehovah: and we might therefore know what to expect from any man, if we were acquainted with his sentiments concerning the God whom he adores; provided we could ascertain the degree, in which he was sincere and earnest in his religion. It would have been absurd to expect much honesty from him, who devotedly worshipped Mercury as the god of thieving; much mercy from a devotee of Moloch; love of peace from the worshipper of Mars; or chastity from the priestess of Venus: and, whatever CHARACTER OF COD. 51 philosophical speculators may imagine, both the Scrip- tures and profane history, ancient and modern, show, that the bulk of mankind in heathen nations were far more sincere in their absurd idolatries, and more in- fluenced by them, than professed christians are by the Bible; because they were more congenial to corrupt nature. It is likewise a fact, that immense multitudes of human sacrifices are, at this day, annually offered according to the rules of a dark superstition; and va- rious other fl< grant immoralities sanctioned by religion, among those idolaters, who have been erroneously considered as the most inoffensive of the human race. But these effects on the moral character of mankind are not peculiar to gross idolatry: if men fancy that they worship the true God alone, and yet form a wrong notion of his character and perfections; they only sub- stitute a more refined idolatry in the place of paganism, and worship the creature of their own imagination, though not the work of their own hands: for in what does such an idealBe'mg, though called Jehovah, differ from that called Jupiter or Baal? The character ascrib- ed to him may indeed come nearer the truth than the other, and the delusion may be more refined: but if it essentially differ from the scriptural character of God, the effect must be the same, in a measure, on those who earnestly desire to imitate, resemble, and please the object of their adoration. When sinful men presume to delineate the charac- ter of God for themselves, however learned or saga« cious they may be, their reasonings will inevitably be warped by the general depravity of fallen nature, and, ON THE SCRIPTURAL by their own peculiar prejudices and vices. Partial to their own character, and indulgent to their master-pas- sion, (which perhaps they mistake for an excellency,) they will naturally ascribe to the Deity what they va- lue in themselves, and suppose him lenient to such things as they indulge and excuse: they will be sure to arrange their plan in such a manner, as to conclude themselves the object of his complacency, and entitled to his favour; or at least not deserving his abhorrence, and exposed to his avenging justice; they will consider their own judgment of what is fit and right, as the measure and rule of his government: their religious worship will accord to such mistaken conclusions; and the effect of their faith upon their conduct will be ei- ther inconsiderable or prejudicial. Thus men " think " that God is altogether such a one as themselves,"* and a self-flattering carnal religion is substituted for the humbling, holy, and spiritual gospel of Christ. The different ideas which men form of God, whilst the scriptural character of him is overlooked, result from the various dispositions and propensities, which they derive from constitution, education, and habit. The voluptuary will imagine, with a certain dissolute monarch,! that 1 God will not damn a man for taking ' a little pleasure in an irregular manner:' nor can the ambitious warrior, or covetous oppressor, be convinc- ed that the supreme Being will demand a strict account * Psalm 1. 21.. t Charles II. CHARACTER OF GOD. 55 of all the blood shed, or the injustice committed, in their respective pursuits. The speculating philosopher may imagine a Deity too dignified to notice the con- duct, or too clement to punish the crimes, of puny mortals; at least he will suppose him very favourable to the self- wise, and such as are superior to vulgar prejudices, however he may act towards debauchees and sanguinary tyrants. Thus men's ideas of God are framed according to their own prevailing propensities: and then those ideas of him reciprocally tend to form their characters and influence their conduct, both with respect to religious duties, and in the common con- cerns of life. These observations suffice to shew us the reason, why " the world by wisdom knew not God;" and to prove, that it is impossible in the very nature of things for a fallen creature to know him, except by revelation, and by faith appropriating the instruction thus vouch- safed; for self-love and carnal affections will so bias the mind, as to defeat the design of the most patient in- vestigation, and to deduce erroneous conclusions from the most acurate and, apparently, most impartial rea- sonings upon this subject; except as they are conduct- ed with a constant regard to the revelation which God has made of himself. Thus the Jews knew not the God whom they zeal- ously worshipped: they totally mistook his character, and therefore despised and rejected " the effulgency of " his glory, and the express image" of his invisible perfection; and they hated and persecuted, most con- 54 ON THE SCRIPTURAL scientiously ; his spiritual worshippers.* Would we then know God, in a saving and sanctifying manner, f we must not " lean to our understanding," nor " trust " in our own hearts;" we must not resort to the schools, or sit at the feet, of renowned philosophers, ancient or modern; but we must apply to the word of God him- self, that we may thence learn, in humble teachable- ness and implicit faith, what we ought to think of his perfections, and of their glory and harmony; remem- bering that " his testimony is sure, making wise the " simple:" and likewise, that " no man knoweth the " Father, save the Son, and he to whomsoever the Son " will reveal him. "J If then we carefully " search the Scriptures," we shall find that this subject constitutes a principal part of their contents; and that there are two ways in which the Lord makes himself known to us: 1. By express declarations: — and 2. By his works and dispensations, as illustrating and exemplifying such declarations. A few hints on each of these will constitute the remain- ing part of this Essay: it being chiefly intended to as- sist the serious student of the Scriptures, in profitably- considering this important subject, as he proceeds with his daily researches. I. We consider the Lord's express declarations con- cerning himself. There is a majesty in the passages of T ' " * John viii. 54, 55. xv. 21 — 24. xvi. 2, 3. t John xvii. 3. 2 Cor. iii. 18. iv. 3 — 6. t Mat. xi. 25—30. CHARACTER OF COD. 55 holy writ, that relate to the natural perfections of God, which vastly exceeds whatever is admired as sublime in pagan writers. Jehovah speaks of himself, as" The " high and lofty One, who inhabiteth eternity. " " Kea- " ven is his throne, and the earth his footstool." " The " heaven of heavens cannot contain him." " All na- " tions before him are as nothing; they are counted " to him as less than nothing, and vanity." " From " everlasting to everlasting he is God; " " the Almighty, " the all-sufficient God." " His wisdom is infinite." " There is no searching of his understanding:" " He " knoweth all things." " He searcheth the hearts of " all the children of men; he knoweth their thoughts " afar off." — " There is no fleeing from his presence." " The light and darkness to him are both alike." " He dwelleth in light inaccessible; no man hath seen " or can see him." " He doeth what he will in the " armies of heaven, and among the inhabitants of the " earth." " His is the kingdom, and the power, and " the glory for ever;" " He is most blessed for ever- " more;" for " with him is no variableness or shadow " of turning." These and numberless other declara- tions, expressly and emphatically ascribe eternity, self- existence, omnipresence, omnipotence, omniscience, immutability, incomprehensible greatness and majesty, and essential felicity and glory in full perfection, to the Lord our God. But the instructions of Scripture do not materially differ from the deductions of reason on this subject, or at least from what it approves and allows. It is therefore principally to be observed, that such an infi- 56 ON THE SCRIPTUKAL nite Agent can, with most perfect ease, superintend the affairs of the universe, whether vast or minute: whereas some philosophers have supposed, that such would be either a degradation or an encumberance to him; thus virtually ascribing to him imperfection, and attempting to deprive him of his throne, as if he were not qualified to fill it! — It is, however, a consideration of peculiar importance, that infinite power, knowledge, and greatness, if they could subsist without infinite truth, justice, and goodness, would be terrible indeed beyond conception, yet not at all adorable or amiable; and these natural perfections do not so properly con- stitute any part of the divine character, as they define and describe Him to whom that character belongs. Accordingly, we continually read in the sacred Scrip, tures, that Jehovah " is righteous in all his ways and " holy in all his works," " He is," not only, " a God " of knowledge," but " by him actions are weighed." " A God of truth, and without iniquitj ; just and right " is he. " " Shall not the Judge of all the earth do right?" for " he is of purer eyes than to behold evil." So that he is declared to be both infinitely holy in his na- ture, and unalterably righteous in his government o^ the world: for "God is jealous, andthe Lord revengeth; " the Lord revengeth and is furious; he will take " vengeance on his adversaries."* — We are indeed told by speculating men, that such expressions are onlv an accommodation to human infirmity, and that J * Nah. i. 2—6, CHARACTER OF COD. 57 there are no such passions in the divine nature: and if such remarks were intended merely to direct our in- terpretation of them, and to remind us, that all that perturbation which anger and revenge excite in our minds, and all those effects which flow from them, should be excluded from our apprehensions of the Deity, they would be very proper. But surely, the only wise God knows best what language to use con- cerning himself! and we may safely " speak according " to his oracles." Abhorrence of evil, and indignation against evil doers, are not sinful passions, but are re- quisite to perfect holiness; and to execute vengeance on criminals is the indispensable duty of a ruler. We pretend not to explain' how these things subset in the divine mind: but we know who has said, " Vengeance " is mine, and I will recompense;" and we hesitate not to repeat his words, without attempting to explain away their awful import. When we add to this delineation, the enlarged goodness and liberality of the Lord, who delighteth in communicating being and blessedness, and " openeth " his hand to fill all things living with plenteousness;'> we perceive a character completely amiable, adorable, and glorious; and must allow the reasonableness of the command; " Thou shalt love the Lord thy God " with all thy heart, and with all thy soul, and with " all thy mind, and with all thy strength." Yet these perfect ions thus combined, though peculiarly encou- raging to all obedient creatures, are most tremendous to sinners, who must be alarmed, and verge to despair, in proportion as they become acquainted with them; Vol. V. I 55 ON THE SCRIPTURAL unless they attend to the discovery of the Lord's plen- teous, rich, and everlasting mercy. But mercy re- spects misery, and transgression as the cause; it pities and relieves misery, and pardons sin; and without this attribute, even the providential goodness of God would tend to aggravate our guilt, and increase our condem- nation. Mercy, therefore, is spoken of in Scripture as the peculiar glory of God, and the grand subject of the believer's confidence, joy, and grateful praise. Yet, when the Lord " proclaims his name," as " merciful " and gracious, slow to anger, long-suffering, and " ready to forgive;" he commonly gives some intima- tion, that he '* will by no means clear the guilty," or the impenitent and unbelieving. * All his declarations of compassion and love to sinners, are connected with holy abhorrence and righteous indignation against their sins; and contain some intimations of that change, which his grace effects in those who share his pardon- ing love. Yet even this would be insufficientto render the exercise of mercy, (especially in that extent spoken of in Scripture,) consistent with the perfection of holi- ness and justice: for should mercy be shown to those who merit vengeance, and nothing done to counteract the tendency of such a measure, justice would appear imperfect, its rights would be violated, and its glory eclipsed; the law would be in a measure degraded, and the divine purity would not shine forth in its full splen- dour. Some intimations, therefore, were given from « Exod.xxxiv. 6, 7. Nah. i. 2 — 8. Rom. iii. 19 — 24. 2 Pet. ii. 4 — 9. CHARACTER OF GOD. 59 the beginning, that mercy would be exercised in har- mony with justice: and that Jehovah would, through the promised Seed, be " a just God and a Saviour. " — Under the old dispensation, however, his servants seem rather to have believed that it would be so, than to have had clear perceptions of the mysterious way in which it would be effected: but the New Testament has re- moved the veil from the subject, as we shall easily per- ceive if " the veil do not still remain upon our hearts." This appears to be the only method in which the di- vine perfections could be displayed to us in all their glory: at least, all created understanding must for ever have proved incapable of conceiving in what way the largest exercise of pardon and love, to the vilest sin- ners, could consist with, and illustrate, the infinite jus- tice and holiness of God, and establish his law in ho- nour and authority. Infinite wisdom alone could de- vise a plan adequate to these purposes; it must spring from boundless love; and we may be sure, that the plan revealed to us was the most approved, of all that were possible, by infinite wisdom and love. Every intimation, therefore, of a Messiah, a Mediator, a mercy-seat, a High Priest, or an atoning sacrifice, should lead our minds to the great doctrine of redemp- tion through Emmanuel's blood, as the central point in which every part of the revelation, that God has made of himself to man, must meet. But without fur- ther anticipating this part of the subject, we may observe, that the Scriptures every where describe Jehovah, as perfect in wisdom, holiness, justice, truth, goodness, and mercy in all its various exercises; they represent these ON THE SCRIPTURAL attributes as the glory of his nature, and as constitu- ting him the proper object of our supreme love, ado- ration, and service; as all harmonizing in his consum- mate character; and each subserving the exercise and glory of all his other perfections. II. In more exactly investigating the Scriptures, we find these attributes exemplified, in the works and dispensations recorded of God. The display of his omnipotence and other natural perfections, in the works of creation, and in the miracles which he wrought for the deliverance of his servants or the punishment of hLs enemies, is too obvious to need a particular discus- sion; nor is it requisite to enlarge on his providential goodness. But that combination of justice, holiness, truth, and mercy, which has been stated as comprising he divine character, is manifested in his dealings with his rational creatures. — Infinite in holiness and justice " he spared not the angels that sinned, but cast them " down to hell." He denounced on fallen Adam and his race, the awful sentence, " Dust thou art and to ** dust thou shalt return;" and in consequence of it, unnumbered millions have been swept into the grave by various dire and torturing diseases. The destruc- tion of the old world by the deluge; that of Sodom and the neighbouring cities by fire; the plagues of Egypt; the vengeance ( xecuted on the Canaanites; and all the judgments inflicted on the rebellious Israelites in the wilderness, in the promised land, and through every age; are such exhibitions of these awful attri- butes, that our minds naturally turn from the narrative CHARACTER OF GOD. 61 with aversion: nor can any man fully understand them, till he has acquired a deep sense of the evil of sin, and of the justice of God. Indeed the corrections inflicted on Lot, David, and other offending believers, whose sins were eventually pardoned, display the same attri- butes, and authorize the same conclusions; so that the Psalmist might well say, " My flesh trembleth for fear " of thee, and I am afraid of thy judgments." On the other hand, the Lord's patience, compassion, mercy, and grace are exhibited in all his dealings with fallen man: " he endureth with much long-suffering " the vessels of wrath;" he hath ever appeared ready to forgive the penitent, to pity the wretched, to relieve the distressed, to lift up the self-abased, and comfort the broken-hearted. " His mercy is on those that fear " him from generation to generation:" his dealings with Israel and with individuals of that favoured nation, prove this; nor did any sinner ever humbly seek his face in vain. — The faithfulness of God is so illustrated in the accomplishment of his promise concerning " the " Seed of the woman," four thousand years after it was given, that other instances need not be adduced. — His judgments coincided with his threatenings, ex- cept as repentance intervened; and a reserve of mercy was in that case implied in all of them. The manifold xvisdom of God is also most conspicuous, in so arrang- ing these displays of justice and mercy, as to secure the glory of all his attributes, and to leave no one any ground to presume, or to despair. And the discoveries made to us of the future judgment, and the eternal state of happiness or misery, most perfectly coincide with 62 ON THE SCRIPTURAL the declarations relative to his harmonious perfections. But of this, and of redemption by the incarnation of Emmanuel and his atoning blood, we must forbear to speak further in this place. We may observe, however, concerning this last, which is doubtless the greatest of all the discoveries God hath given of himself, that it unavoidably leads us to fix our especial attention upon those mysteries of the Deity, which are so peculiar to revelation, that they, who, " lean to their own under- " standing," would represent them as contradictory and impossible. Yet, it will be shown that they are certainly revealed in Scripture; and thence it will fol- low, that they are appropriated to the true Object of all adoration, and distinguish him from every idol: so that those who reject the mysteries which it reveals, and adore not the One " Name of the Father, the Son, " and the Holy Ghost," into which christians are bap- tized, cannot be said to worship that God, \\ hose na- ture and perfections are declared in the sacred Scrip- tures. And as all the divine attributes are seen, in per- fect harmony, only " in the face of Jesus Christ;1' they " whose eyes are blinded, that they should not see the " light of his glory,"* certainly worship the invention of their own hands, and not the God who hath revealed himself to man, in the person of Jesus Christ. IncUed this is manifest, from the imperfection of the object of their worship, whom the v delineate as so clement, that he cannot hate and punish sin according to its desert; and by the blasphemies which they otten utter against * 2 Cor. iv. 3—6. CHARACTER OF GOD. 63 the justice and holiness of God, and the judgments which he has executed and threatens to execute. — Let us then regard this, as a matter of the greatest possible importance, and seek the knowledge of God, from his word and the teaching of his Spirit, as the fundamen- tal concern in all our religious enquiries: that so we may be engaged, above all things, to fear, love, trust, worship, and serve him; and to seek all our happiness in enjoying his favour, and glorifying his name. ESSAY IV. A brief exposition of the Ten Commandments, as com- prising the substance of the Moral Law. FrOM the scriptural character of God, we proceed to the consideration of his moral government, as made known to us by revelation: and the clear knowledge of his holy law is peculiarly requisite, in forming our judgment on this subject. This was delivered to Is- rael by Jehovah himself, from mount Sinai, with most tremendous displays of his majesty, power, and holi- ness; and though other parts of Scripture must be ad- duced, as a divinely inspired comment; yet the deca- logue may properly be taken for our text, in examin- ing the demands of the moral law. It is evident that there is a distinction between moral precepts and positive institutions. Some things are in themselves so indifferent, that the same autho- rity, which commanded, might have forbidden them; as the use of bread and wine in one ordinance, and that of water in another: but it is absurd to suppose, that God could have required his creatures to despise him, or to hate one another; or have forbidden them to speak truth and to do justice. EXPOSITION OF THE COMMANDMENTS. 65 Some traces of the moral law are discoverable by our natural reason, and the whole of it is highly rea- sonable: it has its foundation in the nature of God and man, in the relations which men bear to Him and to each other, and in the obligations that result from these relations; on which account it is immutable in its re- quirements, and demands obedience from all man- kind, as far as they have opportunity of becoming ac- quainted with it. Different circumstances may indeed occasion a coincident variation; as the entrance of sin has rendered patience, and forgiveness of injuries, ex- ercises of our love to God and our neighbour: but though there is no need of these in heaven, yet the grand principles from which they are deduced, will con- tinue the same to eternity. The law is also spiritual: that is, it takes cognizance ©f our spirits, or our most secret thoughts, desires, and dispositions; and demands the exact regulation of the judgment, will, and affections, in conformity to the hoiy excellencies of the Lord our God. It principally requires love, or the entire affection of the soul, with- out which the best external obedience is condemned as hypocrisy. This is peculiar to the law of God, who alone can search the heart: but in common with other laws, it demands entire, and uninterrupted, and per- petual obedience; for no law can tolerate the trans- gression of itself. From the commencement to the close of life, the Lord enjoins upon us exact confor- mity to every precept; the least deviation from this perfect rule, whether by omission or commission, ex- Vot. V. K 56 A BRIEF EXPOSITION OT cess or defect, is sin; and every sin deserves wrath, and needs forgiveness.* The ten commandments are divinely commented upon in all the preceptive parts of Scripture; and the, substance of them is summed up, in the two great commands of " loving God with all our heart, with all " our mind, with all our soul, and with all our strength;'* and of " loving our neighbour as ourself;" and we are authorized by our Lord's example, t to interpret every one of them in the strictest, most spiritual, and most extensive sense, of which it is capable. Even repent- ance, faith in Christ, and all other evangelical graces and duties, are exercises of this entire love to God, and are required of a sinner as placed under a dispensation of mercy; though originally the law had nothing to do with redemption, but lay at the foundation of another covenant. We may, therefore, wave the controversy- concerning the rule of duty; whether that be the ten commandments, or the whole word of God: for the one, properly understood, will be found as broad as the other; seeing we cannot love God with all our hearts, unless we love every discovery which he is pleased to make of his glory, believe every testimony and embrace every promise which he gives, and seek his favour in the use of all the means that he is pleased to appoint. Yet this relates to the law, only as our rule of duty, and as given in subserviency to the gospel; for in other respects it contains nothing about repent- "l Rom. iii, 19—23. t Matt. v. 21—41. THE TEN COMMANDMENTS. G7 ance, or the acceptance of imperfect obedience; but merely says, "Do this and live," and, "cursed be 44 every transgressor. Thus the law was given to Israel, not only to show the people their real condition according to the cove nant of works; but likewise with reference to their na- tional covenant, and as the rule of duty to redeemed sinners: and therefore mercy is mentioned in the se- cond commandment; not indeed as communicated by the law, but as shown by God to his obedient people. — The remainder of this Essay will consist of a com- penduous exposition of the ten commandments, as in- troductory to a further consideration of the divine go- vernment. The great Lawgiver prefaced his injunctions, by proclaiming his own essential and immutable glory and perfection, " I am Jehovah." As the source of existence, and consequently of all power, wisdom, justice, truth, and goodness, he is the standard of ex- cellence and beauty; from whom all created amiable- ness is an emanation, of whose glory it is a feeble re- flection. To him alone the throne belongs. He only is qualified to be the universal Lawgiver and Judge; and he has the sole and unalienable title to that love and service which his law demands. — To this he added Thy God, to express Israel's relation and obligation to him. We are all his rational creatures, and every benefit which he bestows binds us more forcibly to love and obedience. We, like Israel, are his professed worshippers: if we be what we profess, he is our Por- tion and everlasting felicity; and this still enhances our 68 A BRIEF EXTOSITION OF obligations to devote ourselves to his service. The re- demption of Israel from Egyptian bondage was typical of our redemption by Jesus Christ from sin and mise- ry: and though all men ought to obey the law of God, yet none do render any spiritual obedience to it except his redeemed people. Alter this solemn introduction, Jehovah first added, u Thou shalt have no other gods before me." The commandments are addressed, in the singular number, to each person; because every one is concerned in them on his own account: and each prohibition implies a positive duty. This first requires a disposition and con- duct, suited to the relation in which we stand to " the " Lord our God." He alone is the adequate Object of our love, and able to satisfy our capacity of hap- piness: all we have and are belong to him, and he has an unalienable right to prescribe the use that we should make of his gifts. He has so clear a title to our love* gratitude, reverence, adoration, submission, confidence, and obedience; that we cannot withhold them from him without the most manifest injustice. Considering who he is, and what he has done for us, except we love him to the full extent of our natural powers, we do not render him his due: and if we did thus love him, all contrary affections would be excluded, all inferior affec- tions subordinated. Admiring his excellency, desiring and delighting in him and his favour, being grateful for his kindness, and zealous for his glory, with all the energy of our souls; it is evident, that we should love other objects only for his sake, and according to his will: no creature could then rival him in our affections, THE TEN COMMANDMENTS. G9 or prevail with us to neglect his service: and whilst we rendered him the tribute of adoring love and praise, and so glorified him, we should possess unalloyed felicity in the enjoyment of his favour. This is the reasonable state in which things ought to be; and all that deviates from it is sin, and the effect of apostacy from God. In the preceding Essay, some thoughts have been offered on man's propensity to idolatry. To the dis- grace of the human understanding, the grossest spe- cies of it have been almost universal in the world: and a more refined and plausible kind of idolatry has often supplanted them, in those few places where something more rational has prevailed. We need not, however, enlarge on this violation of the first commandment, or show particularly how the pagans, and Israel, and some parts of the professing church of Christ, by worship- ping creatures, have ascribed to them the glory of those attributes which Jehovah incommunicably possesses. These practices constitute the grand transgression of this law: and all pretences to witchcraft, fortune-tell- ing, charms, or incantations, partake in a measure of the same guilt; as by them information or assistance is professedly sought from creatures, whereas God should be wholly depended on, and submitted to. But this spiritual precept reaches much further. To love, desire, delight in, or expect good from, any forbidden indulgence, even in the smallest degree, is evidently a violation of it: and to suffer the most excellent or amiable of creatures to rival God in our affections, must be a proportionable contempt of him. 70 A BRIEF EXPOSITION OF By atheism and irreligion men set up themselves as gods, aspire to independence, reject subordination, and refuse to render homage or worship to any supe- rior being; as if they had created themselves, and were sufficient for their own happiness ! The proud man idoiizes himself, and offers incense to his own deity; and therefore " God resisteth him" as his rival. The ambitious pay homage to the opinions of men, and seek happiness in their applause, or in such honour- able distinctions as they can bestow. The revengeful usurp the throne of God, and invade the prerogative of him to " whom vengeance belongeth." The covet- ous man deifies his wealth, the sensualist his vile ap- petites, and the rapturous lover his mistress; he lives on her smiles, his heaven is placed in her favour, and her frown would make him the most wretched of all creatures. Nay, the doating husband and fond parent may deify the objects of their affections: for though they ought to love them tenderly, yet this affection, and the manner in which it is exercised, should be ab- solutely subordinated to the will and glory of God. But no comment can equal the extent of the com- mand. Whatever consists not with the most perfect love, gratitude, reverence, submission, and devoted- ness of the whole heart to God, is a transgression of it: and it requires us to love the Lord and all his crea- tures, according to their real worthiness; not more, nor less, except as finite beings cannot love infinite excel- lence in an adequate manner. Obedience to it would enthrone God in our judgment and affections; and the whole of our love being thus given to him, we should THE TEN COMMANDMENTS. 71 love all others for his sake, and according to the mea- sure that he has enjoined: whilst the violation of it de- stroys this regular subordination, and gives the creatures the throne in our hearts. Well therefore, may it stand foremost in the decalogue; for our obedience in all other things depends on it: other transgressions injure the subject, and affront the Sovereign; but the violation of this law is high treason against the majesty of heaven; and at the same time is entirely destructive to the hap- piness of all who transgress it. — The expression be- fore me implied that idolatry could not be kept so secret, but that it must be known to the heart- search- ing God: it would at all times affront him to his face; but especially when committed by Israel, who had his glory continually displayed before their eyes. II. The second commandment requires us to render to the Lord our God a worship and service, suited to his perfections, and honourable to his name. His in- comprehensible nature cannot be represented by any similitude. The most exquisite painting or sculpture can only give an external resemblance of a man: even animal life with its several functions cannot be thus exhibited, much less can a likeness be made of the soul and its operations. How dishonourable then must every attempt be to represent the infinite God, "by " silver or gold graven by art and man's device!" The general disposition of mankind to form such similitudes of the Deity, proves that low apprehensions of him are congenial to our fallen nature; and the practice has exceedingly increased the grossncss of men's con- 72 A BRIEF EXPOSITION Of ceptions concerning him. The more stupid of the hea- then alone worshipped the picture or image itself; others used it as a visible representation of the invisi- ble JVumen or Deity : and all that ingenious papists have urged in behalf of their images, is equally applica- ble to Israel's worship of the golden calves, or to that ren- dered by theEphesians to the image of Diano "which fell " down from Jupiter." — A material image of the Deity is likewise an affront to the Person of Christ, the only adequate " Image of the invisible God:" and the wor- ship of saints and angels, as mediators and present dei- ties, by images, in every- respect robs him of his me- diatorial glory. — The commandment does not prohi- bit the maki?ig of images and pictures for other pur- poses, (as some have ignorantly supposed;) for God commanded several to be made even in the construc- tion of the tabernacle: but the making of them, in or- der to men's bowing down before them and worship- ping them; and in this case both the maker and the worshipper of the image are involved in The guilt. The prohibition includes every kind of creature, because all are utterly unfit to represent the infinite Creator; and there are some devices not uncommon even among protestants, as emblematick of the Trinity, which seem not to accord to the strictness of this in- junction. But the spiritual import of the commandment ex- tends much further. Superstition and human inven- tions in religious worship, when at all relied on as ac- ceptable with God, are evident violations of its spirit and intent. The use of things indifferent in religion, THE TEN COMMANDMENTS. 73 without any command from God, leads to gross con- ceptions of him as if he delighted in outward splendour or external forms; and is commonly connected with a false dependence; while it substitutes something else in the place of God's appointments, and tends to the usur- pation of authority over men's consciences. But many circumstances of worship must be regulated by human discretion; and every one should judge for himself which regulations tend to these evils, and which do not; and be candid in judging such as differ from him. — Hypo- crisy and formality, arising from unworthy apprehen- sions of God, together with those unscriptural delinea- tions of his character that have been before described, are here certainly prohibited. — In short, the second, commandment requires us to conceive of God, in all respects, as far as we are able, according to the revela- tion which he hath made of himself to us: co realize his glorious presence to our minds, by faith, and not by fancy: and to " worship him as a Spirit, in spirit and " in truth:" not with corporeal representations of him before our eyes, or low conceptions of him in our- minds; but sincerely, inwardly, with the most fer- vent affections, and profound reverence of his infi- nite majesty, in all his appointed ordinances, and in them alone; and with frequency, as performing a ser- vice reasonable in itself, and most pleasant to our own souls, as well as honourable to his great Name. The reason given for the prohibition of image-wor- ship shews us, that the Lord is so tenacious of his honour in this matter, (especially in respect of his pro- fessed people,) that the least approach to it excites his Vol. V. L A BRIEF EXPOSITION 0? hottest displeasure; even as the jealous husband is ex- asperated, and roused to seek vengeance, by whatever leads him to suspect his wife of adultery. If Israel, or any Israelites, revolted to idolatry, they would be deemed haters of God; as the wife would be sup- posed to hate her husband, when she preferred every worthless stranger to him: imd the national covenant, with its peculiar blessings, being forfeited, the sins of the parents would involve their off-pringin the punish- ment, even to the third or lcnrth generation. The mention made of mercy, even to thousands, to vast multitudes, through successive ages to the end of time, relates to the law as given in subserviency to the gospel, which was administered to the Israelites by their legal ex- piations and purifications; and it shows how God de- lights in pardoning the penitent, and blessing the obe- dient. Thus the natural affection of men for their children should have engaged the Israelites to obedi- ence: and every means w as used to keep them close to the instituted worship of God, and at a distance from all idolatry. III. The worshippers of the Lord must have fre- quent occasion to mention his Name: and sometimes it will be requisite for them to call him to witness the truth of their words, or to bind themselves by vows and engagements as in his sight. The third command- ment, therefore, forbids us to take the name of the " Lord our God in vain;" that is, to use it need- lessly, irreverently, profanely, or in fraud, dissimula- tion, and hypocrisy. It forbids all rash and unlawful vows, and such as relate to things uncertain or im- THE TEN COMMANDMENTS. 75 practicable. — Perjury, of every kind, is the capital transgression of it: for by this men appeal to the om- niscient heart-searching Goii ibr the truth of what thev testily or assert, or for their sincerity in what they en- gage to do; when they do not know the truth of the one, and are consciously insincere in the other. This is one of the most atrocious and provoking crimes imaginable, though common among us to an incon- ceivable degree; so that it is little noticed unless ac- companied with flagrant injustice! But, alas! it is very closely connected with other instances of disregard to this law; by the unnecessary multiplication of oaths in our judicial transactions, even on the most frivolous occasions; and by being administered with extreme irreverence, instead of all the solemnity of a religious ordinance, which every thinking person msut allow to be reasonable. — All appeals to God in common con- versation, with such expressions, as ' the Lord knows,' when the matter attested is either not true or not im- portant, involves a measure of the same guilt. — All cursing and suearing are a most horrid violation of this commandment. — The use of the words, ' God ' Lord, Christ,' or such like, without necessity, serious- ness, and reverence; whether in improper religious dis- course, or as expletives in talking about other subjects: every expression, that takes the form of an abjuration or imprecation, though the name of God be not used: indeed, all that is more than " yea, yea, nay, nay," that is, every thing which, in common conversation, goes beyond a simple affirmation or denial: all jesting with God's word or sacred things: all irreverence to 76 A BRIEF EXPOSITION OF whatever relates to him; and the use of his tremendous name, in religious worship, in a heedless or hypocri- tical manner: all these, I say, are violations of the spirit of this law. Moreover, it implies a command to remember habitually, the infinite majesty, purity, and excellency ol God, and to behave towards him, in word and deed, with that awe and reverence of his perfections, which becomes such mean and w orthless creatures, in his infinitely glorious presence. To this law it is added, that God " will not hold " the transgressor guiltless." Men may not discover, or they may neglect to punish, this crime; and the sin- ner's conscience may scarcely trouble him about it: but let him know, that God will certainly detect and punish that atrocious affront which is thus put upon him, and often without the plea of temptation, or ex- pectation of profit or pleasure; unless men can find , pleasure in disobeying and defying their Creator. But when it shall at last be said to the daring transgressor, " Wherefore hast thou despised the commandment of " the Lord?" his profane trifling will be turned into terror and despair. IV. The form of the fourth commandment implies, that it had been previously known to Israel; though they were prone to forget it. The separation of a por- tion of our time to the immediate service of God is doubtless of mora! ohligation; for his glory, and our good, personal and social, temporal and eternal, are intimately connected with it: but the exact proportion, as well as the particular day, may be considered as of THE TEN COMMANDMENTS. 77 positive institution. Yet the proportion of one day in seven seems to have been fixed, by infinite wisdom as most proper, in every age of the world: though the change of the dispensation, after the resurrection of Christ, has occasioned an alteration of the day, and an addition to the topicks, which call for peculiar commemoration and contemplation on this season of sacred rest. The sabbath among the Israelites was also ceremonial, and therefore it formed a part of their ritual law: and being introduced into the judicial law, the violation of it was punishable by the magistrate; which seems also to be proper in all communities where Christianity is professed. Six days are allowed us for the diligent performance of our worldly business: but the seventh is consecrated to the immediate ser- vice of the Lord. The concerns of our souls must indeed be attended to, and our God worshipped, on every day, that our business may be regulated in sub- serviency to his will: but on the other days of the week we should do all our work, with the sole exception of works of charity, piety and necessity: for these alone consist with the holiness of that sacred day of rest; and are allowable, because " the sabbath was made for " man, not man for the sabbath." All works, there- fore, of avarice, distrust, luxury, vanity, and self-in- dulgence, are entirely prohibited. Our affairs should be previously so arranged, that as little as possible, of a secular nature, may interrupt the sacred duties of the Lord's clay. Trading, paying wages, settling accounts, writing letters of business, or reading books on ordi- nary subjects, trifling visits, journeys, excursions, dis- sipation, or conversation which serves only for amuse- 78 A BRIEF EXPOSITION OF merit, cannot consist with " keeping a day holy to the " Lord:" and sloth is a carnal not a spiritual rest. The sabbath should be a cessation from worldly labour, and a rest in the service of God: serious self-exami- nation, perusal of the Scriptures, private, social, and publick worship, instruction of children and ser- vants, meditation, and pious conversation, should oc- cupy our time from morning till evening; except as these duties are suspended by attention to such things, as really conduce to our own good or that of others. All this is obligatory on those who can do it: but ser- vants and others, may be under a real necessity of doing things, not necessary in themselves; though liberty in this respect should be preferred to emolu- ment, and good management might often greatly lessen the evil. Were our love to God and spiritual things as intense as it ought to be, we should count a day thus spent our great delight; for heaven will be an eternal rest, not essentially differing from it. All our aversion from this strictness arises from " the carnal mind " which is enmity against God;" and the advantages that would accrue from thus hallowing the sabbath, to the morals, health, liberty, and happiness of mankind, are so many and obvious, that they who doubt its ob- ligation often allow its expediency. But men should not only forbear to employ their children, servants, or slaves, in any needless work; they should also with authority require them to keep holy the Lord's day, which is greatly intended for their benefit. The cattle must also be allowed to rest from the hard labour of husbandry, journeys, and other employments connected with trade or pleasure; though doubt- THE TEN COMMANDMENTS. 79 less we may employ them too, in works of necessity, piety, and charity: and thus they may properly be used for the gentle service of conveying those to places of publick worship, who could not otherwise attend, or perform the duties to which they are called: yet ostentation and self-indulgence multiply violations of the 1 ord's day in this respect. Even strangers, resid- ing among us, should be persuaded to hallow, and re- strained from profaning, the sabbath. — It was indeed originally instituted in honour of God our Creator: reasons are adduced in other parts of Scripture, which peculiarly respected the Jews, or referred to the cause of humanity: but redemption by Christ, as completed in his resurrection, and the descent of the Holy Ghost to glorify him, are especially commemorated by chris- tians, whilst they hallow the first day of the week, as the Lord's day; and this title given to it, in the New Testament, when duly considered, clearly shows how the sacred hours should be employed. This very compendious exposition of the first table of the law suffices to prove its requirements to be very extensive, spiritual, reasonable, and beneficial; yet we must confess it to be entirely contrary to the disposi- tion of our hearts, and diverse from the tenour of our lives: and therefore we all need mercy, redemption, and a new creation to holiness, in order that we may- please God and be made fit for heaven. — We proceed to the second table. V. The commandment, which requires us to hon- our our parents, must be considered as the abstract of 30 A BRIEF EXPOSITION OF our relative duties. All other relations spring from that of parents and children, or in a measure partake of its nature; and this most nearly resembles our relation to the great Creator. — Chi.dren ure required to honour their parents; which implies tint it is the dut\ of parents; to behave honourably, by diligently performing the several parts of their important charge, as entrusted with the care of their offspring, both body and soul; and by a becoming deportment in all other respects. Yet children arc not absolved from their duty by the misconduct of their parents, who must answer for it to God: and such a limitation, in this and other rela- tive precepts, would absurdly constitute all the inferior relations judges and lords over their superiors. Chil- dren derive their being under God, from their parents: and they are generally taken care of by them, during helpless infancy and inexperienced youth, with much labour and cxpence. It is therefore reasonable, that they should so long obey them unreservedly in all things lawful; and afterwards in all tilings that are not mani- festly injurious to themselves, though they may be disagreeable. They ought to love the persons of their parents; respect their characters, counsels, and instruc- tions; consult their interest, cn dit, and comfort; conceal their infirmities, bear with their tempers and humours, alleviate their sorrows, and rejoice their hearts as far as possible; and when they are grown old and incapable of maintaining themselves; the children are bound, if able, even to labour for their support, as the parents did for them when they were infants. In all this both parents are equally included, and should alike be hon- 1HE TEN COMMANDMENTS. 81 ourcd and obeyed, and not in opposition to one another; which shows that they should set their children an ex- ample of impartiality, and be harmonious in their con- duct towards them. — By parity of reason, they, who have acted a parent's part, are entitled to a correspondent respect and deference : and all the superior and in- ferior relations have their several reciprocal duties, which may be referred to this command: these will, however, be distinctly considered in separate Essays.* — The annexed promise of long life to obedient chil- dren might have a peculiar reference to the covenant of Israel; yet careful observers of mankind have noted its remarkable fulfilment in other nations. Subordina- tion in the family and community tends to personal and publick felicity; and the dislike, which the human heart bears to submission, renders it proper to enforce it by motives of every kind. VI. The sixth commandment requires us to " love " our neighbour as ourselves," in respect of his per- son and life. Magistrates as " God's ministers in exe- " cuting vengeance," are in some cases commanded to put men to death; and in others it may be alloivable, be- cause conducive to the publick good. Witnesses or executioners may concur in such capital punishments. We may doubtless take away another's life in defence of our own; and perhaps, when peculiarly circumstan- ced, in defence of our property. — Some wars are ne- * Essays xx, xxi. Vol. V. M 82 A BRIEF EXPOSITION OF cessary, and the blood shed in them is not imputed as murder to those that shed it: yet the guilt of it must rest somen here; and alas! few wars are so enteitd upon and conducted, as to leave any of the contending parties free from blood-guiltiness. A man may by misfortune kill another: yet God condemns as wil- ful murder many of those actions by which life is taken away, but which are called by our law man- slaughter. Furious passion, excited by sudden pro- vocation or drunkenness, is no where in Scripture ex. cepted from the general rule, " He who sheddeth man's " blood, by man shall his blood be shed." The duel- list is a revengeful muderer of the most atrocious kind. — All fighting for wagers, or renown, violates this command, and the blood thus shed is murder^ atro- cious murder. Whatever, by force or stratagem, de- prives another of his life, is prohibited. All the slaughter committed by oppressions, persecutions, or attempts to deprive of liberty, or confine in slavery, our unoffend- ing fellow- creatures on any pretence whatever, is wil- ful cruel murder. What then shall we think of the accursed slave-trade, which will surely bring vengeance on this nation, if much longer tolerated? — Even laws, needlessly sanguinary, (as I fear many are in this land,) involve all concerned, in this enormous guilt: and they, who ought to punish the murderer, and who yet suf- fer him to escape, will be numbered among the abet- tors of his crime at God's tribunal. The commandment likewise prohibits us to assault, maim, or wound others, or to assist those who do; to tempt men to crimes which destroy the constitution, THE TEN COMMANDMFNTS. 83 or endanger their lives, either from the sword of justice, or the resentment of the injured party; nay, to entice them, by the prospect of a large reward to such en- terprizes and labours as are known generally to shorten life. Many parents and wives are murdered b) the gross misconduct of their children or husband; and numbers will be found guilty of transgressing this law, by covetously or maliciously wishing the death of others. The spiritual import of the commandment prohibits all envy, revenge, hatred, or causeless anger; all that insulting language which provokes to wrath and murder; and all the pride, ambition, or covetous- ness which prompt to it. Nay, that man will be con- demned as the hater and murderer of his brother who, seeing his life endangered by the want of food, raiment, or medicine, and having ability to relieve him, selfishly neglects to do it.* — But the murder of the soul is still more heinous. This is committed by seducing men to sin; by a bad example; by disseminating poisonous principles; by terrifying others from religion by per- secution, or by reviling or ridiculing those who attend to it; and by withholding due instructions, warnings, and counsels, especially such as parents owe to their children, or ministers to their people: and it is tremen- dous to think, what numbers will be thus condemned as the murderers of the souls of men. The heinousness of suicide likewise should be es- pecially marked. It is in some respects the most ma- lignant of all murders; and, as scarcely ever repented * 1 John iii. 15—17. 84 A BRIEF EXPOSITION OF of, it combines the guilt of murdering both soul and body at once. We were not the authors, and are not the lords, of our own lives: nor may we leave our as- signed post, or rush without a summons into the pre- sence of our Judge; any more than we may execute vengeance on our neighbour, or send him to the tribu- nal of God. Self-murder may be easily shown to be a complication of ingratitude, contempt ot the Lord's goodness in giving and preserving life, defiance, im- patience, pride, rebellion, and infidelity; nor is it in general the effect of insanity, (as verdicts, in which per- jury is committed from false tenderness, would lead us to suppose;) except as all are in some sense insane, who are hurried on by fierce passions and Satan's temptations. That original murderer knows' this pre- sent life to be the only season, in which salvation can be obtained: and therefore, he tempts men to such ex- cesses as destroy the constitution, or as render life miserable; and he urges them on to suicide, that he maj- destroy both body and soul by their own hands, not being permitted to do it by his power. Extrava- gance, discontent, and despondency should there fore be most carefully avoided; and gratitude, patience, and hope most diligently cultivated. — In a word, this com- mand requires enlarged benevolence, kindness, loi u- suffering, and forgiveness; and a disposition to seek the welfare, in all respects, of every human being. VII. The seventh commandment regulates our love to our neighbours, in respect of their purity and do- mestick comfort; and requi res the proper government THE TEN COMMANDMENTS. 85 of those inclinations, which God hath implanted in or- der to the increase of the human species. The mar- riage of one man with one woman was originally the institution of the Creator, and not merely a civil con- tract, as some pretend: these " became one flesh," inseparably united to each other, to promote and share one another's satisfactions, and to assist each other in every duty, and especially in educating with combined attention their common offspring. The entrance of sin and death made way for the dissolution of this union; a variety of evils began to embitter the relation, and abuses were soon introduced. But though some things were formerly connived at, w Inch did not accord with the original institution; yet Christ refers his disciples to that as the standard of honourable marriage, as far as the change of circumstances admit of it. The force acquired by men's passions, in consequence of sin, renders the " prevention of fornication" one express end of marriage: mutual forbearance and reciprocal compliances are now needful and incumbent: the sor- rows of the female sex, as well as the afflictions of life, require peculiar sympathy to alleviate the anguish of the suffering party: and the separating stroke of death leaves the survivor free to take another companion. We must not then define adultery, as prohibited in this commandment, according to the judicial law of Moses, but by the decision of Christ; with which po- lygamy, and divorce (except for unfaithfulness) are utterly incompatible. — It is evident, that marriage, recognized in some appointed way to distinguish it from illicit connexions, gives each party such a pro- 36 A BRIEF EXPOSITION OE perty in the other's person and affections, that every violation of conjugal fidelity, on either side, is adultery, according to the New Testament; and is far more de- serving of death, (if we estimate crimes by their mis- chievous effects,) than many offences which are capi- tally punished. — Ail other commerce between the sexes is prohibited by the spirit of this law; from the temporary connexions, that are formed and dissolved at pleasure, to the lowest scenes of prostitution. — The difference between the tempters and the tempted, and other circumstances, vary the degree of guilt con- tracted; for the seducer's character is diabolical: but fornication is marked in almost every black catalogue in the Scripture; and, how ever men may be deceived by vain words, its dire effects on the human species prove the goodness, as well as the justice, of God in thus strictly forbidding it, and in threatening those who violate the prohibition, with his severest indignation. Under the w ord lasciviousness various transgressions are denoted, which cannot be mentioned w ithout of- fence; and every thing, which does not comport with the design of marriage, though sanctioned by that name, violates the spiritual meaning of the prohibition. All impure conversation, imaginations, or desires, are likewise condemned by this law " He that looketh " on a woman to lust after her, hath committed adul- " tery with her already in his heart." Writing, read- ing, publishing, vending, or circulating obscene books; exposing to view indecent pictures or statues, or w hat- ever else may excite men's passions, must partake of the same guilt: and wit, elegance, and ingenuity only THE TEN COMMANDMENTS. 87 increase the mischief, wherever the specious poison is administered. All the arts of dress, motion, or de- meanour, which form temptations to heedless youth; with all those blandishments, insinuations, amorous looks and u ords, which subserve seduction, fall under the same censure. In short, the commandment requires the utmost purity, both of body and soul, in secret as well as before men; with a holy indifference to animal indulgences, and the strictest government of all the appetites, senses, and passions: and it enjoins the desire and endeavour of preserving the same disposition and behaviour in all others, as far as we have it in our power. VIII. The eighth commandment is the law of love in respect of property. The productions of the earth are obtained and prepared for use by labour: this gives property, and that justly descends to the owner's pos- terity or heirs. From this and similar causes, com- bining their effects for ages, originates the difference in men's outward circumstances. That portion, which we honestly obtain, is ** the bread that God hath given " us:" and with this we should be satisfied. But men's passions crave more; and sloth refuses to labour: hence force and fraud are employed to get possession of the property of others, without their free consent. We need not enumerate those violations, of which hu- man laws take cognizance: but men may in various ways break the divine law, and yet escape present punishment. Fraudulent bargains which impose on the ignorant, credulous, or necessitous; abuse of con- fidence, extortion, exorbitant gain, deceitful combina- 88 A BltlEP EXPOSITION OF tions to enhance the price of goods or labour, or to lower the wages of the poor, will be condemned at God's tribunal as violations of this command. The overgrown ravager of nations and provinces will be adjudged a principal thief and robber, without any other distinction. Defrauding the publick, (whether by oppressive rulers, who burden the people with merci- less exactions; or by those who embezzle the trea- sures committed to their stewardship; or by smuggling, and in various other ways evading the payment of taxes,) constitutes a most atrocious transgression of this law. Contracting debts to support vanity and luxury, or in pursuit of some scheme of aggrandize- ment, or" for any thing not absolutely necessary, with- out a fair prospect of paying; taking advantage of hu- mane laws, to evade payment when the insolvents would be again able to pay, were they contented with a frugal maintenance; all extravagance, beyond the sober allowance of a man's income; and slothfulness, or unnecessary subsistence upon charity, are violations of it in different ways. Nay, to withhold from real ob- jects of compassion proper relief; or to reduce the wa- ges of the poor so low as hardly to allow them a sub- sistence, in order that men may live in affluence and enrich their families, by no means consists with its evident demands. In short, the spirit of it prohibits inordinate love of the world, covetousness, luxury, and the pride of life; and requires industry, frugality, sobriety, submission to Providence, and a disposition " to do to all others," in respect of worldly property, " as we would they should do unto us." THE TEN COMMANDMENTS. 89 iX. The ninth commandment is the law of love, as it respects our neighbour's reputation: though, in the connexion of human affairs, the violation of it may likewise affect his property and life; and bearing false witness, in a court of justice among us, may be per- jury, robbery, and murder, as well as calumny. In such important concerns, we should attest nothing of which we have not the fullest assurance; and every human passion should be watched over, that our evi- dence may not be warped. We should be exact to a word in reporting what we know, and in speaking the truth, and no more than the truth: and equal caution is required in juries, and in the judge who decides the cause. — The malicious invention and circulation of slanderous reports, to the injury of a person's cha- racter, is a heinous violation of this commandment. To do this in sport, is an imitation of the madman, who " throws about fire-brands, arrows, and death," for his diversion. To spread such storks as others have framed to the discredit of our ' neighbour, when we suspect them to be false or aggravated; or even, if we suppose or know them to be true, when there is no real occasion for it, (such as the detection of a mis- chievous hypocrite or designing villain,) is prohibited by this law: for the practice results from pride, self- preference, malevolence, or conceited affectation of wit and humour. Severe censures, bitter sarcasm, ri- dicule, harsh judgments, ascribing good actions to bad motives, innuendos, misrepresentations, collecting and vending family anecdotes, and various other practices of the same nature, consist not with it.— This com- Vol. V. N 90 A BRIEF EXPOSITION OF mandment is frequently violated by authors; a lie or slander is far worse when printed than when only spoken; and religious controversy is too generally dis- graced by the most abominable calumnies: for bigots of all parties agree in mistating the actions, misquot- ing the writings, and misreporting the words of their opponents. — All lies are a violation of this law. They are in every possible case an abuse of speech, and of our neighbour's confidence, and a derogation from the value of truth; and always in some degree injuri- ous to mankind. — Envy likewise of the praise confer- ed on others runs counter to the spirit of the law. In short it requires sincerity, truth, fidelity, candour and caution: with a disposition to honour what is honour- able in all men, and to be as tender of their reputation, as we could reasonably expect them to be of ours. With this in constant view, our feelings will instruct us how far the rule should extend its influence on our conduct. X. Lastly, we are commanded not to covet any- thing that is our neighbour's. This restriction is plac- ed as the fence of all the rest: the apostle's reference to it* shows that it comprises the utmost spirituality of the law; and it is a perpetual confutation of all those systems, by which the outward gross crime is consi- dered as the only violation. We must not desire any thing whatever, which God forbids or withholds: and so far from levelling property, or seizing violently on * Rom. vii. -7, 8. THE TEN COMMANDMENTS. 91 our neighbour's possessions, we may not so much as "hanker after them. The most secret wish for another man's wife violates this precept: but to desire an union with an unmarried woman, becomes sinful only when excessive, and when it is not submitted to the will of God if he render it impracticable. We may desire that part of a man's property which he is inclined to dis- pose of, if we mean to obtain it only on equitable terms; but what he chooses to keep we may not co- vet. The poor man may desire moderate relief from the rich: but he must not hanker after his affluence, or repine even if he do not relieve him. Men, exposed to equal hazards, may agree to a proportionable con- tribution to him who suffers loss; for it accords with the law of love to help the distressed. This excul- pates insurance when fairly conducted. But every species of gaming originates from an undue desire and hope of increasing our property, by proportionably impoverishing others? and is therefore a direct viola- tion of this law. Publick gaming by lotteries, so far from being less criminal than other species of that vice, is the worst of them all: for it abets and sanc- tions, as far as example and concurrence can do it, a practice which opens the door to every species of fraud and villainy; which is pregnant with the most exten- sive evils to the community and to individuals; which seldom fails to bring several to an untimely end, by suicide or the sentence of the law; which unsettles an immense multitude from the honest employments of their station, to run in quest of imaginary wealth; .;nd which exposes them to manifold temptations, unfits 92 A BRIEF EXPOSITION OF them for returning to their usual mode of life, and of- ten materially injures their circumstances, breaks their spirits, sours their tempers, and excites the worst pas- sions of which they are susceptible. Indeed, the evils, political, moral, and religious, of lotteries, are too glaring to be denied, even by those w ho plead neces- sity for continuing them; and too numerous to be re- capitulated in this place. Can it therefore consist w ith the law of God, " Thou shalt not covet,'' or w ith the character of a christian, to concur in such an iniqui- tous and nefarious system, from a vain desire of irre- gular gain? Whatever argument proves it unlawful for two or three men to cast lots for a sum of money, or to game in any other way, much more strongly concludes against a million of persons gaming pub- lickly by a lottery for a month or six w eeks together, to the stagnation, in a great measure, of every other business;* whilst the gain made by government and by individuals, from the stakes deposited w ith them, renders it as imprudent as it is sinful in the adventur- ers; for every individual stakes three to two on an even ehance, if a covetous appeal to Providence may be call- ed chance f — Even Tontines seem not wholly excus- able, as they constitute a kind of complicated wager * Many alterations have, since this was written, been adopt- ed, to prevent the mischief; and perhaps these may have some effect: but the whole concern is radically and deeply evil, and nothing can possibly render it any other than evil, atrociously evil. t Prov. xvi. 33. THE TEN COMMANDMENTS. 93 about longevity, to be decided by Providence in fa- vour of the survivors; and must therefore be equally culpable with other games of chance. Coveting other men's property contrary to the law of love, and en- riching the survivors, commonly at the expence of the relatives of the deceased, are intimately connected with them; whilst they prove a strong temptation se- cretly to wish the de .th of others, for the sake of ad- vantages which are inordinately desired and irregularly- pursued. — In fine, discontent, distrust, love of wealth, pleasure, and grandeur, desire of change, the habit of wishing, and every inordinate affection, are the evils here prohibited; and we know them to be the sources of all other crimes, and of man's misery. And the command requires moderation in respect of all world- ly things, submission to God, acquiescence in his will, love to his commands, and a reliance on him for the daily supply of all our wants as he sees good. We cannot close this brief explication of the divine . law, (in which we find nothing redundant, nothing defective, nothing injurious, but all things holy, and just, and good,) more properly, than by the words of our church-service, ' Lord, have mercy upon us,' (forgive all our past transgressions,) ' and write all ' these thy laws in our hearts, we beseech thee. ' ESSAY V. On Marts situation, as a Sinner, in the present world. 1 HE apostle has defined sin to be " the transgres- " sion of the law,"* and whatever, in any respect or degree, deviates from that perfect rule, is sin, and ex- poses a man to condemnation. " By the law," there- fore, " is the knowledge of sin:"f the better we un- derstand the holy, just, and good commandments of God, the more enlarged will be our acquaintance with the vast variety of sins that are continually committed, as well as with the evil and desert of every transgres- sion: and a comprehensive knowledge of our whole duty is essential to a just estimate of our own character, or of our situation in respect to eternal judgment. But we should not attend only to the requirements and prohibitions of the divine law: its sanctions also demand our most serious consideration. Indeed, strict- ly speaking, the law, as distinguished from the gospel, is merely a rule and a sanction: a rule formed by infi- nite wisdom, holiness, and goodness, and enforced by * 1 John iii. 1. t Rom. iii. 20. •waian's situation, Sec. 95 supreme authority; a sanction to be awarded by im- mutable justice and almighty power, according to' the declarations of eternal truth. Repentance and amend- ment are right, and accord to the spirit of the com- mandment; but they make no compensation for trans- gression, and are not noticed by the law: and the mercy exercised by the Law-giver has reference to the pro- visions of another covenant. Perfect obedience is the uniform demand of the precept; condemnation inevi- tably follows transgressio n — " Whosoever shall keep " the whole law, and yet offend in one point, he is " guilty of all;"* even as a man is condemned for violating one of the many statutes of the realm, in a single instance, though no other offence be charged upon him. The apostle therefore declares, that " as " many as are of the works of the law, are under the " curse; for it is written, Cursed is every one that " continued! not," (during his whole- life,) " in all " things which are written in the book of the law, to " do them:"f and the moral law must at least be in- cluded in this general language. They alone, who have at all times perfectly kept the whole law, can have any claim to the reward which it proposes, for " the man " that doeth" the commandments " shall live in them,'* but " the soul that sinneth shall die." And as " all have *' sinned, and come short of the glory of God," (of rendering to him the glory due to his name:) so in this respect " there is no difference:" " Every mouth " shall be stopped, arid all the world become guilty * James ii. 8 — 11 t Gal. iii. 10. Deut xxvii. 15 — 26. 96 ON man's situation, as a " before God;"* though an immense difference will be found between some men and others, in respect ol the nature, number, and aggravations, of their offen- ces. All attempts, therefore, in a sinner to justify him- self, must result from ignorance of God, of the divine law, and of his own character; or from a disposition to impeach the strictness of the law, and the justice of the Lawgiver. Our Lord himself explains the import of " the " curse of the law," (from which he redeemed his people, " being made a curse for them,") when he forewarns us, that he will say to the wicked at the day of judgment, " Depart from me, ye cursed, into ever- " lasting fire, prepared for the devil and his angels: — " and these shall go away into everlasting punish - " ment."| In reflecting on this awful subject, we should recollect that man is constituted of body and soul; and that the soul purposes the act of disobedi- ence, while the body executes its purpose: so that it is highly reasonable to suppose, that the soul will at least share the punishment which the law denounces against the offender. When, therefore, the apostle would remind his brethren of their obligations to the Lord Jlsus, he says, " Who delivcreth us from the " wrath to come;"J whence it is evident, that he con- sidered himself, and all the christians in the world, as having been exposed, not only to present effects of the divine displeasure, (iiom which Jesus does not deliver * Rom. iii. 9—23. t Matt. xxv. 41—46. \ 1 Thes. i. 10. SINNER, IN THE PRESENT WORLD. 97 his people,) but also to future condemnation. The. original transgression, when, " by one man sin en- " terecl into the world, and death by sin," was indeed a violation of a positive injunction; but love to God, to himself, and to his posterity* absolutely required Adam to obey it: so that by disobedience he fell un- der the curse of the law, which doubtless existed and was in full force from the creation, in respect of its essential requirements. And the event sufficiently proves, that all Adam's posterity were interested in that transaction, and fell with him: for it is an undeni- able fact, that men are universally prone to break the law of God, and universally liable to pain, suffering, and death. All who truly believe the Bible, will rest satisfied with the scriptural account of this mysterious subject: others will never be able to account for the state of the world on any principles that are more ra- tional: and the proper answer to those, who object to an evident fact as inconsistent with divine justice, wis- dom, and goodness, has been already given by the apostle, " Nay but, O man, who art thou, that repli- " est against God?" But our situation, as sinners, in the present world, will not here be considered so much the effect of Adam's sin, as of our personal transgressions; for, whatever we might argue concerning those " who " have not sinned after the similitude of Adam's trans- " gression," by willingly and knowingly preierring their own inclinations to God's express command- ment: such as are capable of reading this Essay, will hardly pretend that they have never once sinned in thib manner. — It is evident then, ihat " it is appoint Vol. V. O 98 ON man's situation, as a " ed to men once to die;" the sentence, " dust ye are, " and to dust ye shall return," overtakes every one: no vigour, or power, or wisdom; no learning, or wealth, or efforts, or virtue, can rescue any ma;, from this common lot of our fallen race: only two excep- tions have hitherto been made to the general rule; no more are to be expected; and fe vv have ever betn so absurd as to think of eluding or overcoming the uni- versal conqueror. But "alter death is the judgment;" and though few are willing to believe the solemn truth; yet it would have been found equally impossi- ble for any sinner to escape condemnation, at that de- cisive season, had not mercy brought in another hope by Jesus Chi i it. If we judge of dispositions and actions by the holy law of God, we shall not long be able even to doubt but that all men are born in sin, and are by nature pro- pen.se to evil and averse from good. " That which is " born of the flesh, is flesh;" and "the carnal mind," which is natural to us, " is enmity against God."* It is the universal law of the creation, that every plant or animal possesses the properties of that from which it was derived. When Adam became a sinner he be- gat sons " in his own likeness:" and that, which the Creator had pronounced " very good" soon became very bad " God saw that the wickedness ot man was " great in the earth; and that every imagination of " the thoughts of hi* heart was only evil continually." ** The earth also was corrupt belcre God; and the * Rom. viii. 5 — 9. SINNER, IN THE PRESENT WORLD. 99 " earth was filled with violence." " And God looked " upon the earth and behold it was corrupt; for all " flesh had corrupted his way upon the earth;"* and so it evidently continues to this day. — If men argue, that all the wickedness of the world results from edu- cation, habit, and example; we enquire how it came to pass, that bad education, bad habits, and bad ex- amples, became so general, if the nature of man were not bad also? But the impossibility, in the ordinary course of things, of " bringing a clean thing out of " an unclean,"f points out the real cause of the uni- versal prevalence of vice and impiety. It must be allowed by all observing and impartial persons, that men in general, in all parts of the earth, are very different, in their dispositions and conduct, from what the law of God requires them to be. It is also most certain, that they are liable to a vast variety of miseries and pains; that anxiety, vexation, disap- pointment, and dissatisfaction are inseparable from every earthly condition, pursuit, possession, and con- nexion; that life itself is short and uncertain; that the approach and stroke of death is almost always accom- panied with grievous sufferings, if not with terror and dismay; that every earthly pursuit and enjoyment must shortly be terminated; and that the body how- ever active, vigorous, comely, pampered, or decorated it may now be, must be consigned to the dark and noisome tomb, there to moulder to its original dust. All this would be very gloomy and dreary, even if it * Gen. vi. 6 — 12. f Job, xiv. 4. xv. 14. 100 ON man's situation, as a could be certainly known that nothing further was to be apprehended: but a future state of righteous retri- bution must exceedingly enhance the horror of the prospect, to such persons as are condemned at the bar of their own consciences. The expectation of a fu- ture state seems congenial to the human mind; and the arguments of various kinds, which have been urged in proof of the immortality of the soul, and other doctrines connected with it, are so cogent, as to evince such expectations to be the result of serious reflection, and not the offspring of credulity, supersti- tion, or imposture: nay, facts manifestly show, that no ingenuity or efforts can wholly erase the idea, even from the minds of such persons as are most deeply interested, and most earnestly desirous, to find it a mere groundless imagination. But this expectation of a future state is far too vague and confused for practical purposes. The igno- rance of men in general concerning the perfections, commands, and government of God, united to the sell-flattery of the human heart, preserves them in great measure from that terror, which the thoughts of a future judgment, if considered apart from the gospel of Jesus Christ, must inspire: so that the more men know of God and of themselves, the greater horror will be associated with the prospect of death and judg- ment; except it be dispelled by " joy and peace in *' believing."* The immortality of the soul, the resurrection of the *Rom. xv. 13. SINNER, IN THE PRESENT WORLD. 101 body, a future judgment, and a state of righteous re- tribution, are doctrines most expressly revealed to us by " the sure testimony of God:" and so clear and explicit are the Scriptures on these topicks, that scarcely anything, but the consciousness of such con- duct as weakens the hope of eternal felicity, connect, d with reluctance to admit the dread of eternal misery, could be sufficient to induce men to deny or argue against the real eternity of that state, which com- mences at death, and shall be confirmed and com- pleted at the day of judgment: whilst the absurdity of reasoning against the justice and goodness of what God has done, or declared he will do, seems the sum- mit of man's pride, presumption, and folly. — The Greeks were a speculating people, and could not but have the idea of duration without end, which is all the idea of eternity that we can obtain. Now the strongest words in their very copious language are employed by the sacred writers on this subject; and I appre- hend, that the expression, translated for ever and ever, always means eternal in the strictest sense of the word. If, however, any one should make the trial, he would scarcely find more energetick phrases, in the whole compass of the Greek language, as authorized by the example of ancient writers, to express the idea of eternal misery, than are to be found in the New Tes- tament. The very words are used on this awful sub- ject, by which the eternity of heavenly felicity, and the eternal existence of God, are expressed, and in the same manner: the repeated declarations concern- ing the wicked, that " their worm never dieth," (which must denote eternal consciousness and self- 102 ON man's situation as a reflection,) that " their fire shall never be quenched;" with the worus " eternal punishment," " the black - " ness of darkness for ever," &c. most obviously im- ply this alarming doctrine. It may hereafter be shown, that sinful creatures must continue guilty and polluted, yea, must increase in evil propensities, and multiply crimes to all eternity, whatever they suffer; unless they are changed by an exertion of almighty power, and pardoned by an act of free mercy. Not the most remote hint is given through the whole Scriptures, that mercy or grace will be vouchsafed to any who die in their sins, or that God will ever annihilate his rebellious creatures; but every thing warrants the opposite conclusion. It evidently answers the purpose of the enemies of our souls, and forwards their work of temptation and de- struction, to persuade men that they will not be finally miserable, though they continue impenitent, and in- dulge their lusts till death: and the folly and madness of those, who profess to believe the Bible to be the word of God, yet sin on, in hopes of finding all the denunciations which it contains to this effect, false or unmeaning, and who buoy up their own and other men's presumption with vain reasonings and sophisti- cal arguments, is great beyond expression! Our sentiments will not alter the purposes of God: it is therefore as irrational as it is uncandid, to charge those with want of sensibility, compassion, or philan- thropy, who explain such Scriptures in their most ob- vious meaning; and who warn and persuade men by " the terror of the Lord," to repent and seek salva- tion. If several persons were fast asleep in a house on I SINNER, IN THE PRESENT WORLD. 103 fire, we should best express our kindness and com- passion, by alarming them speedily and even violently, and so, forwarding their escape; and not by leaving them to sleep on, lest they should be too much terri- fied. They who really believe that all impenitent and unbelieving sinners will be forever miserable, suppose such men to be in a condition infinitely more tremen- dous than the persons above-mentioned; and they cannot but endeavour to convince them of their dan- ger, before it be for ever too late: the more they love them, the greater will be their earnestness in " warn- " ing them to flee from the wrath to come:" and they often show their philanthropy, by spending their lime in incessant labours, and by distributing their pro- perty, to relieve the miseries of mankind; and some- times even by laying down their lives for their good. We may also observe, that the Scriptures uniformly speak of two ways, two descriptions q/'men, and two places, to which they are removed at death; and never intimate a middle path, state, or character: nor do they mention any alteration, in the condition either of the righteous or the wicked; except as the resurrec- tion will re- unite their bodies to their souls, and dis- play to the whole world the justice and mercy of God in his dealings with them. All purgatories therefore, whether before or alter the day of judgment, are wholly unscriptural: and all reasonings on this sub- ject are vain and presumptuous attempts to remove " the great gulph which God hath fixed;" and calcu- lated to take men oft' Irom preparing seriously for that ON man's situation, as a day, when " the wicked shall go away into eternal " punishment, and the righteous into eternal life." It appears, therefore, that every man lies under a twofold condemnation for his sins: he is sentenced to various temporal sufferings, which are to be termina- ted by death; and to eternal misery in another world: and if any one should object to this, on the supposi- tion that his sins do not merit so tremendous a punish- ment, I would enquire, whether human legislators and judges ever think the criminals themselves competent to decide on the equity of statutes and decisions? Or, whether we are indeed capable of determining the de gree of evil, contained in rebellion against the au- thority of the infinite Creator; and what punishment the glory of his name, and the everlasting advantage of the whole creation, may require him to inflict upon transgressors? In respect of the former part of this sentence, alleviationsand respite alone can be expected: but we may hope for the entire abolition of the latter; as we live under a dispensation of mercy, through the great Mediator of the new covenant. On this salva- tion we shall hereafter enlarge; at present it suffices to say with the Psalmist, " If thou, Lord, shoudest " mark iniquities, O Lord, who shall stand? but there " is forgiveness with thee, that thou mayest be " feared." The inevitable certainty of death: the uncertainty of the time and manner in which each person shall die; with the manifold troubles and sorrows of life, the tur- bulency of the passions, the remorse and terrors, and the anguish of the closing scene of wicked men; bear no faint resemblance to the confinement, chains, and SINNER, IN THE PRESENT WORLD. 105 tortures of a condemned criminal, terminating only in his execution. The miseries, which they occasion to each other, aptly represent those scenes, that meet the observation of such persons as are conversant with prisons; in which wretched men have little relief from the anguish of their own minds, except in reproach- ing and plaguing their companions in guilt: while the dissipated, sensual, and noisy pleasure, by which at other times they stun reflection, and excite a transient turbulent joy, resembles the drunken carousals of the criminals singing and dancing in their chains, and the infatuated levity of some of them even to the very moment of execution. But the believer has another prospect opened to his view: he is indeed a criminal, but he is pardoned and reconciled to his Prince; a few days he must abide in his prison, previously to his re- gular discharge; but when the other criminals shall be led to execution, he will not only be set at liberty, but admitted to the presence and full favour of his gracious Benefactor, ennobled with the greatest dig- nities, and enriched beyond expression. In the mean time, the hopes and earnests" of such felicity support and solace his mind, and he knows, amidst his pains and sorrows, that " blessed is he, whose iniquities are " forgiven, and whose sins are covered." The uncertain continuance of this vain life is the term allotted us, by the long-suffering of our offend- ed God, to seek the reversal of that part of the sen- tence which relates to our final condemnation. To direct our course in this important pursuit, " unto us " are committed the oracles of God:" " which are able M to make us wise unto salvation, by faith in Jesus Vol. V. P 106 ON man's situation, as a " Christ!" Information, counsels, invitations, warn- ings, and promises, suited to our case, are there given us: means of grace are appointed, in which we may wait on God for every needful blessing; and especially the Holy Spirit is promised to all, who humbly de- pend on his gracious teaching, sanctifying, and com- forting influences, and seek these blessings by earnest prayer: so that no one (whatever his sins, habits, temptations, or situation may be,) can come short of this salvation; provided he apply for it in the ap- pointed way, and with a diligence suited to its inesti- mable value. This is the situation of every man, so long as life continues; for, that judicial blindness and obduracy, to which many are given up, consists in a total and final neglect, contempt, or abuse of this sal- vation: but when death removes one, and then ano- ther, out of this world, his opportunity is gone, and his state fixed to all eternity. We are then, criminals, reprieved for a short and uncertain time by the mercy of our Prince, that we may have an opportunity of casting ourselves on his clemency, and seeking forgiveness in a way which for his own glory he has prescribed. If we avail ourselves of this advantage, the more terrible part of our punish- ment will be remitted, and the remainder counterba- lanced by most animating hopes and consolations, sanctified to our greatest good, and soon terminating in everlasting felicity: but, if we neglect so great sal- vation, our vain and vexatious worldly pursuits and pleasures will soon close in final and eternal misery. Our first great business and interest, therefore, during our present uncertain state, must be, to pre- SINNER, IN THE PRESENT WORLD. 107 pare for death and judgment, by seeking " eternal " life, as the gift of God through Jesus Christ our " Lord:" for if we succeed in this grand concern, all inferior disappointments or losses will shortly be most amply made up to us; but if we fail in this respect, our present successes will only serve to aggravate our future anguish. Every pursuit, which is incompatible with this primary interest, must be madness and ruin, however fashionable, reputable, lucrative, or agree- able. Not only inferior elegances, distinctions, and honours; but even crowns and sceptres, the splendour of courts, the councils of statesmen and senators, the grand concerns of empires, yea, " all the kingdoms " of the world, and all the glory of them," dwindle into utter insignificance, and fade as a withering flower, when compared with eternal happiness or misery; " For what is a man profited, if he gain the whole " world and lose his own soul?" The soul of rnan^ bearing the natural image of God, in its noble powers and faculties; capable of being renewed to his moral image "in righteousness and true holiness;" endued with the capacity of most exquisite pleasure, or most inconceivable anguish; and formed to subsist in hap- piness or misery, through the countless ages of eter- nity; is lost, when the favour and image of God are finally forfeited; and when it is condemned to endure his tremendous wrath, and to be given up to the un- restrained fury of all vile affections, in the company of fallen spirits, for ever. This loss is incurred by sin; but the forfeiture is ratified by the sinner's per- severing impenitence, unbelief, and disobedience. The pleasure, profit, honour, power, or ease, which 108 ON man's situation, as a men seek by continuing in sin, is the price of their souls; and they are so infatuated, as thus to sell them for the most worthless trifles; because (like our first parents) they credit Satan's lies more than the truth of God, through desire of the forbidden fruit; or because they put off the grand concern to a future season, and quiet their consciences, (as debtors do their importu- nate creditors,) by fixing on some future time of in- tended amendment; or because they think their state good, when God's word declares the contrary. Thus their opportunity elapses, and too late they understand the energy of the question, " What shall a man give " in exchange for his soul?" This shows us the importance of our Lord's exhor- tation, " Seek first the kingdom of God, and his righ- " teousness. " Admission into that kingdom, which God has set up among men by the gospel of his Son, the privileges of which consist in " righteousness, peace, " and joy in the Holy Ghost;" the holiness and bless- ings of that kingdom for ourselves, and the peace, prosperity, and enlargement of it in the word, should be sought by diligence in all appointed means, as our grand objects, with the first and best of our time and affections, in preference to all other things, and with a willingness to venture, or part with, whatever comes in competition with them: even if that should be our estates, liberty, friends, or life itself. We are not even allowed to " fear them who can only kill the body, and *' after that have no more that they can do;" when this would lead us to incur the displeasure of the Almigh- ty, " who is able to destroy both body and soul in " hell." A proper attention to our worldly business and interests is a part of our duty to God, to his church, SINNER, IN THE PRESENT WORLD. 109 to the community, and to our families; every thing lawful and expedient, may thus be rendered subservi- ent to our grand object; and all things needful will be added to us. But men are ruined by reversing this or- der, and seeking first " the world, and the things that " are in the world," namely, " the lust of the flesh, " the lust of the eyes, and the pride of life." Even where gross vices and open ungodliness are avoided, how greatly are persons of all ranks, endow- ments, and professions, "careful andtroubledaboutma- " ny things;" instead of attending simply and diligent- ly to the " one thing needful," and decidedly " choos- " ing that good part, which could never be taken " from them!" Men's thoughts, contrivances, hopes andfears, joysand sorrows, maxims, wisdom, assiduity, and conversation, are almost wholly engrossed by the perishing vexatious trifles of lime. Every vague, strange, and uninteresting report is more attended to, than " the glad tidings of salvation;" every science is deemed better worth cultivating, than the knowledge of God; every question is thought sufficiently import- ant to set the ingenuity of men at work to give it a satisfactory answer, except it be enquired, " What " must we do to be saved?" — Such topicks as this ex- cite only astonishment, disgust, and a short silence, till some more congenial subject is started! If a man pretend to teach the way to health, to riches, to the enjoyment of life, or how to appear to advantage in company, assiduous attention and liberal compensation will not be withheld: but they, who would instruct men in the way of eternal life, must not expect great or general regard, even when they desire no other re- compence. 110 ON man's situation, &c. But time and room would fail should we attempt to enumerate the proofs of man's folly and madness in this respect. Even the very messages of God, respecting judgment, eternity, and the great salvation of the gos- pel, instead of meeting with serious regard, are fre- quently set to musick, and profanely employed to va- ry the species of pleasurable dissipation! Nay, they are often preached, out of ostentation, avarice, envy, or strife; heard as a matter of curiosity or amusement; or contended for in pride, virulence, and furious anger! The grand business of most men seems to be, to avoid the burden of reflection, to cause time to glide away as imperceptibly as possible, and so, apparently,, to shorten the span allotted them to prepare for eternity! Well might the Psalmist then say, " rivers of water " run down mine eyes, because men keep not thy law." — But, O ye giddy sons and daughters of Adam! what will you think of your present pursuits, when death shall summon you to God's tribunal? What will then your riches, pleasures, decorations, elegan- ces, honours, or dignities avail you? What comfort will the knowledge of all languages, and arts, and sciences then afford? What will you think of your pre- sent anxious cares, coverings, envyings, repinings, and disputes; when the " night cometh in which no " man can work?" " Seek," then, " the Lord while " he may be found, call upon him while he is near; " let the wicked forsake his way and the unrighteous « man his thoughts; and let him return to the Lord, " and he will have mercy upon him; and to our God, " for he will abundantly pardon." ESSAY VI. On the Deity of Jesus Christ. THE doctrine of a Mediator, through whom a just and holy God deals mercifully with believers, is the grand peculiarity of revelation: it must therefore be of the greatest importance for us, to form a proper estimate of the personal dignity of this Mediator. The doctrine, which I shall here attempt to establish from Scripture, may be thus stated: ' That Jesus Christ is truly and ' really God, one with and equal to the Father; being * from eternity possessed of all divine perfections, and * justly entitled to all divine honours; yet personally 4 distinct from the Father, and so called his own Son, 1 and his only begotten Son. But that in order to the ' performance of his mediatorial offices, he assumed * our nature into personal union with the Deity: and * became One with us, truly Man, like us in all things, ' sin alone excepted: and that he is thus God and Man ' in one mysterious incomprehensible Person; so that ** all the fulness of the Godhead dwells in him " bodily." No argument can properly be brought against the doctrine of our Lord's essential Deity, as here stated 112 ON THE DEITY from those Scriptures which speak of his human na- ture, his mediatorial office, or his inferiority to the Father in both these respects: for our doctrine implies this, and even absolutely requires it. We need not therefore insist on this part of the subject: it is gene- rally allowed by all, except deists and atheists, that " Christ is come in the flesh:" though numbers con- tend that he could not have come in any other way; and others deem him a mere creature, though of a su- pra-angelick nature, and maintain that he is called God only in consequence of his mediatorial exaltation. But the idea of a creature however exalted, being advan- ced to divinity, is so repugnant to all rational princi- ples, as well as to the declarations of Jehovah, that " he " knows no God besides himself, and will not give " his glory to another," that it will not be necessary to discuss the subject before us, with any particular reference to these distinct opinions. It will fully an- swer the purpose, if we can evince that our Redeem- er is bv nature " God over all, blessed for evermore." At present I shall adduce a few select arguments in direct proof of this point; leaving some other things, that belong to the subject, to be considered in the next Essay. I. The reader will naturally turn his thoughts to those Scriptures, in which Jesus Christ is expressly called God, and Lord. " Without controversy," says the apostle, " great is the mystery of godliness, " God was manifest in the flesh."* He allows that the doctrine which he advanced was very mysterious, * 1 Tim. iii. 16. OF JESUS CHRIST. 113 and that this could not be controverted or denied; but he seems to glory in it on that very account, because he considered it as the great mystery of god- liness. We may therefore be sure, that they, who would so interpret the words as to render his doctrine scarcely mysterious at all, do not understand them: but all who suppose him to mean that Jt sus was Em- manuel, God with us; that the child born at Beth- lehem was the mighty God, as the prophet fore- told:* consider this proposition both as a great mys- tery, and as the source, centre, and support of godli- ness.— It would be superfluous, in this brief attempt, to do more than refer the reader to the well known passages which are commonly brought forward in this argument;! and to intreat him to read them with attention, as the word of God, and with earnest prayer to be enabled to understand and believe them: for it 9eems impossible for human language to express any sentiment more strongly than they express the Deity of Christ. He " who was in the beginning with God, " and was God; who made all things," so that " with- " out him was not any thing made that was made;" " by whom, and for whom, all things were created, " and by whom all things consist," and who " upholds " all things by the word of his power" must be " God " over all, blessed for evermore:" for" he that made " all things is God;" which surely none but an avow- sd atheist will deny. These and several other passages of the same kind, * Is. vii. 14. ix. 6. fJohni. 1—18. Phil. ii. 5— 8. Col. i. 15—17. Heb. i. Vol. V. Q 114 ON THE DEITY will come again under consideration, towards the close of this Essay: and this first argument may be con- cluded by intreating the reader to consider what the apostle could mean by saying, " The second man is " the Lord from heaven,"* if Christ be a mere man. or a created being. II. Several texts of the Old Testament concerning Jehovah are applied in the New to Christ. The pro- phet Joel declares, that " whosoever shall call on the " name of Jehovah shall be delivered:" and the apos- tle Paul expressly refers this to Christ: f for he adds " how shall they call on him of whom they have not " heard? or how shall they hear without a preacher?" It is manifest, that Joel predicted the judgments, which awaited the Jews for rejecting the Messiah: J but certainly they did very earnestly call upon Jeho- vah, the God of their fathers, to deliver them from the power of the Romans; yet they were not delivered, because they would not join with those who called on the name of Jesus; and they only who called on him were saved. As therefore " the Sc-ipture cannot be " broken," Christ must be Jehovah; Paul consider- ed him as such, and the event demonstrated him to be so. — The Psalfiiist says, " Taste and see, that Je- " hovah is good;" and to this the apostle manifestly re rs, when he uses these words, "If so be, ye have " tasted that the Lord is gracious — to whom coming " as to a living Stone, &c;" and in what follows, the * 1 Cor. xv. 47. t Joel ii. 32. Rom.x. 13—16. | Acts ii. 16 — 21. OF JESUS CHRIST. attentive reader will perceive, that he applies to Christ in the most unreserved manner, what the Prophet had spoken of "Jehovah, God of Hosts himself."* — The Evangelist, mentioning a most extraordinary vision of Jehovah in his temple, with which Isaiah was favoured, declares that the prophet " then saw the glory " of Christ, and spake of him."f — Paul applies to Christ's coming to judgment, what the same prophet had written of Jehovah swearing by himself, that "every knee should bow down to him, and every " tongue should confess to Goi)."| Indeed the whole passage referred to, especially the last verse, " In " Jehovah shall all the seed of Israel be justified, and " shall glory," proves that Emmanuel was especially meant, in whom alone believers are justified and glory. § Instances of this kind might be easily multiplied, did not brevity forbid: but I would rest the argument principally on those which follow. Jehovah, speaking to Moses, declared his self-existent, immutable, and eternal Deity, by saying I am that I am; and or- dered him to inform Israel, " that I am had sent him " to them:" this, Christ expressly applied to himself when he said to the Jews, " Before Abraham was, I " am. "|| Had he said, ' before Abraham was, I was,' it would sufficiently have proved his pre-existence, as far as men believe him to be the Truth, or to speak truth: but we cannot affix any meaning to the words * Ps. xxxiv. 8. Is viii. 13—15. xxviii. 16. 1 Pet. ii. 3—8. t Is. vi. John xii. 39 — 41. t Is. xlv. 21 — 25. Rom. xiv. 9— .12. § 1 Cor. i. 30, 31. 'I Exod. iii. 14. John viii. 58. 116 O M THE DEITV as they now stand, unless we allow him to he the eter- nal God. This his enemies of old clearly perceived, and therefore they went about to stone him for bias- phemy: nor can they who deem him only a man fairly dissent from this determination, however it may be convenient to them to palliate the language which he employed. Should we render the words " I am he;" they are then equivalent to those of Jehovah, " Before " the day was I am he;"* and the use of the present tense, with reference to Abraham who lived so many ages before, perfectly discriminates this passage from all others in w hich the same expression is used either by our Lord or by any other person. Indeed the lan- guage of the passage in Exodus, and that of Luke concerning it,f leads us to consider the eternal Son, the great Angel of the covenant, as the Speaker on this occasion: and whoever attentively compares the appearances of Jehovah to Abraham, Jacob, Moses, Joshua, Gideon, and many others, with the words of the Evangelist, "No man hath seen God at any time, " the only begotten Son — hath declared him;" will be apt to conclude that all these were discoveries of that very person in the form of God, who afterwards appeared in the form of a servant. Again Isaiah introduces Jehovah saying, "lam the " First and I am the Last, and besides me there is no " God." This, Christ, appearing in vision to John, expressly and repeatedly claimed to himself. J " Fear * Is. xliii. 13. t Acts vii 30 — 37. \ Is. xliv. 6. Rev. i. 8, 11, 17, 18. ii. 8. xxii. 13. OF JESUS CHRIST. 117 '■' not, I am the First and the Last: I am he that livcth " and was dead, and am alive for evermore." How can any reasonable man suppose, that Jesus, had he been no more than a mere creature, would have used such language, and appropriated to himself the very- words by which Jehovah declared his own eternal power and Godhead?* — Finally, Jehovah claims it as his prerogative " to search the hearts and try the " reins:" and Christ most emphatically says, " And " all the churches shall know that I am Hey which " searcheth the reins and hearts."f Did any holy creature ever use such language? Or would the holy Jesus, if he had not been One with the eternal Father? III. We may next consider some things, which Christ spoke concerning himself, or his disciples con- cerning him, as manifest proofs of his Deity. " Des- " troy," says he, " this temple, and in three days I will " raise it up again; but he spake of the temple of his " body. "J Not to insist on the appropriate sense in which he called his body a temple, as the immediate residence of his Deity; I would enquire whether it be not an act of divine power to raise the dead? whe- ther any mere man ever raised his own body, after he had been violently put to death? and whether God did not actually raise again the man Christ Jesus? The obvious answers to these questions will evince, that * Is. xli. 1. xliii. 10—13. xlviii. 11, 12. t Jer. xvii. 10. Rev. ii. 23. \ Johnii. 19—21. 113 ON THE DEITY Christ had a nature distinct from his manhood; that he was truly Goo, as One with the Father; that he had " power to lay down his life, and poxver to take " it again;'''' and that by so doing he proved himself to be the Son of God, in that sense which the Jews deemed blasphemy. For the priests condemned him to death as a blasphemer, because he spoke of himself as the Son of God.* Again, he saidi to his disciples, " I will give you a " mouth and wisdom; which none of your enemies " shall be able to gainsay or resist." Now who can give a mouth and wisdom but God only?f Did any mere man or holy creature ever advance such a claim, or induce others to form such expectations from him? Yet according to this promise, the Evangelist says, " Then opened he their understandings to understand " the Scriptures."| — To Nicodemus who was asto- nished at his discourse on regeneration, he said, " If " 1 have told you earthly things, and ye believe not, " how shall ye believe, if I tell you of heavenly things? " And no man hath ascended up to heaven, but he that " came down from heaven, even the Sun of man who u is in heaven. But in what sense could the Son of man be said " to come down from heaven/' and at the same time " to be in heaven," even when he was speaking on earth, if there had not been such an intimate union between the man Christ Jesus, and " the Word, which in the beginning was with God, * Matt. xxvi. 61 — f>n. John xix. 7. t Exod. iv. 1 1. Prov. ii. 6. Luke xxi.' 15. j Luke xxiv. 45. ^Joiin iii. 12, 13. OF JESUS CHIUST. 119 u and was God," that what belonged to the one na- ture might properly be said of the other? Thus it is said that " God purchased the church with his own " blood;" because he, who shed his blood, was God as well as man. In like manner " the Son of man was " in heaven," because that Person, whose omnipre- sence filled the heavens, was also the Son of man: and this was doubtless a specimen of those heavenly things, which are far more mysterious than regeneration. The same conclusions may undeniably be drawn from our Lord's words, when he says, "YYhtve H two or three are gathered together in my Name there " am I in the midst of you;" and, " Lo, 1 am with " you always, even to the end of the world."* These are certainly equivalent to the promises of Jehovah in the Old Testament, that he would be with his people in all their trials; and can by no ingenuity be separattd from the attribute of omnipresence: for Christ, as Man, is in heaven, and not personally present with his ministers and congregations. — " JNo one," says he, " knoweth who the Son is, but the Father; neither " knoweth any one who the Father is, save the Son, " and he to whom the Son will reveal him."f Can any one deny this to be an assertion, that the Son is equally incomprehensible with the Father, and a de- claration that all knowledge of God is erroneous, which is not learned by taiih in Christ? When he was called to account (probably before the sanhedrim,) for healing on the sabbath-day;! he * Matt, xviii. 20. xxviii. 20. f Malt. xi. 27. Luke x. 22. f John v. 120 ON THE DEITY answered, " My Father worketh hitherto, and I work;'' and the Jews considered this as a declaration, that, " God was his own Father," and as " making " himself equal with God." His subsequent discourse, in which he stated his union of counsel and operation with the Father, and often referred to his human na- ture and mediatorial undertaking, has been frequently misunderstood: but surely He who spoke of" quick- " ening whom he would," of" having life in himself," and of being " honoured by all men, even as they ho- " noured the Father that sent him," cannot be thought to hav e objected to the inference, which the Jews had drawn from his first assertion. — In like manner, when he had said, " I and my Father are One," one Being cr Deity, numen,) and the Jews in consequence charged him with blasphemy, " because being a man " he made himself God;" his answer, vv hich concludes thus, " that ye may know and believe, that I am in " the Father, and the Father in me," could not be intended as a denial of their allegation; though we should allow that he waved the further discussion of the subject, by referring to the language of Scripture, concerning magistrates as types of the Messiah. The Jews at least did not understand it as such, for they renewed their attempts to seize and stone him as a blasphemer.* It would not consist with brevity to consider par. ticularly our Lord's words to Martha, " I am the " Resurrection and the Life; he that believeth in me, M though he were dead yet shall he live; and whoso- » John x. 27—39. OP JESUS CHRIST. IS J " ever believeth in me shall never die;" his reply to Philip, " He that hath seen me, hath seen the Father;" " I am in the Father, and the Father in me;" with other expressions of his last discourse with his disci- ples; " They have both seen and hated both me and " my Father;" " All things that the Father hath are " mine;" " Glorify thou me with thine own self, with " the glory v/hich I had with thee before the world " was;" " All mine," (in the neuter gender, imply- ing all t/iings, as well as all persons,) " are thine, and " thine are mine," and many others of similar import.* If Christ be no more than a man, or a created being, such language can only serve to perplex a plain sub- ject, and mislead a simple reader: for it is evident, that much learning, ingenuity, and labour are required to put any plausible sense upon it, when his Deity is denied. But our Lord's repeated promises of sending the ct Holy Spirit, to convince the world concerning sin, " and righteousness, and judgment;" to " glorify " him," and " to teach, and comfort his disciples," require a more particular consideration. Without an- ticipating the subject of a future Essay, on the Deity and Personality of the Holy Spirit, we may assert without hesitation, that such promises could not pro- perly have been given by any mtre servant of God. The Holy Spirit must denote either a divine Person, or the one living and true God operating in a peculiar manner on the minds of men: and is it not palpably * John xi. 25. xiv. 7 — 1 1, xvi. 15. xvii. 5 — 10. Vol. V. R 122 ON THE DEITY absurd to suppose, that any mere creature should di- rect, or send, the Spirit of God, in either of* these senses? — The Believer's union with Christ, and with the Father through him, has sometimes been con- sidered as coincident with our Lord's union with the Father:* but can it be thought, that any Christian is one with God in such a sense, that the Holy Spirit may as properly be called his Spirit, as the Spirit of God? Yet he is frequently called the Spirit of Christ, as sent by and proceeding from him.f Indeed the words of Christ, by which the promise of the Spirit is introduced, are very remarkable; " Whatsoever ye " ask in my name, I will do it."% The language of his disciples should also be noticed. They repeatedly observe, " that he knew the thoughts " of men:" and the apostle John expressly s:;ys, that ** he knew all men; and needed not that any should " testify of man, for he knew what was in manS'\ If it be possible for any man to doubt whether this be an undeniable ascr iption of omniscience to our Saviour; yet Peter certainly appealed to that divine attribute without any reserve, when he said, " Lord, thou know- " est all things, thou knowest that I love thee. "|| The attentive reader of the Evangelists will observe for himself many expressions of a similar nature, which are never used by prophets, apostles, or angels, con- * John xiv. 20. xvii. 21, 22. t John xv. 26. xvi 7, 13 — 15. Rom. viii. 9 — 11. 4 John xiv. 13 — 18. § John ii. 24, 25. 2 Chron. vi. SO. Jer. xvii. 9, 10. || John xxi. 17. ] s OF JESUS CHRIST. 123 eerning themselves or each other: and these show us what the disciples thought of their Lord. Thus John remarks, that by his miracles " he manifested forth " his glory:" whereas all the prophets and saints re- ferred all their works to the glory of God alone.* The testimony of John the Baptist is peculiarly im- portant in this enquiry. " He was filled with the Holy " Ghost from his mother's womb;" being " more " than a prophet," and " great in the sight of the Lord " above all that had been born of woman. "f Yet he counted himself " unworthy to loose the Redeem- " er's shoe-latchet:" and he declared, that " of his ful- " ness" he and all his fellow servants " had received;" that " he needed to be baptized of him," and that " Christ came from heaven and was above all." And though Jesus was the younger man, yet John assigned as the reason why he was preferred before him, " that " he was before him," which is absolutely decisive in respect of his pre-existence.f To such a degree did this most excellent servant of God abase him- self, and exalt the Saviour! and in this lie was a per- fect contrast to those, who manifestly exalt themselves and degrade him. — The words of Gabriel to Zacha- rias concerning John are also very remarkable; " Many " of the children of Israel shall he turn to the Lord " their God; and he shall go before him," (even be- fore the Lord their God,) " in the spirit and power " of Elias." John was the forerunner of Christ, and * John ii. 11. t Luke i. 15. viL 26—28. \ Matt. iii. 11 — 14. John i. 15, 16. iii. 27 — 3§. 12 i ON THE BEITY was sent to prepare his way before him: who then can doubt, but that the angel considered the Messiah, who was then about to appear as Emmanuel? as the Lord God of Israel? This the prophets had foretold; and one of them says, " The Lord whom ye seek " shall suddenly come to his temple, even the Messen- " ger," or Angel " of the Covenant."* We find Je- hovah of Hosts repeatedly saying to another pro- phet, " Thou shalt know that Jehovah of Hosts " hath sent me to thee."f And u hen the Word be- " came flesh, and dwelt among men," all his true dis- ciples " beheld his glory, the glory as of the only ** begotten of the Father, full of grace and truth. "J IV. The works which Christ hath undertaken, or performed, evince his Deity. He, " who created all " things, and upholds them by the word of his pow- " er," "came a Light into the world," "to be the Light " of the world," and to " enlighten every man that " cometh into the world. "|| That eternal Life, which was with the Father, was manifested to be the life of men.f) He has engaged to give eternal life to all his true disciples, notwithstanding the opposition of their enemies; to prepare mansions in heaven for them; to receive them to himself; to raise the dead by his word; to judge the whole world; and to destroy all his adver- saries " with everlasting destruction, from his pre- " sence, and from the glory of his power;" by which * Luke i. 16, 17. Is. xl. 3, 4, 9—12. Mai. iii. 1. f Zech. ii. 8 — 1 1. vi. 12 — 15. xiii. 7. \ John i. 14. i| John i, 3 — 9. viii. 12. xii. 46. § 1 John i. 1—3. 01' JESUS CHRIST. 125 41 he is able even to subdue all things unto himself:"* but can any thing except omnipotence and omniscience fulfil these engagements? — The apostle speaks of Christians, as "looking for the glorious appearing of " the great God, and our Saviour Jesus Christ: "f now the great God will not appear at the day of judg- ment, in his Essence, (for " no man hath seen or can " see him;" but Christ will appear, as the great God, our Saviour and Judge, in his own glory as Mediator, and in the glory of the Father; exercising all divine perfections with sovereign authority before the whole world. Indeed his language respecting that decisive season is uniformly majestick beyond expression, as every attentive reader must perceive. — He is likewise " exalted to give repentance;" he is " the Author and " Finisher of faith;" and even when he was " in the *' form of a servant;" he had power on earth "to for- " give sins." " He has the keys of death and the invisi- " ble world:" " Angels, principalities, and powers are " subject to him;" nay, they are " the angels of his " power;" and " all creatures serve him." — Who then is this " Son of David?" Is he not " the Son of " God?" Is he not the Root, as well as the Offspring, of David? who, for that reason, "in Spirit called him " his Lord," many ages before he became his son: for he is " the Lord of all," " the Lord of glory," and " the Prince of life." It must evidently be absurd to ascribe all this to a derived and delegated power; for how can omnipo- tence, omniscience, or omnipresence be comrnunica- * 2 Thess. i. 7— 1 0, Phil. iii. 2 1 . t Tit. ii. 13. 126 ON THE DEITY ted, or exercised by a mere creature? Indeed Jehovah expressly declares, that " He made all things by him- " self;" and " will not give his glory to another;" and that," there is no God and Saviour besides him."* — The manner likewise in which Christ wrought his miracles, in general without the least appearance of re- lying on any power but his own, was very different from that of prophets or apostles: for while they took great care to have it understood, that they were mere- ly the instruments of him in whose name they spoke lest the honour should be ascribed to them; he autho- ritatively issued his mandates in his own name, acted evidently by his own power, and manifested forth his own glory, f V. 1'his appears still more conclusively in the be- haviour of our Lord towards those who honoured him. The servants of God have always decidedly re- fused every kind and degree of honour shown to them, which seemed in the least to interfere with the glory of God. The Scriptures referred to,J must put this beyond all doubt. Yet it is obvious, that Jesus did not object to similar honours; nay, that he most " hon- " oured those," who thus " honoured him;"§ and ap- proved of men in exact proportion, as they had high thoughts of him, and large expectations from him. Nor is there a single exception to this rule in his whole history; for his answer to the young ruler, who * Is. xliii. 10. 11. xliv. 8, 24. t John ii. 1 1. J Gen. xli. 16. Dan. ii. 28—30. Acts iii. 12, 13. x. 25, 28. xiv. 14, 55. Rev, xix. 10. xxii. 9. § 1 Sam. ii. 30. v OF JESUS CHRIST. 127 called him " good teacher," was in fact an intimation that he did not think highly enough of him, and mis- applied the epithet good, in giving it to one whom he deemed a mere man like himself. — When the centu- rion compared our Lord's power over all diseases, even in such persons as were at a distance, to his own authority over his soldiers and servants; Cnrist highly commended the greatness of his faith.* When the af- flicted parent besought him " to help his unbelief;" and when the disciples desired him to " increase their " faith;" no intimation was given that their language was improper: but who,can believe that apostles would have approved of such requests being made to them"?f He received without reserve that prostration, or wor- ship, against which prophets, apostles, and angels re- solutely protested when offered to them:i and, when various opinions were formed of him, he always coun- tenanced those which attributed the highest dignity to him, and even suggested still more exalted apprehen- sions of his glory. \ Now how can we account for this? Must we not conclude, either that the servants were more humble, and more jealous for the glory of God, than his beloved Son; or that Christ was conscious, that " all men ought to honour him, even as they ho- " noured the Father?'' for it is manifest that he readi- ly accepted of those honours, which they most strenu- ously rejected. VI. The undeniable instances of divine worship * Matt. viii. 8—10. t Mark ix. 24 Luke xvii. 5. \ Matt. viii. 2. xv. 25. Luke xvii. 16. John ix. 35 — 33. § Matt. xvi. 13 — 19. John xi. 22 — 27. 128 ON THE DEITY paid to Christ constitute another most conclusive ar- gument. Worship, properly so called is an ascription to any Being, of the peculiar honour of the Deity. To supplicate a creature, though visibly present, for those blessings which God alone can bestow, is idola- try; because it ascribes omnipotence to that creature. It is the same to pray to any being, when not sensibly present, even for such deliverances as a creature might afford: because it ascribes to that creature omnipre- sence, or omniscience; which proves all the prayers of Papists to saints and angels to be idolatry. The peti- tions before mentioned, for " increase of faith," wecc acts of worship paid to Christ: as was the address of Thomas, " My Lord, and my God!" nor would any- holy man or angel have received them. The form of baptism, " in the name of the Father, and of the Son, " and of the Holy Ghost," must be considered as an appointed adoration of the Son and Holy Spirit, equally with the Father; or we must admit the great- est absurdities. No doubt, Stephen worshipped Christ when he prayed to him to " receive his spirit," and not to impute his death to his murderers: or on simi- lar grounds we might deny Christ's own prayers to the same effect, when he hung on the cross, to be an adoration of the Father.* — What candid person can deny, that Paul addressed Christ concerning " the " thorn in the flesh?" for when the Lord answered, that " his grace was sufficient for him," he even " gloried in his infirmities, that the power of Christ * Luke xxiii. 34, 46. Acts vii. 59, 60. OF JESUS CHRIST. 129 " might rest upon him."* — Did he not pray to Christ when he said, " Now God himself and our Father, " and the Lord Jesus Christ, direct our way unto " you?" And, " now our Lord Jesus Christ himself, ,c and God even our Father, comfort your hearts, " and stablish you in every good word and work?"f Such instances show how familiar it was to the apos- tle " to honour the Son, even as he honoured the Fa- " ther;" and to consider this as tending to the " glory " of God the Father. "f — The apostolical blessing is an act of worship resembling that appointed by Mo- ses; || yet Christ and the Holy Spirit are joined in it: and doubtless he was prayed to, whenever " grace " and peace" (the sum of all spiritual blessings) were sought " from God our Father, and from our Lord " Jesus Christ." Indeed it was the grand peculiarity of Christians, that " they called on the name of the " Lord Jesus;"§ and those who have attempted to in- terpret such expressions in some other sense, do as little credit to their critical talents as to their ortho- doxy. Not to multiply instances, to which some pos- sible objection might be made; the words of Peterlf are incapable of any other construction, than that which makes them an act of divine adoration to Christ, " Grow in grace and in the knowledge of our Lord " and Saviour Jesus Christ: to him be glory both now " and for ever. Amen." * 2 Cor. xii. 7—10. t 1 Thess. iii. 11—13. 2 Thess. ii. 16, 17. % Phil. ii. 1 1. |j Numb. vi. 24—27. 2 Cor. xiii. 14. § Acts ix. 14, 21. 1 Cor. i. 2. 12 Put. iii. 18. Vol. V. S 130 ON THE DEITY As all the angels of God were commanded to wor- ship his incarnate Son; so, when a door was opened in heaven, the whole aagelick host is introduced as joining the company of redeemed sinners, in ascrib- ing eternal honour and praise to " the Lamb that was " slain," in union with " Him that sitteth on the " throne:"* and no words can possibly be more em- phatical than those used on these occasions. Can any man, then, after reading them, assert, that Christ is a mere created Being? or that it is idolatry to worship him? Or will he pretend to believe the Revelation of John to be the unerring word of God? or can he dis- prove its divine inspiration; when its prophecies have been so remarkably accomplished? — This shows that our version is faithful in another place, f and that every Christain ought to join the saints of old, in saying, *' Unto him that loved us, and washed us from our " sins in his own blood, — be glory and dominion for " ever and ever. Amen." VII. Lastly, our doctrine is confirmed by the absur- dities, into which its most able opposers have been driven. Such men have principally laboured to in- validate those texts, which seem most explicit on the subject: though we could prove our doctrine even if these evidences were set aside. I have therefore de- clined adducing one testimony in the Epistle of John, (which is decisive, if genuine, as upon the whole I suppose it to be;) because its authenticity has been so much disputed. J A short specimen, however, may * Rev. v. vii. t Rev. i. 5, 6- % 1 John v. 7, 8. OF JESUS CHIST. 131 show with what success they who deny the Deity of Christ have laboured. The Psalmist, and from him the apostle, says of the Messiah, " Thy throne, O " God, is for ever and ever."* To elude the obvious inference from this text, it has been said, that the words may be rendered, u God is thy throne for ever *' and ever." We read that heaven is God's throne, and the earth is his footstool; but who can conceive God himself to be the throne, on which a creature should reign to eternity? — Instead of " God was mani- *' fest in the flesh; "f some would read it, " who was " manifested in the flesh;" in which case God must be the antecedent, as the context shows; and then the sense remains precisely the same. Others would read it, " which [mystery) was manifested in the flesh;** and then the mystery must be that to which all the subsequent clauses in the verse refer; and, whatever may be thought of the other propositions, " which *' mystery was received up into glory," will scarcely be deemed the language of inspiration, by any who do not prefer nonsense to orthodoxy. But sometimes these persons seem disposed to retain our reading, and to explain the expression to mean, 1 that the wis- ' dom and power of God were conspicuous in Christ;' which would be also true of Peter, or Moses; and so this " great mystery of godliness" at length is found to be no mystery at all! When incredulous Thomas was at last convinced of Christ's resurrection, he exclaimad, " My Lord, " and my God!" And it cannot seem wonderful to ■ Ps. xlv. 6, 7. Heb. i. 8, 9. f 1 Tim. iii. 15, 16. 132 ON THE DEITY those, who consider that he knew the Messiah was to be called Emmanuel, and had heard him say, " He " that hath seen me hath seen the Father;" that he should be convinced of his Deity by his resurrection from the dead.* To set aside this testimony, it has been said, that the apostle's words were the language of astonishment, and not of adoration; as men often exclaim, my God! when greatly surprised. But are not such exclamations manifest violations of the third commandment, and certain proofs of irreverent con- tempt of the name of God? Who then can believe, that the apostles used such profane language before Christ, without meeting the least reproof for it?f Surely such a solution must be improbable in the high- est degree; and they, who can admit it, have no right to despise other men's credulity. But indeed, the words cannot admit of any such construction, con- sistently with the idium of the original language. That most august passage, with which John opens his gospel, has been so construed, in order to evade our inference from it, that the nominative case to the verbs used in it must be changed again and again, without the least intimation given of it; contrary to all the rules of grammar. By others, the Word is sup- posed to mean nothing more, than the energy or pow- er of God, which was eternally with him and essen- tial to him, by which he made the world, and which was maniiested in the man Jesus: but can any one in his senses suppose, that this was all the meaning of the apostle's introduction to his gospel, of the sub- * John xx. 26 — 31. Rom. i. 2, 3 t Matt. v. 37. OF JESUS CHRIST. 133 lime things he says of the Word, and of his " becom- " ing flesh and dwelling among us?" If any one should think so for a moment, a second attentive perusal must surely convince him of his mistake. Aware of this, it is now deemed convenient to set it aside as no part of revelation! The interpretation, given of another decisive evi- dence,* is grounded on a proposed different transla- tion, implying that ' Christ did not think of such a ' robbery, as that of being equal with God.' But not to mention the various expressions used by our Lord, which certainly were thus understood by the Jews; who can believe, that the apostle should propose to his brethren, as a perfect example of humility, the con- duct of a mere man, or creature, who barely did not claim equality with the eternal God; when at best, this could be no more than an exemption from the very summit of all possible pride and ambition? His argument (as well as the meaning of the words,) proves that in the form of God, signifies, being truly God and appearing so; even as the form of a servant, and the fashion of a man signify being truly man: and how could a mere creature " take upon him the form " of a servant," seeing he must always have been a servant of his Maker? The apostle speaking of the patriarchs,! said, " of " whom, as concerning the flesh, Christ came, who " is over all, God blessed forever. Amen." To evade this decisive testimony it has been proposed to render •Phil. ii. 5—10. f Rom. ix. 5. 134 CN THE DEITY the latter clause, " God, be blessed for ever. Amen." But where then is the meaning of the preceding ex- pression, " as concerning the flesb?" Did ever a sensi- ble writer use such language in speaking of the de- scent of any prince or hero? Does not the energy and propriety of the passage depend on the contrast be- tween the clauses " of whom as concerning the flesh " Christ came," and " who is over all God blessed for "ever?" And does not such a change in the version render the passage unmeaning, or absurd? Stephen's dying, address to Christ has lately been considered, ' as the words of a man, in an extacy of 'devotion, or in the agonies of death,' and therefore not of much weight in the arguments; as if modern reasoners could better direct our faith and worship, than this protomartyr, when " full of the Holy Ghost," favoured with the visions of God, and replete with the light of Heaven! — " Ye know the grace of our Lord " Jesus Christ: that though he was rich, yet for your " sakes he became /joor."* What shaH we say to these words of Paul? Could he, who was born in a stable, had not where to lay his head, and died on a cross, be rich before he was poor; if he did not exist before he became man? — The words of Christ, which his disci- ples thought so plain, " I came forth from the Father, " and am come into the world; again I leave the world " and go to the Father,"! and many other declara- tions which he made, " that he came down from hea- " ven," so pressed the ancient Socinians, as to induce * 2 Cor. via. 9. t John xvi. 28. OF JESUS CHRIST. 135 them to feign that Jesus went to heaven to receive his instructions, previously to his entrance on his minis- try, as Mahomet afterwards pretended that he did. Buf modern Socinians have given up this figment; they seem conscious of their inability to maintain their old ground; and therefore they now intimate that apostles and evangelists were mistaken, and that several books or parts of the scripture are not authentic!?, or not di- vinely inspired. Thus they save themselves "much trouble, by answering all our witnesses at once; and doubtless they act prudently in imitating the church of Rome; constituting themselves Judges of the Scrip- ture, determining what parts of it are divine, and mak- ing their own scheme the standard by which it is to be interpreted: for neither of these systems can be supported, but by disregard to the word of God, or degradation of it. I feel a confidence, that each of the arguments here adduced is separately conclusive: how great then must be their united force! Yet only a small part of the evidence can be contained in so brief an Essay. I would, therefore, conclude with observing that the Scriptures were written to recover men from idolatry to the worship of the true God: and that idolatry con- sists in worshipping such as " by nature are no gods." What then shall we think of all the texts here adduced, if Christ be not God? or what shall we say to John's conclusion of his first epistle, when, having mention- ed Jesus Christ, he adds, " This person (<>t/?os-) is the " true God, and eternal Life. Little children, keep " yourselves from idols?"* * l John v. 20, 21. ESSAY VII. The doctrine of Christ's Deity shown to be essential to Christianity: and some objections to the doctrine briejiy answered. We are not in all cases capable of determining exactly what things are essential to our holy religion, and what are not: yet the scriptures most evidently declares some porticulars to be so; and I cannot but consider the doctrine of our Lord's Deity as one of these essentials, nor do I hesitate to say that Christiani- ty itself must stand or fall with it. The greater deci- sion is proper on this subject, as our opponents seem lately to have shifted their ground. They used to maintain, that ' Christ's divinity was the master-piece ' of absurdities; — directly contrary to every part of ' natural and revealed religion, and to all the rational ' faculties God has given us;' ' that by making more 1 gods than one, it was a breach of the first command- ' ment;' and much more to the same purpose. This was a direct charge of gross idolatry, which surely must be a mortal sin: and as the defenders of the doc- trine denied, and even retorted, the charge, showing THE DEITY OF CHRIST, &X. 137 that another god is substituted by Socinians in the place of the God of the Bible; the cause was fair- ly at issue, allowed to be of the greatest pos- sible importance, and entitled to the most careful, serious, and impartial investigation. But at present men are generally put off their guard by the plausible and indolent sentiment, that speculative opinions are of little consequence; and that those, who are sincere and lead good lives, will not be condemned for doc- trinal errors. And an attempt has lately been made, by a champion of the party,* to persuade a very large bo- dy of men, who universally profess the doctrine of Christ's Deity, that there is no essential difference be- tween them and the Socinians! On the other hand, some able defenders of the doctrine seem disposed to allow, that, supposing it true, the belief of it is not ne- cessary to salvation, or essential to Christianity; nay, that they who most strenuously oppose it, and not al- ways in the most unexceptionable manner, may not- withstanding be accepted by God as sincere believers. Thus the subject, which used to be considered as of the utmost importance, is now generally thought to be rather a matter of doubtful disputation among chris- tians, than immediately connected with our eternal in- terests: and the cause has more to fear from the indo- lent and contemptuous indifference of mankind, as to theological questions which are not supposed essential to salvation, than from the most strenuous and inge- nious efforts of its very able and learned opponents. * Dr. Priestley. Address to the Methodists in his preface to the Letters of the Wesleys. Vol. V. T 135 THE DEITY OF CHRIST I shall therefore endeavour, in this place, to show that the doctrine of our Lord's Deity is essential to the faith and hope of a Christian; and this wiH lead our attention to many arguments in proof of it, which were not produced in the former Essay. I. There are several texts of Scripture which are decisive on the subject. Jesus Christ himself declares, that " the Father hath committed all judgment to the " Son; and all men should honour the Son, even as " they honour the Father: He that honoureth not the M Son, honoureth not the Father that sent him."* If the very end of his mediatorial authority, as the Son of man, were this, " that all men should honour him" with the same kind and degree of honour that is shown to the Father, (and this must be the case if our doctrine be true,) then such persons, as deny his Deity; refuse to worship him; and spend their lives, with all their ability, influence, and diligence, to draw men off from this faith and worship; do not honour him at all, but greatly degrade him; and therefore by the verdict of their future Judge, they " do not honour " the Father that sent him." So that the doctrine of Christ's Deity, if true, must be essential to Chris- tianity. It appears from Scriptures already referred, to,f that they have no true know ledge of the Father, who do not receive it from the revelation made of him by the Son: but how can that man be thought to learn * John v. 22, 23. f Matt. xi. 27. Luke x. 23. ESSENTIAL TO CHRISTIANITY. 139 the knowledge of the Father from the Son, who dis- regards his express declarations, that " He and the " Father are One," and that, " He that hath seen him " hath seen the Father?" If these words do indeed imply the Deity of the Son, as One with the Father; the knowledge of God, which they who deny his Deity possess, cannot accord to the revelation made by the Son, but must be entirely of another nature. — - The apostle likewise expressly says,* " Whosoever " denieth the Son, the same hath not the Father:" and can any man suppose this related only to a denial, that Jesus was the Messiah? If this were all that was meant, then none but avowed unbelievers were concerned in the warning: whereas it is evident, that the apos- tle spoke of those who seduced^ not those who opposed his Christian brethren; and who, by denying Jesus to be the Son of God, drew them off from the true doc- trine in that particular. As, therefore, they, " who " denied the Son, had not the Father;" the inference is unavoidable, that they, who deny the scriptural doctrine concerning the Son of God, whatever that doctrine be, have not the Father for their God and Portion. Many errors relate to different parts of the structure, the removal of which though ill spared, may not wholly subvert it: but this concerns the founda- tion, and is of fatal consequence: " for other founda- " tion can no man lay."f The same apostle gives it as a rule, that the truth might be known, by its agreement with the doctrine delivered by him and his brethren; and that every * 1 John Ii. 22, 23. t 1 Cor. iii. 10—15. 140 THE DEITY OF CHRIST tenet, however supported, must be a doctrine of An- tichrist, which accorded not with what they had taught concerning Christ. " Hereby know ye the spirit of " God: '. very spirit that confesseth that Jesus Christ " is come in the flesh is of God. And every spirit that " confesseth not that Jesus Christ is come in the flesh " is not of God — and this is that spirit of Antichrist. " — We are of God; he that knoweth God, heareth " us; he that is not of God heareth not us — hereby " know we the Spirit of truth, and the spirit of error."* According to this rule, all pretences to new revelations, and every philosophical reasoning, must be wholly dis- regarded as " springing from the spirit of error? if they contradict the testimony of the apostles, as record- ed in the Scriptures; and if this error relate to the Person of Christ, it is of Antichrist. It may be allow- ed, that " by coming in the flesh," the reality of our Lord's human nature was maintained: but who could have doubted, that he was really a man, if it had been generally believed that he was no more than a man? If he could not have come otherwise than in the fesh, the apostle would hardly have made that an essential part of his confession. But the coming of the only be- gotten Son of God in the flesh, as the anointed King, Priest, and Prophet of the church, was indeed essen- tial to his doctrine; and they who denied it must reject or pervert all the rest. Yet, some of those hereticks, whom John here so strenuously opposed, as the fore- runners of the principal Antichrist, were the very per- sons, whom certain modern Antitrinitarians would * 1 John iv. 2—6. ESSENTIAL TO CHRISTIANITY. 141 persuade us to regard, as the only primitive Chris- tians that retained the faith of the gospel in its original purity! The apostle afterwards declares, that the principal testimony of God related to his Son: " If we receive " the wiiness of men, the witness of God is greater. " For this is the witness of God which he hath testi- " fied of his Son. — He that believeth not God, hath " made him a liar, because he believeth not the re- " cord that God save of his Son. And this is the re- " cord, that God hath given to us eternal life, and this " life is in his Son. He that hath the Son hath life, " and he that hath not the Son of God hath not " life."* As the whole of revelation centres in this point, it is vain for a man to pretend that he believes other parts of it, whilst he rejects this principal doc- trine. His opinion may indeed accord with the testi- mony of God in some particulars: he may assent to scriptural truths, because he thinks they may be other- wise proved; but if his own reasonings, or those of some philosopher, lead to conclusions opposite to the word of God, he hesitates not to treat that as a lie. So that in fact such men, when they assent to scrip- tural truths, do not believe God, but other witnesses: for they treat him as a false witness, when he contra- dicts their preconceived opinions. It is therefore evi- dent, that no belief of the Bible, or of any thing con- tained in it, can be genuine, whilst " the testimony ** which God hath given of his Son" is rejected. And this illustrates all those other passages, in which * 1 John v. 10—13. 142 THE DEITY OF CHRIST it is declared, that " he that believeth not shall be " damned;" and that " he who believeth not the Son, " shall not see life, but the wrath of God abideth on " him:" because it hence appears, that unbelievers treat the truth of God as a lie; and so exclude them- selves from that salvation, which is in Christ Jesus for sinners who by faith apply for an interest in it. For it is plain that a man cannot believe the Son, if he re- fuse to credit what he says of himself, and concerning his personal dignity and excellency. The same important caution is again inculcated by this apostle. " Many deceivers are entered into the " world, who confess not that Jesus Christ is come in " the flesh. This is a deceiver and an Antichrist. — " Whosoever transgresseth, and abideth not in the " doctrine o/*Christ, hath not God. He that abideth " in the doctrine of Christ, he hath both the Father "and the Son."* The doctrine of Christ must cer- tainly relate to his Person, either as God and Man, or merely Man. But if he that abode not in that doc- trine had not God; and if Christians were forbidden to " receive him into their houses, or bid him God " speed," or at all to sanction his delusions; (though they might doubtless have relieved his urgent wants, as those of an enemy in distress;) it must follow, that the doctrine concerning the Person of Christ is essen- tial to Christianity, and a rejection of the true doctrine is an antichristian departure from the faith. And I ap- peal to every impartial man to determine, whether such language, if we had first used it, would not have ex~ *2 John 7—11. / ESSENTIAL TO CHRISTIANITY. 143 cited the sneer of numbers, and an outcry of bigotry against us? — The reader must observe, that the texts, here quoted, are not brought as direct proofs of our Lord's Deity, (though many of them do prove it,) but to show that a right faith in this respect is essen- tial to salvation by Christ: and they doubtless so far establish this point, that those, who treat such ques- tions as immaterial, will find it most convenient en- tirely to overlook them, or to deny them to be the un- erring dictates of the Spirit of truth. II. The peculiar nature of our Lord's mediation warrants the same conclusion. The office of mediator, between two parties who are at variance, seems to imply, that the person performing it stands in some relation to each party; is likely to take care of the in- terests of both in an equitable manner; and possesses influence, either from excellency of character, dignity of rank, or services performed, to give weight to his interposition. Now, Jesus is Mediator between the great Creator and holy Governor of the universe, and his unholy rebellious creatures; and it is supposed, that there are those things, in his person, character, or services, for the sake of which the Father is pleased to pardon and bless all them in behalf of whom he mediates. But, not to anticipate the subject of a fu- ture Essay, it suffices to observe at present, that if the Father saw it necessary for the display of his glory in the salvation of sinners, that the Mediator should be Emmanuel, his coequal Son in human nature, God manifest in the flesh; and that it was wholly improper for any other person to sustain this office, or approach 144 THE DEITY OF CHRIST him in this character, except " his beloved Son in " whom lie is well pleased;" and if sinners pertina- ciously reject his authenticated testimony to this divine Mediator, and will regard him as a mere man: they must exclude themselves from the benefit of this gra- cious constitution, and exceedingly affront both the Father and the Son. Can it indeed at all be supposed, that such men are taught by that Spirit, whose office it is to glorify Christ, when they thus studiously de- grade him'? yet " if any man have not the Spirit of " Christ, he is none of his." It will be shown in due time, that the mediation of Christ is the grand display of the divine glory, of the honour of the law, and of the evil of sin: and, in this view of it, the personal dig- nity of Christ, like the centre-stone of an arch, sus- tains the whole: take that away, and the whole must fall, either at once or by degrees. This reasoning is" supported by well known and multiplied examples. They who deny the deity of Christ, next proceed to explain away the doctrine of the atonement. That of his intercession and priestly character is soon propor- tionably disregarded; the evil and desert of sin then seem to vanish from their view; and they have little fear of future punishment, but object to the plain lan- guage of Scripture on that subject. This makes way for doubts about the authenticity, or divine inspiration of the sacred oracles, and often terminates in rejecting them: and when such men are still pressed with dif- ficulties from undeniable facts, they venture to deny the providence, and then the very being, of God. It is manifest, that this has been the unhappy progress of many: for when the Deity of Christ is denied, his ESSENTIAL TO CHRISTIANITY. 145 mediation cannot consistently be maintained; and when that is rejected, the Book, in which it is the principal subject, must soon sink into insignificancy at least, and be treated with neglect. III. The peculiar nature of the faith, love, and obe- dience, which the word cf God expressly requires us i to exercise towards the Lord Jesus, confirms the point in question. The prophet says,* "Cursed be the man " that trusteth in man, and maketh flesh his arm, and " whose heart departeth from the Lord;" and the Psalmistf cautions us in these words, "Put not your " trust in princes, nor in the son of man, in whom " there is no help:" yet nothing can be plainer, than that we are required to put our trust in Christ; and if he were only the Son of man, and had only an arm of flesh, I cannot see how we could trust in him, without " departing from the Lord." — The form cf baptism, " into the name of the Father, and of the Son, and " of the Holy Ghost," implies a professed depend- ence for salvation on the Son and on the Holy Ghost, and a devoted faithful attachment to them, as well as to the Father. — The expression, "believe in the Son " of God," signifies not only an assent to his truths, but a reliance on him for all the blessings which he is exalted to bestow. — The apostle speaks of Christians, as those, " who trusted in Christ:" faith, or its inse- parable effect, is commonly described by " coming to " Christ,''^ " receiving him," or " abiding in him;" * Jer. xvii. 5, 6. t Ps. cxlvi. 3. \ Eph. i. 12. Vol. V. U 146 THE DEITY Of CHRIST and such expressions must imply application to him and habitual dependence on him, even now he is in- visible to us, and not present in respect of his human nature. We are commanded to " walk in him,'' which must include a constant reliance on his power, truth, and love, as well as a regard to his authority.* " He suf- • ' fered being tempted, that he might be able to sue " cour us when tempted:"! does not this teach us to apply to him and rely on him in our temptations? " I " will," says he to his disciples, " give you a moudi " and wisdom, which all your adversaries shall not be " able to gainsay, or resist: "| ought they not, there- fore, to rely on him to fulfil that promise? Can he be our Life, unless we depend on him for the life of our souls?§ Does he forgive sins, and ought not the sin- ner to rely on him for pardon? Does he send the Holy Spirit, to teach, comfort, and sanctify his people; and ought we not to depend on him for that blessing? Has he " all power in heaven and earth:" and shall we do wrong to trust that power in all circumstances? Has he engaged to be with his assembled disciples; and should they not expect and depend on his gracious presence? || In short the believer can do nothing of himself, and " can do all things through Christ who " strengtheneth him:" " he has communion with the " Father and with his Son Jesus Christ: "If and how * Col. ii. 6, 7. f Heb. ii. 17, 18. $ Luke xxi. 15. § Col. iii. 1 — 4. 13. || Matt, xviii. 20. xxvifi. 20. John xiv. 20 — 24. * * 1 John i. 3. ESSENTIAL TO CHRISTIANITY. 147 can these things be, ilnless he habitually relies on him and applies to him in all these respects? They, who do not trust in Christ, can receive no communications from him, nor maintain any intercourse with him; and it is no wonder, that they deride those as enthu- siasts, who experience what they despise. — But if such a dependence on Christ be essential to faith, the doctrine of his Deity must be essential also: for can we reasonably rely on a mere creature, to forgive our sins, to sanctify our souls, to raise our bodies from the grave, and to give us eternal life? or can any one deny such a reliance to be idolatrous? To form these ex- pectations from Christ, we must believe, that he is " God over all, blessed for ever more:" " the same " yesterday, to-day, and for ever."* In like manner the love, which Christ demands of us, cannot belong to any mere creature. We are re- quired to love him more than our nearest relatives, or even than our own lives; nay, to hate all these, or (to act as if we hated them,) when they come in competi- tion with our love to him; otherwise we are not wor- thy of him, and cannot be his disciples.-}- Now what is this but to love him entirely, and as we ought to love the Father? Yet we are never cautioned not to let our love of Christ interfere with " that love of God " with all our hearts," which the law requires: it is not once intimated, that there is any incongruity, dis- parity, or even distinction, between our love of the * Rom. ix. 5. Heb. xiii. 8. Rev. i. 4. xi. 17. t Matt. x. 37. Luke xiv. 26. 148 THE DEITY OF CHRIST 1'Viher, and of the Son: nay, the more we love Christ, the greater our love of the Father is supposed to be, and the more shall we be loved of him.* The deci- sions of the great day of account are represented as awarded by this rule: they who have loved Christ, and shown their love to him by kindness to his disci- ples for his sake, will be considered as true believers and righteous persons; they, who shall be proved not to have loved him, by their neglect of his poor disci- ples, will be considered as unbelievers and impenitent sinners, and condemned to have their portion with the wicked. f But can we suppose, that no mention would on this occasion be made of the love of God, if the love of Christ had been entirely distinct from it: or if it wrere not certain, that the more we love the Son, the more we love the Father that sent him? The apostle Paul, likewise solemnly blesses " all, wt that love the Lord Jesus Christ in sincerity;" he denounces an awful curse on every man who " does " not love the Lord Jesus Christ;"! and he represents the love of Christ, as the constraining principle of all his own devoted labours and services. J Another apostle speaks of the love of an unseen Saviour, as the universal experience of all Christians; || and when that apostle denied his Lord, he was thrice interrogated whether he loved him, before he was fully re-instated in his pastoral office.^ No such special and pre-emi- nent love towards any one of the mere servants of * John viii. 42. xiv. 2 J — 24. xv. 23. t Matt. xxv. 31—46, 4 1 Cor. xvi. 22. Eph. vi. 24. § 2 Cor. v. 14. 15. |) 1 Pet. i. 8. If John xxi. 15—17. ESSENTIAL TO CHRISTIANITY. 149 God is required of us: nay, the apostle was afraid lest he, or his brethren, should be put in Christ's place, when he enquired, " was Paul crucified for you? or " were you baptized in the name of Paul?"* But our Lord never intimated, that there was any danger, lest his disciples should love him, in a degree that would be derogatory to the rights of God the Father. — The Lord is a jealous God, and cannot endure a rival in our affections, but demands our whole heart. How then can " Christ dwell in our hearts," as Lord of our affections, if he and the Father be not One? Seeing therefore we ought to love Christ, even as we love the Father; it must be necessary that we believe him to be the adequate object of that love: both for what he is in himself, and what he hath done for us: and thus the doctrine of his Deity, if true, must be essential; and, if so, how can we keep clear of the apostle's anathema, unless we believe it? We are constantly reminded in the sacred Scrip, turesthatwe are "not our own, but the Lord's:'' we are his property, because he made us: and, when by sin we had alienated ourselves, we became his again, as " bought with a price, to glorify him, in body and " spirit, which are his." f Yet the apostles always speak of believers, as belonging to Christ; they are his servants, his purchased flock, his espoused bride, (though the Lord of Hosts is called the Husband of the church, )J yea, the members of his body. Paul says, in one place, " I through the law am dead to the * 1 Cor. i. 13 t 1 Cor. vi. 19, 20. x. 31. \\%.%i,'5. 150 THE DEITY OF CHRIST "law, that 1 might live unto Got/;" in another, " that ' ' we should live no longer to ourselves, but to him who " died for us and rose again;" and that " Christ diedand " rose again, that he might be the Lord both of the living " and of the dead."* And he observes, that the Lord Jesus "gave himself for us, that he might redeem us *• from all iniquity, and purify unto himself a peculiar " people, zealous of good works. "f Could such lan- guage as this be properly used concerning services rendered to a mere man? Surely it would be an ido- latrous alienation of ourselves from the service of our Maker, to devote ourselves to that of a fellow crea- ture! But if Christ be truly God, One with the Fa- ther: then our dedication of ourselves to his service is the same as our devoted obedience to the Father that sent him; and is no other than the prescribed manner, in which as redeemed sinners we are required to ren- der it. In short, it must be evident to all, who revere the language of Scripture, and diligently investigate the subject, that we honour, obey and worship the Father; when we honour, obey, and worship the Son; and that all the glory rendered to the Son redounds to the glory of the Father, " who is glorified in the Son. "J But indeed who can believe, that it should be the office of the Holy Spirit to " glorify Christ;" if it be of little or no consequence what men think of his per- son, or if proper views of it are not essential to Chris- tianity? or that the apostle would in that case have *Gal.ii. 19. 2 Cor. v. 15. Rom. xiv. 8, 9. t Tit. ii. 14. t John xui. 31. 32. xvii. 1, 10. Phil. i. 20. ii. 11. ESSENTIAL TO CHRISTIANITY. 151 spoken of his " name being glorified in and by his 11 saints, both now and at the day of judgment?"* Finally, we are every where in Scripture required to glory and rejoice in the Lord; and not to glory and rejoice in ourselves, in worldly advantages, or in men. — Yet Paul characterizes Christians, as " rejoicing" or glorying "in Christ."f He says, "I protest by " your rejoicing, which I have in Christ Jesus: "J he speaks to the Phiiippians§ of " their rejoicing being t( more abundant in Christ Jesus:" and he evidently applies the language of the prophets, as requiring men to " glory in Jehovah," to Jesus Christ, even while he cautioned his people not to glory in men. || In like manner Peter, speaking of the appearing of Jesus Christ, says to his brethren, " Whom having not seen " ye love; in whom though now ye see him not, yet " believing, ye rejoice with joy unspeakable and full c< of glory. "If And could this joy be any other, either in its nature or object, than that mentioned by the apostle Paul: " We rejoice in the hope of the glory " of God:" " and not only so, but we also joy in " God?''** On the supposition that Jesus is a mere creature, Jehovah would give his glory to another if he inspired his servants to use such language: so that the confidence, love, gratitude, devotcdness of heart, and honour, which the Scriptures require us to ren- der to Christ, must be impracticable, unless we have a proper judgment of his dignity and excellency; and * 2 Thcss. i. 10—12. f Phil. i". 3. \ 1 Cor. xv. 31. § Phil. i. 26. || Is. xlv. 24, 25. Jer. ix. 23, 24. 1 Cor. i. 30, 31. iii. 21. 1 1 Pet. i. 8. •* Rom. v. 2, 11. 152 THE DEITY OF CHRIST we must either rob him of the glory due to his name, or give Jehovah's glory to another, if we mistake in this fundamental matter. IV. The nature of heavenly felicity confirms this reasoning. The language of the apostle is emphatical, " To depart hence, and to be with Christ, which is V far better;" for this implies that the presence of Christ, the discoveries of his glory, and the enjoyment of his love, constitute the happiness for which he longed:* and in what does this differ from the beati- lick vision? — But in the last chapters of the Revela- tion of St. John, which describe the heavenly state, this is still more plainly declared. He, whose name is " Alpha and Omega," says, " I will give him that is " athirst of the water of life freely. He that over- u cometh shall inherit all things: and I will be his " God, and he shall be my son."f If any person should explain this passage of the Father, it would only prove, that " the Father and Son are One;" for the Son is doubtless called Alpha and Omega. J Again, the apostle " saw no temple" in the new Jerusalem; " for the Lord God Almighty, and the Lamb arc the " Temple of it: and the city had no need of the sun, " neither of the moon; for the glory of God did light- H en it, and the Lamb was the light thereof." \ He next saw a " pure river of water of life, — proceeding " out of the throne of God, and of the Lamb:^ — ' ' and there shall be no more curse, but the throne of * Phil. i. 23. John xvii. 24. t Rev. i. 10—20. t Rev. xxi. 6, 7. § Rev. xxi. 22, 23. ESSENTIAL TO CHRISTIANITY. 153 " God, and of the Lamb shall be in it, and his ser» " vants shall serve him; and they shall see his face, " and his name shall be in their foreheads."* Can any thing be plainer, than that the writer of this book believed the Son to be One with and equal to the Fa- ther; the Fountain of light, life, purity, and felicity; in whose " presence is fulness of joy, and pleasures at " his right hand for evermore?" The worship of heaven likewise is represented, as a constant ascription of praise and honour to Christ to- gether with the Father: f so that we cannot sing on earth the very words of the heavenly choir, with ap- parent fervour and unreserved approbation, without danger of being deemed enthusiasts; as it is manifest from the care taken by many persons to expunge every* expression of this kind from their books of psalms and hymns for publick worship, as well as from their other services. Will there then be discordant com- panies of worshippers in heaven? Or, if all must be harmonious, are we never to learn the song of the re- deemed, till we come to heaven? Or how can we learn this song, if we never come to a settled determination in our minds, whether the Lamb that was slain be worthy of all worship and honour, or not? or if it be indifferent, whether we adore him and expect felicity from him, as God; or only respect his memory, as a good man? V. Lastly, the language of authority, which we * Rev. xxii. 1 — 5. Vol. V. t Rev. vii. 9, 10. X 354 THE DEITY OF CHRIST are assured our future Juige will use at the last day, should not pass unnoticed in this argument. As the happiness of heaven is represented under the idea, of " entering into his joy," and " beholding his glory:"* so the misery of the wicked is spoken of, as a banish- ment from his presence, and the endurance of his wrath. He will not say " Depart from God," but *{ Depart from me:"f and in a figurative description of the great consternation of his enemies, in which is an evident reference to the day of judgment, they are introduced as calling on the rocks and mountains " to " hide them from the wrath of the Lamb; for the day *' of his great wrath is come, and who is able to abide " it?"{ If then, ' we believe that he shall come to be ' our Judge,' it must be of the greatest importance, that we know who he is by whom our eternal state is to be decided. For surely it will be very dreadful for those to meet him arrayed in glorious majesty, who, during their whole lives, refused him the honour he demanded, treated his declarations of his personal dig- nity as false or unmeaning, and continually uttered hard speeches against him!§ The season of his com- ing will be emphatically "the day of God;"|[ and it behoves every one of us to " prepare to meet our " God," that we " may be found of him in peace, 6' without spot and blameless." But to all these scriptural demonstrations of the truth and importance of this essential doctrine, some * Matt. xxv. 21. John xvii. 24. t Matt. xxv. 41.2 Thcss. i. 9, 10. % Rev. vi. 16, 17. § Jude 14, 15. Rev. i. 7. || 2 Pet. Hi. 12—14. ESSENTIAL TO CHRISTIANITY. 155 * . *• ■ objections are opposed, which are considered as in- surmountable. A few of these shall here be very brief- ly noticed. — It is objected, that the Deity of Christ is inconsistent with the unity of God; or that it is ir- rational, unintelligible, and contradictory. But doubts less something more than confident assertion is requi- site to prove the doctrine of the Trinity to be incon- sistent with the divine Unity. The apostle speaks of the body, soul, and spirit, as constituting the same in- dividual man; (though some perhaps may object to his language. ) If then a man may be three in one re- spect, and one in another; do we know so much of God, as to assert it is impossible that somewhat similar, but far superior, and more entire both in the distinction and in the unity, should take place in his incompre- hensible nature? And ought not men to speak more reverently and cautiously on a subject, about which we know nothing more than what God himself has taught us; especially as a great deal is spoken of in Scripture, which so strongly appears to have this meaning, that the bulk of Christians in every age have thus understood it? We do not say, that the Deity is Three and One, in the same sense; nor do we pretend to explain or comprehend how God subsists in three Persons, the Father, the Son, and the Holy Spirit: but we should humbly believe his testimony concern- ing himself, and adore his incomprehensible majesty. One would scarcely have expected, that this doc- trine should have been objected to because it is mys- terious; when the apostle expressly calls it the great mystery of godliness! But indeed, till we can comprehend ourselves, it is absurd to object to mys. 156 THE DEITY OF CHRIST teries in those things which relate to the infinite God. The power of mind over matter is mysterious in the highest degree; yet we must deny our own existence, as well as that of God, if we do not admit it; for our will moves our tongues and limbs continually, yet we know not how. Mysteries, which philosophy can never explain, are found in the production of every plant and animal. The style of God in all his works is mys- tery; and shall we suppose that his own nature is not above all mysterious? Experiment is indeed the pro- per standard of our discoveries of the powers of na- ture: but in our enquiries concerning the Creator and his incomprehensible essence, we must be satisfied with his testimony. Beyond this we cannot go; here we can make no experiment: nay, the subject bafSes all our investigation. For " can we by searching find " out God? can we find out the Almighty to perfec- " tion?" — If men object the inferiority of Christ to the Father, as Man and Mediator; or his " growth in " wisdom and stature;" we answer that those passa- ges, which ascribe omniscience and other divine per- fections to him, demonstrate that he had another na- ture, in union with that true humanity of which such things are spoken. And " his delivering up the king- 4< dom to God, even the Father;"* which has some- times been objected to the doctrine of his Deity, onlv establishes the distinction between the absolute and everlasting kingdom of God, as Creator; and the mediatorial kingdom of Christ, as the Divine Saviour of sinners. The absolute kingdom existed before sin * 1 Cor. xv. 24—28. ESSENTIAL TO CHRISTIANITY. 157 entered, and will exist for ever, after the mediatorial kingdom shall have answered its grand design, and shall have come to an end: but the Son will be one with the Father to eternity, as he was in the beginning, before time was, or creation had taken place. If any person should be convinced, by these plain arguments, of the truth and importance of this doc- trine, I would conclude with warning him not to rest in the notion of it: but to apply it practically, by rely- ing on Emmanuel for all things belonging to salvation, and by rendering him that love, and honour, and wor- ship, and obedience, which are due to his Name. The truth held in unrighteousness can only increase a man's condemnation; but they who deem it the life of their souls should endeavour to adorn it, and pro- mote the knowledge of it by all suitable means; re- membering that " the servant of the Lord must not " strive, but be gentle to all men, apt to teach, patient, " in meekness instructing those that oppose them- " selves; if God peradventure will give them repen- " tance to the acknowledging of the truth; and that " they may recover themselves out of the snare of !C the Devil, who are taken captive by him at his " will."* * 2 Tim. ii. 24— 26. ESSAY VIII On the nature and design of the Mediatorial Office, sustained by the Lord Jesus Christ. THE mediation of Christ, between a holy God and sinful men, has an immediate connexion with every part of that religion which bears his name: and all, who call themselves Christians, should, with the great- est care and diligence, seek an accurate and adequate knowledge of this interesting subject, as far as they can deduce it from the sacred Scriptures. It is there- fore intended in this Essay to make some observations on mediation in general; — to explain the nature and ends of our Lord's mediation in particular; — to show in what respects he, and none else, was qualified to sustain such an office; — and to prove from Scripture, that he is a Mediator, according to the import of that term as here explained. The interposition of a mediator in the affairs of men implies, that some difference, or ground of differ- ence, subsists between the two parties: it supposes, that, at least, one of them has cause of complaint or resentment against the other; and that consequences, injurious to one or both of them, or to those connected with them, may be apprehended, if the controversy MEDIATORIAL OFFICE OF CHRIST. 159 be not amicably terminated. To prevent these ef- fects, some person, either of his own accord, or at the request, and by the appointment, of one or both of the contending parties, interposes; and endeavours, by his authority, influence, or good offices, to ef- fect a pacification, on such terms as are supposed to be equitable, or at least not materially injurious to either side: for if a mediator should take great care of the rights and interests of one party, and evidently ne- glect those of the other; he would be justly condemn- ed, as acting inconsistently with the design and nature of his office. He should, therefore, behave as the friend of both parties; accommodating the differences according to the justice of their claims, and in a man- ner as satisfactory to each of them as can consist with equity and impartiality. In some cases a superior in station or power may assume the office of mediator, and by authority induce the contending parties to accept of the terms propos- ed to each of them. In others, the end may be accom- plished by argument, remonstrance, or persuasion: and this is nothing more than convincing both par- ties, that they ought to make, or accept of, such con- cessions, for the sake of peace and their mutual good, as are equitable and reasonable; and then inducing them to act according to the dictates of their under- standing and conscience. But sometimes, especially when one party is much inferior to the other, or has been highly criminal or injurious, the office of a me- diator chiefly consists in prevailing with the offended superior to accept of such concessions and satisfaction as the other can make; and not to proceed against 160 OS THE MEDIATORIAL him with rigour, though he deserves it: and if this can be effected, it only remains for him to prevail with the inferior, or criminal party, to make the required concessions. A mediator, however, on some occasions, out of great love and pity to the offender, may offer to make compensation at his owTn expenceforthe injuries clone; in order that the other party may, without loss or dishonour, lay aside his purposes of inflicting de- served punishment. Various qualifications are necessary for a person, who sustains the office of a mediator between two parties at variance, in any of the cases which have been stated; but our attention must principally be fix- ed upon the last; as it doubtless most accords with the interesting subject, which it is intended to illus- trate. Should any one interpose between a sovereign prince and his rebellious subjects, in order to prevail with him to show them mercy; it is obvious, that he should himself be free from all suspicion of in the least favouring their rebellion; otherwise his interpo- sition would render him the more suspected. He ought likewise to be a person of that rank and char- acter, or to have performed those important services, which entitle him to the confidence of his sovereign, and tend to render it honourable for him, at his in- stance, to pardon those that deserve punishment. Eve- ry one must perceive the absurdity of a criminal un- dertaking to mediate in behalf of his associates in guilt; nor could an obscure person, of suspected or exceptionable character, and on no account entitled to the affection or confidence of the prince, attempt such an interposition, without manifest impropriety. If a OFFICE OF CHRIST. 161 company of men, in these circumstances, were desi- rous of conciliating the favour of their offended Lord; they would naturally turn their thoughts to one of his chief nobles, to some person that had rendered signal services with great renown, or to his principal favour- ite;* or even to his beloved son, if they had any pros- pect or hope of obtaining his good offices. And if such a mediator could be engaged in their behalf, with so firm and cordial an attachment to their cause, as to say with Paul, when he mediated with Philemon for Onesimus, " If they have wronged thee, or owe thee " aught, put that on mine account, I will repay it;"f and if he really were competent to make good such an engagement, his interposition would have its utmost advantage for success. But no mediator can be fully authorized for his of- fice, unless, by one means or other, both parties allow of his interference: at least his mediation cannot have its due effect, till they both accede to his terms, or plan of accommodating their differences. For if one party authorize him to propose certain terms to the other, as the utmost that he will yield; the whole must yet be frustrated, and the dissention perpetuated, should these terms be pertinaciously rejected; except when the mediator acts also as an umpire, and com- pels the parties to accept of his prescribed conditions. — There is likewise an evident propriety in a media- tor's standing in such a relation to each of the parties, as to lay a foundation for his being considered as an equal friend to both of them, in all respects, in which * Acts xii. 20. t Philem. 18, 19. Vol. V. Y 162 ON THE MEDIATORIAL their rank, or the justice of the cause, will admit ol it: so that there may be no reason to suspect, that a per- son, thus situated, will sacrifice the interests or rights of one part\-, from a partial regard to the other. These observations concerning the office of a me- diator, as well known among men, may enable us to understand more clearly the doctrine of Scripture respecting the mediatorial office of Emmanuel: and we may very properly argue from them, in something of the same manner that Paul did from the office of high priest among the Jews, when he wrote to' them concerning the High Priesthood of Christ. This indeed was a divinely appointed type and shadow of the sub- ject, which the apostle illustrated and confirmed by it; whereas our arguments from the office of a mediator among men, derive their force from analogy, or the particulars in which the cases coincide. Yet the Lord himself having represented the office of Christ as that of a Mediator; it is manifest that he intended to assist, and not to mislead or perplex our apprehensions by the allusion: and this allows us to make what use we can, with caution and sobriety, of the case alluded to, in order to explain more clearly the subject which it illustrates. We must therefore in the next place reflect on the need there was for " a Mediator between God and " man." Had the human species never forfeited the favour, or incurred the displeasure, of their bountiful Creator, a Mediator could never have been wanted; for God, who is Love, was of himself sufficiently dis- posed to favour and b'ess the work of his own hands. Had not man been brought into a state of alienation from God, and exposed to his just indignation; no re- OFFICE OF CHRIST. 163 conciliation, and consequently no Peace-maker, could have been required. The angels in heaven approach their God and Father, without the intervention of a mediator; and so doubtless did man, before sin had disturbed this blessed state of amity. — When the first Adam had broken the commandment, and for- feited the covenant, of his Creator, and so sin and death had entered into the world, to pass upon the whole race that was about to descend from him; then, and not before, was " the second Adam the Lord " from heaven," promised to be the Mediator of a new covenant; under the title of " the Seed of the " woman, who should bruise the serpent's head." Thus the entrance of sin rendered the interposition of a mediator necessary: and the malignity or desert of sin alone required such an exalted Mediator, and such a meritorious mediation, as the Scripture reveals and proposes to us. For if a righteous and holy God had not viewed sin, as so evil in its nature and effects, that it would be utterly inconsistent with his glory to show mercy to transgressors, unless some constitu- tion of this kind, were previously formed, that love, which provided the Mediator, would have sufficed (so to speak) to induce him to pardon them without one. We must not, therefore, imagine that the me- diation of Christ is needful, in order to prevail with God to pity, love, and save sinners: on the contrary, we should consider it, as the grand effect of his com- passion and good will; and as intended to render tht de- sire to promote the salvation of mankind, especially of those who are most dear to him. He is ' a cified u, to the world, and the world to him." He repents of all his sins, forsaking and hating them, and seek- ing the crucifixion of even sinful propensity. Though he entirely renounces all confidence, save in the un- merited mercy of God in Christ Jesus, he yet deems it his pleasure, privilege, and honour, to " live to " him, who died for him and rose again." The ex- ample and love of Christ reconcile him to reproach, contempt, self-denial, and persecution for righteous- ness' sake; and dispose him to forgiveness, love of enemies, enlarged benevolence, and whatever can u adorn the doctrine of God our Saviour." Whilst we would therefore <{ contend earnestly for " the faith once delivered to the saints," we would also caution every one not to " imprison the truth in "unrighteousness." They, who vilify the atonement, are not the only " enemies of the cross of Christ:" for, such as hold the doctrine in a carnal heart, and disgrace it by a sensual life, fall under the same con- demnation.* It is to be feared, that many, who are zealous against the fatal Socinian heresy, are tainted with the abominable infection cf Antinomianism: and that nurnbers.of another description, who contend for •Phil. iii. 13—21. ATONEMENT OF CHRIST. 195 the doctrine of the atonement, do nevertheless rest their hope of salvation principally upon their own mo- ral goodness, and not on the merits and expiatory suf- ferings of Christ. But, as that " God of all grace," " who spared not his own son, but delivered him up " for us all," will " with him freely give all things" to the true believer; so, assuredly in his awful justice he will not spare any of those, who oppose, neglect, or abuse his great salvation: for " our God is a con- " suming fire." ESSAY X On the Exaltation of Christ, and his appearance in the presence of God in our behalf W HEN our Saviour upon the cross was about to commend his spirit into the Father's hand, he said, " It is finished." Whatever the types had prefigured, or the prophets foretold, concerning his obedience, conflicts, and sufferings; whatever the glory of God, the honour of the law, or the rights and satisfaction of divine justice, required; and whatever was necessa- ry, in order to his own final victory, triumph, and ex- altation at the right hand of the Father, as our Advo- cate and Friend, was then fully accomplished; that is, as far as it could be, previously to his death, which immediately followed. He then became conqueror over the world, sin, and Satan, (triumphing over them, even on the cross;) and, having consecrated the grave by his burial, to be a sacred repository for the bodies of his disciples, he arose on the third day a mighty Victor over the king of terrors: and at that crisis commenced the glory which was to follow his sufferings. on Christ's exaltation, Sec. 197 The evidences of our Lord's resurrection have been already considered;* the ends answered by that great event may here be briefly mentioned. He thus con- firmed, beyond all reasonable doubt, every part of the doctrine which he had taught; proving especially that he was the Son of God, in the peculiar and appropri- ate sense, in which he had claimed that high relation to the Father, and for which he had been condemned as a blasphemer. He fully evinced, that his atonement had been accepted, and had effectually answered those great and gracious purposes, for which it had been made. He thus became capable of possessing in our nature the mediatorial throne, which had been cove- nanted to him as the reward of his obedience and suf- ferings; and to appear, as our Advocate and Interces- sor, in the presence of the Father: being our Brother, and glorying in that condescending relation to us. And finally, he was the first-fruits of the general re- surrection, the earnest and pledge of that grand and interesting event. I shall not further enlarge on the circumstances of our Lord's resurrection, or on the instructions that may be deduced from it: but as his mediation is na- turally divided into two distinct parts, it regularly falls within the plan of this work, to consider at present that part which he now performs in his heavenly glory, as we before did, that which he fulfilled during his hu- miliation on earth. From the depth of his voluntary abasement, " he ascended up far above all heavens, " that he might fill all things." He then " led cap- * Essay I. p. 14—17, 198 on Christ's exaltation, and " tivity captive, and received gifts for men, yea, " for the rebellious also; that the Lord God might " dwell among them."* " For the heavens must " receive him, until the restitution of all things."f " I go," says he to his disciples, "to prepare a place i* for you; and if I go to prepare a place for you; I " will come again and receive you to myself, that " where I am there ye may be also."| — We will therefore, in this Essay, point out the purposes for which Jesus, "our Forerunner, hath for us entered " into heaven," and the means by which he prepares the way for our admission to the same place of holy felicity. The royal prophet introduces Jehovah declaring with an oath, which denoted, " the immutability of " his counsel," that the Messiah was constituted " a " Priest for ever, after the order of Melchizedek;"§ and the apostle thence argues, that the Aaronick priesthood was never intended to be perpetual. Now Melchizedek's priesthood especially differed from that of Aaron, in that it united the regal power with the sacerdotal office; which showed that the Messiah was to " be a Priest upon a throne."|| Before we proceed with the subject, however, I would observe, that this affords us a most conclusive proof of our Lord's Deity. The sacred historian makes no mention of Melchizedek's " father, mother, pedigree, beginning " of life, or end of days;" but introduces him to our * Ps. Ixviii. 18. Eph. iv 7 — 16. t Acts iii. 21. J]John xiv. 2, 3. § Ps. ex. 4. Gen. xiv. 18. Heb. vii. II Zee. vi. 12, 13. APPEARANCE BEFORE GOD FOR US. 199 notice, with mysterious abruptness; he " being," says the apostle, ' 4 made like unto the Son of God."* But in what sense could this circumstance render him " like the Son of God," or a proper type of him, ex- cept as it was a shadow of his eternal pre-existence? As man, lie had, beginning of life like his brethren: and if he, who tabernacled in our nature, had been a pre-existent creature of the highest order, he must nevertheless have had beginning of life; and the em- phatical silence of Moses, respecting the birth of Mel- chizedek, could not have represented him, in any sense, as " like to the Son of God." The High Priesthood of Christ in the sanctuary above, first requires our consideration. — On the great day of atonement,! the high-priest, (not arrayed in his robes of glory and beauty, but clothed in linen gar- ments like his brethren,) having offered the sin-offer- ings for himself and for the people, entered the holy of holies, with the sprinkling of blood, and the burning of incense by the fire taken from the alter of burnt- offering: and thus, as Israel's typical intercessor, he appeared before the mercy-seat, as in the presence of God, for them. From the holy nation a holy tribe was selected, from that tribe a holy family, and from that family a holy person; (that is typically and by conse- cration:) yet even this individual, selected with such care and so many precautions, from the whole human race, was not allowed on pain of death to enter within the veil, or to approach Jehovah even on a mercy- seat, except on one day in a year; nor on that day, • Heb. vii. 13. t Lev. xvi» 200 on Christ's exaltation, and without the previous offering of sacrifices, the blood of which he must sprinkle before the ark, whilst the smoke of the incense perfumed the holy place. The whole of this appointment was calculated to show, in the most significant manner, to what an immense dis- tance from their offended Creator sin had removed fallen men; and how difficult it was to render their return, and re-admission to his favour, consistent with the honour of his infinite justice and holiness. In like manner, our great High Priest, laying aside his robes of light and majesty, appeared in the mean attire of our nature; and was made in " all things like " unto his brethren," except as he was free from the least defilement of sin: and, having on earth offered his one all-sufficient sacrifice, he ascended into heaven, to appear before the Mercy-seat, in the true sanctuary, in the immediate " presence of God, for us;" bearing our nature, and pleading in our behalf the merits of his perfect obedience and inestimable atonement; that we might be delivered from " going down into the " pit," through the " ransom" which he had paid in our behalf.* The apostle, writing to the Hebrews, discus- ses this subject very fully, and shows in how many and important particulars the Antitype exceeded, and consequently differed from, the Type. With lively and joyful gratitude he expatiates on the compassion, faithfulness, and power of our great High Priest; on his divine dignity, and his condescension in assuming our nature, and owning us as his brethren; on his sym- pathy with us in our sorrows and temptations; on the * Job xxxiii. 24. APPEARANCE BEFORE COD FOR US. 201 prevalency of his intercession, and the unchangeable nature of that office which he ever liveth to perform. He shows us, that, by the offering of his flesh, " the " way into the holiest is laid open," and that we may now draw near with boldness, through the rended veil, to the Mercy-seat of our reconciled God; that by the blood of the new covenant, " the heavenly things " themselves are purified;" (that is, they are not pol- luted by the admission of sinners to them in this ap- pointed way;) and that "such a High Priest became " ms," or suited our case, " who was holy, harmless, " undefined, and separate from sinners." In another epistle, he grounds his defiance of all enemies, prin- cipally on this doctrine, that Christ " died, yea, rather " is risen again, and is even at the right hand of God; " where he also maketh intercession for us:"* And to another church he shows, that " through him both " Jews and Gentiles have access by one Spirit unto " the Father."f In like manner, John also thus in- structs his Christian brethren, " If any man sin, we " have an Advocate with the Father, Jesus Christ the " righteous; and he is the propitiation for our sins; " and not for ours only, but also for the sins of the " whole world. "J Many other testimonies to the same effect might be adduced: but these may suffice to our present purpose; except as we advert to our Lord's own words, when he says, " I am the Door; by me, " if any man enter in, he shall be saved;" and, " I am " the Way, the Truth, and the Life, no man cometh * Rom. viii. 33 — 39 \ 1 John ii. 1, 2. Vol, V, t Eph. ii. 18, Dd 202 ON CHRIST'S EXALTATION, AND " to the Father, but by me:"* and to his prayer in behalf of his disciples just before his crucifixion, which may be considered as the specimen and substance of his intercession.'!" From these Scriptures we learn, that sinners are not admitted in their- own name, even to a mercy- scat to supplicate pardon; but in the name and through the intercession of Christ: that their pleas must not be drawn from their own character, situation, or services; nor even from the general goodness and compassion of God; but wholly from the Person, work, and merits of Emmanuel; and that his pleas in their behalf are wholly deduced from what he hath done and. suffered, in their nature and for their be- nefit. It is not necessary or proper for us to imagine any outward transaction, which accords to a high-priest burning incense, to an advocate pleading a cause, or to a friend and brother making intercession. Heavenly things are represented to our minds under such em- blems, to give us true ideas of their nature, not to convey to us adequate apprehensions of the manner of them. Thus Christ is represented as appearing in heaven, as a Lamb that had been slain, to instruct us in the reality and efficacy of his atonement; and his officiating as a Priest, or pleading as an Advocate, conveys important instruction and encouragement. Thence we may learn, that his interposition in our behalf, through the merits of his obedience unto death, renders our sinful persons and services accepted with the Father, and secures to us deliverance from every • Johns. 9. xiv. 6. t John xvii. APPEARANCE BEFORE GOD FOR US. 203 enemy and evil, the supply of every want, and the eternal enjoyment of all. felicity. Further than this we need not determine: he and the Father are One, in essence, counsel, and will; and his mediation cannot but be effectual, in behalf of ali who come to God through him. For it hath been repeatedly observed, (though opposers of these doctrines, either wilfully or carelessly, remain ignorant of it,) that the atone- ment and intercession of Christ were not intended to induce God to show mercy; but to render the exercise of his love to sinners consistent with the honour of his law, and the glory of his name: and this single propo- sition, well understood, suffices to prove w hole vo- lumes that have been published on the subject, to be an empty contest with an imaginary opponent, and a triumph for an ideal victory. Whilst our Lord, there- fore, directed his disciples to ask in his name, and promised that he would pray the Father for them; he also subjoined in another place, " 1 say not, that I " will pray the Father for you: for the Father himself " loveth you; because ye have loved me, and have " believed that I came out from God."* His general plea, in behalf of " all who come to God through " him," suffices; nor is it necessary for the well-be- loved Son of the Father to be particular, or to use importunity with him, to induce him to grant all co- venanted blessings to his beloved children. The intercession of Christ is, in its very nature, entirely different from the supplications which we make for one another. When we pray, according to * Johnxiv. 13 — 17. xvi. 26, 27. 204 on Christ's exaltation, and our duty, for our brethren and fellow sinners, our re- quests are admissible and acceptable only through his mediation. We do not come in our own name, we rest not our inter cession on our own services, we make no claim to the mercy we ask, nor have any complete assurance that we shall prevail. If indeed our requests be duly presented, they will be accepted; and if they be not granted in the sense we meant them, they will return into our own bosom. But the intercession of Christ, for his disciples, is made in his own name, on the ground of his own merits and dignity, according to the covenant ratified with and by him, and with the absolute certainty of success. — This shows the sin and idolatry of worshipping, or coming to God through, other mediators: for either these were sin- ners, that were brought to heaven through the merits and intercession of Christ, though they are thus ad- dressed as his competitors; or they are created angels, not at all related to us, and utterly destitute of every plea which they may urge in cur behalf; having never been appointed to the mediatorial office, and never having thought of intruding into it. So that to wor- ship saints and angels, even as intercessors, is an as- cription, to servants and creatures, of that honour, which belongs to the only-begotten Son alone; and they, who thus dishonour " the Son, do not honour " the Father that sent him." The intercession of Christ is presented in behalf of *' all, who come to God through him," or " who " pray in his name;" and all men are invited to re- turn in this way to the Lord; assured that Christ will not refuse to maintain the cause of any one, whatever APPEARANCE BEFORE GOD FOR US. 205 he hath been or is, who uprightly seeks the benefit of his mediation: there is however a sense, in which it is not general, but particular. If he intercede for those, wh ar,d )'e P^rish from the way, when his wrath is " kindled but a little."* — The duration, prosperity, and termination of every man's life are appointed by him; and the doom of every soul. Storms and tem- pests, pestilences and earthquakes, are his servants; and all nature obeys his word, of judgment, or of mer- cy. Tyrants and persecutors accomplish his secret purposes, though " they mean not so:" nor can de- ceivers, by their unwearied efforts, exceed the limits which he assigns to them. Even apostate spirits know his power, and reluctantly obey his mandate. When he was " in the form of a servant," a legion of them could not so much as possess a herd of swine without his permission; nor can any of them defeat his coun- sels, escape his detection, or avert his omnipotent vengeance. — " His riches are unsearchable;" " in " him are hid all the treasures of wisdom and " knowledge;" " all the fulness of the Godhead " dwells in him bodily;" yea, the fulness of the Spirit of wisdom, truth, power, and holi- * Psalm ii. APPEARANCE BEFORE GOD FOR US. 209 ness; and " from his fulness all his people receive."* He governs all events in that manner, which may best promote the safety and happiness of his church, and of true believers. Therefore " all things work together " for good to them that love God." None " can pluck " any of them out of his hands; "f " No weapon form- 11 ed against them shall prosper." " Nothing shall se- " parate them from the love of God." " Jehovah is w their Shepherd; they shall not want." Tribulations, temptations, persecutions, conflicts, yea, death itself, are instruments in the hands of Christ, to prepare them for " an exceeding and eternal weight of glory," and " in all things they will be made more than conquer- " ors," until they are enriched with everlasting felici- ty.— But this power is equally formidable to obstinate unbelievers: all, who will not have Christ to reign over them, will be destroyed as his enemies: no refuge can be found from his intolerable indignation, no re- sistance made to his omnipotent word. This kingdom shall endure through all ages, to the end of time: then his power will raise the dead. He will " judge the world in righteousness," and decide the eternal state of all mankind: and thus the design of his delegated authority being completely answered, he will, as Mediator, deliver up " the kingdom to " God, even the Father;" the absolute dominion of the Creator will be re-established, and " God will be " all in all." It scarcely needs be observed, that the authority, * Is. xi. 2 — 5. John i. 16. iii. 34. Col. ii. 3, 9. t John x. 27, 30, Vol. V. E e 210 ON CHRIST'S EXALTATION, AND protection, and munificence of our glorious King de- mand of us implicit and unreserved obedience. The faith, that welcomes his salvation, " worketh by love," and ensures a cheerful attention to his commands: all the precepts of Scripture are either the mandates of Christ our King, to those who share the blessings of his peaceful rule; or they constitute that law which is " the ministration of death" and condemnation. Though his commands coincide with the moral law; yet they are modified differently as addressed to sin- ners who seek salvation by him. The commands to repent, to believe, to pray, to observe his ordinances, and to love the brethren, are indeed virtually contain- ed in the comprehensive requirement of supreme love to God, and the love of our neighbour as of ourselves: yet they are given to sinners only through Christ and the gospel; and those alone are his true subjects, who submit to his authority, and, from evangelical princi- ples, uprightly endeavour to obey his command- ments.* We must likewise consider the ascended Redeem- er, as the great Prophet of his Church. He indeed personally performed the prophetical office on earth, only during his humiliation: but, as all the ancient Prophets were his servants and representatives; so, the apostles, evangelists, and penmen of the New Tes- tament were his delegates; and so are all those who preach according to the holy Scriptures. Christ is the great Teacher of mankind: the whole revelation of God is imparted to him: he is the Word and Wisdom * Matt. vii. 21 — 28. John xiv. 21 — 23. xv. 14. APPEARANCE BEFORE GOD FOR US. 211 of the Father, and " the Light of the world:" all who follow him have " the light of life," all others abide in darkness. Divine truth is reposited in him as in a store-house, for our benefit; thence it is communica- ted to us through the Scriptures. The Holy Spirit was sent forth from him, to inspire prophets, apostles, and evangelists; and he still furnishes pastors and teachers for their work; for these are the " gifts" of the as. cended Redeemer to rebellious men.* Moreover, the same Spirit prepares men's minds to receive the truth in faith, and love, and to understand its nature, glory, mid tendency: thus he gives efficacy to the word, and applies his salvation to our souls. | So that the Lord Jesus, as ascended on high, is the sole Pro- phet of the church, and teaches his people, by his word, by faithful ministers, and by his Holy Spirit. They, therefore, who, with a humble, teachable, be- lieving, and obedient disposition, seek from him the knowledge of God, and of his truth and will, in the use of his appointed means, will be made wise to sal- vation; preserved, in proportion to the simplicity of their dependence, from errors and delusions; guided M in the midst of the paths of judgment;" and in- structed how to act as circumstances may require, with discretion and propriety. But the self- wise of every description, and all who refuse to receive instruction from Christ, will be entangled in error, and given over to strong delusion, whatever their talents, opportuni- ties, attainments, reputation, or assiduity may be. And even believers will be left to fall into distressing * Eph. iv. 8—16. t Matt, xiii, 1 1—15. 212 ON cueist's exaltation, and mistakes, if at any time they " lean to their own un- " derstanding," neglect to seek wisdom from this great Counsellor, or prefer the opinion of some favourite teacher to the word of him who is the truth itself. These distinct offices of our glorified Lord cannot be separated, either in respect of his performance of them, or of our dependence on him. The self-righ- teous and the self-wise may seem willing to own him as their King; whilst the one rejects him as a Prophet, and both of them refuse to come to God through him as their High Priest: on the other hand, theantinomi- an may seem to rely on him as a Priest, whilst he de- termines that " he will not have him to reign over him." But these and similar dependences are mere delusions: for Christ rules as a Priest on his throne: he inter- cedes with regal authority, and he teaches his disci- ples to rely on his atonement and advocacy, to shelter their souls under his omnipotent protection, and to submit to his sovereign rule. He reveals as a Prophet, what he purchased as a High Priest, and confers as a munificent Prince. The obedience, which he re- quires of his subjects, he by his grace disposes and enables them to perform, and renders it accepted through his intercession. So that they, who truly re- ceive him in one of these combined offices, receive him in them all. In this manner our Lord prepares the souls of his people for the inheritance which he hath prepared for them; nor could any one of these distinct parts of his mediatorial undertaking, apart from the others, by its utmost efficacy accomplish that gracious purpose. His APPEARANCE BEFORE GOD FOR US. 213 sacrifice and intercession, indeed, render it consistent with the glory of God, to admit us sinners into his presence, to receive us to his favour, to make us his children, and to give us an inheritance in his own holy habitation: but how should we profit by this provision, did he not send forth his word and his ministers to pro- claim the glad tidings, to give the invitations, and to set before us his precious promises and new covenant- engagements? How can we receive the advantage even of this revelation, without we understand and be- lieve it? or how shall we credit such a humbling spi- ritual message, except the eyes of our minds be open- ed by the Holy Spirit?* How could we unholy crea- tures be made meet for this holy inheritance, without the influences of his new-creating Spirit? How could we overcome the powers of darkness, and all our ene- mies, if he did not fight for us? How could we meet the king of terrors, if he did not engage to support and deliver us; and finally to raise our bodies, incor- ruptible, immortal, and glorious, to unite with our souls in the everlasting enjoyment of the love of our reconciled God and Father? We indeed may consider Christ as our Shepherd and Physician, or in many other characters illustrative of our dependence on him and obligations to him: yet they may all with propriety be referred .to the cftices of Prophet, Priest, and King, according to the old and scriptural distinction. These are comprised in his ti- tle, Christ, the Messiah, the Anointed of God; as prophets, priests, and kings were anointed under the typical dispensation of the Old Testament, f * 1 Cor. ii. 12—14. t Lev.viii. 12. 1 Sam. x. !. xvi. 13. 1 Kings xix. 16. 214 ON CHRIST'S EXALTATION, &C. Is this then our creed, our experience, and our de- pendence? Do we thus receive and rely on Chiiist our Frophet, Priest, and King? and do we, in the pa- tient obedience of faith and love, " wait for the mercy "of our Lord Jesus Christ unto eternal life?"* Our answer to these enquiries, as in the presence of our heart-searching Judge, is of infinite importance; for this, and this only, is genuine Christianity. * Jude 20, 21. 0 ESSAY XI On Justification. All things having been made ready for the salva- tion of sinners, in the person and mediation of the great Redeemer: it was also necessary, that the me- thod, or medium, of appropriating this inestimable be- nefit, should be clearly and expressly revealed: and this leads us to the consideration of the scriptural doctrine of Justification. I shall therefore, in the pre- sent Essay, briefly explain the meaning of the words justify and justification, as they are used by the sa- cred writers; — show that we must be justified before God by faith alone; — consider the peculiar nature of faith, and the manner in which it justifies; — assign a few reasons why justification and salvation are ascrib- ed to faith, rather than to any other holy dispositions or actions; — and answer some of the more plausible objections to the doctrine. The terms justify and justification are taken from the common concerns of life; and they are applied, with some necessary variation of meaning, to the deal- ings of God with his rational creatures; especially to his admission of sinful men into a state of acceptance, 216 ON JUSTIFICATION". and to the privilege of being thus accepted. They de- note therefore, that such persons are now dealt with, as if they were righteous; being wholly exempted from those sufferings which are strictly speaking penal, and entitled to the reward of perfect obedience: though in themselves they have merited no reward, but, on the contrary have deserved the punishment denounced in the law against transgressors. — These are commonly said to be forensick terms; that is, they refer to the practice of courts of justice among men; and indeed they seem to have been originally taken from such transactions: yet this derivation gives us a very in- adequate idea of their import. For when a man is charged with a crime before an earthly tribunal, he must be either condemned or acquitted: if he be con- demned, he may be pardoned, but he cannot be justi- fied; if he be acquitted, he may be justified, but he cannot stand in need of pardon. Moreover, a crimi- nal may be acquitted for want of legal evidence, or from other causes, when there can be no reasonable doubt of his guilt: yet no accusation for the same crime can be brought against him; though he is very far from being fully justified, or admitted to the full enjoyment of those privileges which belong to an un- suspected member of civil society; nor would he be a proper person to be confided in, or advanced to a place of honour and responsibility. Whereas, if an ac- cused person be £u\\y justified from the charge brought against him; he suffers no degradation in his charac- ter, or disadvantage in his circumstances; his integrity is often placed in a more conspicuous light than be- fore; he is considered as an injured man, and is fre- ON JUSTIFICATION. 217 quently recommended by these circumstances to the favour and confidence of the prince, or of the people* Justification therefore, in the original meaning of the word, is not only distinct from pardon, but is abso- lutely incompatible with it: it implies far more than the acquittal of an accused person: it is a declaration, that no charge ought to have been made against the man; that he is justly entitled to all the privileges of a good citizen; and that he is, and ought to be, admissi- ble to every post of honour and emolument, even as if he had never been accused. The meaning of the word, in other concerns of life, is the same; if a man's character has been aspersed, he is said to be com- pletely justified, when the charge is entirely refuted, and proved malicious or groundless, to the satisfaction of all who enquire into it. On the contrary, our justification before God is al- ways connected with pardon, and implies that we are guilty: and we are justified as ungodly, "righteousness being imputed11 to us without works." *Jf we had never sinned, we might have been justified before God by our own obedience, according to the common use of the word justification: no charge could have been brought or proved against us, nor should we have needed any forgiveness. But by breaking the holy law of God, we have forfeited our title to the reward of righteous- ness according to the law, and have incurred the pe- nalty of eternal misery. The justification therefore of a sinner must imply something distinct from a total and final remission of the deserved punishment; namely, Vol. V. * Rom. iv. 1 — 8, Ff ON JUSTIFICATION. a renewed title to the reward of righteousness, as com- plete and effective as he would have had if he had ne- ver sinned, but had perfectly performed, during the term of his probation, all the demands of the divine law. The remission of sins would indeed place him in such a state, that no charge would lie against him: but then he would have no title to the reward of righ- teousness, till he had obtained it by performing, for the appointed time, the whole obedience required of him; for he would merely be re-admitted to a state of probation, and his justification or condemnation could not be decided till that were terminated. But the jus- tification of the pardoned sinner gives him a present title to the reward of righteousness, independent of his future conduct, as well as without respect to his past actions. This is evidently the scriptural idea of justification: it is uniformly represented as immediate and complete, when the sinner believes in the Lord Jesus Christ; and not as a contingent advantage, to be waited for till death or judgment: and the arguments, which some learned men have adduced, to prove that justification means nothing else than forgiveness of sins, only show that the two distinct blessings are never separately conferred. David, for instance, says, " Blessed is the man, to whom the Lord imputeth " not iniquity;"* and Paul observes, that, in that pas- sage, " David describeth the blessedness of the man, " unto whom God imputeth righteousness without " works. "t This does not prove, that " not imputing " sin," and " imputing righteousness," are synoni- * Ps. xxxii. 2. t Rom. iv. 6. ON JUSTIFICATION. 219 mous terms: but merely, that where God does not im- pute sin he does impute righteousrtess; and that he con- fers the title to eternal life, on all those whom he res- cues from eternal death.* Indeed exemption from eternal punishment, and a right to an actual and vast reward, are such distinct things, that one cannot but wonder they should be so generally confounded as they are, in theological discussions. — In the Scrip- tures, however, justification undoubtedly signifies that God hath given the sinner a right and title to eternal life, accounting him righteous by an act of sovereign grace; so that " there is no condemnation for him;" but being thus justified, " he is made an heir, according " to the hope of eternal life."f Every attentive reader of the Scriptures, especially of those epistles which contain the last and fullest re- velation of the truth and will of God to mankind, must observe in them an uniform declaration made, and strenuously insisted on, as of the greatest impor- tance, that " a man is justified by faith without the " deeds of the law." Many learned men have endea- voured to explain all these testimonies of the Mosaick law, as distinguished from the Christian dispensation; and to confine the meaning of them principally to the abrogated ceremonies. But, is " knowledge of sin" by the ceremonial, or by the moral law? Was the ce- remonial law " the ministration of death, written and " engraven in stones?"J Did the apostle " know this " law to be spiritual," " holy, just, and good"?" Did " he delight in it after the inner man?" Did the Mo- * Acts xiii. 38, 39. f Tit. iii. 1—7. t 2 Cor. iii. 7. 220 ON JUSTIFICATION. saick rites, or the tenth commandment, convince him that concupiscence was a sin, and slay his hope of justification by the law?* Did Christ redeem us from the curse of the ceremonial law alone, by being made a curse for us?f — Such questions might easily be multiplied; and each of them formed into a regular ar- gument, demonstrating the falsehood and absurdity of this opinion: but the compass of this Essay does not ad it of it, nor is it necessary in so plain a case. No law in the universe can both justify and condemn the same person: if then no man hath always "loved God " with all his heart, and his neighbour as himself," no man can be justified according to the works of the moral law, for this most obvious and conclusive re&* son, because all are exposed to condemnation for break- ing it. If no human action be more excellent than the law requires; then none of our works of righteousness can do any thing to reverse the condemnation that our sins have incurred: and if the best of our good works come short of perfection, and our best days are che- quered with many sins; then we must continue to ac- cumulate guilt and condemnation, as long as we re- main under the law, and are judged according to it. So that by no works of any law whatever, can a transgressor of that law be justified in the sight of God." These considerations may prepare our minds for attending more carefully to the language of the apos- tle, in discoursing on this subject. He constantly in- sists upon it, that a man is justified by, or through, * Rom. vii. t Gal. iii. 13. ON JUSTIFICATION. 221 faith, and not by the deeds of the law. He even says without hesitation, " To him that worketh not, but " believeth in him that justifieth the ungodly, his faith " is counted to him for righteousness."* And he carefully distinguishes this way of justification from that by works; nay, opposes the one to the other as in- compatible.— " Because the law worketh wrath; — " therefore it is by faith, that it might be by grace." " And if by grace, then it is no more of works; " otherwise grace is no more grace, "f — For this rea- son, all they whom God justifieth are considered as ungodly. True faith is indeed the effect of regenera- tion, an important part of true godliness, and insepa- rable from all other holy exercises of the soul towards God: yet the believer, considered as he is in himself t according to the holy law, is liable to condemnation as ungodly; and is justified solely and entirely, as viewed in Christ, according to the gospel. Even James who in another sense shows that " a " man is justified by works, and not by faith only," illustrates his doctrine by the example of Abraham, who was "justified by works, when he had offered " Isaac his son upon the altar:" and he then adds, " Seest thou, how faith wrought with his works, and " by works was faith made perfect; and the Scripture " was fulfilled which saith Abraham believed God, " and it was imputed to him for righteousness. "| Now these words were spoken many years before Abraham \\ as called to sacrifice Isaac, indeed, before Isaac was * Rom. iv. 5. t Rom. iv. 14 — 16. xi. 6. f James ii. 20 — 26. £22 ON JUSTIFICATION. born.* James therefore evidently meant, that the true believer proves his profession to be sincere and his faith living, by the fruits of holy obedience; and is thus justified before men on earth, and will be justi- fied before the world at the last day, from that charge of hypocrisy, which will be substantiated against all those who " say they have faith, and have not works." Unless we admit this interpretation we shall find as much difficulty in reconciling James with himself, as some have done in reconciling Paul with him. For he adduces the same example, and quotes the same Scrip- ture, in illustration of his point, that St. Paul does: and he supposed, that he had confirmed the true doctrine of jusl ification by faith, in thus distinguishing living from deod faith; and in showing that no faith could justify a mua before God, which did not prove itself genuine, and justify the possessor before his neighbours, by influ- encing him to the practice of good works according to the opportunity afforded him. But the general doctrine, that, ' a man is justified ' in the sight of God by faith alone,' is too plain to need much proof. They who regard the epistles of St. Paul must know, that he not only teaches this doc- trine, but likewise bestows much pains in establishing it by various arguments, illustrations, and examples. He declares that " no man is justified in any other " vvay:"f that " they, who seek righteousness, as it " were, by the works of the law," srumble and fall, J * Gen. xv. 6. t Gal. ii. 11, 12. } Rom. ix. 30—33. x. 3—11. ON JUSTIFICATION. 223 and receive no benefit from Christ and the gospel;* and that " if any man, or angel, should preach any " other gospel he would be accursed."! Indeed those Scriptures, which do not immediately relate to justifi- cation, continually speak of faith as the grand distin- guishing difference, between them who are saved, and them that perish. In this way the apostle evidently teaches us, that all the accepted servants of God un- der the Old Testament were justified by faith.J And the same is certainly implied, when he says, " They " that be of faith are blessed with faithful Abraham; " for as many as are of the works of the law are un- " der the curse. "§ The texts, containing propositions to this effect, are more numerous than can easily be conceived, by per- sons who have not particularly examined the subject; as may readily be seen by looking over, in a good Concordance, the articles faith, believe, believing. By faith we pass from death unto life: by faith we are saved, we walk, we stand, we work, we fight, and conquer; we come unto God, we receive the Spirit, and we are sanctified, by faith: all things pertaining to our peace, stability, fruitfulness, comfort, and eternal felicity, are evidently suspended on our faith, and in- separably connected with it, in a peculiar manner, and wholly different from the relation which they bear to any other holy disposition, or act of obedience. So that, it is really surprising, that any, except avowed infidels or scepticks, should deny the doctrine of jus- * Gal. v. 2—6. t Heb, x. 38, 39. xi. t Gal.i. 8— JO. §GaI. iii. 8—14. 224 ON JUSTIFICATION. tification by faith alone, whatever interpretation they may adopt of the words faith and justification. I shall therefore next proceed to consider the distin- guishing nature and effects of faith, and the manner in which it justifies. Some opposers of this fundamental doctrine attempt to explain it away, by representing faith as a compendious term, denoting the whole of that profession and obedience which Christ requires of his disciples: so that they suppose, we are justified by embracing and obeying the gospel, as a mitigated law of works; and that Christ purchased for us the acceptance of sincere, instead of perfect, obedience. Their definition of faith comprises in it repentance, love, and obedience; and on this plan it would at least be equally proper to say, that we are justified by our love and its fruits, as by our faith, if any distinction were admitted. But how different is this to the lan- guage of the sacred oracles! Surely in this case we should be justified by " works of righteousness that " we had done," though not by " the works of the " that being rooted and grounded in love, they might " — know the love of Christ which passeth know- " ledge." And for the Colossians, " that they might '* be filled with the knowledge of the Lord's will, in " all wisdom and spiritual understanding; that they " might walk worthy of the Lord unto all pleasing, " being fruitful in every good work, and increasing " in the knowledge of God: strengthened with all " might, according to his glorious power, unto all " patience and long- suffering with joy fulness."* Now is it not necessary, that all christians should thus know God, understand the gospel and its privileges, and be inwardly strengthened in love and obedience to the Lord Jesus? Surely this is essential to real Christianity in every age: and the state of the professing church of Christ, amidst all modern improvements, shews, that they can no more be produced without the influ- ences of the Spirit, than skill in agriculture can ensure a crop of corn, without the influence of the sun and rain. — The apostle says, that " the love of God is " shed abroad in the heart by the Holy Ghost, who is " given unto us;" and whether we understand this of our sense of God's love to us, or of our exercise of love "to him; it plainly implies that we cannot attain it, except by the influences of the Spirit, preparing and pervading all the faculties of our souls. f Indeed, all fervent affections towards God, or joy in him, are commonly deemed enthusiasm, by those w ho deny •Eph. i. IT — 19. iii. 16—21. 2 Cor. iv. 3—6. Col. i. 9— 12. t Rom. v. 5. OF THE HOLY SPIRIT. 293 these doctrines; and a decent conduct, with a form of godliness, constitutes the sum total of their improved Christianity. The same apostle prays that the Romans " may "abound in -hope through the power of the Holy " Ghost."* ilope is one of those graces, which abides in the church: f and if this springs from the power of the Spirit, and abounds through that power, we must conclude, that all who are destitute of his influ- ences, are either " without hope," or buoyed up in presumptuous confidence. — According to Peter, the * believer's obedience results from " the sanctification " of the Spirit;" and he says, " Seeing ye have pu- " rifled your souls, in obeying the truth, through the " Spirit, unto unfeigned love of the brethren, "f Surely these are duties of Christianity peculiar to no age or place! and the assistance of the Spirit must be as needful to the performance of them at present, as when inspired apostleswere the teachersof the church. " The kingdom of God is — in righteousness, and " peace, and joy in the Holy Ghost: how then can we " rejoice in the Lord always," without his blessed influences? But this subject is most copiously discussed in the eighth chapter of the epistle to the Romans. Regard to brevity, however, forbids me to enlarge on the passage: let it suffice in general to observe,- that the apostle there ascribes the believer's " deliverance * Rom. xv. 13. t 1 Cor. xiii. 13. § Rom. xiv. 17. \ 1 Pet. i. 2, 22. 294 ON THE GIFTS AND INFLUENCES " from the law of sin and death," to " the Spirit of " life in Christ Jesus;"* and derives the " spiritual " mind, which is life and peace," from the same source. They, in whom the " Spirit of God dwells," are " not in the flesh but in the Spirit;" but " if any " man have not the Spirit of Christ, he is none of " his." They who " through the Spirit mortify the <£ deeds of the body, shall live:" they " that are led," or willingly guided and influenced, " by the Spirit, " are the children of God." He dwells in them, not as a 11 spirit of bondage," to induce them to obey God from servile motives; but " as a Spirit of adop- " tion, by whom they cry, Abba, Father;" and thus producing all filial dispositions and affections in their hearts, " he witnesses with their spirits, that they are " the children and heirs of God." They have, there- fore, " the first fruits of the Spirit;" called also the " seal of the Spirit," being the renewal, of the divine image on their souls; and the " earnest of the Spirit," or the beginning and sure pledge of heavenly felicity. f But, who can deny that these things are essential to genuine Christianity, at all times, and in all places? Finally, we are directed " to pray in" or by " the <£ Holy Ghost," who " also helpeth our infirmities;" and whatever words we use, his influences alone can render our worship spiritual. Our holy tempers, af- fections, and actions, are called " the fruits of the " Spirit,"! to distinguish them from mere moral con- * 2 Cor. iii. 17, 18. t 2 Cor. i. 22. Eph. i. 13, 14. iv. 30. \ Gal. v. 22,23. Eph. v. 9. OP- THE HOLY SPIRIT. 295 duct, proceeding from worldly or selfish principles. We are said to " live in the Spirit," and " to walk «' in the Spirit," and to " be filled with the Spirit:" and all our heavenly wisdom, knowledge, strength, holiness, joy; all things relative to our repentance, faith, hope, love, worship, obedience, meetness for heaven, and foretastes of it, are constantly ascribed to his influences: nor can we escape fatal delusions, resist temptations, overcome the world, or glorify God; except as we are taught, sanctified, strengthen- ed, and comforted by the Holy Spirit, who dwells in all believers " as a well of water springing up into " everlasting life." We need not then wonder at the low state into which vital Christianity is fallen, when we consider how many nominal christians utterly disclaim all de- pendence on the Spirit, as enthusiasm: and how greatly this part of the gospel is overlooked by num- bers, who are zealous for other doctrines of it. The subject, therefore, suggests to us the vast importance of owning the divine Person and whole work of the Spirit, in all our services; of praying for, that we may pray by, the Spirit;* of applying to him, and depending on him in all things; of cautiously distin- guishing his genuine influences from every counter- feit, by scriptural rules; of avoiding those worldly cares, and that indolence which " quench," and all those evil tempers which " grieve, the Spirit of God," and of giving the glory of all the good wrought in us, * Luke xi. 13. 296 ON THE GIFTS AND INFLUENCES, or by us, to him as its original Source and Author. — Thus, depending on the Mercy of the Father, the Atonement of the Son, and the Grace of the Spirit; we shall be prepared to give glory to the Triune God our Saviour, both now and for evermore. ESSAY XV On the uses of the Moral Ldw, in Subserviency to tfie Gospel of Christ. When we have duly considered our situation as fallen creatures, and those things which relate to our recovery by the mercy of the Father, the redemption and mediation of the Son, and the sanctification of the Holy Spirit; we must be convinced that " we are 14 saved by grace, through faith; (and that not of our- " selves, it is the gift of God;) not of works, lest any " man should boast:"* and under this conviction it is natural for us to enquire, " Wherefore then serveth " the law?"f What end does it answer? The apostle indeed introduces this question, as the objection of Judaizing teachers to the doctrines of grace: but in the present endeavour to state the uses of the law as sub- servient to the gospel, it is necessary to premise, that neither the ritual law, nor the legal dispensation , is meant: the former typified, and the latter introduced, * Eph. ii. 8—10. Vol. V. t Gal. iii. 19. Qq 298 ON THE USES OF THE MORAL LAW the clear revelation of the gospel; and they were both superseded and rendered obsolete by the coming of Christ. The moral law alone is intended, which was originally written in the heart of man, as created in the image of God; was afterwards delivered with aw* ful solemnity from mount Sinai, in ten command- ments; is elsewhere summed up, in the two great commandments of loving God with all our hearts, and our neighbour as ourselves; and is explained and en- larged upon in a great variety of particular precepts, throughout the whole Scripture. This law, besides what it more directly enjoins, implicitly requires us to love, admire, and adore every discovery, which God shall ever please to make to us of his glorious perfections; cordially to believe every truth which he shall reveal and authenticate; and willingly to obey every positive institution which he shall at any time be pleased to appoint. This law is immutable in its own nature: for it could not be abrogated, or altered, without an appa- rent intimation that God was not so glorious, lovely, and excellent; or so worthy of all possible honour, admiration, gratitude, credit, adoration, submission, and obedience, as the law had represented him to be; or without seeming to allow, that man had at length ceased to be under those obligations to God, or to stand in those relations to him and to his neighbour, from which the requirements of the law at first re- sulted. The moral law, I say, could not be changed, in any essential point, unless we could cease to be under infinite obligations to our great Creator; unless he could allow us in some degree to be alienated from IN SUBSERVIENCY TO THE GOSPEL. 290 him, and despisers of him; or to love worldly objects and our own present advantage or pleasure more than his infinite excellency; and to prefer them to his glory, and the enjoyment of his favour: unless he could allow us to be ungrateful for his benefits, to discredit his veracity, to dispute his authority, to reject the ap- pointments of his wisdom; and to injure, neglect, cor- rupt, or hate one another, to the confusion, and ruin of his fair creation. Such absurd and dreadful conse- quences may unanswerably be deduced, from the sup- position of the moral law of God being repealed or altered: and they are the bane of all Antinomianism; and of every system formed on the absurd notion of a new and milder law promulgated by Jesus Christ, however ingeniously such schemes may be arranged or diversified. The Lord may, consistently- with the immutable perfections of his nature, and the righ- teousness of his government, reveal truths before un- known: he may abrogate positive institutions, or ap- point others: he may order various circumstances re- lative to the law in a new manner, according to the different situations in which rational agents are placed: but the love of God with all the powers of the soul, and the love of our neighbour as ourselves, must continue the indispensable duty of all reasonble crea- tures, however circumstanced, through all the ages of eternity. This law is the foundation of the covenant of works; and it is the wisdom of every holy creature in a state of probation to seek justification by obeying it: but for fallen men who are continually transgressing, to waste their labour, in vainly attempting to justify 300 ON THE USES OP THE MORAL LAW themselves before God by their own obedience, is absurd and arrogant in the greatest conceivable de- gree. This attempt is generally called self-righteous- ness; and all the preachers of Christianity are bound most decidedly to warn men against it, as a fatal rock on which multitudes are continually perishing. But what purposes then does the moral law answer, under a dispensation of mercy, and in subserviency to the doctrines and the covenant of grace? and what use should the ministers of the New Testament make of it? The following statement may perhaps contain a sufficient reply to these questions; and likewise make way for some observations on the bad effects which follow from ignorance, inattention, or the want of ac- curate and clear apprehensions, respecting the moral law, in the ministers and professors of the gospel. 1. The moral law, when well understood, is very useful in shewing sinners their need of mercy and free salvation. The apostle says, " I through the law, am " dead to the law, that I might live unto God:"* He doubtless meant, by being dead to the law, that he had entirely given up all hope and every thought of justification by the law, or of obtaining eternal life as the reward of his own obedience: and, having fled to Christ for justification, he was also delivered from fear of final condemnation by it. He had therefore no more to hope or fear from the law, than a man after his death has to hope or fear from his friends or enemies. When he was a Pharisee, " he was alive without the " law; but when the commandment came, sin revived * Gal. ii. 19, IN SUBSERVIENCY TO THE GOSPEL. 301 " and he died." Every impartial reader must see, that the apostle, in this remarkable passage, spoke exclu- sively of the moral laxv, which he declared to be hoi//, just, and good, and spiritual; to which he " consented' " that it was good," even while he failed of answering its strict demands; in which he " delighted after the " inward man;" and which he " served with his " mind,"* or with the decided preference of his judgment, and the habitual purpose of his heart. — When the sinner understands the extensive and spi- ritual demands and awful denunciations of the divine law, his hope of being justified according to it must expire: for he perceives that it requires a perfectly holy heart and a perfectly holy life; that it respects every imagination, affection, motive, word, and work; that it demands absolute, uninterrupted, and perfect obedience, from the first dawn of reason to the mo- ment of death; and that it denounces an awful curse on " every one, who continueth not in all things, " written in its precepts to do them." But unless the goodness or excellency of the law be also discerned, he will not be brought to genuine self-abasement. A man may be clearly convicted of high treason, according to the letter of the statute: but if he thinks the statute itself iniquitous, he will persist in justifying his con- duct; and his sullen enmity to the prince, the govern- ment, and his judges, will probably increase in pro- portion, as he sees the execution of the sentence de- nounced against him to be inevitable. — If men only consider the strictness of the precept, and the severi- * Rom. vii. 7 — 25. 302 ON THE USES OF THE MORAL LAW ty of the sanction, of the divine law; hard thoughts of God will be excited, they will deem themselves jus- tified in desponding inactivity, or they will take re- fuge in antinomianism or infidelity. But when every precept is undeniably shewn to be " holy, just, and " good,'' requiring nothing but what is reasonable, equitable ', and beneficial: the convictions thus excitid strike at the root of man's self-admiration; the sinner is constrained by them to take part with God against himself; and he can no longer withhold his approba- tion from the law, even whilst he knows himself liable- to be condemned by it. For ihe more clearly the ex- cellency of the precept is perceived; the more evident- ly do the odiousness, unreasonableness, and desert of sin appear. The lawT should therefore be very fully stated, ex- plained, and applied to the consciences of men, for these purposes: as this constitutes the grand means, which the Lord blesses, to shew sinners in what the divine image consisted, after which Adam was at first created, — and what they ought to have been and to have done, during the whole of their past lives; — and to convince them, that their sins have been exceed- ingly numerous and heinous, in thought, word, and deed, by ' leaving undone what they ought to have ' done, and doing what they ought not to have done:' — that their present dispositions, and supposed duties, are vile and unworthy of God's acceptance, yea, de- serving of his wrath and abhorrence: — and in short, that their case is hopeless and helpless, if they be left to themselves under the old covenant, and dealt with according to the merit and demerit of their works. In IN SUBSERVIENCY TO THE GOSPEL. 303 this way the pride of men's hearts is abased, their mouths are stopped, their false and legal confidence is destroyed, and they are prepared by the knowledge of their sins, and by deep humiliation before God, to understand and welcome the salvation of the gospel. Thus the law was delivered from mount Sinai, to pre- pare the minds of the Israelites for the promises and types of good things to come; and it should be deli- vered from every pulpit with most awful solemnity, in connexion with the blessed gospel: and in this way of instruction it still proves " a schoolmaster to bring " us to Christ, that we may be justified by faith." 2. The law is exceedingly useful to illustrate the necessity, the nature, and the glory of redemption. " The Lord is rich in mercy," yea, " he delighteth " in mercy:" why then does he not pardon all sinners by a mere act of sovereign grace? What need was there of a Surety, a Redeemer, or an Atonement? Why must God be manifested in the flesh? Why must Emmanuel agonize and die on the cross? Did ever earthly prince require his beloved, his only, his dutiful son, to endure the most intense tortures, in order to the pardon of any number of criminals? This could not be necessary, in order to prevail with God to love and save us: for it is every where spoken of in Scripture, as the most emphatical evidence, and rich- est fruit, of his love to us. But the Lord is infinitely holy in his nature, and perfectly righteous in his moral government; and he is determined " to magnify his " law and make it honourable." We had by our sins despised and dishonoured the holy law, and rendered .104 ON THE USES OF THE MORAL LAW ourselves obnoxious to the just vengeance, of our Creator: if then he spared us, his holiness, his justice, and his law would be disgraced, or at least the glory of them obscured; unless some other decisive methods were taken of magnifying his law, displaying his jus- tice, and filling the world with awful astonishment at his holy hatred of sin. Whilst he therefore makes these things known, by the final misery of some trans- gressors: he pardons others to die praise of his glori- ous grace; but in such a way, as still more effectually secures the honour of his law and government, ** He " hath set forth his own Son to be a propitiation for " sin; that he might be just, and the justifier of him " that belie veth." They, who really believe and un- derstand the scriptural account of this surprising transaction, discern in a measure the necessity of this redemption, its real nature, and the glory of God pe- culiarly displayed in it; whilst to all others, the " preaching of the cross is foolishness:" And in ex- act proportion to our views of the excellency of the ho!}r law, will be our admiration of the divine perfec- tions as harmoniously glorified in the gospel. 3. The law is useful, as a rule of coiiduct to believ- ers. When we have fled for refuge to Christ by faith, we are delivered from the curse of the law and from the legal covenant; but we remain subjects of God's moral government, and are bound to obedience by- new and most endearing obligations. " Shall we then " sin, because we are not under the law, but under " grace? God forbid." Yet there is no other rule of duty but the moral law, as above defined, and" where IN SUBSERVIENCY TO THE GOSPEL. 305 iC no law is, there is no transgression." Our blessed Lord, when about to expound, in the most strict and spiritual manner, several precepts of the moral law, solemnly premised these words, " Whosoever there - " fore shall break one of these least commandments, " and teach men so, he shall be called the least in the " kingdom of heaven: but whosoever shall do and " teach them, the same shall be called great in the " kingdom of heaven;"* that is, among the ministers of his gospel. He says to his disciples, "if ye love " me keep my commandments:"! and what are his commandments, but the precepts of the moral law, enforced on believers by the most powerful and en- dearing obligations and motives? The apostles conti- nually refer believers to the moral law, as the rule of their conduct; and sometimes quote for this purpose the very words of the ten commandments.^ " We are " not without law to God, but under the law to " Christ."^ The believer receives the law, deprived of its condemning power, from the hand of the Re- deemer, as the rule by which to regulate his tempers, affections, conduct, and conversation, to the honour of the gospel, and the glory of God. " Do we then " make void the law through faith? God forbid! yea " we establish the law."|| He who truly loves the di- vine Saviour, and feels the influence of evangelical principles, will greatly desire to know what his Lord * Matt. v. 19, 20. t John xiv. 15, 21 — 24. xv. 10—14. \ Rom. xiii. 8 — 10. Gal. v. 13, 14. Eph. vi. 2. Jam. ii. 8 — 13. iv. 11, 12. 1 Johniii. 4. § 1 Cor. ix. 21. |j Rom. iii. 31. Vol. V. Rr 306 ON THE USES OF THE MORAL LAW would have him to do, that " his love may abound in " knowledge, and in all judgment,"* and that he may " not be unwise, but understanding what the will of " the Lord is."f And as there can be no authorized standard and rule of the Lord's will, except his com- mandments; so, that christian who best understands them will be most completely furnished for every good work: provided his knowledge of the truths and pro- mises of Scripture be equally clear and comprehensive. For though love is both the principle of obedience and the substance of the law; yet we need more particular direction in expressing our love, and regulating our conduct towards God and man. 4. The law is very useful to believers, as the test or touchstone of their sincerity. It is written in the heart of all true christians by the Holy Spirit; % so that " they all delight in it after the inward man," " consent to it that it is good," " count all God's com- " manclments in all things to be right," " love and " choose all his precepts," repent of, and mourn for, every sin as a transgression of the law, are grieved and burdened because they " cannot do the things that " they would," and long to love God and man as per- fectly as the law requires. The fruits of the Spirit, by which their deliverance from the law as a covenant is sealed, are coincident with the requirements of its holy precepts; the example of Christ, which they are called and inclined to imitate, consisted in a perfect obedi- * Phil. i. 9. t Eph. v. 17. \ Jer. sxxi. 33. Heb. vfii. 10. IN SUBSERVIENCY TO THE GOSPEL. 307 cnce to the divine law: the holiness, which they follow after, is no other than conformity to it, as resulting from evangelical principles, and a constant regard to the Redeemer's Person and their obligations to him: nay, the heavenly felicity to which they aspire is the perfection of this conformity; the full enjoyment of God, as the supreme object of their love; and the de- light of sharing the happiness of all holy creatures, by loving and being loved by them, without envy, sus- picion, fear, or the alloy of any other base and selfish passion. But " the carnal mind," (whether in an infi- del, a careless sinner, a pharisee, or a hypocrite,) "is " enmity against God: for it is not subject to the law " of God, neither indeed can be." All unregenerate men secretly dislike the strictness and spirituality of the law, and wish to have it abrogated or mitigated: this secret inclination is the source of all antinomian principles; and in this respect, persons of the most op- posite sentiments resemble each other; for virulent op- posers and loose abusers of the doctrines of grace are alike influenced, both by the pride of self-confidence which is the essence of Pharisaism, and by the enmi- ty to the law which distinguishes the antinomian. On the other hand, the true believer approves of the very precept that condemns his own conduct, and longs to have his own heart changed into conformity to the holy commandment. If then, professors of the gospel were more fully acquainted with the requirements of the divine law, they would be far less exposed to the danger of deceiving themselves, and sincere believers would more clearly perceive, that their mourning for sin and their hatred of it, their tenderness of consci- 308 ON THE USES OF THE MORAL LAW ence, and uneasy longings after higher degrees of ho- liness, than any of which they once had the least con- ception, constitute a "witness in themselves" of their actual union with Christ, and of their interests in all the blessings of the new covenant. At the same time, a more distinct view of the justice of that awful sentence from which Christ hath redeemed them with his own blood, would, in proportion to their assurance of deliverance and eternal life, animate them to live more entirely de- voted to the service of " him who died for them and " rose again."* 5. The knowledge of the law is exceedingly useful to believers, as a standard of continual self-examina- tion, to exclude spiritual pride, and to keep the soul at all times abased, and simply dependent on the Lord Jesus Christ. Knowledge, gifts, usefulness, or other attainments, by which men are distinguished from those around them, have a powerful tendency to ex- cite self-complacency and self-preference; but when a believer compares the state of his heart, and the very duties and services he performs, with the spiritual and holy commands of God: he is reminded of his guilt and depravity, and taught his constant need of repent- ance, forgiveness, the blood of Christ, and the sup- plies of his grace. Thus, he learns to walk humbly before God, however he may be distinguished among men; to be ashamed of such good works as he would otherwise admire; to count even his evangelical du- * 2 Cor. v. 14, 15. IN SUBSERVIENCY TO THE GOSPEL. 309 lies as dross in comparison of Christ and his righ- teousness; to be simple in his dependence on the Lord in all things; and, knowing that he hath not attained, " to press forward to the mark, for the prize of the " high calling of God in Christ Jesus." Having thus compenduously stated some of the leading uses of the moral law in subserviency to the gospel, it now remains to consider the bad effects which arise from ignorance, inattention, or the want of accurate and clear apprehensions on this subject, in the ministers and professors of the gospel. We here suppose that the several doctrines of Christianity are stated and apprehended, as fully as they can be, when the perfect law of God is greatly kept out of sight: for this must create considerable inconsistency in the best arranged system of evangelical truth. We observe also, that there are various degrees and kinds of ignorance and inattention to the law, or of a con- fused and unscriptural way of speaking concerning it. Some persons seem almost to leave it out of their sys- tem, or only to speak of it in depreciating terms: others advert to its strictness and severity, but they are not equally sensible of its excellency. Many are acquaint- ed with its uses in convincing men of sin, but not of its value as a rule of conduct: others, on the contrary, apply its precepts to the regulation of the chris- tian's conduct, but are less habituated to use them for alarming the consciences of unbelievers. But in proportion as any of these uses are neglected, some or other of the following effects may be appre- hended. 310 ON THE USES OF THE MORAL LAW 1. Great numbers of those, who hear and assent to the gospel, will remain destitute of any serious con- cern about their souls. Whatever men learn of Christ, and his love or free salvation; they seldom, if ever, count him the Pearl of great price, and consent to part with all for his sake, till they are made deeply sensible of their danger as lost perishing sinners. And it has been shown that this is the grand scriptural means of bringing them to this conviction. A great part therefore of that want of success, of which some able ministers complain, may fairly be ascribed to their fail- ure in this particular. 2. Ignorance of, or inattention to, the law, always occasions the prevalence or increase of a selfrigliteous spirit. This propensity of our proud hearts is first broken, by perceiving in some measure how justly and certainly the law of God condemns even our best actions; because they are so defective in their motive and measure, and so denied in themselves: and were we always influenced by a realizing conviction, that ' God deems us deserving of final condemnation, for not loving him with all our hearts;' our proneness to rely on our own works could not subsist, but we must draw all our confidence from the grace of the gospel. All other devices for curing this disease are mere pal- liatives: but the apostle directs us to the radical cure when he says, " I, through the law, am dead to the " law." 3. Ignorance of the holy commandments of God, or errors respecting them, give occasion to the in- IN SUBSERVIENCY TO THE GOSPEL. 311 crease of unsound professors of the gospel, whose scan- dalous lives, or awful apostacies, often disgrace the cause of truth. If men are allowed to consider the law of God as an enemy ; from which Christ came to deliver them; if they conclude that their natural dis- like to it is excusable, their inability to keep it a mis- fortune, and their condemnation for breaking it an act of extreme rigour, bordering on injustice; if they sup- pose salvation to consist almost wholly in deliverance from condemnation, and do not in the least perceive that all true believers really repent, of, and condemn themselves for, breaking the law; are taught to love and delight in it, and are both required and inclined to testify the sincerity of their love by unreserved obe- dience to all its precepts: they will readily embrace a doctrine which gives relief to their uneasy consciences, and leaves the favourite lusts of their hearts unmo- lested. Thus stony-ground hearers who welcome the gospel with impenitent joy, and then in time of temp- tation fall away, and thorny- ground hearers, who re- tain an unfruitful profession with a worldly, covetous, or sensual life, will abound in the visible church — and be as Achans in the camp. No care indeed of man can wholly prevent this; but a clear and distinct view of the holy law of God, and its subserviency to the gospel, is one very important means of prevent- ing smch dreadful delusions, and such wide spreading scandals. 4. The prevalence of corrupt and heretical princi- ples originates from the same source. Perhaps it might be shewn, that all anti- scriptural schemes of religion in o!2 0 M THE USES OF THE MORAL LAW several particulars coincide. They agree in consider- ing the perfect law of God as too strict in its de- mands, and too severe in its 'penalty; and in sup- posing, that it would be inconsistent with the divine justice and goodness, to deal with his rational crea- tures according to it. None of them allow expressly that Christ died to honour this law, and to satisfy the justice of God for our transgressions of it, that he might save sinners without seeming to favour sin: but they suppose his death to have been designed exclu- sively for some other purposes. Nor do any of them consider a total change of nature and disposition to be absolutely necessary to salvation: but they all explain regeneration to mean something far short of this new creation unto holiness. They, who differ and dispute most eagerly about other points, when their senti- ments are carefully examined, are found to harmonize in these. The philosophical Socinian, who rejects the atonement as needless, and eternal punishment as un- just, here agrees with the antinomian or enthusiast, who, boasting of free grace and extraordinary illumi- nation, reviles and tramples on the law which Christ died to magnify and honour. Almost all errors in re- ligion connect with misapprehensions concerning the law of God; and the neglect of clearly and fully stating this subject, according to the Scriptures, must therefore tend exceedingly to favour the propagation of heretical opinions of various kinds. A few instances may be mentioned. It would not be so common, as far as we can see, for those, who have been educated in evangelical principles, to di- verge into Arian or Socinian sentiments; if such a IN SUBSERVIENCY TO THE GOSPEL. 313 deep and clear knowledge of die demands, excel- lency, and uses of the law, were connected with their views of human depravity, redemption, justification, and regeneration, as might assist them in understanding the real nature and necessity of the great doctrines of salvation. For want of this when they are pressed by subtile reasonings on such subjects, they know not what to answer; and so give up the truth as untenable on rational grounds, instead of perceiving that it has its foundation in the nature of things, in the divine perfections, and in our condition as transgressors, and as creatures continually propense to transgress. — We can hardly conceive, that men professing godliness could ever have fancied themselves perfectly free from all sin, and so have been seduced into a most dis- graceful and injurious kind of self-preference and spi- ritual pride; if they had been previously well ground- ed in the knowledge of the extensive demands of the divine law. — The mystick, who places the whole of his religion in the internal feelings of his mind, or what he calls the voice or the moving of the Spirit; whilst the doctrine of the atonement, the life of faith in a crucified Saviour, the written word, and the means of grace, are contemptuously disregarded by him: and the antinomian, who is satisfied with what he sup- poses Christ has done for him, and perceives no want of a renovation to the divine image, or a personal ho- liness of heart and life; must alike stand confuted, if the real nature, excellency, and uses of the holy law, were clearly discovered to them. But where this is overlooked, some or other of these perversions of the gospel will insinuate themselves, and prey insensibly Vol. V. S s 314. ON THE USES OF THE MORAL LAW on the vitals of true religion, whatever attempts be made to exclude or eradicate them. 5. Through ignorance of the law, real christians habitually neglect duties, commit sins, or give way to evil tempers, to the discredit of the gospel, and to the hindrance of their own fruitfulness, comfort, and growth in grace. It has frequently happened, that mi- nisters have heard some of their people acknowledge, after receiving practical instructions, that they had no* before been sensible, that such or such things were sins; or that this or the other was a duty incumbent on them: nay, the meditation on such subjects has sometimes the same effect on the ministers them- selves. The knowledge of the precepts, therefore, is the proper method of rendering believers complete in the will of God " in all wisdom and spiritual under- " standing," and in bringing them " to walk worthy l< of God unto all pleasing;"* and consequently, inat- tention to it must proportionably produce the contra- ry effects. Lastly. The Scriptures frequently speak concern- ing the excellency of God's commandments, in the most emphatical language; and with great earnestness, exhort men to abound in the work of the Lord, and to be zealous of good works: yet many, who profess or preach evangelical truth, speak little on these sub- jects, except in a depreciating manner: and hence ad- ditional prejudices are excited against the doctrines of * Col. i. 9, 10. IN SUBSERVIENCY TO THE GOSPEL. 315 grace, as subversive of holy practice. But if the na- ture, use, excellency, and necessity, of good works, as the fruits and evidences of true faith, were more fully understood; and the perceptive part of the Bible, in subserviency to the gospel, were more prominent in men's discourses and conduct; such objections would be confuted; and they would " be put to *' shame, who should falsely accuse" either our holy doctrine, or " our good conversation in Christ Jesus." ESSAY XVL On the Believer' 's Warfare and Experience. ThE sacred Scriptures always represent the true christian as a soldier engaged in an arduous warfare with potent enemies, against whom he is supported, and over whom he is made victorious, by the gracious influences of the Holy Spirit, through faith in the Lord Jesus, the Captain of our salvation, and by obe- dience to his commands. Such expressions as fight- ing, striving, and wrestling; with frequent and varied allusions to military affairs, imply an experience es- sentially different from that of those persons, who ne- ver engaged in the conflict, or who have already ob- tained the conqueror's palm: nor can any hope, or even assurance, of victory and triumph, or any inter- vening seasons of peace and joy, entirely preclude this difference. The distinction therefore, between the church militant on earth, and the church triumphant in heaven, has on good grounds been established; and they who do not well understand and consider it, are very liable to fall into several injurious, discouraging, disgraceful, or even fatal mistakes. In discussing this subject, we may first briefly consider the distinguish- ON THE BELIEVER'S WARFARE, 317 ing principles, purposes, and desires of the persons who are engaged in this warfare: — enumerate the ene- mies, with whom especially they are called to con- tend:— briefly mention the encouragements, supports, and aids vouchsafed them; the weapons with which they fight, and the manner in which they put on and use their armour: — advert to the nature and effects of their victories; and conclude with a few hints on the appropriate experience that must result from their situation. 1. Then, we speak not in this place of the whole multitude who are called christians, or who profess to believe the Scriptures: neither do we include all, who hold or dispute for the several doctrines, which form the grand peculiarities of the christian faith; nor the whole company who compose any peculiar sect or de- nomination, to the exclusion of others. In respect of all collective bodies, we are, alas! constrained to allow, that but few comparatively " strive to enter in at the " strait gate."* A vast majority of all frequent " the " broad road that leadeth to destruction," "hold the " truth in unrighteousness," and " walk according " to the course of this world." Many indeed observe Gamaliel's cautious advice, and are not openly united with those, " who fight against God:" but they aim to observe an impracticable and inadmissible neutra- lity, and know nothing of ' fighting under the banner 1 of Christ against the world, the flesh, and the devil, ' and of being his faithful soldiers — to the end of * Matt, vii. IS, 14. Luke xiii. 23—30. blS OU THE BEL1EVER*S * their lives;' unless they have read or heard of it, in the form of baptism, or have been taught it from some orthodox catechism. But the persons of whom this Essay treats, are those of every name, who, by " obeying the truth," have been " made free from " sin, and become the servants of God." Most of them remember the time, when they " were foolish, " disobedient, deceived; serving divers lusts and " pleasures, living in malice and envy, hateful, and " hating one another:"* but " God, who is rich in " mercy, of his great love, wherewith he loved them, " even when they were dead in sin, hath quickened " them."f Thus "being born again, not of corrupti- " ble seed, but of incorruptible," they were enlight- ened to see something of the glory of God, the evil of sin, the value and danger of their souls, and their need of mercy, grace, and salvation. They Mere ef- fectually warned to flee from the wrath to come, and led to repent and turn to God, to deny ungodliness and worldly lusts, to renounce their former hopes, and to believe in Christ, that they might be justified by faith. Having been thus taught "to count all but loss, " for the excellency of the knowledge of Christ," they are prepared to deny themselves, bear the cross, labour, venture, suffer, and part with all, for his sake. In this manner they have been " delivered from the " power of darkness, and translated into the kingdom " of the. beloved Son of God;" they separate from his enemies, and join themselves to his friends; they throw down the arms of their rebellion, and " put on • Tit. iii. 3—7. t Eph. ii. 1—10. WARFARE AND EXPERIENCE. 319 " the whole armour of God;" they deliberately enlist under the banner of Christ; and they consider his people, cause, and honour, as their own; and his ene- mies within and around them as equally hostile to them also. Under the conduct of divine grace, these consecrated warriors " strive against sin," seeking the destruction of the kingdom of Satan, in their hearts, and in the world as far as their influence can reach; and do not, when most themselves, so much as entertain one thought of making any peace or truce with the enemies of Christ and of their immortal souls. Holiness, or conformity to the moral perfec- tions and law of God, they deem their health and liberty, and sin their disease, bondage, and miser}'; they regard themselves as bound, by the strongest and most endearing obligations, to devote themselves wholly to the service of their God and Saviour; they esteem the interests of evangelical truth and vital god- liness, as of the utmost importance to the happiness of mankind; and they expect their present comfort, as well as their future felicity, from communion with God and the enjoyment of his favour. But various inward and outward impediments and obstructions combine to counteract these desires, and to prevent these principles from producing their full effect; and while they struggle to exert themselves notwithstanding this opposition, a conflict ensues to which all rational creatures in the universe, who are not thus circumstanced, must of course be strangers; even as none, but soldiers in actual service, experi- ence the dangers, hardships, and sufferings of a mili- tary life. The regenerate person as really loves God, 320 ON THE BELIEVER'S and as really desires to obey, honour, worship, and please him, and for his sake to act properly towards his brethren, as angels in heaven do; and at those times, when his heart is enlarged in holy contempla- tion, he longs to be perfectly holy, obedient, and spi- ritual. Then the principles of " the new man," vi- gorously exert themselves; and the remains of cor- rupt nature, or of " the old man," lie comparatively dormant; the world is out of sight, or stripped of its attractions; and the enemies of his soul are restrained from assaulting him. But when the christian has left his closet, or the house of God, and is returned to the employments of his station in life, he finds himself unable to realize his previous views, or to accomplish the purposes which he most uprightly formed; and he often wonders to find himself so different a person from what he was a few hours before. This, however, is only partial and temporary: the better principles implanted in his soul counteract and prevent the effect of corrupt passions and external objects, and shortly resume a more decided ascendancy. So that upon the whole, the believer successfully opposes sin, asserts his liberty, and serves God: and his state is determined by this habitual prevalence; for " he walks not after " the flesh, but after the Spirit." A conflict of tins kind, it may easily be perceived, is a very different thing from the feeble and occasional interruptions, which the unregenerate sometimes ex- perience in following their sinful inclinations. For in this case the habitual disposition of the mind is in fa- vour of sin, and the opposition to it only partial and temporary; but in the former (as it has been ob- l WARFARE AND EXPERIENCE. 321 served) the habitual disposition is against sin, and its prevalence is only partial and temporary. The checks by which an unconverted person is sometimes re- strained, arise merely from convictions of conscience, fear of consequences, or selfish hopes; while his de- sires and affections are wholly fixed on carnal things, he cannot properly be said to have so much as one just idea of spiritual good; and religion is his task, of which he performs no more than what his fears or hopes impose upon him. Yet these very distinct cases are often confounded, from which great mischief must result. It is however requisite, more particularly to enu- merate and consider the enemies, whom the christian soldier is called to encounter, if we would fully under- stand the important subject. The apostle, having said, " The flesh lusteth against the spirit, and the spirit " against the flesh: and these are contrary the one to " the other, so that ye cannot do the things that ye " would;" proceeds to show what are the xvorks of the flesh, and the fruits of the spirit;* from which enumeration it is evident, that the flesh signifies our old nature as born of Adam's fallen race, with all its propensities animal and intellectual, as they are con- trary to the spiritual commands of God; and that " the spirit as striving against it," signifies the new principle infused and supported by the Holy Spirit, renewing our souls to holiness, and so teaching, dis- posing, and enabling us to love and serve God: " For « Gal. v. 17—23. Vol. V. T t 322 ON THE BELIEVER'S " that which is born of the flesh is jlesh, and that " which is born oi the Spirit is spirit." If we then carefully examine the nature of man, we shall find, that a disposition to depart from God, and idolatrously to love and seek felicity from the creature, is common to our whole species; and from this gene- ral principle, differently modified according to the different constitutions, educations, habits, connexions, or circumstances of men, some are more propense to avarice, some to sensual indulgence, some to ambi- tion, and others to malignant passions, with every pos- sible variation and combination. These propensities, being excited by temptation, gathering force by gra- tification, triumphing over shame and conscience, and irritated by the interference of those who pursue the same objects, hurry men into every kind of excess: burst forth into all the variety of crimes that have prevailed in every age and nation; and produce all sorts of immorality, and impiety, blasphemy, and other daring offences, against the Almighty Governor of the universe. And as he who attempts to force his nay against a torrent, best knows its strength; so none are so well acquainted with the power of corrupt propensities and habits, as they who resolutely endea- vour to overcome and extirpate them. When, there- fore, holy principles have been implanted in the heart by the Spirit of God, and a man sees the urgent ne- cessity, and feels the ardent desire, of " crucifying " the flesh with its affections and lusts;" then his con- flict begins: for pride, anger, envy, malice, avarice, or sensual lusts, being no longer allowed to domineer, abide, like a dethroned tyrant, and have a strong party WARFARE AND EXPERIENCE. 323 in the soul; and consequently they oppose and coun- teract the best desires and purposes of the believer, and engage him in a perpetual contest. At some times they find him off his guard, and gain a temporary ad- vantage, which makes way for deep repentance; at all times they impede his progress, mingle pollution with his services, and thwart and interrupt his endeavours to glorify God and adorn the gospel. These things are generally most painfully experienced, in respect of such sins as had by any means previously acquired the ascendancy, and in proportion to the degree in which watchfulness and prayer are remitted: but even those evil propensities, from which he before thought himself most free, will be found, on trial, to possess great power in his soul. The apostle gives us in his own case a very parti- cular account of the christian's conflict with these ene- mies;* for we may be confident, that no man except the true believer, " delights in the law of God," " serves it with his mind," " hates all sin," and " has a will" to every part of the spiritual service of God: nor can we suppose, that Paul would say, u I myself ^ if he meant another person of an oppo- site character; or use the present tense throughout, if he had referred to his past experience in an uncon- verted state. The whole of the passage most aptly describes the case of a man who loves God and his service, and would obey and glorify him as angels do; but who finds the remainder of evil propensities and habits continually impeding him, and often prevailing * Rom. vii. 14 — 25. 324 ON THE BELIEVER'S against him. He however resolutely maintains the combat with these enemies, as determined if possible to extirpate them; and at the same time he feels him- self more pained by the opposition which his sins make to the best desires of his heart, than by all his persecutions or afflictions; and, notwithstanding all, rejoices in the mercy and grace of the gospel, and in the prospect of complete and final deliverance. Indeed all the falls, defects, complaints, rebukes, chastisements, and professions, of believers, in every part of the Scripture, undeniably imply the same con- flict. We read not of any one who explicitly spoke of himself, or was spoken of by others, as free from all remains of sin, and made perfect in holiness, or as having accomplished his warfare while he lived in this world: we must therefore conclude, that those per- sons who now profess to have attained to this kind of perfection, are in this respect deceived, or use words without a proper attention to their import. If the in- ward enemy were quite slain, and Ave could in this sense adopt the words of Christ, " the prince of this u world cometh and hath nothing in me," the rest of our conflict would be comparatively easy: but while this cause still subsists, we must expect at times to have our joys interrupted by sighs, and groans, and tears, and trembling, till we are removed to a better world. But we should further recollect the apostle's words, " We wrestle not against flesh and blood" only, " but " against principalities, against powers, against theru- " lers of the darkness of this world, against spiritual WARFARE AND EXPERIENCE. 325 " wickedness in high places."* The Scriptures con- tinually lead our thoughts to these invisible enemies, the fallen angels, or evil spirits. A kingdom of dark- ness and iniquity is spoken of, as established under Satan the arch-apostate, by vast numbers of his asso- ciates in rebellion. These differ in capacity and in- fluence, but are all replete with pride, enmity, en- vy, deceit, and every detestable propensity: and their natural sagacity and powers are increased by long experience in the work of destruction. The entrance of sin by Adam's fall is ascribed to their amuition, envy, malice, and subtlety: and ungodly men are uni- formly considered as their slaves, yea as their children* Satan is called the god and prince of this world: this old serpent " deceiveth the nations," yea, "the whole *' world;" and he " taketh sinners captive at his will." Conversion is stated to consist in " turning men from " Satan to God." This " adversary, as a roaring lion, " goeth about, seeking whom he may devour;" and he " transforms himself into an angel of light," to de- ceive the unwary. The whole company of evil spirits are represented, as counteracting, by every possible effort, the endeavours of God's servants to promote his cause; as harrassing those by temptations whom they cannot destroy; and as desiring to sift and as- sault them. They are spoken of as putting into the hearts of men all kinds of wickedness, and as filling their hearts; as being the original authors of all here- sies, persecutions, delusions, and apostacies; and in * Eph. vi, 10—18. 326 ON THE BELIEVER'S short, " as working in the children of disobedi- " ence."* We must, therefore, ascribe it wholly to the sub- tlety of evil spirits, who prosper most when least sus- pected, that the sadducean spirit of the age has so much discarded the language of the oracles of God, and has so far prevailed to bring this doctrine into contempt. And thus self- wise men are outwitted by these segacious deceivers, and then are employed by them to delude others also into a fatal security. — Were it not for the depravity of our hearts, these enemies would not have so much power against us; and their suggestions do not excuse our sins, which we voluntarily commit. But as they prevail to de- ceive most fatally the world in general, so believers must expect a severe conflict with them; not only as they act by their servants, (such as infidels, persecu- tors, false teachers, scorners, flatterers, calumniators, seducers, and many others,) but immediately by their suggestions and assaults. They seem especially to have access to the imagination; where they present such illusions, as excite the corrupt affections of the heart, or impose upon the understanding. Thus they draw men into error, by stirring up pride, prejudices, and lusts, which darken and confuse the judgment. They often present such thoughts to the mind, as fill it with gloom and dejection, or with distressing * 1 Kings xxii. 20 — 23. Job. i. 6 — 12. Luke viii. 12. xxii. 31. John viii. 44. xiii. 2, 27. xiv. 30. Acts v. 3. xxvi. 18. 2 Cor. ii. 11. iv. 4. xi. 14. Eph. ii. 2. 2 Tim. ii. 26. 1 John iii. 10. Rev. xii. 9, 10. xx. 2, 3, 7 — 10. WARFARE AND EXPERIENCE, 327 doubts and hard thoughts of God: and by suggesting those things which the soul abhors, and by all ima- ginable contrivances, they tempt men to neglect the ?necms of grace, the duties of their several stations, or the improvement of their talents. But enough has been said to show, that we are called to conflict witti evil spirits, who know where we are most vulnerable, and -when most off our guard; whose fiery darts are as much suited to excite our passions, as the spark is to kindle the most inflammable matter; who constant- ly aim to deceive, defile, discourage, or impede our course; and with whom we must expect every day to wrestle, though some are comparatively " evil days" when they have peculiar advantages in assaulting us. Again, the believer is also engaged in an arduous conflict with this evil world, which is Satan's grand engine in all his stratagems and assaults. He uses the things of the world as his baits, or proposed premi- ums, by which to allure men to disobedience: and, " All," or some of, " these will I give thee," is still one grand argument in his temptations. Nor is this the case only when the conduct suggested is evil in itself, and wealth, honour, or pleasure, is annexed to it; but more commonly he prevails by seducing us into an inexpedient or excessive use, or pursuit, of worldly things. Thus ambushments are concealed in every business, connexion, relation, and recreation, or company; and the world prevails against us, by induc- ing us to waste our time, to mis-spend what is en- trusted to us, to omit opportunities of usefulness, and to indulge inordinate or idolatrous affection towards 328 on the believer's creatures. The evil things of the world, as we deem them, are likewise employed by Satan, to deter us from the profession of our faith and the performance of our duty. Thus many are seduced into sinful com- pliances, and led to renounce or dissemble their reli- gion, lest they should be ridiculed, reproached, for- saken by their friends, or exposed to hardships and persecutions: while they flatter themselves, that this prudence will enable them to do the more good, till the event confutes the vain imagination. Near rela- tions, beloved friends, liberal benefactors, admired su- periors, as well as powerful opposers, are often in this respect dangerous foes. Riches and poverty, youth and old age, reputation and authority, or the contrary, have each their several snares: while politeness and rude insolence, company and retirement, assault the soul in different ways. These few hints may show, in what the believer's conflict consists, and to what con- tinual dangers it must expose him. When, indeed, we seriously consider the variety of those obstacles which interrupt our course; the num- ber, power, and malice of our enemies; the sinfulness and treachery of our own hearts; our weakness and our exposed condition; we may well say, " Who is " sufficient for these things?" or what hope is there of their success in this unequal contest? But a proper at- tention to the Scriptures, will convince us, that there is no ground for despondency, or even for discourage- ment; as the Lord assures us, that he will strengthen, assist, uphold, and never forsake, his redeemed peo- ple. We ought not therefore to fear our enemies; be- cause he will be with us; and " if God be for us, who WARFARE AND EXPERIENCE. 329 " can be against us?" Or who can doubt but that " He ': who is in us, is greater than he who is in the world?" This was typically intimated in the promises made to Israel, respecting their wars with the Canaanites and other nations, which were shadows and figures of " the " good fight of faith."* We are, therefore, exhorted " to be strong in the Lord, and in the power of his " might:" for " they that wait on the Lord, shall re- " new their strength;" and " Jehovah, in whom is " everlasting strength, is become our salvation." All power in heaven and earth is vested in " the Lord " our Righteousness." He is " Head over all " things to his church:" and his servants have always found, that, in proportion as they simply trusted in him, " they could do all things," and that " when " they were weak, then were they strong; for the " power of Christ rested upon them."f He restrains and moderates, as he sees good, the assaults of our outward enemies, or confounds their devices, and de- feats their deep laid machinations: all providential dis- pensations are directed by him, nor can any tribula- tion or temptation pass the bounds he assigns, though all the powers of earth and hell should combine against one feeble saint: while the Holy Spirit com- municates strength to our faith, fear, love, hope,' pa- tience, and every principle of the new man; imparts strong consolations and heavenly joys; effectually re- 1 Exod. xiv. 14. Deut. vii. 17 — 19. xx. 1. Joshua i. 5 — 7. x. 25, 42. 1 Sam. xiv. 6. 2 Chron. xiv. 11. Is. xli. 10—16. liv. 15—17. t 2 Cor. xii. 9, 10. Phil. iv. 13. Vol. V. U u ON THE BELIEVER'S i strains the energy of corrupt passions, and disposes us to self denial, to bear the cross, to persevere in well doing; and to dread sin and separation from Christ, or even dishonouring him, more than any other evil that can befal us. Supported, strengthened, and en- couraged in this manner, believers have in every age been enabled " to fight the good fight of faith," and to overcome every foe, " by the blood of the Lamb, " and the word of their testimony; and have not loved V their lives unto the death:"* Nay, they have gene- rally acquitted themselves most honourably, when their adversaries were most formidable, and their temptations apparently most invincible: because they were then most simply dependent, and most fervent in praying for the all-sufficient grace of the Lord Jesus, and most stedfast in contemplating his sufferings and the glory that followed. In order to maintain this conflict, with good hope of success, we must " take to ourselves," and "put "on, the whole armour of God. "t Conscious sincerity in our profession of the gospel must be as the girdle of our loins, without which we shall be entangled and embarrassed in all our conduct: an habitual obedient regard to our Lord's commands, as the rule of righ- teousness, must be our breast-plate in facing our foes: while a distinct knowledge and cordial reception of " the gospel of peace," and the way of access, par- don, reconciliation, and acceptance in the divine Sa- viour, must be the shoes of our feet, our only ef- fectual preparation for firmly standing our ground, or Rev. xii. 1 1. t Eph. vi. 10—18. 1 Thess. v. 5. 6. WARFARE AND EXPERIENCE. 331 Comfortably marching to meet our assailants. Above all, faith, or a firm belief of the truths, and reliance on the promises, of God, must be our shield, with which we may ward off and extinguish the " fiery " darts of Satan," and prevent their fatal effects. Hope, of present support and heavenly felicity, must be as a helmet to cover our head in the day of battle; and with the plain testimonies, precepts, promises, and instructions of the word of God, as with the sword of the Spirit, we must, after our Lord's exam- ple, repel the tempter, and" so resist him that he may flee from us. In short, " the weapons of our warfare " are not carnal:" for, worldly wisdom, philosophical reasonings, and our own native strength and resolu- tion, (like Saul's armour when put upon David,) can only encumber us. But when, conscious of our weak- ness and unworthiness, and distrusting our own hearts, we " strive against sin, looking unto Jesus,'' relying on his power, truth, and grace, and observing his di- rections; when we aim to do his will, to seek his glory, and copy his example; then indeed we are armed for the battle: and, however men may despise our weapons, (as Goliath did David the shepherd, with his staff, his sling, and stones;) we shall not be put to shame in the event, but shall be made more than conquerors over every inward and outward foe. This armour is prepared in Christ, " our Wisdom, " Righteousness, Sanctification, and Redemption," and in " his fulness of grace;" we take it to ourselves by " the prayer of faith," by searching and medi- tating on the Scriptures, and attendance on the means of grace. By watchfulness, sobriety, habitual circum- 332 ON THE BELIEVER^ spection, and caution, we put it on and keep it bright: and thus we are continually prepared for the conflict, and not liable to be surprised unawares, or to fall into the ambushments of our vigilant enemies:* and when we live at peace with our brethren, and pray for, warn, counsel, and encourage them also; we fight the good fight, as a part of the great army, which is enlisted under the Redeemer's standard, to wage war against sin, the world, and the powers of darkness. As far as we are enabled, in this manner, success- fully to oppose our own corrupt passions and various temptations, we gain victories which afford us present comfort, lively hopes, and discoveries of the Lord's love to our souls; and hereafter " glory, honour, and " immortality." Our Captain assures every one of his soldiers of this inestimable recompence; and if they be slain in the conflict, this will only put them more speedily in possession of the conqueror's crown. In respect of others, our warfare is directed to the en- couragement and help of our fellow-soldiers; the sal- vation (not the destruction) of our fellow sinners; the benefit of all around us; and above all, the honour of our divine Saviour, by the success of his gospel among men: while our bold profession of the truth, our ex- emplary conduct, expansive benevolence, fervent pray- ers, improvement of talents, and unremitted attention to the duties of our several stations, with quietness and prudence as well as zeal, are peculiarly suitable to promote these important ends. The religion of * Matt. xxvi. 41. Luke xxi. 34 — 36. Rom. xiii. 11 — 14 1 Pet. v. 8,9. WARFARE AND EXPERIENCE. 333 Jesus is thus continued from age to age, by the con- version of sinners to the faith: and though the seed of the serpent still bruises the Redeemer's heel, in the sufferings of his people; yet Satan is, as it were, put under the feet of every true christian at death; and Christ will at length finally and completely crush his head, while all his faithful soldiers shall attend his tri- umphs and share his glory. It must appear from this compendious view of our conflicts, that all, who are really engaged in them, ex- perience a variety of changing emotions in their minds, to which others remain entire strangers. They must often mourn their ill success, or that of the common cause, or rejoice in the advantages attained or hoped for. Sometimes they are ashamed and alarmed by being baffled, and at others they resume courage and return to the conflict. They always come far short of that entire victory over their appetites, passions, and temptations, to which they aspire; and they cannot therefore be so calm as indifference would render them. Much self-denial must be required in such a case, and perpetual fears of being surprised by the enemy. Yet their alarms, tears, groans, and complaints, are eviden- ces that they are Christ's disciples; their joys with which " a stranger intermeddleth not," far more than counterbalance their sorrows; and they can often tri- umph in the assured hope of final victory and felicity, even amidst the hardships and sufferings of the field of battle. ESSAY XVII. On the Privileges enjoyed by the True Believer. i. HE sacred Oracles continually teach us, that the upright servant of God, notwithstanding his mourn- ing for sin, and all his conflicts, fears, chastisements, and tribulations, is favoured and happy above all other men, even in this present world. And when the apostle observed, that " if in this life only we have " hope in Christ, we are of all men most miserable;" he only meant, that if a christian could be deprived of the hope of heaven, and all those earnests, consola- tions, and lively affections which result from it, his peculiar trials, his tenderness of conscience, his an- tipathy to sin, and his thirstings after God and holiness, would be superadded to the ordinary burdens of life, without any proportionable counterpoise to them. But as this is not and cannot be the case; so, the christian with the hope of glory and his other peculiar privi- leges, may be and actually is, in proportion to his diligence and fruitfulness, of all men the most happy. In order to evince this truth, it may be useful to ap- propriate the present Essay to the consideration of the most distinguished privileges of the real christian, ON THE PRIVILEGES, &C. 335 which no other man in the world can partake of: for they constitute " a joy with which a stranger inter- " meddlethnot;" even " the secret of the Lord, which " is with them that fear him."* And it may be pre- mised, that a disposition supremely to desire and deli- gently to seek after all these blessings, as the felicity in which our souls delight, and with which they would be satisfied, is one grand evidence that we are actually interested in them. I. Every real christian is actually pardoned and justified in the sight of God: and " Blessed is he " whose transgression is forgiven; whose sin is cover- " ed: blessed is the man unto whom the Lord im- " puteth not iniquity."! Among a number of con- demned criminals, that man would be deemed the happiest who had obtained the king's pardon, though others were more accomplished, or better clothed: for the cheerful hope of his prison-door opening to set him at liberty, and to restore him to the comforts of life, would render the temporary hardships of his situation tolerable; while to the rest the gloom and horrors of the dungeon would be blackened by the dread of the approaching hour, when they must be brought out of their cells to an ignominious and agonizing execution. — We all are criminals: death terminates our con- finement in this vile body, and this evil world: at that important moment the pardoned sinner rises to heaven * Ps. xxv. 14 Prov. xiv. 10. Rev. ii. 17. t Ps. xxxii. 1, 2. Rom. iv. 6 — 8. 336 BY THE TRUE BELIEVER. — the unpardoned sinner sinks into hell: and, ex- cept as the former has his views darkened by tempta- tion, or by fatherly rebukes for his misconduct; or, as the latter has his fears repressed by infidelity, or dis- sipated by intoxicating pleasures and pursuits; the very thought of this closing scene and its most inter- esting consequences, must have a most powerful ef- fect on their respective happiness and misery, even during the uncertain term of their present life. No- thing can be more evident, than that the Scripture de- clares that all believers are actually pardoned, and completely justified. " There is" says the apostle, " no condemnation to them which are in Christ Jesus; " who walk not after the flesh, but after the Spirit." " Who shall lay any thing to the charge of God's elect? " It is God that justifieth. Who is he that condemneth? " It is Christ that died; yea, rather is risen again, who " is even at the right hand of God, who also maketh " intercession for us."* And our Lord assures us, not only that " he who believeth is not condemned," but also, that " he hath everlasting life, and shall not " come into condemnation."'^ The same privilege was proposed under the old- testament: — when the prophet, speaking of repent- ance and conversion, (the concomitants and eviden- ces of true faith,) says, in the name of Jehovah, " If " the wicked will turn from all his sins that he hath " committed, and do that which is lawful and right, " he shall surely live, he shall not die; all his trans- " gressions that he hath committed, they shall not be * Rom. viii. 1, 33, 34. t John iii. 14 — 2t. v. 24. BY THE TRUE BELIEVER. 337 *-* mentioned unto him.''''* In other places the Lord speaks of " blotting out the sins" of his people, and " remembering them no more," and of " casting " them into the depths of the sea.''f The apostle as- sures us, that " all who believe are justified from all " things;" that " the blood of Christ cleanseth from " all sin," and that even little children in Christ, " have their sins forgiven them for his name's sake. "J So that the forgiveness and justification of believers are stated to be already past; and their deliverance from condemnation is not represented as a future con- tingency, but as secured to them by an irrevocable grant: " Being justified by faith, they have peace with " God, through our Lord Jesus Christ." But, though this is the privilege of all true be- lievers without exception; yet the actual assurance that the blessing belongs to them is possessed only by some, and only at times even by many of these; for true faith may be very weak; and it may be connect- ed with a confused judgment, a considerable degree of ignorance, many prejudices or mistakes, and some- times a comparative prevalence of carnal affections. In this case a man may believe with a trembling faith, and cry out with tears, " Lord help my unbelief!" or he may firmly credit the testimony and rely on the promises of God, with a full persuasion of his power and willingness to perform them; and yet doubt * :izek. xviii. 21, 22, 27, 28. t Is. xliii. 25, xliv. 22. Jer. xxxi. 34. Mic. vii. 19. Acts iii. 19. t Acts xiii. 38, 39. 2 Cor v. 19.1 John i. 7. ii. 12. Vol. V. Xx 338 ON THE PRIVILEGES ENJOYED whether he do not presume, and deceive himself, in supposing his faith to be saving: and in various ways he may doubt whether he be a true believer, though he do not doubt that Christ will certainly save all true believers. Nay, the frame even of a real christian's mind and the tenourof his conduct may render such doubts reasonable, and the necessary consequence of faith: for if he yield to those evils which the Scripture enu- merates as marks of unconversion, the more entirely he credits the divine testimony, the greater reason will he have to call his own state in question; till such time as his convictions have produced a proper effect upon his conduct. — When St. Paul told the Galatians, that " he stood in doubt of them," he meant to induce them to stand in doubt of themselves; and " to ex- " amine whether they were in the faith," or whether they had hitherto been deceived. We are, therefore, directed to give diligence both to obtain, and preserve " the full assurance of hope;"* but this would be superfluous if saving faith consisted in being sure of an interest in Christ; a doctrine which (though in- cautiously maintained by some very respectable per- sons,) is evidently suited to discourage feeble believ- ers, and to buoy up the false confidence of hypocrites. In proportion as it becomes manifest, that we are re- generate, that our faith is living, that it works by love and is accompanied by repentance, and that we par- take of " the sanctification of the Spirit unto obe- '* dience;" we may be sure that our sins are pardoned, and that all the promises of God shall be accomplished * Heb. vi. 11. 2 Pet. i. 10. UY THE TRUE BELIEVER. 339 to us. Yet misapprehension, and excessive fear of being deceived in a concern of infinite moment, ex- clude some who have these evidences, from enjoying this assurance, except when immediately favoured with the consolations of the Spirit: while conformity to the world, in this day of outward peace and pros- perity, prevents numbers from attaining to that de- cision of character which warrants it; and, an abate- ment in diligence and fervency of affection causes others to lose the assurance which once they enjoyed, and to walk in doubt and darkness, because they have grieved their holy Comforter. Hence it appears, that assurance of salvation is rather the gracious recom- pence of a fruitful and diligent profession of the gos- pel, than the privilege of all who are in a state of ac- ceptance with God. And though all doubts originate indirectly, or remotely, from unbelief, either total or partial; (for, lively vigorous faith, working by fervent love, would soon disperse them;) yet frequently they are evidences that a man credits the testimony of God, concerning the deceitfulness of the heart, the subtlety of Satan, and the distinct characters of those who are in the broad, and those who are in the narrow, way. These observations are equally applicable to all the other privileges, which we are about to consider: for, in every one of them, the distinction between a title to the blessing in the sight of God, and the actual assur- ance and enjoyment of it in our own souls, should be carefully noted: the former is not affected by the be- liever's varied success in his spiritual warfare; the lat- ter must be continually influenced by the assaults and temptations of the enemy, and by his own conduct respecting them. 340 ON THE I'RIVILEGES ENJOYED 2. The true christian, as "justified by faith" is " reconciled to God:" a perfect amity succeeds, a covenant of peace and friendship is, as it were, signed and ratified; and he is therefore honoured with the appellation of " the friend of God." When we con- template the infinite majesty, authority, justice, and holiness of the Lord, and contrast with them our meanness, and the guilt, pollution, and ingratitude with which we are chargeable; when we consider, that he could easily, and might justly, have destroyed us; that we cannot profit him, and that he could have created by his powerful word innumerable millions of nobler creatures to do him service; and when we fur- ther advert to the enmity of the carnal mind against his omniscience, omnipotence, holiness, righteousness, truth, and sovereignty, and against his service, his cause, and his people: we shall perceive, that we never can sufficiently admire his marvellous love, and our own unspeakable felicity, in being admitted to this blessed peace and friendship with the God of heaven; which is still more enhanced by the consideration, that " Christ is our Peace," and that " he made peace " through the blood of his cross."* Nor can the ad- vantages resulting from it be sufficiently valued. While believers, by the grace bestowed on them, are taught to love the perfections, servants, cause, truths, precepts and worship of God; to hate the things which he hates; to separate from his enemies; and to seek * Eph.ii. 14—19. Col. i. 14—22. BY THE TRUE BELIEVER. 311 their liberty and felicity in his service: the Lord con- siders all kindness or injuries done to them as done to himself; and "will bless those that bless them, " and curse those that curse them." All his attri- butes, which before seemed with united force to en- sure their destruction, now harmoniously engage to make thein happy. His wisdom chooses their in- heritance, his omniscience and omnipresence are their ever watchful guard, his omnipotence their protector, his veracity and faithfulness their unfailing security; his satisfied justice, connected with mercy, vindi- cates their rights, and recompences the fruits of his grace; and his bounty surely supplies all their wants. Nor does the Almighty conceal from his friends the reasons of his conduct, in such matters as in any re- spect concern them;* and he encourages them to open their inmost souls, and to pour out their sorrows and fears, before him: and they can often rejoice that lie is acquainted with those things, which they could not mention even to the dearest and most intimate of their earthly friends. But indeed, this privilege of re- conciliation to God, and friendship with him, com- prises all other blessings and expectations, here and hereafter: though it may be more instructive to speak of them under different heads. 3. The believer is adopted into the family of God, and admitted to all the honour and felicity of his be- loved children. " Behold what manner of love the * Gen. xviii. 17 — 19. John xv. 15. 342 ON THE P1UVILIGES ENJOYED " Father hath bestowed on us, that we should be " called the sons of God!"* " According as he hath " chosen us in Christ before the foundation of the " world, that we should be holy and without blame " before him in love; having predestinated us unto the " adoption of children by Jesus Christ unto himself, " according to the good pleasure of his will, to the " praise of the glory of his grace, "f He therefore thus addresses us by his word, " Come ye out from " among them, and be ye separate — and I will receive " you, and ye shall be my sons and my daughters, " saith the Lord almighty. "J This call being accompa- nied by the regenerating power of the Holy Spirit, our minds are influenced to obey it: thus we are brought to repentance, and faith in Christ, our sins are pardon- ed, and we pass from the family and kingdom of the wicked one, into the household of God, by a gracious adoption. — This term was borrowed from the custom of the ancients, who frequently took the children of other persons, and by a solemn legal process adopted them into their own families, gave them their names, educated them as their own, and left them their estates. Thus regeneration communicates a divine nature, and makes us the children of God; and adoption recogni- zes us as such, and admits us to the enjoyment of the privileges belonging to that relation, and so, par- doned rebels become the children and heirs of the al- mighty and everlasting God, by faith in Jesus Christ.^ * 1 John uL 1. t Eph. i. 3.— 14. $ 2 Cor. vi. 17, 18. §Gal.iii. 26. BY THE TRUE BELIEVER. 343 But what words can express the value of this distin- guished privilege! The adoption of the meanest beg- gar, or the vilest traitor, into the family of the greatest monarch to be the heir of all his dignities, would pro- duce but a trivial alteration in his circumstances: for, vexation, sickness, and death would still await him; and the distance between the mightiest, and the most abject of men, or creatures, is as nothing compared with that which subsists between the great Creator and all the works of his hands.* — This adoption is not a mere name; it is a substantial good, an honour, a dignity, and an advantage which eclipses, and, as it were, swallows up, all other benefits, which can be ob- tained by any creature. " If children, then heirs; heirs " of God, and joint heirs with Christ;" and we may be sure that every thing, which can prepare us for our incorruptible and eternal inheritance, and put us in possession of it, will be conferred by the love and bounty of our almighty Friend and Father. But " we " know not what we shall be:" " Eye hath not seen, " nor ear heard, neither have entered into the heart of " man, the things which God hath prepared for them " that love him." Lest, however, we should imagine that any possible honour, advantage, or felicity was excepted, when the inheritance of the children of God was mentioned; he hath been pleased to expand our views, and enlarge our expectations, by language taken from all the other most endeared relations of life. The obedient disciples of Christ are his brethren, his sis- * Is. xl. 13— -26 344 ON Til J PRIVILEGES ENJOYED ters, and his mother; yea, their " Maker is their hus- " band, the Lord of Hosts is his name!"* They who are thus adopted into the family of God receive "the Spirit of adoption," instead of thespirit of bondage, and are encouraged to say, " Abba, Father!" or to address him as their Father, whatever language they speak, or to whatever country they belong. We must not understand this expression merely as denot- ing a confidence that God is our Father: for, believers are often actuated by the spirit of adoption, when har- assed with doubts whether they be the children of God or not; and many have an overbearing confidence of their adoption, while their actions demonstrate that they belong to another family. f The Spiiit of adop- tion indeed as properly belongs to the believer's tem- per and character as to his privileges; yet it is neces- sary here to observe in general, that the Holy Spirit, by producing in us that disposition towards God, which a dutiful Son, bears towards a wise and good father, manifests our regeneration and adoption, and " bears witness with our spirits, that we are the chil- " dren and heirs of God: " and while we feel our minds habitually influenced to seek to him in all our difficul- ties; to revere him, trust, love, and obey him; to seek his glory, and rejoice in the success of the gospel and the prosperity of his people; we have " a witness in " ourselves," that we are born of God, and adopted into his family; even though weakness of faith, mis- apprehension, or temptation, should create a hesitation * Is. liv. 5. Matt. xii. 46—50. Eph. v. 25—27. t John viii. 41 — 47. BY THE TRUE BELIEVER. 345 in our minds whilst addressing him as our Father. This privilege, therefore, consists in the liberty of approaching the Lord at all times and for all things; of entrusting all our concerns in his hands, and of considering them all as managed by him, in perfect wisdom, truth, and love, for our present and everlast- ing good. Indeed the very disposition, produced by the Spirit of adoption, is our privilege, and consti- tutes the seal, the first -Jruits, and the earnest of our felicity.* 4. The christian has the firmest ground of confi- dence, that all his temporal wants will be supplied, and that every thing which can possibly conduce to his advantage, will be conferred on him by his al- mighty Friend and Father. We are not indeed au- thorised to expect, or allowed to desire, great things for ourselves in this world: and it is evident to every reflecting person, that power, wealth and prosperity tend so much to excite the envy or enmity of others, and to inflame the corrupt passions of their possessors, that they add nothing to the real enjoyment of life. He who has the promise and providence of God, as his security, is far more sure never to want any thing really good for him, than they are who possess the greatest wealth: for riches often strangely " make " themselves wings, and fly away;" but the unchange- able God, the Possessor of heaven and earth, who has all hearts in his hands, can never be unable to provide for those that trust in him. " Bread shall be given * Rom. viii. 14 — 17: Gal. iv. 6, 7. Vol. V. # Y y 346 »N THE FRIVILEGES ENJOYEB " you, your water shall be sure." " Verily ye shall " be fed." " Your Father knoweth what things ye " have need of;" and " a little which the righteous " hath, is better than the riches of many wicked."* It is then the privilege and duty of every believer, to cast all his cares and burdens " upon the Lord," " to " take no anxious care for the morrow;" to rest satis- fied that " the Lord will provide;" and to remember that " he hath said, I will never leave thee nor forsake " thee." " Having food and raiment, let us be there - " with content," and go on with the duty of our sta- tion without any more solicitude than the child feels, who, when learning his lesson or obeying the com- mand of his parents, cheerfully leaves them to provide him food and raiment, and does not encumber his mind with care about such matters. The believer is indeed allowed and required to ex- pect a peculiar providential interposition in all things: he is instructed that not a sparrow falls to the ground without the appointment of his Father, and that "the " very hairs of his head are all numbered." He should consider the place of his abode as determined and guarded by the Lord: and recollect that the holy an- gels are employed to minister to his good: that he lies down and rises up, goes out and comes in, under this special protection; that no enemies can assault, no calamity befal, no dangers so much as alarm him, except by the appointment or permission of his al- mighty Father, who " makes a hedge about him and * Ps. xxiii. 1. xxxiv. 8— 1#. xxxvii. lxxxiv. 11. Matt, v" 34 — 34. Phil. iv. 6,7- BY THE TRUE BELIEVER. 347 " all that he has."* No famines, earthquakes, pesti- lences, fires, "wars, massacres, persecutions, or other dreaded catastrophes, can hurt, or should alarm him: for he is safe, and shall be guided, supported, and guarded in all places and circumstances, till the ap- pointed period of his pilgrimage arrive; and then he will be conveyed home to his Father's house, in the best way which infinite wisdom and everlasting love can devise. Thus " godliness is profitable for all things: hav~ " ing the promise of the life that now is, and of that " which is to come."f 5. Communion with God is the believer's privi- lege. We " have boldness to enter into the holiest " through the blood of Jesus," and to " come boldly M to the throne of grace, that we may obtain mercy, " and find grace to help in time of need.1 'J We are directed to ask what we will, and assured that it shall be given us; for " the prayer of the upright is the " Lord's delight. "§ So that we may come with hum- ble confidence, into the immediate presence of our reconciled Father, whenever we will; we may present whatever petitions our wants and circumstances sug- * Jobi. 10. ii. 3, 7. t Job v. 19—27. Ps. xci. Rom. viii. 28. 1 Cor. iii. 2.1—23. 1 Tim. iv. 8. f Heb. iv. 16. x. J 9 — 22. § Prov. xvi. 8. Mark xi. 24. Luke xi. 5— 1 3. John xiv. 13, 14. xv. 7, 16. xvi. 23, 24. James 1, 5. 1 John iii. 31, 22. y. 14,15. 348 ON THE PRIVILEGES ENJOYE» gest; we may multiply, repeat, and enforce them with all importunity and earnestness; we may urge every plea, and use all freedom; we may be assured of a cordial welcome in so doing; and confidently expect, that all our petitions will be answered and exceeded, in that sense and way which most conduce to our real good.* Thus we speak to our gracious God, in prayers, supplications, praises, and thanksgivings, notwithstanding that we are " but sinful dust and " ashes;"f and he speaks to us by his word, counsel- ling, warning, instructing, encouraging, or reproving us, and shewing us the way in which we should walk, and the thing which we should do: he evinces his re- gard to us by answering our prayers, and manifesting his care of us in numerous instances: he discovers nis glorious perfections and gracious presence, and " causes his goodness to pass before us;" and he gives sometimes even in deep affliction, " a peace of " God which passeth all understanding, keeping our " hearts and minds through Christ Jesus." For "truly " our fellow ship is with the Father, and with his Son " Jesus Christ," whatever men may think or say of such pretensions; and this happy experience essen- tially differs from the unscriptural presumption of en- thusiasts and hypocrites; though strangers to such joys do and will confound them together.J Thus the believer " walks with God" in his ordinances, com- mandments, and providential dispensations; tastes his love in every comfort, submits to his wise and fatherly correction in every cross, and deems it his privilege *Epii. iii. 20. t Gen. xviii. 23—33. \ 1 John i. 3- BY THE TRUE BELIEVER. 349 to refer all things to his will and glory: and the Lord walks with him, as his Companion, Guard, and Guide through life, is with liim in the valley of the shadow of death, and then takes him home to his more imme- diate presence.* 6. The believer experiences the consolations of the Holy Spirit, in proportion to his faith, simplicity, dili- gence, and watchfulness. This holy Comforter, who dwells in every believer, as in a temple which he hath consecrated to himself, irradiates the mind by his sa- cred influences to see things that belong to the per- son, love, and salvation of Christ; and to know the blessings that " are freely given him of God."f He assists the memory in recollecting the words of the Saviour: and he invigorates faith, causes hope to abound, enlivens the mind with love and gratitude, and thus communicates a satisfying and sanctifying joy, the earnest and pledge of heavenly felicity. This counterbalances all trials, dissipates sorrow, fortifies the soul against temptation, reconciles it to suffering and self-denial, and animates it for every service. It is the privilege of the believer exclusively to experi- ence, relish, and value such joys; and to distinguish them from the joy of the hypocrite, which springs from ignorance, pride, and presumption. We are, therefore, exhorted " to rejoice in the Lord always;" and all our enfeebling dejection and sorrow are the consequences of living below our privilege, and co- * Gen. v. 24. t John xvi. 15, 16. 1 Cor. ii. 1 1, 12. Eph. i. 17.18. 550 ON THE PRIVILEGES EJ.J0YE* ming short of our duty, in this as well as in other re- spects. Especially we forfeit and mar this joy, when we " grieve the Spirit" by our misconduct, or quench his holy influences by cleaving to the world, or by in- expedient self-indulgence.* so that the apostle ex- horts christians, " not to be drunk with wine wherein " is excess," (from which others seek exhilaration, and relief in trouble,) " but to be filled with the " Spirit, "f 7. It is the believer's privilege "to be kept by the " power of God, through faith unto salvation."! The actual comfort of this privilege must indeed depend on our scriptural evidence that we are true believers; as other men can persevere in nothing except ungod- liness or hypocrisy. So long, therefore, as any one doubts whether he be indeed regenerate, he cannot fully take to himself the comfort of God's promises; for he cannot know that they belong to him: and what- ever tends to bring his character into suspicion, must proportionably interrupt his confident hope of final victory and triumph; which is only intended to encou- rage the valiant soldier, when strenuously resisting his enemies, and " fighting the good fight of faith." The words of our Lord, however, are decisive on the point in question. " My sheep hear my voice, and I know 4< them, and they follow me; and I give unto them " eternal life; and they shall never perish; neither " shall any one pluck them out of my hand. My Fa- " ther which gave them me is greater than all, and * Enh. iv. SO. 1 Thess. v. 19. t Eph. v. 1 8. % 1 Pet 1 . 5. BY THE TRUE BELIEVER. 351 no one {aha) is able to pluck them out of my Fa- N " ther's hand. I and my Father are One." " The " water that I shall give him shall be in him a well 11 of water springing up unto everlasting life." " Fear " not, little flock, for it is your Father's good plea- sure to give you the kingdom."* The apostle also assures us that nothing shall ever " separate us from " the love of God in Christ; "f and in confirmation of his doctrine, he enumerates a variety of those par- ticulars which principally endanger them, in most en- ergetick and triumphant language. The Lord hath " made with them an everlasting covenant," andhalh engaged, that " he will not turn away from them to " do them good; and that he will put his fear into " their hearts, that they shall not depart from him. "J And this covenant he hath ratified with an oath, for the strong consolation of the heirs of promise; even the oath, which he sware to Abraham, that in blessing he would bless him, notwithstanding all possible ob- structions and objections. 9 Indeed, " having chosen " them in Christ before the foundation of the world," and quickened them by his grace " when dead in sin;" it might reasonably be expected, that the same sove- reign and everlasting mercy would influence him to keep them to complete salvation, by strength propor- tioned to all their trials and temptations. *Lukexii. 32. John iv. 14. x. 27 — 30. t Rom. viii. 35 — 39. \ 2 Sam. xxiii. 5. Jer. xxxii. 33 — 40. Ps. eiii. 17. Is. liv. 9. 10, 17. § Keb. vi. ir,_ is. 352 ©N THE PRIVILEGES, &.C. We might likewise mention, as separate privileges, the assurance, that " all things work together for good " to them that love God," and combine to promote their everlasting advantage, however painful or hu- miliating for the present; so that they are more than conquerors over all enemies, and are benefited by all their assaults: that death is their Iriend, and that his dreaded stroke only liberates them from bondage, and so proves their greatest gain:* and that the Everlast- ing God is their Portion, and their all-sufficient and all-satisfying felicity. But here silent contemplation best becomes us; and with this let us close these hints on a subject that is nearly inexhaustible. Enough has been said to shew, that true wisdom consists in leaving, venturing, or suffering, any thing to secure such advantages; and in giving diligence to possess the assurance that they belong to us: that, if we lived up to our privileges, " the joy of the Lord would be our strength" for every service; and our cheerfulness and conscientious- ness would "concur in adorning the doctrine of God " our Saviour:" and that our dejections arise, not from our religion, but from our want of more faith, hope, love, and all those things In which true godli- ness consists. * Rom. viii. 28 — 31. 1 Cor. xv. 55—58. ESSAY XVIIT. On the disposition and character, peculiar to the true Believer. When our Lord concluded his pathetick exhorta- tions to his disconsolate disciples, just before his cru- cifixion, by a comprehensive prayer for them; he made this one of his petitions to the Father in their behalf, " Sanctify them through thy truth; thy word is " truth:"* and the scriptures always represent divine truth, as the seed in the believer's heart of every holy disposition; the graft through which "the tree is " made good and its fruit good;" and the mould into which the soul is cast, and from which it receives its form and exact impression, as the metal is fashioned by the artist's skilhf so that we are not only " justi- "jied by faith," but also " sanctified by faith. "J The doctrine of Christ dwells in the regenerate soul, as an operative transforming principle, producing a peculiar * John xvii. 17. f Rom. vi. 17. \ Acts xxvi. 18. Vol. V. Z z 352 ON THE DISPOSITION AND CHARACTER state of the judgment, will, and affections, in propor- tion to the degree in which it is understood and be- lieved. This may properly be called the christian tem- per. It is the exact counterpart of the truths by which it is produced; it distinguishes the real believer from all other men; and it constitutes the standard of our proficiency in vital godliness, of our " growth in grace, and in the knowledge of our Lord and Sa- " viour Jesus Christ." Alas! a great part of the ac- quaintance, that most have formed with the truths of revelation, is merely notional: and if we do not per- ceive the genuine nature and tendency of the doctrines to which we assent, thev must fail to exert their trans- forming efficacy on our hearts. Thus " knowledge puffeth up," even when the things known are evi- dently suited to produce the deepest humility; and though they never fail to have this effect, where they are received by a living faith as the nutriment and medicine of the soul. It may, therefore, be proper to consider more particularly those dispositions and af- fections, which constitute the appropriate temper and character of the true believer; adverting, as we pro- ceed, to the truths by which they are produced and nourished; and endeavouring to distinguish between the lamented failures and imperfections of the upright, and the allowed and indulged evils of the mere hypo- crite or self-deceiver. 1; Humility may be considered as most essential to the christian temper, and as radical to every part of it. The believer's principles continually present to his miiid the greatness and majesty of God, and the com- PECULIAR TO THE TRUE BELIEVER. 353 parative meanness of all creatures; which cannot fail to abate his natural propensity to self-importance and self-exaltation, and to make him feel himself as no- thing before the infinite Creator. Having received his being and all he possesses, from the hand of God, and holding every thing in the most absolute depend- ence on him, he cannot consistently " glory as though "he had not received them." He knows that every benefit lays him under obligation; that every talent de- mands a proportionable improvement; and that he must shortly be removed from his stewardship, and required to give an account of it: and he is conscious, that he has not been duly faithful to his trust, or pro- perly improved the talents committed to his charge. This teaches him that all those things, of which he has been tempted to be proud, ought to cover him with shame, and increase his humility; for they have all proved occasions of additional transgression, and thus call upon him to repent, and deprecate the wrath of his offended Lord. His principles also lead him to compare his con- duct with the perfect law of God, and not with the examples and maxims of this sinful world; and to condemn every deviation from that strict and spiritual rule, even in thought or inclination, as sin, and as de- serving the divine displeasure and abhorrence: so that every part of his past and present behaviour suggests to him reasons for self abasement; for sin mixes with and defiles even his best duties, and he feels his need of repentance, of mercy, and of the atoning blood, in every action of his life. He is deeply convinced, that " it is of the Lord's mercies he is not consumed;" all 354 ON THE DISPOSITION AND CHARACTER his hopes of acceptance and happiness spring from faith in the Lamb of God and his expiatory sacrifice; and he receives every comfort, not only as the gift of God's bounty, but as purchased by his Redeemer for a hell-deserving sinner: and how can he, who lives under the influence of these principles, be proud of his possessions or attainments? He dares not venture even to the mercy seat of a forgiving God, except in the name of his beloved' Son; and he deems it an in- valuable favour, that he may be allowed thus to pray for mercy and balvatiun. Indeed he cannot in general but perceive that he differs from ungodly men, and from himself in former vears; but he knows that this difference is the effect of a divine influence on his mind: so that he sees abundant reason for thankful- ness, but none for pride and self-complacency. Nay, he is sensible, that he has been kept from the gross immoralities, which render numbers equally mischiev- ous and wretched, by a divine interposition, in various ways restraining him from listening to temptation, or following the devices of his own heart; so that his preservation is rather an occasion for gratitude, than for self- preference; whilst his misconduct in less scandalous instances seems to him to be baser, when compared with his advantages, than the crimes of un- happy outcasts from human society. As he frequently and carefully views himself in the glass of the holy law, and diligently compares his whole behaviour with the perfect example of Christ; as he attentively considers his obligations and oppor- tunities, and examines strictly his motives, affections, thoughts, words, and actions; and as he is severe in. PECULIAR TO THE TRUE BELIEVER. 555 judging himself, and candid in estimating the conduct of his brethren: so he is unavoidably led in his best hours, to " esteem others better than himself," and " in honour to perfer them."* Thus he is habitually disposed to take the lowest place, instead of ambi- tiously aspiring to pre-eminence: for this haughty spirit always results from the want of consistency with evangelical principles. He also entertains a deep sense of his own ignorance and proneness to mistake; for his experience and observation confirm the declara- tions of Scripture in this respect; hence originates a teachable disposition; a willingness to "receive the " kingdom of God as a little child," and " to become " a fool" in order to obtain true wisdom. The most eminent saints have, therefore, always most sensibly felt and frankly owned, their want of wisdom; and been most ready to ask it of God,f and to enquire his will at every step, with the greatest simplicitly and fervour. And though the well-instructed believer will not " call any man father upon earth," or implicitly adopt the instructions of any uninspired person, but will bring every opinion and counsel to the touchstone of God's word: yet he will be always learning, even from his inferiors, his enemies, or false accusers; be- ing glad of a little additional light on his path from any quarter. And while he considers the written word as the complete rule of truth and duty, and decidedly rejects both the traditions of men, and the effusions of enthusiasm; he feels his need of divine teaching to prepare his mind for receiving and using the light of * Rom. xii. Phil. ii. 3. t Jam. i. 5. 356 ON THE DISPOSITION AND CHARACTER revelation, whatever means he employs in order to understand it; and continues a learner to the end of his days, as his only security against the artifices of Satan and the devices of false teachers. In like manner, the consistent christian is humbly sensible of his own weakness; and, when actually in- fluenced by his principles, he will not dare to say, " Though all men deny thee, yet will not I;" but ra- ther, " Hold thou me up, and I shall be safe;" " Lead " me not into temptation;" " Hold up my goings in " thy ways, that my footsteps slip not." Experience has convinced him " that when he is weak, then is he " strong;" and that " when he thinks he stands," he lias most cause to "take heed lest he should fall" so that he is conscious, that he has no power in himself, either to resist temptations, endure tribulations, face dangers, or perform duties; and that he can only " be " strong in the Lord, and in the power of his might."* Thus simplicity of dependence on God for teaching, assistance, protection, forgiveness, sanctification, final perseverance, and complete salvation, are produced and maintained: he becomes more and more poor in spirit, and a constant pensioner on the Lord in ail circumstances and on all occasions. It is true that even this peculiarity of the true believer partakes of that imperfection, which pervades his whole charac- ter; and he often betrays, and is " humbled for, the " pride of his heart, "and continually laments his prone- ness to self-exaltation: yet all "boasting is" habitually " excluded" from his heart and lips; with self- prefer- * 2 Cor. xii. 9, 10. Eph. vi. 10. Phil. iv. 13. PECULIAR TO THE TRUE BELIEVER. 357 cnce, self-admiration, and contempt of others. In short, all the varied workings of ambition, arrogance, vain- glory, and envy, with the numerous evils of which pride is the prolifick parent, are hated, opposed, mor- tified, and crucified; and a lowly, contrite, and sub- missive spirit is gradually formed, both in respect of God, his brethren, and his fellow creatures. Every part of the christian temper and character depends on this, and springs from it as from its proper root: and that person is not much conversant in the Scriptures, who has not observed, that more is there spoken in approbation of this, and more encouraging promises are made to it, than any other part of that " holiness, " without which no man shall see the Lord:" for, " He resisteth the proud, and giveth grace to the " humble."* All notions, gifts, and experiences, which consist with prevailing and habitual pride, am- bition, self-exaltation, boasting, and contempt of others, are radically defective; and give cause to sus- pect, that they are wholly detached from the power of godliness, and the special grace of the regenerating Spirit of Christ, however splendid they may appear in the eyes of superficial observers. 2. Another essential branch of the christian temper may be comprised in the word submission. " Submit " yourselves to God," says the apostle; and that view of the divine perfections, law, government, and grace, which springs from evangelical principles, tends to counteract and crucify the self-will and the desire of • Is, lvii 15. lxvi. 2. Luke xviii. 14. Jam. iv. 6. 1 Pet. v. 5. 358 ON THE DISPOSITION AND CHARACTER independence, which predominate in our fallen nature, and are the source of all our rebellion against our Maker. This submission is diametrically opposite to the hearts of men in general; and in its full extent can- not be produced by any other principles than those of the holy Scriptures. The efficacy of divine truth upon the believing mind, tends to produce a willingness to submit the understanding to the teaching of God: and instead of hankering after the forbidden fruit of the tree of knowledge, or counting it more pleasant to ac- quire knowledge for ourselves by the sufficiency of our own powers; it leads us to submit, as the scholar to his tutor, to believe what the Lord testifies and to rest satisfied with it; leaving secret things which belong to him, and thankfully using revealed things as the " light of our feet, and the lantern of our " paths." — The same principles tend to produce submission to the will and authority of God, making his service perfect freedom, his commandments not grievous, his yoke easy, and his ways the paths of peace and pleasantness. — Submission to his righ- teousness springs from the same source; and he who truly believes the word of God, will gradually become more and more unreserved in allowng his justice, in the sentence of condemnation which he hath passed on sinners in general, and on him in particular. In consequence of this he will also submit to his sove- reign wisdom and righteousness, in the appointed me- thod of saving sinners, and in all things relating to it: whilst unbelief leads a man, in proportion as it pr vails, to make such objections, as involve the most daring blasphemy. This will also be connected with submission to God in respect of his instituted ordinan- PECULIAR TO THE TRUE BELIEVER. 361 ces, as appointed means of grace made efficacious by his blessing; and as acts of worship, by which we are required to render to him, in a measure, " the honour " due to his name." And finally, the same principles tend to produce habitual sub?nissio7i to his providence in respect of our outward situation and provision; and of those appointments and regulations, by which he hath been pleased to restrain vice, and to promote peace and good order in human society; " giving honour to " whom honour is due," " and submitting to every " ordinance of man for the Lord's sake." — This is a duty of vast extent; and the disposition habitually to aim at it, and, when we have failed, to return to it in every particular, is peculiar to those who are born of God; while all the opposition of our hearts to it arises from the remaining pride and self-will of our fallen nature, and is a proof that we have not hitherto been fully influenced by our principles. But patience, contentment, and acquiescence in the will of God respecting ns, constitute so important a part of the christian temper, that they require a more particular consideration: and, when genuine, they are so invariably connected with submission to God in all other respects, that, wherever any appear- ances of them are found, wholly separated from it, we may be sure they are mere counterfeits, the result of natural insensibility, affected apathy, thoughtless indolence, or presumptuous obduracy. Evangelical principles, by inculcating the doctrine of our entire unworthiness, effectually induce the conviction that we all enjoy more than we deserve, and suffer less Vol. V. 3 A 362 ON THE DISPOSITION AND CHARACTER than is due to our sins; so that as far as we are influ- enced by them they must silence our rebellious mur- murs and repinings against God. They lead us like- wise entirely to trace every event to his appointment, as the first, cause of all our trials: that thus they tend directly to counteract our propensity to despise his chastenings, or to vent our uneasiness under trouble, by expressions of anger againt instruments and second causes. They likewise give us such ground for con- fidence in the mercy, truth, power, and love of God, and for the animating hope of future happiness, as suffices to support the soul, and to preserve us from fainting or desponding under divine rebukes: whilst the persuasion that infinite wisdom and everlasting love have chosen, and will overrule, every event for our more important good, is suited to produce a ra- tional, reflecting, and abiding acquiescence in the will of our heavenly Father. The Lord has many wise and kind reasons for allotting to his people such things, as they would never have chosen for themselves: and if they knew the whole intent of his most painful dis- pensations, they would certainly approve of them: for every affliction is medicinal, and conducive to sancti- fication. Thus the christian's principles lead him to consider his station, abode, employment, provision, trials, losses, disappointments, and vexations, as " the " will of God concerning him:" and this induces him to acquiesce in them. He " learns in the school of " Christ, in whatever state he is, therewith to be con- " tent;" and as far as he acts consistently with his judgment, he views every dispensation in a favourable light, and realizes the paradox, " sorrowful, yet always PECULIAR TO THE TRUE BELIEVER. 363 " rejoicing " He seeks comfort from God, when other comforts are withdrawn: and he is taught to wait his time for deliverance, by " patient continuance in well " doing;" without using any sinful expedients, or deserting his path or his work to escape the cross. He looks for trouble as long as he continues on earth: he esteems sin to be a greater evil than affliction: and in the character, sufferings, patience, and glory of his divine Saviour, he finds every instruction explained, and every argument enforced, by which resignation, confidence in God, and joy in tribulations, are incul- cated. Indeed in this, as in all other respects, the be- liever is conscious that he comes far short of his per- fect rule and example: and this covers him with shame, and excites his earnest prayers for mercy and grace: but his views tend to render him cheerful at all times and in all circumstances; as they give the fullest as- surance, that every event will conduce to the final and eternal good of all who love God. So that all the dis- couragement, despondency, and disquietude of reli- gious persons spring from other causes, and are di- rectly contrary to their principles. A humble confi- dence in God, in respect of the future, is also of great importance; but it has been particularly considered as one of the believer's privileges,* and need not further be discussed in this place: for indeed our duties and our privileges are seldom more distinct, than the same object viewed in different lights, or the same idea ex- pressed by different terms. * Essay xvii. 364 ON THE DISPOSITION AND CHARACTER 3. The fear of God is another branch of the chris- tian temper, which evidently results from the princi- ples of revelation. There is indeed a slavish " fear " which hath torment," and which is " cast out" by holy love, as far as it prevails:* but we hear speak of that reverential fear of the divine majesty, authority, holiness, and glory, which produces solemn awe, humble adoration, and a serious reflecting frame of mind; which leads a man habitually to act as in the presence of the all- seeing and heart- searching God, and influences him to universal conscientiousness, even in his most secret actions, and in respect of his inmost thoughts; which teaches him to regard with profound veneration the name, word, works, decrees, and judgments of the Lord; which helps to constitute the upright spiritual worshipper in all his ordinances; and which induces the believer to fear the frown, and desire the favour, of God above all other things. This " fear of God" is the effect of special grace, grows in harmony with holy love, and will be perfected with it; when the christian shall join the company and wor- ship of Seraphim before the throne. \ Every truth of revelation concurs in giving us those views of God and of ourselves, that are suited to produce this rever- ential spirit: the total want of it, therefore, must evince that the high affections of many persons are false, and their overbearing confidence unwarranted; and that man must be very imperfectly acquainted with evan- gelical principles, or but partially influenced by them, who is greatly deficient in it. * John iv. 19. f Ps. lxxxix. 7. Is. yi. 1 — 8. Heb. xii. 28. PECULIAR TO THE TRUE BELIEVER. 365 4. The love of God is essential to the christian temper: but it must be briefly discussed in this place: as in many things it coincides with the first table of the law, which has been already explained.* The truths of the gospel, when received by living faith into the regenerate heart, are peculiarly suited to excite and increase admiring love of the divine perfections, as displayed in all the works of God, but especially in that of redemption by Jesus Christ: and hence arise fervent desires after that felicity, which is found in contemplating his glory and enjoying his love. The soul begins " to be a thirst for God;" and in propor- tion to the prevalence of this holy affection for the Supreme Good, all inferior objects lose their attrac- tions: so that, when the believer fears lest he should not obtain the happiness of the beatifick vision, but should at last be banished from the presence of God, he can take no pleasure in worldly prosperity: when his communion with God is interrupted, all other joys seem insipid; but the light of His countenance gilds every object, alleviates every trouble, and enhances every comfort. — Lively gratitude for mercies inesti- mable, inexpressible, and unmerited, keeps pace with his hope of acceptance; and he cannot but most ear- nestly enquire, " what he shall render to the Lord " for all his benefits?" — The same views produce zeal for the glory of God and the honour of the gos- pel: and the believer is habitually disposed to consi- der what effect his conduct may have in this respect on the minds of men; whence humiliation, circum- * Essay iv. 366 ON THE DISPOSITION AND CHARACTER spection and care to improve his talents, must always arise. — In all these affections and dispositions there will be a particular regard for the Person of Christ, as One with the Father and the divine Spirit, and the equal Object of all love, confidence, honour, grati- tude, and adoration;* and an habitual disposition to meditate on his sufferings and love; to rejoice in his exaltation, and in the success of his gospel; and to desire that his name should every where be known, trusted, and loved, and that his people should prosper and be happy. This love of Christ is the grand con. straining principle of all evangelical obedience and devoted subjection to him who bought us with his blood: and the several dispositions towards God, which have been enumerated, constitute the spirit of adobtion; for when we have in this manner the tem- per of children towards God, the Holy Spirit bears witness, according to the Scripture, that he is our Father, and that we are his sons and daughters, the regenerated and adopted heirs of his heavenly inherit- ance. 5. The true believer is spiritually minded; that is, he is disposed to seek his happiness in spiritual things, because he is capable of relishing and delighting in them. Others may have a task of religion; but the world is their element, in which they live as much as their consciences will allow them; whereas the be- liever " has tasted that the Lord is gracious;" " he " remembers his love more than wine;" and " his * Essays vi. vii. xiii. PECULIAR TO THE TRUE BELIEVER. 367 " soul has been satisfied, as with marrow and fatness, " whilst he praised the Lord with joyful lips." In proportion, therefore, as he acts consistently with his principles, he either finds joy and pleasure in commu- nion with God and in doing his will, or else he mourns after him. He feels that he must be misera- ble, unless " God, his exceeding joy," vouchsafe to make him happy: he separates from many companies and pursuits, to spend his time in his closet, in the house of God, or in the communion of the saints; not only from a sense of duty, but in order to enjoy his most valued pleasures, and to avoid whatever may interrupt them; and when he cannot find comfort in this way, and is tempted to seek it in the world, he is ready to say " Lord, to whom shall I go; thou hast " the words of eternal life." This is an essential part of the christian temper; for all attachment to worldly trifles arises from our not being duly influenced by our principles; and as far as we act consistently, we shall attend to the lawful concerns, and use the al- lowed comforts of life in a sanctified and holy man- ner. But a very copious subject yet remains: ti e temper of the believer towards his brethren and neighbours is equally worthy of our attention. Many things in- deed, which might be here adduced, will occur to us, when relative duties come under consideration. It is, however, too copious and important a topick to be comprised in a very small compass; it will therefore be more expedient to continue the subject in another Essay, and to conclude at present with some brief observations on what hath been said. 368 ON THE DISPOSITION AND CHARACTER 1. Then; Every attentive and impartial reader must perceive, even from this imperfect sketch, that revela- tion is principally intended to lead men to proper Thoughts of God, and suitable dispositions and affec- tions towards him. They, who suppose the precepts, which relate to the conduct of men towards one ano- ther, to be the most important and valuable part of Scripture, certainly mistake the leading intent of it; for godliness, (or a disposition to behave towards God according to the glory of his perfections, and our re- lations and obligations to him,) is the first object, both in the commandments of the law, and in the doctrines and promises of the gospel; and the sins, against which the Lord always expresses the most vehement indignation, (such as atheism, idolatry, apostacy, un- belief, enmity against him, contempt and forgetfulness of him, profaneness and blasphemy,) may be habitu- ally committed by persons who from selfish principles are honest, sincere, benevolent, temperate, and peace- able. These things, however, will not excuse hatred and neglect of their infinitely glorious Creator and Benefactor. Indeed a man cannot be godly who is not moral; because we are required to express our regard to God, by behaving well to our brethren and neigh- bours: but he may be moral, as far as his outward conduct towards men is concerned, and yet be desti- tute of godliness. 2. The principal value even of divine truth con- sists in its sanctifying efficacy on the mind. Many " imprison the truth in unrighteousness:" even the doctrines of the gospel are often professed and con- tended for, with such arrogance, irreverence, and PECULIAR TO THE TRUE BELIEVER. 369 fierceness, that it is plain they are not principles in the heart meliorating the'disposition: but mere notions in the understanding, serving as an occasion of gratify- ing malignant passions, advancing worldly interests, or rendering men conspicuous among their neigh- bours: and sensible persons observing this, imbibe strong and fatal prejudices against the truth, through the manifest misconduct of these advocates for it. 3. Even the smallest degree, in which the doctrines of the gospel operate as principles, transforming the soul into their own holy nature, suffices to prove that they have been received with a measure of living faith: yet the Lord hath so arranged his plan, that va- rious circumstances concur, in preventing the believer from deriving a strong scriptural assurance from a feeble effect of truth upon his mind. But in propor- tion as our principles induce us habitually to " exer- " cise ourselves unto godliness," the certainty of the change becomes evident, our faith is proved to be living and to work by love, and the holy Spirit thus witnesses with our " spirits that we are the children " of God:'' yet this is generally connected with deep humiliation for the small degree in which we are sanc- tified. 4. Finally, our rule is perfect, and grace teaches us to aim at perfection: but we are still in a state of Warfare and imperfection, in which " repentance to- " wards God and faith in our Lord Jesus Christ," will continue to be necessary. " Blessed," then, "are " they, who hunger and thirst after righteousness: for " they," and they only, " shall be" eternally " satis- " fiecl." Vol. V. 3 B ESSAY XIX The subject continued. In stating with brevity, yet with some degree of precision, the peculiarities of the christian temper and character, as produced, under the powerful influences of the holy Spirit, from the seed of divine truth re- ceived into the heart by living faith, we shall some- limes be led to deduce coincident parts of them from different principles; some things therefore which were touched upon in the former Essay, may be here again resumed in another connexion. This will especially be perceived in relation to that subject, with which I shall introduce the delineation of the christian temper, as it more particularly respects our brethren and neigh- bours; viz. 1. Indifference to the world and the things of the world.* Patience, contentment, gratitude, and cheer- fulness have been shewn to be the genuine effect of that * 1 John ii. 15—17. CHARACTER OF THE TRUE BELIEVER. 371 confidence in God and submission to his will, which arise from a real belief of the doctrines contained in the holy Scripture: but they receive a collateral support also from just views of the vanity of all earthly things, and the importance of ekrnity; whilst these are likewise essential to a proper frame of mind and tenour of conduct towards our neighbours. For what is most productive of immorality and mischief among mankind? Does not an inordinate eagerness in the pursuits of worldly objects occasion a vast propor- tion of the crimes and miseries that fill the earth? This has not only led men idolatrously to forsake God, and wilfully to rebel against him: but it has also prompted them to become the oppressors and mur- derers of each other, in every age and nation; and thus to fill the earth with " lamentations, and mourning, " and woe." Nor can it reasonably be expected that any effectual remedy will ever be applied to these evil:-; unless men can be generally convinced, that the ob- jects of their fierce contentions are mere "vanity and " vexation of spirit," and that nobler blessings are at- tainable. This has been so obvious to reflecting minds, that many sects of philosophers, and the inventors of various superstitions, have in this respect manifestly proposed the same end as Christianity does: but the means have been so injudicious and inadequate, that they have only taught their followers to sacrifice one evil propensity to another; and to restrain sensuality or avarice, that they might more advantageously gratify the lust of dominion, or thirst for human applause. But when the apostle exclaimed, " God forbid that " I should glory save in the cross of our Lord Jesus " Christ;" he subjoined, " by whom the world is cru- 372 ON THE DISPOSITION AND CHARACTEk 44 cified unto me, and I unto the world."* The world and every thing in it; " even the lust ot the flesh, the " lust of the eye, and the pride of lite;" and what- ever was suited to gratify the appetites, the senses, the avarice, the ambition, or the vain-glory of man, seem- ed to him no more attractive, than the distorted denied countenance of a crucified malefactoj": while he was also entirely willing to be looked upon by all worldly men, with that contempt, pity, or aversion which such an object is suited to inspire. Indeed, the doctrines that relate to the incarnation of Christ; the birth of Emmanuel in a stable; his obscure education, and life of labour till he entered on his publick ministry; his subsequent poverty, hardship, reproach and suffering, till he expired a sinless sacrifice on the cross; together with the circumstances of his followers, and the treat- ment which they met with, are directly suited to mor- tify every corrupt affection of the human heart, and to create an indifference about all those objects which unbelievers idolize. The doctrine of the cross, when spiritually understood, give us such a view of the de- plorable condition into which sin hath plunged our species, and of the hopeless misery to which the most prosperous ungodly man is every moment exposed, as must tend to lower all earthly distinctions in the be- liever's estimation; and to break the fatal association in his mind between the ideas of happiness and of world- ly prosperity: for he cannot but see that a confluence of all earthly comforts does not in the least avail to preserve the possessor from death and hell, or even to * Gal. vL 14. PECULIAR TO THE TRUE BELIEVER. 373 keep off the dread of them. That near view likew ise, which faith presents to the mind, of the reality and speedy approach of an eternal and unchangeable state, cannot but damp his ardour and abate his assiduity, in pursuing those things which must so soon be left for ever; w hilst the substantial possesions, the incorrupti- ble honours, and the unalloyed pleasures, which are proposed to his hope, tend to draw off his affections from " things on the earth," and to fix them " on " things above, where Christ sitteth on the right hand " of God."* For, as this globe appears to us, who live on its surface, to be very unequal by the inter- change of mountains and valleys, yet, could we rise above it and view these at a distance, such inequalities would appear inconsiderable compared with its vast magnitude; and as we looked dow n upon it from a stiil greater and greater distance, they would by de- grees entirely vanish from our sight: so, to the carnal mind, the difference between rich, and poor, prince, and beggar, seems immense; but, in proportion as our judgment and affections become spiritual, the dis- parity diminishes, till the distinction seems wholly to disappear. All are sinners and mortals; all must stand before the impartial tribunal of God; all are under condemnation according to the law:; all are invited to accept of the salvation of the gospel; and all must be eternally happy, or miserable, as they are found in the company of believers, or of unbelievers. Thus, in. difference to the world and its honours, friendship, wealth, decorations, splendour and indulgences, whe- * 2 Cor. iv- 18. Col. iii. 1 — 4. 374 ON THE DISPOSITION AND CHARACTER ther of the senses, Che appetites, or the passions of the mind, is the genuine result of evangelical principles: it is uniformly proportioned to the degree in which Ave are really influenced by them: and every tendency to coveteousness, ambition, or vain-glory; and all dis- satisfaction with a mean or precarious provision, or the desire of things more elegant or luxurious than those which Providence has allotted to us, is a proof that we are not fu LI y cast into the mould of the truths which we profess. A christian is a stranger and a pil- grim upon earth; he wants accommodation during his abode in this foreign land and his journey to his hea- venly home; and he cannot but prefer things pleasant to those which are painful: yet this is not his object, nor can he consistently loiter, turn aside, or disquiet himself about such matters; much less can he seek great things at the expence of disobeying his Lord, & racing his own character, or interrupting his own comforts. There is indeed a certain place assigned to him in society; and perhaps he cannot fill this place with propriety, without some externals which are cf little value, and which many of his brethren have not: but he cannot consistently glory or rejoice in them, or prefer himself to others on that account; nay, he w ill rather deem them snares and encumbrances, which may retard his course, and seduce him into conformi- ty to the world. His duty may also call him to fill up a superior situation in society, and to possess authori- ty or wealth, as the stew ard of God lor the good of others; or he may be engaged in any iawful business, but his principles w ill render him superior to the love of the w orld, and teach him moderation both in the PECULIAR TO THE TRUE BELIEVER. 375 pursuit of apparent advantages, and in the use of his possessions; they will dispose him to abstain from ma- ny things which others in similar situations seize or indulge in, to shun what others deem desirable, and to consider the concessions which he makes to the cus- toms of society, rather as a cross than as a satisfac- tion. Christianity, indeed, is very far from confound- ing the different ranks and orders in the community; and it does not at all countenance self-invented aus- terities, or a morose rejection of the rational comforts and satisfactions of life; for the Lord " hath given us " all things richly to enjoy;" but it teaches us to " be satisfied with such things as we have," if these be merely, " food and raiment," though the meanest and most scanty; to refrain from every thing inexpe- dient, as well as from whatever is unlawful; and not to put any interest or indulgence in competition with the peace and comfort of our weakest brother. It in- structs us to consider no earthly distinction, as our riches, adorning, honour, or pleasure; but to use all things as strangers who are about to leave them; to do all as the Lord's servants, and to improve every advan- tage as his stewards; and thus " whether we eat or " drink, or whatever we do, to do all to the glory of " God." Whenever these ends require it, wc are called upon to deny ourselves, to forsake all, to act as if we hated our dearest relatives, to part with every earthly possession, to take up our cross, and even to lay down our lives for the sake of him who died for us and rose again: and he has expressly declared, that without this disposition, purpose, and conduct, we Cannot be his disciples; while he has given motives 376 ON THE DISPOSITION AND CHARACTER and assurances sufficient to encourage us to make alii these sacrifices with cheerfulness."* " Seek ye first,': says he, " the kingdom of God and his righteousness, " and all these things shall be added unto you:"f a sufficient warrant to trust in the path of duty, both in respect of ourselves and of all that belong to us. Our principles likewise teach us to consider this world as a barren land and a scene of trouble, and to expect no rest in it; to take things as we find them, (except as the duty of our station may be concerned; ) and not to be anxious about our condition, though we be poor or even enslaved: because " the fashion of " this world passeth away. "J All discontent in ob- scure and indigent circumstances, as well as insolence in prosperity; all envy of the rich and renowned; all coveting or hankering after somewhat greater, easier, or more abundant; all eagerness in pursuing and seek- ing worldly advantages; all sanguine expectations of those changes by which carnal men fancy that the blanks of this world's lottery may become prizes; all inclination to spend more than we can afford in things not absolutely necessary, or to appear above our rank in raiment, habitations, furniture, or table, and to'in- cur debts by thus emulating our superiors; all that shame, which we are apt to feel at the discovery even of honest frugal poverty; all our reluctance to leave- our children to earn their bread by menial labour, if God be pleased so to appoint it; and a great many other things which we witness around us, and may be conscious of in ourselves, are manifest deviations * Matt. xvi. 24 — 26. xix. 29. Luke xviii. 25 — 30. 1 Cor. viii. 1 2, 13. x. 31. Heb. xiii. 5, 6. t Matt. vi. 31 — 34. Luke xii. 22 — 34. \ 1 Cor. vii. 21—23. 29—31. PECULIAR TO THE TRUE BELIEVER. 377 from the spirit of Christianity, inconsistent with the principles of the gospel, and productive of very many evil consequences. It does not indeed follow that such persons, as manifest a degree of these carnal propen- sities, are insincere in their profession; but it proves that they have but partially understood the tendency, and experienced the efficacy, of the truth. And if any who contend for evangelical doctrines, are wholly strangers to this " crucifixion to the world," and treat such subjects as low and legal; without doubt their faith is dead and their hope presumptuous: for all true christians lament and mourn, that they are no more mortified to the world, and indifferent about its perish- ing trifles. 2. Benevolence, or philanthropy, is an eminent branch of the christian temper. The law of " loving " our neighbour as ourselves" is written in the heart of every regenerate person; and it is constantly referred to in the New Testament as the believer's rule of conduct towards all men. Our Lord has beautifully illustrated its extensive meaning, in the parable, or narrative, of the good Samaritan; and he exemplified it in his beneficent life, and by dying for us when we were strangers and enemies. Every man, of whatever nation, complexion, or religion he may be, is our neighbour, whom we are commanded to love as our- selves, and to whom we ought to behave as we would he should act towards us: and this is the substance of the second table of the law.* The truths of the gos- Vol. V. * Essay iv. 3C 378 ON THE DISPOSITION AND CHARACTER pel also, respecting the worth of immortal souls, the ruined state of the whole human species, the sove- reignty and freeness of divine grace, the infinite suf- ficiency of the redemption of Christ, the love of the Father in sending his Son to be the Saviour of the world, the love of the Son in dying for us, the love of the Spirit in quickening us when dead in sin, the possibility of the greatest persecutor being made par- taker of the same grace; as well as the precepts of our Lord, who enforced the spiritual duties of the law on his disciples by evangelical motives; must influence every one who experiences their transforming energy, to love his neighbour unfeignedly, and to aspire after a more perfect conformity to the holy commandment and the attractive example, of his gracious Saviour. These principles tend to enlarge the heart in good- will to men: to soften it into compassion; to subdue envy, enmity, and resentment; and to kindle an ardent desire after the present and future happiness of the hu- man species, however distinguished and separated or whatever their character and conduct towards us may be. This general disposition to " love our neighbour " as ourselves," and to regulate that love according to the rules of God's word, comprehends all the various affections which belong- to the several relations of life: for these, when rational and legitimate, are only mo- difications of benevolence, or emanations from it, in conformity to the providential will of God, and in obedience to his commandments. — In like manner the special love' of our brethren, or fellow christians, re- sults from the same general principle; for believers are related to each other more nearly than to any other PECULIAR TO THE TRUE BELIEVER. 379 persons: they are children of the same Father, heirs of the same inheritance, yea, members of the same body, partakers of the same divine life, and temples of the same Spirit. They are fellow-soldiers in the same army, fellow travellers in the same journey, deni- zens of the heavenly city. They possess also an excellence peculiar to themselves, even the image of God and the beauty of holiness: they are bre- thren and representatives of Christ, "to whom we are required to shew all kindness for his sake; and as if he were personally present with us: and on all ac- counts they are entitled, not only to our good-will and compassion, but to our cordial approbation, esteem, and most endeared affection.* Evangelical principles therefore must influence those who experience their energy, to delight in the society of true christians, and to choose them as companions, f This indeed is se- lected by the apostle, as the sure evidence that we, " are passed from death unto life; "J for when we value and take pleasure in those who bear the image of Christ, profess his gospel, and walk in his wa}rs; when we find our hearts united to them in love, and enlarged in desires of promoting their welfare, not be- cause they belong to our party, but becuuse they be- long to Christ; when our cordial a Recti on is increased in proportion as they appear to us to bear his holy image, even though they differ from us in some senti- ments or forms: it then appears that " the truth dwells " in us" with transforming power, and that we really * Gal. vi. 10. t Ps. xvi. 3. cxix. 63. $ 1 John iii. 14. 380 ON THE DISPOSITION AND CHARACTER love the Lord himself. By nature we were disposed to dislike, shun, or neglect such persons, and even to despise and hate them; or if on other accounts wc loved any of them, this affection might indeed make us tolerate their religions peculiarities, but it could not induce us to take pleasure in their spiritual conversa- tion and behaviour. This love of the brethren may easily be distinguished from an attachment to persons of our own party, who please us by coincidence of judgment, and flattering our good opinion of ourselves, which is only a specious modification of self love. For when this is all, a man will prefer the less spiritual, even of his own sect, to those who are more so; and will choose to associate with mere carnal men, who agree with him in sentiment on disputed points, ra- ther than with the most eminent believers who are of another opinion: and he will be always more ready to engage in controversy, than to hold the truth in peace and love. — From these two branches of the christian temper many others will result, and indeed they can- not be proved genuine except by their connexion with the rest. 3. A disposition to be "harmless and blameless" is the genuine effect of evangelical principles well un- derstood and truly believed. Beyond dispute the world is full of misery; and this misery, in great measure, springs from the crimes of men, not only as a punish- ment inflicted by divine justice, but also as a necessary effect. Following the impulse of their appetites and passions, they render themselves and others wretched, and seduce one another into such courses as must, if \ PECULIAR TO THE TRUE BELIEVER. 381 persisted in, end in future misery. The real christian therefore, from regard to the happiness of others and of himself, as well as from zeal for the glory of God, will carefully guard against every thing which tends to increase the sum total of human misery or vice; and his moderation respecting worldly things will place him out of the reach of many temptations to which others are exposed, or else enable him to re- sist them. He will habitually aim to be just and hon- est in all his dealings; not grasping at gains, which custom may have sanctioned, but which strict probi- ty forbids; not taking advantage of any man's igno- rance or necessity, to circumvent or exact from him; not evading taxes, and so leaving his neighbour to bear a disproportionate part of them; not insisting on his utmost due, when it would distress those who owe it; not keeping by a continual fraud, that property which has been unjustly obtained, when it is in his power to make restitution; not living extravagantly, or engaging in perilous schemes, and thus contracting needless debts to the injury of his creditors and fami- ly; not taking his neighbour's work without wages, or oppressing the poor to increase his wealth or support his luxury; not concurring in any plan for getting mo- ney, by methods which enslave the persons, expose the lives, or endanger the souls of men; nor using the too customary impositions of trade, which are every where condemned in scripture, however pleaded for by men professing to believe it, and who substitute the rule of doing as others do to us, instead of doing as we would they should do to us. In short, he will conscientiously render to God, to rulers and to all the SS2 OX THE DISPOSITION AND CHARACTER different members oi'the community, their dues; rather choosing to give up his own right, than to infringe upon that of another; and though he does not m every vistaiice come up to that exactness which he proposes; yet his habitual attainments will accord with his knowledge of the divine word, and be proportioned to his experience of its transforming efficacy on his heart. The same principles will influence the consistent believer to " put away lying, and to speak truth with " his neighbour;" paying the strictest regard to veraci- ty, sincerity, and fidelity, in all his professions, con- versations, narration of facts, and engagements. He cannot consistently trifle with so sacred a matter as truth, for the sake of a jest, a humorous tale, or a compli- ment; much less to gratify anger, malice, or avarice; or in flattery, slander, or religious controversy. He will aim to avoid all prevarication and equivocal ex- pressions, and whatever has a tendency to deceive; his " yea, will be yea, and his nay, nay:" he will study undisguised sincerity, and not, under professions of friendship, raise expectations which he has no intention or prospect of answering: he wiildeem himself bound to punctuality and fidelity to all his engagements, even when they prove injurious to him; and will certainly fulfil them, if it be required and practicable, provided he was not deceived in the grounds on which he made them, and no command of God be violated by it.* * Ps. XV. 4. PECULIAR TO THE TRUE BELIEVER. 383 The same disposition of leading a blameless and harmless life will influence him to those kinds and to that degree of self-denial, which are requisite in order to avoid gratifying any inclination, by disturbing the peace, corrupting the morals, or injuring the person of another; or which may in any way tempt, weaken, or stumble those around him. It will equally caution him to bridle his tongue, and to abstain from all bit- ter, provoking, backbiting, or corrupting discourse: and from all words, however witty and ingenious, which tend to pollute the imagination, to inflame the passions, to asperse the reputation, or disturb the do- mestick harmony of others. Nay, consistency requires him to avoid every expression that may give needless uneasiness to another; and to refrain from repeating disadvantageous reports, though known to be true, ex- cept when it is necessary to prevent injury or deception. In these and many other particulars, the believer's principles will influence him to " avoid all appearance of evil," when it can be done with a clear conscience: to take care that " his good be not evil spoken of;" to " provide things honest in the sight of all men;" and to give no needless offence. Thus he will endea- vour by well-doing to put to silence false accusers, and to compel even those who hate his religion to al- low, that he is a quiet good kind of person. — Alas! " in " many things we offend all:" but the consistent chris- tian will excuse none of his failures: on the contrary, when conscious of having acted improperly, he will condemn himself, even more severely than others con- demn him. — Let it be here also noted, that diligence in the proper business of a man's station, without med- 384 ON THE DISPOSITION AND CHARACTER dling with such things as do not belong to it, is an , essential part of a harmless conduct: and the consist- ent christian will be very frugal and provident, and submit to many hardships rather than burthen others, or needlessly leave his family to be maintained by them. The example of Christ and his apostles, as well as the precepts of the New Testament, shew that eve- ry degree of sloth and bad management, by which men are reduced to a disgraceful poverty, and led to intercept what others have a prior claim to, is incon- sistent with a christian's obligations and character, however zealous they may be for the doctrines and ordinances of religion: and surely, evangelical motives should induce us to fill up our proper stations as di- ligently, as worldly motives do the most respectable part of ungodly men. 4. To love mercy, and to behind and liberal in doing goody is peculiarly the disposition and character of the true christian. — The apostle's language on this sub- ject is very remarkable. — " See that ye abound in " this grace also: — ye know the grace of our Lord " Jesus Christ; that though he was rich, yet for your " sakes he became poor, that ye through his poverty " might be rich."* " Charge them that are rich in " this world, that they do good, that they be rich " in good works, ready to distribute, willing to com- " municate."f But this topick, as far as the afHuent are concerned, will be more fully discussed in an- * 2 Cor. viii. 7—9. t 1 Tim. vi. 17—19. PECULIAR TO THE TRUE BELIEVER. 385 other place;* yet even they " who labour, working " with their hands, are required to give to them that " need;" and the cup of cold water, or the widow's two mites, may express a willing mind, as decidedly as the largest beneficence of the wealthy. Active kindness, however, does not consist merely in giving; but a man may express much love by denying his own inclination or foregoing his ease, that he may serve others. That charity, of which the apostle speaks so highly, f is especially distinguished by its unfeigned desire and aim to promote both the tem- poral and eternal good of others; and may be shewn in a vast variety of unexpensive services, and in mi- nute self-denials, accompanied with alacrity and kind- ness. The consistent christian, in the lowest condi- tion, will never want an occasion of convincing his little circle, that he wishes to do them good, and is habitually ready to put himself to trouble and incon- venience for that purpose; while he will always be able to pray for numbers to whom he can render no other service. And though " the household of faith" is en- titled to the preference in such works and labours of love; yet none, no not even our bitterest enemies and persecutors, are to be excluded from them. 5. Christian principles will induce a man, whilst thus endeavouring to do good to all, and harm to none, to suffer lotig, to forbear, to forgive, and to fol- low peace with all men. The patience and long suf- * Essay xxii. f 1 Cor. xiii. Vol. V. 3D 386 ON THE DISPOSITION AND CHARACTER fering of God, though continually provoked, his exu- berant kindness, in plentifully supplying the wants and protecting the persons of the wicked;* and es- pecially his forbearance towards us when we were enemies to him, and the inexpressible grace by which we were made his friends; his mercy in beseeching sinners to be reconciled to him; his readiness to for- give the most numerous and aggravated rebellions, and to confer all blessings on every one who applies for them; his persevering love to believers, notwith- standing their subsequent ingratitude and misconduct; the example of Christ, " who when he was reviled, " reviled not again," but prayed for his murderers with his dying breath; f the constant tenour of the New Testament precepts; and the rebukes given to the disciples when they were actuated by a different spirit, combine to shew of what importance this dis- position is, and undeniably prove that it is the certain effect of evangelical doctrines, well understood and truly believed, i If the professed christian loves those alone who are of his own sect or religion, " what does " he more than others?" or in what does the peculiar effect of his principles, and the grace given unto him appear? Indeed this disposition is essential to the very exercise of living faith; and our Lord has expressly declared, that " except we forgive men their tres- " passes, our heavenly Father will not forgive us."(> * Matt. v. 43 — 48. t Luke xxiii. 34. 1 Pet. ii. 20 — 24 | Luke vi. 27 — 36. ix. 51— 56. Rom. xii. 14. 19—21. 1 Pel] Hi. 8. 9. § Matt. vi. 12, 14, 15. PECULIAR TO THE TRUE BELIEVER. 387 He has taught us to ask forgiveness of God, " as we " forgive them that trespass against us:" so that '.he prayer of a revengeful man for pardon, yea, of every one who does not "from his heart forgive his brother " his trespasses," is in fact an imprecation of divine vengeance on himself. Our Lord has illustrated the subject by a most affecting parable:* and he requires us to forgive our brethren, not only " till seven times, " but till seventy times seven:" yea, seven times a day, if the offender need it and ask for it.f We are repeatedly exhorted to " put on as the elect of God, " (holy and beloved,) bowels of mercy, kindness, " humbleness of mind, meekness, long-suffering; for- " bearing one another and forgiving one another, if " any man have a quarrel against any, even as Christ " forgave us. "J Nor should this be confined to our christian bre- thren: it must be extended even to our most furious persecutors, notwithstanding all their curses and cruel- ties; for " even hereunto were we called." We are not, indeed, required to place any confidence in such men, or to confer special favours upon them; (for the Lord restricts his special favours to his chosen peo- ple:) much less ought we to love the crimes and so- ciety, or to countenance the heresy, infidelity, idola- atry, or superstition of the wicked; but we may ex- ' press our decided abhorrence of their vices and er- rors, and oppose them with the utmost firmness; and yet relieve their urgent wants, assist them in perils * Matt, xviii. 21 — 35. t Luke xvii. 3. 4. % Eph. iv. I, 2. 31, 32. v. 1, 2. Col. iir-. 12, 13. 388 ON THE DISPOSITION AND CHARACTER and distresses, seek their best welfare, forgive their injuries, pour out our prayers for their conversion, answer their revilings and imprecations with mild lan- guage and good wishes, and persevere in endeavour- ing to " overcome evil with good." W e may lose the thoughts of a man's ill usage of us; in considering the misery which he is bringing on himself: and we may, from a sense of duty, take a de- cided part against him, as far as his conduct disturbs the peace of society, or tends to corrupt the purity of the church, even while resentment has yielded to com- passion in our hearts, and our secret prayers form an authentick evidence of our love to his soul. Thus the judge or prosecutor may pity, and express good will to, the criminal in whose condemnation his duty re- quires him to concur. Thus a man may forgive, and shew all proper lenity to, the fraudulent debtor or as- sailant, while his obligations to his own creditors and family compel him to seek legal redress for important injuries, or to ward off such as are threatened. And thus the zealous servant of Christ may write or preach against anti- christian or infidel principles, in the most energetick manner, (provided he do not violate the rules of truth and meekness,) and yet be ready to re- lieve the urgent wants, and to pity the miseries, of those who hold them: so that they who object to such conduct, certainly " know not what spirit they are " of;" but vainly suppose those censures to spring from warmer zeal, which are the effect of a haughty, bitter, violent, and vindictive disposition. The apostle James emphatically says, " Who is a " wise man, and endued with knowledge among you"? PECULIAR TO THE TRUE BELIEVER. 389 " Let him shew out of a good conversation his works "with meekness of wisdom;" and adds, "But if " ye have bitter envying and strife in your hearts, " glory not and lie not against the truth" (as if the doctrine of Christ were to be blamed for such mis- conduct:) " this wisdom descendeth not from above, " but is earthly, sensual, devilish: for where envying " and strife are, there is confusion and every evil work. " But the wisdom that is from above," (the gift of God in answer to the prayer of faith, and the genuine effect of christian principles,) " is first pure, then " peaceable, gentle, easy to be intreated, full of mercy " and good fruits, without partiality and without hy- " pocrisy: and the fruit of righteousness is sown in " peace of them that make peace." " For the wrath " of man worketh not the " righteousness of God."* In all cases where boasting, reviling, slander, con- test for victory, rash judging, misrepresentation, and a disposition to expose an opponent to ridicule, con- tempt, or enmity, are admitted; where anathemas, or personal reflections foreign to the subject in hand, are vented; or a desire of punishing men for their religious opinions, or of withholding from them the common offices of humanity, is intimated; there the spirit of Christianity ceases, and the same principles operate, which kindled all the fires of pagan or papal persecu- tion: and whatever be the tenets or pretexts of per- sons who indulge such tempers tow ards their own enemies, or those of their religion; they are (perhaps unawares) imitating and sanctioning the very evils which excite their vehement indignation. It is in vain * Jam. i. 5, 19, 20. iii. 13—18. 390 ON THE DISPOSITION AND CHARACTER for men to say that they forgive and do good to their own enemies, and only object to kindness shewn to the enemies of Christ: for how can the bitter persecutors of christians be any other than the enemies of Christ? And did not all those professed christians, who anathe- matized, imprisoned, enslaved, starved, burned, or massacred hereticks, as they called them, by tens of thousands, pretend that they were actuated by zeal for the honour of Christ, and against his enemies? It is to no purpose to adduce a few passages from Scripture to sanction such a spirit and conduct; an inspired writer might properly denounce vengeance on the inveterate enemies of God, and utter prophecies respecting them; but such exempt cases do not constitute our rule of conduct, for that must be regulated by the express precepts, and by the example of Christ, as he was obedient to the law for us: nor may we follow even a prophet or apostle further than he followed the Lord. Christian principles, therefore, will teach a man as far as he is influenced by them, to recede from his right for the sake of peace and love, in all things that consist with our duties; and to " follow peace with all " men," so as " to pursue after it" even when it flees from him. The consistent believer will especially aim to promote the peace of the church, and avoid what- ever may disturb it. He will, " if possible, livepeacea- " bly with all men," and only deviate from this con- duct when compelled to it by duty. He is also a peace- maker, as far as he has influence, both among his brethren and neighbours. He desires to be of one mind and judgment with all who love the Lord; and if he must differ from them in sentiment, he would PECULIAR TO THE TRUE BELIEVER. 391 differ amicably, and reluctantly; for he " endeavours " to keep the unity of the Spirit in the bond of peace." He would " do all things without murmurings and " disputings," and nothing " through strife and vain " glory:" knowing that " the servant of the Lord " must not strive, but be gentle towards all men; in " meekness instructing those that oppose themselves." He is aware that God alone can, " give men repent- " ance to the acknowledgment of the truth;" and that revilings and bitter sarcasms are none of the means which he has instituted, and on which a blessing may be expected. His self-knowledge and experience for- bid him to disdain or despair of others; and so long as he deems it right to address himself to them at all, he will do it with a hope and a prayer, that they may yet be saved by the abounding grace of the Lord Jesus Christ. The same principles influence the believer to cul- tivate an habitual forbearance, and a readiness to pass over and forgive the manifold little faults, mistakes, and petulances, which we must expect to meet with, even in the best of men whilst they continue in this imperfect state: for he knows that he needs such re- ciprocal forbearance from them; and without this man- tle of love covering the multitude of faults, no peace can be expected in human society. He has been taught to bear without much concern those affronts, which proud men deem it a point of honour to resent, what- ever consequences ensue: and if he be ridiculed or reviled for his lameness, he remembers the meekness of Christ amidst the scorn and cruelty of his enemies. His point of honour is, not to suffer himself to be 392 ON THE DISPOSITION AND CHARACTER overcome by any kind or degree of evil; but to " over- " come evil with good," and to subdue his own spirit: and his fortitude is shewn, by facing dangers and enduring hardships, in the cause and after the ex- ample of Christ. But when he is conscious of having injured or affronted others; he readily submits to the most humiliating concessions or reparation for the sake of peace. His principles also teach him, to avoid all irritating expressions, and to stifle every rising of re- sentment for injuries received; to fear harbouring a prejudice or grudge against any man, (for " anger " resteth" only " in the bosom of a fool;") to watch for opportunity of convincing an obstinate enemy, that he bears him no ill-will, but would gladly live amicably with him; and to forget, as far as he can, the hard treatment that he has met with, not liking to mention it, or hear others expatiate on it; and only recollecting it in order to pray for the injurious party. But on the other hand, the same views will lead him to remember and to mention, when proper, the kind- ness shewn him; for they tend to cherish gratitude, not only to the Giver, but also to the instruments, of all our comforts. I might enlarge on the candour in judging of men's motives, and of those actions that may admit of a more or less favourable construction, and the cour- teousness, affability, and affectionate behaviour which christian principles proportionably effect; but I must not at present proceed any further. The apostle's de- scription of that charity or love, which is even greater than faith and hope, includes all that hath been advanc- ed, and much more thun I am able to express. As a PECULIAR TO THE TRUE BELIEVER. 393 natural philosopher would define gold by its peculiar properties, which exist as really in a grain as in a talent; so he shews the nature of love itself, without regard to the quantity possessed by any individual. " Charity " suffereth long, and is kind; charity envieth not, " charity vaunteth not itself, is not puffed up, doth not " behave itself unseemly; seeketh not her own" (in- terest, credit, ease, or indulgence,) " is not easily pro- " voked, thinketh no evil; rejoiceth not in iniquity, " but rejoiceth in the' truth; beareth all things, " believeth all things, hopeth all things, endureth all "things; — Charity never faileth."* As far then as christian principles prevail, peace, harmony, and com- fort abound: and were their influence universal, they would rectify the whole moral state of the world. What then shall we think of those who spend their lives in running them down, or representing them as of licentious tendency? What shall we say concerning those who take occasion from the gospel to indulge their selfish, sensual, or malignant passions? Or to what shall we ascribe the improper conduct even of true christians, but to their want of a fuller acquaint- ance with the tendency of their principles, and a more complete experience of their efficacy? * 1 Cor. xiii. Vol. V. ESSAY XX. On the Believer's Attention to relative Duties. TThOSE dispositions which a real belief of evange- lical truth never fails to produce, will be especially manifested by a conscientious attention to the duties of the several relations which constitute human socie- ty, according to the precepts and exhortations of the holy Scriptures. By this indeed the excellency of our principles is peculiarly displayed, and true holiness distinguished from all counterfeits. Our natural propensities are so diversified by con- stitution, education, habits, connexions, and pursuits, that they sometimes assume the appearance of things spiritually good: for instance, a courageous temper may be mistaken for christian firmness and fortitude; and an indolent or yielding turn of mind may pass for christian meekness, pliancy, and compassion. Yet the counterfeit is perfectly distinct from that holy temper which it apparently resembles; and has very little ef- fect on the general conduct, though it may be very conspicuous in a few detached instances: at the same ON THE RELATIVE DUTIES, 8tC." 595 time it unfits men for several parts of their duty, ren- ders them peculiarly prone to sins which coincide with their natural propensity, and leaves them even in their best actions regardless of the will and glory of God, and of the true happiness of mankind. Indeed when the mind is in a measure influenced by divine grace, natural propensities may easily deceive us as to the de- gree of it: a harsh, rough, violent, or obstinate temper often induces an appearance of zeal and boldness in religion far beyond what is genuine: and on the other hand, prevent superficial observers from perceiving, how much right principles have humbled, softened, and meliorated the heart: and this may also create the believer himself a great deal of trouble and uneasiness, perhaps to the end of his days. In like manner, a timid, placid, indolent disposition gives a man an ap- pearance of great meekness and gentleness, even when he is but little influenced by right principles: whilst the greatest prevalence of grace in his heart, will leave him too yielding, too apt to make improper compli- ances, and to decline hardships, dangers, difficulties, and contests, even on the most important occasions. But when the christian is followed into the retired scenes of life, the habitual effect of his principles may be more precisely ascertained; and his attention to the welfare, comfort, and peace of all around him, even at the expence of many personal inconveniences and much self-denial, will prove his piety to be genuine and of the most salutary tendency. This will, there- fore, constitute the subject of the present Essay, and of that which follows: but it may be useful to premise a few observations. 20C ON THE BELIEVER'S ATTENTION 1. When we state the believer's relative duties, we do not mean that other men are exempted from the same obligations; but merely that christian principles, and the special grace by which they are planted and rendered effectual in the heart, incline and enable believers to attend to these duties in their habitual con- duct; though they do not perform them in that extent and perfection in which they own them to be obliga- tor}-, whereas other persons either live without any rule, or lay down rules for themselves, which differ widely from the precepts of Scripture; or else they allow themselves habitually to neglect their own duty, in this as well as in other particulars. 2. The attention to relative duties, produced by evangelical principles, exceedingly differs even from that which results merely from regard to the authori- ty of God as a Law-giver. In this case, the fear of pu- nishment and the hope of reward, are the only influ- ential motives of a religious nature; and these indeed aided by self-love in its manifold operations, and by natural affection, may, in particular circumstances produce a very decent outward conduct: but believ- ers, besides all these motives are influenced by the constraining love of Christ, a sense of immense obli- gations received, a desire of adorning and recom- mending the gospel, and unfeigned love to all around them, producing a permanent attention to every thing connected with their present and eternal welfare. — We therefore find, that the apostles always inculcated relative duties from these and similar considerations: and thus affixed an evangelical stamp to their practi- TO RELATIVE DUTIES* 397 cal instructions, as well as a practical stamp to their doctrinal discussions. 3. The believer indeed endeavours M to shew his " faith by his works," but he also judges his works by the strict rule of the spiritual requirements of the law: so that, whilst he hopes for a gracious reward from his reconciled Gcd. according to the new cove- nant in the blood of Christ; he is conscious that his best performance even of relative duties, is so defec- tive as to deserve punishment, if the Lord should be extreme to mark what is done amiss. He therefore, habitually connects the exercise of repentance and faith with all his obedience; even when nothing occurs to excite a doubt in his mind concerning his acceptance with God. 4. The sacred writers generally begin with the duties of the inferior relations: whether it be, that these are commonly the most difficult to our self- willed ungovernable nature; or that a greater number of believers occupy these stations; or that the advan- tageous performance of the duties belonging to the superior relations depends very much on the conduct of inferiors. But, however this may be, we must care- fully observe that, in most instances, the failure of one party in reciprocal relations, does not excuse the ne- glect of duty in the other; though it commonly in- creases the difficulty, and renders it a more severe trial of faith and obedience. In this the excellency of scrip- tural principles especially appears: if we behave well in relative life only to them who behave well to us, 398 ON THE believer's attention what do we more than others? This is merely doing as we are clone by, not as we would be done by. These observations having been premised, we pro- ceed to consider — 1. The reciprocal duties of husbands and wives, from which relation most others are regularly derived. The Creator himself instituted the conjugal union be- fore the entrance of sin, for the most wise, kind, and important purposes, with which his whole plan re- specting the human race was inseparably connected. He saw that " it was not good for Adam," even in paradise, " to be alone," and that " there was no " help meet for him" to be found among all the other creatures; no one suited to engage his affections, to participate his enjoyments, to be constituted his com- panion, or to unite with him in the worship of God. He was, therefore, pleased to form the woman from his side, as " bone of his bone and flesh of his flesh;" to lay the foundation of a moderate subordination and most rational affection: and he gave her to Adam, to be his associate and counterpart, and to unite with him in training up their common offspring; that she might yield him the willing obedience of cordial es- teem and affection, and receive from him the attention, protection, and counsel, of wisdom, love, and mild authority. God made no more than one woman for Adam;* for the remote desire of polygamy could never have entered man's heart, had he not become a sinner. He joined Adam and Eve together, blessed them, and pronounced the union indissoluble by hu- man authority, (as no cause of divorce could have *Mal. ii. 15. TO RELATIVE DUTIES. 399 subsisted in holy creatures) and he added, " for this " cause a man shall leave his father and mother, and " shall cleave unto his wife; and they shall be one " flesh." To this original institution our Lord re- peatedly referred in his decisions on the subject; con- stantly inserting the word twain, in addition to the terms used by the sacred historian, lest any corrupt interpretation should be superinduced. Had not sin entered, this union would doubtless have subsisted, *luring the whole term of probation allotted to Adam and Eve, and to the rest of their pos- terity; till they were admitted to that more exalted state, which was promised as the reward of entire obedience: and that unalterable fidelity, attachment, and affection which, with their inseparable effects, must have resulted from the perfection of human na- ture, are still required by the spiritual law of God, as far as circumstances continue to be the same. But many and great changes have taken place in conse- quence of the fall. " Sin hath entered into the world, " and death by sin." The Lord himself often dis- solves the marriage-union, soon after it hath been formed; and, at whatever time this separation takes place, his word leaves the surviving party entirely at liberty to form another union, if that be deemed ex- pedient. Unfaithfulness to the marriage covenant in either party makes way for the dissolution of the union, as by a moral death; and where it is clearly proved without any suspicion of collusion, a divorce ought to be easily and certainly attainable. Various circumstances in the present degraded state of human nature, by weakening the authority of reason, and 400 ON THE BELIEVER'S ATTENTION giving force to the passions, add to the original ends for which marriage was instituted. The manifold mis- takes, imperfections, and faults, to which all are lia- ble, render mutual forbearance, forgiveness, and self- deiTying concessions, essential to connubial harmony and coinfort; whilst the malignity, sensuality, and ob- duracy, of which fallen man is capable, induced the Lord himself to permit divorces and polygamy among the Jews, to prevent more dreadful consequences; but as the christian dispensation contains no municipal law, it could not consistently make any such allow- ances. Besides, the manifold sorrows, pains, trials, and temptations, to which our race is now exposed, and the peculiar sufferings incident to the female sex, have given rise to a variety of duties which would not otherwise have been incumbent: so that the relative obligations of this union vary exceedingly from what they would have been, had not sin entered; and are become more difficult to be performed. Several questions, often agitated on this subject, do not indeed properly fall within the design of these Essays; but we observe in general, that some legal and authenticated recognition is absolutely necessary, to distinguish this honourable union from all tempo- rary and disgraceful connexions: fcr, the opinion that the consent of the parties alone is essential to mar- riage, to which the outward ceremony can give no additional validity, is suited to answer the purpose of libertines; and tends to multiply seductions, and to disseminate licentiousness. Should it be granted, that this or the other form of solemnizing matrimony is not in itself of divine authority; it must also be main- TO RELATIVE DUTIES. 40 J tained that some warranted form is indispensably ne- cessary: and it will thence follow, that the form ap- pointed by the laws of our country is sanctioned by the Lord also; unless it can be proved that he hath excluded legislators from making such appointments, by prescribing the requisite form in his holy word; or that the form fixed upon by them is in itself a vio- lation of the divine law. It has been observed that divorces should not be admitted except for fornication, being expressly pro- hibited in all other cases: but marriages contracted between those near relations, whom the Lord for the wisest reasons hath prohibited to intermarry, are in themselves justly deemed invalid, and may properly be dissolved. In all cases, however, " those whom " God hath joined together, man ought not," on any pretence whatever, " to put asunder:" and the fewer restrictions to marriage are added to those expressly made by divine authority, the better will the true in- terests of mankind, in every order of society, be pro- vided for. That polygamy also is expressly prohibited by the sacred Scriptures, must appear to every un- biassed mind, who carefully compares together the passages referred to.* The intermarriage of the pro- fessed worshippers of God with idolaters and other open despisers of him; and that of believers with those who are evidently strangers to true godliness, are prohibited at least in all ordinary cases; and the *Gen. ii. 24. Mai. ii. 14— -16. Matt. xix. 3—9. Mark x> 11, 12. 1 Cor. vii. 2—4. Vol. V. 3 F 402 OX THE BE.LILVEITS ATTEXTIOX infringement of these prohibitions has in all ages been extremely injurious to the cause of religion.* This may lead us back to our more immediate sub- ject; for, the duty of christians in respect of this rela- tion commences before they actually enter into it. When they deem it most conducive to their best in- terests and to their usefulness, to marry; their princi- ples will Jead them to " acknowledge God" in so important a concern, to consult his word, to pray for his direction and blessing, and to regard his providen- tial dispensations in their determination. They cannot consistently treat this momentous matter with a child- ish levity, or hearken to the corrupt suggestions of worldly convenience, avarice, or irrational attach- ment; or to the fascinations of wit, beauty, or accom- plishments of any kind, in preference to piety. A suit- able companion through life, who may especially be helpful in forwarding spiritual improvement, and con- cur in ever)- pious plan of family-religion, and the good education of children, should before all things be sought for: though a subordinate regard to situation in life, habits, prospects, and natural disposition may very properly be admitted. In short, the Lord, who knoweth all things, should be constantly and earnestly intreated to direct the choice and determination, and to give the blessing; in order to which, the advice of picus and prudent persons, and the judgment of affec- tionate parents and relations, should be attended to, as far as the word of God consists with their conclu- sions. * 1 Cor.vii. 39. 2 Cor. vi. 14—16. TO RELATIVE DUTIES. 403 When the union has taken place, the married per- sons should consider each other, not only as the ob- jects of their own choice, but also of the Lord's choice for them; and should constantly desire and pray to be perfectly satisfied with it. From that moment, the eye, the ear, the imagination, the heart, must be carefully closed against all other persons; and every word and action cautiously shunned, which may excite an un- easy thought in each other's mind, or which may give the least reason to suspect an abatement or change of affection. They should remember from the first, that they are both sinners, and must expect to be sufferers; that they are absolutely insufficient to each other's happiness; and that whilst God may render them in- strumental to each other's comfort and welfare, they must expect to be also in many respects, sources of anxiety and sorrow to one another, and. at last to be separated by the stroke of death. That idolatrous, selfish, and carnal love, therefore, to which nature leads, should be steadily counteracted; and grace should be sought, by constant prayer, to change it gradually for a more rational, subordinate, and spi- ritual affection: otherwise it will at length either abate, be turned into disgust, transferred to another object, or prove the source of the keenest anguish. The mind should also be prepared by every consideration, for continual and abounding forbearance, sympathy, mutual concession, and self-denial; without which the most promising prospects of connubial happiness will soon be covered with dark clouds: and it should ne- ver be forgotten, that there is much amiss in every human character, and much alloy in all earthly com-- 404 ON the believer's attention forts; for too high expectations are the bane of satis- faction in almost every situation. When both parties are real christians, their reci- procal duties are comparatively easy and pleasant; yet, even in these most desirable circumstances, the preceding cautions will not be found unnecessary. The general rules of conduct, for the wife and for the husband, are laid down by the apostle, with reference to the union between Christ and his espoused church, from whom all other motives must be deduced, and who in one way or other is our perfect example in every thing.* This allusion instructs the " wife to " submit herself to her own husband, as unto the " Lord," for his sake, and as the church is subject to him the Preserver and Saviour of the whole body. The Lord has placed the husband to be the head of authority, protection, and counsel to the wife; and she ought " to be subject to him in all things;" that is, provided nothing be commanded contrary to the will of God. The example of the true church shews, that the wife should render obedience willingly, from love and gratitude, with alacrity, and a steady desire of promoting the advantage, credit, and comfort of her husband; even when this is connected with such things as cross her own inclinations, and seem to be contrary to her own interest in matters of inferior moment. It teaches her to honour and reverence her husband, and to be very reluctant to discover his in- firmities, or induce his frown; to consider herself as no longer her own to be at her own disposal, but at * Eph. v. 22—33. TO RELATIVE DUTIES. 405 her husband's; to make it the business of her life, in subserviency to the glory and will of God, to promote his happiness, and especially to sooth him when dis- composed by the various troubles of life; to accommo- date herself to his station; to avoid every expence that may involve him; to concur in every prudent regula- tion as to his temporal concerns; and above all to assist him with her prayers and endeavours in every part of personal and family-religion. On the other hand, the husband may learn from the same condescending pattern, " to love his wife as his " own body," notwithstanding her defects and mis- conduct: to treat her with the most persevering kind- ness and affectionate sympathy: to endure hardship and meet danger, in order to protect and provide for her; to employ his authority wholly for her good, and especially in promoting her sanctification and salva- tion; to admit her to a full participation of ail the ad- vantages attached to his station in life; to sooth all her sorrows with a tender attention, and a self-denying endeavour to alleviate them; not to despise her be- cause of infirmities, and not to allow others to despise or injure her, " but to give honour to her as the wea- " ker vessel: " to be as careful not to give her needless pain or uneasiness, as he would be not to wound his own flesh; and to give up his own humour, nay, even sometimes his reasonable inclination, rather than ruffle her temper or give her umbrage, when by any means a temporary peevishness has been excited; and so to behave in all things, that she may find it easy to rer spect and esteem him. In general both of them are required to watch over each other, to tend each other 406 ON THE believer's attention in sickness, to alleviate one another's cares and sor- rows, to pray for and with one another, and to avoid whatever may hinder those prayers. Above all things each of them must remember, to be most attentive to their several duties when the other is most deficient: for if only one party at once indulge a wrong temper, or fall into misconduct, few serious interruptions of domes- tick harmony will follow. To these general hints, a few more may be added of a particular nature. Sometimes it is discovered af- ter marriage, that a mistake has been made as to the religious character of the person with whom the union has been formed. In this trying case, great care must be taken, that the mind be not alienated, or amicable intercourse interrupted, on that account; and that no disgust be excited by reproach, or any expression importing repentance of the union. On the other hand, seeking wisdom and grace from the Lord, without delay, by fervent and persevering prayer, the -person thus situated, should constantly endeavour to bear the cross cheerfully: to win upon the other by kindness and attention, to induce a concurrence in family- wor- ship, and attendance on the means of grace; and to use a prudent caution that the circumstance may be only an affliction, and not a snare, to the soul. By whatever means a pious person is thus united with an unbeliever, the same cautions are in a mea- sure needful, and others may be added. The apostle has expressly directed that believers should not on *my such account withdraw from their partners, but should abide with them in hopes of being instrumen- TO RELATIVE DUTIES. 407 tal to their salvation.* In this case the wife, whose husband " obeys not the word," should endeavour " to ruin him without the word:" not so much by fre- quent and earnest discourse on religious subjects, (which ought to be introduced very cautiously, mo- destly, and affectionately,) as by a " chaste conversa- " tion, coupled with fear," or an union of circumspect fidelity and respectful submission; and to render her- self agreeable to him, not by the vain decorations of elegant and costly attire, but " by the ornament of a " meek and quiet spirit," and the exercise of all those holy tempers, the seat of which is in the heart, and which are " in the sight of God of great value." In such circumstances, it may be advisable to bear unkind usage or neglect with patience, or to wait lor oppor- tunities of mild expostulation, in humble prayer and persevering submission. Thus the cross may be light- ened which a contrary conduct commonly increases; and the best method taken of " adorning the doctrine " of God our Saviour," and of giving an unbeliever an affecting proof, that the truths he rejects are most excellent in their nature and tendency. Many of the same rules may properly be adopted by the pious hus- band, whose wife dislikes his religion: but in the su- perior relation there is a propriety in more explicitly and frequently introducing religious conversation, re- quiring attendance on the means of grace and in con- currence in family-worship. In both cases such com- pliances, as cannot be conscientiously made, should * 1 Cor. vii. 12 — 17. 408 ON THE believer's attention, &c. be firmly but mildly refused; and in proportion to the degree in which a decided conduct is adopted where the will of God is concerned, an obliging and yield- ing disposition should be manifested where personal inclination only is at stake, or where the matter is ra- ther expedient than obligatory. But there is a case of still greater difficulty; viz. when a believer has knowingly married an ungodly person, after having been acquainted with the truth and will of God on this subject. In general such per- sons flatter themselves with the hope of being the in- strument of good to the object of their choice, though the reverse is by far the mce common effect. Yet this hope should not afterwards be abandoned: but deep humiliation, with earnest prayers to a merciful God, to pardon and overrule for the best what cannot now be disannulled, should be considered as above all things needful. To this the observance of the forego- ing rules should be added; and the consideration of the sin by which the cross has been incurred, should constitute an additional motive to persevering patience, meekness, and kindness, even in return lor harsh treat- ment: and in one way or other, the Lord will support, comfort and rescue such humble penitents, and make all to work together for good to their souls. These hints indeed, are very inadequate to the full discussion of so copious and important a subject; but they may throw some light upon the path of those, who read them with prayer, and compare them with the sacred Scriptures, from an upright desire of know- ing and doing the will of God, and " adorning the " doctrine of God our Saviour, in all things." ESSAY XXI. The subject continued. HAVING very compendiously stated the conduct to which the principles of the gospel will influence the believer, in respect to marriage, and in the conjugal relation; we proceed, II. To consider the reciprocal duties of parents and children. This subject indeed has been already in great measure discussed;* but a few hints must here be subjoined, beginning with the duty of children to their parents. The apostle exhorts " children to obey " their parents in the Lord;'''' in obedience to his will, for the honour of his gospel, from grateful love to the Lord Jesus, and in imitation of his example; as this also " is right" in itself, and required by the holy law of God. The general grounds and nature of this duty have been stated; it remains for us to consider it, as practised by a believer from evangelical motives. If a Vol. V. Essay iv. 3G 410 ON THE BELIEVER'S ATTENTION young disciple have the blessing of pious parents; in honouring and obeying them he will commonly hon- our and obey the Lord; and gratitude fcr the spiritual benefits derived to him, by means of their instructions, example, and prayers, will be an additional incitement to a respectful, submission, and obliging deportment; to a steady concern for their comfort, ease, interest, and reputation; and to a self-denying, frugal, and di- ligent endeavour to ward off want and distress from their old age: as pious Joseph maintained his father and family, just as many years in his old age, as Jacob had maintained him in his youth. In this ease it will be peculiarly proper to bear with their infirmities, and conceal them from others; to submit to inconveniences and restraints in compliance with their wishes, and in order to sooth their sorrows; to consult them in every undertaking as long as they live; to pay a deference to their opinion, even when it is in a measure unreason- able, if it do not interfere with other duties; and never to grieve them by a contrary behaviour, without a very satisfactory reason, and with the most evident reluc- tance. On the other hand, it sometimes happens that pious children have parents, whom they cannot but consi- der as strangers to the power of godliness. In this case it must be the leading desire of their hearts to w7in them over to the doctrine and grace of Christ; but in order to accomplish this purpose, it is pecu- liarly needful to watch against a hasty zeal and a vio- lent spirit. They should expect to be opposed in their religious pursuits; to be assailed by arguments and authority, and perhaps by reproaches and menaces; to TO THE RELATIVE DUTIES. 411 be restrained by various methods from attending du vine ordinances; and to be allured into such compa- nies and diversions as are inconsistent with their pro- fession. They ought therefore to beg of God to give them the meekness of wisdom "as well as a stedfast mind; that they may not refuse obedience in frivolous or doubtful matters, or in a harsh and disobliging manner; but only where evident duty requires it, and with calm and mild declarations of the grounds on which they proceed. Thus it will appear that a scrip- tural conscientiousness (and not caprice, self-will, or self-conceit,) compels them to act in this manner: and in proportion as this is done, redoubled diligence and self-denial should be used, to oblige their parents in all other things, In general, children are not required to preach to their parents: at least every word should be spoken with modesty, tenderness, and unassuming gentleness; and they should rather aim to induce them to hear sermons, to read books, or to converse with pious and prudent christians, than themselves to give instructions, or engage in arguments with them, ex- cept in very particular circumstances. For parents will seldom become docile scholars to their own chil- dren, especially if they teach in magisterial and re- proving language. The most conclusive argument which they can use consists in an uniform conscien- tious conduct, in obliging attention, silent submission to undeserved rebukes, diligence in business, fidelity to every trust reposed in them, and a disinterested re- gard to the temporal advantage of the whole family. When a young person uniformly acts in this manner, he will have opportunities of speaking or writing a 412 ON 'I he believer's attention few words with weight and propriety, which being joined with persevering prayer, may at length be crowned with the desired success; whilst a contrary conduct will close a parent's ear against the most con- clusive arguments and most zealous discourse. These brief hints concerning the duties of children may properly introduce those of parents, who are ap- pointed both by reason and revelation to be the guar- dians of their offspring, in respect to their present and future welfare. Attention to the duties of this import- ant relation, must indeed commence, not only from the time when they actually become parents; but ma- ny things should previously be arranged, with refer- ence to the probability of this important event; im- portant, because every human being, that is brought into existence, must be completely happy, or misera- ble to all eternity! From the very first, wise and con- scientious parents will do nothing, for the sake of ease, indulgence, or any other selfish purpose, which may endanger the life, health, understanding, or morals of their children; as far as may be, they will personally attend to every thing relating to them; and be very careful not to entrust them to those whose care and attention are merely the result of interested motives. They will perceive the in.portance of enuring them early to action, application, and observation; and of storing their minds as they become capable of it, with information on every subject, which can conduce to render them useful members of the community. They will endeavour to accustom them to such things as are of beneficial tendency, to preserve them from habits of TO THE RELATIVE DUTIES. 413 indolence and self-indulgence, and to prevent their forming improper connexions. Many difficulties indeed must be encountered in adhering tosuch a plan of edu- cation, and the success will not always answer expecta- tion; but more may frequently be done than many- parents so much as attempt to do; and the general education of both sexes, at present, seems calculated for any purpose, rather than that of regulating the judgments, and improving the minds, of the rising generation; of preserving their principles and morals from contamination; and of qualifying them for filling up the stations in life for which they are designed. The word of God directs parents to rule their chil- dren, during their tender years, by compulsion.; and to repress their self-xvill and rebellious spirit by cor- rection; that they may be early habituated to obedi- ence and submission; which will be of the greatest advantage to them during their whole lives, both in secular and religious matters. And the more any man studies human nature, and repeats the actual experi- ment, the fuller will be his conviction, that all at- tempts to educate children without correction, and to treat them as rational and independent agents, before they are capable of using their reason or liberty, spring from forgetfulness of their innate depravity, and op- pose the wisdom of man to that of God: and let mo- dern manners evince with what success this has been attended.* Chastisement then should be inflicted at an early period, dispassionately, and in moderation: * Prov. xiii. 24. xix. 18. xxii. 15. xxiii. 13, 14. xxix. 17. Heb. xii. 5 — 11. 414 ON THE BELIEVER'S ATTENTION yet sufficient to attain eventually the end proposed by it, namely, to establish the parent's authority over the tender mind of the child. It is therefore, improper in general to contest a trivial matter: for this must either give the correction the appearance of undue severity, or induce the parent to desist before the child has com- pletely submitted. The frequency, severity, and passion, with which children are often corrected, and the bad effects occa- sioned by these abuses, prejudice numbers against the use of any correction. But the folly of arguing from the abuse of any thing against the use of it is univer- sally allowed: and if children were early taught, by a firm and prudent exercise of coercion, to know that a parent would be obeyed whenever he gave a decided commandment, it would not be necessary often to repeat correction, and much less severity, all circum- stances considered, would be requisite in education than is generally used. For when children become ra- tional creatures, that authority, which correction has established, may be maintained by arguments, re- proofs, commendations, and expostulations: whereas, too many leave their indulged children without chas* tisement, till age and habit have confirmed them in stubborn self-will; and then, by an unseasonable se- verity, they complete their ruin. Exasperated by their ingratitude, they find fault with their very at- tempts to please; and, by harsh language and unkind treatment, drive them into bad company and destruc- tive courses; to which case the apostle seems espe- cially to refer, when he says; " Fathers provoke not TO THE RELATIVE DUTIES. 415 " your children to anger, lest they be discouraged.^* On the contrary, parents ought to use every method to render their children, as they grow up, easy and happy in their company, and confident of a favourable reception in every attempt to please them: for this tends exceedingly to keep them out of temptation, to improve their minds, and to render the parental au- thority of wisdom and love respectable and amiable in their eyes; and if they can allure their children to choose them for companions, counsellors, and friends, in all their undertakings, a most important point in- deed will be carried. It is also incumbent on parents, to bring up their children in such a manner, and (if they can do it con- sistently with other duties,) to make such a moderate provision for them, as may at all events enable them to live comfortably in society, without being a burden to themselves or others. The christian is not indeed allowed to seek great things for his family, or to be desirous of advancing them much above his own rank in life: yet he will judge it best, if the Lord will, that they should not be depressed very much below it, at least by his fault; for that condition, in which men have been brought up, is generally the safest for them. But the principles of the gospel will especially in- fluence those, who are actuated by them, to desire the blessing of salvation for their beloved offspring. This will induce them to commend them to God in fer- vent constant prayer, from the time that they receive * Eph. vi. 4. Col. iii. 21. 416 ON THE BELIEVER'S ATTENTION their being, and to instil instruction into their minds as soon as they become capable of receiving it. They will early begin to store their memories with whole- some words; to lead their attention to the simpler parts of the holy Scriptures; to impress them with a sense of their relation to God and to an eternal state, (especially by means of a regular family worship;) to bring them under public and private instructions of faithful ministers, to watch for opportunities of speak- ing seriously to them, and of enquiring what they have learned; and to encourage them in proposing questions on religious subjects, by answering such as they can with propriety.* They will also endeavour to keep them from all places and companies, and to remove out of their way all books, pictures, or other things, by which their principles may be corrupted, their imaginations polluted, or their passions inflamed; even as they would lay poison out of their reach. They will more decidedly reprove vice or impiety, than any childish neglect or waywardness; and avoid all such discourse or behaviour in their presence, as might counteract the tendency of their instructions, cr sanction the pride, avarice, sensuality, and love of grandeur; or the envy or malignity of their nature. It is peculiarly incumbent on religious parents to convince their children, as they approach to maturity, not only that they act in all other things conscientious- ly; but also, that they are more attentive to their com- fort and interest, and more ready to forgive their faults than irreligious parents would be; though they can- * Exod. xii. 26 — 28. Deut. vi. 6—9. Psal. lxxyiii. 6—8. TO RELATIVE DUTIES. 417 not tolerate their vices, or concur in exceptionable plans of advancing or enriching them; because the Scripture holds forth such alarming examples to warn men, not to gratify their children by dishonouring God or injuring their neighbours.* It behoves pa- rents, however, to remember the time when they were young, and not to cross the inclinations of their children when grown up, without substantial reasons, lest they should throw snares in their way. They should rather endeavour to manifest a disposition to concur in every thing conducive to their satisfaction, if it can be done consistently; that by thus encoura- ging their confidence in them, they may have the sa- lutary influence of experienced counsellors, when the direct exercise of authority would endanger opposi- tion. In particular, they should aim, rather to guide, caution, and advise them, in respect to marriage, than to compel or restrain them in an absolute manner: re- membering that peace of mind, a good conscience, domestick harmony, and a connexion favourable to piety, conduce more to happiness even in this world, than wealth or a confluence of all earthly distinctions. Many directions might be added, in respect to the conduct to be adopted by parents, when children ap- pear to be under religious impressions: but the sub- ject is too copious to be discussed in this place. This is the most important perhaps of all relative duties, and the neglect of this is productive of the most fatal consequences: for, besides those parents, who in various ways are accessary, to the murder of * 1 Sam. ii. 22—36. Vol. V. 3H 418 ON THE BELIEVER'S ATTENTION the souls of their own offspring; even they who seem to regard other parts of Scripture, often overlook the command, " to bring up their children in the nurture " and admonition of the Lord;"* and either by neg- lect leave their minds like an uncultivated field, or by their general example and harsh treatment, prejudice them against the gospel, or indiscreetly lead them in- to such distorted views of it as are of fatal tendency. Indeed the methods are innumerable by which parents fail in this important duty: and whilst numbers act as if they did not much care, whether their offspring were happy, or miserable hereafter; it is to be feared that few, if any, are free from blame in this moment- ous concern. It may here be proper to add, that they who in any- way undertake to bring up the children of others, are required in many respects to perform the duties of parents to them. On the other hand, such young per- sons owe a measure of that respect, gratitude, obedi- ence, and affection to them, which have been de- scribed as due from children to their parents: and the case is not altered, even when elder brothers or sisters are the persons on whom this charge has devolved. In like manner, the other superior relations are entitled to a measure of filial deference and attention, and ought to perform many parts of the parental office to their junior relatives: especially if their parents are dead, or incapable of performing it, or are w holly in- attentive to them, and they are capable of bringing them up without burdening strangers. *Eph. vi. 4. TO RELATIVE DUTIES. 418 I III. The mutual duties of brothers and sisters should not here be wholly omitted. The love, suppos- ed to subsist amongst such endeared relations, is the scriptural standard of that pure and fervent affection, which christians ought to bear one towards another: the former, therefore, should not be treated as an in- stinctive propensity, but regulated by precept as a christian duty. The children of one family, when they live much to- gether, cannot in the present state of human nature, fail to meet with many trivial affronts and injuries from each other, which will interrupt domestick harmony, unless great circumspection be used not to give offence even by rudeness and uncourteous familiarity; and a constant endeavour be made to oblige, and to render one another easy and comfortable, joined with persevering forbearance, forgiveness, and various concessions. For want of these attentions, perpetual bickerings and last- ing animosities frequently supplant brotherly love; and they, who should be, through life, faithful and tender friends, are often more estranged than almost any other persons. Of such bad consequences are the compe- titions, envyings, and jealousies that take place in families! and so careful ought parents to be, not to lay a foundation for them by an injudicious par- tiality, and not to treat them as matters of little mo- ment!* They likewise who associate so much together, as young persons in this relation commonly do, must * Gen. xxxvu. 3, 4. 420 ON UHE beliveek's attention have many opportunities of influencing each other's principles and conduct: these are frequently made a very bad use of; and false principles are often instilled, and encouragement given to various things contrary to their duty to God, their parents, or others, even where no gross immorality or impiety appears. But that love, which evangelical principles increase and direct, will not only be disinterested, conceding, self-denying, libe- ral, and peaceful; but also prudent, pious, and holy: and they who are influenced by it will aim, by season- abiecaution, counsel, or expostulation enforcedby kind- ness, and a consistent example, and accompanied by fervent prayer, to guard such dear relations from snares and dangers, to instil good principles, and to draw them to attend to the concerns of their souls. Nor will it be improper in this case to speak more plainly, and debate the matter more fully (especially with those who are younger than themselves) than is becoming towards parents or superior relations: and it is very common for the Lord to bless such endeavours, and thus to make them the foundation of the most permanent friendship. The duties of the other collateral relations, who live much together, are in great measure the same. IV. The reciprocal duties of servants and masters are the last of those which belong to domestick life. The condition of servants differs widely at present from what it was w hen the New Testament was writ- ten: for then they were generally slaves, the proper- ty of their masters; whose service they could not leave, but who might dispose of them as they pleased, or TO RELATIVE DUTIES. 421 punish them with almost uncontrouled severity. This could never consist with the law of "loving our " neighbours as ourselves;" though it pleased God to tolerate and regulate it in the judicial law of Moses; as he did polygamy and divorces: and the state of things, at the first opening of the christian dispensation, render- ed it improper for the ministers of religion directly to attack a system, which was inseparable from the foun- dation of every government then existing in the world. This difference, however, gives the greater energy to the exhortations, which the sacred writers address to servants professing the gospel; except, that they may now leave those places where they are ill used, or in which they are restrained from attending on divine or- dinances or hallowing the Lord's day. Yet this liberty should be used with much caution: for every place has its advantages, and every master, (as well as every ser- vant,) his faults; and men often incur much detriment, and forfeit manifold advantages, through impatience under a single inconvenience. Especially servants sometimes purchase a trivial increase of wages at an enormous price. The believer, therefore, who is " called being a ser- " vant," or who finds it necessary for him to enter upon this kind of life, should remember that God has constituted these different situations in society, for the same reasons as he has allotted the several members in the body their distinct offices, namely, for the com- mon benefit of the whole: and that he has chosen ser- vitude as the best situation for him, and requires his unreserved submission to it. He should also consider fhe place in which he lives as the post for the present 422 ON THE believer's attention assigned him, which he must not relinquish without substantial reasons, nor without fervent prayer for di- rection; and if removing from it be determined on, he ought nevertheless to perform the duties of his place without remission whilst he continues in it. If he wants a situation, he should seek a suitable one from the Lord, in dependence on his providence and pro- mises; and perfect that which affords the greatest ad- vantages for religious improvement, though somewhat more laborious or less lucrative.— And here it may be proper to remind both servants and masters, that though there are many vain talkers and deceivers, yet there are also true christians: it is, therefore, the height of absurdity for believers to prefer the society of ungodly persons in any relation, because they have been disgusted and ill used by hypocrites. Men do not throw away bank-notes because they have been cheated by forged bills: and no disappointment should cause them to despair of finding the far more valuable treasure of a christian master, or servants unless any- one should imagine himself to be the only true chris- tian in the land! If pious servants are favoured with a situation in a religious family, they should remember, that equality in christian privileges by no means implies equality in domestick life: instead therefore, of behaving with an un- becoming familiarity, or neglecting their masters' or. ders, as if they " despised them;" they should " count " them worthy of all honour, and rather do them ser- " vice, because they are faithful and beloved, partakers " of the benefit.''* And as they are conscious of much * 1 Tim. >i. 1—5. TO RELATIVE DUTIES. 423 imperfection in themselves, they should also make allowances for it in others. They should value the privilege of family- worship very highly, even though not in all respects conducted exactly to their mind; and so order all their business, that nothing may inter- fere with their constant attendance on it, or with the regular observance of the Lord's day. Should pious servants find themselves placed in families, in ,which they cannot but deem the profession of religion to be insincere, they ought not hastily to mention their opinion, or speak of it with harshness: on the con- trary, they should aim by a good example to exhibit the difference between the form and power of godli- ness. Even when they live in families where ignorance and ungodliness prevail; they ought not to speak freely of their master's faults, or assume the office of au- thoritive teachers: for no man would like to have a spy or a reprover in the character of a servant. The christian servant will especially aim to "adorn " the doctrine of God our Saviour," by cheerful obedience to every lawful command, diligence in all the duties of his station, and faithfulness to the trust reposed in him; remembering, that his maintainance and wages are the price which he receives for his time, and strength, and skill. Consistency will require him to prefer the credit, advantage, or comfort, of his master or the family to his own ease or indulgence, and to manifest peculiar sympathy and tenderness to them in times of sickness and affliction; to speak exact truth on all occasions; not to purloin, or join with those who defraud his master in small matters; nor by any means to connive in the least at such petty dishonesty, however sanctioned by custom, or whatever contempt 424 ON THE believer's attention and ill-will he may incur by his conscientiousness. It will dispose him to strict frugality, and to see that no waste be made; and also to consult his master's incli- nation in the manner of doing his work. If he be justly blamed, he will learn to bear it quietly, owning himself wrong and doing better another time: if he be blamed without cause, or rebuked with harshness, (not to speak of more outrageous treatment,) he will endeavour to recollect the scriptural rule of " not an- " swering again;" the neglect of which is productive of innumerable evils, especially toservants themselves.* He will remember that the apostle says, " Servants " be subject to your masters with all fear; not only " to the good and gentle, but also to the froward:"f and though ill usage may excite his passions, he will not deliberately say, " I do well to be angry ^" but will consider Him, who " when he was reviled, re- " viled not again, when he suffered he threatened not." For we all are called to copy his example, as well as to shew the reality and excellency of our religion, by doing well and suffering patiently; and, however such a servant may be neglected by an austere and inju- rious earthly master, yet he shall certainly receive a gracious recompence from the Lord.f Thus his prin- ciples will teach him not to be an " eye servant" and " a man pleaser," attentive to his business only in his master's presence: but in singleness of heart to do the will of God, and to refer every thing to the honour of the Lord Jesus, and the credit of his gospel; not so * Tit. ii. 9, 10. t 1 Pet. K. 18—25. } Eph. vi. 5—8. Col. iii. 22—25. TO RELATIVE DUTIES. 425 much fearing man's displeasure, as disgracing the cause of evangelical religion try his misconduct. Such an habitual behaviour, in a servant professing religion, will not only conduce to his own interest, credit, and comfort; but will procure attention to any serious remark which he may make, or commenda- tion which he may give of a book or a preacher. It will discountenance vice and impiety; nay, perhaps it may dispose some to examine into the nature of that religion, which produces such excellent fruits: while violent and zealous disputes for doctrines, from one whose conduct is disobliging and impertinent, not to say slothful and dishonest, expose to contempt the very truths for which he contends. The same princi- ples will also lead a man to follow after peace with his fellow-servants. He will not indeed silently see his master defrauded, or join with others in riot: but he will avoid a morose and invidious conduct; not report- ing, or even protesting against trifles, but only against manifest evils; endeavouring by kindness, patience when ridiculed, and forgiveness when injured, to win their attention to calm discourse on religious subjects. He will also take care never to seek his own interest by countenancing children in misconduct to their parents or each other, though he will oblige them for their good. He will not treat the indigent relations or dependants of his master with galling neglect, or at- tend on them with grudging. If obliged to refuse obedience to an improper command, he will do it with mildness and respect. If his time be too much taken up on the Lord's day, he will endeavour the more diligently to redeem what remains; and if constrained Vol. V. 3 I 426 ON THE BELIEVER'S ATTENTION to leave his place, he will be careful how he needlessly lessens his master's character in his own vindication. — -The same rules, with circumstantial alterations, suit the case of apprentices, labourers, and all who are employed by others, according to the degree and nature of the trust reposed in them.* On the other hand, masters are also instructed in their duties, by directions and examples in the holy Scriptures. The christian's principles will influence him to consider true piety as an invaluable accession to the character of a servant, who suits him in other respects; and to seek the blessing with fervent prayer, and by making his place desirable to such persons. If he be thus favoured, he will endeavour to behave to his servant, as to a brother in the faith: he will make proper allowances for mistakes and defects; and value one who, on the whole is faithful, upright, diligent, and peaceable, though not without faults; knowing how much the comfort of his family and the best in- terests of his children depend on such domesticks. If he meet with bad servants, he will strive to repress his anger, to avoid reproaches, and to behave v\ ell to them till he can change them. If his. servants suit him in other respects, but are strangers to religion, he will use all proper means of conciliating their minds to it. In general, such a master \\ ill not expect more work from his servants than they can well perform; nor de- prive them of time for relaxation and retirement. He Will deem it his duty to give them adequate wages, and to make their situation as comfortable as he can. * Gen. xxiv. TO RELATIVE DUTIES. 427 He will provide them with things suitable to their sta- tion when iu health, and be very tender to them in sickness; procuring them help in their work under slighter indispositions, and proper advice, if he can, in more acute diseases.* He will not think himself justified by custom, in turning away a faithful servant, by sending him to an hospital, because he cannot do his work, if it be in his power to prevent it; but will consider, that he who has the benefit of his skill and labour when well, ought to submit to trouble and ex- pence for him, when sick. Nay, if he can afford it, he will copy the example of the Lord, in respect of the aged; as He does not forsake his servants in their old age, or when their strength faileth. "Remembering " that he also hath a master in heaven," he will con- sult the interests of his servants, and be a sincere and faithful friend to them, in whatever may tend to their comfortable settlement in life. He will not keep them at a disdainful distance, or answer them with harshness, even when they are mistaken or unreasonable; nor ex- press discouraging suspicions of them, or descant on their faults .to others. The same principles will influence him, to consider the souls of his domesticks as entrusted to his care. He will, therefore, order his affairs so as may give them most leisure and opportunity for hallowing the Lord's day, and use his authority in enforcing such observance of it.f He will read the Scriptures to them, and join with them in family-prayer; and he will ar- range his daily plans in subserviency to that grand concern, and avoid whatever may prejudice their minds * Matt, viii. 5 — 9. t Gen. xvifi. 19. 428 ON the believer's attention against it. He will watch over their morals and prin- ciples, and exclude from among them infectious com- panions as much as possible. Thus he will make fami- ly religion the cement of family peace; and not only aim to influence his servants by love to willing obedi- ence, but to give them cause to bless the day when they entered his doors, both in this world and for ever.* Many other relative duties might be discussed; but this topick has already occupied a full proportion of the limits prescribed to these Essays. — Subjects are re- quired to obey the lawful commands of magistrates, to respect their persons, and revere their authority as God's ordinance; not to speak evil of them: to pay them tribute conscientiously; to pray for them; and to study to be quiet and mind the duties of their station. f — The duty of rulers and magistrates, as far as it falls under our plan, will be mentioned in an Essay on the improvement of talents, t The poor should behave with respect to the rich, without envying, coveting, or repining. The rich should be courteous, condescend- ing, compassionate, and liberal to the poor; and set them an edifying example of piety. — The young should behave with modesty, deference, and attention to the old, especially to such as are godly, however poor they may be. The aged should temper gravity and seriousness with cheerfulness and kindness, in their conduct to the young. — The faithful pastor will •Actsx. 7, 22. Eph. vi. 9. Col. if. 1. t See Impartial Statement of Scripture Doctrine, in respect of Civil Government and the Quizes of Subjects, by the Author. Vol. 3. of this Collection. . | Essay xxii. TO RELATIVE DUTIES. 429 study from the Scriptures, his duty to his flock; and the consistent christian, will, even in this relaxed day, consider himself as bound to honour, love, and attend to his faithful pastor. — In a word, true Christianity will influence every man to fill up his station, in the family, in the church, and in the community, to the glory of God, and the common benefit of the whole: and all that comes short of this, is the effect of remaining contrariety to its heavenly principles, in the judgment and dispositions of true christians, and among those " who name the name of Christ, but depart not from " iniquity." ESSAY XXIT. On the Christian's improvement of his Talents. When the humble penitent has obtained peace of conscience by faith in Christ, and enjoys a prevailing hope of eternal life; he will be disposed, in proportion as his views are distinct and consistent to enquire se- riously, by what means he may most effectually glo- rify the God of his salvation, and do the greatest good to mankind, during the remainder of his days. For, " the love of Christ" in dying on the cross to deliver sinners from the wrath to come, and to purchase for them everlasting felicity; and in calling him to partake of so inestimable a blessing, " will constrain him — " to live no longer to himself, but to Him w ho died " for him and rose again." This will induce him to consider very attentively, what advantages or oppor- tunities his situation affords, of promoting the honour of the Redeemer's name; the peace, purity, and en- largement of his kingdom; the comfort and edification of his people; and the welfare, temporal and eternal, sion may be ascertained, and the degree of his grace ON THE CHRISTIAN'S IMPROVEMENT, &C 431 of the human species. These opportunities and ad- vantages are commonly called talents, from the para- ble which our Lord spoke on this subject;* and doubtless this portion of Scripture, and that coincident ivith it,f relate entirely to the subject undef considera-- tion, and cannot reasonably be thought to point out the method of salvation, as if the improvement of na- tural powers or common grace could merit or procure special grace, as some have confusedly argued. For, indeed, special grace produces the inclination and disposition to use natural powers and all other advan- tages, aright. There are various endowments and opportunities, which may be improved to the best of purposes; but which wicked men employ in gratifying their base lusts, to the increase of their own guilt, and the injury of all around them; and which formal professors of religion, who harbour hard thoughts of God and a se- cret dislike to his service, bury, as it were, in the earth. Of these the true disciple of Christ Av ill avail himself; and by occupying with the talent entrusted to him, he will become as " the light of the world," and "the salt of the earth. "J Every one has some measure of these advantages afforded him, according to the appointment of infinite wisdom, which also as- signs to each person his station in the church and in the community: and if a man profess the gospel, the use he makes of these advantages is one of the most decisive tests, by which the sincerity of that profes- * Matt. xxv. 14 — 30. \ Matt. v. 13—16. t Luke xix. 1 1 — 27. 432 ON THE CHRISTIAN'S estimated.* But the improvement, and not the num- ber of his talents, will be considered in the decision: w he that is faithful in that which is least is faithful also " in much:*'f and whilst the servant, to whom many talents have been entrusted, may be more extensively useful, he that hath improved a very small proportion will be equally favoured by his Lord. The poor wi- dow's two mites may be more evidential of sincere love and fervent zeal, than the liberal donations of the affluent. Every thing almost, which we are, or possess, or meet Avith, may be considered as a talent: for a good or a bad use may be made of all natural endowments or providential appointments; or they may remain un- occupied through inactivity and selfishness. — Time, health, vigour of body, and the power of exertion, and ability to endure fatigue; the natural and acquired abilities of the mind, skill in any lawful art or science, and the capacity for close mental application: the gift of speech, and that of speaking with fluency and pro- priety, and in a convincing, attractive, or persuasive manner; wealth, influence, or authority; a man's situ- ation in the church, in the community, or in relative life: and the various occurrences, which make way for him to attempt any thing of a beneficial tendency: these, and many others that can scarcely be enumerated, are talents which the consistent christian will improve to the glory of God and the benefit of mankind. Nay, this improvement procures an increase of talents, and * 2 Cor. viii. 7, 8. James ii. 24 — 26. 1 John iii. 17 — 20. t Luke xvi. 9—12. IMPROVEMENT OF HIS TALENTS. 433 gives a man an accession of influence, and an accumu- lating power of doing good: because it tends to esta- blish his reputation for prudence, piety, integrity, sin- cerity, and disinterested benevolence; it gradually forms him to an habitual readiness to engage in beneficent designs, and to conduct them in a gentle, unobtrusive, and unassuming manner; it disposes others to regard him with increasing confidence and affection, and to approach him with satisfaction; and it procures for him the countenance of many persons, whose assist- ance he can employ in accomplishing his own saluta- ry purposes. For, as far as we are consistent in our views of our calling and business in the world, we shall, both in the concerns of our own salvation, and in endeavouring to be useful, imitate the skilful ma- riner; who always keeps his port in mind, and gets forward in his voyage, by making use of every wind, and availing himself to the utmost, of every circum- stance that arises from currents and tides, to accom- plish his purpose. We shall, however, obtain a more distinct view of the subject, by selecting a specimen of these talents, and the improvement of which they are capable. I. Power and authority constitute a most important trust, committed by the Great Ruler of the Universe to some of the human race for the benefit of the whole, and of every individual as far as consistent with it. The Scripture represents all power as originally deriv- ed from God; and all rulers as the ministers of his pro- vidence in governing the world, who must render an account to Him, both of the manner in which thev ac- Vol. V. 3 K 434 ON THE CHRISTIAN'S quired dominion, and die way in which they governed. Waving, therefore, all questions on these subjects, it suffices to say, that too many, who in any way have exercised authority over their brethren, have made a very bad use of it. Ambition, vain-glory, lust of do- minion, rapacity, caprice, envy, furious anger, or dire revenge, superstition, or impiety, have often influenced them to employ the power intrusted to them, in excit- ing and waging bloody wars, destructive to their sub- jects, as well as to foreigners; in oppressing and bur- dening the poor, in favouring the exactions and op- pressions which they ought to have crushed; in pro- tecting and advancing the men whom they should have punished; in harassing those whom it was their duty to have protected; or in persecuting their peaceable subjects for their religious opinions; and thus aug- menting, by various ways, the miseries which they were exalted on purpose to remedy. — There have also been some who, as princes or magistrates, have upon the whole behaved negatively well: they have not waged unnecessary wars, or molested their sub- , jects by oppressions or persecutions; but have been peaceably contented with the splendour, dignity, and pleasures of their station, and have left it to their ser- vants to keep the machine of government in motion. They have indeed done far less mischief than some others; but they have not done the good incumbent on them; nor prevented the evil which has been done, perhaps under the sanction of their names, and which they ought strenuously to have opposed; so that they . may be justly said to " have buried their talent in the " earth." — Other rulers and magistrates, from natural IMPROVEMENT OF HIS TALENTS. 435 principles, have made, in some measure, a salutary use of their authority. They have enacted good laws, and administered justice with a considerable degree of impartiality; they have taken care to preserve their country from foreign enemies; and yet have avoided war as far as they consistently could, from a wise pre- ference of the blessings of peace above the advantages arising from the most splendid victories. They have relieved the people from burdensome taxes, and de- fended the poor from oppressions, and the pious from persecutions; and, by thus providing for the temporal welfare of the state, they have obtained the endearing title of ' Fathers to their people.' The real Christian, when placed in authority, will carefully imitate this conduct from higher motives: and he will unite with it an uniform endeavour to render his whole adminis- tration subservient to the interests of true religion; and this constitutes the proper improvement of his ta- lents. But not only "the king as supreme," is intrusted with this talent: for all his counsellors and ministers of state, the members of the legislature, and the magis- trates from the highest to the lowest, have a degree of power and authority vested in them by the great Ruler and Judge of the world, and to him they must be ac- countable for the use which they make of it. As they are placed in a conspicuous situation, multitudes scru- tinize their conduct, either to censure or to imitate it; and consequently their example becomes proportion- ably more important. This will be an additional mo- tive to the true Christian, to walk circumspectly and accurately; to show himself a pattern of a reverential 436 ON THE CHRISTIAN :S regard to the name, the day, the word, the house, and the ordinances of God; of sobriety, temperance, mo- deration, and beneficence, in thr use of outward things; of equity, punctuality, sincerity, and fidelity, in all his transactions, promises, and engagements; of meekness, condescension, courteousness, kindness, and compas- sion in all his deportment; and of attention to his do- mesticks, and to all the duties of relative life. He will endeavour to unite wisdom, firmness, and justice, with candour and clemency, in his public conduct; to ma- nifest a disinterested, impartial spirit, to be the patron of the poor, the oppressed, and the friendless; without respecting the persons, or fearing the unmerited dis- pleasure of the rich and powerful; and to cleave to "what is right, without warping, even when his con- duct excites the censures and clamours of an ill-judg- ing multitude. His principles will influence him " to " love righteousness and hate iniquity," to promote, to the utmost, the peace of nations, the good order of the community, and the temporal advantage of all ranks of men in it. But they will also dispose him to render all this subservient to still more important purposes; and he will aim " to adorn" and recommend M the " doctrine of God our Saviour in all things;" to sof- ten men's prejudices, and silence their clamours, and to win their attention to it, by making them feel its benign effects, lie will not, indeed, attempt to com- pel any man to assent to his creed, or conform to his mode of worship; for this can only make hypocrites: but many things may be done by those in authoritv, to promote religion, consistently with the most com- plete toleration. They ma}- very properly repress, by IMPROVEMENT OF HIS TALENTS. 437 coercive means, various kinds of vice and impiety, and endeavour to exterminate the seminaries and haunts of profligacy and villany, and the schools of blasphe- my and profaneness. They may furnish the endowed seats of learning with teachers of sound principles and good morals; and countenance every reasonable plan for the good education of youth, and especially for in- structing the children of the poor. They may protect from insults, and liberate from restraints, such minis- ters of the gospel, " as labour in the word and doctrine; " and favour their being placed in extensively useful si- tuations. They may select young persons, who give evidences of piety and ability, and assist them in ob- taining that learning, from which their circumstances would otherwise exclude them. They may render the admission into the ministry open to able conscientious men, and close it against the vicious, the ignorant, and the mercenary. They may show a decided regard to upright, diligent, and pious ministers, who differ from them in some forms or sentiments; and a marked dis- approbation of the negligent and profligate, who pre- tend to be of their judgment. Thus authority may be improved as a talent, in promoting the cause of truth and piety; in the religious instruction of the people at large; in preventing the effects of the indolence, care- lessness, ignorance, and vice of those who ought to instruct them; and in countenancing such as would do all in their power for this purpose. Books may also be dispersed, and multitudes taught to read. The attendance on divine worship may be encouraged, and every thing discountenanced that tends to keep men from it. Prisons, work-houses, hos- 438 ON THE CHRISTIAN'S pitals, the army and the navy, may be supplied with diligent, able, and pious teachers: and various societies and plans may be formed and adopted, to promote this great end, by rulers and magistrates who are zeal- ous lor the honour of Christ, and the interests of pure and undeiiled religion; and yet every man be allowed to worship God according to his conscience; and care also taken not to allure mercenary men to an unprinci- pled conformity. Thus the pious rulers of Judah, ac- cording to the dispensation under which they lived, re- strained vice and idolatry, and supported the worship of Jehovah, from Moses, Joshua, Samuel, and David, even to Nehemiah: and true religion uniformly flour- ished, in proportion to their prudent and pious endea- vours. Nor would it be easy to assign a reason why the same talent may not be improved to similar pur- poses by Christian rulers, according to the genius of the new dispensation; except it be thought, that be- cause many have abused it by intolerance and tyran- ny, all the rest ought to bury it in the earth! a conclu- sion well suited to the lukewarm indifference, which, in this age, hath succeeded to fiery zeal and cruel bi- gotry, and assumed the dignified name of moderation! But all judicious Christians will, nevertheless, continue to beseech the Lord to make all kings and rulers, like Jehoshaphat, Hezekiah, and Josiah; that they may be " nursing fathers to the church;" and neither spare pains nor expense to disperse the know ledge of God's word by able, faithful men, throughout whole na- tions.* But let this suffice on a subject, coincident, * 2 Chron. xvii. 7 — 10. xxix — xxxii. Neh. viii. IMPROVEMENT OF HIS TALENTS. 439 indeed, -with the plan, but in some respects, perhaps, out of the sphere of these Essays. II. Natural abilities, and acquired knowledge, con- stitute a talent of great importance; as they confer a distinguished reputation, and as they qualify a man to propagate with effect whatever principles he adopts. Nor is there any essential difference in this respect, between the more solid, and the more showy kinds of genius and accomplishment; for each gives a propor. tionable degree of influence in different circles. Phi- losophers, poets, orators, historians, and other learned and ingenious men, possess a peculiar advantage for giving a good or bad bias to the sentiments and con- duct of mankind; though much less ability will enable a man to do extensive mischief, than is requisite for enlarged usefulness; because our fallen nature pow- erfully inclines to that side. But, alas! it has been abundantly proved, that far more abuse distinguished talents, than make even a tolerable improvement of them: and the fatal success with which the deformity of vice, and the unreasonableness of impiety and infi- delity, have been varnished over by vain reasonings, ingenious misrepresentations, and empty declamations, set off with all the charms of style and the authority of deep erudition: and with which the violations of God's law, the neglect of his worship, and the contempt of his gospel have been disseminated, by men of genius and learning, in books of all kinds and on all subjects, can never be sufficiently lamented. Nor has superior eminence in painting, sculpture, or other elegant arts; or the charms of engaging conversation; or the fasci- nating powers of music; or the talent for fine speak- 440 ON THE CHRISTIAN'S ing; or that tor theatric imitation of nature and real life, been less fatally abused. If then every one must give an account to God, for the use he makes of his natu- ral and acquired endowments and for the consequen- ces of all his actions, such as have employed ' talents k angel-bright,' during their whole lives, in doing the work of evil spirits, by poisoning the principles, and corrupting the morals of w hole nations, and of suc- cessive ages, will one day receive a dreadful recom- pense for those works, which have given them the most flattering celebrity among their ill-judging fellow- mortals! — A man may, however, employ such endow- ments in a comparatively inoffensive manner, and yet fall very short of improving his talents. He may so yield to indolence, diffidence, and love of retirement, or be so incapable of coming up to that standard of excellency w hich he hath fixed for himself; that he may totally slip his opportunity of usefulness; waste the day of life in doing nothing to any purpose; live plausibly to himself; and, instead of " occupying with " his Lord's money," or even " giving it to the ex- " changers," he may " hide it in a napkin," and " bury it in the earth." We must not indeed conclude, that all who are reprehensible in this way are " wick- " ed and slothful servants" in their whole character: yet our Lord's language on this subject, and the exam- ples of those who on a death-bed have mourned over the opportunities of usefulness which were then for ever gone, should teach every disciple to be diligent " while the day lasteth, and before the night cometh 41 in which no man can work." But evangelical principles will influence the consist- IMPROVEMENT OF HIS TALENTS. 441 ent believer, whilst careful not to over-rate his talents, seriously to inquire what advantages they give him for glorifying God and doing good; and to endeavour to avail himself of them, without yielding to inactivity, de- spondency, fear of difficulties, or regard to the praise of men. A person of this character, who is held in es- timation for learning or genius, may be very useful, even by sanctioning with his decided approbation the faithful ministers of Christ; by recommending instruc- tive publications; and by professing and pleading for the doctrines of genuine Christianity, answering ob- jections to them, and stating them in a clear and scrip- tural manner. His character will introduce him to numbers, from whom his undistinguished brethren are excluded; and give a sphere of activity in which he may subserve the temporal interests of mankind: and his principles will influence him to improve these advantages, that with prudent zeal he may recommend the gospel to them. As books written by ministers of religion are read with an absurd prejudice; (for who objects to a treatise on medicine, because it was writ- ten by an eminent practitioner in physic?) so the learn- ed and ingenious among the laity may do eminent ser- vice, by a testimony from the press to the truths of religion, which will not have this prejudice to encoun- ter: and the poor especially will be exceedingly pre- possessed in favour of such plain tracts, as men of this ' character condescend to write and disperse among them. And surely none will deliberately maintain, that superior talents may be better employed, than in re- ' commending those things " which angels desire to look " down into;" and in glorifying Christ and promoting Vol. V. 3L 442 ON THE CHRISTIAN'S the salvation of souls. Learned men might also do emi- nent service, if they would infuse into those approved publications on various subjects, by which they attract the attention of mankind, a savour of evangelical re- ligion; as an antidote to the poison conveyed in the poems, histories, and scientific treatises, which are sent out by the enemies of revealed truth. — In short, the consistent Christian will take care not to abuse his endowments in any way to do mischief to mankind, whatever lucre or credit it might procure him; and he will endeavour, with persevering diligence, to do good in the world by every means in his power: and if he have only a mediocrity of talent, he will occupy with it according to the duty of his station, as one who ex- pects the coming of his Lord, and desires to be num- bered with those faithful servants whom he will bid to enter into his joy. III. The pastoral office is a subject of too great im- portance, to admit of any adequate discussion in this place. Yet, as a talent that demands improvement, it must not be wholly omitted. Such persons, as have been mentioned, mav often be led to examine how far the due improvement of their talents may require them to enter into this sacred office; and though many con- siderations mav induce them to decline it; vet the love of ease and lucre, or the fear of contempt, should not deter them. The sacred ministry is, in all respects, a good work; and he who desires to be the Lord's stew- ard in so important a concern, should carefully scruti- nize his motives and intentions,* and seek, with unre- mitting diligence and fervent prayer, every qualifica- IMPROVEMENT OF HIS TALENTS. 443 lion for the due performance of it. Alas! what num- bers utterly neglect these things, and rush into this most sacred and important office, from the low est mo- tives, and in the worst manner imaginable! Let us pity and pray for them, for in general, " they know " not what they do;" and perhaps they who design them for this profession, and they who concur in ad- mitting them into it, have the greater guilt. The Apostle's message to Archippus may be con- sidered as addressed to all who are actually entered: " Take heed to the ministry which thou hast received " of the Lord, that thou fulfil it."* Such are " stew- " ards of the mysteries of God;" ambassadors for Christ to sinners; watchmen to give warning, as they will answer for it at their peril; shepherds " to feed the " flock of God, which he hath purchased with his " blood;" labourers in his vineyard, and builders in his holy temple. Surely then they who have received such a ministry, should renounce " the works of dark- " ness," and " the hidden things of dishonesty;" they " should take heed to themselves and to their doc- " trine;" V and they should labour and not faint," but " endure hardship," and face danger " as good *< soldiers of Jesus Christ." They should be "instant " in season and out of season;" and laying aside all worldly pleasures, diversions, and pursuits; all avarice, ambition, and mere secular studies, which subserve not the end of their holy calling; they should devote their hours, health, abilities, and influence to the ser- vice of the sanctuary, " giving themselves wholly * Col. iv. 17. 444 ON THE CHRISTIAN'S " thereunto." Nothing, however lucrative, creditable, or congenial to their taste, should engross those pow- ers and that time, which they have most solemnly en- gaged to employ in seeking the salvation of souls: for the desire of spending their lives in this good work, in preference to more lucrative and easy situations, seems to be that very call of the Holy Ghost, by which men are indeed, " moved to take this sacred office !( upon them." The consistent believer, therefore, whether his of- fice in the church be more exalted or more obscure, will certainly endeavour to improve it as a talent, by all means in his power, and with steady perseverance. His example, domestick concerns, converse, doctrine, publick ministry, private labours from house to house, attention to the instruction of children, influence over his brethren in the ministry, occasional services, em- ployment of time spared from necessary duties, or money saved from current expenses, will all be ad- verted to in subserviency to the end he has in view; he will delight in his work, study the Scriptural rules and examples for his conduct, and pray to be made an able minister of Jesus Christ. But they, who are concerned in this subject, may easily enlarge on these hints in their private meditation. IV. Wealth is a talent intrusted by the great Pro- prietor of the world to some for the good of many. It is, indeed, commonly so wasted in gratifying all the senses and appetites, " the lust of the flesh, the lust " of the eye, and the pride of life;" or so hoarded up in idolatrous avarice, that it is considered in Scripture IMPROVEMENT OF HIS TALENTS. 445 as exceedingly dangerous to the souls of those who possess it.* Yet the wise man had reason to say, that ¥ money answereth all things,"f as it may be exten- sively useful to others, and thus eventually profitable to the faithful steward himself; and " the w isdom that " is from above," will teach the Christian to make this use of it. The wealthy are not required in Scrip- ture to part with their estates; nor is it generally ad- visable to abolish all distinction between them and their inferiors in their style of life. Nay, such men as are engaged in lucrative business, provided it be lawful and they are on their guard against its snares, will ge- nerally be more useful by carr} ing it on as the Lord's servants, and using its profits as his stewards; than by retiring from it in the prime of life, to a situation which perhaps hath not fewer snares, and certainly in- ferior advantages for doing good. — The consistent believer, however, will be influenced by his principles to retrench a variety of superfluous expenses, and ex- ceedingly to moderate his desires of providing for his family, that he may raise a fund for charitable and pi- ous uses; and whilst he shows a readiness for every good work, by which the wants and miseries of men may be relieved; he will especially endeavour to ren- der all his liberality subservient to the more important interests of religion. This may be attempted by dis- seminating divine truth in the world, as the only seed of genuine piety and holiness, dispersing useful books, •assisting in the religious education of children, train- * Matt. xix. 23—26. 1 Tim. vi. 9, 10. 17— 20. t Ecclcs. x. 19. 446 ON THE CHRISTIAN'S ing up pious young men for the ministry, or in vari- ous ways promoting the faithful preaching of the gospel. Wealth gives a man influence also; and the affluent Christian may use this influence to important purposes; and when the leisure it affords is accompa- nied by a suitable turn of mind, he may do more good by an edifying example, pious converse, and prudent efforts, in his own sphere, (from which others are often excluded,) than by retiring from it, even though he should expend in charity what would be saved by that measure. His conduct may likewise be rendered very useful among his tenants, domesticks, and neigh- bours: and if he frequently disperse his charity with his own hands, accompanied by his pious exhorta- tions, and affectionately serious discourse, it will have a vast effect in conciliating men's minds to his reli- gious principles. But indeed, the reflections already made, suffice to show in general how his talent may be improved; and particulars on so copious a subject, in this compendious Essay, can scarcely be expected — only it may be added that far more should be thus employed, than commonly is. They also, who are in more narrow circumstances, yet have a talent to improve even in this respect. Much might be saved from superfluous expenses by most Christians, to employ in those good w orks which are " through Christ Jesus to the praise and glory of " God." Nay, such as labour working with their hands, are expected to give something to those that are in want.* Eph. iv. 28. IMPROVEMENT OF HIS TALENTS. 447 This specimen may illustrate what is meant by " the improvement of talents." Many others might properly be mentioned; but brevity must be consult- ed.— Time is an universal talent which every Chris- tian should redeem from useless ways of killing, that he may employ it in some beneficial manner: for idle- ness is intolerable in a disciple of Him who, " went " about doing good." Every man has influence in his own circle, however contracted, and may approve it to good purposes. For did we duly consider our ob- ligation to God our Saviour, the great end for which our lives are continued, and the near approach of death; a desire would be excited in our hearts to live to his glory, and to serve our generation; and this would influence us to improve all our advantages to this purpose. And were every professor of the gospel " thus steadfast, unmoveable, always abounding in the " work of the Lord;'' the blessed effects that would follow, may in a measure be conceived, but can ne- ver be fully estimated. ESSAY XXIII On Prayer. A S " every good, and every perfect gift is from " above, and cometh down from the Father of lights;" so none of those things that accompany salvation, can be done in a proper manner and to good effect, ex- cept as we seek communications from God by the prayer of faith. It must therefore be essential to the design of this compendious publication, to treat ex- pressly on a subject of such great use and import- ance. The worship, which the Lord requires of us, may be distinguished into adoration, thanksgiving, and sup- plication. Contemplating the glories of his nature, as displayed in his works, and revealed in his word, we express our reverential awe of his greatness and ma- jesty, and our admiring love of his infinite excellency, by adoring praises, and by celebrating the honour and harmony of all his attributes; recollecting our personal obligations unto him, as our Creator, Providential Be- nefactor, and Saviour; we declare our grateful sense ON PRAYER. 449 of them in thanksgiving, general and particular; whilst the desire of holiness and happiness, and the love of our fellow creatures, joined to a conviction of our weakness and poverty, and a confidence in the Lord's goodness and mercy, dictate prayers for ourselves and others; and in all these respects we render to the Lord the glory due to his name. In speaking therefore more particularly concerning prayer, it is not meant to ex- clude or overlook the other parts of divine worship; but rather to consider them as connected with it, and as bearing a proportion to the enlargement of our hearts, " in making our requests known unto God." Yet as prayer is especially the employment of poor and helpless sinners on earth, and the introduction to those praises and thanksgivings, which are anticipa- tions of the work and worship of heaven; so it may be proper, in this piace, to confine our inquiries prin- cipally to this part of divine worship. Prayer, in its very nature, is the expression of de- pendence, indigence, desire, and expectation. Petitions can scarcely be offered with propriety to those, on whom a man has no kind of dependence. The rich will rather buy than beg; but he that has no money, and is unable to earn any, is likely to be induced by necessity to the humiliating expedient of supplicating relief. Yet he cannot heartily ask those things of which he is not in want, or which lie feels no desire to obtain. And at last, whatever his dependence, indigence, or desires may be, he will not be disposed to petition any one, whom he considers as totally unable or unwil- ling to relieve him. Prayer, therefore, in the most general sense, implies Vol. V. 3 M 450 ON I'RAYEn. a belief, and contains an acknow ledgment, of the be- ing and perfections of God, of his presence with us, and of our dependence on him for " life, and breath, " and all things." It includes a consciousness that we are insufficient for our happiness; that we cannot de- fend ourselves from dangers and calamities, nor se- cure our lives, health, limbs, senses, mental powers, possessions, and relatives; that we cannot obtain the sure supply of all our wants, nor find comfort in life or death; and that all our fellow creatures are unable 10 do these things for us. It further supposes, that we earnestly desire the things for which we pray; and be- lieve that the Lord is able, and hope that he is wil- ling, to grant the requests which we present unto him. " He that cometh unto God, must believe that he is, " and that he is the rewarder of them that diligently " seek him."* It is therefore evident, that all who deny the particular providential government of God; and so ascribe every thing to second causes, inde- pendently producing their effects, by chance or neces- sity, as to exclude the immediate operation of the Great First Cause, cannot with any propriety of lan- guage be said to pray. Whatever sense they may have of their indigence, and whatever may be their hopes and desires, they cannot feel a dependence on God, or form expectations of help from him; and every expression which seems like prayer, is either used by such men as a mere expletive without meaning, or it must be a virtual renunciation in that instance of their avowed principles. *Heb. xi. 6. ON FRAYIu. 451 But we are not so much concerned to enquire about the prayer that might be offered by rational creatures, who, however faultless, are, in themselves, indigent and dependent; as about that of fallen and ruined sin- ?iers: for such we all are. This part of worship, indeed, may be considered as a duty required by the divine law: for the command " of loving God with all our " hearts," certainly requires all men to beg of him to make them happy in his favour and presence; and sinners, (if allowed to hope for such a blessing,) must surely be bound to desire and ask for this forfeited felicity; for how can any reasonable being be sup- posed to love God supremely, who does not desire, and will not request restoration to his favour, renewal to his image, the enjoyment of his love, and the ca- pacity of glorifying him? Nevertheless, prayer is here considered especially as a mean of grace, to which we are directed and en- couraged by the gospel. It is, therefore, in this sense, an expression of our entire dependence on the unme- rited mercy of God, as justly condemned transgres- sors, for pardon, acceptance, and all things pertaining to eternal salvation. It springs from " poverty of spi- " rit;" or a humble consciousness that we are " wretched, and miserable, and poor, and blind, and