Sf' ^. ^ I THEOLOGICAL SEMINARY,| I Princeton, N. J. f 1 * BX 8915 .M32A 1830 Maclaurin, John, 1693-1754. Works of the Rev. John Maclaurin \ * ^ ( SELECT CHRISTIAN AUTHORS, WITH INTRODUCTORY ESSAYS. N« 13. ifT WORKS OF THEj REV. JOHN MACLAURIN, LATE ONE OF THE MINISTERS OF GLASGOW. WITH AN INTRODUCTORY ESSAY BY THE REV. JOHN BROWN, EDINBURGH. SECOND EDITION. GLASGOW: PRINTED FOR WILLIAM COLLINS; OLIVER & BOYD, WM. WHYTE & CO. AND WTM. OLIPHANT, EDINBURGH ; W. F. WAKEMAN, AND WM. CURRY, JUN. & CO. DUBLIN ; WHrn'AKER, TREACHER, & ARNOT ; HAMILTON, ADAMS, & CO. SIMPKIN & MARSHALL ; BALDWIN & CRADOCK ; AND HURST, CHANCE, & CO. LONDON. MDCCCXXX. I'rinteJ by W. Collins & Co. Cla«gow. INTRODUCTORY ESSAY. It is impossible to read the New Testament, with even a moderate degree of attention, without bein^ struck with the infinite importance which it attaches to an accurate and extensive knowledge of the pecu- liar principles which it contains. *' This is life eternal," says Jesus Christ, " that they might know the only true God, and Jesus Christ whom he hath sent." *' I count all things but loss," says the apostle Paul, " for the excellency of the knowledge of Christ Jesus my Lord." " The truth as it is in Jesus," is uniformly represented as the grand instru- ment by which the moral miracles of the new crea- tion are performed. It is through this truth, known and believed, that men obtain a personal interest in all the blessings of the Christian salvation. It is thus that man's deranged spiritual relations are ad- justed, and his depraved spiritual character trans- formed. It is thus that the condemned criminal is restored to the favour of the righteous moral Gover- nor of the world — the spiritual madman brought to a sound mind, and made wise unto salvation — and the slave of sin introduced into " the glorious VI liberty of the sons of God." Divine influence is always held forth as the cause, and divine truth as the means of these blissful changes. Man becomes good and happy whenever he knows and believes this truth ; and he becomes better and happier, just as his knowledge grows in accuracy and extent, and his faith ripens into full assurance. To a Christian, then, few questions can possess a deeper interest, than — What is the best method of conducting our inquiries into Christian truth ? How are we most likely to "grow in the knowledge of our Lord and Saviour Jesus Christ ?" How are we to attain to " the riches of the full assurance of understanding?" It cannot be too deeply impressed on the Chris- tian mind, that the Bible is the great depository of saving knowledge — that here, here alone, wisdom is to be found, and Wat this is the place of understand- ing. Both the truth and its evidence are to be found in the Bible. Here the mind of God is unfolded; and our great object should be, to have his mind made ours, by this statement of it being understood and believed. It is much to be regretted, that even truly pious persons seem, in many instances, but little aware of the importance of the direct study of the Scriptures, as the principal means of acquiring more extended, and accurate, and influential views of divine truth. They read the Scriptures, indeed, for that is an exercise to which no truly pious man can be a stranger; but they read them almost solely and directly for experimental and practical purposes. They seem to forget that Scripture must first be " profitable for doctrine," in order to its being " pro- fitable for reproof, and correction, and instruction in Vll righteousness." When they wish to have their views extended, or their faith confirmed in Chris- tianity generally, or in any of its particular doc- trines, they are in the habit of going to the works of some favourite author, who has written expressly on the subject. They very probably compare his state- ments, and arguments, and conclusions, with the Scriptures, and flatter themselves that they acquiesce in them only so far as they perceive the accordance of the one with the other; but the ordinary result is, that there is far more of what is human, both in the substance and ground of their belief, than they are aware of. It would mightily contribute to the scriptural character, and, of course, to the sanctify- ing and comforting influence of our religious prin- ciples, if we were more in the habit of making the first application, as well as th^%ast appeal, to the Sacred Oracles. To ascertain vvhat is the truth — the exact truth — the whole truth, on the various points of Christian doctrine, should be an object steadily kept in view, in our perusal of the Holy Scriptures; for it is just in proportion as this object is gained, that the grand design of Christianity, to purify and bless, will be accomplished in our expe- rience. The same truth materially, will not pro- duce the same effect, when apprehended in the divine record, and when received through the medium of a human representation. There is something alto- gether peculiar in the eff'ect produced, by bringing the mind of man, if we may so phrase it, into direct contact with the mind of God. It is this which gives energy to religious principles ; and it is because much of what is substantially correct in the views of VIU professed Christians has not been obtained in this way» that it is found to be so powerless in answering the grand practical purposes of a vital Christianity. It has been most justly remarked, that "if we adopt the principles of fallible men, without searching the ^Scriptures for ourselves, and inquiring whether these things be so or not, they will not avail us, even al- lowing them to be on the side of truth, as if we had learned them from a higher authority. There is a savour in truth, when drawn from the words which the Holy Ghost teacheth, which is lost, or at least diminished, if it pass under the conceptions and expressions of men. Nor will it avail us when most needed; for he who receives his creed from men, may deliver it up to men again. Truth, learned only at second hand, will be to us what Saul's ar- mour was to DaviJl^ we shall be at a loss to use it in the day of trial."* In studying divine truth in the Scriptures, if the desultory reading of the Bible deserves the name, there are many Christians who never seem to get farther than the first principles ; and even these ele- mentary doctrines wear in their minds the aspect of unconnected propositions — the expression of insula- ted facts. In this way, the doctrines of the guilt and depravity of mankind — the Trinity — the incarna- tion— the atonement — election — ^justification — di- vine influence — the perseverance of the saints, &c. are often considered. It is no doubt of radical im- portance that we should know, and know well, what the Bible states on these subjects separately ; but it • Fuller. IX is not of less importance, that we should distinctly and accurately apprehend their mutual relations and dependencies. The doctrines of Christianity are not like the maxims of Solomon, which, though inesti- mably valuable, are, for the most part, entirely un- connected. They are component parts of a great system; and it is only when they are contemplated in this point of view, that they can be properly un- derstood. He who has never risen above the con- sideration of the elements of Christian truth in their separate form, knows very little of Christianity. The materials of Solomon's temple — the mighty masses of squared timber and hewn stone — and the heaps of iron, and brass, and silver, and gold, would have conveyed a grand, but a very confused idea, of the stately and splendid fabric into which they vvere des- tined to be formed. The various parts of the human body, as exhibited in the museum of the anatomist, however accurately examined, give no distinct con- ception of the beauty and symmetry of living man. A person may be familiar with the separate portions of a complicated machine, its wheels, and pinions, and springs ; and yet, if this is the whole of his know- ledge, he may be quite ignorant of the purpose it is intended to serve, and incapable of apprehending the display it affords of the ingenuity of its inventor. It is much in this way that we meet with persons, who, while they know a good deal of some of the doctrines of the Gospel separately, seem to know little or nothing of their connection. Confusion, indistinctness, and inconsistency, often characterize the religious views of such persons; and they see comparatively little of the tendency of the Christian a3 system to illustrate the glories of the Divine charac- ter ; and, of course, they feel but little of its sancti- fying and consoling efficacy. With the materials in his possession, which, if properly arranged, would form an edifice of matchless symmetry, beauty, and strength, in which his soul might dwell at ease, by his unskilful management in laying for the founda- tion, what should have formed a portion of the su- perstructure,— in misplacing and deranging the vari- ous parts, the result of his operations is a shapeless, deformed, tottering heap, constantly threatening de- struction to the unwise builder. It is obviously then of high importance, not only to the teacher of Christianity, but to every one who wishes to derive from the Christian revelation, in the greatest possible measure, those advantages which it is intended and calculated to communicate, and which it only can communicate — to seek after just views of the various connections and dependencies of those doctrines, which, combined, form " the truth as it is in Jesus." It must not however be concluded, that because the knowledge of the doctrine of Christ, as forming a consistent whole, is of essential importance for ad- vanring the interests of vital Christian godliness— that the best manner of acquiring that knowledge, is a diligent study of what are ordinarily termed sys- tems or bodies of divinity. The controversy which has been agitated respecting the advantages and dis- advantages of systematic views of Christian doctrine, like most others, has been greatly perplexed by the ambiguity of language; and the right resolution of the question, which is one of considerable impor- tance, depends very much on our attaching distinct XI ideas to the terms employed in its statement. There can be no doubt, that the importance of humanly-de- vised systematic views of Christian doctrine easily may be, and often has been, greatly overrated, while their inconveniences and dangers have been too much overlooked and forgotten. Such systematic views of Christianity as are to be found in our Confessions of Faith and Bodies of Divinity, may be considered as intended either for the purpose of arrangement or of explanation, — as affording either merely a classi- fication, or, in addition to this, a theory of the prin- ciples of Christianity. The loci communes of the Reformers partake more of the first character ; the systems of a following age partake more of the second- In works of the first kind, there is comparatively little danger; but works of the second kind, though they may be turned to considerable advantage, require to be read with constant caution. Had the author of any of these systems been an inspired man, it would not only have been safe, but obligatory to have given ourselves up to his guidance — to have considered his theory as the true rationale of the facts stated in the Bible — to have regarded his arrangements and phraseology as the best pos- sible— and to have bowed to his decisions with equal submission, as to the declarations of the prophets and apostles. Divine revelation, in its miscellaneous form in the Bible, and in its systematic form in the body of divinity, would, in this case, have been of equal authority ; or if there was any difference, from the nature of the case, the superiority would have belonged to the latter. On any apparent discre- pancy> the Bible would have come to have been ex-. Xll plained by the system, rather than the system by the Bible. On the hypothesis of an inspired Body of Divi- nity, all this would be perfectly right; but as no such work exists, any thing like this must be alto- gether wrong. To receive a principle as true, merely because it has a place in a human system of theology, however venerable for its antiquity, or for the piety and learning of its authors; and to reject a principle as false, merely because it has no place there, is an implied renunciation of the authority of revelation — a substitution of the commandments of men for the doctrine of Christ. The doctrine received may be true, and the doctrine rejected may be false ; but in receiving the one, and rejecting the other, it is not their truth or falsehood, as proved by their accor- dance or discordance with the mind of God made known in his word, but their conformity or incon- gruity with a mere human system, which regulates our judgment. He who acts in this manner is guilty of intellectual treason against the Sovereign Lord of the conscience; and in the inmost sanctuary of his rational nature, which should be kept sacred to the Father of lights, he erects an altar to human authority, and in shameful idolatry bends before it. The study of such systems is however useful, and, to a certain extent, necessary in the present state of things. Without a knowledge of the order and phraseology generally adopted in them, we should be able but very imperfectly to understand the writings of a large proportion of those great and good men, who, in former ages, have devoted their time and talents to the elucidation of divine truth. It XIU is deeply to be regretted, that many of these writers were so entrammelled by system, both as it prevented them from being so successful in their inquiries into truth as otherwise they might have been, and as it obliges us to peruse their works with an unpleasant feeling of caution and alarm ; yet still the matter of these works is a great deal too valuable to be lost, merely because the manner is not the best that might have been adopted, and the advantage to be derived from their perusal is cheaply purchased at the expense of our making ourselves acquainted with their theories and nomenclatures. At the same time it must never be forgotten, that human systems can never be use- ful in any other way than as subsidiary to the right understanding of the Bible — that they must never be allowed to occupy its place — that, in studying them, we should be constantly on our guard against taking up with words instead of things, and mistaking hu- man opinions for divine truths — and that, whenever human system and divine revelation are opposed to each other, there should not be a moment's hesitation which is to have the preference. That consistent view of Christian doctrine, which is of such vital importance both to Christian holiness and comfort, is to be sought for chiefly in the enlight- ened study of the Scriptures themselves. Though, for obvious and wise reasons, the Bible has not a systematic form, the doctrines which it unfolds, con- sisting as they do chiefly of the development of an extended order of means to gain an important end, form one consistent whole ; and till at least the great outlines of this divine system are distinctly appre- hended, no particular portion of Christian doctrine can be thoroughly understood and properly improved. XIV There is a striking analogy here between revela- tion and the other works of God. There is system in all the divine works.* That system is not in general self-apparent ; but it discloses itself to the studious humble inquirer. The facts both in na- ture and providence, as well as in grace, appear generally unconnected, not unfrequently incompati- ble; and the only way satisfactorily to explain and reconcile them, is not ingenious conjecture, but pa- tient investigation. The true account is to" be found in the facts themselves; but they must be carefully studied, in order to discover it. Philosophers, by following this course, have done much to unfold the system of nature ; and were divines steadily to pursue a similar track, they would be more successful than they generally have been in unfolding the system of Christianity. That system which pervades all the works of God, is to be traced ultimately to the perfect order which characterizes the divine nature. The order of his works, and the regularity of his dispensations, are, as it were, an imperfect transcript of the ineffable symmetry of his attributes. It has been remarked, with equal truth and beauty, that " the bosom of • " Goil in all liis works has proceeded by system. There is a beautiful connection and harmony in every tiling he has wrote. We sometimes sj)eak of a system of nature, a system of provi- dence, and a system of redemjition ; and as smaller systems are often included in larger, tlie language is not improper : in reality, however, tliey are all but one system ; one grand piece of ma- chinery, each i)art of which has a dependence on tlie other, and altogether form one glorious whole. Now, if God proceed by system, it may be exj)ectcd that the Scriptures, being a transcript of ills work, should contain a system ; and if we would study them to purpose, it must be so as to discover what this system is."i FULLEll. XV God is the seat of law ;" and hence, all that he does is done in " measure, number, and weight." Our God is the author, not of confusion, but of order. The human constitution is a beautiful specimen of that systematic order, which forms one of the sig- natures of divinity impressed on every thing God has made. Man, to a careless observer, may seem a strange combination of heterogeneous materials. Much of this appearance arises out of the moral de- rangement which sin has introduced; and when the subject is thorouglily investigated, it appears, that in the primitive order of things, man's various capacities of thinking, and feeling, and acting, were admirably adjusted to the place he was appointed to occupy, and the design he was intended to serve. And not- withstanding all that sin has done to unhinge the primeval order of man's nature, it still so far prevails as to give a kind of systematic character even to that state of moral disorder in which he is now involved. Man, in his present state, is not so much like a ma- jestic edifice fallen into a shapeless heap of ruin, as like a curious machine which has been disordered in some of its principal parts, but which still continues to move, and in its systematically irregular move- ments attests the ingenuity of its inventor. Man, in his original state, was the object of the kind regards of the Supreme Being — he knew and loved his Creator — he was innocent, obedient, and happy. His state and character were in perfect harmony, and calculated to perpetuate each other. His intellectual and moral faculties were in complete unison. He was good, and he was happy; and his goodness and happiness were plainly fitted, by their XVI re-action, to secure an indefinite progress in both. " How is the gold become dim ! hovv is the pure gold changed !" Man, the sinner, is the object of the righteous displeasure of the Moral Governor of the world. He misconceives the true character of God, and hates it; he violates his law, and renders himself miserable. Guilt, ignorance, error, depra- vity, misery — these are the leading characteristics of man in his present state. These circumstances bear the same relation to each other that their opposites did in the primeval state. Ignorance, and error, and depravity lead to guilt. Guilt perpetuates and in- creases ignorance, error, and depravity ; and all work together, with a fearfully systematic regularity and certainty of result, in sinking man in a bottomless pit of degradation and wretchedness. The machinery of man's constitution remains, in a great measure at least, unaltered; but it has got under a malignant influence, and works as steadily and powerfully in destroying, as under a happier influence it would have done in perfecting his moral nature. If these views are correct, it follows, of course, that there must be system and order in any dispen- sation, or series of dispensations, which has for its object the restoration of human nature — there must be something, which, according to the laws of the divine moral government, shall lay a foundation for a change of man's relations in reference to the Supreme IJeing — there must be something, which, according to the laws of the human constitution, will effect a complete transformation of the character — and these, whatever they may be, may be expected to have a close connection. The Bible is substan- xvu tially a revelation of such a restorative dispensation, —an account of the way in which ignorant, guilty, depraved, miserable man may, in a consistency with the perfections of the divine character, and the prin- ciples of his own constitution, be forgiven, and be made truly wise, and good, and happy for ever. In that revelation which contains a detail of those divine dispensations, which have the restoration of man for their object, we are led to anticipate, and we do not anticipate in vain, certain grand principles which bind together what, at first view, may appear uncon- nected statements, and give a character of consistent regularity to the whole. The want of these leading principles of a com- prehensive knowledge of Christian truth, goes far to account for the employment, and the fruitless em- ployment, of a variety of schemes of human origin, for making men good and happy. The very partial success, or, to speak the truth somewhat more plainly, the nearly total failure of ail such schemes to correct the follies and faults of mankind, may be traced at least as much to radical insufficiency in the plans themselves, as to mismanagement on the part of those who have attempted to carry them into execution ; and this radical insufficiency has originated principally in deficient and mistaken notions respecting the na- ture and extent of the moral disorder which they undertook to cux'e. A threat many of these reformers proceed upon the principle, that man's errors in con- duct are rather accidental than constitutional, and that if he be but set right when he goes wrong, and be properly guarded against the seductive influence of temptation, he may soon be made every thing he XVlll ought to be. These men have obviously no notion of the true state of the case. They are not aware that the whole inner man is in a state of moral dis- ease— that the very heart and conscience are infected — and that the outward faults, which they have set themselves to cure, are not a mere local affection, requiring external applications, but are symptomatic of a disorder of the system, which call for remedies of a different nature and of more potent efficacy. To change the figure, such attempts to make men good by curing them of their particular bad habits, without using appropriate means for effecting a gen- eral change in the habitual mode of thinking and feeling, is like an attempt to dam up a stream of water while the fountain continues to flow ; the con- sequence of which is, either the accumulated mass of water bursts its confinement, and carries all before it, or, meeting an obstruction in one direction, seeks and finds for itself another channel. Such attempts to mend the human character often deteriorate it — and even when they succeed in part, the result is alteration rather than improvement. The current is diverted — not dried up. Another class of improvers of the human charac- ter, who have seen distinctly that topical remedies will not serve the purpose — that in some cases they palliate, in others they aggravate, but in none do they entirely remove the evil — cannot help admit- ting, however reluctantly, that human depravity ex- tends to principle as well as to action, and therefore that to make man good, not merely must his parti- cular intellectual and moral faults be treated witii appropriate remedies, but means must be employed XIX for bringing the general system into a healthful state — something must be done in the way of correcting his wrong habits of thinking and feeling, and of forming him to such a character as shall give security for a corresponding conduct. These views, which are rational and just, so far as they go, are often very deficient, and, on that account, lead to schemes of amelioration, which, however ingenious, are in a great measure inefficacious. Though the existence of the internal disorder is admitted, its nature and ex- tent are not rightly appreciated, and the consequence is, a set of means are employed, which, in many cases, succeed in forming the man into a much better mem- ber of society than otherwise he would have been, but which leave him as completely estranged from God, — as far from being good, in the Bible sense of that word, as ever. Besides, there is often a total ignorance or over- sight of the important fact, that the moral disorders of man are closely connected with the disordered state of his relations, in reference to the Supreme Being, and that, while these continue unaltered, the use of no moral means, however potent and appro- priate in themselves, will serve the desired purpose. He who attempts in this way to new-model human nature, is like the physician who attempts to cure a disease which has affected the whole constitution, not by topical applications, but by an alterative sys- tem; but who overlooks the fact, that the disease originates in the climate in which the patient lives, and that, till the climate is changed, no cure can be expected. The malignant influence of the climate more than counteracts the healing virtues of the XX medicine. Such is a picture of the conduct of those who expect to make men good, by a system which makes no provision for delivering man from that tremendous curse of the divine law which he has incurred, and restoring him to the favourable regards of Him who is the source of all moral excellence, as well as of all physical good. The uniform success which has attended the Di- vine scheme for transforming man, arises from its being founded on accurate and wide views of the evil it is meant to remove, and providing appropriate and adequate remedies. In the atoning sacrifice of the Son of God, you are furnished with that which se- cures such a change in man's relations to God, as must lie at the foundation of all radical improvement of character. In the Gospel, a plain, well-accredited revelation of the divine mind and will, attended by the influences of the Holy Spirit, which are secured by the atonement, you have every thing that is re- quisite to transform the character, to new-model the opinions and the affections; and, in the injunctions and sanctions of the Christian law, you have the ap- propriate means of correcting particular faults, and forming particular habits of duty. It is of great importance to understand, how closely connected, conduct is with character, and character with state or relation — how the state in- fluences the formation of character, and how the character regulates the details of conduct • and when we see how admirably the Gospel plan of restoration is suited to the leading laws of the human constitu- tion, and how beautiiuily it provides for a change of state, a transformation of character, and an improve- XXI ment of conduct, and how naturally the first leads to the second, and the second to the third — surely it is impossible not to adore " the depth of the riches both of the wisdom and of the knowledge of God," and to confess that he is indeed " wonderful in counsel, and excellent in working." Without such a comprehensive view of Christian truth as we have referred to above, the efficacy of the scriptural method of transforming men cannot be satisfactorily explained. The superior efficacy of Christianity, as an instrument of ameliorating the moral condition of mankind, of delivering them from the dominion of immoral principles and habits, is generally acknowledged by all who are capable of forming a judgment on the subject; but the true cause of this is altogether overlooked by most, very much misapprehended by many, and rightly under- stood by comparatively few. The efficacy of Christianity, as a transformer of character, is attributed by many, even of its teachers, to the purity, extent, and spirituality of its moral re- quisitions— and to the plainness with which these are expressed, and the energy with which they are en- forced. It is impossible to speak too highly of the Christian morality, unless you exalt it, as has too often been done, at the expense of the sacrifice and grace of its Author; and we willingly concede, that in the formation of a Christianly good character, the law of Christ occupies an important and necessary, though still a subordinate place. But he ill under- stands the principles of human nature indeed, who expects that a being, such as both revelation and experience tell us that man is, — wholly depraved, xxu alienated from the life of God, strongly inclined to forbidden indulgence, equally strongly disinclined to the restraints of religious and moral obligation, — should, merely by a statement of duty, however clear and cogent, undergo a radical change in his principles and habits. Who does not know, that the attempt to urge on a person a mode of conduct to which he is strongly disinclined, if you do not, at the same time, "use means sufficiently powerful to alter the inclination, usually terminates in increasing the indisposition it was intended to remove? The morality of Chris- tianity far exceeds any other morality which the world has ever seen; but the transforming efficacy of the system does not lie here. It may be very use- ful in convincing a bad man that he is bad, and in making a good man better; but, constituted as hu- man nature is, it cannot convert a bad man into a good man. Another class of Christian teachers, in much greater accordance, both with the principles of the human constitution, and the declarations of the divine record, have taught, that the power of Chris- tianity to make men new creatures resides in its pe- culiarities as a doctrinal system, — that the plain and well-attested revelation it gives of the grandeurs and graces of the divine character — of the infinite esti- raableness, and loveliness, and kindness of the Su- preme Being, as manifested in the incarnation and sacrifice of his only-begotten Son, and in the bless- ings which, through his mediation, are bestowed on mankind, when apprehended in its meaning and evi- dence, that is, when understood and believed ; natu- rally and necessarily produces a revolution in man's XXlU mode of thinking and feeling, in reference to the Divinity, which as naturally and necessarily leads to a revolution in his mode of conduct, — and that then, and not till then, does the moral or preceptive part of the system begin to tell on the amelioration of the character. These sentiments, especially when con- nected, as they usually are, with a persuasion of the necessity of supernatural influence, to bring and to keep the mind under the moral influence of evan- gelical truth — with a conviction that the Gospel is ** the ministration of life," because it is " the minis- tration of the Spirit," appear to us just, so far as they go ; but still they exhibit but an imperfect view of the manner in which Christianity effectuates what nothing else can — a radical, and permanent, and ever-progressive improvement of the human char- acter. Fully to understand this important subject, it is necessary to recollect, that Christianity, in the most extensive sense of that word, implies in it more than a revelation either of religious or of moral truth. It is substantially a divine economy — a system of divine dispensations, in reference to the restoration of a lost world. Of these dispensations the Chris- tian revelation contains an account ; and in gaining their ultimate object, it is a principal instrument : but it is merely an instrument — an instrument which owes all its appropriateness, to its containing an ac- count of these dispensations, and all its efficacy to these dispensations themselves. It is to these aston- ishing dispensations, the incarnation and sacrifice of the only-begotten Son of God, which have for their direct object, the change of man's relations to the XXIV Supreme Being, as the moral Governor of the world, that the moral transformation of man is ultimately to be traced. A man's state, relations, or circumstances, have a powerful influence on his character. The same in- dividual, if placed in infancy in the state of slavery and in the state of royalty, would, in mature life, be distinguished by very different, and, in many points, directly opposite dispositions and habits. A certain set of relations and circumstances may be quite incongruous with a certain character; and every species of moral means may be employed in vain to produce that character, till the individual be brought into a new state, a new set of relations and circum- stances, favourable to the change desired. Let a slave receive every advantage of the most accom- plished education, if he is not enfranchised, he is not likely soon to be formed to the generous character of a freeman. Let me know that a man is my deter- mined enemy, and no exhibition of his good quali- ties, however well attested, can induce me to place confidence in him, while he and I stand in the rela- tion of enemies. Let the relation be changed, and the same moral means which were formerly utterly inefficacious will produce a powerful effect. These plain principles, transferred to the impor- tant subject now before us, will go far to lead us into the truth, respecting the origin of that transforming influence of Christianity, which distinguishes it from all other ameliorating systems. Man's natural re- lations— (I use the word 7iatiiral, not as equivalent to primitive, but as expressive of what is common to all men in the present state of human nature, from XXV the very cbmmencement of their rational and moral existence) — are incompatible with a truly holy charac- ter. God and man are in a state of hostility in con- sequence of sin ; and while they are so, how can God, the only author of moral excellence, communicate the greatest of all blessings to one who is the proper ob- ject of his judicial displeasure ? and how can man love or trust Him who is, and whom he knows to be, his omnipotent enemy ? No human system of moral amelioration makes any adequate provision for chang- ing this state ; and therefore, though they were other- wise more perfect than they are, they would be in- sufficient to answer their purpose. Without some such provision, even the Christian system of truth and duty would be inefficacious. It is in the secur- ing, by a series of divine arrangements, the change of a state of hostility into a state of friendship — the rendering the pardon and salvation of the guilty con- sistent with, and illustrative of, the perfections of the divine character, and the principles of the divine go- vernment, that Christianity lays the deep, and broad, and sure foundation, not only of man's endless hap- piness, but of his moral worth. In the vicarious sacrifice of the incarnate Son, provision is made for a most happy change in man's relations to the divine moral government; and in this change is necessarily implied, and most indubitably secured, a complete change in his moral dispositions and habits. It is this wondrous dispensation, that, like the hidden spring of a complicated system of machinery, gives resistless energy, and unfailing efficacy, in the case of the saved, to the moral influence of the doctrines and precepts of the Gospel. This is the true ac- B 13 XXVI count of the unrivalled energy of Christianity, in making men truly and permanently holy — an account which cuts off at once all ground for the abuse of the Autinomian, who " turns the grace of God into la- sciviousness ;" and the cavils of the infidel or heretic, who would represent the doctrines of vicarious atone- ment, and free justification, as hostile to the interests of practical godliness. Such a comprehensive knowledge of the Christian system, viewed as a statement of divine dispensations, with a constant reference to the principles of the divine moral government, and the constitution and circumstances of human nature, would go far to relieve the mind from those difficulties which are sometimes felt with respect to some particular doctrines of our holy faith. Almost all the objections which are brought against the doctrines of Christianity, lie against them chiefly, when viewed as insulated prin- ciples. This is remarkably the case with respect to the doctrines of the Trinity, election,* vicarious • " If we view the doctrine of election, as unconnected witli other things, it may a|)pear to us to be a kind of fondness, with- out reason or wisdom : a charge of caprice would hereby be l)rought against the Almiglity; and professors, like the carnal Jews, on account of the distinguishing favours conferred on their nation, would be fostered in self-conceit. 13ut if considered in connection with the great system of religious truth, it will appear in a very different light. It will represent the divine Being in his true character ; not acting as without design, and subjecting him- self to endless disappointments, but as accomplishing all his works in pursuance of an eternal purpose. And as salvation, from first to last, is of mere grace, and every son and daughter of Adam is absolutely at the divine discretion, it tends powerfully to impress tins idea botii upon saints and sinners -. while it leads tlie former to acknowledge, that by the grace of God they are what they are, it teaches the latter to relinquish their vain hopes, and to fall into the arms of sovereign mercy." — Fuller. XXVll atonement, justification by faith without the works of the law, the perseverance of the saints, &c. All that is wanted to answer the objection usually is, just to state the doctrine in its connection and de- pendencies. Another important advantage arising from such a connected view of Christianity, is the constantly growing conviction which it produces of the truth of the Scriptures, and the divinity of that plan of re- conciliation which they unfold. It is impossible for a rightly-disposed mind thoroughly to understand the Newtonian theory of the universe, without being con- strained to say, This is the true account of the phe- nomena of nature; and these phenomena, in their admirable order, speak their divine origin. In like manner, the more distinctly the doctrines of Scripture are apprehended in their various relations, the more powerfully will we feel the statement must be true, the contrivance must be divine. To obtain, then, just conceptions of the doctrines of Christianity, in their connection and dependencies, ought to be one grand object with the Christian stu- dent. He who has succeeded in the pursuit, has acquired possession of a key which enables hira to unlock almost all the hidden treasures of wisdom and knowledge, grace and consolation, contained in the Holy Scriptures. In conducting his inquiries into this species of systematic theology, the only species of it which we can unqualifiedly recommend, the Chris- tian cannot too cautiously guard against a disposition to theorize. Let him never forget that he has nothing to invent, but every thing to discover. It is his province, not to imagine relations, but to seek b2 XXVlll them out — not to form ingenious liypotheses, but to trace the outlines of that system which has been already described by the hand of God in the Holy Scriptures. He who would become a proficient in this kind of knowledge, must devote himself chiefly to the study of the Bible. There is no portion of the inspired volume, from which he may not derive important assistance ; but the apostolical epistles, and especially the epistles of the apostle Paul, will be found pecu- liarly to demand and richly to reward his most care- ful study. An attentive, humble, prayerful perusal of the Epistle to the Romans, will furnish the mind with juster, clearer, more satisfactory views of the great scheme of salvation, than perhaps can be de- rived from any other source. The concluding para- graphs of the third chapter of that Epistle, (verses 21 — 31.) and of the fifth chapter of his Second iipistle to the Corinthians, (verses 17 — 21.) are most luminous displays of the grand characteristic principles of the Christian system, and, if well un- derstood, would diffuse a glorious light over almost every part of the volume of inspired truth. But while it is to the Bible principally that we would turn the reader's attention, as the source of satisfactory views of the system of Christian truth, we gratefully acknowledge, that in the study of the Bible, for the purpose of obtaining these views, we may be greatly assisted by the works of those good men who have devoted themselves successfully to this most interesting of all inquiries. Among these, we are disposed to assign a very high place indeed to the Author of the following Treatises, whom we XXIX have no hesitation in denominating the most pro- found and eloquent Scottish Theologian of the last century. Maclaurin is less addicted, than most writers of his age, to the technicalities of human systems. But he is a systematic writer, in the best sense of the word. He is a master in that kind of systematic theology we have been recommending. The grand principles of Christian doctrine were clearly apprehended by him ; and are exhibited by him, in a manner peculiarly calculated at once to satisfy the understanding and to touch the heart» It cannot be expected that we should here enter into a particular critical examination of his writings; but we must be permitted to say, that the Essay " On Prejudices against the Gospel," and the Sermons on *' The Sins of Men not chargeable on God," and " On glorying in the Cross of Christ," are compo- sitions, the two first for profundity and acutenesss the last for impressive eloquence, to which, in the whole range of theological literature, we will not easily find any thing superior ; and that there is not one of the Treatises in the volume, which do not contain in them many indications of a mind of extra- ordinary endowments, subjected to the best of all influences, and employing its best energies in the best of causes. Maclaurin's thoughts have, in a remarkable degree, the characteristic mark of ori- ginal genius ; they are singularly pregnant thoughts* They germinate in the mind — there is a living spirit sn them. It is impossible to read him with atten- tion, without being, as it were, compelled to exercise your own faculties. He is a writer who requires attention in his readers ; but he richly repays it« XXX Let no one be deterred from prosecuting the perusal of his works, by finding it at first a somewhat labo- rious exercise of mind. Let him persevere, and we can confidently promise, the toil will soon become a pleasure: for MACLAURiNisbyno means a rfry writer. There is a depth of spiritual feeling corresponding to the extent and clearness of his spiritual discernment. Indeed, he combines, in an extraordinary degree, excellencies which seldom meet, and have sometimes been thought incompatible : for, while scarcely less intellectual than Butler, he is as spiritual as Leighton. J. B. Edinburgh, September, 1824. ,:? CONTENTS. Page Life of the Author, ...... 33 ESSAY I. On Prejudices against the Gospel, . . . .47 ESSAY II. On Christian Piety, • ^^ ESSAY III. On the Scripture Doctrine of Divine Grace, . 1(30 Sect. I Concerning the Scripture Evidences of the Doc- trine of Grace, . . • . • • .160 Sect. II Of the Differences between the Work of the Holy Ghost, and false appearances of it, . . 195 Sect. III. — Arguments from Experience for the Necessity of Divine Grace, 227 Sect. IV. — Of Divine supernatural Operations, and Mis- takes concerning them, ..... 252 Sect. V. — Of the peculiar Excellencies of the grace of Divine Love, and the lively vigorous Exercise of it, . 272 Sect. VI Of various general Properties common to the best Devout Affections with the other Affections of Hu- man Nature, • 292 SERMON I. the sins of men not chargeable on god. " Let no man say, when he is tempted, I am tempted of God : for God cannot be tempted with evil, neither tempteth he any man." — James 1. 13 347 XXXll CONTENTS. SERMON II. GLORYING IN THE CROSS OF CHRIST, Page *' But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." — Gal. vi. 14. . . . 'til SERMON III. god's chief mercy. " He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" — Rom. viii. 32 455 SERMON IV. THE LAW MAGNIFIED BY THE REDEEMER. '.' The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable." — Isaiah xlii. 21. 494 SERMON V. THE NECESSITY OF DIVINE GRACE TO MAKE THE WORD EFFECTUAL. " And some of them were men of Cyprus, and Cyrene, which, when they were come to Antioch, spake unto the Gre- cians, preaching the Lord Jesus. And the hand of the Lord was with them ; and a great number believed, and turned unto the Lord." — Acts xi. 20, 21. . . . 526 SERMON VL THE KNOWLEDGE OF CHRIST CRUCIFIED THE SUM AND SUBSTANCE OF SAVING KNOWLEDGE. " For I determined not to know any thing among you, save Jesus Christ, and him crucified." — 1 Cor. ii. 2. . . 594 LIFE OF THE AUTHOR. Mr. John Maclaurin was bom in October 1^93, at Glenderule in Argyleshire,* where his father was minister. He was the eldest of three brothers, of whom the second, Daniel, died young, and Colin, who was the voungest, is well known to have been one of the most celebrated mathematicians of the age. Their father dying in 1698, and their mother in 1707, their unde, Mr. Daniel Maclaurin, minister at Kilsinnan, took them under his care, and bestowed great pains on them ; to which he was encouraged by the appearance of their uncommon capacity and application. While they studied philosophy in the University of Glasgow, they were noticed, not only * Now called KUmodan. It is situated nearly in tlie centre of that district of Argyleshire, named Covval. It is in the Pres- l)ytery of Dunoon, and Synod of Argyle. His father was distin- guished as a faithful and diligent parish minister, and was one ■of the translators of the Gaelic version of the Psalms in metre, which is used in that country in public worship. He was de- •scended from an ancient family, who were formerly long in pos- session of the island of Tirrye, on die coast of xirgyle. His eaothcr's name was Cameron. s3 34 for their diligence, but for their piety, in which the two younger had the advantage of the example of their eldest brother. Agreeably to this prominent part of his character, he early made choice of divinity as his own study, and observing his brother Colin's taste for the sciences, he advised him to apply to the mathematics, for which he had an excellent genius himself, had he indulged it ; but he had consecrated all his talents to the more immediate service of Christ in the Gospel. This plan he followed ever after with such steadiness and uniformity, that it serves for a short description of his whole life. Having attended the Divinity College at Glas- gow, and studied for a short time at Leyden under Professor Mark Wesselius, &c. he was, in 1717, licensed to preach the gospel by the Presbytery of Dumbarton, and in 1719 was ordained minister at Luss, a country parish situated upon the banks of Lochlomond, about twenty miles north-west from Glasgow. In this retirement, he had an opportunity of pur- suing his studies, which he did not fail to improve. Having little relish for rural employments, his time was wholly occupied, either with the duties of his office, or with his book. And he well knew how to make all his reading subservient to religion. But he was not suffered to continue long in so obscure a station. His uncommon talents attracted the attention of all who had access to know him. His unaffected Christian piety made him acceptable to many, his learning and ingenious thoughts to others, and his modest and cheerful temper to ail ; so that, having occasion sometimes to preach at Glas- 35 gow, which he did with universal approbation, he was translated thither on an invitation from the city, and, with general satisfaction, admitted minister in the North-west parish in 1723. He was now in a sphere that did not allow so much time for his studies as he formerly enjoyed, but was very proper for one who had laid so good a foundation, and had devoted all his time and talents to the work of the ministry. The pastoral office in Glasgow, by reason of the largeness of the parishes, and the multiplicity of very important duties, is a business of no small labour at any rate : but Mr. Maclaurin's activity and zeal car- ried him through a great deal of work. His calls to visit the sick were frequent. He was often con- sulted by persons who were thoughtful about their eternal interests. He preached once a-month to the Highlanders living in Glasgow, in their own lan- guage. He assisted in concerting measures for the regular maintenance of the poor; and particularly, when the erection of the Glasgow Hospital met with considerable obstacles, he promoted this object with great diligence, and had a chief hand in composing the printed account of that excellent foundation. In all the schemes for suppressing vice and impiety, he was a principal mover, and was no less active in car- rying them into execution. But if his zeal and activity for the reformation of manners was great, it was still greater in what re- gards inward religion. About the year 1742, when numbers of people in different parts of the world be- came uncommonly concerned about their salvation, such an appearance engaged all his attention. He 36 was at the greatest pains to be rightly informed about the facts; and having from these fully satisfied him- self that it was the work of God, he defended and promoted it to the utmost of his power. Nothing gave him so much joy as the advancement of vital religion. This part of the Saviour's temper (Luke X. 21.) was exceedingly remarkable in him. With what earnestness used he to apply these words of the evangelical prophet : " For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." Being invited by the ministers in whose congregations the religious concern chiefly appeared, he cheerfully went and assisted them. He did not consult his own ease, nor his reputation among many who would pass for wise and prudent men, but sacri- ficed all to what he was fully convinced was the work of God. He was at great pains to procure and com- municate well-attested accounts of it both at home and abroad. His correspondence with the late llev. Messrs. Cooper and Prince, and other ministers in Boston, and the Rev. Mr. Jonathan Edwards, was always much valued by him, especially at this time. When lie received their accounts, he communicated tJ)em to his acquaintances, and wrote largely to his American correspondents what intelligence he could procure of the state of religion in Scotland. He met once a-weck with some Christian friends to receive and communicate religious intelligence, and to con- verse on religious subjects, which he did with inimi- table spirit and cheerfulness. W^heii those who made a profession of piety were 37 guilty of any thing that tended to hurt the cause of religion, it vexed him to the heart, and bore so heavy on his spirits as to make him restless whole nights. He encouraged the societies for prayer, which multiplied in Glasgow about this time. With his approbation, there was a general meeting appointed once a-month, consisting of a member from each so- ciety, with a minister for their preses, to inquire into the state of the societies, and to send more experi- enced persons to assist the younger sort. Several years afterwards, he was the chief contriver and pro- moter of the concert for prayer, which had been ac- ceded to by numbers both in great Britain and Ame- rica.* It may be proper to take notice here, that as he was remarkably earnest in his prayers for the pub- lic interests of religion, so he was always for begin- ning every matter of importance with prayer; and it was observed, that both as to his expressions and manner in prayer, none could excel him in profound reverence, or in freedom, fluency, and holy humble boldness; and very few equal his constant mixture of these in so remarkable a degree. From this short account, it appears how active he was in matters of public concern, as well as in the more private duties of his office ; so that one would think he could not spare much time for reading, especially as he was obliged to be often in company, persons of all ranks, who had any regard for religion, • Mr. Edwards wrote a book to recommend it, entitled, ' An humble attempt to promote explicit agreement and visible union of God's people in extraordinary Prayer, &c.' some account of which may be seen in ' Historical Collections relating to the Success of the Gospel,' VoL ii, p. AOl. 38 being desirous of conversing with him. And indeed, it was his duty, as well as his inclination, to gratify them. For he had such an inexhaustible fund of edifying pleasant discourse ; such a constant cheer- fulness and flow of spirits, attended with the most serious piety; so obliging a readiness to hear others; and so unaffected a desire to make all about him happy, that there never was, perhaps, a man better qualified to recommend Christianity in the way of conversation ; nor were his endeavours without suc- cess. But though so large a portion of his time was thus actively employed, he read a great deal to the last. There was hardly a new book of any note, but he made himself acquainted with it; nay, he found time to study and compose upon a variety of divine subjects. To account for which, we must consider, that as he had a very quick apprehension, so he was capable of extraordinary application, attended with a certain earnestness to finish every subject he had once begun. And then he generally retired several months in the summer season to the country, where his studies were both his business and recreation ; for he never seemed to be weary of them, nor to give them up, except when necessarily interrupted. Notwithstanding his incessant application, he en- joyed a very good state of health, seldom interrupted, except by some fits of a rheum in his head, and a pain and weakness in his eyes. In spring 1754, he was feverish for some days, but soon recovered, and was so well as to attend the General Assembly in May, where he had the plea- sure to meet with the late Rev. Messrs. Tennent 59 and Davie^, agents for the college of New Jersey ; a design to which he heartily wished well, as he did to all that tended to promote Christianity. It gave him great pleasure to see with what readiness the Assembly granted a collection for carrying on that good design. After he came home, he had frequently in his hands a small volume of Mr. Shaw's pieces, one of which is entitled, * A Farewell to Life.' About the end of August he complained much of the rheum in his head, which, notwithstanding the good effects of medicines for a short time, still returned. Yet he preached on Sabbath, August 25, and went abroad next day as usual. There were at that time some foreigners in town, who were desirous to be intro- duced to him, on account of the great esteem they had for his brother. As his humane, sociable, and Christian temper, made him always behave in a very obliging manner to strangers, he waited upon them with great cheerfulness, and conversed with them in his usual entertaining and facetious way. He was again to have waited on them on Thursday, August 29, but found himself so much indisposed by the pain in his head, that he could not go abroad. About two o'clock afternoon, he became suddenly so ill, that his memory failed him, and he could not express himself with his usual readiness. After that, he had a con- tinual inclination to sleep, attended with a slow fever. At the same time, a little swelling under one of his cheeks increased, till it became what the physicians call an Erysipelas. On Sabbath, Sept. 1, though he did not speak with his former distinctness, he con- versed, in the intervals of his drowsiness, in the same 40 heavenly strain he used to do on that day; repeating many comfortable passages of Scripture, and improv- ing every thing that came in his way, as the means of devotion and a spiritual frame ; taking occasion, from the cordials he was using, to speak of " the fruit of the tree of life," and of " the pure water of life." Afterwards his trouble increased, and carried him off in the sixty-first year of his age, on Sabbath, Sept. 8, near twelve at night ; the end of a Sabbath on earth being the beginning of an eternal Sabbath in heaven. He was a man in whom were united, in a very- remarkable degree, the most valuable gifts and the most lovely graces — a lively and striking instance of the truth, and power, and amiableness of Christi- anity ; employed from day to day in some good de- sign, without the smallest appearance of vanity or ambition, or any interested view. There was a perpetual cheerfulness in his temper, attended with that decency of behaviour, and that useful and pertinent discourse, that, in conversing with him, one enjoyed the pleasures of the most lively company, along with the advantages of the most serious. His conversation was always pleasant, but never trifling. He was ingenious in making the best improvement of every occurrence. He equally disliked debates and a sullen reserve of temper, and diverted every thing of this kind, by introducing what tended to cheer and edify. He was eminently " given to hospitality," and was always *' ready to distribute" to the necessitous, to the utmost of his power, if not beyond it. His kind and affectionate heart, to those who were 41 in any trouble, whether of body or mind, was such as cannot well be expressed ; and yet, even when those who were dearest to him were under alarming dis- eases, he retained a tranquillity and cheerfulness of temper, always hoping for the most comfortable event; and when deeply afflicted by the disappointment of these hopes, he on every occasion overcame the ten- derest grief by the most pious resignation. As a minister of the gospel he was very exem- plary. The great subjects of his sermons were the peculiar doctrines of Christianity, which were the life of his own soul. In dealing with the consciences of men, he thought the proper method was (accord- ing to the Scripture pattern, particularly in the Epistle to the Romans) to convince them first of their hav- ing broken the Divine law, and their being con- demned by it, and then to lead them to the blood of Christ. He thought the alienation of the human soul from God in its unconverted state, is a sufficient proof of its depravity and misery. He inculcated the necessity of regeneration by the Holy Spirit. His opinion concerning the nature of faith in Christ, was, that it is the receiving of a free gift, and lies much in a supreme and rooted esteem of Christ, and all his benefits, with proportionable desires after them. His clear and scriptural views of the im- putation of the Redeemer's righteousness, and of the agreeableness of this doctrine to reason, may be seen in his essay on " Prejudices against the Gospel." He was no bigot. He did not love party names, nor laid undue stress upon lesser matters. The grand truths just now mentioned, of justification by the blood and righteousness of Christ, and sanctifi- cation by the Holy Spirit, were the main objects of his attention. When he treated on other points, he made them subservient to these. The style and method of his sermons, which was abundantly clear in his younger days, became after- wards more obscure, so that it was difficult to follow him attentively through a whole discourse; but every sentence was a short sermon, and the whole was in the true spirit and strain of the gospel. In reproving sin he was very sharp and severe, in the case of insensibiHty or obstinacy, but far from condemning any person without evidence. When he heard bad reports, he was a strict but impartial examiner, and spared no labour to find out the truth. And his inquiries this way were attended with great success, and frequently made the means of vindicating injured innocence and exposing concealed wickedness. With the same steadiness and application he pursued every good design ; whether he was engaged in help- ing those who needed his assistance, or in promoting any public interest, he stuck close to it till he carried it through, if any success was to be expected. He was much beloved by his brethren in the ministry in general, especially by his colleagues in Glasgow. And what heightened the value of all his other talents and graces, and endeared him to every one, was that humility and self-diffidence that so eminently distinguished him, and appeared in all his behaviour. " What he was in his family," says the late Dr. Gillies of Glasgow, " I am at a loss to express. He was so exceedingly and deservedly dear to all his relations, that the description must fall far short of 43 the reality. Indeed, the remembrance is too affect- ing. Our only comfort is, that his Saviour and ours lives for ever, and that in his blessed presence we hope to enjoy a far happier society together, than we even did in this life. ** His stature was a little above the middle size. His body pretty strong and nimble — a fair complex- ion— an honest, open countenance, full of cheerful- ness, good nature, modesty, and gravity. He was liable to be absent and lost in thought — spoke very readily and agreeably — sometimes continued speak- ing longer than he designed, (though he was not tedious,) his attention being carried away by the sub- ject. The same amiable simplicity ran through all his behaviour — animated with no worldly views, but with an unshaken and well-grounded belief of Chris- tianity, and a continual joyful hope of heaven. " In 1721, Mr. Maclaurin married Lilias, daugh- ter of Mr. John Rae of Little Govan, by whom he had nine children, of which four died in their infancy. His son John, a very promising young man, died in 1742, in the 17th year of his age. His eldest daughter (spouse to the Rev. Dr. Gillies) died soon after the birth of her eighth child, Aug. 6, 1754, about a month before her father, whom she very much resembled in a peculiar sweetness and vivacity, and in the most serious piety. Mrs. Maclaurin (a woman of great plainness and integrity, and very dutiful and affectionate to her relations) dying in 1747, Mr. Maclaurin, in 1749, married Margaret, daughter of Mr. Patrick Bell of Cowcaddins, who survived him." 44 LINES ON MR. MACLAURIN. Adorn'd with learning, taste, and manly sense, Wisdom with genius, wit without offence ; Modest, yet resolute in virtue's cause; Ambitious, not of man's but God's applause; Each talent that enrich'd his heaven-born mind. By Jesus given, to Jesus he resign'd. Switt was his race, with health and vigour bless'd, Soft was his passage to the land of rest. His work concluded, ere the day was done. Sudden the Saviour stoop'd, and caught him to his throne. Edinburgh, March 8, 1755. ESSAYS. E§§Af L ON PREJUDICES AGAINST THE GOSPEL. One principal prejudice that the corruption of the heart raises against the doctrine of the gospel is, that it represents the evil demerit of sin too great, when so costly a sacrifice was requisite to expiate it. It is one of the hardest tasks in the world, to bring the heart to a sincere persuasion, that sin is indeed as vile as God's word represents it, and that it de- serves all that his law threatens against it. Hence a great many are not properly so sorry for their sins against God's law, as for the severity of God's law against their sins. While many do not regret their sins at all, some regret them rather as misfortunes than faults, and as worthy of pity and compassion, rather than hatred and punishment. These favourable impressions of sin naturally create prejudices, not only against the awful threat- enings of the law, but also even against the glad tidings of the gospel : because the latter as necessa- rily suppose the former, as a recovery or a remedy supposes a disease, or as deliverance supposes danger. When the apostle Paul represents the scope of the gospel, he says, that " therein is revealed the right- 48 eousness of God, and the wrath of God against all ungodliness and unrighteousness of men." And nothing is more certain, than that this is one of the chief prejudices men entertain against it. If one were to compose a formal confutation of this prejudice, it were needful to meet with some pretended demonstration that sin does not deserve the punishment above mentioned, that so the foun- dations and grounds of such an argument might be impartially inquired into. But, in effect, this pre- judice does not usually form itself into any thing like a clear chain of reasoning, but expresses itself in confused and indistinct complaints against the opposite doctrine, as too severe and rigid. And therefore, perhaps, it will not be an improper way of examining of it, to propose some miscellaneous con- siderations, that may serve to show whether this pre- judice be founded on reason or not. If any man undertook to prove that sin cannot deserve hell, there are two things absolutely neces- sary in order to make that proof good. First, that he know all the ends and designs, all the reasons that God can possibly have for punishing sin ; and then, that he demonstrate, that all those ends and designs may be obtained as well, and in a manner as agreeable to the infinite perfections of God, and the most perfect way of governing the world, with- out inflicting the above-mentioned punishment, and without any propitiation to declare his righteous- ness in the remission of it. Now, it is certain, that no man can pretend, with any tolerable shadow of reason, to so vast an undertaking. All that a man can pretend for lessening the evil demerit of sin, is 49 nothing but appearances, suspicions, and shadows of probability ; whereas the evidence for the contrary is infallible divine revelation. The threatening of everlasting punishment is as plain in Scripture, as the promise of everlasting life, Matth. XXV. last verse. And though infinite good- ness bestow undeserved favours ; yet, it is certain, infinite justice will never inflict the least degrees of undeserved punishment. And therefore, when God threatens so dreadful a punishment against sin, it is to us a sufRcient evidence that sin deserves it. Though some pretended philosophers have denied all difference between moral good and evil, and con- sequently the evil demerit of sinful actions, (as it has been long since observed, that there is scarce any opinion so absurd, but some philosopher has espoused it ;) yet when men are left to the dictates of com- mon sense, the evil deserving that is in some actions, is one of the plainest and most evident notions in the world. The rudest of the vulgar know very well what they say, (though they never learned any thing of moral philosophy,) when they aver, that such an action deserves to be punished, and such another action deserves greater punishment ; which shows, that ail endowed with the exercise of reason, have a plain notion of the evil demerit in evil actions, and of a propoition that should be observed between various degrees of guilt, and various degrees of pun- ishment. Even they who argue or write against the morality of actions, and who therefore should think no action deserves hatred or punishment, will, notwithstand- ing, be heartily angry at those that contradict them, C 13 50 and hate those that injure them. Hobbes and Spinoza would have inveighed bitterly against those they reckoned to be deceivers and impostors, which supposes a natural sense of the odious nature and evil demerit of imposture. The passion of anger and revenge, if duly re- flected on, might convince men of an evil demerit in actions. Some who can talk and dispute specula- tively against moral deservings, will find their own hearts of a different sentiment, when they meet with extraordinary injustice from others ; when they are affronted and injured ; when they meet with black ingratitude, treachery, barbarous cruelty, disdainful contempt, pride, or the like. Example. Let us suppose a courtier, in his prin- ciples a first-rate libertine, using his utmost influ- ence to raise one of his meanest servants to the highest preferments, and showing him as much friendship as ever a great man did to his client, or father to his son ; and let us suppose that all the re- turn that servant makes, is to supplant his old mas- ter, to raise himself upon his ruins, to reduce him to poverty, disgrace, banishment, or even to a cruel death ; it is natural for any body to imagine, that in such a case, the disgraced libertine would learn a new- way of thinking, and acknowledge there is some- thing worthy of hatred, detestation, and punishment in sin, that is, in injustice, treachery, and ingrati- tude, &c. and would even, perhaps, be strongly in- clined to wish for a day of judgment. In eftect, all men seem to be in some measure sensible of the odious nature and evil demerit of sin ; but the misery is, that It is chiefly of the sins of others, and especially of 51 the sins of others against themselves. If men hated sin as much in themselves as in others, humility would be a very easy common thing. If it were duly reflected on, it might bring us to a just sense of the nature and demerit of sin, to observe, that they who hug and caress it most in themselves cannot help abhorring it in others. A man will hate the image of his own sin, when he sees it in his friend, or the child of his bosom. What is most unaccountable in this matter is, that men should be so shamefully partial and unequal in their way of judging about it. When the question is about a man's own sin, his heart devises a thousand artifices to excuse or ex- tenuate it, which artifices are oft-times such as are applicable to all sin in general, as well as his sin. But when a man is under the influence of passion against the sins of others, it quite alters the case. He finds no end in exaggerating the guilt of an in- jury or affront, and his passion will find means to make pretended excuses appear heavy aggravations. The common excuses of human frailty, strength of temptation, and the like, will appear to him too re- fined and metaphysical, to have any effectual influ- ence for moderating his passion. The vehemence of such passions against sin, would do very little pre- judice to charity, if these passions were as equal and impartial, when directed homewards, as they are vehement against others. If men could hate them- selves as they do their neighbours, it would be a good help towards loving their neighbours as themselves. These miscellaneous considerations are, perhaps, able to prove the odious nature and evil demerit of c2 52 sin in general. But if it be urged, as frequently it is, that though sin should be granted to have some evil demerit in it, yet that it seems strange that it should deserve so very great a punishment as is usually alleged, — in answer to this let it be observed, that, besides the self-evident principle laid down before, namely, that no colours or appearances of probability, (which oft-times may be on the side of error,) should be put in the balance with plain divine revelation, there are several other observations from reason and experience, that may help to make this matter more plain and easy. One thing that may give no small light to this subject is, the influence which men's affections have naturally over their judgments. If this were care- fully noticed, and if men were earnestly inclined to judge truly, that is, impartially of things, there is nothing in the world they would see more reason to be jealous and suspicious of, than the suggestions of their hearts in favour of sin. They would find, that it is but just caution to suspect every appearance of reasoning that tends to give favourable impressions of sin, or to impair our fear and abhorrence of it, to be sophistry and delusion. Nothing is more gene- rally acknowledged than that it is natural for our affections to bias our judgment, and bribe our reason ; and therefore, when sin has polluted the one, no wonder it should proportionally pervert the other. It is a natural concomitant of the dominion of sin in the heart, that it hinders a just sense of its own nature and evil demerit. We should be so far from wondering at this, that indeed it would be the greatest wonder, and truly incomprehensible, if it should be 53 otherwise.' In order to have a perfectly just and lively sense of the evil of sin, a man behooved to be perfectly free, not only from the dominion, but even from any measure of the love and practice of it. It is useful to observe how corrupt passions not only beget a strong inclination to extenuate or defend themselves, but also how ingenious they are in their etfects that way. A very little insight into human nature may satisfy a man, that the passions of the heart are the most cunning sophisters in the world in their own defence: and they have, in a manner, an inexhaustible invention in contriving artifices and plausible colours for their own vindication, as well as in devising stratagems for obtaining their objects, and compassing their ends. A dull stupid fellow, who perhaps is scarce capable of comprehending a chain of abstract reasoning, will oft-times show almost as good a genius in defending or excusing his faults as an experienced philosopher. Besides many other instances, this may be easily observed in ordinary quarrels, where commonly each party accuses the other of injustice, and insists upon his own innocence with so much artifice, that he who hears only one party, will scarce be able to resist the evidence of his plead- ings, and will incline to think his accusations unan- swerable. In such cases, an unbiassed person finds it oft-times the hardest task in the world to convince the injurious party that he is in the wrong, and to make him view his own conduct in the same light that disinterested persons see it in. This powerful influence of corrupt passions, in biassing our judgments in their favours, may receive further light, by considering the different views and 54> sentiments of the demerit of sin, that accompany different degrees of wickedness on the one hand, or different degrees of holiness and purity on the other. It was observed already, that we ourselves, guilty and corrupt as we are, can see a great deal of evil in the sins of others, when passion or self-interest gives us no bias in their favours ; but that, where self-love influences us, our views change, though the objects be the same. Besides this, it is useful to observe, how some extraordinary outrageous sinners, (as the most cruel murderers, and the like,) can make the most atrocious crimes so familiar to them by custom, that they seem scarce sensible of any evil demerit in these monstrous actions, which other ordi- nary men, (though guilty and corrupt likewise, but in an inferior degree,) can scarce think of without horror and detestation. An ordinary unconverted person has very indifferent thoughts of daily sinful omissions, which a converted person (though he be not perfectly free from sin himself) would regret with the bitterest remorse. The further any man advanceth in holiness and purity, the clearer is his view, and the quicker his sense of the evil of sin. VV^ith parity of reason, it may be conceived, that the greatest saint on earth does not see the evil of sin so clearly as an angel ; and if this reasoning be carried higher, an infinitely holy and excellent Being will discern incomparably more evil in sin, and hate it more, (and that with the most perfect reason and justice,) than the holiest man on earth, or the most glorious angel in heaven. It is plain, God, by being the purest and most holy of all rational beings, is the fittest to judge of the evil of sin. 55 Nothing is more reasonable than that all these considerations should, on the one hand, make us be- lieve that sin deserves indeed what God threatens, because God is infinitely just and holy ; and, on the other hand, if" our hearts murmur against these threa- tenings, we should look upon that, not as the native result of sound reason, but of unreasonable corrup- tion. We should believe, that if our sense of the evil of sin is not suitable to God's threatenings against it, it is because our hearts are not yet free from the stain and infection of it. Let men talk what they please when they are in a humour for speculation, yet there is no man, when his mind is under a lively impression of some atrocious crime that he has seen or heard of, but will be convinced of a high degree of evil demerit in sin. All men are sensible of this in high degrees of wickedness ; the reason why it is otherwise in ordinary sins, is, because men have made these familiar to themselves by custom. One of the most ingenious libertines that 1 have read, objects against the doctrine of vindictive justice in God, as if it could not be maintained without clothing the Deity with human frailties and passions, anger, provocation, revenge, and the like; of which, he says, we might be so well acquainted with our own nature, as to reflect that these are human infir- mities, and not divine perfections. If this objection prove any thing, it proves by far too much ; if it has any force at all, it confutes ex- perience :' for experience shows, that sinners suffer a great many pains and troubles in this life, besides the pains of death. Almighty power could hinder 56 these pains. Infinite goodness would hinder thera, if they were not merited by the sins of men, and agreeable to the justice of God. If God can, and does inflict manifold pains for sin in this life, without any thing like human frailty or passion, surely there is no reason why the same may not be done in as perfect a manner in the next world. It is the observation of the wisest of men, that because sentence is not speedily executed on an evil work, therefore men's hearts are hardened with false hopes of impunity. These are the flattering thoughts of sinners at ease. But the heavy and dismal dis- asters of life, and the exquisite pains of sickness, give them generally a new light. While the minds of men are intoxicated with prosperity, they may make a shift to delude themselves with such false notions of God's goodness, as may banish for a time all dread of his justice. But surely, arguing against experience is the most extravagant arguing in the world. These speculations will not argue away all the public and private calamities with which the world is overspread, and from which no age, no rank, or condition of men, is exempted. It is vain to object that these troubles flow from natural causes : justice can use natural causes in punishing sin. God is the Author of na- ture, and Ruler of the world. And surely it is not the way to extol his goodness, to say, that though his creatures suffer various pains or troubles, yet that they do not deserve it, or that it is not on account of their sins. They that maintain vindictive justice, zealously assert, (according to the Scriptures,) that there is 57 nothing of passion, of anger, or revenge in it, in the proper sense ; but on the contrary, that it is perfectly serene, and exercised, so to speak, with infinite calm- ness. The chief abettors of this doctrine (perhaps all of them) affirm, that in the matter of vindictive justice, God is to be considered, not merely as a private person, or offended party, but as a public per- son, or supreme magistrate, who himself alone is capable of judging what are those measures, in the punishment of sin, that are absolutely best, in order to the most perfect and most excellent way of govern- ing the world. It is goodness, as well as justice m a supreme magistrate, to make laws that are for his own honour, and the good of his subjects. It is goodness to give force to these laws by a suitable sanction or penalty annexed to them. And it is plain, the same goodness that requires such laws should be made, requires the authority of them should be maintained; which is done by putting them in exe- cution. Every body knows that the honour of the magistrate, and the interest of society, suffers by it, when excellent laws are neglected, and their autho- rity destroyed. These, and the like considerations, satisfy men as to human government, that true jus- tice and true goodness are so far from being incon- sistent, that they are inseparable ; and there is no reason why the same may not be acknowledged in the divine government. It is evident, that none can be igjconsistent with themselves, in acknowledging that there is such a thing as a law of nature, without acknowledging, at the same time, vindictive justice to punish the violations of it. A law without a penalty annexed cS 58 to it, is not a law, but an advice. And a sanction or penalty that is no way put in execution, is not a sanction, but a bugbear. All which, if duly con- sidered, might satisfy men that God's vindictive jus- tice may be conceived, without any the least resem- blance of human passions. But not to insist on this further: another consi- deration, that may be of use on this subject, is. That whereas men may pass by and neglect a crimi- nal, so as neither to do good nor ill to him, neither to reward nor punish him, neither to bestow favours nor to inflict deserved punishment on him ; yet, with respect to God it is otherwise. There is no medium between his heaping very great favours on a crimi- nal, and leaving him in very great misery, (unless he be supposed to annihilate him.) For though God should inflict no positive punishment on a sinner, but only withdraw from him all the benefits and fa- vours he has abused, and leave him to his own na- tural emptiness, to outrageous desires, and a vehe- ment thirst after happiness, without any kind of en- joyment to gratify that thirst in the least, that alone would cause such a direful eternal melancholy, as cannot well be conceived. Death separates a sinner from all the outward earthly benefits which he had from God; and an impenitent sinner, who can ex- pect after death new benefits and favours to abuse in the next life, as he did in this, must have very strange ideas of God, and of the end for which he created rational creatures. To this we may add, that sin and wickedness, by its very nature, incapacitates a man for the only true happiness of his soul, which consists in union with 59 God, and' enjoyment of him ; and that is what cannot be had without conformity to him. Sin, therefore, in its very nature, is poison to the soul, tending to eternal death, separating it from God, who is its only life. This shows that the na- tural consequence of sin and ungodliness is itself a very dreadful punishment. And whatever further penalty God threatens against sin, besides its own natural dismal consequences, the justice of these threateniugs is evident from the venomous nature of it ; because the more hateful and pernicious any crime is in its own nature and natural effects, the more severe is the punishment it deserves. But what deserves more serious consideration is, the heinous injury sin does to God. Though none of the actions of his creatures can either increase or impair his happiness, (which is infinite, and conse- quently unalterable,) yet inferiors may honour or injure superiors whom they can neither profit nor hurt. Every act of disobedience to God's law is the height of injustice. Justice requires we give every one his own : our souls and our bodies are God's; the faculties of the one, and the members of the other, should be employed in his service. Sin robs him of his due, and turns, as it were, his work- manship, his own benefits, against himself. Every sin is an act of the blackest ingratitude to God, be- cause he is our chief, yea, our only benefactor^other benefactors and means of good being but instruments in his hand. Sin has outrageous boldness and pre- sumption in it, because it is an affronting God to his face, for he is every where present. Sin affronts his power, by showing how regardless the sinner is 60 of his favour, how fearless of his displeasure — -His all-sufficiency, when the sinner prefers the creature to the Creator, and seeks happiness rather in the stream than in the fountain — His wisdom, when the sinner prefers his own vain imaginations to the dictates and directions of Him whose understanding is infinite. It would be easy to eniimerate several other divine perfections which sin aftronts. Men usually measure the heinousness of an injury or af- front by the dignity of the party offended. In this is founded that ordinary and obvious reasoning, that because the party offended by sin is infinite, an in- jury against Him, in a manner, infinitely surpasses other injuries. If, together with the destructive nature of sin in itself, the dignity of the party oftended and injured by it, and the vast complication of affronts against him involved in it, we consider, in the next place, the vast extent, the purity and endless duration of the divine government ; it may farther enliven our impressions of the evil of sin, and the justice of the threatenings against it. It is not needful to insist much in proving, that the purer any government is, the more will sin be discouraged, the severer will the penalty against it be. And it is certain, that God's government excels in purity all other governments whatsoever. It is no less evident, that the greater the extent and duration of a government is, it is of so much the greater importance that order be preserved, and rebellion, disobedience, and disorder be suppressed : because in such a case the contagion of vice, if it prevail, (and sin is found, by experience, to be natu- 61 rally infectious and spreading, when unsuppressed and unpunished,) is of the more extensive and dura- ble influence: the more reason there is therefore for discouraging it; and motives of reward and punish- ment are very proper means for that end, and suit- able to the nature of rational agents. Besides, the greater a government or dominion is, the greater is the danger by impunity of vice, and the less consi- derable is the loss by the strictest punishment of it. If we should suppose the bulk of a small city in- volved in rebellion, or some other capital crime, the particular governors of that place might be backward to punish the criminals, for fear of emptying their little dominion of inhabitants, and they cannot create new ones in their room : but if that city be con- sidered as a part of a vast empire, in comparison of which that city is as nothing ; it is easy to conceive, that it might be for the honour and interest of the whole empire to put the laws in strict executitfti against that guilty corner, if no other salvo could be found to maintain the honour of the government, and the force and authority of the laws. It is easy to make an application of this to the divine govern- ment. God's kingdom is over all, and his dominion is from everlasting to everlasting. Some make an objection against the everlasting punishment of sin in the next life, from the short- ness of the time in which it is committed in this. But surely, when other objections against that doc- trine are refuted, this will appear to have but very little weight. In other cases, men never think it reasonable to measure the demerit of any sin by the length of the time in which it is committed. Be- 62 sides, this objection would have the same force, though our state of trial were a thousand times longer than it is. The longest time that can be imagined, would still be nothing to eternity. Those who imagine men would have an easier way to heaven, if they had a longer life on earth, should see how that can be reconciled with experience, particularly with the history of the antediluvian world. In effect, if we consider this matter impartially, the shortness of our state of trial, as it gives many great advantages to religion, so it rather aggravates than extenuates the evil demerit of sin. If men were to live some hundreds of years in this world, it is plain they would have a much stronger tempta- tion to look on so long a tract of a spiritual warfare, of a life of faith, as burdensome and tedious. The length of that race (as a course of obedience is called in Scripture) might dispirit and discourage them : the length of life would make the fatigue of duty and the pleasure of sin appear of greater importance. Besides, the reward being at so vast a distance, might contribute very much to render their impres- sions of it faint and languid. I can scarce consider a holy soul in such a state of trial, but as one op- pressed with melancholy, to think that he behooved to be for so great a part of eternity (so to speak) out of heaven; that he behooved to languish so many cen- turies in absence from the object of his chief affec- tions, and most vehement desires. On the other hand, according to the present state of things, the encouragements to duty are far stronger, and the allurements to sin far more insig- 63 nificant. As to the eternal reward of grace, its dis- tance is so short and uncertain, that if men were not infatuated, it is a wonder that it is not constantly observant to their minds, and that its glorious bright- ness does not dazzle their eyes. A good man is never sure that heaven is at an hour's distance from him. Then the pleasures of sin, and troubles of duty, are so fleeting and short-lived, that they are scarce felt, when they are presently vanished. It looks like a wilful contempt of happiness for one not to make the utmost efforts towards a life of faith and holiness, when one is under so strong obligations, has so vast encouragements, and but such insignifi- cant hinderances ; when the assistance offered is so powerful, the present pleasure so great, the labour so short, so little, the reward so near, so certain, so glo- rious, so lasting, yea, everlasting. It looks like a choosing of misery, when one takes the course that leads to it, though he is sure eternity is not far off, at the farthest he can possibly expect ; when he knows not but the next moment may land him on that unknown shore, and plunge him in an abyss of wretchedness ; when he runs that risk for pleasures which he is not sure whether he shall ever attain to, and which he is sure will vanish away like shadows. It were easy to multiply arguments, to show, that the shortness of life, instead of extenuating the de- merit of sin, is a very high aggravation of it. And in effect, that man must have a very extravagant way of thinking, who imagines, that though it be difficult to serve God, and watch against sin for a few scores of years, yet that it would be easy to do so for many thousands. 64 II. Another prejudice some entertain against the gospel is, that they think it strange that repentance and amendment should not be sufficient in order to pardon, without any sacrifice or propitiation. But surely it is unreasonable to think this strange in the divine government, when in human governments it is so very ordinary. Even among men, a criminal's repentance does not absolve him from the penalty of the law. Though the criminal action itself be short and transient, yet the guilt or obhgation to punishment contracted by it is permanent and dura- ble, and survives not only the criminal action, but oft-times even the evil disposition whence it flowed. Thus, we see a murderer, for instance, is oft-times punished with death, though he should be so penitent as to make a voluntary confession of his crime him- self, and profess the utmost detestation of it. The more we consider the ends of punishment, even among men, the more we may be satisfied that repentance alone is not sufficient to obtain them. If repentance alone were made sufficient in order to im- punity, this would be, in effect, granting a liberty for all manner of transgression, upon condition the criminal would sometimes forbear and amend ; which would so manifestly unhinge government and the authority of laws, that such a condition of absolution from guilt was never heard of in any nation in the world. If a man pretend that such a condition of absolu- tion from guilt is sufficient in the divine government, it would seem he behooved first to know all the reasons and ends that infinite justice and wisdom can possibly have for the punishment of sin ; and then that all 65 these ends may be as well obtained merely by repen- tance, without a propitiation. And surely that is too hard a task for any human or finite understanding. Though repentance be not supposed sufficient for absolution from guilt, that does not hinder it from being very useful both in human and divine govern- ment, especially in the latter. For although repen- tance does not merit pardon of sin, yet it makes a man's sins fewer, and consequently the punishment deserved by him less, than if he had continued im- penitent, heaping guilt upon guih, and, as Paul ex- presses it, " treasuring up wrath against the day of wrath." In perfect justice, there is an exact propor- tion observed between the sins committed and the penalty incurred. Repentance therefore prevents the increase of guilt, though it cannot expiate what is already contracted. And surely, if we consider repentance truly, the justest notion we can have of its proper effect is, that by this means a man's guilt is less than it would have been otherwise, though it is not expiated by it. III. The principal thing in the doctrine of the gospel, which its adversaries endeavour to undermine and expose, is that substitution and imputation so plainly taught in it, which they pretend to be unrea- sonable, if notuninteUigible; that is, the substitution of the Redeemer in the room of sinners, and the im- putation of his merits to them. But surely it is a very intelligible thing, that all the ends of justice and designs of punishment, what- ever they be, are as well obtained by the sufferings of the Redeemer, as if the guilty had suffered them- selves. No man can prove the contrary, without a 66 perfect knowledge of all the reasons and ends of pun- ishment that infinite wisdom can have in view, which it would be very extravagant arrogance in any man to pretend to. It is a very intelligible thing that the propitiation appointed by God declares his righteousness in the remission of sin, which, without that propitiation, would have been declared in the punishment of it. It is plain, that by this means the honour of divine justice is more brightly displayed, the authority and dignity of the law better secured, the evil and danger of sin better manifested, than if no punishment at all were inflicted, either on the criminals themselves, or on one substituted in their room. No injury is done to the substitute, since it is his own inclination and choice, rather to suffer for the guilty, than that they should be destroyed. No liberty is given to despise the law, since none are justified by the Redeemer but such as are also sanctified by him, since none have an interest in his sufferings, but such as are made sincerely to submit to his precepts, and joined to him by such a union as separates them from their sins. If such instances of substitution in criminal cases be rare in human government, yet they are not entirely wanting; and the famous story of the lawgiver, who, having made a law that adultery should be punished with the loss of both eyes, when his own son became obnoxious to that lavv, caused pull out only one of his son's eyes, and another of his own. Though this is not perfectly parallel to the case in view, yet it has a great deal in it to illustrate it. It is well worth the observing, also, what wonder- ful care Providence took to make the notion of sub- 67 stitution and a sacrifice familiar to all the world, be- fore the Redeemer came to it; chiefly indeed to the Jews, (the only people in the world that had just sentiments of God and his perfections in those times,) but in some measure also to the rest of mankind. It is observed, that generally they applied to whatever invisible power they adored, as if they acknowledged themselves guilty creatures, and that some atonement was requisite on that account. Expiatory sacrifices were a considerable part of their religion ; and it is scarce to be comprehended how such a way of ador- ing a deity should have entered into their heads, un- less it be supposed to have been handed down to them from Adam and Noah, though they corrupted it as to the manner, and forgot the true original, and true use and end of it. However, by this probably, as well as other means, it fell out, that though false phi- losophy and sophistry can find artifices, both to make the grossest absurdities seem plausible, and the most reasonable things seem absurd ; yet, to the sober vul- gar, whose sense was not adulterated and perverted by sophistry, and who were well-disposed by a sense of their guilt, the notion of their sacrifice and atone- ment seemed a very intelligible and reasonable thing, and does so still ; while others industriously stupify themselves, and acquire such an ignorance of their guilt, that they do not see their need of the atone- ment, and therefore deny the reality of it. There are some who pretend, that whatever be said of Christ's death and sufferings, yet that the imputation of his active righteousness or obedience is shocking to human reason, and cannot easily be made intelligible. 68 But surely there is scarce any thing more ordinary, even among men, than that persons, who perhaps have no merit themselves, receive a great deal of kindness for the sake of others, which they could never expect for their own ; that is, for the sake of others who are persons of merit, (I mean meriting at the hands of men,) and in whom these unworthy persons are nearly interested and concerned. Some illustrate this very well, I think, by the story of the two famous brothers in Greece, Amyntas and iEschylus. One of them was a hero, who had lost his hand in the service of his country; the other a criminal, who was arraigned before the court of jus- tice for some capital crime against it. The hero spoke nothing for his brother, but only lifted up his arm, wanting the hand, which had been lost in his coun- try's defence; and that silent eloquence pleaded so effectually, that the criminal was preserved by the merits of the hero to whom he was so nearly related. Nothing is thought more reasonable among men, than that a hero, or one who has merited eminently at the hands of a society, or any particular members of it, should be rewarded not only in his own per- son, but also in the persons of others related and united to him, and nearly concerned in him ; and in such cases, the reward is looked upon as given to the hero himself — nothing more usual than that a child, spouse, servant, or friend, meet with a great deal of kindness for the sake of a father, husband, master, or other friend. To accommodate these instances to the present case, it is useful to observe how much the Scripture insists on the intimate union between the Redeemer 69 and redeemed sinners. It is a great pity that many persons, otherwise ingenious, and who make deep inquiries into other dark and intricate subjects, should not think it worth while to be at pains to consider this union, which surely, upon inquiry, would be found to be the greatest dignity of our nature, and the highest promotion a sinner can be ambitious of. There is, perhaps, nothing in the world more proper to remove men's prejudices against the imputation of the Saviour's merits to believing penitent sinners, than the consideration of this union between them. And though it be mysterious, (as Paul calls it ex- pressly a mystery, and it is usually called a mystical union,) yet that is no more an objection against the union betwixt Christ and believers, than against the union betwixt the soul and the body: in both cases, the effects of the union are manifest, the nature and manner of it is mysterious. The Scripture repre- sents it more intimate than any union in nature among creatures: though the chief instances of union and near conjunction among creatures and natural objects are made use of as images to illustrate it : as when the Saviour is called the head, the vine, the hus- band, the foundation, &c. and believers the members, branches, the spouse, superstructure, &c. But the image most insisted on in Scripture, and which seems best to illustrate it, is that vital union that is be- tween the head and the members of one and the same living body, where that one spirit which is conceived to be in the head, is at the same time pre- sent, in a manner, in a great variety of members, animating them all with natural life, and governing their several motions. So the Scripture says ex- 70 pressly, that " if any man have not the Spirit of Christ, he is none of his;" that " he who is joined to the Lord, is one spirit;" that all believers are " baptized by one Spirit into one body." From which it appears how truly and properly believers are represented as making up one body, of which Christ is the head, because his Spirit dwells in them all, as a principle of spiritual life. This therefore, if duly considered, makes it less strange that his righteousness should be imputed to them, and that they should receive all manner of benefits for his sake. It might indeed seem strange, if the merits of one should be imputed to another, who is entirely a stranger, and no way united or in- terested in him ; but seeing, in the present case, the union of the two is so near, that they are said to be one, John xvii. 21. why should it seem so strange that the merits of the head should be imputed to the members? Concerning Christ's active righteousness, it may be farther observed, that Christ's actions may be looked upon as the actions of his divine, as well as human nature ; whereas his sufferings are only the sufferings of his human nature : so that it is full as easy to conceive infinite merit in the former as in the latter. Besides, it may be useful to observe, that it is far more ordinary to see one receiving favours for the good actions, than for the sufferings of another. Tiiese, and other considerations, might perhaps be useful to some, who think it easier to conceive the imputation of Christ's sufferings than of his active righteousness. In effect, a sinner has little concern 71 to argue against any of them. And if the question is proposed, whether Christ's righteousness and in- comparably excellent actions had any merit in them to deserve blessings to his people, (as his sufferings had merit to save from misery,) it is difficult to ima- gine how any Christian can answer in the negative. The direct effect of Christ's sacrifice is the expia- tion of sin i but it is not only pardon of sin, but all blessings in general, that we are commanded to ask in his name, that is, for his sake. And if we are commanded to ask them for his sake, it supposes that it is for his sake they are given, and by his merit they are purchased, which is a further confirmation of the imputation of Christ's active as well as passive righteousness. If it be objected, that Christ was under an obliga- tion to give perfect obedience to the law for himself, and that it is strange, that what he behooved to do for himself, should be imputed to others; it is easy to answer, that even among men, acts of obedience to lawful authority are meritorious at the hands of men ; and men merit rewards to themselves and others by excellent actions, which, notwithstanding, are ac- tions which they ought to have done, and were obliged to do. Again, this objection might perhaps be made against the merit of his sufferings, as well as his ac- tions; since his giving himself to death was an act of obedience to God. Besides, we should consider that the Son of God's being made flesh, and his dwelling among us, were not things that he was obliged to in that manner that mere creatures are obliged to avoid sin and obey the law : that glorious Person's assum- ing our nature, and living among us, for such a space 72 of time, a life full of the most perfect and excellent actions, though in a mean condition ; these were not things that he was obliged to, but voluntary actions of infinite condescension. Further, though the Re- deemer's innocence was necessary to make his sacri- fice acceptable; yet no man can prove but it was pos- sible that blessed sacrifice might have been offered without his glorifying the Creator, magnifying the law, and adorning the creation, by living a life of so many years among creatures on earth in such a way and manner. IV. Another branch of the doctrine of the gos- pel, which many are prejudiced against, is, the doc- trine of divine grace^ as requisite to renew and purify our nature. Many treat this doctrine as a chimera; and, which is not easy to account for, it meets with that treatment from some persons who profess some kind of religion. In the meantime, nothing is more plain than that denying the reality of grace, is an undermining all true devotion. It destroys the use of prayer: for if there be no divine operation on the soul, to make men truly good and virtuous, what is it but a mocking of God, to apply to him for that end ? Now, this is contrary to the universal sense of man- kind; not only Jews and Christians, but Mahome- tans and Pagans themselves, acknowledge, that prayer and thanksgiving is a principal part of the service due by creatures to the Creator; that one of the chief things they should pray for, is good and virtuous inclinations, and a pure disposition of mind ; that they who have attained to these excellent things, should thank God for them, that is, acknowledge 73 him as the source of them :— whereas, he who denies divine grace, in order to be consistent with himself, must maintain, that a man must neither petition God to make him good and virtuous, nor thank him for his being so; that he should neither seek his assis- tance in order to perform duty, or in order to avoid sin. It is objected against this doctrine, that it inter- feres with the liberty of man's will; that a man is not free in doing good, or avoiding evil, if he be thus influenced to it by an external cause. But surely our fellow-creatures are external causes, as well as the Creator. Men are free in doing good, though influenced by other men. Why should the case alter about the more powerful influence of God ? Besides, without any prejudice to free-will, men are (almost continually) passive in receiving impressions of bodily objects : why may it not be the same as to impressions of spiritual objects ? Though men are passive in receiving impressions of visible things, yet they are free in their inclination to, or aversion from them, and in pursuing or avoiding them, and in all their actions relating to them. It is easy to apply this to spiritual impressions. Both flow from one cause. The Author of grace, and the Author of nature, is one and the same. It is from God that men receive invisible light and bodily strength : it is he that continues, as well as gives them : men are passive in receiving both, yet free and active in mak- ing use of both. There is no reason why spiritual light and spiritual strength may not be conceived as derived from God, and consistent with the liberty of man in the same manner. D 13 74 There is a necessity for acknowledging a divine influence in giving and continuing the common ex- ercise of reason and soundness of mind : without that favourable influence, reason could not subsist. A few grains of matter misplaced in the brain, are sufficient to make the greatest wisdom on earth sicken into raving and distraction. If liberty is not hindered by that influence that preserves the exer- cise of reason in general, why should it be thought to be hindered by that stronger influence, that in- clines and enables to the due exercise of reason about thnigs invisible and eternal ? To judge truly of the matter, it is certain the liberty of man is not hin- dered by the grace of God, but enlarged and per- fected by it. Sometimes the doctrine of grace is charged with enthusiasm, by persons who, it would seem, do not know what enthusiasm is. It is indeed enthusiasm to pretend to grace for revelation of new doctrines : the grace offered in the gospel is only in order to a right impression and improvement of the doctrines already revealed in the Scriptures. A man may be charged with enthusiasm when he pretends to be acted by divine grace, while he is really destitute of it. But to argue against the reality of grace, be- cause there are some counterfeits of it, (as there are almost of all good things,) is a way of reasoning which no man will directly avow ; and all ridicule founded on it (as there is a great deal that has no other foundation) should be looked on as weakness and extravagance. It is no less unreasonable to charge this doctrine with favouring sloth and indolence ; as if it encour- 15 aged men to neglect activity in duty, because they are passive in receiving grace. The gospel teaches men to be active in seeking grace, and in using it. And it is plain, that such powerful assistance is the greatest encouragement in the world to diligence and application. He that would effectually disprove the necessity of grace, must prove one of these two things : either that the ends for which grace is of- fered are useless, or that these ends may be obtained without grace: he that considers these two things, will hardly undertake to prove either of them. A man must have a very odd way of thinking, that imagines the ends for which grace is offered are use- less. How will a man pretend to prove, that it is no way requisite to the perfection and happiness of our souls, to be far more deeply affected with the eternal objects of faith, than with the short-lived objects of sense? to have the heart more enamoured with the infinitely amiable excellency of the Creator, than with any faint shadows to be found in the crea- tures ? to have the affections more strongly bent on the enjoyment of the all-sufBcient source of good, that boundless ocean of blessedness and perfection, than on the enjoyment of empty fleeting vanities ? — not to insist on the other various ingredients of solid devotion, and of holiness, and integrity of heart and life. To disprove the use and necessity of these things, a man must prove that God is not the chief happiness of our souls ; or that the enjoyment of God does not require the love of God, or his image and conformity to him; or that holiness is not his image. As to the necessity of grace in order to holiness, let us but compare the disposition of mind d2 76 just now mentioned, with the temper of those that despise crace: the one is just the reverse of the other: it is true, they may know spiritual objects, they may hear, and read, and speak a great deal of them; for example, of God's infinite perfections: but then it is in such a manner, that their hearts are less affected with them ofttimes, than with the most insio-uificant trifles. They themselves must confess it ought to be otherwise ; and that their minds ought to be more deeply penetrated, and more strongly affected with these incomparable objects, than with any thing else in the world. And in effect, one would think it should be sufficient to convince men of the necessity of grace, to compare what they must acknowledge they ought to be, with what they are. To compare that cold, jejune, lifeless frame, with which generally men think of the most excellent and most important objects, with that vivacity of soul, that ardour of love, vehemence of desire, and those transports of joy, with which it is reasonable such meditations should be accompanied. On the other hand, experience shows, that those persons who have been reformed from a life of scandalous immorality, or of stupid carelessness about eternity, to a life of strict integrity and serious de- votion, are persons, whose constant practice it has been, since that happy change, to apply by prayer for divine grace : this may be said to be evident from experience, if mutual faith and trust be allowed among men, and the testimony of multitudes of the best in the world be reckoned an argument of any weif^ht. Never any yet refuted them by contrary experiences. A devout man, praying only for hap- 77 piness, without praying for holiness, is a character yet unheard of. There have been many persons, who, while they neglected the doctrine of grace, have spoke and wrote excellent things about virtue. There are such pre- tended reformers of mankind, perhaps, in all ages. The virtues they recommend are, many of them at least, the same with the duties the gospel enjoins : so that these persons extol God's precepts, without acknowledging his grace, as if they could attain to his image, without his assistance. And indeed many of them speak a thousand excellent things. But speaking and practising are two different things. Their practice is the reverse of their own precepts. Their conduct shows that their morality consists chiefly in fruitless speculations, and that their schemes are contrived and made use of for amusement, more than any thing else. They may have the same effect with many other arts and sciences, to gratify men's curiosity, and per- haps their vanity. But the art of making men truly virtuous and happy by their own skill and strength, is not yet invented. The result of all efforts that way, is the exposing the weakness and vanity of the undertakers, and the confirmation of the truth of the gospel, and the necessity of the grace oflPered in it. The more we consider the success of such reformers, the more we may be convinced, that their systems are fitter for tickling the ear, than mending the heart. Human corruption proves al- ways too hard for human eloquence: it is ever found to have strong enough footing in the heart to stand it out against all the golden sayings of the tongue. 78 No doubt, it is good to use all kinds of helps against corruption, and to neglect no assistance against so dangerous an enemy ; but to think these natural helps sufficient, without the assistance of grace, to pretend to bear down sin and vice merely by eloquence and philosophy, to jest it away merely by witty satire and lampoon, to convert men by elegant phrases and de- licate turns of the thought, is such a chimerical pro- ject, and which has so constantly failed in the experi- ment, that it is a wonder any body should seriously think it practicable. History showeth the weak and contemptible efficacy of the sublimest philosophy of the heathens, when it is encountered with inveterate corruptions, or violent temptations : how many of them, that spake of virtue like angels, yet lived in a manner like brutes : whereas in all ages, poor Chris- tian plebeians, unpolished by learning, but earnest in prayer, and depending upon grace, have, in compari- son of these others, lived rather like angels than men; and shown such an invincible steadfastness in the practice of virtue, as shameth all the philosophy in the world. Many of these ancient philosophers, who reasoned admirably in favour of virtue, and particularly of truth, honesty, and sincerity, are be- lieved to iiave maintained one eternal Deity in pri- vate, and yet most disingenuously complied with the abominable idolatry of the multitude in public; while those who depended on the grace of Jesus Christ, showed an integrity in their zeal for the one true God, which death and tortures could not overcome : they forced their way through all the cruelties that malice could inflict, till they spread the knowledge of the true God and his laws through the known world ; 79 whereas, for all the speculations of the philosophers, the world might have been lying as it was to this day. V. Having insisted so much on the doctrine of divine grace in general, it is not requisite to insist long on the way the gospel teacheth, it is communi- cated to us, and should be sought after by us ; that is, out of the fulness that is in the Son of God, by the application of his Spirit. This paper is not de- signed for considering objections against the Trinity, but against the doctrine of the gospel about the way to pardon of sin, and grace to perform duty. In the meantime, supposing the doctrine of the blessed Trinity, there are several considerations that mio-ht be of use to them, who wonder why it should not be sufficient in general to seek grace from God, without asking his Spirit out of the fulness that is in the Mediator. And here it may be useful to consider, first, the beautiful harmony that may be found between the several parts of the doctrine of the Scriptures about these adorable divine Persons. If they are repre- sented co-operating in the work of redemptio7i, they are represented so likewise in the other divine works of creation and providence : and as there are differ- ent operations more immediately ascribed to each of them, so what is ascribed to the Spirit in the work of our salvation, has a beautiful resemblance to the part attributed to him in the other divine works. In effect, it is very observable, that the Holy Ghost is represented as more immediately concerned in com- pleting the divine works. It seems to be his parti- cular office to stamp the lovely image of the Creator on the creatures, according to their several capacities, 80 whether visible or invisible, adorning the former with all that beauty, light, order and perfection they are capable of; and adorning the latter with the beauty of holiness, producing that light, order, and regular disposition, in which the perfection of created spirits consisteth. His operation, on visible as well as in- visible creatures, is (according to a way of speaking of some of the ancients) a work of sanctification. At the beginning of the Bible we are told, after the mass of the world was produced, the earth was void, and without form, and darkness was upon the face of the deep; and the first account we have of bringing all things to order, is the Spirit's moving on the face of the deep. His operations to this day are a con- tinuation of his ancient work, a bringing light out of darkness, and order out of confusion ; bringing the new creation, as he did the old, to order and perfec- tion gradually through several days work, till at last all terminate in an everlasting Sabbath. In Psalm civ. it is said, that God sends forth his Spirit to re- store the decayed face of nature, and to revive it with fresh lustre and beauty, which is a very proper work for him who is the Comforter, He is represented also as the immediate cause of all spiritual impres- sions, ordinary and extraordinary, of prophetical in- spiration, gifts of miracles, and languages, as well as the ordinary graces necessary to all sorts of persons. It is observable, that though the Son of God, while on earth, gave many excellent instructions to his dis- ciples himself, their gifts and graces were never com- pleted, till he sent them his Spirit, as he promised. His name, the Ploly Spirit, and other names given him, have a manifest suitableness to his o£Bce : and 81 the several parts of the doctrine of the Scriptures concerning him, both in the Old Testament and the New, have such a uniformity and harmony in them, as well deserveth our special observation ; and, if duly considered, help to illustrate the subject in hand. Since it is so, that it is by the Holy Ghost always, that God sanctifieth his creatures ; surely nothing is more just than a devout acknowledgment of this in divine worship, in prayers and praises for grace, by asking of God his Spirit, and blessing him for such an inestimable gift. It is a most reasonable ac- knowledgment, because it is an acknowledgment of the truth of a very important truth. It is a part of devotion and godliness, because he is not a creature, (as appears plainly from Scripture,) but a Person in the Godhead. And in effect (not to insist on all the proofs of his divinity) one would think it were easy to see, that the omnipresence, and vast suffi- ciency of power necessarily supposed in the Spirit's operations, are absolutely incompatible with the finite nature of a creature ; considering that the hiirhest creature must be at an infinite distance below the Creator; and withal, that the efficacy of grace in the soul (which is of a far more noble nature than the visible world) is one of the most glorious operations in which Omnipotence exerteth itself. It is observable, that God, in all his works, taketh pleasure to use a subordination of various means and instruments, though he could produce them imme- diately by himself, without such means ; yet God does not make it a part of worship and devotion to acknowledge the efficacy of created instruments, (such as, for instance, the ministry of angels,) but only the D 3 82 efBcacy of the Holy Ghost sent by himself and his Son : and this is made so requisite, that in the so- lemn rite by which members are received into the church, they must be baptized in his name; which surely, if considered aright, showeth of how great importance it is in worship and devotion, and what strong ties baptized persons are under, to acknow- ledge carefully the efficacy of the adorable Spirit in the work of their salvation. VI. They that object against the necessity of ap- plying for grace, in such a manner as explicitly to acknowledge the efficacy of the Holy Ghost, will probably be much more against the other thing men- tioned before, that is, that we should seek the grace of the Spirit out of the fulness that is in the Re- deemer. They will look upon this as a strange multiplying of our views in devotion, without any necessity or use. But upon a little consideration, supposing once the doctrine of the Trinity, (which it is better not to enter upon here, than to treat it superficially,) and supposing the doctrine of Christ's sacrifice and merits, which was vindicated before, it is easy to show that the doctrine just now mentioned is the most reason- able in the world. For what more just than that a person of merit, who has deserved blessings for others who are un- worthy of them, should have his purchase put into his own hands, to dispense it to his favourites? The Scripture showeth that the graces of the Spirit are the fruits of Christ's merits; and on that, and per- haps several other accounts, the Holy Ghost, when he is said to be given to sinners, is called the Spirit of Christ; and we are expressly told, John xvi. 14. " He shall receive of mine, and shall show it to you;" that is {as the word really signifies there) shall give it unto you. It is evident therefore, that, being the purchaser of all grace, and having the disposal of it, he should be acknowledged as the source of it. It may not be improper to reflect here on the ob- servation made before, about God's ordinary way oi working by a subordination of various means. This is evident in nothing more than in his way of bestowing many of his favours on us. Though he could bestow them immediately himself, yet he makes even men in many cases instruments of good to one another. Infinite wisdom may have many good reasons for such a way of acting, unknown to us. One remarkably good effect of it we know is this, that it is an excellent foundation and cement of love and friendship among mankind ; (and what is there among men more precious or amiable than that is ?) Now, supposing there were no other rea- son or necessity for it, yet what more just than that he who showed such incomparable friendship for sinners, as to give himself a sacrifice for their sins, should have the dispensing of grace for them, for performance of duty, and be intrusted with the whole management of their souls ; which surely cannot be in more friendly hands. His receiving gifts for men (as the Scripture expresseth it) and having all fulness and treasures of wisdom to communicate to them by his Spirit, serveth as an additional mean of cementing that incomparable friendship betwixt him and them. Surely, to compare the two contrary suppositions that may be made about this point ; that 84 which the gospel teacheth is far more reasonable than to think that Christ, after having died for his people, never raindeth them more, and never doth any more for them. To be perpetually employed in giving spiritual light, life, and strength, and joy to his people, vve may easily conceive is an office very agreeable to his kind and bountiful nature. When he received gifts for them, and all power was given him, as our Me- diator, he received the portion and spoil Isaiah speaks of, which was due to him for vanquishing hell and death. When he giveth these gifts, and seeth them flourish in the souls of redeemed sinners, he sees the travail of his soul and is satisfied. And they must have very little faith or gratitude, who do not think spiritual blessings have the better relish for coming to sinners from such a kindly source, and through such friendly hands. Certainly, every man that sin- cerely believes in Christ, findeth additional consola- tion in spiritual blessings, by reflecting on the way they are derived to him, that they carry along with them the favour of his merits, and the relish of his friendship. In other cases, it is evident, that, be- sides the intrinsic value of a benefit, the pleasure oi it is enhanced, if it come from the hands of a friend, of one to whom we are under strong obligations of love and gratitude otherwise; and surely it ought to be so in this case above all others. Besides, this way of seeking and receiving grace has a powerful influence on humility and gratitude, than which there are not two ornaments more becom- ing a sinful redeemed creature. For by this means, the way of seeking grace doth naturally remind us 85 of our sins, ' and also of God's mercy, by fixing our view on that great Sacrifice, which gives the liveliest impression of both these great objects. And surely, to take frequent clear views of these two objects, our guilt that needeth such a sacrifice, and God's infinite love that provided it, is the way to promote that hu- mility and gratitude, which have such a necessary connection with repentance, faith in Christ, and the love of God, and all other graces whatsoever. VII. But a chief thing that illustrates this way of deriving grace, is that union between the Re- deemer and his people, which the apostle calls a mystery. It was observed before, that the Scripture representeth all believers as making up one body in- timately united together, of which Christ is the Head, animating the whole body by his Spirit, as a principle of new life. The Scriptures insist very largely and frequently on this union. That is an evidence of the great importance of this doctrine. The most serious abettors of the gospel lay a great stress upon it. In the meantime, some that profess the gos- pel, seem to look upon it as little better than mere cant and enthusiasm. It may not therefore be im- proper to add here, some other considerations besides what vvas formerly observed, in order to remove those prejudices that hinder men's esteem of it. Men undervalue it probably for one of these two reasons : either that they disbelieve the reality of these things in which that union is said to consist ; or else that, supposing the reality of these things, they do not think them sufficient to make up such an intimate union, a union of such importance and excellency as it is represented, a union worthy to 86 employ our thoughts and affections so much. As to the reality of those things in which it is said to consist ; that is, that as believers dwell in Christ by faith, so he dwells in them by his Spirit, which is the one principle of spiritual life in them all; there have been several things advanced for the vindication of it already. What remains, is to show with how much reason these things, when supposed, do make up such a proper union, so intimate, and of so great importance. If it be objected, that these things seem rather to unite men to the Spirit than to the Son of God ; we should consider, that when the Holy Ghost is given to believers, he is called the Spirit of Christ, for which there may be very great reason unknown to us. But what we know is sufficient to justify the propriety of the expression, not only because of the mysterious union between the Spirit and the Son in his divine nature, (the former proceeding from the latter; the Son's receiving the Spirit in his human nature without measure;) but chiefly be- cause he is to believers the fruit of Christ's merits, and what he gives them he derives to them, out of the fulness that is in their Head, and unites them to him, by fixing the chief affections and faculties of their souls upon him. If there are some things dark in this union, and the way of derivation of spiritual life, there are many things very dark likewise in the common in- stances of natural union, and the natural life of ani- mals and vegetables, by which the union in view is frequently illustrated ; for instance, the union of soul and body, and the way that the vegetative life, 87 (so to speak,) or nourishment, is derived from the root with most exact uniformity, to every the least part of a branch, and every the least extremity of the fruit that groweth on it. In effect, every kind of vital union has something dark and intricate in its nature, though the effects of it be manifest. Now, the more we consider this mystical union, the more we may see that the state into which it brings a man is properly new spiritual life. For as by the natural life the soul has lively perceptions of earthly objects, various natural desires after them, various enjoyments of them, and actions concerning them ; so by this union, the soul has new impres- sions, new desires, enjoyments and actions about objects of a far superior nature, objects divine and eternal. What deserves our particular consideration on this subject is, that the capacities and faculties of the soul concerned in its spiritual union with the Redeemer, are vastly above those concerned in its union with the body. Now, what more reasonable than to think, that the soul's union to any object is the more intimate, the more noble and excellent these faculties are that are interested in it? There is doubtless a vast inequality in the powers of the soul, according to the various objects that may be apprehended or enjoyed by them. Some of its fa- culties have a relation to the infinite abyss of good, the Creator ; some to rational creatures ; and others to bodily objects. The first is by far the high- est, and the last the lowest. Certainly to take a right view of human nature, the chief thing in it worth the noticing is, that it was created with a 88 capacity of enjoying an all-sufficient God, in whom there is such an ocean, such an infinite fulness of bliss, that all the pleasures now enjoyed by all the creatures in the universe, or that ever was or will be enjoyed by them, though it were put together (so to speak) into one mass of joy, would, in comparison of that bright and boundless abyss, be nothing at all, or comparatively speaking, nothing but pain and trouble. Now, the capacity the soul has of know- ing, seeing, loving and enjoying this object, is un- deniably its chief capacity: this is what is inmost in the soul, (so to speak,) — what lies nearest its essence, whatchiefly concernsthe end of its being, and in which its happiness is most concerned. Ail the other powers and capacities of the soul are subordinate to tliis, and designed to be subservient to it. The soul may be conceived happy, though these lower powers were dormant, and their objects removed, which may be imagined possible at least in the state of a happy dis- embodied spirit; whereas these lower powers of them- selves can give but fleeting shadows of joy. Now these highest and noblest capacities of the soul are the capacities concerned in this union. The Re- deemer's own expressions on this subject are strong, to the amazement of any thinking reader, John xvii. 21. " That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us." These noblest powers of the soul, before this union commences, lie, as it were, dead, and these large capacities remain empty in a soul sunk in guilt and vanity; but when the second Adam, who is called a quickening Spirit, enters into it, it receives a new and blessed life, which is called in Scripture the life 89 of God ; though indeed the impressions received by this union, the desires, enjoyments and activity re- suhing from this new spiritual Hfe, are but very imperfect, while the natural life continues. For further illustration of this subject, it may be useful to reflect on the chief thing we know of the natural union between the soul and the body, and that is, their reciprocal action on one another. It is plain, one would think, that the body being void of all thought and perception, cannot be the proper efficient cause of these things in the mind, however it may be the occasion of them ; whereas, the Son of God can, by a proper efficiency, produce in the soul what effects he pleases, of a nature far transcending those occasioned by the body. This may help to show how many advantages the spiritual union has above the natural. And as to the actions of the soul on the body and bodily objects, what are bodily motions, considered in themselves, to the actions of the spiritual life, the most excellent the rational nature is capable of? If it be objected, that good men do not feel this quickening union, and are not conscious of it, it is certain that as to some this is not always true. Be- sides, men do not feel that general influence that preserves to them health and strength of body and soundness of mind. Men, when they perform bodily actions, do not feel the motions of the muscles and other internal motions that are absolutely necessary to these actions. No wonder therefore they should not be always conscious, in a clear and distinct man- ner, of the grace that strengthens them in spiritual actions. 90 If distance of place be made an objection against this union, it should be considered it does not hinder vital union in other cases: the remotest members or branches partake of the same spirit or life that is in the head or root, as really as those that are nearest. Local distance is not sufficient to hinder vital union, and local conjunction is not sufficient to constitute it. Thus, in the human body, when a member putrifies, so that the spirit in a man withdraws its influence from it, (having neither any feeling of it, nor giving any life or motion to it,) it remains as if it were no more a part of the body, though locally joined to the other members. The same may be said of a withered branch. But what chiefly refutes the objection men- tioned, is the omnipresence of the divine nature ; though it is useful to observe likewise, that it is not nearness of place, but the participation of one quick- ening principle, that constitutes vital union even in natural objectSk Before concluding this subject, perhaps it may not be amiss to consider whether this union does not il- lustrate the uniformity of God's works, and whether it be not very agreeable to the other discoveries we have of divine wisdom in the order and symmetry of the universe. It seems to be no small part of that order and beauty, that the various works of God, greater and lesser, are united together into so many different systems harmoniously joined, and variously related to one another, so as each part contributes to the perfection of the whole. In effect, the great sys- tem of the world seems to be almost entirely made up of other subordinate systems, of various sorts and sizes. When such sorts of union in visible things 91 contribute so much to the perfection of the corporeal system, it is strange any should be so prejudiced against that intimate union in the intellectual system that the gospel insists on so much. When there are so many kinds of intimate union among the in- ferior works of God, should it appear to be unlikely that there is any among his more excellent works? Surely men would have other thoughts, if they took care to consider the majesty and grace that is in the great ideas the Scripture gives of that august fabric, that temple of living stones* (of which the Redeemer is the chief corner-stone) compactly built together, for offering sacrifices of eternal praise to the adorable Architect of the world; that blessed family of puri- fied souls in heaven and earth ;f that assembly of the first-born ;:j: that body which is so fitly joined toge- ther, and compacted by that which every joint sup- plieth, according to the effectual working in the mea- sure of every part, making increase of the body to the edifying itself in love.§ It is easy to see how agreeable this doctrine of the mystical union is to the goodness of God, since it is so conducive to the comfort of them that love him. For what can be more so, than that the mean- est redeemed sinner can look upon himself as invested with those noble characters of being a child of God, a member of Christ, a temple of the Holy Ghost ? Man naturally loves honour and dignity : and, in- deed, ambition to be great, if it were directed to right objects, would, instead of being a vice, be a cardinal virtue. Man is naturally a sociable, as well as an * 1 Pet. ii. 5. Eph. ii. 20. | Heb. xii. 23. t Eph. iii. 13. § Eph. iv. 16. 92 aspiring creature. These joint inclinations make men love to be incorporated in societies that have dignity annexed to them. The subject we are treating con- tains all the attractives that can reasonably affect one that loves society: it is made up of the choice of all other societies, contains all the true heroes that ever were, and comprehends the flower of the universe. The meanest member is promoted, at the same time, to a near relation to the infinite Creator, and to all the best of his creatures. Allied to the spirits made perfect in heaven,* and to the excellent ones of the earth ;f he can claim kindred to the patriarchs,:}: and prophets, and martyrs, and apostles, and all the other excellent persons who adorned this world, and of whom it was not worthy. § Though they be in heaven, and he on earth, one spirit animates them both. Surely it is industrious stupidity, if one contemplate such a society without being enamoured with it ; and all other society or solitude is only so far valuable as it is subservient to it. A society headed by infinite perfection, cemented by eternal love, adorned with undecaying grace, supplied out of all-sufficient bliss, entitled to the inheritance of all things, || and guarded by Omnipotence : a society as ancient as the world, but more durable; and to whose interest the world and all that is in it are subservient: a society joined together by the strictest bands, where there is no in- terfering of interests, but one common interest, and where at last there will be no opposition of tempers or sentiments; when its members, now many of them scattered far and near, but still united to their Head, • Heb. xii. 23. f Psalm xvi. 3. | Heb. xi. § Heb. xi. 38. || Rev. xxi. 7. 93 shall one day have a glad universal meeting in an eternal temple never to part, and where they shall celebrate a jubilee of inconceivable ecstacy and trans- port, without mixture, without interruption, and, which crowns all, without end. VIII. The Redeemer's union with his people il- lustrates his intercession for them. For what more agreeable to the most perfect order, than that the petitions of the members should be strengthened by the pleading of their Head? Since their holy de- sires are excited by his grace, put up in his name, and granted for his sake; whether is it more reason- able to think, that, being at God's right hand, he stands by without concerning himself in his peoples' desires that come up before the throne, or that he seconds them and procures acceptance? If it be objected, that his intercession is super- fluous, because the Father can bestow all blessings without it, and is of himself inclined to bestow them; it should be observed, that if the objection had any force in it, it would infer that God makes use of no intermediate causes or means, for effects that he can produce immediately himself; and that it is not agreeable to his will, that blessings should be asked from him, which he is beforehand inclined to grant. The reverse of this is clear from experience and rea- son, as well as from Scripture. The Scripture says, that Job's friends were commanded of God to cause Job pray for them, for favours which he was before- hand resolved to grant. Surely this way of acting is agreeable to the best order of things, though we should not know all the reasons of it. The?e is a vast difference, no doubt, between Christ's interces- 94 sion and men's prayers ; yet the one illustrates the other, if it were carefully considered. Christ's sacrifice and obedience on earth were transient things. Their effects are permanent and lasting to all ages. They continue still to be the meritorious cause of all spiritual blessings. If I may so speak, they are still contemplated as such by the Father; and why should it seem strange that they are still represented as such by the Son, in a way of pleading suitable to his interest in God, to his care for his people, and to the virtue of his merits. Let us consider what may be certainly inferred from Christ's affection for his people, and his know- ledge of their wants. Since he loves them constantly, he continually desires that God should grant them those blessings they stand in need of, and apply for. Since he sees all their wants, and knows all their petitions, these desires in him are not merely general but particular. Since it is for his merits that bless- ings are granted, it is on that account he continually desires them. And is not this intercession, unless it should be supposed that he does not represent these desires to the Father, though he be at his right hand, and though he hear him always ? ESSAY 11. ON CHRISTIAN PIETY. Besides the duties that are incumbent on us, as we are rational creatures, and as we are sinners; it is needful to consider the duties which we are obliged to, as we are sinners to whom the salvation revealed in the gospel is freely and graciously offered. It is sufficient, for the design of this essay, to take such a short comprehensive view of the Christian doctrines, as is requisite for explaining the chief parts and cha- racters of Christian piety. The chief peculiar doc- trines of the gospel relate to the divine promises of salvation and happiness ; the principal causes of that salvation, particularly the mercy and power of God in the mediation of his Son, and the effectual grace of his Spirit; the divine nature and glory of both; the means of that salvation on our part, namely, the means of an interest in the divine promises, and the means of obtaining the accomplishment of them ; and particularly the constant improvement that ought to be made of all the grounds of our hope and joy as motives to love and obedience. I. Suitable acknowledgment of the mercy of God in our redemption by Christ, is a principal branch of Christian piety. The same Scripture instructions 96 which prove the necessity and importance of such ac- knowledgment, serve also to explain the nature and characters of it. The doctrine of redemption itself, is evidently contained in the many Scriptures which treat of the causes and effects of Christ's death ; and is mixed and interwoven with all the other most important doctrines and instructions of holy Scripture. The Scriptures which treat most directly of Christ's death, show that it was a real and complete satisfaction to divine justice for our sins, and that it is the merito- rious cause of all the parts of our salvation. It is called a sacrifice, a ransom, a propitiation, an atone- ment for our sins. The meaning of these and the like Scripture-expressions, is abundantly evident from the obvious import of the words themselves, and from a great variety of equivalent expressions made use of on the same important subject. Thus we are told that Christ died for our sins, was delivered for our offences, wounded for our transgressions, bruised for our iniquities — that the iniquities of us all were laid on him — that he bare the sins of many — that he bare our sins on his own body on the tree — that he who knew no sin was made sin for us — that he suf- fered the just for the unjust, to bring us to God. It is impossible to devise stronger and clearer asser- tions of Christ's substitution in the room of sinners. As the Scriptures which have been hinted at, treat more directly of the causes of Christ's death ; the doctrine of redemption is contained, with equal evi- dence, in the Scriptures which treat more directly of the effects of his death. Thus we are taught, " that we have redemption in Christ's blood, the remission 97 of sins; tbatbis blood was shed for the remission of the sins of many; that thereby be reconciles us to God by the blood of bis cross; tiiat bis blood cleanses from all sin ; that it purges the consciences of sin- ners from dead works, and gives them boldness to draw near to God." Whereas some of these scrip- tures ascribe our redemption to Christ's death, and others of them ascribe it to his sufferings in general, there are various scriptures which show, that the merits of his obedience are included in his satisfac- tion taken in its full extent. Thus we are told that by his obedience we are made righteous, Rom. v. 19. and that by bis righteousness we receive the justification of life. But these things may be more fully proved in another section, designed for vindi- cating the grounds of Christian piety from objections. II. As to the means of an interest in Christ's re- demption : whereas the Scripture gives various warn- incrs concerning the inefficacy of a dead faith, or of that faith which is without works, it teaches us also that there is a sincere holy faith, which works by love, and which has a necessary and sure connection with salvation. Thus we are taught, that " by grace we are saved, through faith ;" that " being justified by faith we have peace with God ;" that " God sent his Son into the world, that whosoever believes in him may not perish, but have life everlast- ing;" that " be who believes has passed from death to life;" that " to as many as receive Christ, even to them that believe in his name, it is given to be the sons of God ;" that " through faith in him, sin- ners receive the remission of sins, and an inheritance among them that are sanctified." It is evident, E 13 98 from these and many other scriptures, that that faith which has a connection with salvation, includes the belief and acknowledgment of the things revealed concerning Christ. Though the Scripture some- times speaks of that faith vvliich is a principal means of salvation, without speaking expressly of the object of it, yet where the object is mentioned, there is mention made of Christ, or of some of the most im- portant truths concerning him. Whereas a great many different things are revealed in Scripture con- cerning Christ, it is generally owned that they are not all of equal importance. Thus, for instance, the various truths relating only to the outward in- struments and circumstances of his death, are not of equal importance with the truths above mentioned, concerning the chief" causes and effects of his death; that is to say, the truths necessarily included in the doctrine of redemption. But, whereas some people speak of that faith in Christ, which the Scripture makes so necessary, as if it did not imply an acknow- ledgment of redemption itself, but only a general acknowledgment of Christ's being the promised Messiah, or of his divine mission, and the proof of it by his resurrection ; it is of importance to show^ how far such notions of faith in Christ deviate from the Scripture account of it. III. The same arguments which prove the truth and reality of redemption, do, in effect, prove the im- portance and necessity of acknowledging it; and that suitable acknowledgment of it is implied in that faith in Christ which the Scripture so much insists on. That faith, which is so great a means of salvation, if it include any thing, must include the acknowledg- 99 ment of the meritorious cause of salvation. If a man only acknowledge in general Christ's divine mission, he acknowledges nothing concerning Christ, but what is common to him with all the prophets and apostles. Due acknowledgment of Christ as the promised Messiah, includes an acknowledgment of the principal thing promised concerning him, which is, his purchasing our redemption. Suitable acknow- ledgment of Christ's mission, must imply an acknow- ledgment of redemption as the principal end of his mission. The apostle Paul tells us, that " God hath set forth his Son, to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins," Rom. iii. 25. This plainly implies, that that faith by which we seek and obtain the remission of sins, is faith in Christ's blood; or that that faith which is the means of pardon, has for its object the blood of Christ, as the meritorious cause of pardon. When Christ's satisfaction is called " the righteous- ness which is of God by faith," Phil. iii. 9. this plainly supposes that true faith must fix our hope on that righteousness as the cause of our salvation. According to scripture style, to be justified freely by God's grace, through the redemption that is in his Son, and to be justified by faith, are but different ways of expressing the same doctrine. This sup- poses that that faith which is the means of our justi- fication, includes our applying to God's mercy through redemption, and our building our hope and pleading upon it. Faith in Christ must include the acknowledgment of those things concerning him that are of the great- E 2 100 est importance. Nothing can be of greater impor- tance to sinners than redemption from sin. What- ever proves the importance of God's moral law, proves the importance of deliverance from its penal sanction, and of conformity to its holy precepts. The scrip- tures above cited prove that redemption is the cause of both. Faith in Christ must include acknowled to be in a mistake, it is not of the most dangerous kind. A man who justly accuses himself of resist- ing good motions, which he has felt in his heart and conscience, may be supposed to be mistaken in as- cribing these motions to divine operation. But his error is far from being so dangerous as that of a man, who, without pretending to the Holy Ghost, falsely pretends to holiness itself; and imagines he has at- tained to the image of God, without his grace. There is the more need of considering this, because of the manner in which some people treat of the de- lusions of self-love in religion. They speak on that subject, as if tiie only most dangerous self-deceit was false pretence to the Holy Ghost ; whereas, indeed, the most dangerous delusion is false pretence to ho- liness itself, whether people ascribe their attainments .._ 4.U- tj-i.. ni *. „„i Tr„ ™„„ f„i — I.. . 1 »„ 197 the image of God, his error cannot be the less sinful or less hurtful, because he does not ascribe his having the divine image to the divine Spirit. The grossest Pelagianism, by which a man renounces all pretence to the inward efficacy of God's Spirit, and disclaims all dependence and obligations to it, cannot make his self-deceit either innocent or less dangerous. It is rather the more dangerous, because there is the more self-confidence and presumption in it. Self-confi- dence is acknowledged by all judicious moral writers, to have a great tendency to self-deceit in all cases ; but in none more than the concerns of religion. They who deny all inward operations of the grace of God, must accuse even those who are endued with true holiness, if they ascribe it to the Holy Ghost, as chargeable with false pretences to divine communications. But they ought in all reason to acknowledge, that such men's mistake is far from being pernicious. The grossest Pelagian ought to own, that if men's pretences to the divine image be just and true, though their pretence to the divine Spirit as the cause of it be false, these men cannot be supposed to be excluded from the favour of God, merely because they are guilty of ascribing too much to his grace. In considering the differences between true and false pretences to sanctifying grace, it is not needful to confine our view to the scriptures above adduced, to prove, that holiness, in all its parts, is the effect of it. When once it is proved that the grace of God is the cause of true holiness, all the scriptures which explain the nature and characters of true holi- ness, may be justly considered as explications of the 198 It is evident from Scripture, and the experience of all ages, that many people who are void of true holiness, may have some resemblances of the several parts of it, by which they may not only impose on others, but also on themselves. They may have re- semblances, not only of the outward parts of it, or of external obedience, as it is said of Herod, that he did many good things ; but also of the inward good dispositions whence it proceeds. They may have some sorrow for sin, some kind of faith or belief, concerning the great truths of the gospel, some sort of delightful affections in the contemplation and wor- ship of God, and kind affections towards men. By this means, people who want true holiness, may have some appearances or resemblances of faith and re- pentance, and of the love we owe to God and our neighbours. In the first place, there are various instances in Scripture, of appearances and resemblances of re- pentance in the hearts of the impenitent. Cain and Judas felt bitter remorse, Saul wept aloud, Ahab was in heaviness when rebuked for his wickedness, and Felix trembled. The Pharisees who lived in our Saviour's time, kept frequent fasts ; and so did their predecessors, the hypocritical Jews, whom Isaiah describes as a people who pretended to afflict their souls for their sins, and yet continued in the practice of them ; particularly in the sins contrary to righteousness, charity, and mercy. Thus, men may have fear and trembling, heaviness and sorrow, with weeping, in considering their sins, and yet neglect that sincere repentance which the Scripture calls " re- nontnnpo iinfrv liTo " In nrnor tn «» rirrnf' VIPW nt trip 199 sources of these and the like resemblances of repen- tance, and of the differences between them and the good things they resemble, it is proper to consider the following things : — The affections which may be found in men's hearts in considering or confessing their sins, or in devout exercises in general, may be divided into three sorts. First, There are some affections which are in their own nature evil and corrupt, such as all affections contrary to the love we owe to God and our neighbours. Secondly, There are others which may be called common good affections, which are in their own nature good, and even necessary, though not sufficient in order to true holiness; such as a general desire of escaping future punishment, and of obtaining eternal happiness, and of the divine favour, as the means of that happiness; which desire may be found in different degrees, in hearts void of true divine love. Thirdly, Sincere holy affections, such as all the affections included in love to God with our whole heart, and love to our neighbours as ourselves : and the affections which, though they may be distin- guished from divine love, have a necessary connection with it, such as sincere prevalent hatred of all sin, and suitable desire of deliverance from it. It is obvious, that the second sort of affections may produce various degrees of sorrow for sin, iu hearts void of sincere love to God. But theje are various characters which distinguish such sorrows from true repentance. There is a great difference between that sorrow for sin which flows merely from fear of punishment, and that sorrow which flows from love to God and holiness. A deep concern to escape 200 the punishment of sin, is in itself good and neces- sary. The fault in men's concern that way, is in the defect, and not in the excess. But as such concern, and that fear which proceeds from it, may be found in hearts void of love to God and his laws, it is evi- dent, that such fear without love is not sufficient to true holiness. Where a man's sorrow for his sin does not proceed from love to God and his law, his sorrow for sin is without suitable hatred of it. A man may have strong prevalent inclinations to sin, while mere self makes him dread its consequences ; and that dread may affect him in a very sensible manner. It is necessary to distinguish between mere fear and sorrow for sin, and prevalent hatred of it ; between hatred of sin itself, and mere hatred of the consequences of it ; and between the sorrow for sin that flows from the love of God and holiness, and that which flows only from some inferior prin- ciple. It is proper also to observe, that there is a great difference between that dejection of spirit and re- morse of conscience which is involuntary, and in which men's minds are, as it were, merely passive ; and that voluntary self-abasement for sin, which equally implies a sincere desire of deliverance from it, and of suitable contrition of spirit on the account of it. Some of the scripture instances above ad- duced, serve to illustrate this. It is evident, that the heart of Felix was pierced with a sense of the evil of his sins, against his will. Accordingly, he desired the person, whose discourse had alarmed his conscience, to go away for that time ; and though he spoke of calling for him at a more convenient time, 201 it does not appear he was in good earnest. He did not want to be delivered from his sins, but from his convictions. On the other hand, the self-abasement of a sincere penitent is voluntary. For the same reason that he hates his sin, he loves repentance. Not only his heart is reconciled to it, but he is desir- ous of more and more of it. Thus the Psalmist, *' I said I will eonfess ray transgressions unto the Lord; I acknowledge my transgression; and my sin is ever before me" — and Job, " That which I know not, teach thou me : if 1 have done iniquity, I will do so no more." Though a man be voluntary in his sorrow and self-abasement for sin, he may be so partial as to neglect some essential parts of it. There is a great difference between sorrow, or even hatred of some particular transgressions, and sincere prevalent grief and hatred of all our sins. Ahab was in heaviness for his cruelty to Naboth, Saul for his cruel ingrati- tude to David, and Judas for his horrid treachery. But these men were not at pains to get their hearts penetrated with a due sense of the evil of all their sins. It may be objected, that even the most emi- nent penitents do not attain to a perfect knowledge and remembrance of all their sins, without exception. But in answer to this, it is certain that true peni- tents are deeply affected with the several chief parts of their depravity and corruption. They have broken hearts and contrite spirits, or sincere grief and hatred of all the evils that hinder suitable love to God and men, of all their corrupt passions and inordinate af- fections. The hypocritical Jews, who are described by 202 Isaiah as a people who pretended to afflict their souls for their sins, probably did not wholly neglect all manner of confession and sorrow for sin : but since they continued in the sins that are contrary to righteousness and mercy, either they did not mourn for these sins at all, or at least they wanted that sor- row for sin that determines the heart to forsake it. It is possible they might be so blinded by covetous- ness and self-flattery, that they were not sensible of these particular evils. It is probable this may have been also the case with the hypocritical Pharisees. Seeing they kept frequent fasts, it is likely they mourned for some sins. But seeing they neglected the weightier matters of the law, judgment, mercy, and the love of God, it is likely they were not, in any tolerable measure, affected with the sins contrary to these duties. Partial views of the law of God, and of the evils of our own hearts and lives, in comparing them with that divine standard, are a principal source of self- deceit in religion. The influence of such partiality is so noxious and so extensive, that it will be need- ful frequently to reflect upon it in the present in- quiry. False pretence to the sanctifying grace of the Holy Ghost, supposes false pretence to holiness itself. This necessarily implies that men have false or defective notions of the rules of holiness, or of their own hearts and lives, or of both. Though men's notions of the general rules of holiness be, in tlie main, just and right, self-flattery may make them commit very essential errors in the application of them, or in trying themselves by them. They mav mistake a naitial reformation for universal holi- 203 ness. When men rest satisfied with a reformation that labours under essential defects, this evidently supposes proportionable defects in their acknowledg- ments and convictions of sin. Partial convictions of sin spread their bad influence through all other en- deavours and attainments in religion. They make men partial in their applications for pardoning mercy and sanctifying grace, and in their purposes and en- deavours after obedience. It is evident, that gross partiality in religion is a main thing in the scrip- ture characters of hypocrisy. It is a chief part of the charge against the hypocritical Pharisees. While they, in what they did well, were very exact about some things enjoined by the divine law, they left other things undone, that were even of greater im- portance. If partial views of sin and duty be a main cause of false pretences to the several parts of holiness, they have, in a special manner, a great influence on false pretences to repentance. Men may ofttimes mourn for some sins, which they can hardly avoid being in some measure sensible of; while pride and self-love render them inexcusably blind and insen- sible as to other sins no less dangerous. It is a very useful division the apostle makes of all depravity, into filthiness of the flesh and of the spirit. There is good ground to interpret the first expression as meant of the various branches of sensuality, and the second of all the evils that may be distinguished from it; such as pride, malice, covetousness, and the like. Some have justly observed, that men who have any manner of concern about reli<^ion, are ofttimes more easily made sensible of the evils of the first sort now 204 mentioned than of the second. The observation is founded on the scripture account of the hypocritical Pharisees. It is evident, that pride, malice, and covetousness, were their predominant sins. At the same time, they seemed to have kept at a distance from gross sensuahty, aad to have affected an uncom- mon austerity. It seems to have been owing to this artifice that they acquired the character of the strict- est sect of the Jews; while they imposed not only on others, but on themselves. Such instances of self- deceit are too frequent in all ages. This may partly be accounted for, by considering some of the most obvious differences between the various branches of sensuality, and the other sins above mentioned. The former are less capable of escaping observation, or of disguising themselves under any good appearance; whereas the latter are more subtle, more blinding, and less easily discerned, where self-love is predo- minant. The more dangerously stupid must they be, whose consciences charge them with gross sen- suality, and yet are not alarmed at it. Yet, not- withstanding of this, it is evident that the other evils, called the sins of the spirit, where they are predominant, are no less inconsistent with true holi- ness than sensuality itself. Though a man who has been very partial and de- fective in his acknowledgments of sin, come to have more extensive views, and more extensive sorrow for sin; yet if all this does not produce some sincere prevalent inclinations to forsake his sins, his pretences to repentance are ill-founded. Though confession of sin be exceeding necessary, yet the Scripture, on good grounds, directs us to distinguish between con- 205 fession of sin and forsaking of it. All the good af- fections and dispositions included in repentance, that can be distinguished from a prevalent inclination to turn from sin to God, must conspire to strengthen that inclination, and to oppose whatever clashes with it. It will be afterwards considered how impenitent sinners may excite in themselves several passions, in various devout exercises, and particularly in confess- ing of sin. It is sufficient to observe at present, that whatever these passions be, or however they are raised, while men want love to God and holiness with their whole hearts, and that prevalent hatred of sin which is connected with it, their pretences to repen- tance are false and ill-grounded. The differences between true repentance and false appearances of it, will be farther illustrated, in con- sidering divine faith and love, with vvhich true re- pentance has a necessary connection. From what is said, it appears that these differences are far from being inconsiderable or indiscernible. The sincere penitent has, in the main, just views of God's law, and of his own sins in heart and life. He has a real propensity to habitual self-abasement for them. They are the objects, not only of his sorrow, but also of his chief hatred ; and his hatred of sin flows from sincere love to God. In the next place, it is evident from Scripture and experience, that people void of true holiness, may have some resemblances of faith in the Lord Jesus Christ. But it is still needful to remember, that according to Scripture, true and sincere faith has a connection with holiness and salvation. Thus the Scripture, speaking of Christ, tells us, that " as 206 many as received him, to them gave he power to be- come the sons of God, even to them that beheve on his name ;" and that " God so loved the world, that he gave his only-begotten Son, that whosoever be- lieveth in him, should not perish, but have everlasting life." Notwithstanding of this, the Scripture speaks sometimes of a sort of faith that is found in the hearts of the impenitent. Thus the apostle James treats at some length of some self-deceivers, who valued themselves on a faith without works, which, according to the apostle, is " dead, being alone." We read of many in Jerusalem who believed in the name of Christ when they saw his miracles, to whom, notwithstanding, Christ would not " commit himself, because he knew all men." We are told, that even Simon Magus believed when he saw the miracles performed by Philip. The parable of the sower carries this matter still somewhat farther. There it is said, that " they on the rock, are they, who, when they hear, receive the word with joy ;" but it is added, " and these have no root, who for a while be- lieve, and in time of temptation fall away." The Scripture teaches us, that a main thing belonging to the nature of faith is trust in God, founded on his word. The prophet Isaiah speaks of some hypocri- tical Israelites who had some resemblances of this trust. He says, they " called themselves of the holy city, and stayed themselves upon the God of Israel." These, and other scriptures, show that men may have several resemblances of faith, by which they may impose on themselves. But there are various characters which distinguish true faith from these false appearances. Men may give some assent to 207 the gospel, and their faith in the meantime labour under essential defects, as to its extent, as to the root it has in the soul, the ends proposed by the various actings of it, and the impressions which the objects of faith make upon the heart. In the first place, it is evident, that a man may entertain some belief of Christ's divine mission, without owning the principal ends of it; and parti- cularly without acknowledging the sovereign and incomprehensible love, mercy, and grace of God in redemption by Christ's blood. And yet the whole tenor of scripture doctrine on this head shows, that it is on this redemption that sincere faith must fix the Christian's heart, his trust and confidence; as being the only solid relief from all his fears, and foundation of his hopes : not only a very great, but absolutely the greatest manifestation of God's glory, and chief gift of his mercy; and consequently a rich source of the strongest motives to love and obe- dience. Notwithstanding of this, the apostle, in writing to the Galatians, plainly intimates to them, that there were Judaizing Christians among them, who, though they owned Christ's mission, made his death to be in vain, and frustrated the grace of God. And there is too much ground to believe that these Judaizing Christians have had their successors in all ages. In the next place, it is evident, that a sinner may acknowledge redemption, and apply to the mercy of God in the blood of his Son for the remission of sins, without applying sincerely for the sanctificatioii of his heart and life. This was the defect of the Solifidians, as they are called, whom the apostle 208 James speaks of, as a people who had a sort of faith which, being without works, was dead. It is evi- dent, that this is not the faith by which, according to Scripture, sinners beHeve to the saving of their souls. True faith must give due acceptance to the true and faithful saying, that Jesus Christ came to save sinners ; and it is an excellent description we have of that salvation, when we are told, that " he saves his people from their sins." Sincere faith must embrace the gracious offers of the gospel, where the Redeemer is proposed to us, as " made of God unto us wisdom, righteousness, sanctification, and redemp- tion." The sinner who continues in his sins, re- jects these offers ; and while he does so, he neglects that which is called the end of our faith, the salva- tion of the soul. Sanctification is not merely a prin- cipal part of salvation and happiness, but that to which all the other parts are subservient. Sanctify- ing grace, as well as pardoning mercy, is an essential part of the Redeemer's purchase; and as both these blessings are the ends of Christ's blood, so both of them must be the ends of the various actings of that faith, which the apostle calls faith in Christ's blood. Sincere faith, in acknowledging redemption, and embracing Christ's mediation, must dispose the heart to aim habitually at the great ends of it. And see- ing the ends of Christ's giving himself for us, and of his whole mediation, is to redeem us from our iniquities, and purify us to himself a peculiar peo- ple, zealous of good works ; in re-instating us in God's favour, to restore in us his image, which is a chief effect of it ; to bring us to conformity to God and holiness, and true happiness in the enjoyment 209 of him ; or, as this whole matter is briefly expressed in scripture style, to save us from sin, and to bring us to God : unless these great ends of Christ's media- tion be the ends of our acting of faith in him, we have not that faith concerning which it is said, that he who believes has passed from death to life. In the meantime it is fit to observe, that the self-deceiver who continues in his sins, and yet pre- tends to faith in the Redeemer, may indeed imagine that he receives the Redeemer by faith, not oidy for remission, but also for sanctification. Perhaps there are not very many, who have any tolerable knowledge of Christianity, who do not own that these things are really inseparable. But, as was observed before, through the delusions of pride and self- flattery, people may lose the benefit of general truths, by a wrong and partial application of them. The self-deceiver imagines that he receives Christ for sanctification, because he is at some pains to apply for his grace, and to have some kind of dependence on it for holiness of heart and life, according to his false and partial apprehensions of it. But since his apprehensions of it labour under so essential defects, his faith is not that faith which works by love, and purifies the heart; and therefore it is not what the Scripture calls "faith unfeigned." In considering those characters of sincere faith which relate to the ends of it, it is not sufficient to consider sanctification in general. It is needful to remember, that it is a chief part of sanctification, to have hearts disposed to glorify the divine perfections, suitably to the various manifestations of them in which we have access to acknowledge or contemplate 210 them. But though our praises should extend to all God's works, and to his favours to other creatures, it is evident we are chiefly obliged to acknowledge the divine excellencies as displayed in these divine works, in which we ourselves are more immediately concerned. As, therefore, it is a main end of know- ing and believing the truths of natural religion, that we may honour God's perfections shining in creation and providence; so the design of knowing and be- lieving the peculiar truths of the gospel, is to honour his perfections shining in the works of redemption and grace. If our hearts are not sincerely disposed to comply with this design of the gospel, our faith is not that faith which receives the love of the truth. The evil of atheism consists in men's denying or not acknowledging their obligations to the First Cause, as the author of our being, and of all the good we enjoy or expect. The evil of unbelief in rejecting the gospel, is men's not acknowledging and honour- ing aright the sovereign mercy and grace of God in the Lord Jesus Christ, as the source of the salvation and happiness of sinners. , It is obvious that men may give some assent to the gospel, while their hearts do not thus comply with the design of it. They may have some spe- culative belief of the reality of the things revealed in the gospel, without just views of the glory and ex- cellency of them. They may even have some con- cern about the various parts of salvation which Christ has purchased, without due complacency and esteem of his mediation itself. Yet it is evident, from the whole tenor of scripture doctrine on that head, that a main character of sincere faith is, a transcendent 211 esteem and complacency of soul in Christ's media- tion, as a most amiable manifestation of the glory and grace of God in the salvation of sinners. As this is a point of considerable, of very great impor- tance, it is proper to hint at some of the proofs of it. It may be proved from the scripture account of the ends of faith itself, and its principal objects, as also the chief cause, and chief actings of it. When the apostle Paul speaks to the Ephesians, of God's gra- cious purposes concerning the salvation of sinners by his Son, and of that faith which is the great means of salvation, he teaches that the end of these things is, that we may be to the praise of the glory of God by trusting in Christ; particularly, that we may be to the praise of the glory of his grace, or that he may show forth, and consequently that we may ac- knowledge, the exceeding riches of his grace in his kindness in Christ. The same apostle speaks of the work of faith wrought with power, and says that the end of it is, that the name of the Lord Christ may be glorified in us. There are several scriptures wherein the apostles describe the superlative esteem which they had them- selves of Christ's mediation. It is evident that such scriptures ought not to be considered as containing merely descriptions of their faith and love, but also as containing patterns of ours. Paul tells us he was determined to know nothing else but Christ and him crucified, that he gloried in nothing else, and that he counted all things else loss. Though other sin- cere Christians come far short of this apostle, yet all are under the same obligations in the main, to honour the mediation of Christ with their whole hearts. 212 Accordingly we are told in general, that to " them who believe he is precious;" or, as the word so ren- dered imports, honourable; that to them he is the power and wisdom of God, and that in glorying they glory only in the Lord. These, and the like scriptures, show the necessity of a transcendent esteem of the mediation of Christ, as a bright display of God's glory in our salvation. This may be farther confirmed and explained from some of the principal scripture commendations of it. Unless these commendations or declarations of its excellency, make, in some measure, a due impression on our hearts, we neglect a main part and main de- sign of the gospel. Some scriptures commend the work of redemption as a transcendent manifestation of the divine perfections in general. It is of that blessed work the apostle is writing to the Colossians, when he speaks of the glory of that mystery which was manifested to them, and which he says was Christ in them the hope of glory. Other scriptures make particular mention of several divine perfections shining in that divine work with peculiar lustre ; such as divine justice, power, and wisdom, but especially mysterious love, mercy, and condescension to sinners. Thus we are taught, that by the propitiation in Christ's blood, God declares his righteousness in the remission of sins, that he may be just and the justifier of him who believeth in Jesus ; that to them who are called, (as in the scripture above mentioned,) Christ is the power and wisdom of God ; that herein is love, herein is the love of God manifested ; in this God commends his love, and shows forth the ex- ceeding riches of his grace, his rich mercy and great 213 love wherewith he loved us ; even love, whose height, depth, length, and breadth, surpass our knowledge. It is evident, that our esteem of Christ's media- tion should be in some measure suitable to the gos- pel declarations of its excellency. This is plainly implied in the scripture account of the cause of faith, and of its chief actings and influence. When God, the author of faith, shines into the heart, we are told that he gives the knowledge of his glory in the face of Jesus Christ. We are more particularly directed to seek God's Spirit to strengthen us in the inner man, that we may know the love of Christ. As to the chief actings and influence of faith, a life of faith working by love, is described by beholding the glory of the Lord, so as to be " changed into the same image as by the Spirit of the Lord." These words are meant of that glory of the Lord, which is more clearly revealed under the New Testament ; that is to say, the glory of the Lord in redemption. The scriptures which explain the nature of holi- ness, and the work of the Holy Ghost, show, that divine love is the chief part of the divine image. To love God with all our heart and soul, is to obey the first and great commandment of his law. And there- fore, when it is said that " the end of the command- ment is love, out of a pure heart, and a good con- science, and faith unfeigned," though love to our neighbours is by no means to be excluded, it is to the love of God that this is chiefly applicable. Yet it is certain, that men void of divine love may impose upon themselves by various resemblances of that holy disposition of soul. Without love to God with the whole heart, men may have some delight in devout contemplation of him, some desires after his favour and approbation, with various hopes and fears, joys and sorrows, which result from such desires. That, without sincere love to God, men may have some delight in contemplating him, is evident from this, that besides a principle of love, there are other affections from which some such delight may natu- rally proceed ; and particularly, it is obvious, that where God is not the object of men's love, he may be the object of their admiration. The prophet Isaiah speaks of some very bad men, who, he says, had some sort of delight in approaching to God, that is, in worshipping him. His words are, " They seek me daily, and delight to know my ways : as a nation that did righteousness, they delight in ap- proaching to God." It is said of Ezekiel's hearers, that " with their mouth they showed much love, but their heart went after their covetousness." It is added, " And lo, thou art unto them as a very lovely song, of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not." It was observed before, that in the parable of the sower, they who are compared to the stony ground, are not only said to receive the gospel, but to receive it with joy. Joy in receiving the gospel, which contains so many motives to divine love, bears a resemblance to that holy affection. Many of Christ's hearers are said to have been aston- ished at his doctrine, while they were far from com- plying with the design of it. It is probable their astonishment was not without some sort of pleasure and delight. No doubt, the discourses both of our Saviour and of the prophet Ezekiel, contained power- 215 ful motives to divine love. But they did not pro- duce that important effect on the people above men- tioned, though they produced some delight of another kind. As to Ezekiel's hearers, the comparison made use of it, to illustrate these men's attendance on re- ligious exercises, seems to import, that they took some pleasure in them, only as a sort of agreeable amusement for a time. He was to them as a very lovely song. But while the prophet's discourse only affected their imagination, covetousness had the pos- session of their hearts. In considering the delight which men may have in some contemplations of God without sincere love to him, it is proper to take a view of the sources of such delight. The natural loveof knowledge, which, though of a good tendency, may be separated from the love of God, and abused to many bad purposes, may produce manifold pleasure both in the contem- plation of God and his works. The distinguishing faculties of rational creatures, make them capable of various considerable enjoyments, in contemplating things wonderful and extraordinary; in contemplat- ing whatever has in it admirable order and symmetry, or manifold evidence of deep contrivance, and in a special manner, in viewing the connection between causes and their efltects. People of all sorts seem capable, though not equally, of such enjoyment. As all these, and the like causes of pleasure in contem- plation, admit of great variety of degrees, so the high- est degree of them is to be found in contemplating the works and attributes of God. Some have observed, that even the atheistical epicurean poet sometimes discovers a sort of trans- - 216 port in contemplating the divine works, while he did not acknowledge divine wisdom. It is no wonder that the contemplation of God's works, when joined with the acknowledgment of his perfections, should afford a considerable additional pleasure. It is an eflPect of God's goodness, that, as we are at 6rst created capable of such enjoyments, our apostacy has not wholly deprived us of them. They have a mani- fold good tendency. They tend to make a reason- able soul bethink itself what it is capable of, and what its noble faculties were designed for. But, notwithstanding of all this, seeing they are enjoy- ments of which very bad men may really have some taste, they are attainments very different from di- vine love, and the enjoyments which have a con- nection with it. The characters which distinguish these different attainments from one another, will be considered afterwards. It is proper to consider, in the next place, how, without love to God with the whole heart, men may have not only some delight in conteniphiting him, but also some considerable desire after his approba- tion and favour. We read in Scripture of people inquiring what they should do to obtain eternal life, and seeking to enter in at the strait gate, without complying sincerely with the method God has ap- pointed for that purpose. If a considerable desire of eternal happiness may be found in the hearts of bad men — seeing the love of the end naturally carries men to a desire of the means — it is no wonder that such desire may excite men void of divine love to various good endeavours, suitable to their apprehen- sions of their duty, however defective. We are told 217 that Herod was induced, by the doctrine of John the Baptist, not only to do some good things, but many good things. These good things seemed to prove some inward good purposes, but they did not extend to his parting with Herodias. It is a common and just argument concerning the noxious influence of atheism on the interest of so- ciety, that it takes off the most powerful restraints of secret crimes. This plainly supposes, that some secret concern about escaping future punishment, and obtaining future happiness, may be found in the hearts of the most abandoned, and may have, in some cases, some effect on them. It is no wonder, there- fore, that the like concern should exert itself, with far superior efficacy, in rnen who are not entirely dis- solute, though they come short of true holiness. Both Scripture and experience show, that natural conscience is a thing which perverse affections may stupify, but cannot quite root out. That principle implies a power of discerning the difference between moral good and evil, or rather it puts it out of men's power entirely to extinguish a secret sense of that difference. It is evident that natural conscience, together with that general desire of happiness and forethought about futurity which are inlaid in our frame, have a tendency to excite a desire of the favour of that Being on whom we have an absolute dependence. It is plain, that when men have such desire after the divine favour while they are void of divine love, it is not their having such desire, but their wanting that love, that is blameable. As the fault of such desires does not lie in excess, but in de- fect, so true holiness does not exclude, but strengthen K 13 218 and direct them. And if these desires had all the effect on men's hearts which they ought to have, and to which they have a tendency, they would de- termine thera to far more suitable endeavours after sincerity; they would determine them to lay aside their false and partial views of God, of his law, and of themselves. They would excite them to repent of all their sins, to apply sincerely to the mercy of God in Christ, for all that sanctification which he has purchased, and dispose them to habitual con- sideration of all the principal motives and obligations to love God, and hate sin, with their whole heart. But it is too certain, that men may have a con- siderable degree of concern about future happiness, without its producing such effects. In the mean- time it is evident, that as such concern admits of very different degrees, it must, like all other desires, beget a proportionable degree of fear upon appre- hension of disappointment, and of joyful hope in prospect of success. And seeing it strengthens and increases our delight in any means of good, when it gratifies at once different desires, or answers various desirable ends; a general desire of future happiness may increase that delight in contemplating God, which proceeds from admiration, or some other prin- ciple different from divine love. It is evident, that such delight and desires as have been described, bear some resemblance to the holy affections and desires included in the love of God, and the one may be mistaken for the other. These different principles may ofttimes employ men's thoughts about the same objects, and may excite men to the same devout exercises, and other good actions. S19 But all this resemblance is still consistent with a very essential unlikeness. A man who is really disaffected to his sovereitrn in his heart, so that, were it in his power, he would not have him to reign over him, may yet desire his favour for his own ends, and seek gifts and prefer- ments from him. In like manner, men whose hearts are prejudiced against the holiness of God, and pre- possessed with enmity against his law, considered in its true import and extent, may have such a persua- sion of their dependence on him, as shall have a con- siderable effect on them. It is not to be wondered at, that bad men should prefer a future state of hap- piness to a state of punishment, and have some con- siderable desires after heaven, while they cannot sin- cerely say, as the Psalmist does, " Whom have I in heaven but thee, O Lord ?" Men may have some love of heaven, without loving God, while their de- sire of heaven excites some desire of God's favour, and of what they apprehend to be the way to it. It is evident, also, that men may have some de- sire of God's favour, that they may obtain heaven hereafter, while they have superior and stronger de- sires to retain some favourite lusts and corrupt prac- tices here, while self-flattery makes them ingenious in reconciling their worst defects with the greatest hopes. Sometimes men's desires after heaven, and after the favour of God, and the impressions of these things on their minds, may appear considerable for a short space of time; but are found to have no root in the soul, seeing they are worn off by the first impressions from any remarkable new temptation. And even where such impressions are more lasting, K 2 220 there is a great difference between general desire of God's favour, flowing merely from a sense of depen- dence on him, and that which flows from a due affec- tionate esteem of his excellencies, particularly of his moral excellencies, which, in scripture style, are com- prehended under the name of holiness. Men may have considerable desires after God's favour, without sincere desire of conformity to him in holiness ; espe- cially without a desire of universal holiness, directed by right views of the essential rules of it, and a just ap- plication of them. Predominant sins may retain their sovereignty in the heart, while they do not exclude all desire of heaven, and while they do not hinder men from doing many good things with that view. But if in such cases men entertain the hope of heaven, it is evident they impose on themselves by partial views of their duty ; and that, in imagining they study true holiness, they mistake, very inexcusably, a part for the whole. As that desire of God's favour, which may be found in the hearts of the impenitent, is a thing very different from divine love ; so also is their de- light in contemplating him. Some account was given of this before, but it deserves to be inquired into more particularly. It is useful to divide the deliglits attained unto in divine contemplation into two different sorts, according as they are founded on true or false schemes of relifjion. Even where men's contemplations are founded on true principles in the main, their delight may proceed, as was ob- served before, from mere admiration, and other in- ferior principles, very different from love to God with the whole heart. It is well known there may 221 be a good deal of pleasure in mere speculation : yet the very name of mere speculation, though attended with pleasure, imports something very different from that enjoyment which results from affection. People may take pleasure in a speculation, without any love to the object of it, but merely to the speculation it- self. Thus, several sciences afford delightful con- templation, while their objects are far from being the objects of affection. Men are capable of deHght, even in contemplating things that are the object's of their aversion; as, for instance, in contemplating the things that may be known concerning the fallen angels. The apostle Paul observes, that men may excel in the knowledge of all mysteries, and yet want charity or love. Notwithstanding that essential defect, such men's knowledge, and the contemplations with which it furnished them, might be attended with consider- able enjoyment. Oftentimes men who take pleasure in some other contemplations of God, take little or none in contemplating his moral perfections ; parti- cularly as they are manifested in his law or moral government of the world. Yet even these excellen- cies may be the object of speculative delight; and men may take some sort of pleasure in contemplating God's moral attributes and laws, without sincere pre- valent desire of conformity to them. It is said of Nero, that sometimes he took pleasure in hearing de- clamations on moral virtue, though few will suppose he took pleasure in the thing itself. The same prin- ciples which gave Nero some pleasure in speculations on such subjects, may make other bad men take some s ort of speculative pleasure in various parts of religion 222 in general. Men may take some pleasure in contem- plating God's laws, his moral attributes, and some ef- fects of them, without considering these things as mo- tives to obedience, and aggravations of transgression ; and consequently, without improving these as means of suitable love to God and holiness, and suitable hatred and sorrow for sin. If there may be so important defects in those divine contemplations, which may be in the main regulated by true schemes of religion founded on Scripture ; much more must this take place in con- templations which deviate from that standard. The Scripture foretells, that in the last days men would heap up to themselves teachers, having itching ears, according to their own lusts; that seducers would inveigle incautious persons, and impose upon them by swelling words of vanity. And it seems to be on account of the inefBcacy of their notions to sanctify heart and life, that they are compared to wells with- out water, and clouds carried about with winds, which do not water and fructify the earth. These predic- tions have been verified, in several ages, by various schemes of religion, whose principal tendency seems to be to gratify vain curiosity, to intoxicate the ima- gination, and to puff up men with an over-weening conceit of profound knowledge. It is true, that perhaps there was scarcely ever any scheme of religion so made up of mistakes and absurdities, as to exclude all mixture of truth, and every branch of the divine moral law. And so far as any branches of truth and moral precepts enter into men's schemes, so far may they produce some good effects, however defective and partial. But as to the 223 deluding parts of fictitious schemes of religion, what- ever emotions they produce in men's hearts, or rather in their imaginations, it is evident these things must be as different from divine love, as falsehood is from truth. What has been said concerning the attainments which bear some resemblance to divine love, or may be mistaken for it, will receive farther light by con- sidering the scripture account of the nature and chief characters of that holy disposition of soul. Seeing we are required to love God with all our heart, and soul, and strength ; this plainly implies, that all the ingredients of the most perfect love should concur, in the highest degree, in that holy affection. It must include the highest esteem, gratitude, and desire : a due esteem of God's perfections, a grateful sense of his benefits, a propensity to suitable acknow- ledgment of his perfections in the various manifesta- tions of them, and in a special manner to suitable ac- knowledgments of all the effects of his goodness to us ; a suitable desire of his favour, proceeding from a just esteem of his excellencies; together with suit- able desire of his approbation, of conformity to him in his moral excellencies, and of the enjoyment of him as our chief good; and a due concern for and com- placency in his declarative glory. It deserves parti- cular consideration, that, according to the scripture account of divine love, a prevalent inclination to uni- versal conformity and obedience to him is so impor- tant an ingredient of it, that all other holy affections which may be distinguished from that inclination, must conspire to strengthen it. But it is no less evident, that this inclination to obedience to God must proceed from a due esteem of his excellencies, gratitude for his goodness, and desire of his approba- tion, and the enjoyment of him. It is not needful to insist much on particular proofs of these things. They are evident from the whole strain of scripture doctrine on this important subject. As the whole of religion, and of scripture instruction, is ofttimes comprehended under the knowledge of God, all the parts of divine knowledge are designed to produce and excite divine love. All the scripture instructions which treat at large of God's various perfections; of the manifold displays of them in his several works, in the works of creation, providence, and redemption ; of the various relations we stand in to him, and our absolute dependence on him ; of the happiness to be had in drawing near to him with our whole hearts, and of the misery of de- parting from him ; the necessity of glorifying him as God, and of being thankful to him; of giving him the glory due to his name, of fixing our desires on him above all things in heaven and earth, of glo- rifying him in all things, and of praising him because his name alone is excellent : all these, and the like scripture instructions, contain evident proofs of those ingredients of divine love, which have been already mentioned. It is no less evident, that love to God with our whole heart, must not only exclude all affections that are more directly contrary to it, but also that it must so moderate all our affections which are different from it, that they shall become duly subordinate and sub- servient to it. It is necessary that the tenor of our thoughts and actions be suited to that just and noble 225 afFection, that it have the sovereignty in our hearts, and that it be the governing principle of onr lives. To honour and obey God, must be purposed by us, not merely as a means of some other end, which would imply that there is something else which our hearts are more intent upon, but as itself our highest end. The difference between loving or desirino- an object merely as a means of something else, and de- siring it as an end, or for itself, is a very considerable difference. What we love or desire only as a means, is what would be the object of our indifference, or perhaps of our aversion, were it not for its connection with some other thing. It is evident, that if we love God with all our heart, we must love him as our chief good and chief end. Whereas men's hearts may sometimes be warmed with fictitious affections, or affections relating to things which they do not believe; it is evident, that the holy affections in- cluded in divine love, must be founded on a well- informed judgment and sincere faith, or belief of the proper motives of it. And whereas sometimes men may feel transient and superficial emotions about objects to which they have no habitual inclination or affection, it is evident, that love to God with the whole heart, must be a strong habit, deeply rooted in the soul. Thus the Scripture teaches us, that love must proceed from faith unfeigned, and that we must be rooted and grounded in love. Though these various characters of divine love be of manifold use for explaining the true nature of it, considered more abstractly, yet, in order to a right view of divine love, as implanted in the hearts of re- deemed sinners, it is necessary to consider more par- k3 226 ticularly the chief grounds and motives of it, and the impressions they must make on their hearts. A just impression of the chief motives and obligations to the love of God, is a main thing included in the nature of it. These obligations may be usefully divided into two sorts; namely, those that are known by the light of nature, and those that are peculiar to the gospel. We are under infinite obligations to love and honour God on account of his infinite excellencies, as manifested in creation and provi- dence j but we are also under new additional obli- gations on the account of God's incomprehensible mercy in our redemption. It was proved above, that this divine mercy in our redemption from sin, is that which should habitually occupy the hearts of redeemed sinners. It is not sufficient for us to consider in general, that we should have a high esteem of God's perfections, and a grateful sense of his benefits; it is needful to consider more particularly what esteem we should have of the divine glory displayed in our salvation, and what gratefiil sense we ought to have of that love, whose height and depth are incompre- hensible. It is not sufficient to consider in general, that the love of God includes transcendent desires after God, that is, after the favour, the image, and enjoyment of God. It is needful to consider in what manner we are to desire and seek from God so inestimable blessings, of which we are so utterly un- worthy. 227 SECTION III. Arguments from Experience for the necessity of Divine Grace. In considering the arguments from experience for the necessity of sanctifying grace, in order to true holiness, it is necessary to join together the con- sideration of the following things: namely, of the nature of true holiness itself; the insufficiency of external causes to produce it ; and the power of hu- man depravity or corruption, which is so opposite to it. It is necessary to have in view the nature of true holiness itself", to prevent mistakes about the ends and effects for which sanctifying grace is af- firmed to be necessary; this being a subject in which misrepresentations are very ordinary. They who assert the necessity and efficacy of sanctifying grace, do not deny that, without such grace, men may avoid enormities, or perform any external good actions; yet sometimes men seem to charge that doctrine with such consequences. That for which sanctifying grace is affirmed to be necessary, is, the restoring of the divine image or true holiness in the heart of a sinner. Though true holiness necessarily includes a prevalent inclination to all acts of obedience in the outward practice, yet its nature consists chiefly in the inward rooted dispositions of the soul. This is evident, both from the scriptures which treat of the nature of holiness, and those which treat more ex- pressly of the operations of the Holy Ghost. The 228 great design of these operations is, according to Scripture, to give sinners new hearts and right spi- rits, hearts of flesh, so as Christ shall dwell in their hearts by faith ; hearts in which the love of God is shed abroad, and on which the law of God is written. Newness of life, and holiness in all manner of con- versation, are absolutely necessary; but it is needful to remember, that the chief part of the new creature is the new heart. In considering the necessity or efficacy of sancti- fying grace in relation to good actions, it should be observed, that actions may be called good in two verv different meanings; either merely in regard to the matter and the effects of them, or in regard to their inward principle and end, which is always suitable to the inward prevailing dispositions of the heart whence they proceed. In the first large meaning of the word, bad men are so far from being incapable of performing any good actions, that there is indeed no sort of good actions, whether of piety, righteousness, or mercy, which may not sometimes be performed by them; though it is of great importance in this mat- ter, to distinguish between particular good actions and the habitual tenor of men's conduct. The ffood actions of bad men may flow from two very different principles, that were considered in the former section. Sometimes they flow from those affections which are evil and corrupt, either in their own nature, or on account of their excess ; as many Pharisees are said to have performed acts of devotion and charity from a principle of pride and ostentation, and Paul speaks of some people who even preached the gospel out of envy. Sometimes the good actions of bad men flow 229 from better principles, namely, from those common good affections, whose fault lies not in the excess but in the defect, such as the general desire of per- petual happiness, and escaping misery; which desires, however good in themselves, may be found in hearts void of true love to God and his law. When men void of true holiness do good actions, in so far they do their duty; and their good actions are so far from being absolutely useless or indifferent, that they may be of very considerable advantage on many accounts. Thus they who are as yet void of true holiness are very usefully employed, when they are considering their want of it, and the means of obtaining it; when they apply to God for it; and when, with the use of the means of grace, they join endeavours against new offences, that they may not provoke God to leave them wholly to themselves. If it were of no impor- tance, as to the concerns of salvation, for people void of holiness to be employed in good actions, it would be of no importance to instruct them con- cerning any part of religion in general ; and particu- larly, it would be of no use to persuade them of their need of divine grace, and to excite them to seek af- ter it. It is proper to observe these things, for pre- venting misrepresentations and mistakes in a matter of such importance in practice. It should always be remembered, that a main design of insisting on the necessity of divine grace, is, to excite those who are careless about so inestimable a blessing, to seek after it, by earnest supplication, and all other proper endeavours. The doctrine of grace is, according to Scripture, so far from founding any just objections against such endeavours, that it gives the greatest 230 encouragement to them. It requires men to use all means in their power, but shows, that a principal mean is, the acknowledgment of that superior power that can effectually bear down all opposition. What has been said concerning good actions, in the large meaning above explained, is not only ap- plicable to external performances, but also to inward acts of the mind, such as secret meditation and rea- soning on the most useful subjects, and mental prayer, performed by persons void of love to God and his laws. Men's sufficiency to perform such good actions, is no proof of their sufficiency of them- selves, for attaining to the divine image without di- vine grace. However the name of good actions be given, in a large sense, to actions performed without good principles, yet this is evidently a vicious defect, that implies a very essential disconformity to the law of God, and the dictates of a well-informed con- science. The most evident principles concerning moral good and evil, show that it is our duty, not only to do good actions, but also to have prevalent good dispositions, and to be habitually under the in- fluence of them; and consequently, to do good things from right principles, and for right ends. It is not needful to enlarge here on the scripture account of the nature and characters of true holiness. The account given of this matter before, shows, that when a sinner returns to God with his whole heart, the change wrought on the inward rooted dispositions of his soul is a very great change; and consequently, must be the effijct of a proportionably great power and efficacy. This alone shows, that it is not so easy to disprove the necessity of divine grace, as 231 some people seem to imagine. It appears from what was said above, that it is not sufficient for that end to disprove the necessity of sanctifying grace, in order to various good actions, or such common good affections as were formerly described. In order to disprove the necessity of the grace of God, it is needful to prove, that it is not necessary to the love of God with the whole heart, soul, and strength ; that it is not necessary to such divine love as shall render all the other affections of the heart duly sub- ordinate and subservient to it, as being the govern- ing principle of men's hearts and lives, habitually disposing them to the glorifying and enjoying of God as their chief end and chief good. It is proper to reflect, that the affections included in divine love, are very different from all ineffectual, fictitious, or mere transient emotions in devout exercises : that these holy affections must be transcendent, supreme, immediate; that is to say, directing men's hearts aright as to their chief end, deeply rooted in the soul, founded on a real beHef of divine truths, habi- tually resisting and overpowering opposite depravity, and habitually determining men to all the parts of universal holiness. These things are of such im- portance, and there is so great a disparity between them and all other good affections in men's hearts, or good actions in their practice, that the sufficiency of natural powers, or any natural causes, to produce the one, is no proof of their sufficiency in order to the other. So far as any regard is due to the most credible human testimony, it is certain, that the arguments from experience for the necessity of divine grace, 232 have a considerable influence on the best defenders of that doctrine; that is to say, on those who are most careful to regulate their practice by it. Such have always owned, that their attachment to that doctrine is very much owing to an inward conviction of their own unjustifiable weakness as to the chief parts of true holiness, and that the scripture account of holiness, or of the divine law, contributes very much to that inward conviction. It is unquestion- able, on the other hand, that many people's differ- ent sentiments about the necessity of divine grace, flow from diversity of sentiments about the nature of holiness. But whatever differences there may be about that important point, there are some remark- able truths about which all should be agreed, who place holiness chiefly in the inward rooted disposi- tions of the soul. Experience shows that such in- ward dispositions are not changed by single acts, or even several repeated acts of the will, designed for that purpose. It is a great effort that is requisite to make any considerable alteration in the prevalent temper of the mind. Several such alterations are owing to the inward conflicts of interfering passions, in which ofttimes a new particular corrupt affection gets the better of others that clash with it, and be- comes predominant in the heart. But though seve- ral changes of a better sort and better tendency, may result from the common good affections formerly de- scribed, particularly from a general concern about eternity, exerting itself with more than ordinary vigour; yet there is so great a disparity between sanctification, and all other changes in the heart of man, that there is no just arguing from the one to the other, as to the causes sufficient to account for them. 233 The things that have been adduced concerning the nature of true holiness, have a tendency to direct us to the true source of it. But these things have not their full force, unless they are considered jointly with various proofs, from experience, of the inefficacy of natural causes to produce holiness, and of the power of that depravity in man's heart which is so opposite to it. While men disclaim dependence on God's grace in order to his image, all the natural causes or means to which they can ascribe so great an effect, or which they can trust to for it, may be usefully divided into these two sorts : — First, Exter- nal causes or means, such as the intrinsic force of proper motives to holiness, the most advantageous proposal of them, and such circumstances as have the greatest tendency to make proper persuasives effec- tual and successful. Secondly, Internal means, such as attentive consideration of the best persuasives, reasonings upon them, together with good purposes and resolutions founded on these things. All these means of holiness may be considered as so many natural causes which have a good tendency towards it, and which would indeed determine men to a com- pliance with the divine will, were it not for an inward depravity or perverseness, which mars and defeats the good tendency of the most promising means. Though the names of perverseness and depravity are applied by some people only to higher degrees of viciousness in temper and practice, which distinguish some sin- ners from others, yet, in the strictest propriety of speech, these names are very applicable to all those evils in the hearts of men, which hinder sincere hearty compliance with the will of God. I Q34s It is a comprehensive argument for the necessity of divine grace, that human depravity is found in experience to be proof against the most powerful persuasives, and all the natural causes of means just now mentioned, even when conspiring together in the most promising manner. The power of depravity is found too strong for the most powerful motives, pro- posed in the most advantageous manner, in the most favourable circumstances; and that, not only in the case of thoughtlessness and inconsiderateness, but even where the mind applies to these things with some considerable measure of attention, and is brought the length of good purposes and resolutions. It is of importance to explain these things some- what more particularly. But it is needful, first, to obviate the main objection against the subserviency of such considerations to the purpose in view. The main objection of this kind is this: that whatever be said of the inefficacy of all the means of holiness, to determine a man to a hearty compliance with the will of God, yet a man himself may have sufficient power to determine himself to such a compliance, by virtue of the natural liberty and freedom of his will: that there is a difference between the power or efficacy of means which may be insufficient to overcome depra- vity, and the intrinsic power of the soul itself as an Intelligent free agent: that as men have a power, by virtue of the freedom of the will, to resist the divine call, however strongly enforced, of which power they give too many proofs, so they have also a power of complying with it with their whole heart. In considering this and the like objections, we may safely abstract from philosophical speculations Q35 about free will. The raost important truths on this subject may be cleared by removing the ambiguity of words. Man's will may be said to be free in very different meanings. It is owned, that in actions that are morally good or evil, men must be free from force or compulsion, and necessity. But it does not follow that they must be free from strong depravity. In order to render men's bad actions blameable, it is not needful that their bad inclinations or dispositions be weak and inconsiderable. But of this more after- wards. When we speak of men's power or willingness to turn holy, there are various ambiguities in such ex- pressions which it is of importance to remove. Power ordinarily denotes the connection of a thing with our will. But both the acts of the will, and their con- nection with the effects intended by them, are things which admit of very great diversity. There are some effects which may be said to be more imme- diately in our power, because they are produced by single acts of the will ; such as various motions of the body and thoughts of the mind. There are other things which are said to be in our power, because, though they cannot be produced by single acts of the will, yet they are the natural effects of repeated endeavours, which require various acts of the will de- termining us to them. It is thus, for instance, that ignorant men have a power of acquiring sciences ; and our power, in reference to such effects is, pro- perly enough, called a remote power. It is evident that remote power admits of very different degrees, according both to the number and the nature of the endeavours which are requisite in order to the effect Q36 intended, and of the difficulties or hinderances which must be surmounted. The more numerous and powerful these necessary endeavours and opposite hinderances are, the less is the effect intended in our power: and when these things are exceeding consi- derable, an effect is said, in a moral sense, to be out of our power ; though it be not absolutely impossible for us to reach it. They who own that holiness consists chiefly in the rooted dispositions of the soul, must own that, if sinners have a sufficient power of producing in them- selves that effect without divine grace, it is a remote power, and that it is not one or a few single acts of the will that are sufficient to effectuate so important a change. They must own that it must be the re- sult of multiplied good endeavours, of many repeated good acts of the will, repeated desires after holiness, frequent consideration of the motives to it; joined with careful avoiding of the hinderances of it, and careful controlling of the corrupt passions or affec- tions that are opposite to it. There are some evi- dent deductions from this observation, which are of considerable importance in the present inquiry. It is evident, that such a course or train of good endeavours, as was just now hinted at, requires a good deal of steadiness in the pursuit of holiness, and a considerable degree of strong and durable willingness or inclination towards it. Hence it follows, that in order to disprove the necessity of divine grace, it is not sufficient to prove a connection between such a course of good endeavours and holiness itself. It is necessary to prove also, that there is no need of di- vine grace in order to such strong and steady incli- 237 nations towards holiness, as such a course of good endeavours necessarily presupposes. It is vain to allege, that if men were as willing, and as strongly inclined as they ought to be, to comply with the will of God with their whole heart, they would not resist it. Where there is a duly-qualified willingness and inclination towards holiness, true holiness itself is al- ready begun. A main thing in which it consists is the rectitude or right disposition of the will or heart : and, accordingly, the scriptures formerly adduced concerning the efficacy of grace, direct us to apply for it, in order to make us duly willing; to work in us to will as well as to do; and to incline our hearts to God's statutes. To illustrate this matter farther, it is proper to consider the diversity that may be found in acts of the will, or desires and purposes after holiness. De- sires after holiness may be of very diflPerent sorts, according to the different views of holiness included in them, the different rooted affections in the heart whence such particular desires may proceed, and ac- cording to the different degrees of strength, extent, and permanency in these desires themselves. Some- times men may think they desire true holiness, while they entertain very false or very partial and defective notions of it : sometimes men may have only a gene- ral confused notion of it, and only desire it, in a very general way, as what they apprehend to be a mean of happiness; while at the same time holiness itself, in the true notion of it, is the object of a prevalent rooted aversion in their hearts. It is evident that men may desire holiness only as a mean of happiness, and not as a part of it, and as a thing highly desir- 238 able in itself. And, as was observed before, what is only desired as a mean, may be the object not only of indifference but even of aversion, though some way desired on account of its connection with some other thing. While men's hearts are void of true holiness, their desires after it proceed from some other principle that is different from the love of God, and is consistent with a secret disaffection and aliena- tion of heart from God and his laws. Sometimes men's desires after holiness are so feeble, that, as happens often in other cases, there may be a supe- rior opposite inclination exerting its influence in the heart at the same time. This may be illustrated, by considering what happens in the conflict of incli- nations as to external actions, though these things be different from desires after holiness. Thus it is evident that Pilate had a real inclination to have set Christ at liberty, but his inclination to gratify his enemies was more powerful, and carried it. It is proper to observe farther, that even where men's good desires may appear in the meantime to have some sort of vigour, they may be so transient and short-lived as to have no durable effect: oftentimes verv promising good impressions are extinguished by the first remarkable temptation that occurs. They who deny our need of divine grace in order to true holiness, must own that it is not every sort of jjood desires and endeavours that have a sufli- cient efficacy to produce it. They must own that our desires after holiness ought not to be such par- tial, blind, weak, or transient desires as those above hinted at; but that they should be endowed with a considerable measure of the contrary good qualities : ^39 that is, with a considerable measure of vigour and steadiness, and regulated by true and just apprehen- sions of the nature of holiness, and of the evils of our own hearts and lives that are opposite to it. These things are of manifold use for illustrating the arguments from experience, for the necessity of divine grace, and for vindicating them from general objections relating to free-will. Though a sinner be a free agent, this is no proof that he is free from powerful depravity in the rooted dispositions of his heart or will itself. If sinners have sufficient power to attain to God's image without his grace, it must be by such a course of good endeavours as was above described ; which necessarily suppose a considerable degree of strength, vigour, and steadiness in men's inclinations towards it. As ail the corrupt and in- ordinate affections of the heart, and all the branches of depravity, are active and operative principles, they have, all of them, a strong tendency to oppose and weaken good inclinations, to defeat good endeavours, and to mar due steadiness and vigour in them. They are also of such a nature, as to make almost all sorts of external objects and circumstances temp- tations to evil of one sort or other. The apostle observes, that sin takes occasion to fortify itself, even from the good and holy law of God, the scope and tendency of which is to oppose and hinder it, Rom. vii. When a sinner has some concern about salvation and holiness, before he disclaim all hope and confi- dence, but what he has in himself, he ought to com- pare the grounds of his hope with the grounds of his fear and self-diffidence. The grounds of self-diffi- dence are proportionable to the power and efficacy of ^40 depravity. And if a sinner, in comparing his good desires and purposes with the opposite evils in his heart, has good cause to fear, that if left to himself the latter will be too strong for the former; if he has good cause to apprehend effectual hinderances of holi- ness from himself, that is, from the corrupt disposi- tion of his own heart; his need of divine grace is as real as though the hinderances to be surmounted were not from himself, but from some other cause. Holiness indeed is not a thing of such a nature, that though men had such inclinations to it as they ought to have ; that is, so strong, so vigorous and steady, it would still be out of their power. But prevalent depravity and corruption are in their nature contrary to good inclinations so qualified ; and in their habi- tual influence and actings, powerful hinderances of weaker good desires and purposes which have a ten- dency to them. There are two general plain principles concerning the power of human depravity, which it is needful frequently to reflect upon in treating this subject. The first is, that the more powerful this depravity is found to be, the greater and more evident is our need of divine grace to subdue it. The second is, that it is reasonable to judge of the power of this de- pravity by the power of the motive to holiness which it resists ; and the greatness of the above-mentioned advantages, which are so subservient to the intrinsic force of motives. Whereas the proofs of the power of depravity were formerly hinted at in general, it is needful, after what has been said, to consider them more particularly. And if the consideration of them make it appear, that sinners are far from having good 241 ground to trust in their own seemingly good desires and purposes, so as to renounce all dependence on the grace of God; if it appear that instead of this, they have the greatest ground to avoid and disclaim such self-confidence, this will be a considerable con- firmation from experience, of the doctrine of grace ; and such a confirmation as directs to a right improve- ment of it. The first proof of the power of human depravity, above hinted at, was its powerful and effectual resis- tance to the most powerful motives. This seems to be a main thing intended by the scripture expressions concerning the impenitent heart, as a hard heart, a heart of stone or of adamant. There cannot be fitter or more significant words, to express insensibility of infinite obligations. The obligations which reason- able creatures are under to love God and holiness, are a very important subject of meditation, and the subject is inexhaustible; but it is not needful to en- large much upon it here, a general view of it being sufficient to the present purpose. All the perfections of God ; all the manifestations of them in the works of creation, providence, and sal- vation ; our absolute dependence on God as the God in whom we live, move, and have our being; all the endearing relations he stands in to us as our Crea- . tor, the Father of our spirits, our Preserver, our So- vereign Lord, our Saviour; all the efi*ects and excel- lencies of his goodness, which is so free, undeserved, and disinterested, so constant, so extensive and abun- dant; in a special manner, the mysterious, incom- prehensible mercy and love of God in redemption on the one hand, and the eternal rewards and punish- L 13 242 rnents on the other hand, which are so clearly pro- posed to the consideration of sinners in the Holy Scriptures : these are all designed, and have of them- selves a powerful tendency to procure compliance with the will of God, and to persuade sinners to re- turn to him with their whole hearts. These obli- gations and motives are of various sorts, and have a manifest tendency to work on all the inward princi- ples and springs of action. But in order to a more clear view of their intrinsic power and force, were they not defeated by an obstinacy superior to the power of motives and persuasion, it is fit to consider briefly the following properties of them : — It is evident that the motives to love God and holiness are in themselves incomparably greater than any motives to love any other object whatever. In- deed, all the just grounds of love to other objects are just grounds of love to God, because he is the source of all that is amiable and desirable in his creatures. The motives to love God and holiness are infinitely stronger than all motives and inducements whatever to the contrary. Any valuable present enjoyments, by which men are induced to wickedness, are not peculiar to it, but may be had ordinarily much better in the ways of holiness; and any troubles that attend a life of true holiness, may be as incident also to those who neglect it, without any solid consolation to mitigate them ; besides the many intrinsic evils that make prevalent depravity so great a punishment to itself. As God's benefits, which are so strong mo- tives to love him and his laws, are innumerable ; so they are always multiplying. " They are new every mornin":." Our obligations to love and honour 24^3 God are, in a manner, always observant to our view and continually before our eyes ; which is a further proof of the power of that obstinate depravity and in- sensibility which defeats their good influence. Others who deserve our love and affectionate esteem may be at a great distance ; they may be persons with whom we have nothing to do, or with whom we have no intercourse; they may be worthy of our love and esteem, but there may be no valuable con- sideration why our affections or our thoughts should be occupied about them ; or even, though they be our benefactors, all our obligations to them may be of an old date. It is the very reverse of all this in the case in view. God is not far from any of us ; he fills heaven and earth, and is every where present ; he is a God with whom we have to do; he is con- tinually loading us with benefits, and, which is itself an inestimable benefit, he is always manifesting his glory to us, having blessed us with faculties capable of contemplating it. The heavens are always de- claring his glory, and the firmament his handiwork ; day unto day uttering speech, and night unto night teaching knowledge. All the divine works are con- tinually proclaiming the divine perfections. The earth is full of his riches. All his works praise him, and excite us to bless him ; to love, to honour, and obey him. All the good in the world should con- vince us how good it is to draw near to God ; and all the evil in the world, what an evil and bitter thing it is to depart from him. These things may give us some view of the great- ness of the motives to divine love and universal holi- ness ; and consequently, of the great power of that l2 inward depravity that resists them, and hinders the sinner's heart from yielding to them. They prove a strong and obstinate insensibiUty, with respect to infinite obligations, in point of justice and gratitude, to love God with the whole heart. They prove a powerful and inexcusable stupidity, about the chief ingredients of true felicity in the favour and enjoy- ment of God, which are incomparably more desir- able than the things to which the impenitent heart gives the preference. When things that are in themselves the most absolutely necessary, infinitely desirable and glorious, are either the objects of the heart's indifference, or only of weak, confused, and transient desires; while other things, which bear no proportion to thera, and which are comparatively less than nothing and vanity, inflame the heart with ar- dent desires, and are the objects of its most vigorous and rriost steady affections; this proves such an enor- mous disproportion between men's affections and the worth of their objects, and so powerful a perverse- iiess of disposition, as is a very proper object of amazement, as well as the deepest regret. This method of proving the power of human de- pravity, from the power of the motives to holiness which it resists, is not only founded on Scripture, but agreeable to the plainest principles of reason. Thus, in Scripture, the Lord takes heaven and earth to witness against sinners, especially those whom he had favoured with distinguishing privileges, that he had nourished and brougiu them up, though they rebelled against him : it is added, " The ox knoweth his owner, and the ass his master's crib, but Israel doth not know, my people doth not con- 245 sider." These, and the like scripture passages, charge the disaffection of the impenitent, and their alienation from God and his law, with a stupidity which is in some respect worse than brutish. The ordinary way of reasoning, in other cases, about the power of any natural cause, is by considering the power or force of any opposite cause which it is able to resist and defeat. It is thus men reason in natu- ral philosophy on speculative subjects. In moral subjects we judge of the strength of men's inclina- tions to any thing, by considering the motives and inducements to the contrary, which are found insuf- ficient to overpower them. If a man reject the most advantageous proposal in the world as to his tempo- ral concerns ; the more advantageous the proposal is, the greater is the man's inward aversion, and the un- suitableness of the proposal to his prevalent inclina- tions, which is discovered by his refusal. If innu- merable good offices do not kindle grateful resent- ment, the greater these good offices are, the stronger is that insensibility or alienation of heart, which such ingratitude discovers. If a man refuse to part with some trifles, notwithstanding great danger in retaining them, and great advantages that are incon- sistent with them ; the greater these dangers and advantages are, the stronger is the attachment to these trifles, to which so valuable interests are sacri- ficed. The application of these things to the sub- ject of our present inquiry is obvious. They shovv what we ought to think of that insensibility of God's infinite excellencies and benefits ; that indifference about the highest blessedness in the enjoyment of hira ; and that obstinate propensity to vanity, which 246 hinders sincere compliance with the proposals of the grace of God in the gospel. As the power of depravity appears in its resisting the most powerful motives, it is a farther proof of its power that it resists them when proposed in the most advantageous manner. The defects which may fre- quently attend the proposal of the motives to holiness, are not sufficient to account for their inefficacy and want of success. Experience proves that they are ineffectual when proposed, not only by men of ordi- nary endowments, but even by men of the greatest abilities and of the greatest dexterity in persuasion. The hardness of the impenitent heart, resisted the strongest motives to repentance and holiness when proposed by inspired men, such as prophets and apostles, and by the Redeemer himself, who spake as never man spake. As to the external circum- stances of proposing instructions and persuasives, nothing could appear more proper to beget deep and lasting impressions of the necessity of conformity to the divine law, than the awful manner in which it was delivered at Mount Sinai to the ancient Israel- ites. Yet the history of that people shows how far it was from having a due effect on them. It is a further proof of the power of that deprav- ity which we are considering, that it makes men re- sist the strongest motives and persuasives, even when they are in such circumstances, as seem most favour- able to the good influence of these things, and most subservient to their good tendency. There are in- deed no external circumstances which inward per- verseness does not misimprove to bad purposes. Prosperous circumstances seem fittest to work on 247 men's ingenuity; but it is generally owned, that they are found less favourable to the interests of piety and holiness than affliction. It is a proof of great per- verseness, that men should be raost apt to forget God when his providence is most kind and bounti- ful to them. Afflictions seem to be, in their native tendency, preservatives against inconsiderateness and thoughtlessness. But experience shows how many people are more or less like Ahaz, who in his afflic- tion transgressed more and more. Where affliction produces good impressions and good purposes, often- times these things do not survive the distress or danger that occasioned them : and oftentimes, where they are somewhat more durable, they issue only in a very partial reformation, or gradually vanish and disappear. As depravity abuses prosperity into an occasion of inconsiderateness, it abuses affliction into an occasion of murmuring. It is remarkable, that many people seem scarcely to acknowledge any provi- dence in their prosperity in order to thankfulness, and seem to acknowledge a providence in their dis- tresses, only to murmur against it. Both they whose circumstances make them taste more of out- ward prosperity than others, and they who are more frequently exposed to great dangers than others, are far from being found the most susceptible of good impressions. There is that in the perverseness of the impenitent heart, that makes it the more insensi- ble to things of tha best tendency, in proportion as they become familiar to it. In the next place, it is a very strong proof of the power of depravity, that it resists the strongest mo- tives, even when the mind applies to them with a 248 considerable measure of attention. It is indeed a weak objection against the arguments already ad- duced, that the inefficacy of motives, and the advan- tages subservient to them, is owing to inconsiderate- ness about them, or important defects in the manner of considering them. Obstinate inconsiderateness about infinite obligations, and certainly such are our obligations to love God and his laws, is itself a very inexcusable perverseness. All the motives to holi- ness are motives to serious attention and considera- tion. Strong alienation of heart is at the bottom of carelessness and inattention to things of infinite im- portance. But besides all this, experience shows, that the strongest motives to holiness are frequently found ineffectual, even when considered with a good deal of attention and concern. This is, in a special man- ner, very manifest as to that consideration and con- cern which is the effect of distress or danger. Oft- times these things have a considerable effect on men's minds for a time, producing bitter remorse for past offences, joined with many good purposes and reso- lutions. But, as was observed above, these things may be found where there is no sincere returning to God with the whole heart. It is in vain to object, that where the motives to holiness are not effectual, though they be considered with attention, there are other important defects in the manner of considering them ; and that they are not attended to with a right disposition of soul. Though this be a truth, it is no argument against the power of human depravity, but rather a confirmation of it. The motives to holiness are not only motives to good actions, but to a right 249 disposition of heart. Since attention to motives is not sufficient to rectify the heart, it is an argument of our need of the grace of God for that end. These things are far from being just objections against the necessity or usefulness of the attentive consideration of motives. As it is in the use of means that we are to seek after divine grace, so a chief mean of hoHness is due attention to motives to it. Not only is such attention a chief mean of holiness, but a prevalent propensity to it is a chief part of holiness. The suitable exercise of love to God and hatred of sin, necessarily implies the actual contemplation of the motives to these holy affections. But though the consideration of motives be so very useful and necessary, there is a very great difference between that consideration of them which is joined with self-confidence and a disclaiming of dependence on divine grace, and that which is undertaken with humble dependence and earnest application for it. It is this last sort of attention to motives, that is the main scope of the proofs of their insufficiency of themselves for the great end proposed by them. It may not be amiss to observe, that the wicked- ness of hypocrites, and the many infirmities of the sincerely religious, which are frequently made objec- tions against religion, are indeed strong confirmations of some of the chief doctrines of it. They show the power of human corruption ; they show that there is not such efficacy as some imagine in the mere con- sideration of motives. It is certain, that not only the sincerely pious, but also hypocrites, are ofttimes employed that way. It is remarkable, that there are many severe invectives, especially in the writings of l3 250 those who oppose revealed religion, which suppose those to be the worst men in the world who are most employed in considering the motives to goodness and holiness; namely, the men whose office it is to incul- cate these things on others. In the meantime, there is no ground to look on these men as of" a different make from the rest of the world. And though there be a good deal of injustice and partiality in such in- vectives, yet is there so much truth in them as shows, that the efficacy of motives and consideration is not so great as is pretended ; and that it is men's wisdom, in the diligent consideration of motives, to depend on a superior efficacy, that can make them have a due effect on the heart, and can triumph over all opposition. Those writers who appear biassed against the doc- trine of divine grace, sometimes lay down such grounds of self-diffidence as are very favourable to it, and evidently tend to prove the necessity of it. They own sometimes, in very strong terms, the ne- cessity of distrusting the most promising good im- pressions. There is a remarkable passage to this purpose in the writings of a celebrated modern au- thor, well versed in the moral writings of the ancients. His words are, " But alas ! the misfortune of youth, and not of youth merely, but of human nature, is such, that it is a thousand times easier to frame the highest ideas of virtue and goodness, than to practise the least part. And perhaps this is one of the chief reasons why virtue is so ill practised; because the impressions which seem so strong at first are too far relied on. We are apt to think, that what appears so fair, and strikes us so forcibly, at the first view, will surely hold with us. We launch forth into 251 speculation, and after a time, when we look bacXy and see how slowly practice comes up to it, we are the sooner led to despondency, the higher we had carried our views before." Here it is owned, that the motives to goodness may have considerable effects on men's minds, without rectifying the prevalent dis- positions of their hearts; and that, without having that effect, they may strike very forcibly, and make impressions which seem at first very strong. Thougii such impressions of goodness as he describes, are not the easiest things in the world, he affirms that it is a thousand times more difficult to practise the least part. It is evident, that a culpable weakness or perverseness, which defeats so promising impressions, and ideas of goodness which strike so very forcibly, affords strong arguments against that self-confidence that excludes dependence on divine grace. The author affirms, that so bad success in the pursuit ot goodness tends to despondency. It must, of course, tend to make men quit the pursuit. This shows how desirable, yea, how needful it is, to have so powerful a preservation against despair of success, as the prospect of those powerful aids that are suffi- cient for surmounting all difficulties. It may per- haps be objected, that the passages just now cited treats only of the highest degrees of goodness. But though the beginning of the passage speaks of the highest ideas of goodness, what follows about the inefficacy of the most promising impressions, seems plainly to be affirmed of the practice of goodness in general. 252 SECTION IV. Of Divine supernatural Operationst and Mistakes concerning them. They who duly consider the danger of extremes, especially in the concerns of religion, must observe, that there are two extremes relating to the efficacy of second causes, which have a very bad influence on men's minds, in inquiries of the greatest importance. The one is, an unreasonable propensity to imagine divine interposition in things that are really the effects of the course of nature, acting in a constant depen- dence on the Deity : the other is, an excessive fond- ness for accounting for every thing by the natural efficacy of second causes, without admitting any im- mediate divine interposition whatever. The first of these extremes, is ofttimes the occasion of various sorts of superstition and enthusiasm ; and the other, of more direct impiety. Some speculative men, who set no bounds to the love of accounting for every thing, are strongly bi- assed against the doctrine of grace, as clashing with their favourite prejudices. They are disgusted at a doctrine which ascribes to the First Cause, a manner of operation, in producing holiness and happiness, so unsuitable, as they imagine, to his manner of opera- tion in his other works, and to the order that ob- tains both in the material and intellectual world. They seem to imagine, that in all the other divine works, every thing, without exception, happens merely 253 according to a natural course, or according to the eflScacy of second causes, operating suitably to gene- ral established laws, while the Deity only preserves these laws and the creatures governed by them. The doctrine of grace appears to these men disagree- able to reason, as interfering with the uniformity of the divine works. And whereas the efficacy of grace is sometimes termed supernatural, because it exceeds the natural energy of second causes, sometimes people annex to that word several wrong notions, which strengthen their prejudices against the thing intended by it. They seem to imagine, that supernatural operation denotes such eflPects, and such a manner of working, as is unsuitable to the frame of human na- ture; and reverses the established order of nature as to the connection between causes and effects. It is proper therefore to make some remarks on superna- tural operation, or immediate divine interposition in general, which will illustrate several important pro- perties of the operations of grace, and show that the prejudices in view are ill founded. It is of importance to observe, that supernatural operation does not imply a reversing of any of the estabhshed laws of nature. When people imagine all supernatural operation to be unsuitable to the perfection of the divine works, they seem to confound two things that are very different ; namely, there- versing the order of the laws of nature, and changing the state or disposition of natural objects. The state or disposition of natural objects may be changed by the First Cause, without any greater alteration of the laws of nature, than when such changes are produced in any object by external second causes, and 254 particularly by free agents. Thus, for instance, when men turn a river into a new channel, though they are said to change its natural course, the motion of that power, after that change, is really as natural, or as suitable to the laws of nature, as before; though the change be an effect, which there was nothing in the nature of the river itself sufficient to produce. In like manner, it is evident, that the First Cause can easily work good and useful alterations in the state or disposition of various sorts of creatures, without any alteration of the laws of nature, or even any total alteration on the nature or disposition of these crea- tures themselves. Thus, even in hearts void of holiness, the Deity can easily restrain wickedness, by good impressions contradicting particular corrupt passions; or turning some hurtful passions, sucli as anger and wrath, into kindness and good-will, Gen. xxxii. In such a case, though these good impres- sions would not have happened without external in- terposition, yet they may operate afterwards in a na- tural way, in producing considerable good effects, such as the fruits of kind affection and good-will, instead of those of anger or hatred. These things show, that supernatural operations in general, and consequently the operations of grace, do not imply a reversing of the laws of nature. This will be more evident in considering afterwards the scripture account of the manner of these operations, and of the means tiiat are subservient to them. But it may be proper first to take a view of those effects that arc the main design of them. And here it may not be amiss to observe, what is the import of the word 7iaturaly according to the best meaning of it, 25.5 when it is opposed to what is unnatural, and is dis- tinguished from the corruption of nature. Accord- ing to this use of the word, it is evident that those things are said to be most natural, which are most suitable to the nature of things, and particularly to the plain scope or end of the structure of our own nature, or most subservient to the highest perfection of which it is capable. Taking words in this sense, that corruption which divine grace opposes, and is designed to root out, is the most unnatural thing in the world. It is proper to observe this, because, though the use of words be arbitrary, yet the ambi- guity of expressions concerning what is natural or according to nature, sometimes occasions hurtful misconstructions, and is made a handle of to bad purposes. If the things which distinguish our nature from inferior natures, should be considered as the princi- pal things in our structure and frame, then it is cer- tain, that the main things in our own nature, as well as every part of the nature of things about us, point out that to be our chief end and highest perfection which the Scripture represents to us as such, l^his is evident from the bright display that every thing in nature gives us of the glory and goodness of its Author, the distinguishing capacity which the rational soul has of knowing, loving, and enjoying him, to- gether with its incapacity of happiness in any thing else; the native tendency of all the divine works and benefits to excite due acknowledgments of the all- powerful and wise Creator, and the infinitely kind Benefactor, and that conscience which teaches us to consider him as the moral Governor of the world, and 256 demonstrates to us the infinite obligations we are under in point of justice, gratitude, and interest, to adhere to him as the source of all good, on whom we have so absolute a dependence. These things, if duly considered, show that there is no disposition or conduct truly suitable to the nature of things, but that for which the Scripture directs us to apply for the sanctifying grace of God. On the other hand, there cannot be a more unna- tural confusion and disproportion in the world, than what takes place in the prevalent affections of intelli- gent creatures, when, instead of loving God above all things, they give the preference to infinitely inferior objects. There cannot be a more unnatural abuse of God's creatures, than to make those effects of his goodness, whose native tendency is to make us love and honour him, occasions of alienation from him and rebellion against him. There cannot be a more unnatural stupidity than that which makes the hearts of sinners so insensible of all the motives to love God : when infinite excellency, in a special manner infinite goodness and all-sufficiency, do not excite the high- est esteem, gratitude, and desire. Such perverseness of heart has in it the greatest incongruity and contra- riety in the world, to the most important natural dif- ferences and relations of things ; namely, the differ- ences between God himself and his creatures, the relations they stand in to him, and the relations we stand in to him ourselves, as our Creator, Preserver, our chief, and in a manner our only Benefactor, (other causes of good being but instruments of good in his iiands,) the Father of spirits and Fountain of life, in whom we live, move, and have our being. 257 These things show, that that depravity which is opposite to true holiness, is a disposition which has in it the greatest unsuitableness to the nature and natural relation of things ; and is so contrary to the true perfection of our nature, that it has a direct ten- dency to the destruction of it. Whereas some people appear prejudiced against supernatural operations of grace, as interfering with the order of nature, it should be considered, that the design of such opera- tions is to remove the most unnatural disorder in the world. They rescue our faculties from the most un- natural abuse and perversion of them. By subduing depravity, they restore the primitive and original rec- titude of our nature. They re-establish a blessed order and harmony in the inward principles of action, namely, the inward inclinations and affections of the heart. They render them suitable to the nature of, things, proportioned in the main to the worth of ! their objects, (the heart being chiefly attached to the chief good,) and subservient to the true perfec- tion of our nature and the end of our being. It may be said, in a very proper sense, that it is the supernatural efficacy of grace that re-establishes and promotes the most important efficacy of natural causes. The most important and most excellent use of natural causes, is their subserviency to the know- ledge and love of God in the hearts of rational crea- tures. It is prevalent depravity and hardness of heart that hinders their efficacy that way. Accord- ing to the common and natural way of speaking on moral subjects, the motives to love and obey God are called just causes of love and obedience; and transgressions of God's righteous laws are said to be 258 without cause and unaccountable. Such expressions, indeed, must be understood in a limited and moral sense ; there being that in the heart of a sinner which can account for his transgressions, and is the natural cause of them. But such natural ways of speak- ing on this subject, are a confirmation of what was observed above, that that depravity which is opposite to true holiness, is, in the sense formerly explained, the most unnatural thing in the world; and that divine grace, in subduing it, removes the main hin- derance of the chief use and efficacy of natural causes, which is their efficacy on the minds and hearts of reasonable creatures, directing them to the First Cause, the source of all good. But this will be still more evident, if we consider not only the effects of divine grace, but also the scripture account of the manner in which it produces them. / It is evident from Scripture, that the operations of iirace are suited to the frame of our natures, and to those laws of nature which relate to the fittest means of producing the best effects on the minds and hearts of reasonable creatures. The proper means or causes of producing belief or persuasion, with suit- able affections, are such things as these : light or evidence, arguments and motives, serious proposal of them, mature consideration, earnest exhortation and entreaty, warnings of danger, and the like. As several of these things were considered in the former section, it was observed, that though our need of divine grace supposes the insufficiency of these means in themselves, yet the efficacy of grace docs not take away the usefulness and necessity of them. It is evident from Scripture, that these and the like means 259 are ordinarily made use of in subserviency to the operations of grace, both in the first production of its blessed effects, and in advancing them towards perfection. According to Scripture, as divine grace excites men to good actions by producing good affections, so it produces good affections and incHnations in their hearts, by informing their judgments and enhghten- ing their minds. As divine love must be founded on the belief of divine truths, that is, on the belief of the most just motives of love in the world; so faith working by love is represented as the whole of true religion. So much the more unnatural is some people's way of reasoning, in opposing the importance of faith, on pretence of magnifying the importance of good inclinations. As God affords abundant evidence for the divine origin of what he reveals, and proposes the most powerful motives to what he requires ; so the manner in which these things are enforced in Scripture, is evidently the fittest in the world to com- mand attention and to make deep impression. He condescends to reason with us, to expostulate with us, to appeal to ourselves that we have no just cause for our obstinacy, to anticipate our objections against trusting in him and obeying him ; and with the most useful and alarming warnings, to mix the most en- gaging invitations, drawing us with the cords of love and the bands of a man. The Scripture teaches us also, that holy inclina- tions and affections are promoted and strengthened in the heart, by the same suitable means by which they were produced at first. The serious considera- 260 tion of proper motives, and the frequent proposal of them in outward instructions, which is so subservient to due consideration, are of constant use. And, as was observed before, that besides the due proposal and consideration of motives, there are various out- ward circumstances, which are subservient to their good influence : so the Scriptures show, that the va- rious dispensations of God's providence are made subservient to the efiicacy of his grace. Though the success of these means is not owing to themselves, since experience shows that men's depravity is proof against them ; yet, when divine grace overpowers that depravity, it re-establishes, as was observed a little above, the good influence of means. It renders them really effectual for those good ends to which they have an intrinsic, but not an insuperable tendency. Every thing in the order of grace, or in the new creation, is connected, suitably to the frame of human nature, to the nature of good affections and inclina- tions, their means and effects. This is evident from the influence of just impressions of guilt and deprav- ity, on a due esteem of redemption and grace; the connection between different degrees of evidence and just assent ; of faith and love to the end, and propor- tionable love to the means; of vigorous and repeated acts strengthening good habits, and good habits ex- citing to good acts. When a sinner becomes a new creature, the use of the means of spiritual life be- comes, as it were, natural to him. They are as na- turally the objects of his hunger and thirst, as it is natural for every living creature to use the means of self-preservation. That which is of particular impor- tance in considering this subject, is the influence of 261 a life of faith on all the parts of holiness. A life of faith on the Son of God, is a life of habitual acknow- ledgment and consideration of the strongest motives to love and obey God, as well as of the strongest ground of joy and triumph in him. It is also the appointed means of obtaining all needful supplies of sanctifying grace. Thus the due acknowledgment of the most powerful motives to holiness, is the means of obtaining that powerful grace which is the chief cause of it. These things show that the operations of grace are fitted to the frame of our nature, both as to the effects they produce, and the manner of producing them. They are far from reversing those good and wise laws of nature of which God himself is the Au- thor. They promote the chief end of all these laws, and that in a manner suitable to the connection which these laws establish between causes and effects, or between the means of good ends and the ends them- selves. It may be said, it is sin that has broken that connection between natural causes and their best effects; and it is divine grace that restores it. It may be proper, for farther illustrating this matter, to consider briefly some of the chief known ends of the uniformity of nature, or of the general laws that establish the connection between causes and effects. Two principal known ends of that con- stitution are, first, that it gives a transcendent dis- play of the v.?isdom of God ; and then, that it directs the activity and good endeavours of creatures. The connection between causes and effects is that which directs us to the means we must use in order to the good ends we ought to pursue. There is, in the 262 operations of grace, an excellent order that answers these good purposes. There is a subordination of causes and effects, a connection between fit means and good ends, with a mixture of uniformity and variety, that gives a bright display of supreme wis- dom. And seeing the promises of divine grace are made in such a manner as to encourage an humble diligent dependence on God in the use of means, and to discourage the contrary, it may be said, in a sound sense, that there are laws of grace as well as of na- ture, calculated to regulate the endeavours of those who seek God with their whole hearts, so as to di- rect them in the pursuit of wisdom and happiness. Upon the whole it is evident, that divine grace does not otherwise interfere with the efficacy of na- tural causes, than by preventing the efficacy of the natural causes of destruction. That prevalent de- praved affiictions are the natural causes of misery, is owned even by those who are against divine inter- position to prevent it. This is carrying the love of a mere natural course of things to a very great height. In the meantime, it is proper to observe what concessions oujiht to be made concerninor divine im- mediate interposition. It should be always acknow- ledged, that it is what the Deity is not obliged to. Several things that are objected against the reality of it, are proofs of the free undeserved condescension manifested in it. That is the true improvement that should be made of them. If he should leave trans- gressors wholly to the natural consequences of their depravity, which is what the Scripture expresses by God's giving men up to their own hearts' lusts, or to the hardness of their hearts, he would do nothing 2563 but what is perfectly just. All the works and laws of nature, contain such obligations to love and obey the God of nature, as -make disaffection and rebellion highly inexcusable and punishable. Were the Deity obliged by immediate interposition to remove de- pravity, it might with equal reason be affirmed that he is obliged not to punish it, and the divine law alone should have no penal sanction. The Deity can no more be obliged to bless transgressors with holiness, than with all the other ingredients of the most perfect happiness. But though the interposition of grace is what the Governor of the world is not obliged to, yet if such blessedness is revealed and offered to us, it is evi- dently our greatest wisdom and interest not to ne- glect so great a salvation. If we find in ourselves those grounds of self-diffidence which were formerly insisted on, and if we are obliged to love holiness, and consequently the most effectual causes and means of it, the love we owe to God, to holiness, and to ourselves, should conspire to make us love and ear- nestly desire operations of sanctifying grace. A sinner can never excuse his opposition or neglect of divine grace, by alleging that it is better he should want it, or run the greatest risk of wanting it, than that he should be beholden for it to the grace of God, or obtain it otherwise than by a mere natural course of things. It is proper to observe, in the next place, that as the operations of divine grace are far from reversing the order of the natural world, so there is in these operations a glorious order of a superior kind, and that they are highly subservient to that which is 264 called by some, perhaps not improperly, the order of the moral world. As the order of the natural world consists in the connection between efficient causes and their effects ; so that of the moral world consists in the connection between moral causes or moral de- servings on the one hand, and rewards and punish- ments on the other hand ; and, in general, between things that are the objects of God's approbation, and those effects of his favour which are encourage- ments to such things. It is true indeed, that as merit is a relative thing, no creature, not even the most perfect, can merit at the hands of God, as one creature may merit at the hands of another. But notwithstanding of this, if the Deity vouchsafe to annex perfect happiness to perfect and steady obe- dience to his law, and where such obedience cannot be pretended, various gracious encouragements to humble and sincere endeavours in dependence on his blessing; it is evident, that such an administration introduces into the divine works an order and per- fection of a peculiar kind, and which highly illustrates the divine moral attributes. It is easy to prove, that the order of the moral world is both different from that of the natural world and superior to it. That it is different from it, is evident from this; that both moral good and evil are capable of great rewards and punishments, dif- ferent from those that are necessarily connected with them in the nature of things, and whicli make them in some measure rewards or punishments to them- selves. Holiness includes in its nature a desire of inestimable blessings, that are not necessarily and inseparably connected with it; of which afterwards. 265 As to moral evil, the more it is a punishment to it- self, the greater reason there is for additional penal- ties in the divine government, against an evil so de- structive to the subjects of it. That the moral order of the world is of supreme importance, is evident from its relation to the most important causes and effects in the universe; namely, the happiness or misery of intelligent beings, and the procuring causes of them ; besides, that the authority or dignity of the moral law of God has an evident connection with the moral attributes. It is a principal excellency of the divine administration, that all the parts of it are sub- servient or suitable to the dignity of the divine mo- ral law, and the regard the Deity has for it. These things cannot be said of any other laws ; for instance, of those that regulate the motions of the material world. If the order of the moral world be of supreme importance, it is certain that the operations of di- vine grace are, according to the scripture account of them, highly suitable and subservient to it. All the effects of divine grace are bestowed on guilty transgressors, in such a manner as is most suitable to the honour and majesty of the divine law and justice. The sanctifying grace of the Spirit of God, is the effect and purchase of redemption by the blood of his Son, which magnifies his law to the utter- most. All the operations of God's grace may there- fore be considered as acts of distributive justice, as well as of transcendent mercy. They are the re- wards of the infinite merit of the Mediator, while they are acts of pure favour to transgressors. It is not needful, in this place, to enlarge on the M 13 Q66 scripture account of the manifold relation between redemption and sanctifying grace. If we consider how, according to the account there given of this important matter, the blood of the Son of God is the meritorious cause of sanctifying grace ; his inter- cession founded on his sacrifice, the continual pro- curing cause of it ; the gospel which reveals it, the external means ; and that faith which includes a due acknowledgment of it, the chief inward means of it : as also, how the sanctifying work of God's Spirit is a continuation of that energy which raised Christ, as the head of the new creation, from the dead ; how the union between him, and all who are redeemed and sanctified by him, is compared to that between the head and the members of the natural body; how, by virtue of that union, all divine grace and conso- lation is communicated from him to them : all these things show, that the law or covenant of grace is well ordered in all things, and that there is in this new creation a sublime harmony and a glorious order transcending any other we can conceive. This is farther evident from what was hinted above, about the manner in which the promises of divine grace are proposed. It is in such a manner as contains the most powerful arguments against sloth and indiffer- ence, and the strongest motives and encouragements to humble diligence in the use of means; while a due acknowledgment of the grace of God, and hum- ble dependence on it by prayer and supplication, is itself, by divine appointment, a principal means of obtaining that grace, as well as an exercise which has a particular native tendency to make the heart steady and vigorous in all good endeavours. 267 What has been said, is of use to illustrate divine wisdom and goodness, in the supernatural operations of divine grace, and to vindicate them from the ob- jections hinted at in the beginning of this section. These objections are founded, partly on mistaken notions of supernatural operation, and partly on vs^rong suppositions, against which there are strong exceptions from natural reason, though we should abstract from revelation. Of this kind is that notion of the divine works, which supposes that it is essen- tial to the perfection of them, that there should be no divine immediate interposition of any kind, not even for the most important purposes. We ought indeed to admire the divine wisdom, and other per- fections manifested in the established laws of nature, from which so glorious an order results. But the excellency of these divine operations, which may be supposed to be merely according to these laws, and the order that results from them, receives no preju- dice from a mixture of other operations of a different kind, which, as was observed, do not reverse these laws, but promote the highest ends of them. To suppose that the First Cause must produce no effects but what second causes are sufficient to produce, by the power he has given them by general established laws of nature, is a supposition of bad influence as to natural religion itself. It is exceeding unsuitable to the impressions we should have of the incompre- hensibility of God and his works. It tends to lessen our ideas of the influence of providence, and has too much affinity to the old heathen fate. It tends to lessen moral dependence of reasonable creatures on the Deity, and to lessen our apprehension of that M 2 268 moral order of the world which is of supreme impor- tance, and to which the natural order of it is sub- servient. It is a notion which, when taken in its full latitude, clashes with the known observation of the best philosophers on the laws and chief known parts of the frame of nature ; namely, that though they are calculated for a very long continuance, yet not for a perpetual continuance without renewed di- vine interposition. The uniformity of the course of nature has been made an objection against prayer, relating to external providences. Several such prayers seem to suppose divine interposition restraining thedepravity of wicked men, and overruling the efficacy of natural causes in the material world, when threatening us with out- ward dangers and distresses. As to divine interpo- sition restraining wickedness, as it has been owned by people who had only the light of nature, so it is t;vidently suitable to the most natural notions of su- preme goodness. As to the motions in the material world, when it is supposed evident and unquestion- able, that all of them without exception happen merely according to general laws, this seems partly owing to inadvertence. It is true, there is a visible con- stancy and uniformity in most of these things, par- ticularly in the motions of the heavenly bodies, and what has a connection with it. But it is obvious there is one part of the visible creation, on which the use- fulness of the other parts of it to its iniiabitants very much depends, in whose motions there is so vast a variety of changes that no uniformity can be discerned or pretended, nor any general laws by which they can be, for the most part, accounted for. The mo- 269 tions of the air in which we breathe, are of that im- portance, that without them, the regular variety of seasons would be useless, and all the other provisions for the life of the animal world lost. As these mo- tions are ordinarily the means of innumerable advan- tages, they are capable of being the instruments of various calamities; such as famine, pestilence, and epidemic diseases, besides various particular disasters. The thing that makes them capable of answering so many different ends, is their inconstancy and variety, which no philosophy can reduce to general laws. Some indeed have supposed, that infinite wisdom may have so contrived the original frame of nature, that all these motions, however various, should owe their rise to natural causes, without any immediate divine interposition. But though it cannot be proved that this is impossible, seeing nothing is so to infinite wisdom and power ; yet as there can be no positive proof of it, so it is sufficient to the present purpose to observe, that it is possible it may be otherwise ; and that though many of these motions proceeded from immediate interposition, operating, when once they are produced, according to the laws of nature, such interposition would not mar the uniformity and constancy of nature in those other parts of it where such uniformity is requisite. The mention of this instance is the more suitable to the chief subject in view, because of the known scripture expressions and comparisons, taken from that part of nature, to illus- trate, in some measure, that important subject to our weak capacities, John iii. 8. Though it were supposed that there were no im- mediate divine interposition, in producing any other 270 effects whatever, but only those ascribed to divine grace, yet the disparity between these. and all other effects, is of sufficient importance to account for this difference ; of so vast importance, that it serves to re- fute all objections concerning a disparity in the manner of producing them. A main evidence of this is the subject insisted on in the preceding section. Hu- man corruption, and the inefficacy of natural causes to subdue it, has made such interposition necessary. That which has made it necessary, is a thing pe- culiar to free agents, and of which the inanimate or irrational part of the creation is not capable. Only intelligent beings are capable of introducing such disorder into the universe as needs divine interposi- tion to rectify and redress it. They only are capa- ble of a voluntary abuse and corruption of excellent natural powers, and of departing from their original, and what may be properly called their natural state. And therefore, though it were certain that it be- longed to the original perfection of the other divine works, that there should be no need of divine inter- position afterwards, yet this cannot conclude any thing as to free agents. Various arguments were adduced above, to show that they do need such in- terposition ; and if there is sufficient force in these arguments to prove our need of it, it should make us very cautious how we subtilize against it, as to its want of analogy with other divine operations, lest the love of philosophizing carry it against the love of true holiness and happiness. Though it were supposed that in other cases there are very useful and desirable effects, for which divine interposition is necessary, as well as for the effects 271 ascribed to divine grace ; yet there are no other ef- fects in the world that are in themselves so necessary, or which, in respect of importance, bear any propor- tion to them. Divine interposition may be necessary for other desirable effects, but no other effects are necessary to happiness, but conformity to God and the enjoyment of him. As these are the great ends of divine grace, so they are evidently the noblest effects that can be produced in the highest order of created beings. There is a peculiar and transcendent excellency in these effects of divine power, as they are the chief effects of divine goodness. Though human corruption did not make divine supernatural operation necessary in order to holiness, it is necessary on other accounts in order to complete happiness. Though holiness be a chief part of hap- piness, it does not comprehend the whole of it. It includes in its nature desire of enjoyments that are not inseparable from it. Suitable love to God with the whole heart, includes transcendent desires after God ; not only after his favour, but after the fullest assurances of it, and of its perpetual continuance. As also after such enjoyment of God, such intercourse with him, and communications from him, as cannot be the effects of the mere course of nature; and can- not take place while the Deity acts towards a crea- ture merely in the character of universal Cause sup- porting the established laws of nature. 272 SECTION V. Of the "peculiar Excellejicies of the Grace of Divine Love J and the lively vigorous Exercise of it. It is evident, from what was considered formerly, concerning the scripture account of the effects of divine grace, and the distinguishing characters of true hohness, that the lively and vigorous exercise of the grace of divine love is a chief part of true re- ligion. But because this vigorous engagement of the heart and affections in religious worship, is in it- self a matter of so great importance, and at the same time a thing against which many people appear very much prejudiced, it is proper to consider this subject somewhat more particularly. It was observed before, that all the grounds and motives of divine love are so many motives to the frequent exercise of that noble affection. The same laws of nature and revelation which require divine love, require frequent divine worship. They require our honouring God, and our endeavouring to strengthen the love of God in our hearts by habitual acknowledgments of his excellencies, and our mani- fold obligations to him. It is obvious there are two very different ways of doing this ; namely, a cold, superficial, and careless way, which does not affect the heart; and a serious affectionate way, with deep reverence, esteem, gratitude, and strong desires after conformity to God. It is easy to observe which of these two ways of worshipping or contemplating God, ■ 273 are most suitable to the love of God with all our heart, and all our soul, and all our strength. People void of love to God may be employed in considering and acknowledging their obligation to love him ; but while their hearts are insensible of these obligations, while their hearts are not in some measure penetrated with suitable impressions of them, their praise, their adoration, and prayer, are not sincere acts of religious worship. Sincere acts of divine worship must be real exercises of divine love. Acts of worship are not designed to inform God, either of his own infi- nite excellencies and benefits, or of our wants ; all which he knows infinitely better than we do. See- ing the end of worship is not that we may inform God, but that we may honour and enjoy him, it is evident neither of these can be done unless we hon- our him with our whole heart. Acts of worship are designed for strengthening and fortifying divine love in the heart by a due exercise of it. It is evident that a few strong and vigorous actings of any good affection or habit, have a greater tendency to streng- then it than many weak and superficial actings. It is necessary for us to be accustomed to acknowledg- ments of God's perfections and benefits, but it is dangerous to accustom ourselves to acknowledge these things in a cold and indifferent manner. For the natural effects of this must be a habit of coldness and formality about things of infinite importance. The negligent and careless performance of divine v/orship, is next to the utter neglect of it. Nothing there- fore is more agreeable both to Scripture and reason, than that, as it is with the whole heart we should M 3 274 love God, so it is with the whole heart we should worship and serve him. For preventing mistakes on a subject of such im- portance, it is proper to make some remarks concern- ing the true strength and vigour of good affections. It is evident that these things must be judged of by a better standard than the natural outward signs of inward emotions, which depend on constitution and other causes. In persons of different constitutions, the same degrees of love, joy, or sorrow, may have very different effects as to these outward natural signs and appearances. The true measure of the strength of any affection, is its superiority to other affections, especially those that may interfere with it, and its influence on men's actions. A main thing, therefore, wherein the true strength of divine love consists, and of whatever holy affections have a con- nection with it, is their superiority to all other afiec- tions, their efficacy in keeping other affections within due bounds, and directing them to right purposes, and their influence on universal holiness in practice. Those men therefore have the strongest love to God, who have the strongest propensity to a course of universal obedience to him ; whose love is able, by God's blessing, to surmount the greatest difficulties that attend such a course, and to resist the strongest temptations to the contrary. But in speaking of obedience, acts of divine worship and contemplation, and due exercise of divine love in them, must not be excluded, but included as an essential and principal part, and as such a part of obedience as has the most advantageous influence on all the other parts of it. These things show how we ought to make an 275 estimate of the strength of divine love as habitually rooted in the heart, governing the life, and duly ex- ercised in contemplation and worship. It is evident, that the more vigorous the exercise of that affection is in worship, the more is the attention of the mind fixed on its infinite object, the more does the heart cleave fast to God and follow hard after him, the deeper are the impressions on the heart of his infinite excellencies and of all our obligations to him, and the greater is the willingness and complacency of the soul in divine worship itself. These things serve also to remove the ambiguity of words, that is observable sometimes in unlimited insinuations and objections against the use of devout affections. Such are the objections which suppose a real difference between suitable affections towards God and a due attachment of the will to him ; choos- ing him as the soul's chief good and chief end. Such a choice, as was observed before, is a main thing in- cluded in divine love. But it is an unreasonable strife about words, to pretend that such a choice, such high esteem, gratitude, and desire, as are included in divine love, and were formerly described, are not affections. When people deny the necessity or im- portance of devout affections, they must either deny the necessity of the love of God, or deny that the love of God, even with the whole heart and soul, is an affection of the soul. Though the use of words be arbitrary, yet if there are abuses of words which tend to embarrass and mislead men's thoughts; the ways of speaking, which would exclude the most transcendent love or joy from being affections of the soul, are of that number. 276 Whatever reason there may be for distinguishing between the will and affections in some other cases, there is no reason for distinguishing between the due attachment of the will to God and the affections in- cluded in sincere love to him. The will cannot be duly attached to God, without habitual love to him, with tlie whole heart, deeply rooted in the soul. Without the actual exercise of that love, there can- not be a right disposition of the will towards God in his worship. These things admit of very different degrees. They who love God most, may sometimes come short of that lively exercise of divine love and joy which they have attained to at other times. As the want of such attainments is consistent with a pre- valent attachment of the will to God, it is also con- sistent with prevalent love to him. But it is needful to distinguish between the want of such things, and the want of all desire after them. The want of all such desire is inconsistent with sincere love and due attachment of the will to the source of all happiness. If there is ofttimes ambiguity in common expressions about the affections, the same thing takes place in more formal and philosophical expressions about the various actings of the will: and the things which serve to give fixed and determined notions in the one case, serve in both. There arc transient and fictitious actings of the will, as well as emotions of the heart or affections. It is needful to distinguish between the will and the affections, in those cases wherein men are deeply affected with various things against their will, as when Felix trembled in hearing Paul's discourse: in these cases, men's affections are involuntary and forced. On the other hand, men 277 may be sincerely willing to be more strongly affected towards certain excellent objects, or to have their affections towards them more lively and vigorous than what they are : it is evident this must be the case as to all who are endued with sincere love to God and holiness. Divine love, where it takes root in the soul, is the most voluntary affection in the world ; and wherever it is sincere, there must be some aspir- ing after higher degrees, and a more lively exercise of it. Hence it follows, that where there is a due attachment to the will of God, this is so far from superseding the devout affections formerly explained, that it must include a sincere desire after them ; that is, it must include a concern to have the heart more and more strongly affected with God's perfections and benefits, and all the motives of sincere love to him. These things show the tendency of incautious sub- tilizing on the differences between the will and the affections. People are apt enough, without the help of philosophy, to satisfy themselves with a mere speculative belief and speculative meditations on God and his will. It is true that men's affections in de- votion, are too oft of a corrupt nature and tendency. The more need there is of due cautions and direc- tions as to the affections we should prize and seek after. It is indeed a sure way to avoid wrong af- fections in devotion, to discard all devout affections in general. But on this footing, people might as reasonably discard all devotion itself. Irregular de- votion, or wrong affections in devotion, are far from being the only dangerous things that sinners need to be guarded against. Experience shows men may 278 be very wicked in their practice, who are very cold and formal in devotion. Indeed the most obvious things in the frame of our nature show, that while men's religious belief and exercises do not in some measure affect their hearts, they cannot much affect their practice. What was hinted about the attachment of the will to God, shows that, when men's devout affec- tions are in themselves good and useful, they are not the less commendable because they are volun- tary, or because men have been active and diligent, in the use of proper means and in humble dependence on God, in attaining to them. This shows that when people direct their ridicule or invectives against those who work themselves up to devout fervours, or who endeavour to be fervent in spirit in serving God, they ought to restrict their censure to fervours or strong affections that are of a corrupt or trifling kind, or excited by wrong means. For it is obvious, that when such invectives or insinuations are under- stood without restriction, (which is ofttimes the case when writers or others express no restriction,) they tend to expose all the holy affections included in the strong exercise of love to God with the whole heart, excepting those in which men may be in all respects passive. The view that has been taken of the true strength of the best devout affections, is of use not only to prevent mistakes about words, but to show the ex- cellency and usefulness of these things themselves. In the meantime, though we are chiefly to consider the excellencies of divine love, it ought to be remem- bered, that there are other devout affections which 279 come short of it, and which notwithstanding are far from being despicable or useless. Unless we own this, we must maintain that they who as yet are void of divine love and true hoHness, either ought not to desire these things, or should desire them only in a cold and indifferent manner. This is so far from being true, that the best way such people can be employed, is in earnest desires after such things ex- citing dihgent endeavours ; though such desires and endeavours while men are void of real holiness, be attended with very essential culpable defects. To excite desires after the love of God, even in hearts that have not yet attained to it, is a main design of considering the excellencies of that noble affection, not only considered as habitually rooted in the heart, but as vigorously exercised in religious worship. One comprehensive and principal excellency of the best devout affections, is their principal influence on practice. This is evident from what was observed before, concerning those prevalent desires of confor- mity to God, and of his approbation, or, which is the same thing, that prevalent propensity to obedience to him, which are essential ingredients of sincere love to God ; and such ingredients of it as all other holy affections, which may be distinguished from them, must conspire to strengthen and promote. The in- fluence of sincere love to God on universal obedience to him, is a matter of so great importance, not only for showing the excellency of that holy disposition of soul, but also for discovering the delusions of self- deceivers who falsely pretend to it, that it is needful to consider this matter at some length by itself; and therefore it is to be the subject of a following section: 280 but it is proper to observe here, how unreasonable it is to make one ingredient of divine love clash against another. This is plainly the case, if, on pretence of inculcating strong inclination to keep God's com- mandments, we diminish the importance of just im- pressions of his excellencies and benefits. To have a due esteem of God's excellencies, a due grateful sense of his benefits, a prevalent inclination to due habitual acknowledgment of these things, with suit- able desire after the favour, the approbation, the enjoyment of God ; to have such suitable esteem, gratitude, and desire towards God, is to fulfil the chief commandments of God. It is by these things we obey the commandments of God which relate to the heart, or prevalent dispositions of the soul. Such suitable affections towards God, are principal parts of conformity to him, or of obedience to him. They are in themselves essential duties of holiness, and they include a just impression of the chief motives and encouragements, and of the chief patterns of all the other duties of holiness in general. A due esteem of the chief moral excellencies of God's nature, has such an influence on suitable love to the moral duties of his law, that these things cannot be separated. In considering the excellencies of the lively exer- cise of divine love, it is of particular use to explain those properties of it, which distinguish it from strong affections to inferior objects. Whereas it is a chief use of reason and judgment to control and restrain our strong affections towards other objects ; it is a chief use of these faculties to promote and strengthen the vigorous love of God, and that love 281 of our neighbour which is inseparably connected with it. The lively exercise of divine love is the noblest use to which human reason and understanding, sanc- tified by divine grace, can be subservient. It is the more needful to consider this, because of various insinuations and ways of speaking, which tend to give a quite contrary view of things. Of this num- ber are those ways of speaking, by which the rational way, and the affectionate way of devotion, are without any due explication or restriction distinguished or rather opposed to one another. It is true, indeed, that all affectionate devotion is not wise and rational: but it is no less true, that all wise and rational devo- tion must be affectionate. All suitable divine wor- ship must include the exercise of divine love. See- ing there are various affections different from true love to God, or inconsistent with it, warm devotion ofttimes may be unreasonable; but seeing love to God with the whole heart is the most reasonable and the most necessary thing in the world, all cold and superficial devotion must be unreasonable. The use of human understanding is to know God and his works. The chief end of knowing God's works is the knowledge of God himself. The highest end of knowledge is not mere speculation. The great end therefore of knowing God and his works, is to love God, to honour and obey him, and to enjoy him. Divine love and joy are the highest attain- ments of human nature, and highest ends of all its faculties. It is the use of reason to curb men's passions, but it is to curb passions that are hurtful or liable to excess. It is needful, and requires great efforts, 282 to set due bounds to our love of other thincrs. But the end of setting bounds to our love of other things is, that we may set no bounds to our love of God. When people speak of rational and affectionate de- votion as opposite things, they seem to go in so far to the philosophy that made it the use of reason to root out the affections. But whatever rash and in- consistent things may have escaped men in sallies of zeal against devout affections, yet, when men calmly consider the most useful things in human nature, i'ew are capable of denying the affections to be of that number. It is with good reason, that a famous author,* speaking on that subject, compares the state the intellectual world would be in without in- clinations or affections, to the state of the material world were it without motion, on which its beauty and usefulness so much depend. If it were indeed the true use of reason to root out all affection, the right use of reason would be inconsistent with virtue and happiness. These things necessarily imply suit- able affections towards God and our fellow-creatures ; and especially that love and joy of which God him- self is the object. Jt is the use of reason to oppose those affections which are in their own nature evil, and to moderate those which, though in their own nature useful, are subject to hurtful excesses. Men's affections are irrational or unreasonable, when they are not founded on a well-informed judgment; when they are not ex- cited by just and sufficient motives; when they are excessive in their degree, or have a bad influence on • Malebranche. 283 the mind and practice. If there are various affec- tions which may be introduced into men's devotions, which are Hable to these imputations; the more ne- cessary are the good and wise affections included in divine love, which are evidently of an opposite nature and tendency. The affections included in divine love are founded on those truths, for which there is the greatest evi- dence in the world. Every thing in the world that proves the being of God, proves that his creatures should love him with all their heart. The evidence for these things is in itself very strong and level to every capacity. Where it does not beget convic- tion, it is not owing to the weakness of men's capa- cities, but to the strength of their prejudices and prepossessions. This is manifestly the case as to the great truths of natural religion concerning God's infinite excellencies and benefits ; the many endear- ing relations we stand in to him, and our absolute dependence on him ; the necessity of the enjoyment of God in order to complete happiness, and of su- preme love to God in order to the enjoyment of him ; and, in general, the necessity of having the affec- tions of our hearts, as much as possible, proportioned to the worth of their objects. Whatever proves that reasonable creatures are obliged to love God and his law, proves that sinners are obliged to suitable hatred of sin and self-abasement for it. A sinner cannot have due prevalent love to God and hatred of sin, without prevalent desire of obtaining deliverance from sin and the enjoyment of God. A suitable desire of so important ends cannot be without pro- portionable desire of the necessary means. If a 284 sinner, therefore, who hears the gospel, have these suitable affections of love to God and hatred of sin, to which he is obliged by the laws of natural religion, these things cannot be separated from a real compla- cency in that redemption and grace which are pro- posed in revealed religion. This does not sup- pose that natural religion can discover or prove the peculiar things of the gospel to be true; but when they are discovered, it proves them to be infinitely desirable. A book of laws that are enforced with awful sanctions, cannot prove that the sovereign has passed an act of grace or indemnity in favour of trans- gressors. But it proves that such favour is to them the most desirable and the most necessary thing in the world. It proves that the way of saving us from sin, which the gospel reveals, is infinitely suitable to the honour of God, to the dignity of his law, and to the exigencies of the consciences of sinners. But it is not suitable to the scope of our present inquiry, to enlarge here on the evidences of the main princi- ples of natural religion and revelation. As what has been hinted, gives some view of the greatness of the evidence, it shows, that if the truth of these principles is once supposed, they contain the most reasonable and most just motives in the world, to the good affections included in divine love. The most obvious principles of natural religion are evi- dent proofs of the necessity of loving God with our whole heart. The peculiar doctrines of the gospel relate to our deliverance from sin. And it is mani- festly the most reasonable thing in the world, that deliverance from sin should in the most vigorous manner occupy the thoughts and affections of sinners. 285 As the affections included in divine love are founded on the most reasonable grounds and motives, they are incapable of excess. This is a principal excel- lency of these affections, and it is peculiar to them. It is unreasonable to object that men may be so oc- cupied about one part of religion, as to overlook and neglect other parts of it. Such partiality in religion does not argue an excess in men's love to God or holiness, but a very culpable defect in it. The more men have of these holy affections, the stronger must their inclination be to that obedience to God which is universal, and extends to all his precepts. The affections included in divine love are so far from being capable of excess, that they must always come short of the worth of their object. This must be the case, even though men were in a state of per- fection. It is not only impossible to overvalue God's excellencies and benefits, or his favour and the en- joyment of him ; our esteem of these things, our gra- titude, our desires, our complacency in God, can never fully come up to the motives and grounds of these good affections. When it is said that holiness im- plies a due proportion between our affections and their objects, it must be understood with obvious limitations and restrictions relating to God's infinity. The love of creatures to God is infinitely unequal to the object. But since the object of that affection is infinitely su- perior to all other objects, the affection itself should, as much as possible, transcend all other affections. It is always capable of the most just and reasonable additions and increase of strength. We cannot have sincere divine love, without a real desire of such pro- gress in it. The necessary disproportion of that 286 affection to its object, and the strong obligations to it, the divine benefits which are continually multiplying upon us, are evident proofs of this. And as there is good ground to suppose, that strong desire and en- deavours after progress in the love of God, is a main thing intended by the scripture expressions about our loving him with all our heart and all our strength ; so there are manifold other instructions in Scripture, which show that we cannot love God truly without endeavouring to love him more than we do, and that desire of progress is a main character of sincerity. From what is said, it is evident, that it is equally absurd and impious to suppose that creatures may love God too much, or more than they ought. Hence it follows, that sinners cannot hate sin too much ; that they cannot prize deliverance from it too much, or be too thankful for it. It is true that there are certain bounds, beyond which men's affec- tions cannot rise in their present frail state, without doing hurt to their frame, or even unhinging it. But there are very obvious reasons, that this is no proof of a danger of excess in the good affections in view. In men's present imperfect state, these af- fections labour always under culpable and hurtful defects ; they are also subject to very hurtful decays, through opposition from inward infirmities and out- ward hinderances, and temptations of a contrary ten- dency. This may be very evident to us, if we con- sider some obvious differences between these excel- lent affections in view, and men's affections to infe- rior objects ; particularly those appetites which relate to the subsistence of bodily life and its enjoyments. These appetites seem scarcely capable of being ex- 287 tinguished, or liable to dangerous decays, by neglect. The thing that requires effort and labour is to mo- derate them. It is far otherwise as to the noble affections included in the love of God and holiness. These superior aflPections are liable to so manifold opposition, and to so dangerous decays, that men can never be too careful in using all proper preservatives against defections, and all proper means of steadiness and progress. Men may have sincere love to God rooted in their hearts, while they are not in the ac- tual exercise of it; but not without some habitual pro- pensity to such exercise : and the lively exercise of it is the great mean of preserving and strengthening it, and of avoiding those dangers, from within or from without, which threaten the decay of it» These things show, that as the aflPections included in divine love are in themselves incapable of excess, so they are the chief means of restraining the inor- dinacy or excess of men's aflPections to inferior ob- jects. Men's chief aflPections must always be fixed on some object or other. There must still be some affections which have the sovereignty in the heart. If men's chief affections are not fixed on God, they must be fixed on some other objects which are infi- nitely below him. Disorder and confusion in the prevalent affections of the heart, must necessarily ensue upon such a preference of the creature to the Creator. It is in vain to pretend to remove the in- ordinacy of affections to other objects, while that supreme love to God, to which these other affections should be subordinate, is neglected. It is divine love that restores and establishes a noble order in all the affections of the soul. It is divine love that 288 establishes inward temperance in the afFections, and maintains the sobriety of the heart. All the good afFections included in it tend to restrain those irre- gular selfish passions, which have so bad influence both on men's practice and on their judgment and understanding ; the more violent degrees of which passions so often mar the exercise of reason. Such passions ofttimes do great prejudice by an excessive application, and, in a manner, a confining of men's thoughts to some one object. Divine love employs the mind and heart about all that beautiful variety of useful thoughts and actions, which are necessary in the practice of universal holiness. Though reli- gion is called the one thing needful, yet that one thing comprehends a great many things ; yea, all the things by which we should promote the glory of God, the good of society, and the perfection of our natures. That unity of principle and end, which takes place in holy afFections and actions, together with their amiable harmony and connection, and mutual sub- serviency to one another, give them an unspeakable advantage above all strong afFections towards inferior objects. Corrupt and inordinate afFections, through their frequent clashing and interfering, the impossi- bility of satisfying them, the necessity of curbing and moderating them, the difficulty of this where that af- fection which is the source of true moderation is want- ing, and on various other accounts, have an evident tendency to disquiet and perplex the mind, and con- sequently to darken it. The tendency of divine love, is, in all respects, the very reverse of this. All these things show, that as divine love is the highest use of human reason and understanding, so 289 it has the greatest tendency to the true improvement and cultivating of it. It makes men truly wise, and gives them a right judgment in things of the greatest importance. Inordinate affections are the greatest enemies to reason, if rightly understood. They bribe it into their corrupt interests, and bias it against evidence. A main thing therefore in true freedom of thinking and reasoning, is freedom from that bias of wrong affections. If this cannot be had without the prevalence of the contrary good affec- tions, the source of true freedom of thought is divine love. It is a general property of the strong affec- tions, that they have a natural influence on the memory, on fixing the thoughts, and on rendering men's invention more fruitful. But different affec- tions make men's inventions fruitful in a very dif- ferent manner, according to the good or bad nature and tendency of these affections themselves. The mind is naturally fruitful in those thoughts which are most suitable and most favourable to those affec- tions which are most predominant. These things show that the love of God, and that love of truth which is implied in it, have a manifold advantageous influence on men's reasoning faculties. Divine love restrains those perverse affections which are the causes of wrong judgment and of delusion everyday: it gives, the mind a freedom from the most hurtful biasses; it fixes the attention ; it puts the mind in the best situation for the most useful inquiries; it makes the mind fruitful in the thoughts that are most subser- vient to them ; it reconciles it to what labour and application may attend them. It is proper to observe, that there are two sorts N 13 290 of reasoning on things that relate to practice, be- tween which there is a considerable difference. The one is, that reasoning which is designed for finding out the truth, in cases where men as yet want evi- dence and must suspend their judgment: the other is, that reasoning which is designed to strengthen good affections and purposes, by reflection on proper motives of the truth, of which the mind has already a well-founded persuasion. As to the first sort of reasoning, even where divine love takes place, and is founded on a just assent to the most essential truths, men may have occasion for such inquiries, and find them attended with difficulty. The fre- quent diversity of sentiments among the best men, in a special manner about the application of uncon- tested general rules to particular cases, puts this out of question. In such cases it is necessary to avoid a blind affection to one side of a question, before a man's judgment is sufficiently informed and deter- mined on good grounds. This is that cool and judicious consideration which is so requisite in im- partial inquiry. It must exclude the influence of corrupt affections, because they tend to bias the mind against evidence ; but, for the same reason, it must not exclude the influence of the love of God, than which, nothing is more truly subservient to the search of truth. But, notwithstanding the usefulness of such in- quiries, it would be manifestly unreasonable to place the whole of religion in them. It would be absurd to pretend, that all devout exercises should be per- formed with such a suspense of judgment as these inquiries suppose. This would infer that there can 291 be no exercise of divine love, founded on tlie just and firm belief of divine truths ; and that a state of sincere holiness must be a state of perpetual scepti- cism. It is evident that this would cast a very inju- rious reflection on the means God has given us of knowing his will. It would infer that they are so obscure and defective, that men's belief can never be fully determined on good grounds ; and that the right use of reason in religion, is to be " ever learn- ing, and never able to come to the knowledge of the truth." From what is said, it is evident that the lively exercise of divine love and joy, has the greatest con- nection with the most desirable sedateness and com- posure of mind. When men oppose sedateness of mind and lively affections to one another, they do not consider duly the great disparity between those irre- gular affections, which should never be introduced into devotion ; and those affections which belong to divine love, which are essential to the right perform- ance of devotion. What has been said above, con- cerning the opposite tendency of these two sorts of affections, shows that the one is as useful in order to due composure and serenity of mind, as the other is hurtful to it. Irregular affections tend to darken the mind, hinder due attention, and distract the thoughts. The very reverse of this is the natural result of divine love, and of all those concomitants of it which the apostle calls the fruits of the Spirit, — joy, peace, long-suffering, gentleness, goodness. Whoever believes the scripture account of future blessedness, must own, that it is a state of the most vigorous and most perfect love and joy in the most N 2 292 perfect serenity and tranquillity. To have the love of God shed abroad in our hearts, and to be filled with joy and peace in believing, is the nearest resem- blance of that blessedness. That faith which works by love, is a faith by which the soul and conscience enter into rest, Heb. iv. While that faith and love are wanting, and while men's chief affections are such as cannot be satisfied, and must be controlled, there can be no durable and solid rest or composure of mind. SECTION VI. Of various general Properties common to the best Devout Affections isoith the other Affections of Human Nature. After considering the distinguishing excellencies of the affections included in divine love, it is useful to consider some properties which are common to them with other devout affections, or all the other affections of human nature in general. A right view of this matter, is of use both for vindicating the importance of these holy affections, and for fur- ther illustration of their peculiar excellencies. Some general resemblances between them and other affec- tions of a very different kind, are sometimes made use of as arguments against two very important points. These things are improved partly against the useful- ness of all devout affections considered in themselves in general, partly against ascribing any of them to 293 divine grace. Whatever may be said of such ob- jections otherwise, their success, on the minds of many, makes them considerable. If there are peo- ple who are strongly prejudiced against devout af- fections, it is not to be wondered at that this should bias their minds in favour of any appearance of ar- guments against them. The general resemblances between the affections included in divine love and other devout affections, are either such as relate to the means of exciting them, or the effects which proceed from them. As to the first, it is sometimes objected, that the same natural causes, which are means of exciting human affections in general, have a natural influence in ex- citing devout affections, and that both in good and bad men, as well as any other affections whatever. As to these natural causes or means of exciting the affections, some view was taken of them above. The primary means are the knowledge and due considera- tion of proper motives. This alone seems essential and necessary for exciting the affections in a reason- able manner. But there are other secondary means, which, though not so absolutely necessary as atten- tion to motives, are natural helps subservient to it. Such as the advantageous proposal of them, pathetic discourse, the force of example, and the like. Some people seem to imagine, that because de- vout affections are excited, both in good and bad men, by such natural causes; therefore none of them ought to be ascribed to divine supernatural opera- tion. And again, because there is so great a re- semblance between all devout affections, as to the manner of exciting them, they imagine there can 294. be no very material difference in the affections them- selves. Seeing, therefore, the devout affections which may be excited in the hearts of bad men, are of so little use, they think we should judge the same way of all devout affections whatever, without exception. Such objections sometimes dazzle the minds of the inconsiderate, and of those who are strongly pre- judiced against devout affections. In order to show that they are of no force against the affections in- cluded in divine love, it is sufficient to remove the ambiguity of words, and to make some reflections on things that were considered formerly, concerning the relation between the efficacy of grace, and the good influence of means. When it is said, that all sorts of devout affections are excited by natural causes or means, this may be understood in two different meanings, between which there is a very important disparity. The meaning may be, either that the production of such effects is wholly owing to these means, or that these means have a real influence on them. In the first meaning of the expressions, when the efficacy of means is made an objection against the efficacy of grace, it is a begging the question. To say that all sorts of devout affections are wholly owing to natural causes, and that therefore none of them should be ascribed to divine grace, is not reasoning, but naked asser- tion. The various evidences from Scripture and experience against that assertion, were considered at larffc above. As to the other more large meaning, namely, when all that is pretended is, that the natural causes or means above mentioned, and the like, do really 295 contribute to all sorts of devout affections, this is no objection against the necessity or efficacy of divine grace. To set this matter in a due light, it is useful to consider the following things ; — In the first place, the efficacy of grace, and the good influence of motives and other means, are no way inconsistent. The end of divine grace is not to render motives and other means useless, but to make them effectual. And therefore, when the good dispositions and affections included in divine love are produced and excited, they may be indeed the effects of the things above mentioned as subor- dinate means, while this does not hinder their being the effects of divine grace as the principal cause. In the next place, it is proper to observe, that the natural means of producing good affections, operate variously on different persons, according to the pre- vious rooted dispositions of their hearts. The diver- sity of men's inward prevalent dispositions, may make the same motives and other means have the most different effects in the world on different per- sons. This is so evident, from reason and experi- ence, that it is not needful to insist upon it. It is well known, that the same instructions and persua- sives, which are means of producing the best effects on well-disposed minds, may be abused by people of the most perverse dispositions, to the worst pur- poses, Rom. vii. If there may be a vast disparity in the effects of the same motives, or other means, on different dis- positions, even where there is no immediate divine operation ; much more must this be the case where such operation is interposed. The same instructions 296 and motives, which in the minds of some only pro- duce the common good affections formerly described, may, by God's blessing, produce and strengthen in others the excellent dispositions and affections in- cluded in divine love. While they excite in some only admiration, good general desires of escaping future punishment, and of obtaining future blessed- ness; they may, in the hearts of others, produce the chief things wherein true holiness consists : they may, through the efficacy of divine grace, change the heart by sanctifying it; or through renewed supplies of the same grace, promote and advance so blessed a change. The same truths may be considered as motives to different good affections and actions. The great doctrines of religion are motives to divine love and universal holiness. They are also motives to those other common good affections which come short of it. True holiness does not exclude these other af- fections. It includes, it directs, it purifies and strengthens them. It necessarily includes them; it makes men earnestly desire future happiness, but not in a mere general and confused way; it makes men fix their chief desires on God, and place their chief happiness in him. The natural efficacy of motives ofttimes produces these common affections without divine love, and rests there without rising higher. The end of divine grace is, as it were, to complete the good influence of motives; to make them effectual for the chief purposes to which they are subservient; and to make them successful means of producing the divine image, and of promoting it. These things necessarily imply, the implanting of divine love in the soul, and the lively exercise of it. 297 From what is said, it appears that a general re- semblance, as to the means of exciting men's affec- tions, does not disprove an essential disparity in the affections themselves that are produced or excited by these means. The sufficiency of natural causes to produce various other affections, does not prove their sufficiency to produce those included in love to God with the whole heart. There is so vast a disparity between these different effects, that there is no just arguing from the one to the other. The power of corruption and depravity shows our need of the power of divine grace to produce and promote sincere di- vine love. The sufficiency of means to produce other affections, does not disprove the power of de- pravity, but is rather a confirmation of it. It is a strong confirmation of its power, that it defeats so many promising good impressions. It shows that the efficacy of inward perverseness is very consider- able, when men may be so deeply affected, and so sensibly touched, with the chief persuasives and motives to their duty, without a cordial compliance with it. There is a great difference between tran- sient impressions of motives, and a thorough compli- ance with the true end of them. But these impres- sions are in themselves of a good tendency, and it is the power of depravity that makes them so transient and ineffectual as they are. These things show, that the sufficiency of means for other purposes, and their subserviency to the good dispositions included in true holiness, cannot disprove our need of divine grace for producing such dispositions and affections,, and for the suitable, vigorous exercise of them. Though whatever disproves the self-sufficiency of N 3 298 motives and other means, proves our need of divine grace; the efficacy of grace does not take away the necessity or usefulness of means. The principal means, as was observed above, of good dispositions, are the knowledge, the belief, and consideration of proper motives. Divine love necessarily supposes the belief of those divine truths which are the chief motives to it. It implies, in its very nature, a pre- valent propensity to the actual consideration of them ; and such consideration is necessarily implied in the actual exercise of that good affection. These things show, that true holiness necessarily implies a disposition to the active use of the means of it. And, as motives are the principal means of it, a suitable impression of them rooted in the soul, is a main tliinu wherein true holiness consists. This shows how unreasonable it is, in considering the efficacy of grace, and of motives or other means, to make those things clash and interfere, between which there is so evident a consistency and harmony. The groundless imagination of an inconsistency in these things, is a main source of the objections which em- barrass the subject in view. What has been already said, shows on what principles the force of such ob- jections must depend. Some of them are built upon this supposition, that if an all-seeing God, who knows our heart, knows that the mere proposal and consideration of motives, and other means of holi- ness, will not of themselves be effectual ; he will not make the use of such means, on our part, necessary for that end. This is manifestly a very unreason- able imagination. It is evidently agreeable to God's perfections, that the offers and operations of his 299 grace should be suited to our necessities. It is ne- cessary for us to be holy, and to be beholden to the grace of God for that end. But this makes it no way necessary for us to be made holy without the use of means. Some of the objections in view are built on this position, that, if the Spirit of God make men holy, he must do it without disposing them to the habitual consideration of the motives to holiness ; at least, not in order to the exciting of the holy dispositions which are included in divine love, or which have a con- nection with it. This is a position that contradicts itself. It implies, that if the Spirit of God is the author of all holiness, he is not the author of some of the most essential parts of it. A sincere disposi- tion to consider the motives to divine love, and to use all proper means of the lively exercise of it, is both an essential part of holiness, and has a powerful influence on all the other parts of it. These things show, that the influence of means is no just objection against the efficacy of grace. They show, therefore, that though the use of the . same means may excite the holy affections included in divine love, and other affections of an inferior sort ; this does not hinder a vast disparity, not only in these affections themselves, but also in the manner of their production. The external means may be the same. Men's invvard meditations may be on the same moving subjects. But there is a differ- ence between what is wholly the natural production of means themselves, and what is the effect of divine grace operating by them. There is a difference between the natural and intrinsic efficacy of means 300 operating suitably to the previous dispositions of men's hearts ; and the efficacy of means, when divine operation rectifies the inward dispositions of the heart, and gives to means and endeavours, that good success which inherent depravity or infirmity would other- wise hinder. When people imagine, that the use of means, or activity and diligence in the use of them, clashes with the reality of divine operation, they so far go in into one of the most unreasonable branches of what the body of Christians reckon the enthusias- tical scheme of religion, namely, that if God act on men's minds, men themselves must cease to act; or that they must forbear the use of means till they find some previous impulse exciting them to it. They who do not own the doctrine of grace, must own, that if divine grace were needful and real, it would not hinder, but excite activity and diligence in all (Tood endeavours : and that it is suitable to the divine perfections, that if divine grace were bestowed, it should be bestowed in such a manner as to encour- ajre diligence. It is a main source of error in general, that men frequently confound things, between which there are the most substantial differences, because of some re- semblances of less consequence. It is thus that some people strengthen their prepossessions against all piety, because of the resemblances of it that are found in hypocrites. It is evidently a delusion and self- deceit of the same kind, when men despise all devout affections in general, those included in divine love not excepted, because of some kind of resemblance between all the affections of human nature in general. 301 The view that was taken before of the difference be- tween true hoUness and false appearances of it, shows that that difference is the most important and the most essential difference in the world. The name and general notion of affections are applicable to the best and to the worst things the heart of man is capa- ble of. The best and the worst dispositions or emo- tions of the heart are called affections, as the most useful truths and the most hurtful practical errors in the judgment are called principles. Some general properties may be affirmed of all sorts of principles, as well as of all sorts of affections. The natural means of producing or confirming principles are real or seeming arguments; as the natural means of ex- citing affections are suitable motives : which are in- deed arguments relating not merely to the reality, but to the goodness of certain objects, or the contrary. Notwithstanding such general resemblances, as it is absurd to annihilate the difference between truth and falsehood in men's principles, it is no less absurd to annihilate the differences formerly considered in men's affections. It cannot be justly objected against this illustration, that the same evidence produces the same principles. The strongest evidences of the most use- ful truths are ofttiraes considered with some atten- tion, without begetting persuasion. Sometimes men may consider such evidences, and then do their utmost to refute them. Sometimes these evidences procure assent to some good conclusions, while the most im- portant conclusions, deducible from them, are not admitted. There is a resemblance between the va- rious success of the evidences of the truth, and of the motives to holiness. Sometimes such motives are 802 beard and considered with some attention, and at the same time with strong aversion and disgust. Some- times they excite those inferior good affections which were formerly described, while the main design of them is not complied with. The reasonings which have been insisted on, con- cerning the influence of means, or of natural causes, on all sorts of devout affections, serve equally to vindicate the two important points formerly mentioned, concern- ing the holvaffections included in divinelove; namely, the great importance of these attainments considered in themselves, and the reasonableness of ascribing them to divine grace. But there are various things which make it needful to consider this influence of natural causes on r.-ien's devout affections, somewhat more particularly. It is a theory in which there has been a good deal of philosophizing against serious piety or affectionate devotion. But, when duly con- sidered, it is of manifold use for better purposes. It is of use for vindicating piety, and for unfolding the delusions of self-deceit, in false pretences to it. It is owned on all hands, that there are various causes and helps in the nature of things, which are subser- vient to devout affections, especially to divine love. It is of importance to consider, whether this be a just objection against such affections, or an argument for them ; and whether or not the philosophy that subtilizes so much against devout affections, without any due restriction, reflects dishonour, not merely on the corruption of nature, but on nature itself. On the other hand, it is owned by all parties, that men may impose on themselves and others by devout fer- vours, which either come short of holiness, or are 303 even of an opposite nature and tendency. A right view of the natural causes which have an influence on strong fervours and affection, is of manifest use for due caution against so hurtful delusion. Before we enter on the more particular considera- tion of the natural causes in view, it may not be im- proper to observe a remarkable inconsistency in the reasonings of many people against devout affections, as the mere product of such causes. Many people who object against such attainments, as the effects of operations that are merely natural, are against all operation that is supernatural. It might be expected that such people would never make it an objection against the goodness or excellency of any effect, that it is a mere natural eflScacy that produces it. Ac- cordincp to them, this must be the case as to ail the noblest attainments in the minds or hearts of the best of men. It is very unreasonable in any people to maintain, that nothing can be of importance that pro- ceeds merely from the natural efficacy of second causes. But that principle is chiefly unreasonable in people who acknowledge no other efficacy on men's hearts but that alone. If such efBcacy is no objec- tion against other valuable attainments, and if they are not to be the less esteemed, because they are the effects of mere natural causes or natural powers, it is manifest partiality to make such a manner of produc- tion an objection against all devout affections, espe- cially against the noblest affection of the soul fixed on the noblest object. These things are so obvious, that though people sometimes argue, not only against the divine origin, but even against the importance of any strong devout 304^ affections, on pretence that they may be accounted for from natural causes, yet it seems reasonable to understand such objections with some restriction. The meaning of them seems to be this, that devout affections are of little or no importance, not merely because they are the effects of natural causes, but because they are the effects of such causes even in the hearts of wicked men ; and that there must be inconsiderable attainments, which may be produced in men's hearts without any changing of their hearts to the better. When the objections in view are understood in this meaning, a sufficient answer to them is contained in the description formerly given of the vast dispa- rity between different sorts of devout affections. That description proves, that to argue from some particular sorts of devout affections to all sorts of them in general, without exception, is contrary to the most evident and incontested rules of just rea- soning. In considering the particular natural causes which have a tendency to excite devout affections, that which deserves to be chiefly inquired into, is strong atten- tion to proper motives. The native tendency of strong attention affords various arguments in favour of vifTorous affections towards objects of the greatest excellency in themselves, and of the greatest impor- tance to us. There is probably no controversy, whe- ther serious and steady attention to such things, or the contrary thoughtlessness and inconsiderateness about them, be most subservient to true wisdom. The same things which are the chief motives to de- vout aftections, are the chief motives to all good ac- 305 tions. If attentive consideration of these things be a natural cause which has a tendency to lively, devout affections, the usefulness of the cause is a good argu- ment for the usefulness of the effect. This way of reasoning is evidently founded on a general principle, on which the most satisfying arguments are founded in other cases; namely, that if the natural causes which have a direct tendency to produce any effect are good and useful, the effect itself must be so like- wise. This shows, that instead of its being a just objection against devout affections, that they are na- turally excited by attentive consideration, it would rather be a more plausible objection against them, if they were excited ordinarily any other way. It was observed before, that men's natural power of exciting several common good affections, does not disprove their need of divine grace to produce and excite divine love. But though men's power of at- tentive consideration, in order to excite some good affections, does not take away their need of that su- perior power; yet the use of such serious considera- tion, with application to God for his blessing, is of such importance, and of so good tendency, that it is necessary to vindicate it from objections founded on the bad use of it, and artificial imitations of it. The interest of true piety requires the vindication, not only of divine love, but also of earnest desires and other devout affections that quicken men's endeavours after it. And whatever be said of men's power of exciting some such affections by strong attention, it is certain that the use of that power is a thing to which too many have a strong backwardness, that does not need to be fortified by arguments. 306 It is incontested, that men's power of exciting their affections by attention to motives, is ofttimes abused to very bad or very useless purposes. By strong attention to those things that are inducements to irregular affections, these corruptions are more and more strengthened. Sometimes men may employ all the force of attention they are masters of, for excit- ing fictitious and artificial emotions, either about re- ligious subjects or other things, merely to amuse and deceive others, and to procure their applause. Some- times people may be very deeply affected with things they know to be fabulous, and desire to be so af- fected, not out of any love to the objects which oc- cupy their thoughts, which they know to have no being, but out of love to the amusement produced by raising the passions. There are methods by which some people, no doubt, acquire a peculiar dex- terity in raising such fictitious passions in themselves and others. There is no ground to doubt but such dexterity may extend to all sorts of objects that are fit to excite the affections. It is a just commenda- tion of the objects of Christian faith, that there are no objects in the world which, considered in them- selves, are so capable of exciting the most delightful affections of the soul. There is the less ground to wonder, if men who are intent upon such fictitious and artificial affections, about objects of so elevating a tendency, for the unworthy purposes above men- tioned, may acquire some faculty that way. But if such intention in devout exercises be a heinous con- tempt of the Deity, the more enormous this evil is in itself, the more enormous is the malignity of charging any person with it groundlessly. Chris- 307 tian charity and candour should incline us to sup- pose, that external signs of inward affection are real, and that where no remarkable signs of that kind ap- pear, there may be affectionate devotion in men's hearts notwithstanding. If we must form any judg- ment of the sincerity of others in devotion, as we should incline to the charitable side, it would be very unreasonable to confine our charity to those who ap- pear least serious. Some people, when they consider how men may ex- cite in themselves artificial and fictitious fervours, ima- gine they have discovered mighty objections against the importance of devout affections. But it should be remembered, that dexterous mimics can imitate the most amiable good affections towards men, as well as devout affections towards God. They can imitate the joys and sorrows of the most tender pa- rents and most generous patriots, and counterfeit the good affections which men should have to their fami- lies and their country. But these affections are not the less commendable, or the less important, because they may be imitated. It is because these affec- tions, where they are real, are so amiable and praise- worthy, that men who want them seek favour and applause by artificial imitation of them. If it is not a just objection against any good affection towards men, that there may be artificial imitations of it, it is evident partiality to make it an objection against devout affections towards God. Whatever resem- blance there may be between artificial emotions, and those which flow from sincere affections rooted in the soul, it is a resemblance that is consistent with a very important disparity. It is true there is not 308 such disparity in outward signs. To pretend that there should, is to pretend that outward signs should make the hearts of other men, as it were, transpa- rent to us. It is necessary for us to search our own hearts, but it is not necessary nor fit we should have access to discern the hearts of others ; as we would not think it very desirable they should discern all that passes in ours. — But of these things more fully afterwards, in treating of the natural effects of strong affections, after considering the means of exciting them. When we consider the frequent abuse of men's power of exciting their affections, we should remem- ber, that in all other cases the abuse of things, that are in themselves useful and necessary, is acknow- ledged to be no just objection against the due use of them, but rather an argument for it. Unless we adhere to this, we may plead for laying aside the use of all the powers and faculties of human nature. As all evil is, one way or other, the abuse of good, and all moral evil consists in the abuse of some good natural powers, or some perverseness that tends to such abuse ; so it is a common, and no less just ob- servation, that the abuse or corruption of the best things is the worst. If the rectitude of our affec- tions, the due exercise of tiiem, and of all the active powers of the soul in subserviency to them, were not of the highest importance, the abuse of these things would not be so odious nor so hurtful as it is. When people object against men's power of ex- citing their affections by attention to motives, be- cause that power is abused in exciting such affec- tions as are very trifling or hurtful, they may with 309 equal reason despise men's power of acquiring and strengthening habits by repeated acts, because that power is subject to the like abuses. This is not a blaming the corruption of nature, but nature itself, and a blaming the very main things in that noble structure. Those powers, which are so much neglected or abused, would take place in human nature, though it were perfectly free of all moral evil ; and it is indeed in such a state that they should be exerted even with the greater vigour. Next to the capacity of divine love and joy, to which all the powers of the soul should be subservient, there is not a nobler faculty in the frame of intelli- gent creatures, than the power of knowing the motives and grounds of these excellent affections, and of seri- ous consideration of them. It was observed before, how effectual depravity hinders such consideration, and defeats the good tendency of such motives even when considered. Serious consideration and reflec- tion on such perverseness, suggests strong motives to earnest desires after that divine grace that gives sin- ners new hearts. But when such serious considera- tion itself, at least serious consideration in order to excite suitable aflections, is the object of men's con- tempt, they take the most effectual method to avoid strong affections towards God and religion ; and it is then they are most destitute of any proper preserva- tive against strong affections of a different kind. In considering the abuse of useful powers, it should be remembered, that natural powers, and the natural laws which regulate their efficacy, are the effects of supreme goodness and wisdom. This is the more evident, the more carefully men inquire 310 into those laws which regulate the connection be- tween causes and effects, in the minds and hearts of reasonable creatures. The connection between causes and effects, by showing the connection be- tween the means and the end, directs us to the right improvement of our active powers in pursuing the best ends by the fittest means. No attainments are more desirable than good habits, and especially good affections. Such attainments are the true end of the laws of nature, which give such efficacy to re- peated acts and intense meditation, or serious con- sideration. The end of the structure of our nature, as a divine workmanship, is to make us active in attaining and strengthening good habits and good affections. It is the corruption of nature that makes men abuse their good faculties in subservi- ency to evil habits and evil affections. Alienation from God and holiness, implies an aversion from the due use of our best faculties. It has introduced manifold abuses of them. But there is not one of these abuses which, if seriously reflected on, does not suggest strong incitements to a vigorous im- provement of them to the contrary good purposes. If men's natural power of exciting their affections by strong attention, be ofttimes abused by strong attention to the incentives of corrupt and irregular passions, this shows the necessity of greater atten- tion to the proper motives of good and righteous in- clinations. If men are ofttimes deeply affected with things they know to be fabulous, this should make us ashamed, if we are not deeply affected with things we know to be true, and at the same time of the greatest importance. If designing men can raise in 311 themselves artificial passions about religious objects, without any sincere love to them, merely for low and unworthy ends, this should stimulate us to endeavour after deeper impressions of the same objects for the most excellent purposes. In the case of artificial devout affections, that for which men are to be blamed, is not their intense meditation on objects of faith ; it is not their being deeply affected with these things ; it is not their be- ino- active in exciting their affections. If the object of their meditation be truth, the fault of their affec- tions lies chiefly in unworthy and corrupt intention. We should endeavour to be more sincere than they, but not more formal. We should avoid their hypo- critical intention, but not their attentive meditation. When such men continue in their wickedness, not- withstanding their strong intention to the motives to holiness, their meditation, their attention, their affec- tions, acTgravate their guilt. This would not be the case, if their attention and their affections were not in themselves of a good tendency, notwithstanding the wrong ends they propose by them. Whatever be men's intentions in considering divine truths, or the motives to hohness, the more attentively they consider these things, and the more strongly they are affected with them, the more inexcusable are they in not complying with them. These things show, that if some men are active in exciting in themselves or others corrupt and artificial affections, this is no objection against vigorous acti- vity in endeavouring after better attainments, and for better purposes. Artificial devout attainments are neither just objections against the affections included 312 in divine love, nor yet against other good affections which imply some desire and endeavour after it. All those persons whose attainments come short of divine love, are not equally perverse. Those are most per- verse who, in their devout exercise, intend to deceive others, and to procure their applause, or some such other unworthy end. Others, without any design of imposing on their fellow-creatures, may deceive themselves, in mistaking their attainments for divine consolations or true holiness, while they are only false appearances of these things. Of all who want true holiness, those are least in danger, who neither de- ceive themselves nor intend to impose on others; namely, those who, though they want true holiness, are sensible of their want, and desirous to get so im- portant a want supplied, joining with earnest desires the diligent use of proper endeavours. In considering the exercise of the common good affections, so often mentioned, it is needful to dis- tinguish between the good tendency of these affec- tions, considered in themselves, and the bad tendency of that self-flattery which makes men mistake these attainments for true holiness. People who want true holiness, are well employed when endeavouring to have deep impressions of the motives to it. When they mistake every good impression of that kind for holiness itself, their mistake is of dangerous ten- dency. But such attainments do not become wholly useless, because they are overvalued. Partial refor- mation is much overvalued when it is mistaken for universal obedience. But notwithstanding of this, it is in itself, so far as it goes, good and desirable. It is unspeakably preferable to the enormity of a dis- solute practice. 313 Sincere good aflPections towards God or men ought not to be called artificial, because men are active and diligent in exciting them. That name, when applied to affections, implies an odious meaning, and denotes something very different from commendable activity in the use of proper endeavours. It implies dissimu- lation or corrupt intention. There are some good affections in human nature, in the lively exercise of which, in some cases, men can scarcely be said to be active. Thus the sorrow of a tender parent for the loss of a favourite child, does not need endeavour to excite it, but rather for restraining it. It springs naturally from a strong aflPection rooted in his heart, meeting with a disaster that robs it of the object of its tenderness. These good affections, the exciting of which does not require so much endeavour as the due moderating of them does, are things which, however good and useful of themselves, are common to very bad men. All the good dispositions which distinguish good men from others, are of such a nature as to need active endeavours for strengthening and confirming them. They ought not, on that account, to be called artifi- cial. If one, who has a sincere love to his country, is careful to excite the vigorous exercise of that good affection, especially when employed in difficult ser- vice, his being so active in exciting that affection does not make it the less amiable. If his weakness made him need such endeavours, his endeavours ought not to be discommended because they were necessary. If it is a laudable thing to be active in exciting and strengthening all such good affections as are far from being too strong already, it is highly O 13 314 unreasonable to think of the Deity as the only object whom men should not labour and endeavour to love. What has been said concerning the influence of" attentive consideration, in exciting men's devout af- fections, serves to give light to the influence of other natural causes formerly hinted at; which, though not so necessary for exciting just and reasonable affec- tions as attention to motives, are subordinate helps naturally subservient to it. Of this number, as was observed above, is pathetic discourse and the force of example, between which there is a manifest affi- nity. Pathetic or affectionate style, properly speak- ing, is that manner of expression which is the natural effect of the actual vigorous exercise of the affections, though, like various other natural things, it may be artificially imitated. Experience shows, that when men are under the actual influence of strong and lively affections, good or bad, they have a natural effect on the turn of men's thoughts and expressions. The turn of thought and style, which is the natural effect of strong affections in one person, is a natural mean of exciting the like affections in others. Its influence that way is far from being irresistible; nor is it at all so considerable in itself as the intrinsic force of proper motives, whatever way expressed. It is ofttimes abused, as the best things are, to bad pur- poses : but notwithstanding all this, it is of importance to observe, that it is far from being in itself entirely useless or inconsiderable. The laws of nature which relate to our make and frame, are not merely calculated in a subserviency to the union of soul and body, but also to the union of men to one another in society. This is evidently 315 the end of men's natural power of communicating their thoughts. It is also the end of their natural power of communicating their aflPections. It is a property of human nature, resulting from the union of soul and body, that the affections of the soul have a manifold influence on the body. They have, in a special manner, a natural influence on the voice, which is the chief means of communicating our thoughts; and on the aspect, which is a sort of mys- terious glass, giving some discovery of our affections, such as our joys or sorrows, and the like. The dis- covery which such outward signs give of our inward affections, is indeed only general ; and it is of impor- tance it should be so. Thus, for instance, if the natural signs of men's devout joys or sorrows, could discover whether these things proceeded from sincere divine' love, or only from some inferior affection ; this would make the chief things in one man's heart transparent in a manner to the bodily senses of others. There are obvious wise reasons why it should be otherwise. Meantime, the differences be- tvveen divine love, and all other affections which come short of it, are of the greatest importance, as was proved above at some length. But outward signs do not admit of so great diversity as men's inward affections, nor is it fit they should. The various things in the frame of our nature, which are subservient to the communication of affec- tions, are good arguments for the importance of good affections, and for men's mutual subserviency to one another in promoting and strengthening them. We should judge of men's natural power of communicat- ing their affections, as we do of other natural powers, o 2 316 and particularly of men's power of communicating their thoughts. The abuse of good powers is no just objection against their intrinsic worth and use- fulness. The more there is of evident contrivance in our frame and make, subservient to the exercise of any power, the more evident is the importance of that power considered in itself; and consequently, the more excellent and advantageous is the due im- provement of it, and the more dangerous is the abuse of it. The manifold contrivance and mecha- nism of several parts of the body, in subserviency to the faculty of speech, or the power of communicating thoughts, shows the importance of that faculty in it- self; how unnatural it would be if men should neglect it, and how culpable they are when they abuse it. In like manner, the manifold subserviency of the laws of union between soul and body, to the commu- nication of affection, is a proof that that power is capable of being improved to valuable purposes, and that men should be careful neither to abuse it nor to neglect it. What was formerly observed about men's power of exciting their affections, is applicable to their power both of communicating their thoughts and affections. The true use and tendency of these powers, as the effects of supreme wisdom and goodness, is the communication of such thoughts and affections as are good and useful. These good powers are much abused to the contrary bad purposes, but this is not peculiar to them. It is common to them with all the other faculties, even the most valuable faculties of human nature. This does not make these facul- 317 ties in themselves contemptible. It shows the ne- cessity of all proper precautions against the abuses to which the best things are liable. For that end, it is needful to know these abuses, and to be deeply affected with them. They who love devout affec- tions, should consider the bad effects of the commu- nication of affections that are not founded on truth and righteousness. These hurtful passions, or cor- rupt and irregular affections, spread and strengthened by sympathy and communication in society, have had lamentable effects in various ages. These things show the vast importance of having our judgments well informed about the things that should be the objects of our chief and strongest affections. But they contain no better argument against all devout affections in general, or all communications of them, than if men should argue against the faculty of com- municating our thoughts, or against our other best faculties, because of the many terrible effects which have been so frequently produced by the abuse of them. The power that men have of communicating their thoughts and their affections, does not make other men masters either of our judgment or of our incli- nations. It does not put it in their power to force our assent to what is false, or our inclination to what is unjust. We have a power of examining all per- suasives that may be proposed to us; and our affec- tions should be founded on a due information of our judgments. Yet as there are various ways of in- forming our judgments about those things that should be the chief objects of our affections, and of remind- ing us of our chief obligations to love God with our S18 whole heart, and to love our neighbours as ourselves, the cold and indifferent way of doing this is far from beinjj the most reasonable or most safe. If it is a dangerous thing when affections that are corrupt are strong and vigorous, it is also dangerous when the best affections are wholly wanting, or weak and fee- ble. The safety of the mind requires freedom from those strong affections that are perverse and irregu- lar. But the best preservative against these evils, is the strength and vigour of such affections as are of an opposite nature and tendency. If we prefer the cold and lifeless way of persuasion to the pathetic way, this implies, that when men propose the most just motives to excite or strengthen the best affec- tions in others, they should endeavour to be void of these affections themselves. This is far from being reasonable, or according to nature. If men have at heart the success of their best persuasives on others, they should endeavour first of all to be penetrated with just impressions of these things themselves. And though men may be very active in exciting their affections, as well as in fixing and in expressing their thoughts, yet it is otherwise as to the influence of inward emotions on all the outward natural signs of them. Where men's affections are at once vigorous and sincere, and affectation does not interpose, these natural signs do not wholly depend on the will, though they may and ought to be regulated by judg- ment and reflection. The natural influence of society on men's affec- tions, instead of being a just objection against the importance of devout affections, affords solid argu- ments for society in devotion. This is the more 319 evident, the more we compare together the great ends of true religion and the ends of human society. The design of true religion and devotion, of divine love and divine grace, is not to root out or impair whatever is social in human nature; but to refine, to purify and strengthen such things. Kehgion is designed to unite God's reasonable creatures to one another, and to himself the common source and ob- ject of their happiness, the highest object of their noblest affections, and of their purest love and joy. The best cement of true union among reasonable creatures, is that love which is the end of God's com- mandments. Divine love, and brotherly love to our fellow-creatures, have a manifold natural influence on one another. Suitable love to God necessarily implies love to his creatures; and all just love to his creatures is subservient to the love we owe to him- self. Such is the make of the heart, that the vigor- ous exercise of suitable love to one object, facilitates the exercise of the same good affection towards other proper objects ; and tends to give the heart a due turn and disposition for that purpose. If our love to one another is highly subservient to the love of God, a principal means of mutual love is mutual usefulness, especially in things of the greatest im- portance. The natural good influence of good ex- ample, and of the communication of good affections, are not indeed the only things wherein mutual use- fulness in the concerns of religion consists ; but they render men's usefulness to one another, in these im- portant things, considerably greater and more exten- sive than otherwise it would be. It is natural, that society in good actions, and 320 joint participation of the same enjoyments, should heighten the sweetness of men's enjoyments, and strengthen their mutual good affections. Experience puts this beyond all question. They who are alien- ated from the love of God, are for confining mutual usefulness, and all the advantages of society, to things that relate to the life of the body, and the inferior enjoyments of the mind ; which enjoyments, when compared with the substantial happiness of the soul in God, and separated from it, are indeed mere amusements. Yet, even in this case, while men's enjoyment is unhappily confined to inferior things, it is justly observed to depend very much on good af- fections which they feel in themselves or observe in others. We should acknowledge it as an effect of supreme goodness, that the advantages of society, the influence of good example, and of the communi- cation of good affections, are not restricted to inferior things, but extended to things of the highest im- portance. It tends to make creatures, who are made for society, to be more in love with it, and more at- tached to its interests. It does not tend to lessen due inclination to secret worship, seeing secret and social worship have such an influence on one another, that, where men's hearts are sincere, each of thera increases the inclination of the heart to the other. It should also be observed, that society in serious devotion, gratifies various good desires that are neces- sarily included in the love we owe to God and men. To a heart well disposed, it must be a real pleasure, not only to be well employed itself, but to see others well employed likewise; and not only to feel the best dispositions in itself, but also to observe the probable 321 evidences of the like dispositions in others ; to rejoice in the prospect of their begun happiness, and to be under the influence of their good example. This desirable mixture of divine and social enjoyment, is the native tendency of that love which is the fulfil- ling of God's law, when duly exercised in the society of good men employed in the best actions. The more we love men, the more we must wish thera to love God ; and the more we love God, the more we must desire that all others should love him also. Thus the advantages of society in devotion, by grati- fying the good desires that are included in divine and brotherly love, tends to encourage, and by encour- aging to strengthen these two comprehensive good affections which are the chief parts of true holiness. In considering the force of example, to which the influence of pathetic discourse is so much owing, it should be remembered, that good examples not only are means of attention to other motives, but also par- take of the nature of reasonable motives and per- suasives themselves. It is true, indeed, that the influence of example, abstractly considered, may be distinguished from the proposal of motives, or that strong attention to them which was formerly treated of. Men may propose to us the chief motives to the best affections, without giving us an example of thera. Men may appear deeply affected with the best things, when they are not proposing them to. us. Our best affections should be founded on motives far superior to the example of any creatures what- ever. But the due influence of the highest motives does not exclude the usefulness of various additional incitements. It rather renders the heart more sus- o 3 322 ceptible of deep impressions from all reasonable in- citements of whatever kind. Good examples, whe- ther as to good actions or good affections, are evi- dently of that number. If it were otherwise, and if good examples did not considerably strengthen our obligations to goodness, the resisting of their influ- ence would not be so great an aggravation of wicked- ness as all reasonable men allow it to be. As the influence of example, and other natural causes, is no just objection, but rather an argument for the importance of devout affections, neither is it any just objection against ascribing the affections in- cluded in divine love to divine jjrace. Various jrene- ral considerations were proposed above, for illustrat- ing the harmony between the efficacy of grace and the good influence of means; but there are several peculiar proofs of that harmony, which arise from what has been observed concerning the usefulness of society and example. Divine grace could produce its effects without making such means subservient to them. But if it is a principal end of the grace of God to promote mutual love among men, it is evi- dently suitable to tiiis noble end, not to lessen men's mutual usefulness in their most important concerns, but to increase it. If it is not the desijjn of divine grace to unhinge or weaken, but to strengthen the bands of society, it is evidently suitable to this good end, that society in devotion should not be superflu- ous, but attended with peculiar advantages. It is a great effect of God's goodness, that the operations of his grace are so much suited to the frame of human nature, and to the interests of human society. It is a remarkable instance of this, that there are special 3^23 promises of God's grace and presence to those who meet together in his name. Such encouragements evidently tend to strengthen men's inchnation to society in devotion. This is manifestly suitable to the relation between the be- ginnings of true holiness and happiness here, and the consummation of them hereafter. The design of the one is to prepare for the other. Future blessed- ness is a state of happy society, and communion with the most perfect creatures, and with the source of all perfection ; with God who is love, and with those who love God and one another. It is evidently suit- able to the designs of divine grace, in preparing thera for future blessedness, to encourage those things which bear a peculiar resemblance to it. In considering the operations of divine grace, it bhould be remembered, as was liinted before, that they are suited to our frame, and suited to our ne- cessities. None of its operations are superfluous. We need divine grace in order to suitable impres- sions of all proper motives and inducements to holi- ness ; but not in order to lessen any of these motives and inducements themselves. Mutual love and mutual usefulness are necessary parts of holiness. And, as was already proved, if mutual usefulness were lessened, this behooved to lessen the motives and inducements to mutual love, and the good effects of it. If there are operations of divine grace, which are necessary to us for producing good dispositions and affections in the soul, it does not follow that there should be other operations, which are no way neces- sary, to hinder the natural influence of the affections 324 of the soul on the body. That influence belongs to the union between these two parts of human nature. It is from that union that the communication of affec- tions, and that force of example which is imphed in it, results. If we need divine grace to sanctify the affections of the soul, it does not follow that this should impair its union with the body. The author of grace is also the author of nature, though by no means of the corruption of it. Those things in our nature which belong to the union of soul and body, and the uniting of men to one another in society, are no parts of the corruption of our nature, but princi- pal parts of its original frame and structure. The design of divine grace, is not to impair that noble structure, but to remove what is hurtful to it. In considering the natural causes which have an influence on men's affections, it is needful to have in view, not only the influence of the soul on the body, but also that of the body on the soul. It seems to be generally owned, that as the affections of the soul naturally produce some inward effects on the body, so these things have a reciprocal influence on the soul, suitably to the union between these two parts of human nature. It is not necessary for us to know precisely what these inward things in the body are, which are most immediately affected by the various operations of the soul, or which have the most im- mediate influence on them. As people are divided in their sentiments about animal spirits, it is not needful to know which side is in the right. That which is of importance in the present inquiry, is to consider some evident consequences of a general principle which seems to be owned on all hands ; 325 namely, that that mutual sympathy of soul and body, and reciprocal action upon one another, which we are speaking of, is a general property that takes place in all the affections of human nature, and is not to be restricted to any particular sort of them. Many who own this general principle, when they are con- sidering the union between the soul and body, do not seem to advert to the plain consequences of it, when they are considering devout affections. It is proper, therefore, to observe some evident conse- quences of it, which are of use to prevent mistakes on that important subject. In the first place, if this sympathy between soul and body be a general common property of all the affections of human nature, it is unreasonable to look on it as a distinguishing character of the devout affections of self-deceivers or impostors. No doubt, the affections of such men's souls in devotion and in other cases, have an influence on their bodies, and that influence is reciprocal. But seeing this is by no means peculiar to them, but common to the affections of the best and of the worst of men ; it is a thing of no use in stating the differ- ences between true holiness and false appearances of it, or between true and false pretences to the Divine Spirit. If this sympathy take place in the most corrupt or most artificial affections of persons, who are impostors in devotion or in other things; it takes place also in the exercise of men's best affections to- wards their fellow-creatures, towards their families, their friends, or their country; and there is no rea- son for excluding it from the vigorous exercise of the best affections towards God. No doubt there is a 3^6 great difference between even the bodily effects of irregular violent passions, and the effects of those good affections which tend to true serenity and tran- quillity of soul. Yet the greatest serenity of soul does not impair its union with the body, but has a very desirable influence on it. It would not be needful to insist so much on these things, were it not that, in considering devout affec- tions, men suffer themselves to be more easily misled, by confused and undetermined notions, than on other subjects of less importance. Because those proper- ties of lively affections, which result from the union of soul and body, are no proofs of sincerity or of true holiness, some people seem to consider them rather as objections against it. Whereas, indeed, to sup- pose such things proofs of sincerity, or objections against it, are extremes equally unreasonable. It is proper to observe, that the affections of the soul have a real influence on the body, when they do not pro- duce such sorts of outward natural signs of inward emotion as are more remarkable, such as weeping or shedding tears, whether for joy or sorrow. Some good and strong affections may be of such a nature as even to hinder such external signs. Yet where such signs take place, they are far from being just objections against the excellency of the inward affec- tions whence they proceed. Thus, when Jacob wept and made supplication — when rivers of tears were shed by David for his own sins, and the sins of others — when Peter wept bitterly — when Paul be- sought men with tears, inculcating upon them things of infinite importance — when the Spirit of grace and supplication, fulfilling the divine promise, makes sin- 3^27 ners mourn for their sins as one mourns for a first- born— when Jesus wept at Lazarus' tomb, and wept over Jerusalem; it is evident that in these, and the hke cases, there behooved to be such a mutual sym- pathy between soul and body as was mentioned above; and it is no less evident, that this is no ob- jection against those affections which produced such bodily signs, as if they were not therefore truly excel- lent and holy, and did not proceed from the Holy Ghost. These things, and the things formerly observed, concerning the union between soul and body, show the necessity of guarding against the ambiguity of words, and its bad tendency, in speaking of animal passions or affections in devotion ; seeing all the affections of the soul, in its present embodied state, are the affections of a rational animal. When people speak of animal passions or affections in devotion, they do not mean such affections as have for their objects the concerns of animal life. They mean either such affections, or emotions of affections in the soul^ as produce certain natural effects on the body; or those effects in the body which are produced by such affections in the soul, and have a reciprocal in- fluence on them. When people incline to use the term aJiimal affections in this manner, it is evidently necessary to observe the great and essential difference between the affections excited in the soul, and the bodily effects of them ; which difference is suitable to that between the soul and the body. When by animal affections are meant, the affections in the soul which have an influence on the body, this is a pro- perty which agrees to the best affections of which the 328 soul is capable, as well as to the worst. According to this meaning of the word, when animal affections are said to be of little or no importance, without re- striction or exception, nothing can be more opposite to truth and to piety. The more needful it is to state aright the differences between devout affections that are of importance, and those that are not; the more care is requisite against confounding these differences between them, with the general properties of human affections that are common to both. If such confounding of things be a preservative against placing much of religion in affections that are useless or inconsiderable, it has a tendency to exclude those that are of the greatest excellency and importance, by begetting a contempt of all vigorous devout affec- tions in general. When people entertain strong prejudices against the most useful things, it is, as was formerly observed, by confounding them with other things, and by misimproving, for that purpose, some general resemblances, that are really consistent with a very essential disparity. And as such confusion is indeed the worst confusion that sophistry or inadver- tence can introduce into men's thoughts, it is of so much the greater importance to avoid even such ways of speaking as have a tendency to it. As the use of words is arbitrary, people cannot be charged with wrong principles merely for giving wrong names to things. When people give the name of animal aJJ'cctions to all the affections of the soul which have an influence on the body, they ex- press a property of human affections in which there is some reality, and which it is useful to consider. But they express it in such a manner, as, by the 329 force of custom, or of the association of ideas, has a bad tendency. By the force of custom, the names of animal affections and -passions carry a low mean- ing, and raise ideas of affections relating to the con- cerns of animal life. By this means, such ways of speaking tend to make men confound things between which there is the greatest difference, and to make them despise things which should be the objects of their high esteem. When people understand by animal affections, not the affections of the soul which produce certain effects in the body, but these bodily effects themselves, it is easy to observe how we ought to judge of the im- portance of animal affections according to this mean- ing of the expression. When people attain to the most desirable exercise of the best affections, such as divine love and joy, it is the good affections excited in the soul that men are chiefly to prize ; their good effects on the heart and life, and not any immediate natural effects of them on the body, which admit of so great diversity, according to diversity of constitu- tion. It is needful to caution men against over- valuing any bodily effects, or signs of inward affec- tions; but this is abundantly practicable, without ways of speaking of so bad a tendency as these in view. If the Author of our nature has so contrived it, that the best and most useful affections of the soul should have certain natural effects on the body, we should avoid giving such names to these things as tend to inspire a contempt of the effects of su- preme wisdom. It is an incontested effect of the union of soul and body, that a right disposition of the one is subservient to the best and most useful 330 operations of the other. Even they who love to philosophize about animal affections, own, that the bodily effects of the best dispositions and affections of the soul, are subservient to the strength and con- tinuance of these affections, and to that application and attention of mind which is so helpful to them. And if this indeed be the case, it is evident, that animal affections without restriction are far from be- infT just objects of contempt. From what is said, it is evident, that when people affect the above-mentioned ways of speaking about animal affections in devotion, it has a tendency to mislead and seduce men by confused notions of things, and in a special manner to prepossess them against the vigorous exercise of the best affections. But it is proper to observe, that the manner in which some people love to subtilize on these things, tends not only to encourage hypocritical formality in devo- tion, but also to lessen the guilt of self-deceit and of enthusiasm, in false and presumptuous pretences to divine communications. It tends to excuse such false pretences, when they are ascribed too much to bodily causes, and men's ignorance of their own con- stitution, not only in the case of distemper of mind, but in all other cases in general. In considering the causes of false pretences to the Holy Ghost, and to true holiness itself, it was ob- served, that such self-deceit, in ordinary cases, is chiefly to be ascribed to other causes than bodily constitution, or want of philosophy. Pride, self- flattery, inexcusably false and partial notions of re- ligion, inconsiderateness about the Word of God, men's neglecting to search and try themselves im- 331 partially, and to compare heart and life, and their various attainments in devotion, with that divine standard, with the like culpable causes of practical error, are the things that are chiefly to be blamed as the causes of self-deceit in false pretences to the Divine Spirit, or to the divine favour and image. Bodily constitution may indeed have a considerable influence on those devout attainments which men overvalue in ascribing them to sanctifying grace. But ofttimes it may happen that these attainments themselves may be things useful, for which men are not to be blamed : they may be, in themselves, things of a good tendency. It is the self-flattery, by which men lay more stress on them than they ought, to which men's delusion is chiefly to be im- puted. There is sincerity and hypocrisy, and there are true and false pretences, among persons of all sorts of constitutions : of which more afterwards. In the meantime, seeing men's overvaluing their attain- ments in devotion, or their devout affections, contri- butes so much to their self-deceit in their highest hopes and pretences, it is of great importance to state the differences between those attainments which have a connection with sincere holiness, and those which come short of it. It is necessary to consider the distinguishing characters of these two different sorts of attainments. But seeing the influence of the affections of the soul on the body is by no means of that number, due precautions should be taken against a mistake so unreasonable in itself, and of so mani- fest bad tendency. Though several things have been already hinted, concerning the influence of particular bodily consti- 332 tution on the affections of the soul, this is a subject that deserves to be inquired into somewhat more par- ticularly. The due consideration of it is of use, both for avoiding the delusions of self-deceit, in over- valuing some sorts of devout affections; and for avoid- ing other mistakes that tend to make men despise other devout affections that are of the greatest im- portance. As it is dangerous to ascribe the effects of mere bodily constitution to a higher cause, so it is needful to use proper precaution against an oppo- site extreme which many are ready to give into. That diversity in men's bodily constitutions occa- sions some diversity in their affections, and that this extends to all human affections in general, and con- sequently to those which belong to devotion, seems to be past all question. But it is needful to observe what that diversity is, and to distinguish it from other differences in men's affections which ought by no means to be confounded with it. Here it is needful to reflect a little on what was formerly ob- served, concerning the most important differences that can take place in the affections of rational crea- tures ; namely, the differences between those who love God with their whole heart and soul, and are endowed with sincere universal holiness, and those who are destitute of so desirable a disposition of soul. It was shown above, that the actual exercise of men's affections, in a special manner in devotion, partakes of the difference that takes place in the rooted habitual dispositions of the soul, whence these actual exercises of affections proceed. It is evident, that these differences in men's affections are of such importance, that all other differences, when compared 333 to them, are very inconsiderable. It is no less evi- dent, that these differences do by no means arise from diversity of constitution. To suppose that they do, would be equally absurd and uncharitable. Such a supposition would restrict true holiness and happiness to men of some particular bodily constitu- tions, and exclude all others from a possibility of attaining the end of their being. If we consider the differences which result merely from constitution, and compare them with the other differences formerly explained at large, it is evident that there is no proportion between them. Consti- tution may occasion a diversity in the influence of the affections both on the mind and body, but it is in things of far less importance than the uprightness of the heart, and that true strength of the best af- fections which was formerly explained. As to the mind, it may cause a diversity as to penetration, memory, and invention, and the influence of affec- tions on these things; to all which, vivacity of con- stitution may be subservient. As to the body, con- stitution may occasion a diversity in the influence of vigorous affections in the soul, on the inward bodily effects and outward natural signs of inward emotion. It may make some men more susceptible than others, of strong impressions from the above-mentioned in- ferior, though useful, natural means of exciting the affections, as particularly the force of example. It may make them more ready to be moved in seeing others affected. It may make them more fit to ex- cite the affections of others, because their own have a greater influence on their thoughts, their state, their voice, or aspect, and the like. By these means, 334 bodily constitution, when joined with good endow- ments, may give some men a superior dexterity in persuasion; which, when improved with integrity, and to good purposes, is far from being contemptible. But it is obvious, that all these, and the like differ- ences, are not at all of the same kind with the great differences in men's dispositions that were formerly considered. Whatever differences relate only to penetration, memory, invention, bodily effects and signs of inward affections, and the like, are not com- parable to the differences between true holiness and all the attainments that come short of it. Persons whose constitution gives them the greatest advantages above others, in all the things that de- pend on mere constitution, may equally surpass others in good endowments and abilities, and in the wicked abuse of them. Among those who have at- tained to true holiness, persons of the most desirable constitutions, though truly sincere, may have made less progress than others in those most substantial things wherein true holiness consists ; as sometimes they may be found, by God's blessing, to excel others in these things, as well as in endowments of an inferior nature. Persons of the most different constitutions may have equal degrees of sincere di- vine love, though that affection exert itself in differ- ent manners, both as to inward emotions, and exter- nal unaffected expressions and signs ; while love to God with the whole heart, equally excludes coldness and lukewarmness in both. Thus, while nen are endowed with suitable love to God and their neighbours, though diversity of temper and constitution may occasion unlikeness in 335 things of far less importance, it does not raar their happy resemblance and conformity, in a common participation of the divine image. It does not make them difFer, in the main, as to the prevalent rooted dispositions of their hearts, and the tenor of their lives. It does not make them diflPer as to the chief principles, the chief rules and last end of their ac- tions. Their chief love and hatred, their greatest joys and sorrows, their chief hopes and fears, may be the same, though in some circumstantial effects, and external signs of these inward affections, there may be a very discernible diversity. There is a great diversity of degrees and of strength in holy dispositions and aflpections; but neither is diversity of constitution the source of it, nor are the effects of constitution the things that manifest it. This is evident from the account formerly given of the prin- cipal things wherein the true strength of holy affec- tions consists, which it is needful to have still in view for avoiding the most hurtful mistakes in this subject. Their true strength does not consist in their influence on external bodily signs, or the other inferior things above mentioned, but on their influ- ence on other effects of incomparably greater impor- tance on men's hearts and lives: their superiority to all other affections, their efficacy in keeping other affections within due bounds, and directing them to right purposes; their powerful influence on steady universal holiness in practice, and vigorous opposi- tion to temptations to the contrary, are the things by which we are to make a true estimate of their sin- cerity and strength. These are things very different from those properties of human affections that de- 336 p'end on constitution. The effects of constitution, therefore, do not belong either to the essence of holy affections themselves, or that progress in them which all should aspire after. These things show, that the influence of constitu- tion on men's affections, is neither a just objection against the importance of the good devout affections formerly described, nor yet against ascribing the affections included in divine love to divine grace. The arguments which prove the necessity of divine love and grace, show the necessity of these things to men of all sorts of constitution. If these things be necessary to all, it is highly unreasonable and uncharitable to suppose any sort of persons excluded from a share in them. It should be observed, that the diversity which takes place in the constitution of men's bodies, and even in the temper of their minds and various endowments, as well as the other mani- fold variety in the divine works, is designed by su- preme wisdom for valuable purposes, and is very sub- servient to the good of society. This makes it still the more unreasonable to imagine, that if divine grace sanctified men's souls, it behooved to take away all diversity in the constitution of their bodies. A principal thing in the constitution or condition of the body, that has a peculiar influence on the af- fections of the soul, both in the concerns of religion and in other things, is melancholy. All who have considered the influence of that indisposition, are agreed that it has ofttimes contributed much to very hurtful irregularities and delusion. It is also well known, how people who are prepossessed against de- vout affections, make a handle of these irregularities 337 for strengthening their own prejudices and those of others. It is in this, as in many other cases, where people endeavour to form plausible objections against the most useful things, by exaggerating the abuses of them, and by magnifying those resemblances of them, which may be found in things that are hurtful or contemptible. Melancholy is taken sometimes for a temporary disease on the body, which, in various degrees, hin- ders the exercise of reason ; sometimes for a parti- cular bodily constitution, which, without hindering the exercise of reason, causes a greater disposition in some than others to sadness in the mind, though on some occasions they may exceed others in passions of a contrary nature. These things admit of a great variety of degrees. It is a well-known property of melancholy, especially when considered as a disease, that it renders men more susceptible of vehement affections, and particularly of the opposite extremes of joy and sorrow, of gladness and fear; and that sometimes by turns. As there are many degrees of that disorder, it is certain that in many cases it does not render men's delusions so insuperable and ex- cusable as those of men who are in the strictest sense distempered. In many cases, where melancholy- people falsely pretend to holiness and to the Holy Ghost, it is too favourable a way of accounting for their self-deceit, to ascribe it wholly to bodily causes. Ofttimes their self-deceit, as well as that of others, is chiefly owing to pride, self-flattery, and other spi- ritual evils formerly mentioned. Yet as self-flattery founds its pretence to the effects of the Holy Ghost, on attainments which seem to have some resemblance P 13 338 to tliera, melancholy may contribute to spiritual de- lusion, by its peculiar influence on strong fervours. Melancholy people may impose on themselves the more easily, by means of their vehement affections in devotions, as others may impose on themselves by wron^ principles, which exclude, in effect, the heart and affections from being concerned in devotion. The natural effects of melancholy should make those who are subject to it, and are not incapable of re- flection, the more jealous of themselves, and the more careful in examining their attainments. It should make them exceeding cautious how they pre- tend to any thing extraordinary. It should also make those who have access to do them good offices, careful not to second and promote the bad tendency of their indisposition. But notwithstanding all this, though some melan- choly people, as well as others, may overvalue their devout fervours, and may impose on themselves in their pretences to holiness, it would be very unrea- sonable, and even cruel, to affirm this of them all. JSuch distresses render those who labour under them, objects of the compassion of men; and it is highly absurd to suppose that they exclude them from shar- ing in the compassion of God. Charity obliges us, not only to other good offices towards men in such circumstances, but also to as favourable sentiments and hopes of them as of other people in other trou- bles. This is the more reasonable, because the af- flicting dispensations of God's providence are so sub- servient to the designs of his grace, and that there is no reason to exclude any sort of afflictions from being capable of a subserviency that way. People 339 endowed with sincere piety and holiness, may be sub- ject to melancholy as well as other troubles ; though, in such cases, it is needful to distinguish between the effects of the best dispositions rooted in their souls, and the effects of their bodily indisposition. But however melancholy be not inconsistent with integrity and true holiness, it is so noxious a disor- der, that people cannot be too cautious in avoiding whatever has a real tendency to it. Most part of people, both good and bad, seem to be apprized of this in general. When therefore they who oppose serious piety, endeavour to charge some of the prin- cipal things that belong to it with so hurtful a ten- dency, they choose a plausible topic, if their reason- ings were well founded. That this is far from being the case, is evident from what was observed before, concerning the influence of divine love and joy on the most desirable serenity and composure of soul, and on the good disposition of the judgment and understanding. But this may be farther illustrated, by comparing together briefly, the chief known causes of melancholy, and the chief means and effects of divine love. It is generally owned, that though melancholy may sometimes owe its rise merely to natural causes in the body, it proceeds very frequently from disor- ders in the mind. When there are natural causes of it in the body, if their bad tendency is not wholly insuperable, and if there are preservatives that may be of use to defeat them, good dispositions in the mind must be of that number. There is all the evi- dence that a thing of that nature is capable of, that by the laws of union between soul and body, the p2 340 best disposition in the one has the most favourable influence on the other. This is evidently agreeable to experience, and to the maxims of those who have made the best observations on nature in different ages; nor can any thing be more suitable to that perfect wisdom and goodness which are so conspicu- ous in all divine contrivances, of which the union between the two essential parts of human nature is none of the least remarkable. Where the disease of melancholy in the body arises from disorder in the mind, it arises from things that are of a very different nature from divine love, and of a very opposite tendency. They who have given the best accounts of that disease from experi- ence, observe, that a principal cause of it in the mind, is that immoderate and violent affection to- wards inferior objects, which, in the case of disap- pointments and losses, naturally produces immoderate dejection and sorrow. As every disposition of mind that gives the love of any inferior object the sove- reignty in the heart, implies a contrariety to divine love ; so there is not, perhaps, any one inordinate affection in the heart, that is not in experience found capable of disordering the judgment. Seeing divine love is the best, and indeed the only true preservative against inordinate affection, it must be the best anti- dote aijainst overwhelminff sorrow. It is itself an affection to an object wjiich the soul can never lose. They who have this affection, have nothing to fear about the object of it; all that they have to dread, is the weakness and decay of the affection itself. It is the only good affection of which this can be said. It is otherwise as to men's best affections towards 341 their fellow-creatures, their families, their friends, their country. Such affections may occasion over- powering melancholy on the account of disasters that cannot be repaired. All good affections towards any other objects but the independent Being, may mul- tiply our sorrows by making us sharers in the sor- rows of others. This does not hinder good affections to our fellow-creatures from being amiable and ne- cessary ; but it shows that the love of God is the affection that is farthest from a hurtful tendency to sorrow. It is fit to observe, that inordinate and violent af- fections occasion overpowering melancholy in those who are so far from having any favourable concerns about religion, that they are inveterate adversaries of it. Some people are apt to imagine, that if men's melancholy be attended with a concern about reli- gion, it must have been some concern that way that gave rise to it at first. But people who have written on this subject have publicly owned the contrary from their own experience.* A deep concern about religion may be awakened by those sorrows which produce melancholy, in the same manner as it is awakened by other great sorrows which have no such effect. If great distresses and sorrows, which are means of recovering men from thoughtlessness and inconsiderateness, have a tendency to awaken a con- cern about religion, this is no just objection against such concern, but rather an argument in its favour. Where melancholy is owing, in whole or part, to a concern about religion as the source of it, some- * Mr. Clifford on Melancholy. 342 times it proceeds from bitter remorse for enormities, joined with a neglect of the true ends of repentance and sorrow for sin. In such cases, whatever is of a hurtful tendency in men's sorrow, is wholly owing to their sins, and not to their repentance. Ofttimes, where a concern about a future state has an influence on melancholy, it is owing to men's low thoughts of the true grounds of hope and trust in God. No- thing can be a better preservative against such evils, than just impressions of the chief motives to divine love. The same great truths of religion are at once the chief grounds of humble hope and confidence in God, and of ardent love to him; as also of the most efiectual hatred of sin and sorrow for it. The same things that are the chief means of establishing the peace of God in the conscience, are also the chief means of kindling the love of God in the heart. If men who have sincere love to God, fall under some degrees of melancholy, and religious fears have some influence on it, it is not to the strength, but to the weakness, of their faith and love, that their distress is to be imputed. If men who have some good hope of the favour of God are overcome with melancholy, this is owing to their not prizing the blessedness of an interest in the divine favour as they ought. Want of due esteem of the happiness of the soul in God, is a principal cause of all inordinate affection, and of all immoderate sorrow and discontent. If melancholy may be sometimes much owing to immo- derate solitary contejnplation, it is evident, that as this implies a culpable neglect of the duties of so- ciety, it argues an important defect as to men's love to God and his laws. Suitable love to God implies 343 love to society, and a prevalent inclination to useful- ness in it. If" melancholy be ofttimes owing to false notions of religion, and particularly to such notions as annihilate or impair the amiable apprehensions we should have of God, this only proves, that the same misapprehensions which are the hinderances of divine love, are the causes of melancholy. Some people indeed seem to imagine, that if we have the most amiable thoughts of God, we must have more favour- able thoughts of sin than what the Scripture suggests to us. But it can be proved from the principles of natural religion, that whatever is a motive to the love of God, is a motive to hate sin ; and is a proof of its bad tendency and danger, by proving the im- portance of that law which is violated by it. If some people confine their devout exercises too much to religious sorrow, which perhaps is a rare extreme, the bad tendency of this is an argument in favour of divine love and joy. Christian doctrine shows, that the consideration of the grounds of our sorrow in ourselves, should be subservient to just im- pressions of the grounds of our joy and triumph in God. It teaches us, indeed, that joy in God must be tempered with penitential sorrow for sin. But nothing is more necessary to true wisdom in the heart of a sinner, than so desirable a mixture ; and nothing is more subservient to solid and durable joy. SERMONS. p3 SERMON I. THE SINS OF MEN NOT CHARGEABLE ON GOD. " Let no man say, when he is tempted, I am tempted of God -. for God cannot be tempted with evil, neither temptetii he any man." — James i. 13. The Word of God frequently teaches us, that a principal hinderance of our enribracing Christ's right- eousness, is want of a due sense of our own unright- eousness. There is a stupidity in this, as unac- countable in its nature, as it is dangerous in its effects. All men are persuaded that they have broken the precepts of God's law ; it might be expected, of course, they should be persuaded also, that they have deserved to suffer the penalty of it : but experience makes it evident, that it is otherwise. All men are convinced that they are sinners, but very few are convinced that they deserve to be miserable. The word of God, which searches the heart, unfolds the secret cause of this. In like manner, men are in- sensible of their ill-deserving; not that they abso-. lutely deny their sins, but that they excuse them. • This sermon was preached about the year 17^0, when the Author was Minister at Luss. 348 Nor is this a new artifice; it is as ancient in the world as sin itself. It is natural for our affections to bias our judgment; and therefore, when sin has polluted the one, no wonder it should pervert the other. The first man on earth was no sooner ac- cused, than, since he could not deny it, he strove to defend it, and heightened his guilt by a presumptuous attempt to extenuate it. We his offspring, to this day, do not more resemble him in committing sin, than in excusing it when we have done. Generally either men do not regret their sins at all, or else re- gret them as misfortunes rather than faults, and as deserving pity rather than punishment. Prosperous sinners scarce see the harm of sin at all; others, while they feel the harm of it redounding to them- selves, lay the blame of it on something else. It were less unaccountable if men only justified or ex- cused themselves to their fellow-creatures, their par- takers in guilt. One sinner may easily find a thou- sand plausible answers to the upbraiding language of another sinner: for how can a man be at a loss for a defence against those who cannot accuse him without condemning themselves — he may answer them in the apostle's words—" Thou art inexcus- able, O man, whosoever thou art, that judgest an- other: for wherein thou judgest another, thou con- demnest thyself; for thou that judgest doest the same things." But the misery of men's self-love is, that it makes them pretend to vindicate themselves, not only against the oftentimes too partial contempt of their guilty fellow-creatures, but also against the most impartial challenges of their offended Creator. When men vindicate themselves only against their 349 associates in guilt, it may be constructed as a pi»s, tence only to equality with others ; but for men to defend themselves before God, is in effect a pretence to innocency. By this means, the chief vexation many have about their most unrighteous practices, is murmuring against God's most righteous precepts, according to the old complaint, " Who can bear these hard sayings !" Many are not so sorry for their sins against God's law, as for the severity of God's law against their sins; and one great cause of it is, their imagining those temptations that allure them to sin, sufficient excuses for the committing of it; which is surely a disposition of mind that undermines repentance, and saps the very foundation of true re- ligion. Yet this is not the highest pitch the arrogance of sinners arrives at in defending their sins. It is in- deed high enough presumption in one, who has times without number offended God without cause, to jus- tify himself when God accuses him ; but it is still a far higher pitch of presumption, when a sinner not only defends himself before God, but also defends himself by accusing God, discharging himself of the blame of his sin, and laying it over upon God. In this likewise, men seem to copy after their first parent Adam: the Scripture tells that God gave hira a help meet for him, which was no doubt an act of goodness on God's part ; yet when he sinned against God without cause, rather than want a defence alto- gether, he made the gift he received from God an excuse for his disobedience to him ; that is, he made God's goodness to him an excuse for his ingratitude to God. 350 It is easy to observe how truly this conduct of his is imitated by his posterity. God has phiced us in a beautiful world, where we are surrounded with a variety of useful and delightful objects, his good creatures: all of them display his glory, many of them are for supplying our necessities, others of them for our innocent gratification and comfort : all of them therefore are favours from God, and conse- quently should be effectual motives to love him. In- stead of this, they are first made occasions of depart- ing from him, and afterwards excuses for so doing. As there is something of this perverse disposition in the corrupt nature of all men, so it has appeared in all ages ; and that it discovered itself in the days of the apostles, is evident from this text, which was designed to check it — " Let no man say, when he is tempted, I am tempted of God," &c. In which words, it is useful to observe these two things : — I. A rebuke to the arrogance of men that would lay the blame of their sins on God. II. A strong assertion of God's untainted holi- ness and purity, as a God who is infinitely free from tempting others, and from being tempted by others to any thing that is evil. I. The words contain a check to the impious arro- gance of men that would lay the blame of their sins on God. " Let no man say, when he is tempted, I am tempted of God;" that is. Let no man say it with his mouth, or imagine it in his heart; let no man dare to commit such an outraire against the holi- ness of God, as to charge him with the blame of his sin, in whole or in part. The apostle here assures 351 us, that if we entertain such thoughts in our hearts, God will justly look upon it as a heinous violation of that homage and respect we owe him. It is one of the chief things that distinguishes the laws of God from those of men ; that whereas the latter reach only our outward actions, the former reach our thoughts. One principal part of that holiness which the law of God requires of us, is to enter- tain just thoughts of him, that is, high and exalted thoughts, such as shall represent him what he truly is, perfectly pure and infinitely lovely. Nothing can be more contrary to this, than to blame him for our sin ; and when God's law forbids such thoughts, it is a certain evidence that they are false, and that we are under the strongest obligations to reject them. God's trutli is infallible, and therefore whatever na- tural corruption suggests, it can suggest nothing that should come in competition with that evidence. II. To strengthen our impression of this, the apostle adds a strong assertion of God's spotless and incorruptible purity. His assertion consists of two parts : — 1. He teaches us, that " God cannot be tempted with evil;" that is, that there is nothing in his own nature that can incline him to any thing but what is perfectly good and just; and that there is no outward object that can make any impression, or have any influence on him, to bias him from those eternal laws of justice and righteousness, by which he always did, and ever will govern the world. The word tempting is sometimes taken in another sense, when it signifies not perverting God to do any evil action himself, but provoking him to punish the evil actions of others : 35<2 thus the Israelites are said to have tempted him in the wilderness. In such cases, though that by which men tempt or provoke God be evil, that which he is provoked to do is always just and good. Men are said to tempt God, when they carry themselves to- wards him as if they desired and expected he should transgress those laws which himself has established, whether in the works of nature or of grace. The God of order works by means of both, and when men expect or pray for the end without using the appointed means, they are said to tempt him; because, indeed, they behave as if they thought they could tempt him, that is, prevail with him to violate the perfect order that himself hath established. But since all their thoughts and desires can have no influence upon hira that way, the apostie affirms justly, that God cannot be tempted with evil, because he cannot be perverted or corrupted with it. 2. As God cannot be perverted to transgress his own laws himself, neither does he pervert any other to do so. As he cannot be tempted with evil, " nei- ther tempteth he any man ;" that is, he neither de- ceives any man's judgment, nor perverts his will, nor corrupts his affections, nor does any thing else what- soever that can charge him with the blame of men's sins. But for understanding this and the like ex- pressions, we should consider, that tempting some- times signifies, not seducing men from good to evil, but discovering what is in men, whctiier it be evil or good. In Abraham's case, the temptation was not an allurement to sin, but a trial of grace. It is true, God needs no means to discover to himself what is in men ; but he uses means for discovering men to 853 themselves, and to others, for ends worthy of infinite wisdom, and in a manner agreeable to spotless holi- ness. Even men oftentimes find it their duty to discover the good or evil that is in others ; and though, in some of these cases, the disposition of mind which is discovered be evil, the action by which it is dis- covered may be good. In the trials men make of one another it is oftentimes so; in the trials God makes of men it is always so. The actions by which God proves the good that is in men, do not tend to lessen it, but to increase it, and to perfect it ; the actions by which he discovers the evil that is in men, do not tend to increase, but to lessen it, and ofttimes effec- tually cure it. From all which it is evident, that those scriptures where God is said to tempt or try men, contain no- thing inconsistent with the apostle's doctrine in the text; that is, that however their corrupt hearts may be too much inclined to blame God for their sins, ^yet that imputation is really as contrary to truth and justice, as it is to the honour of God, who is as free from tempting or corrupting others with evil, as he is incapable of being corrupted with it himself. That branch of the doctrine, which affirms that God can- not be tempted with evil himself, is what there is least need to insist upon, after what has been con- sidered already; because it is what men are least troubled with prejudices against. The design of this discourse is to consider that important truth, which is evidently the apostle's principal scope. That whatsoever dishonourable thoughts sinful men may have of God to the contrary, yet it is a certain evi- dent truth, that God is infinitely free from the blame of their sins. 354 It is useful here to observe the great importance of this doctrine, which, beside other reasons, is evi- dent from the great pains the Scriptures take to in- culcate it upon us. It is plain, this doctrine is in effect maintained in every scripture that maintains God's perfect holiness : and it is no less obvious to those who read the Scriptures, that of all God's at- tributes, his holiness is that which is most frequently asserted, and the belief of which is most earnestly inculcated upon us. That blessed name of purity is represented as thrice repeated in the hallelujahs of the heavenly host — " Holy, holy, holy, Lord God Almighty." The same doctrine is presented to our minds in a beautiful variety of expressions, near the beginning of the heavenly song of Moses : " He is the rock, his work is perfect, his ways are judgment, a God of truth, and without iniquity, just and right is he." But there is one remarkable scripture that deserves our special consideration on this subject, because it makes the right knowledge of this doctrine (together with the knowledge of God's goodness) the only thing in the world we are allowed to glory in. " Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches : but let him that glorieth, glory in this, that he under- standeth and knowcth me, that I am the Lord which exercise loving-kindness, judgment, and righteous- ness, in the earth : for in these things I delight, saith the Lord." This should excite in us a holy curiosity, to be well versed in the knowledge of a doctrine which we are commanded to glory in, almost 355 to the exclusion of every thing else. It should ex- cite us to join prayers and endeavours in order to have a firm persuasion of it rooted in our minds, and an habitual lively impression of it fixed upon our hearts. To set this matter in its true light, let it be ob- served, that as it is one main end of divine revelation in Scripture, to give us the true knowledge of God and of ourselves ; so the impression it endeavours all along to give us of him and of ourselves is, that his holiness is unblameable, and our sin inexcusable ; that so we may ascribe the glory of perfect righteous- ness to him, and take shame and confusion of face to ourselves ; that is, to use the words of the Psalmist, *' That he may be just when he judgeth, and right- eous when he speaketh :" and of the apostle, " Every mouth may be stopped, and we and the world be guilty before him." It is an indispensable duty on all rational creatures to love God, but sin has brought an additional obligation on us who are guilty crea- tures, not only to love God, but also to loathe our- selves. Without this we can neither know his right- eousness, nor his loving-kindness, which he bids us glory in ; his righteousness in all we suffer, his lov- ing-kindness in all we enjoy : how unworthy we are of the one, how richly we have deserved the other; that is, without a right sense of the doctrine in the text, we can neither practise due submission in our afflictions, nor due gratitude for our comforts, and consequently run the greatest risk of losing the one, and having the other multiplied upon us. In discoursincr on this doctrine in such a manner as may be a mean, through divine grace, to give us 356 a right impression of the importance and certainty of it, it will be proper to treat of these following things : I. To consider some observations from Scripture and experience, to show that the unworthy thoughts of God, which the text rebukes, however unreason- able, are, notwithstanding, very ordinary, and do a great deal of harm to men's souls, as well as dishon- our to God. II. We shall collect the evidences we have for the doctrine in the text, from God's works and ways; and shall consider the arguments that are most pro- per for resisting these injurious thoughts of God, which the apostle warns us against. These will afford us sufficient answers to ail the objections and prejudices that natural corruption suggest against the doctrine. After considering which, it will be easy to reflect, what improvement we should make of a truth of so great moment, and in which the honour of God is so much concerned. I. There are several obvious things that may easily convince us, that these impious thoughts, which the apostle rebukes, are too common and ordinary. I. It is not the way of the Scriptures to caution men against imaginary sins ; that is, sins that men are seldom or never guilty of, but sins which natural corruption really inclines them to : especially we can- not suppose that the Scriptures would caution men against sins of the heart and thought, which the heart is not really liable to. It can never be the intention of the Holy Ghost to raise evil thoughts in men's hearts that were not there before; but to discover those that are there, to discover them in order to cure them. An ingenuous Christian will not stand to 357 acknowledge that this text represents to him what has been sometimes the suggestion of his own heart, and has much troubled his repose ; (and it is great matter of comfort to him that he has been troubled for such thoughts, and struggled against them): he will not stand to acknowledge that this text is a con- firmation of that character which the epistle to the Hebrews gives of the Word of God, " That it is a discerner of the thoughts and intents of the heart." He was a person of eminent goodness otherwise, as well as ingenuity, who was wont to confess, " That whatever curiosity others had in perusing the writings of libertines and heretics against divine truths, for his own part he could find nothing in them that was new to him, nothing but what he had read before in the imaginations of his own corrupt heart; and that the chief prejudices against God's perfections and precepts were enforced there, with as much eloquence and efficacy perhaps, and set in as strong a light, as in any heretical book in the world." It is certain, while a man is under the slavery of sin, he carries in his breast a capacious source of heretical thoughts against God's attributes, as well as of libertine thoughts against his laws; the former of which have as great influence in hindering due love and esteem of God in his heart, as the latter have in hindering obedience to him in his life : and * is certain, that of all the ungodly thoughts that arise from unrestrained corruption, none flow more naturally from it, than those by which men justify or excuse themselves, which they cannot do without blaming God. 2. Men's inclination to blame God for their sins, 358 cliscovers itself by their forwardness in blaming him for their sufferings. Sin is the cause of their trouble ; and therefore, were men perfectly and sincerely con- vinced that God is infinitely free from the blame of the cause, they could not be so prone to blame him for the effect. It requires no great insight into human nature, to observe an unaccountable inconsis- tency that appears in the way of thinking many men have about God's providence. They ascribe the good that befalls them to chance or to themselves, and the evil that befalls them to God. They are very ready to acknowledge his providence in their affliction, in order to repine and fret against him ; while perhaps they seldom or never seriously acknowledge it in their prosperity, to thank him for it : while they overlook his undeserved goodness in what they enjoy, they pretend it is undeserved pleasure that makes them suffer. It is remarkable, the day in which men are to be called to an account for such thoughts, with all their other thoughts and actions, is called "the day of the revelation of the righteous judgment of God." Men must then answer, not only for their disobedience in committing of sin, but also for their arrogancy in blaming him for it. And as real aggravations of sin are now covered with pretended excuses, so when the books of that awful court shall be opened, it is certain pretended excuses will appear in their true colours, and, rising to view in their blackest forms, will be found to be real aggravations. Men must then give an account how they came to blame God for what they suffered, without thanking him for what they enjoyed. Happy were it for us, if we had 359 the same view of sin now, that we shall certainly have then ! And surely nothing can be more rational ; for what will appear true then, must really be so now : and therefore it is certainly a useful preparation for that day, to be active now in acquiring, through God's grace, that view and sense of sin, which will other- wise be forced upon us by his righteous vengeance. But — not to insist further on this — the principal evidence of this branch of the doctrine, that deserves to be carefully considered, is, the ingratitude of men to God for his infinite mercy, in sending his Son to save thera from their sins; and the more we consider it, the more we may be convinced, that their cold thoughts about divine mercy in the work of redemp- tion, flow in a great measure from their false thoughts of his righteousness in the w^orks of providence ; that is, plainly, their hearts do not love him ardently for their deliverance, because they blame him secretly for their danger. This point deserves our particular at- tention ; because, gratitude for redeeming mercv beinfr the soul and centre of Christianity, to which all reU- gious meditations should be referred, the chief impor- tance of the doctrine in the text consists in its sub- serviency to that end. It is plain to any who con- siders the doctrine of redemption, that it represents to us such infinite love, such incomparable tenderness and condescension, that as God's Conduct towards us is an incomprehensible mystery of kindness, so our conduct towards him is, if we may so speak, an in- comprehensible mystery of ingratitude. There are indeed many mysteries in human nature, but they come all far short of this : for if we consider that hu- man nature, corrupt and perverse as it is, is not yet 360 wholly lost to all sense of gratitude in other cases, but that frequently the hearts even of the worst of men are softened with a kindly sense of singular fa- vours ; especially that the coldest and hardest hearts are sometimes melted with undeserved favours: if we consider that, in other cases, our acknowledgments rise naturally in proportion to our obligations, and that, after all, the greatest temporal favours, when compared with eternal ones, are but trifles ; and yet, as insignificant as they are, they beget sometimes a very high degree of gratitude, and swell men's hearts with such generous sentiments towards their benefac- tors, that they take pleasure in nothing in the world more than in serving them. If we consider all this, and compare it with the returns we make to our greatest (yea, in effect our only) Benefactor, for the greatest benefits he could give, or we receive, or ima- gine: if we compare these things together, it may be a question. Whether we have more reason to be asto- nished at God's love, or at our own unthankfulness : or, which of them is the greatest wonder? To think that we should be so strongly aff'ected with earthly favours ; favours from worms like ourselves ; favours of so little importance, of so short continuance; fa- vours proceeding from such imperfect love, and often- times mixed with many injuries,— that we should be so strongly afiect^ with such favours as these, and so little with the love of God in Christ; that love which is so perfectly pure and disinterested in the grounds of it, so free as to its motives, that it is ex- ercised towards objects who had neither merit to de- serve it, nor power to requite it, nor used importunity in seeking after it ; a love that is so infinitely tender in its nature, so inestimably precious in its effects, so 361 rich and abundant in its fruits, so constant, so last- ing, yea everlasting, so glorious in all its manifesta- tions ; that this should be the only friendship to which most men make no returns, the only kindness of which they have no grateful resentment, is such a miracle, or rather monster of stupidity, that it might seem incredible, if there were any arguing against expe- rience. The cause of it can never perhaps be perfectly known, while we are not perfectly free from that de- ceitfulness of the heart, which the prophet Jeremiah affirms to be so mysterious, that God only knows it. Yet some of the causes of it are unfolded to us in Scripture; and the more we consider the text, the more we may be convinced, that it makes a very re- markable discovery this way : for it is plain, men are incapable of due gratitude to God for sending Christ to redeem them from sin, while they barefacedly blame him for their temptations to sin. Men will not be thankful to a deliverer for rescuing them from danger, if they blame him for their falling into it. All which being duly considered, comparing men's unjust thoughts of providence, and their ingratitude for redemption, the former will be found to be a principal source of the latter; and the latter discovers the former, as the effect shows the cause. By this means it is, that men forego that inesti- mable blessing of love and joy in believing, that joy which is unspeakable and full of glory. No doubt, indeed, with many the cause of ingratitude for re- demption, is their disbelief of it; but it is hard to charge all that are guilty of ingratitude with down- right infidelity : rather as the tares, in the parable, Q 13 362 mixed with the wheat, so the belief of the doctrit/e of redemption is sadly clouded, and its influence marred, by a wretched mixture of mean and unworthy thoughts of God, at least suspicions and suggestions, which in- deed men are liable to in different degrees, but which all men, less or more, have need to guard and wrestle against. If it were not for these inward prejudices, the doctrine of redemption, if it appeared in its native beauty, has such light and brightness, such glory in it, that it is hard to conceive how it should not have an irresistible influence in ravishing every heart, that sincerely believes, with a love stronger than death, and with such transports of joy and admiration, as would make up the happiest state of mind in the world. But while such dismal prejudices are enter- tained, no wonder though the minds of men are so darkened, and their hearts so disordered and confused, that that amiable doctrine of the crucified Jesus ap- pears mean and low in their eyes; so that many have no relish of it, nothing is almost so distasteful to them. They look on it as a doctrine that importunes them for more gratitude than they think they see cause for. To them, Jesus Christ has no form, nor comeliness, nor beauty, why they should thank him. 3. These considerations make it too evident, that the unworthy thoughts of God which the text re- bukes, are both very ordinary and very hurtful. It should not therefore be looked upon merely as an amusement, or matter of curious speculation, but as a meditation of the greatest importance, to take a view of the clearest evidences that serve to refute these thoughts, and to show that they are as false and unreasonable in themselves, as they are disparag- 363 ing to God. But before we proceed to this, it will not be improper to observe, that when men, instead of rejecting such thoughts, cherish and entertain them, they deal far more unjustly with God than they do with some men in the like cases. For exam- ple, when a good man has once attained an estab- lished character of holiness and virtue, if it happens that a known impostor brings a great many plausible accusations against him ; they that know that good man, though they should not be able perfectly to answer all the accusations laid against him, yet they will not believe them ; especially if the affair be dark and intricate, and if they are certain that the virtuous person could not propose to himself any profit or pleasure by the unbecoming action laid to his charge. To set this matter in a clearer light, we may observe, that appearances and probabilities may be sometimes on the side of error and falsehood, otherwise there would be no difference between probability and cer- tainty ; and in some singular cases it has happened, that there has been such a strange complication of presumptions and probabilities of guilt laid against an innocent person, that strangers to his character have indeed believed him guilty, while they that were ac- quainted with it found it impossible to doubt of his innocency. Now, to apply all this to the present case with regard to God, (and it is a sad thing if God alone should have no friends to vindicate him,) had men either due respect to him, or were they heartily inclined to do him justice, all the reasons that restrain them from rash censures of the most virtuous creatures in the world, would have unspeak- ably more force against rash censures and mean 22 364 thoughts of the Creator. Thus we should reflect, in the first place, that the devil and our own corrupt hearts are such notorious impostors, that the experi- ences we have of their deceitfulness are innumerable ; and so also are the evidences we have of God's holi- ness and goodness. If there are some intricacies and difficulties about the divine actions that have a rela- tion to our actions, (from which our hearts would take occasion to blame the former for the latter,) yet all the rest of God's innumerable actions, (if we distinguish, as certainly we should, his actions from those of his creatures,) the whole history of his pro- vidence, the whole tenor of his works and ways, do so plainly and evidently represent to us a uniform character (so to speak) of the most spotless holiness, the most amiable goodness, the most untainted right- eousness, that the imputation which the corrupt hearts of men asperse him with, is as absolutely in- consistent with the rest of his character (which is un- questionable) as night is with day, and darkness with light. To this we should add, that God's provi- dence, especially concerning the actions of his rational creatures, is very dark and intricate; nor is this just matter of wonder, if we consider that all his works and ways are united and linked together by such numberless reciprocal relations and dependencies, that none can perfectly know one part of them, unless he knows the whole. We are but lately sprung from nothing, lately entered into God's world ; we see but a very small part of his works, and that part itself very darkly. That we, therefore, should not know the reasons of all his actions, is so far from being just matter of wonder, that indeed it would be an incom- 365 prehensible wonder if it were otherwise. Lastly, To complete the parallel, we should reflect, that infinite happiness being incapable of addition, it is impossible God could propose any advantage to himself by those unbecoming things which the corrupt hearts of men lay to his charge ; and therefore on all these accounts we should conclude, that whatever difficulties corrup- tion may suggest against God's holiness, they should by no means be put in the balance with that infal- lible evidence we have for it, and that both from God's word, which cannot deceive us, and from his works, which are so perfectly aggreeable to it. Cor- ruption has nothing on its side, but such colours and appearances as may be on the side of error ; whereas the apostle's doctrine is in effect supported by demon- stration. We may have a more lively impression of this, (through divine grace,) by taking a particular view of the principal evidences we have for the apostle's doctrine from God's word and works. To tempt a man to sin, in its most proper sense, is to propose some motive to him, to compel or allure him to it; to entice him to it by promises and rewards, or con- strain him to it by threatenings and punishments. God is infinitely free from this ; because, instead of proposing any motives to sin, he proposes the great- est motives possible against it. This is evident from his promises and threatenings of eternal rewards and punishments: these are plainly the greatest motives possible. And as it is the distinguishing privilege of human nature above all earthly creatures, to be capable of extending its view to eternity, (since the longest time imaginable, though made up of ever so 366 many myriads of ages, much more this uncertain fleet- ing moment of Ufe, when compared to eternity, is nothing;) it is plain, that eternal motives are properly the only motives that should govern immortal souls. To let temporal motives counterbalance them, is the most outrageous violence to reason that can be ima- gined. In effect, when temporal motives interfere with eternal ones, they are no motives at all. Besides the duration of these motives, it is proper to consider here their extensive influence : none can reasonably pretend to be exempted from it, not even those who have only the light of nature. The apostle Paul, who was inspired by that Spirit who searches the hearts of men, assures us, that even the con- sciences of heathens accused them. It is very reason- able to suppose, that the accusations of that witness had some relation to a judge, and might be attended with secret misgivings, and rational forebodings of an after-reckoning, (since innumerable sins pass un- punished here) — at least, it ought to have been so. Reason might have satisfied them, that the less sin they committed in this world, it would be the better with them in the next. Nor can those pretend to be exempted from the influence of eternal motives, who should imagine, that, having incurred the divine threatenings already, they can be no worse than they are. In perfect justice, the punishment deserved bears an exact proportion to the wickedness committed ; and surely an eternal addition to misery, is an evil which no temporal mo- tive can weigh with, much less counterbalance. It deserves our serious attention, how plainly God's threatenings are revealed to us who have the Scrip- 367 tures. His threatenings are as plainly revealed as his promises. And we have many things from rea- son and experience, that should confirm our belief of them ; particularly God's attributes, his truth, holiness, and justice; the nature of sin, which sepa- rates from God our only happiness; that part of the divine threatenings, which we see fulfilled already; those samples of misery that are to be seen in the afflictions of life, and pains and terrors of death. If any person inclines to doubt of the eternity of future punishment, unless he saw it, that person seeks such a way of being satisfied about it, as the nature of the thing does not admit: for though a man saw the place of punishment with his eyes, he could not see that it is eternal, unless he saw the end of eter- nity, which is impossible ; so that a man can never have evidence for this by sight, if he refuse to give faith to God's word, which is surely the best evi- dence in the world. As to the eternal reward : though our actions can- not merit it, yet since it is offered to us on the most reasonable terms, through the merits of another, whosoever is not at more pains about these terms, than a.bout any earthly thing, must blame himself as the author of his own misery, and acknowledge that God is infinitely free from the blame of it. These eternal motives would make a strong argu- ment for the apostle's doctrine, though God had pro- posed no other motives against sin, but them only ; though he had permitted the course of things to fall out so, that there should be vastly more pleasure in sin, and trouble in duty, than there really is, all this could have no proportion to those rewards and pun- 368 ishments that are eternal. But it is still a farther confirmation of the doctrine, that, as God has pro- posed everlasting motives against sin as to the next world, so he is so far from proposing any motives to it in this world, that his various dispensations in the works of providence as well as of grace, are manifestly calculated for restraining it, and have numberless happy effects that way. It is true, other sinful men lay many motives before us to sin ; but we ought no more to blame God for the evil actions of others, than for our own : God is the author of neither, but, in numberless instances, hinders and restrains both. As to his permission, he has as holy reasons for permit- ting what he permits, as for hindering what he hin- ders. To deny this, is in effect pretending to know all the reasons that a God of infinite knowledge can have for his actions, which is the most extravagant presumption imaginable. We are obliged in justice, as was hinted before, to distinguish God's own ac- tions, and the actions of his creatures : it is the for- mer we are to vindicate, and not the latter; and for this end, the more we consider God's actions in the works of nature and providence, the more we may be satisfied that he is not the author even of any tem- poral motives to sin, because he has annexed no plea- sure to it. He has indeed annexed pleasure to the enjoyment of his own good creatures; but that enjoy- ment is not sinful, it is on the contrary our duty. These good objects indeed may be obtained by evil means, and enjoyed in an evil manner; but that is no just reflection on God's providence, as shall be made appear more clearly afterwards. To set this matter in a true light, we may reflect on the two different 369 sorts of pleasure we are capable of, that is, the plea- sures that are to be had in God himself more imme- diately, and those that are to be had in his creatures. As to the former, it is plain, we can neither exceed in the desire, nor in the enjoyment of them ; as to the latter, God himself is the author, and has ap- pointed them all for good ends. This is one of the chief things that show the folly of sin. That the plea- sures which men seek after in the ways of sin, are such as may really be had in the way of duty; for it is certain, there is no pleasure in the world peculiar to sin. If it were otherwise, the apostle would not have affirmed so generally, that every creature of God is good, and to be received (that is, enjoyed) with thanksgiving. The apostle affirms this, when he is speaking of things sacrificed to idols, which he shows, however they were abused to bad purposes, yet were in themselves good and harmless, being the creatures of a good God, which ought to be enjoyed in a vvay of obedience and thanksgiving to him. The same may be said of all God's creatures, which, however too oft sacrificed to men's lusts and idols, yet are not thereby deprived of that natural goodness and useful- ness which God has endowed them with, nor rendered incapable of being enjoyed in a lawful way. We should consider here the proper tendency, and natural use of all the pleasures that is in the creatures: some of them give us pleasure only by the view and contemplation of them. It is plain, the direct ten- dency of that is to excite love and esteem of the di- vine perfections manifested in them : this is one of the chief duties we owe more immediately to God. Others of the creatures give pleasure not merely by 23 S70 the view of them, but by applying them to the sub- sistence of our bodily life : the direct tendency of that pleasure is to excite mankind to self-preserva- tion ; this is a duty we owe more immediately to ourselves, and it is justly enjoined by God. It would be a duty, though there were no pleasure in the means of it; but it is a double act of goodness in God, and consequently a double obligation on us, that he has both furnished us with these means, and made them delightful as well as useful. There is no useless superfluous pleasure in nature : all tends either to promote life and health, or, which is no despicable means of health, innocent and comfortable refreshment. It is evident therefore, that when God makes those objects that are useful to men to be at the same time pleasant, it is a hiring them to what is their duty, and a giving them a present reward in doing what he requires of them for their own good. The direct tendency, therefore, and proper use of all the pleasure that is in God's creatures, whether in the contemplation of them, or of the enjoyment of them any other way, is to excite us to adore all God's perfections in general, and particularly his abundant goodness to ourselves ; to love him as a kind and bountiful Father, who provides for the several living inhabitants of the world, as for one large family ; on whom the eyes of all things wait, and who opens his hands liberally, satisfying the desire of every living thing. Nothing can be imagined more just on this head, than the apostle's reasoning with the heathens of Lystra, who were about to worship him. That all the good and pleasure in the creatures were witnesses for God, testifying men's obligations to love and 371 praise him, who filled their hearts with food and gladness. What we commonly call unlawful pleasures, are nothing else but pleasures in themselves lawful and useful, but procured by wrong means, or enjoyed in a wrong way, either obtained by injustice, or abused by intemperance. But neither injustice nor intem- perance have any real pleasure annexed to them ; on the contrary, unless a man have a very unnatural temper of mind and body, injustice must be painful to the former, as well as intemperance to the latter. If this were duly considered, it might convince us, not only that the pleasures in the creatures may be had in a course of obedience to the Creator, but also, that that is incomparably the best way of enjoy- ing them, even as to this life itself; that to live righteously, soberly, and godly, (abstracting from some singular cases, as persecution, or the like,) is the way to live joyfully even in this present world ; that it is one and the same disposition of mind, (that is, holi- ness and righteousness,) that is best adjusted for the true enjoyment both of God and his creatures. In- justice and intemperance argue an immoderate love to temporal pleasure ; and that is really the chief source of temporal perplexity and uneasiness. It causes painful impatience in desiring these objects, and painful labour in pursuing them, anxiety in pos- sessing them, because they are always liable to danger ; nauseousness and loathing in using them, because their pleasure is less in enjoyment than in expectation ; and, little as it is, it is always decaying ; and lastly, manifest vexation in losing them : and as such losses in the present state of things are una- 372 voidable, so the uneasiness is always proportionable to the love men bear to uncertain vanities ; for so they may be called, though good things in them- selves, when an immortal soul places its happiness in them. On the other hand, temperance enables a man to possess earthly objects without anxiety, by being prepared to lose them ; to enjoy them without loathing, by using them with moderation ; to seek them without impatience, and to lose tliem without despair. This the ancient Epicureans were so sensible of, that though they were reckoned patrons of vice, be- cause they placed happiness in pleasure, yet they made temperance an ingredient of happiness, because it gives pleasure a relish. These, and many other things, serve to show, that the pleasures men seek by a course of sin, may be had, and may be had with advantage, in a course of duty. To this we may add, that there are many sins in which there is no real pleasure at all. This is evi- dent of those sins which do not consist in an unlaw- ful enjoyment of the creatures, but in a direct af- fronting of the Creator. Thus it cannot be alleged, without the greatest absurdity, as well as impiety, that there is any pleasure annexed to the sins of profaneness, blaspheming, mocking religion, censur- ing God's laws, word, or works, or the like: no per- son ever pretended, that that common sin of cursing and swearing, had any tendency to promote his health, or increase his estate. The Author of nature is in- finitely free from annexing any pleasure to these un- natural practices. If men have made them in any sort pleasant to themselves by custom, all that this 873 argues is their outrageous contempt of God, (for which he never gave them any cause,) which is so great, that they take pleasure in expressing it. The same consideration might be apphed, not only to the sins that are most immediately against the love of God, but also to those that are most immediately against the love of our neighbours, as hatred, wrath, malice, &c. Those words or actions by which a man wrongs his neighbour's reputation by backbiting, or disturbs his peace by contention, have no proper tendency to promote a man's own peace or reputa- tion, but the contrary. It is indeed otherwise as to those sins by which a man wrongs his neighbour's interest by injustice ; but it is as true, that as the pleasures of intemperance may be had in a greater abundance in a life of sobriety, so the profits of in- justice may be had much more safely in a life of industry. Nor can any pretend to be under any necessity to injustice ; for, if a man be in such a con- dition (which however is very rare) that he can neither get the necessary means of sustenance by his ovvn industry, nor by the charity of others, the indulgent laws of God make some things to be, in that case, just and lawful, that would not be so otherwise. These things serve to prove, that there is no plea- sure in nature peculiar to sin : it is no less certain that there is no trouble peculiar to duty. Any man may fully satisfy himself of this, by taking a parti- cular view of the several parts of true holiness. The love of God and of our neighbour, which is the ful- filling of the law, is so far from having any trouble annexed to it, that it is the pleasantest disposition the mind of man is capable of; and is a demonstra- 374 lion of what the apostle John teaches us, That God's commandments are not grievous. Many indeed have a strange aversion from these duties ; particularly from the serious exercises of the love of God, which they avoid, as if it were a disease : but these are the exercises of heaven, where no trouble can enter, and are real foretastes of it, as well as preparations for it. The antipathy men have to these duties, the more it is considered, the more it will appear unaccountable. No man can pretend, that the love of God tends to impair his health or waste his fortune, as the love of lusts and idols oftentimes do. If a man's charity to his neighbour sometimes impairs his interest, yet it does not ruin, but rather tends to secure it ; and it is certain, there never were so many impoverished by charity, as have been by debauchery and extravagancies, or even by covet- ousness, which so frequently loses what it has, by grasping at more. Faith, and reliance on Christ Jesus, do not cause such shameful disappointments, as commonly flow from reliance on the world and the flesh. To be heavenly-minded does not eat away a man's flesh, as worldly anxiety does. Temperance does not lead to diseases, nor industry to poverty, nor humility to contention, nor honesty to shame. Meekness and kindness do not make a man pine away, as envy does ; nor will a man blush for being found true to his word, and just in his dealings. It were easy, by taking a view of the other duties of a holy life, to show, that not only there is no peculiar trouble in them, but that really in their own nature they have no tendency to trouble at all, but rather the contrary, as will be considered more directly af- terwards. 375 There are perhaps only two particular duties that may be objected against this assertion ; namely, re- 'pentancefor sin^ and suffering 'persecution for right- eousness'' sake, when called to it. As to repentance, it cannot be denied, but that both sorrow for sin and mortifying corruption have some trouble and uneasi- ness in them ; but that trouble is neither the native fruit of duty and obedience, but of sin, nor is it pe- culiar to duty — and the pleasure of it surpasses its trouble. The uneasiness that is in repentance, is not the fruit of obedience, but disobedience ; because, had mankind continued in their duty, there would have been no occasion for repen^tance : nor is the trouble that is in this duty, peculiar to it; for im- penitent sinners have consciences, which, like serpents in their breasts, can sting them, and cause more un- easiness oftentimes, than the deepest humiliation can give a believing penitent. Faithless remorse was far more painful to Judas, than godly sorrow was to Peter. There are some kinds of melancholy which human nature takes pleasure in ; and surely the noblest, and most rational melancholy in the world is, melancholy for those unworthy actions, by which we have lost the chief perfection of our nature, the image of God ; by which we have made such unbe- coming returns to his infinite kindness, and forfeited his inestimable favour, presence, and friendship : no wonder such a melancholy as this, should have something of a sublime pleasure in it, since it is plainly an exercise of the love of God. Besides, we should consider that that gospel repentance which we are obliged to, ought to be joined with hope in God's mercy through the merits of his Son ; and 376 hence it is, that by the exercise of the love of God, and hope in his mercy, (which are the sources of this sorrow, and the concomitants of it,) those that have most experience of it, when they attain to the great- est melting of heart that way, find such satisfaction that they desire more of it : their sin is the cause of their sorrowing, which is their duty, and that duty gives them pleasure and comfort, — not that it can merit it, but that it is a mean of it. As to that part of repentance which consists in the mortifying of corruption, neither is the trouble of this duty peculiar to it. A wicked man ofttiraes cannot gratify one corruption without mortifying an- other. The graces of God's Spirit are linked to- gether by a golden chain that cannot be dissolved ; but the corruptions of nature are full of contradictions and inconsistencies, and make the soul that is en- slaved by them a Babel of confusion. The love of riches, the love of honour and pleasures, pride, co- vetousness, vanity, and luxury, justle and interfere in a thousand various rencounters. They are justly compared by Solomon to the daughter of the horse- leech, ever crying, " Give, give," and to the grave that never says, " It is enough." So that, if morti- fying our corruptions be uneasy, the satisfying them is absolutely impossible. As to the other duty, namely, suffering for right- eousness' sake, when called to it : this is neither a just objection against the doctrine, nor against the particular arguments adduced to confirm it. This will appear, by reflecting on what was hinted before, namely, that we are obliged in justice to distinguish carefully between God's actions, and those of his 377 creatures ; and that the same reasons which prove we cannot blame God for our own sins, prove also, that we cannot blame him for the sins of others. The reasons already adduced, show that God is infinitely free from the blame of those evil inclinations in wicked men, that make them persecute others who are more righteous than themselves; and therefore it is the height of injustice in men to blame him for the persecutions they suffer; though, after all, the best men know, that they suffer infinitely less than they deserve : God is so far from being the author of per- secutions, that in numberless instances he entirely prevents and hinders them in a very remarkable man- ner, and always restrains them, overruling them at the same time for the good of them that love him. We are not competent judges of the reasons why God does not hinder all as well as some of these, or the like fruits of sin ; yet this much we may know of many persecutions by their visible effects, that, of all the events in the world, there are few, perhaps, by which religion, that is, the true interest of mankind, has reaped more benefit — considering how they have been overruled by Providence for promoting those very ends against which evil men designed them, that is, the propagating and confirming of the truth, promoting the power of godliness, the trial, exercise, triumph, and splendour of grace in the saints of God, which are among the brightest events that have adorned the theatre of the world, and history of man- kind. Besides all this, it is plain, whatever troubles good men may suffer for the testimony of a good conscience, they are but troubles that others suffer ofttiraes without that testimony ; and therefore these 378 troubles are no just objection against holiness, unless we were certain to be secured from trouble by wick- edness : but this is so false, that it is evident God keeps up such order in the world, that men suffer much oftener by sin than by duty; and, what with the justice of magistrates, the special judgments of Providence, and the native effect of sin, it is certain, that all that some men have ever suffered for right- eousness is incomparably less than what others have suffered for wickedness. It may perhaps be objected, that besides the case of persecution, even in the or- dinary course of things, several duties of a holy life expose men to various injuries and affronts, as meek- ness, humility, forgiveness, and the like. In answer to this, we should reflect. That these duties are mis- understood, if they be imagined to hinder self-de- fence ; when duty is practised, instead of being hin- derances, they are helps to it; if sometimes they expose men to injuries, the contrary vices are no security against such injuries; the vain-glorious are oftentimes affronted as well as the humble ; and proud oppressors have generally far more enemies than the meek and the just. The like may be said of many other sins and duties, when compared to- gether: and nothing is more certain, than that as there is no pleasure peculiar to sin, so there is no trouble peculiar to duty ; and that as the pleasures that may be sometimes had in sin, are pleasures which have not a necessary or direct tendency to ex- cite to it, so the troubles that sometimes attend holi- ness, are troubles which holiness itself has no natural tendency to produce. From all which it appears, that as God is the Author of eternal motives against sin, so he is the Author of no temporal motives to it. 379 It is still a further confirmation of the doctrine, That God has proposed very rational temporal mo- tives against sin. This will appear by reflecting, that there are even in this life innumerable pleasures peculiar to holiness, and innumerable troubles pecu- liar to wickedness— —both these have been hinted at already. But it is proper here to consider them a little further, though it is scarce possible to enume- rate and describe them fully, the subject being in effect inexhaustible; it is sufficient to our purpose, to take a general view of it. The word of God tells us, " That the ways of wisdom are the ways of plea- santness and peace: that Christ's yoke is easy, and his burden light : that gladness is sown for the up- right in heart : that the fruits of his Spirit are love, joy, and peace : that it is the privilege, and should be the practice, of believers to rejoice even evermore : that the joy unto which they have access, is a joy unspeakable and full of glory : that their peace is perfect peace, and a peace that passeth all under- standing." Both the prophets and apostles employ the most beautiful images in nature to paint to us the greatness of these joys : as when they speak of the oil of joy, garments of praise, everlasting joy on their heads; the budding and blossoming of the rose; the time of the singing of birds; the joy of banquets and marriage-feasts : and they represent the lifeless part of the creation as joining in the tri- umph of God's people, the mountains and hills breaking forth before them into singing, and all the trees of the fields clapping their hands; besides many other bright images, whose scope is to show, that a life of faith and holiness is the way to the greatest solid joy here, as well as hereafter. 380 If many sincere believers do not attain to all these joys, yet that cannot weaken the force of the argu- ment in view ; they must impute the imperfections of these joys to the weakness of their faith and love. It is sufficient to our purpose, that God proposes such motives to holiness, as should excite men to higher and higher advancements in it. It is certain, all these joys have been attained by some good men, and are offered to all ; and even those who never felt any of them, may yet reasonably be persuaded of the reality of them, by considering the nature of faith, and all the duties of the covenant of grace on the one hand, and the promises of it on the other. If we consider the nature and design of holiness, it is not merely a preparation for happiness, but also an ingredient of it. And it is a very just, as well as common observation. That grace is glory in the end ; it is an imitation of the disposition and employment of those who are already happy, and consequently has the nearest resemblance to their state. Nothing can be more evident in the nature of the thing, than that the true happiness of the soul must increase in proportion to its union to the infinite source of all happiness and joy. Faith in Christ has for its object the gladdest tidings we can conceive, and the greatest gift we can desire. The love of God contemplates infinitely amiable excellency and beauty, and lays hold on all- sufficiency. The sincere and gracious love of our neighbour is so delightful a duty, that all the plea- sures of society, which even wicked men enjoy, are founded on some resemblances of it. Meekness, humility, and disengagement of mind from the world, 381 give such serenity and tranquillity of spirit, as is in- estimable. Contemplation is one of the most valu- able enjoyments in the world. A great part of ho- liness consists in the noblest kind of it : all we can know, is either something concerning God or his creatures ; and surely the noblest view of the latter, is in the contemplation of their relation to the for- mer. All of them manifest his glory ; and there- fore, if we were accustomed to consider them in that light, whatever way we turned our view, every sen- sible object might be matter of spiritual joy. To all which we may add, that the well-grounded hope of eternal happiness, if duly improved, is a greater pre- sent pleasure than any earthly enjoyment whatsoever. If we consider, on the other hand, the promises of the covenant of grace, it is plain that God pro- raises to his people, not only future happiness, but also present peace, pardon of sin, strength to perform duty, acceptance of it, communion with himself, com- fort under affliction, returns of prayer, and, which comprehends numberless blessings, that he will make all things work together for their good, and let no- thing separate them from his love. These are the present encouragements God proposeth to duty ; and surely they are incomparably more important than any other motives which the devil or wicked men can ofier against it. Let us take a short view, in the next place, of the present troubles that natively flow from wickedness, many of which are peculiar to it. This will serve to vindicate God's holiness, and to show his goodness in the frame of our nature, in contriving it so, that those things that are contrary to our greatest interest 382 should be at the same time inconsistent with our pre- sent ease; which is surely a very rational motive to avoid them. Perhaps, indeed, many of those uneasi- nesses that attend sin may be the absolutely neces- sary consequences of it. Thus it is necessary, in the nature of the thing, that desires and passions, that can- not be fully satisfied, should be exceedingly torment- ing: but it is no less certain, that many of the troubles that are inseparable from sin, are not so properly owing to the necessity of the thing, as to a good and wise contrivance for making it more hate- ful to us. The two great sources of our sinful actions, are unruly desires and bitter passiojis ; and they are the great sources of our troubles as well as our sins. As to the former, it was observed already, how they en- tangle men's minds almost in a constant train of per- plexities and disquiet, painful impatience, superfluous toil, anxiety, loathing, grief, and vexation. Bitter and malicious passions are no better, but rather worse ; they tend to make us enemies to our fellow- creatures, and make them so to us; and are the greatest enemies of all themselves. When they exert themselves with vigour, they are like furious storms and tempests, filling the soul with disorder and confusion, and making it like troubled waters, when they cannot rest. When they cannot be satis- fied, they frequently rack and harass men's breasts with pains that cannot be described, and that some- times with such violence, as unhinges the frame of their nature, and ruins soul and body at once. When they are gratified, and obtain their end, if it gives any joy, it is but the joy of devils, and such pleasure 383 as is in hell, that is to say, pleasure in the misery of others. Instead of that, oftentimes they have been observed to turn to a thousand melancholy wishes, that they had been restrained ; sometimes one pas- sionate word or action proves the beginning of a long chain of confusion, strife, contention, and all the other wormwood that imbitters human life; which would be vastly more tolerable and pleasant than it is, notwithstanding all its other disasters, were it not for those furies in men's breasts, which not only lead them to misery, but anticipate it, and torment them before the time. It would be too long to enumerate even all the remarkable present disadvantages that attend wicked- ness ; such as, comfortless affliction, and unsatisfying prosperity, dismal fears of death, and confounding forethoughts of judgment and eternity, (which will be sometimes so importunate as to force their way through all the amusements and diversions that are made use of to keep them out,) remorse of conscience, which is a refined sort of pain, when the blood of sprinkling is not applied for curing it. Every vice seems to have some way of punishing itself. Pride makes every affront almost a torment ; envy hinders a man from relishing his own enjoyment, till he see his neighbour's misery; impiety makes those thoughts and discourses of God, which otherwise would be ravishing, to be uneasy and perplexing. While men entertain such plagues in their souls, it is of little importance to their peace and happiness, that all is right without, when all is wrong within. In the midst of magnificent buildings, sumptuous feasts, gay clothing, and all the other fantastic pageantry he 384^ can desire, the slave of sin is still but a painted se- pulchre, outwardly bright and beautiful, inwardly full of filth and rottenness. From all which it is evident, that God is so far from being the author even of any temporal motives to sin, that he has ordered matters so, that the rational motives against it, even in this life, are incomparably superior to any that can be adduced for it. Beside the troubles annexed to sin, whose proper tendency is certainly to restrain it, we may observe, likewise, several principles God has implanted in- wardly in the frame of our nature, and several things he has established in the order of providence, that have a very native tendency to the same good end, and in numberless instances are effectual that way. Thus it is God that has given us the faculty of rea- son, by which, no doubt, men avoid many sinful ac- tions; and, if they improved it right, would hate every sin. We are obliged in justice to thank God for giving us that faculty, and to blame our sins, and not him, for our voluntary abuse or neglect of it. If a poor man receive a thousand talents in a gift, every body will own that he is obliged to acknowledge his benefactor for all the good things he purchases by that money, and to blame himself only, if he mis- improves and squanders away any part of it. And, indeed, if we inquire narrowly into the nature of sin, we shall find, that every sin is an abuse of some good gift that God has given us, which is in itself good, and might have been improved to excellent purposes. It is God that has implanted in men that natural conscience, which is, as it were, God's lieutenant or deputy in the soul, and which gives such an indelible 385 sense of the difference between moral good and evil, that they who cherish sin most in themselves, cannot oftentimes but hate it in others ; so that a man abhors his own corruptions when he sees them in his nearest friends, or in the child of his bosom. Thus they who are most addicted to pride, oppression, treachery, or ingratitude, do frequently condemn these when practised by others; and though this natural con- science is far from hindering every sin, yet certainly it hinders and restrains a great many. It is a prin- cipal means of hindering the world from running into a chaos; and all its good influence that way is owin"- to God. Further: God has implanted in us that thirst after complete happiness, which is the spring of men's actions ; and since the above-mentioned faculty of reason shows where that thirst may be satisfied, the direct tendency of both, if duly approved, would be to lead the soul to the eternal Fountain of all good. God has also planted in us several principles which should tend to promote our love to him and his crea- tures; as, for instance, that delight in the contempla- tion of things that are most perfect and excellent iu their kind, which, if duly improved, would excite us to the contemplation of God's perfections, that are unchangeable and infinite. As to the love of our neighbours, there is that sympathy in human nature, which makes a man in some degree feel the miseries of others when he sees them, unless he has acquired such an unnatural temper of mind, as is no small degree of misery itself; beside this, God has laid a very rational foundation for universal friendship, by making all mankind spring from one family, so that R 13 386 they are all united by the ties of blood-relation : he has taken care also to ceraent them by their very ne- cessities; for it is plain, that of all earthly creatures men have most need of mutual help, and of society, in order to their subsistence and comfort. In the order of providence, God has so contrived things, that most kinds of wickedness are generally attended with present outward shame and punishment. Of all those that practise the greatest wickedness, few dare openly defend it ; they rather take all pre- cautions to hide it: hence the apostle judged it proper to recommend to Christians living among heathens, *' whatsoever things were lovely, whatsoever things were of good report;" and hence also it is, that when men are persecuted really for righteousness' sake, they must first be branded with wickedness, and gene- rally calumny must pave the way for persecution. To all this we may add. That the divine ordinance of magistracy is plainly owing to the special wisdom and goodness of providence, and it is certainly every where, in numberless instances, an effectual terror to evil-doers. Beside all those restraints that God has laid upon sin, by the present shame and punishment that so frequently attends it, he has laid other very powerful restraints upon it, by the shortness and insignificancy of all the pleasures that can be had by it. This appears from the shortness and uncertainty of human life : but it is not the uncertainty of life only that makes the pleasures of it uncertain ; for, though we were ever so sure of life, that cannot secure us of the enjoyments of it ; they are liable to a thousand dangers, which all the precautions human prudence 387 can suggest, are not capable always to prevent. If we consider, that all the pleasures in sin are pleasures which we are sure to part with at death, and are not sure to retain till then ; that, let men idolize them ever so much, the pleasure of them at its height is very inconsiderable, and, little as it is, naturally de- caying ; that the pursuit of them is attended with much toil, and the enjoyment of them with much trouble ; it is plain, that when, for the sake of such decaying, uncertain, toilsome, troublesome vanities, men offend God, they may be said, in a very proper sense, to offend him without cause. But what de- serves our particular consideration on this subject, is the shortness of life : men are oftentimes very incon- sistent with themselves in their peevish complaints about it ; sometimes they seem to grudge that it is too short for the great business of it, and yet live as if they thought it too long for that business, since they delay it to the end of it. It is plain, if our present life were much longer, future rewards and punishments, by being more distant, would have pro- bably weaker influence. So it was before the flood, and the event was answerable. But as matters are ordered at present, the pleasures of sin, and troubles of duty, are so uncertain and short-lived, that it is unaccountable how rational creatures are seduced to wickedness, for obtaining the one, or avoiding the other. To all this we may add. That mankind have na- turally some sense of justice and gratitude, as well as of interest; and besides the motives in point of interest, God has given the greatest motives in point of justice and gratitude, to excite us to duty, and re- R 2 388 strain us from sin. Reason teaches us, that, as we should do justice to all, by giving them their own; it is to God we owe ourselves, and all we have. He has manifested to us in his works and words such glorious perfections, as in justice deserve the highest esteem, and particularly such goodness as deserves the profoundest gratitude : his long-suffering and abundant goodness in providence, constantly return- ing good for evil, has the most rational tendency imaginable to melt our hearts with sorrow for sin, and to kindle in us the greatest indignation against it. But nothing can have a more powerful tendency this way, than his mysterious mercy in the work of redemption, the love of God in Christ who died for us; and, after that blessed redemption is wrought for us, the tenderness and earnestness with which God, in a manner, presses it upon us in his word, makes it unaccountable in those who have that word, to give way to those unworthy thoughts of God which the text rebukes. He not only freely offers us that re- demption, but earnestly importunes us to embrace it ; bewails our unwillingness, stretches out his hands to us all day; stands knocking at the door of our hearts; condescends to reason with us, that though our sins be as crimson and scarlet, yet he can make them to be as wool and as snow ; expostulates with us as an affectionate father with undutiful children, why we spend our money for that which is not bread; draws us with cords of men, and bands of love ; swears to us he does not delight in the death of a sinner; argues the case with us, wherein we can bear witness against him, why we should perish, and why we will not come to him that we may have life; beseeches us 389 to be reconciled to him ; and promises, if we consent, that he will keep us as a seal on his hand, count us as his own jewels, and keep us as the apple of his eye. Surely these and the like expressions of infi- nite condescension, have the most native tendency possible to dissuade men from offending God, and ruining themselves. This is plainly the design of them, and on many accounts is the happiest effect of them ; and whatever use men make of them, those manifestations God gives of himself in his word, with the other manifestations of himself in his works, make conjointly a complete proof of the apostle's doctrine, and show, that God can take heaven and earth to witness, that he is infinitely free from the blame of men's sin and misery ; that if they perish, the blood of their souls must be upon themselves, and that their ruin is the fruit of their own doings, and not of his. After insisting so much in proposing the evidences of the doctrine, it will be the easier to apply them for answering the objections against it, which are drawn either from God's decree or his providence. The reasons that vindicate the latter, do at the same time vindicate the former; and therefore the former needs not much be insisted on. It is plain, that if God does not actually tempt men by his providence in time, he never decreed to do it from eternity : the Scriptures make, and all sound Christians believe, a difference betwixt what God decreed to do himself, and what he decreed to permit in others; and though reasons of both may be unknown, yet we are obliged in reason to believe they are not unjust : not only the reasons of God's decrees, but his decrees them- 390 selves, are unknown till the events discover them ; and surely it is the wildest absurdity for men to allege, that they are tempted by things they know nothing about. God in his decrees laid down mea- sures for hindering innumerable sins, which would otherwise have happened, were it not for the re- straints of his providence and his grace : so that if liis decrees should be considered on this subject at all, we should consider, that his decrees, as executed by his providence, are not the cause of sin, but the cause why there is not vastly more wickedness in the world than there is, and why the wickedness that is in the world is so much restrained, and kept within such bounds, and overruled for such good ends. As to objections drawn from providence, the most remarkable of them that are found either in the writings of libertines, or that great source of liber- tinism, the suggestions of natural corruption, are perhaps these : — First, That it is God himself who has endowed the creatures with that iroodness and pleasure, that inclines us to idolize them ; that he has implanted in us desires after them, and yet has made laws contrary to those desires, as if we had laws given us one vvay, and desires another way; that these tempting objects continue pleasant and delightful, even when abused by wicked men in the pursuit or enjoyment of them ; and, lastly, that we are placed in such circumstances, that they surround us on all hands, and make continual impression on our senses. As to the first suggestion, that it is God that has made those objects (and made them so pleasant) which tempt us to sin, or, to express the thing truly, 391 which we pervert into an occasion of sin ; this is so far from being a just reflection on God, or an excuse for us, that it is the very reverse. This is the thing that testifies God's goodness to us, that he has given us so many good creatures to enjoy, which are both useful and dehghtful to us, and therefore should ex- cite us, not to sin against him, but to love and obey him ; and this is the very thing that shows our in- excusable folly and ingratitude, that the objects we prefer to God, are his own creatures, and the things, for the sake of which we offend him, his own gift. It is not the true worth and real goodness that God has put in the creatures, that is to be blamed for our preferring them to the Creator, but a false and imaginary worth we feign in them ourselves. It is lawful, yea, it is our duty, to have a true esteem and value for God's creatures, as they are manifes- tations of his glory, or fruits of his bounty : sin does not consist in valuing the creatures, but in over- valuing them. The former shows a man's esteem of the Author of them ; it is the latter that makes us neglect him. If we loved the creatures only in proportion to their real worth, there would be no irregularity or disorder, consequently no sin in it. It would be the perfection of our nature, if all our desires bore a true proportion to their objects: sin breaks that proportion; it imagines a kind of all- sufficiency or independency in the creatures: this is the most chimerical imagination in the world, and it is the great cause of all our folly. It is plain it is a creature of our own; God's works cannot be blamed for it; their true worth is not the cause of our false esteem, nor can it be made an excuse for it. All 392 the creatures declare their own insufficiency with the clearest evidence; they direct us to their Author, and acknowledge their absolute dependence upon him. li' men therefore are deceived in this matter, it is because they impose upon themselves; their error is wholly inexcusable. Every practical error indeed is so, because it is voluntary. A man may be pas- sive in believing the truth ; irresistible evidence may force his assent to it. Falsehood is incapable of such evidence; it is impossible that the devil, or any external cause whatsoever, can force an error on a creature endowed with reason : but there is a pecu- liarity in this error we are speaking of; though a man should pretend some small shadow of reason for other mistakes, he can pretend none for this, that God's works should be preferred to himself, the stream to the fountain, the shadow to the substance. Though there might be some colour of excuse for falsely preferring one creature to another, surely there can be none for preferring any creature to God. If any thing be self-evident, that some call in question, or seem by their actions to do so, surely this is self-evident, that God is our chief, yea, indeed, our only true happiness. Want of consideration cannot be alleged to excuse or extenuate a man's mistake about this. Indeed men cannot consider all things, and therefore may be ignorant or mistaken about some things without danger; but there is one inquiry which no man can excuse himself for neglect- ing, though he should neglect every thing else, and that is. To inquire wherein his chief happiness lies, and which is the true way to it. And such a neglect is the more inexcusable, because that inquiry scarce 393 requires any pains, nor is there the least occasion for demur about it, the thing being so plain, that He only who gave us being, can give us happiness. If the objection proposed, be enforced by asking the reasons of that goodness and pleasure that is in the creatures, which though it should not excuse our sin, yet is abused at least into an occasion of sin ; though we are not fit judges of the reasons of God's actions, yet we may know enough about this, not only for vindicating his holiness, but also for extolling his goodness : for what can be more agreeable to that divine perfection, than that he who is perfectly good himself, should have made his works all very good likewise? that the workmanship might be wor- thy of the workman, and that the effects might not disparage the cause? Nothing can be more absurd than to pretend, that it would have been agreeable to God's goodness to have made evil works himself, to prevent the evil works of his creatures. The brightest manifestations of God's glory have been made occasions of dishonouring him; but surely none will say, that it had been better these manifestations had not been made, lest they should be abused ; that God's glory had not been so displayed, lest some should have made it an occasion of offending him : that is, that we had wanted those things that are really means and motives of adoring God, lest some should abuse them (contrary to their natural ten- dency) into occasions of despising him. The old heathens took occasion from the visible glory, beauty, and usefulness of the sun, moon, and stars, to wor- ship them; how absurd would it be to censure the Author of nature, for endowing these creatures with r3 394 such beauty and usefulness, because it was abused ! Many curious persons have taken occasion from the regularity, order, and deep contrivance that is in God's works, to employ their minds wholly in amus- ing speculations and inquiries into nature, without regarding its Author: but surely that cannot reflect upon him for forming his works with such regularity and harmony, that the very contemplation of them gives delight. Let us consider the native conse- quences of it, if matters had been ordered otherwise; if, instead of all that beauty and delight that is in the creatures, they had been made unpleasant, de- formed, and useless: let us reflect, that the love and esteem of God is a principal part of holiness, and then consider whether it would have been a greater mean or motive to love and esteem the Author of these works, that the works themselves were un- worthy of love or esteem ; or whether there would have l>een any incitements and materials for praising the cause, in the effects not deserving praise. In considering the actions either of God or good men, we should distinguish between two very dif- ferent sorts of consequences that may follow upon them. 1. Their true and proper effects for which they are designed, and which they have a native tendency to produce; and, 2. Those indirect consequences that may follow on them, not through any tendency in the good actions themselves to these evil conse- quences, but through the perverse dispositions of others. In this last sense, very bad consequences may follow upon the very best actions ; but the lat- ter can nowise be blamed as the cause of the former. 39.5 When a good man is about to do an excellent and useful action, he may foresee that some envious per- son will take occasion from that, to be guilty of slan- der, backbiting, and perhaps worse, and that others will be very ungrateful for the good he does ; but he can neither be blamed for that, nor ought he to for- bear his duty to prevent their sins. No man is obliged to do evil, or to forbear what is absolutely good, in order to prevent the evil of others; that would indeed be doing evil, that good might come of it, A man of a wicked disposition may take oc- casion from the best action to do things directly con- trary to the nature of that action, and to its native tendency and proper effects. To apply these things to the present case : the direct tendency of all the goodness and pleasure vvith which God has endowed the creatures, is to mani- fest his being and glorious perfections, particularly his goodness and all-sufficiency, and our absolute dependence on him, and to make us long for the enjoyment of himself the fountain, when there is so much goodness even in the streams that flow from him. Accordingly, God's actions produce these, their true and proper good effects, in numberless multi- tudes of holy creatures, angels, and saints. These same works of God, from which wicked men take occasion to neglect him, are, to all holy creatures, means and motives of love, esteem, adoration, praise, and thanksgiving, reliance on him, and desire of union to him. Light is not more opposite to dark- ness, than these native effects of God's works are to the unnatural evil uses that wicked men make of them : they make the effects of his power, occasions 396 of despising him ; the evidences of liis all-sufficiency, occasions of alienating their desires from him. And, which is the most monstrous ahuse imaginable, as was before observed, they make his benefits occasions of ingratitude. It was proved already, that the pleasures of sense are evidences of God's goodness, because they are means of preserving mankind; but there is a wise temperament in this, which serves both to illustrate the doctrine, and to refute the objections in view. It is God's goodness, that these objects being so useful, are so pleasant as they are; it is God's good- ness likewise, that they are not more pleasant; it is dangerous to exceed in them ; such excess tends not only to divert the thoughts, but to alienate the mind from the higher objects, to which these inferior things should lead us: for pi-eventing that excess, it is wisely ordered that these pleasures are neither too numerous, nor too violent, nor durable. It is other- wise with spiritual and intellectual enjoyments; these tend directly to the perfection of our souls, whereas the former are but for the subsistence of our bodies. Intellectual enjoyments have something in their na- ture that is immortal, like the soul; but sensible pleasures are made fleeting and short-lived ; because, however innocent in themselves, they are dangerous when exceeded in. It is but a small part of life they can fill up, and, when idolized, they decay by use, and cloy by repetition. Things are so well adjusted, that there is just so much pleasure in these objects, as may eft'ectually excite men to use them, and so little, as should in all reason hinder them from abusing them. 397 The same considerations serve also to refute the second objection that was mentioned, namely, that those objects which are the occasions of sin, are not only made pleasant but necessary to us, and that there are desires after them implanted in our nature. This objection carries its answer in its bosom, though through men's stupidity it does harm. If these ob- jects are necessary to us, that itself shows that the use of them is lawful, and the just and natural desire of them innocent. God has only implanted in men desires towards what is their duty, that is, self-pre- servation ; but if men's wickedness abuseth the means of their preservation into occasions of their ruin, even the heathens could observe that this is living contrary to nature : besides, it is obvious, that God has so ordered matters, that it is a very little that satisfies nature, and when that good end is obtained, desire ceases. Thus it is with hunger and thirst, for instance, when one has taken what is sufficient for health and nourishment. It is otherwise indeed with men who have contracted evil habits, by being accustomed to excess ; but these habits are not na- tural, but acquired; and we should distinguish be- tween those inclinations implanted in us by God, and those that are contracted by ourselves. If it be asked, why these objects are made ne- cessary to us, — this question is as much out of the way, as to ask why the world was made, or men made to inhabit it. The prophet Isaiah seems to intimate, that to have made the earth uninhabited, would have been a making of it in vain : " Thus saith the Lord — God himself that formed the earth, and made it — He created it not in vain, he formed 398 it to be inhabited." It is hard to conceive how it could properly be reckoned inhabited, if no creatures resided in it but pure spirits. Surely it is no re- flection on the Creator, that he has made such a world as this lower world is; or that, having made it so beautiful and glorious as it is, he has not left it to be a desolate wilderness : and then it is easy to conceive, that according to the best order of nature, and the best contrived laws to govern it, such inhabi- tants, consisting of body as well as spirit, could not subsist without being constantly recruited with the means of life and nourishment. If it were not for that, the visible world would be comparatively use- less ; if it were no way subservient to the preserva- tion and subsistence of its inhabitants, there would not be that beautiful connection that is now between the visible and invisible world, making things void of life and reason useful to creatures endowed with both. To this we may add. That our natural necessities, when duly considered, are arguments of God's good- ness ; because, in their proper tendency, they are an- tidotes against sin, and helps to duty. Their proper tendency is to give us an impression of our own na- tural emptiness, God's all-sufficiency, and our depen- dency upon him, from whom we need so many things, ■with which he furnishcth us so bountifully; by this means, not leaving himself without witness, as Paul reasoned with the people of Lystra in the forecited place, Acts xiv. 17. Besides, it is useful to reflect here on what was hinted before, that human necessi- ties are an excellent cement of human societies, and the many useful and beautiful relations comprehended 399 in them : they lay also a foundation for the exercise of innumerable virtues and graces, which otherwise could not be exercised in so remarkable a manner, for making men's graces and good works shine before the world, to the glory of God, Matt. v. 16. And since the image of God drawn on the soul of a crea- ture, is the noblest workmanship in the creation, it should not be thought improper that it have occa- sions of shining in all its splendour, for the honour of its Author. Were it not for men's natural ne- cessities, they would not have those excellent oppor- tunities that now they enjoy of showing either their love to God, by sacrificing interest to duty, when they happen to interfere; or their love to their neigh- bours, by acts of charity, pity, and compassion, bounty, generosity, and the like; or temperance, sobriety, and other duties that relate more imme- diately to the management of themselves. These necessities are also the foundation of all that beauti- ful variety of stations and employments, which, to- gether with other excellent uses, serve to keep men from idleness and inactivity, than which, experience shows nothing is more hurtful. Men pretend in- deed ofttimes, that their labours are hinderances of their duties ; but experience shows, that generally those who have most time, are not the persons who make the best use of it. So that man's eating his bread with the sweat of his brow, is such a punish- ment of sin, as is at the same time an excellent re- straint upon it. From all which it appears, that by the desires God hath implanted in us, and the objects he has made necessary to us, he does not tempt us to sin, but ex- 400 cite us to duty; and that those things which are made occasions of evil, are really necessary means of good ; and that though they are unnaturally perverted by bad men, yet their natural tendency is the exercise and triumph of many graces and virtues. God's goodness in this matter is the more evident, the more it is inquired into; he has implanted in us desires af- ter things useful and necessary, but none after those things that are useless or hurtful, as was hinted be- fore. No superfluous desires are natural, these are acquired by men themselves, and oftentimes improven to the prejudice of those desires that are just and natural. And, upon the whole, the use we should make of these reflections is certainly an humble ac- knowledgment of our own emptiness, and of God's all-sufficient goodness. After what is said about our natural desires, it is easy to answer the objections about God's making laws against them : it is only against excess in them, and that excess is graciously forbidden by God, since it is so hurtful to us. It would be so, whether he had forbid it or not. Excessive love of earthly ob- jects was shown before to be the chief source of earthly trouble : it is in its nature hurtful to our souls and bodies, and makes us hurtful to others; to our souls, by alienating them from our chief good and only hap- piness; to our bodies, by the natural fruit of intem- perance, anxiety, and excessive toil ; and to our neigh- bours, by tempting us to injustice, oppression, and strife, and by hindering from charity and beneficence. It is the very nature of wisdom, not to love any object above its real worth. This is what God's law requires of us ; and surely nothing can be more ne- 401 cessary, or more reasonable : it is the way to that true enjoyment of the creatures which is both most for the honour of God, and our good. And the al- lowances which it was shown his law makes for cases of absolute necessity, prove that there is a perfect har- mony betwixt his precepts, as he is the Lawgiver of the world ; and his works, as he is the Author of nature. As to the next objection, namely. That earthly ob- jects continue pleasant, even when abused by sin : it is plain it could not be otherwise, unless God would destroy the nature of his own creatures at every time when men abuse them. It is easy to conceive, that God may have infinitely wise reasons for not taking such measures; for not overturning those laws of his which govern nature, at every time when men violate those laws which should govern their actions ; for not breaking the perfect order of his own works, whenever men are guilty of any disorder in theirs. No doubt, if we consider God's absolute power, he could (for example) turn the most wholesome food into poison, when it is sinfully procured or enjoyed. But besides the reasons God has for not chanfjing the established order of nature, it is evident that such outward miracles would not prevent inward disor- derly inclination, in which sin and corruption chiefly consists ; they would not hinder that immoderate love of the creatures, which is not restrained by other motives, but they would hinder indeed the trial and exercise of graces and virtues by which the moderate love of these objects promote the glory of God, and the good of men. It is plain there would not be so much virtue in justice, if there be no advantage by 402 injustice ; that is to say, present advantage : for the rest, taking in all considerations, it was shown al- ready, that God has ordered matters so, that the motives of true profit and pleasure are on the side of holiness and righteousness, both as to this life and the next. And, in a word, not to insist longer on this objection, it is plain it cannot be urged without blaming providence for not working miracles con- stantly to prevent sin ; whereas the design of this discourse is not to show the reasons why God does not infallibly hinder men from all sin, but to show that he does not tempt them to any. As to the last objection, namely, That we are placed in such circumstances, that we are surrounded with these tempting objects on all hands, and that they make continual impression on our senses. It is true, God has placed us in such circumstances ; he has surrounded us with these objects, but he has made these objects all very good : it is we ourselves that make them temptations to evil. Any truth that is in the objection amounts only to this, and it is thus it should be expressed: God has surrounded us with necessary and useful objects, displaying his glory, and contributing to our subsistence : he has surrounded us on all hands with the fruits of his bounty, and eftecls of his power : he has endowed us with senses suitable to these objects, to see his glory in them all, and to apply several of them to va- rious good uses, which are motives to love him, and materials for contemplating and adoring him. There is nothing in all this, but what is really ground of praise, and not of censure : it would be the wildest extravagance for men to complain, either that these 403 useful objects are not wholly removed, or that they themselves are not deprived of the senses by which they perceive them, and make use of them. If this objection had any force, it would be against peopling of this world at all ; which was considered already. No doubt, indeed, heaven is an incomparably better place ; but that cannot reflect on God, for not raak- inff all the rest of the creation a wilderness : if we embraced the terms on which heaven is offered, surely our absence from it is not so long, that we have very much reason to repine at it. The time of our life of faith, and state of trial, is not so very tedious. On other occasions men are more ready to complain, their time among the sensible objects of this lower world is rather too short. They who are of a differ- ent disposition, and with submission to God, long to be among higher objects, and are weary of earthly things, are the persons who are in least danger of neglecting the former, or abusing the latter ; as all are obliged to consider that the true use and tendency of the one, is to lead us up to the other. And since the invisible things of God may be clearly seen in all the visible creatures, these things sink the deeper into our hearts for this very reason, because the manifestation of them makes continual impression on our senses. Thus we have considered several arguments, which serve both to confirm the doctrine, and to answer ob- jections against it; and though this doctrine be plainly revealed in Scripture, especially in the text, and di- vine revelation obliges us to believe it, yet these con- siderations are useful, because, as was shown before, many who profess to believe the Scriptures in gene- 404^ ral, are troubled with hurtful suggestions against this doctrine in particular; and it is good for them if they be troubled for them, and strugorle against them. Those who have most of the love of God may some- times be perplexed with unsuitable thoughts concern- ing him, but they will use prayers and endeavours for avoiding them. If there are other objections against this doctrine, which the evidences adduced cannot be applied to, we should consider, that there may be perplexing objections raised oftentimes, even against demonstrable truths ; that the difficulties of this subject are owing to the darkness of our views of God's works, and that intricacy of providence, which is perfectly consistent with the righteousness of it. God's own testimony of his own holiness is an infallible evidence for it, which no difficulties should hinder our assent to; and the considerations adduced, show that his works and actions agree with the testimony of his word, tiiat as he cannot be "tempted to evil, so neither tempteth he any man." This has been shown at large from the nature of God's works; I shall only add here a (e\v things taken from the nature of sin. Sin is a forsaking of God. It is plain, he cannot tempt us to forsake himself, unless he give us ground to expect more happiness by forsaking him, than by being united to him ; this is impossible: reason and experience, as well as Scrip- ture, show that it is an exceeding evil and bitter thing to depart from the living God. Sin is the transgression of his law : how can he be thought to propose motives to us to disobey himself? Sin is a preferring his creatures to himself : how can he be thought to put any thing in the creatures that should 405 make us hope for more good in the effect, than in the cause ? The use that we should make of this doctrine was hinted already, in showing the importance of it : and the evidences which prove that those thoughts of God which the text rebukes, though both unreason- able and dangerous, are very common and ordinary. The Spirit of God inculcates this doctrine upon us, to the end we may adore God's spotless purity, and loathe ourselves for our inexcusable wickedness. The truths that have been insisted on, have a very proper tendency this way : it is certain we can scarce consider sin in any light that shows more the mad- ness of it, than the affront it does to God by pre- ferring his creatures to himself. Our giving them that preference is not an honouring them, but a monstrous and unnatural abuse of them. Their beauty and glory consists in manifesting that of their Author. This is the chief end, and true use of them. Those visible things which are void of life and reason themselves, are constantly importuning us who are privileged with both, to employ them in praising and serving him who is their Creator and ours : they offer themselves as steps by which our thoughts may ascend to him. When, instead of this, they are made instruments of rebellion against him, these dumb creatures, to allude to the apostle's expression, groan under the bondage of our corrup- tion, and travail in pain under the oppression of Our vanity, to which they are not willingly made subject ; they protest and exclaim against the bad use we make of them, contrary to the end of their being, and up- braid and reproach us for our ingratitude to God, our abuse of them, and cruelty to ourselves. 406 If men could excuse themselves for not placing their chief happiness in God, they might the more easily excuse all their other sins ; for, in effect, that is the source of all: since we have an inbred thirst after happiness, it is impossible but vve must be seek- ing after it in something or other, if not in God, then certainly in his creatures ; and if so, it is impossible but that fundamental disorder should put all the powers and affections of our souls into confusion. When a man has fixed his chief affections on crea- tures, and made them his chief end, it is impossible but he should have an inclination to the means of that end, though contrary to his true interest, and an aversion from things that are opposite to these his chief desires, though really ever so excellent. Thus the love of sin creates a distaste of God's laws, instructions, and revelations, because they are against sin ; and, by this wretched chain, corruption proves a disease that both leads to death, and begets an aversion to the means of recovery. Thus God's creatures are made occasions and pretences for of- fending him, though there is nothing in him or them to justify the neglect of the one, or abuse of the other; nothing, on the contrary, but what shows that such a practice is equally destructive and inex- cusable. If we keep our love of outward things within such bounds, as to do no prejudice to the love of God and our neighbour, or even to the true love of ourselves; this would be that true mortification which God re- quires, and for which the grace of Jesus Christ is offered to us : it is only superstition, and particularly that of the Church of Rome, that commands men to 407 abstain from things that God made to be received with thanksgiving. The apostle foretold this as one of the errors of the last days. No doubt, abstinence even from things in themselves lawful, has its own use on many occasions; but excessive austerity that way, is the extreme most men are least liable to. In the meantime we may observe, that he whose life should be the pattern of ours as to temperance and all other duties, though he was a man of sorrows and acquainted with grief, did not refuse to join with men for their good, in the use of the lawful comforts as well as necessaries of life. This indeed exposed his spotless character to the censure of morose hypocrites, because he did not affect that useless austerity on which they valued themselves so much : but it shows that spiritual comforts and temporal comforts are far from being inconsistent. But wretched is their case, who abuse that liberty they have from God into an occasion of bringing themselves under bondage to his creatures. They can give no pleasure or trouble independently of him : whatever pleasure they give, it is him they should make us love; whatever trouble they give, it is him they should make us fear; and our love and fear should not hinder, but help each other; because, as we cannot abuse his goodness without rendering ourselves obnoxious to his justice, we should consider that perfect goodness and perfect justice are so far from being inconsistent, that they are inseparable. The truths that have been insisted on, afford vari- ous motives for adoring both these glorious attributes. As to God's justice, some of the observations that have been proposed might be usefully applied by 408 many, for convincing their hearts, through God's grace, both of the righteousness of future punish- ments, and the certainty of them. Wickedness af- fronts God, and abuses his creatures; it makes men incapable of the enjoyment of the former at all, or of the latter with true satisfaction : and therefore, since it both wrongs God and his creatures, and makes a man incapable of happiness in him, or real content- ment in them, it deserves the loss of both, and natu- rally tends to it. They who entirely neglect God here, surely have no ground to expect to enjoy him hereafter. And as to his creatures, they may find it hard to persuade themselves, if they consider that God will be eternally multiplying on them those benefits in the next world, which they so heinously abused in this. Now it is evident, that even sup- posing God should put no positive punishment on wicked men, but only deprive them for ever of all his favours which they have abused, that itself would be enough to cause such everlasting anjjuish and melancholy, as cannot well be described or conceived. To be left to our own natural emptiness, to violent desires without any objects to satisfy them, to suffer the total loss of God and all his good creatures, is both a loss very terrible in itself, and is so evidently the just demerit and native fruit of final impenitence, that it is a wonder how wicked men can overcome the apprehensions of it. This may contribute to illustrate the principal use of this doctrine, which, as was hinted formerly, is to help us to a right sense of God's infinite mercy in the work of redemption : this we can never have, without a persuasion of his righteousness in the works 409 of providence, While men's hearts blame him for their sins, they can never love him aright for his mercies, particularly for his greatest mercy, which is deliverance from sin and its fruits: whereas, on the other hand, to entertain just thoughts of God and of ourselves, (that is, to take all the blame of our sin and misery to ourselves,) and to acknowledge sincerely that he is perfectly free from it, is the way, through God's grace, to such gratitude to him for his unspeakable gift, as makes the most rational and happiest disposition of mind that redeemed sinners are capable of. It is worth the observing here, that many who are prejudiced against revealed religion, acknowledge that natural religion is very plain and rational. It is evi- dent the difficulties against the apostle's doctrine are difficulties of natural religion. It is not the Scrip- ture only that tells us we are sinful, guilty, corrupt creatures : experience tells it, and reason teaches us that an infinitely perfect God must be perfectly free, both from the blame of our sin and the misery which it tends to : experience and reason teach us, that we are sinners and deserve punishment; it is the gospel that teaches us the remedy. It is unreasonable to make the difficulties of natural religion prejudices against revealed religion : the subject insisted on serves to give a right impression of both, by giving a just view of God's actions and of those of his crea- tures. If that view of them were familiar to us, through God's grace, the love of his creatures, in- stead of hindering our love to him, would be a help to it. This would be a happy stratagem for turn- ing those earthly things, which corruption makes our S 13 410 enemies, to be really our friends : all the pleasures in these streams would make us love the fountain ; and all the trouble in them would make us loner for him, long for that unmixed, unqualified bliss, where there is no more need of temperance, because there is no possibility of excess; where desire will not be checked, nor enjoyment restrained ; where our joys will have none of that alloy that always cleaves to our joys here; where our honour will be without envy, our friendship without strife, our riches without care, our pleasures without mixture, without interruption, and, which crowns all, without end. SERMON II. GLORYING IN THE CROSS OF CHRIST. " But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." — Gal. vi. I'l. It is an old and useful observation, that many of the most excellent objects in the world, are objects whose excellency does not appear at first view ; as, on the other hand, many things of little value appear more excellent at first than a narrower view discovers them to be. There are some things we admire be- cause we do not know them, and the more we know them, the less we admire them ; there are other things we despise through ignorance, because it requires pains and application to discover their beauty and excellency. This holds true in nothing more than in that glo- rious despised object mentioned in the text. There is nothing the world is more divided about in its opinion than this. To the one part it is altogether contemptible; to the other it is altogether glorious. The one part of the world wonders what attractives others find in it; and the other part wonders how the rest of the world are so stupid as not to see them ; and are amazed at the blindness of others, and their own former blindness, s 2 412 It is said of the famous reformer Melancthon, when he first saw the glory of this object at his con- version, he imagined he could easily, by plain per- suasion, convince others of it: that the matter being so plain, and the evidence so strong, he did not see how, on a fair representation, any could stand out against it. But upon trial he was forced to express himself with regret, that old Adam was too strong for young Melancthon, and that human corruption was too strong for human persuasion, without divine grace. The true use we should make of this is certainly to apply for that enlightening grace to ourselves, which the apostle Paul prays for in the behalf of the Ephesians, " That the God of our Lord Jesus Christ may give us the spirit of wisdom and revelation in the knowledge of him." But as here, and in other cases, prayers and means should be joined together, so one of the principal means of right knowledge of the principal object of our faith, and ground of our hope, is to meditate on the glory of that object, as- serted so strongly in this text, and that by one who formerly had as diminishing thoughts of it as any of its enemies can have. In the verses preceding the text, the apostle tells the Galatians what some false teachers among thera gloried in ; here he tells what he gloried in himself. They gloried in the old ceremonies of the Jewish law, which were but shadows ; he gloried in the cross of Christ, the substance. He knew it was an affront to the substance, to continue these shadows in their former force after the substance itself appeared: there- fore he regrets that practice with zeal, and at the same * 413 time confines his own glorying to that blessed object which the shadows were designed to signify. " God forbid that I should glory, save in the cross of Christ," &c. Here the apostle showeth us, both his high esteem of the cross of Christ, and the powerful influence of it upon his raind. The cross of Christ signifies in Scripture sometimes our sufierings for Christ, some- times his suffering for us. As the latter is the chief and most natural sense of the words, so there is rea- son to think that it is the sense of the apostle here. This is the pense of the same expression in the 12th verse of this chapter, which speaks of persecution (that is, our suffering) for the cross of Christ, that is, the doctrine of Christ's cross. Besides, it is cer- tain that it is not our sufferings, but Christ's suffer- ings, which we are chiefly to glory in, to the exclu- sion of other things ; and it is not the former chiefly, but the latter, that mortifies our corruptions, and crucifies the world to us. The cross of Christ may signify here, not only his death, but the whole of his humiliation, or all the sufferings of his life and death ; of which suiFer- intrs the cross was the consummation. The apostle, both here and elsewhere, mentions the cross, to re- mind us of the manner of his death, and to strengthen in our minds those impressions which the condescen- sion of that death had made, or ought to have made in them. That the Author of liberty should suffer the death of a slave; the fountain of honour, the height of disgrace; that the punishments which were wont to be inflicted upon the meanest persons for the highest offences, should be inflicted on the greatest 414 * person that could suffer : this is the object that the apostle gloried in. There are not two things more opposite than glory and shame; here the apostle joins them together. The cross in itself is an object full of shame ; in this case it appeareth to the apostle full of glory. It had been less remarkable, had he only said, he gloried in his Redeemer's exaltation after he left the world, or in the glory he had with the Father before he came to it, yea, before the world was. But the object of the apostle's glorying is the Redeemer, not only con- sidered in the highest state of honour and dignity, but even viewed in the lowest circumstances of dis- grace and ignominy ; not only as a powerful and ex- alted, but as a condemned and crucified Saviour. Glori/ing signifies the highest degree of esteem. The cross of Christ was an object of which the apostle had the most exalted sentiments, and the most profound veneration. This veneration he took pleasure to avow before the world, and was ready to publish on all occasions. This object so occupied his heart and engrossed his affections, that it left no room for any thing else : he gloried in nothing else ; and, as he telleth us in other places, he counted every thing else but loss and dung, and would know nothing else, and was determined about it. The manner of expressing his esteem of this ob- ject has a remarkable force and vehemence in it : *' God forbid," or, let it by no means happen. As if he had said, ' God forbid, whatever others do, that ever it should be said that Paul, the old persecutor, should glory in any thing else but in the crucified Redeemer; who plucked him as a brand out of the 415 fire, when he was running farther and farther into it ; and who pursued him with mercy and kindness, when he was pursuing Him in his members with fierceness and cruelty. I did it through ignorance, (and it is only through ignorance that any despise him). He has now revealed himself to me, and God forbid that the light that met me near Damascus should ever go out of my mind : it was a light full of glory, the ob- ject it discovered was all glorious, my all in all ; and God forbid that I should glory in any thing else.' His esteem of that blessed object was great, and its influence on him proportionable. By it the world was crucified to him, and he was crucified to the world : here is a mutual crucifixion. His esteem of Christ was the cause why the world despised him, and was despised by him ; not that the cross made him hate the men of the world, or refuse the lawful enjoyments of it. It allowed him the use of the latter, and obliged him to love the former; but it crucified those corruptions which are contrary both to the love of our neighbour, and the true enjoyment of the creatures. This is called fighting, warring, wrestling, and killing. The reason is, because we should look upon sin as our greatest enemy, the greatest enemy of our souls, and of the Saviour of our souls. This was the view the apostle had of sin, and of " the corruption that is in the world through lust;" he looked upon it as the murderer of his Redeemer, and this inspired him with a just re- sentment against it; it filled him with those blessed passions against it mentioned by himself, 2 Cor. vii. 11. as the native fruits of faith and repentance, zeal, indignation, revenge ; that is, such a detestation of 416 sin, as was joined with the most careful watchfulness against it. This is that crucifying of the world meant by the apostle. The reason of the expression is, because the inordinate love of worldly things is one of the chief sources of sin. The cross of Christ gave such a happy turn to the apostle's affections, that the world was no more the same thing to him that it was to others, and that it had been formerly to himself. His soul was sick of its pomp; and the things he was most fond of before, had now lost their relish with him. Its honours appeared now contemptible, its riches poor, its pleasures nauseous. Its examples and favours did not allure, nor its hatred terrify him. He considered the love or hatred of men, not chiefly as it affected him, but themselves, by furthering or hindering the success of his doctrine among them. All these things may be included in that " crucifying of the world," mentioned in the last clause of the verse. But the intended ground of the discourse being the first clause, the doctrine to be insisted on is this :— • " That the cross of Christ affords sinners matter of glorying above all others things ; yea, that it is in a manner the only thing they should glory in. The whole humiliation of Christ, and particularly his death for the sake of sinners, is an object that has such in- comparable glory in it, that it becomes us to have the most honourable and exalted thoughts of it." — As this is evidently contained in the text, so it is fre- quently inculcated on us in other scriptures, (2 Cor. iv. 6. 2 Cor, iii. 18. 1 Cor. i. 19, 24.) It is plain, that when the Scriptures speak of the glory of God 417 in the face of Jesus Christ, it is meant chiefly of his glory in the face of Christ crucified ; that is, in the work of redemption finished on the cross. In discoursing on this subject, it will be proper, first, to consider briefly. What it is to glory in any object ; and then. What ground of glorying we have in this blessed object, proposed in the text. To glory in any object includes these two things : first, a high esteem of it; and then, some concern in it. We do not glory in the things we are interested in, unless we esteem them ; nor in the things we admire and esteem, unless we are some way interested in them. But although all professing Christians are some way concerned to glory in the cross of Christ, because of their outward relation to him by their baptismal covenant, and because the blessed fruits of his cross are both plainly revealed and freely offered to them ; yet it is those only who have sincerely em- braced these offers that can truly glory in that object. Yet what is their privilege, is the duty of all ; all should be exhorted to glory in this object, and to have a high esteem of it, because of its excellency in itself; to fix their hearts on it by faith, because it is offered to them ; to show their esteem of it, by seeking an interest in it; and having a due esteem of it, and obtained an interest in it, to study a frame of habitual triumph in it. But the nature of this happy frame of mind is best understood, by consider- ing the glory of the object of it. The ancient prophets who foretell Christ's com- ing, appear transported with the view of his glory. Not only the New Testament, but also the Old, repre- sents the Messiah as the most remarkable and most s3 418 honourable person that ever appeared on the stage of the world. It speaks of him as a glorious Gover- nor, a Prince, a King, a Conqueror; besides other magnificent titles of the greatest dignity, showing that his government should be extensive and ever- lasting, and that his glory should fill the whole earth. But, while the prophets foretell his great- ness, they foretell also his meanness. They show indeed he was to be a glorious king, but a king who would be rejected and despised of men ; and that, after all the great expectation the world would have of him, he was to pass over the stage of the world disregarded and unobserved, excepting as to the ma- licious treatment he was to meet with on it. About the time of his coming, the Jews were big with hopes of him as the great deliverer, and chief ornament of their nation. And if history may be credited, even the heathens had a notion about that time, which possibly was derived from the Jewish prophecies, that there was a Prince of unparalleled glory to rise in the east, and even in Judea in parti- cular, who was to found a kind of universal monarchy. But their vain hearts, like that of most men in all aiies, were so intoxicated with the admiration of worldly pomp, that that was the only greatness they had any notion or relish of. This made them form a picture of Him, who was the desire of all nations, very unlike the original. A king which the world admires, is one of exten- sive power, with numerous armies, a golden crown and sceptre, a throne of state, magnificent palaces, sumptuous feasts, many attendants of high rank, im- mense treasures to enrich them with, and various posts of honour to prefer them to. 419 Here was the reverse of all this : for a crown of gold, a crown of thorns; for a sceptre, a reed put in his hand in derision ; for a throne, a cross ; instead of palaces, not a place to lay his head in ; instead of sumptuous feasts to others, ofttimes hungry and thirsty himself; instead of great attendants, a com- pany of poor fishermen ; instead of treasures to give thera, not money enough to pay tribute, without working a miracle ; and the preferment offered them, was to give each of them his cross to bear. In all things the reverse of worldly greatness from first to last : a manger for a cradle at his birth, not a place to lay his head sometimes in his life, nor a grave of his own at his death. Here unbelief frets and murmurs, and asks,^— Where is all the glory that is so much extolled? For discovering this, faith needs only look through that thin veil of flesh ; and under that low disguise appears the Lord of glory, the King of kings, the Lord of hosts, strong and mighty, the Lord mighty in battle; the heavens his throne, the earth his foot- stool, the light his garments, the clouds his chariots, the thunder his voice, his strength omnipotence, his riches all-sufficiency, his glory infinite, his retinue the hosts of heaven, and the excellent ones of the earth, on whom he bestows riches unsearchable, an inheritance incorruptible, banquets of everlasting joys, and preferments of immortal honour, making them kings and priests unto God, conquerors, yea, and more than conquerors, children of God, and mystically one with himself. Here appears something incomparably above all worldly glory, though under a mean disguise. But 420 the objection is still against that disguise; yet even that disguise, upon due consideration, will appear to be so glorious, that its very meanness is honourable. It was a glorious disguise, because the designs and eflPects of it are so. If he suffered shame, poverty, pains, sorrows, and death, for a time, it was that we might not suffer these things for ever. That mean- ness therefore was glorious, because it was subser- vient unto an infinitely glorious design of love and mercy. It was subservient more ways than one: it satisfied the penalty of the law, it put unspeakable honour on the commandments of it. It was a part of Christ's design to make holiness (that is, obedience to the law,) so honourable, that every thing else should be contemptible in comparison of it. Love of worldly greatness, is one of the principal hinderances of it. We did not need the example of Christ to commend earthly grandeur to us, but very much to reconcile us to the contrary, and to make us esteem holiness, though accompanied with meanness. Christ's low state was an excellent mean for this end. There was therefore greatness even in his meanness. Other men are honourable by their station, but Christ's station was made honourable by him ; he has made poverty and meanness, joined with holiness, to be a state of dignity. Thus Christ's outward meanness, that disguised his real greatness, was in itself glorious, because of the design of it. Yet that meanness did not wholly becloud it ; many beams of glory shone through it. His birth was mean on earth below ; but it was celebrated with hallelujahs by the heavenly host in 421 the air above : he had a poor lodging ; but a star lighted visitants to it from distant countries. Never prince had such visitants so conducted. He had not the magnificent equipage that other kings have ; but he was attended with multitudes of patients, seek- ing and obtaining healing of soul and body : that was more true greatness than if he had been attended with crowds of princes. He made the dumb that attended him sing his praises, and the lame to leap for joy; the deaf to hear his wonders, and the blind to see his glory. He had no guard of soldiers, nor magnificent retinue of servants ; but as the centu- rion, that had both, acknowledged, health and sick- ness, life and death, took orders from him. Even the winds and storms, which no earthly power can control, obeyed him ; and death and the grave durst not refuse to deliver up their prey when he demanded it. He did not walk upon tapestry; but when he walked on the sea, the waters supported him. All parts of the creation, excepting sinful men, honoured him as their Creator. He kept no treasure; but when he had occasion for money, the sea sent it to him in the mouth of a fish. He had no barns, nor corn-fields ; but when he inclined to make a feast, a few loaves covered a sufficient table for many thou- sands. None of all the monarchs in the world ever gave such entertainment. By these and many such things, the Redeemer's glory shone through his meanness, in the several parts of his life. Nor was it wholly clouded at his death. He had not indeed that fantastic equipage of sorrow that other great persons have on such occasions : but the frame of nature solemnized the death of its Author ; heaven 422 and earth were mourners ; the sun was clad in black ; and if the inhabitants of the earth were unmoved, the earth itself trembled under the awful load. There were few to pay the Jewish compliment of rending their garments; but the rocks were not so insensible, they rent their bowels. He had not a grave of his own ; but other men's graves opened to him. Death and the grave might be proud of such a tenant in their territories; but he came not there as a subject, but as an invader, a conqueror. It was then the king of terrors lost his sting; and on the third day the Prince of life triumphed over him, spoiling death and the grave. But this last particular belongs to Christ's exaltation : the other instances show a part of the glory of his humiliation, but it is a small part of it. The glory of the cross of Christ, which we are chiefly to esteem, is the glory of God's infinite per- fections displayed in the work of redemption ; as the apostle expresses it, " the glory of God in the face of Christ Jesus," even " of Christ crucified." It is this which makes any other object glorious, ac- cording as it manifests more or less of the perfections of God. This is what makes the works of crea- tion so glorious. The heavens declare God's glory, and the firmament his handiwork. And we are in- excusable for not taking more pains to contemplate God's perfections in them, his almighty power, and incomprehensible wisdom, and particularly his infi- nite goodness. But the effects of the divine good- ness in the works of creation, are only temporal fa- vours. The favours purchased to us by the cross of Christ are eternal. Besides, although the works of creation plainly show that God is in himself good; 4€3 yet they also show that God is just, and that he is displeased with us for our sins. Nor do they point out to us the way how we may be reconciled to hira. They publish the Creator's glory, they publish at the same time his laws, and our obligations to obey them. Our consciences tell us we have neglected these obligations, violated these laws, and conse- quently incurred the Lawgiver's displeasure. His works declaring his glory, show that in his favour is life, and consequently that in his displeasure is death and ruin ; yea, they lay us in some measure under his displeasure already. Why else do natural causes give so much trouble in life, and pain in death? From all quarters the works of God revenge the quarrel of his broken law : they give these frail bodies subsistence for a time, but it is a subsistence imbit- tered with many vexations, and at last they crush them and dissolve them in dust. The face of nature then is glorious in itself, but it is overcast with a gloom of terror to us : it shows the glory of the Judge to the criminal ; t\\e glory of the offended Sovereign to the guilty rebel. This is not the way to give comfort and relief to a crimi- nal ; it is not the way to make him glory and triumph. Accordingly, the enemies of the cross of Christ, who refuse to know God, otherwise than by the works of nature, are so far from glorying in the hopes of en- joying God in heaven, that they renounce all those great expectations, and generally deny that there is any such blessedness to be had. Conscience tells us we are rebels against God : and nature does not show how such rebels may recover his favour; how, in such a well-ordered government as the divine go- 424. vernment must be, the righteous Judge and Law- giver may be glorified, and the criminal escape ; much less how the Judge may be glorified, and the crimi- nal obtain glory likewise. The language of nature, though it be plain and loud in proclaiming the glory of the Creator, yet it is dark and intricate as to his inclination towards guilty creatures. It neither assures peremptorily that we are in a state of despair, nor gives sure foot- ing for our hopes. If we are favourites, whence so many troubles ? If we are hopeless criminals, whence so many favours ? Nature shows God's glory, and our shame; his law our duty, and consequently our danger : but about the way of escape it is silent and dumb. It affords many motives for exciting desires after God ; but it shows not the way to get these desires satisfied. Here, in the text, is an object which gives us better intelligence. It directs us, not merely to seek by feeling in the dark, " if haply we may find;" but to seek him so as certainly to find him. Unlikely doctrine to a carnal mind, that there should be more of God's glory manifested to us in the face of Christ crucified, than in the face of heaven and earth ; the face of Christ, in which sense discovers nothing but marks of pain and disgrace ; that bloated, mangled visage, red with gore, covered with marks of scorn, swelled with strokes, and pale with death, that would be the last object in which the carnal mind would seek to see the glory of the God of life ; a visage clouded with the horror of death, — it would, with more pleasure and admiration, view the same face when transfigured, and shining like the sun in its strength. Divine glory shone indeed 425 then in a bright manner in that face on the mount ; but not so brightly as on mount Calvary : this was the more glorious transfiguration of the two. Though all the light in the world, in the sun and stars, were collected together into one stupendous mass of light, it would be but darkness to the glory of this seem- ingly dark and melancholy object. For it is here, as the apostle expresses it, " we all, as with open face, may behold the glory of God." Here shines spotless justice, incomprehensible wisdom, and infinite love, all at once. None of them darkens or eclipses the other: every one of them gives a lustre to the rest. They mingle their beams, and shine with united eternal splendour: the just Judge, the merciful Father, and the wise Governor. No other object gives such a display of all these per- fections; yea, all the objects we know, give not such a display of any one of them. Nowhere does justice appear so awful, mercy so amiable, or wisdom so pro- found. By the infinite dignity of Christ's person, his cross gives more honour and glory to the law and justice of God, than all the other sufferings that ever were or will be endured in the world. When the apo&tle is speaking to the Romans of the Gospel, he does not tell them only of God's mercy, but also of his justice revealed by it. God's wrath against the un- righteousness of men, is chiefly revealed by the right- eousness and sufferings of Christ. " The Lord was pleased for his righteousness' sake." Both by re- quiring and appointing that righteousness, he mag- nified the law and made it honourable. And though that righteousness consists in obedience and suffer- 426 ings which continue for a time, yet, since the remem- brance of them will continue for ever, the cross of Christ may be said to give eternal majesty and hon- our to that law which it satisfied — that awful law, by which the universe (which is God's kingdom) is governed, to which the principalities and powers of heaven are subject — that law, which, in condemning sin, banished the devil and his angels from heaven, our first parents from paradise, and peace from the earth. Considering, therefore, that God is the Judge and Lawgiver of the world, it is plain that his glory shines with unspeakable brightness in the cross of Christ, as the punishment of sin. But this is the very thing that hinders the lovers of sin from acknow- ledging the glory of the cross; because it shows so much of God's hatred of what they love. It would be useful for removing such prejudices, to consider, that though Christ's sacrifice shows the punishment of sin, yet, if we embrace that sacrifice, it only shows it to us; it takes it off our hands; it leaves us no more to do with it. And surely the beholding our danger, when we behold it as prevented, serves rather to increase than lessen our joy : by seeing the great- ness of our danger, we see the greatness of our de- liverance. The cross of Christ displays the glory of infinite justice, but not of justice only. Here shines chiefly the glory of infinite mercy. Nothing in the world more lovely or glorious, than love and goodness itself, and this is the greatest in- stance of it that can be conceived. God's "oodness appears in all his works : this is a principal part of the glory of the creation. We are taught to consider this lower world as a convenient habitation, built for 427 man to dwell in ; but, to allude to the apostle's ex- pression, this gift we are speaking of should be ac- counted more worthy of honour than the world, in as much as " he who hath built the house, hath more honour than the house." When God gave us his Son, he gave us an infi- nitely greater gift than the world : the Creator is in- finitely more glorious than the creature, and the Son of God is the Creator of all things. God can make innumerable worlds by the word of his mouth. He has but one only Son ; and he spared not his only Son, but gave him to the death of the cross for us all. God's love to his people is from everlasting to everlasting : but from everlasting to everlasting there is no manifestation of it known, or conceivable by us, that can be compared to this. The light of the sun is always the same, but it shines brightest to us at noon. The cross of Christ was the noon-tide of everlasting love ; the meridian splendour of eternal mercy. There were many bright manifestations of the same love before; but they were like the light of the morning, that shines more and more unto the perfect day : and that perfect day was when Christ was on the cross, when darkness covered all the land. Comparisons can give but a very imperfect view of this love which passeth knowledge. Though we should suppose all the love of all the men that ever were or shall be on the earth, and all the love of the angels in heaven, united in one heart, it would be but a cold heart to that which was pierced with the soldier's spear. The Jews saw but blood and water, but faith can discern a bright ocean of eternal love flowing out of these wounds. We may have some 428 impression of the glory of it, by considering its effects. We should consider all the spiritual and eternal blessings, received by God's people for four thousand years before Christ was crucified, or that have been received since, or that will be received till the con- summation of all things; all the deliverances from eternal misery; all the oceans of joy in heaven ; the rivers of water of life, to be enjoyed to all eternity, by multitudes as the sand of the sea-shore — we should consider all these blessings as flowing from that love that was displayed in the cross of Christ. Here shines, also, the glory of the incomprehen- sible wisdom of God, which consists in promoting the best ends by the fittest means. The ends of the cross are best in themselves, and the best for us that can be conceived ; the glory of God, and the good of man : and the means by which it advances these ends are so fit and suitable, that the infinite depth of con- trivance in them will be the admiration of the uni- verse to eternity. It is an easy thing to conceive the glory of the Creator manifested in the good of an innocent crea- ture ; but the glory of the righteous Judge manifested in the good of the guilty criminal, is the peculiar mysterious wisdom of the cross. It is easy to con- ceive God's righteousness declared in the punish- ment of sins ; the cross alone " declares his right- eousness in the remission of sins." It magnifies jus- tice in the way of pardoning sin, and mercy in the way of punishing it. It shows justice more awful than if mercy had been excluded, and mercy more amiable than if justice had been dispensed with. " It magnifies the law, and makes it honourable." 429 It magnifies the criminal who broke the law; and the respect put upon the law makes him honourable likewise. Yea, this is so contrived, that every hon- our done to the criminal is an honour done to the law, and all the respect put upon the law puts respect also on the criminal; for every blessing the sinner receives, is for the sake of obedience and satisfaction made to the law, not by himself, but by another, who could put infinitely greater dignity on the law ; and the satisfaction of that other for the sinner, puts the greatest dignity on him that he is capable of. Both the law and the sinner may glory in the cross of Christ. Both of them receive eternal honour and glory by it. The glories that are found separately in the other works of God, are found united here. The joys of heaven glorify God's goodness, the pains of hell glorify his justice ; the cross of Christ glorifies both of them in a more remarkable manner than heaven or hell glorifies any of them. There is more re- markable honour done to the justice of God by the sufferings of Christ, than by the torments of devils : and there is a more remarkable display of the good- ness of God in the redemption of sinners, than in the joy of angels : so that we can conceive no object in which we can discover such manifold wisdom, or so deep contrivance for advancing the glory of God. The like may be said of its contrivance for the good of man. It " heals all his diseases ;" it " par- dons all his sins." It is the sacrifice that removes the guilt of sin ; it is the motive that removes the love of sin; it mortifies sin and expiates it. It atones for disobedience, it excites to obedience ; it 430 purchases strength for obedience, it makes obedience practicable, it makes it deHghtful, it makes it accep- table, it makes it in a manner unavoidable, it con- strains to it. It is not only the motive to obedience, but the pattern of it. It satisfies the curse of the law, and fulfils the commands of it. Love is the fulfilling of the law, the sum of which is the love of God and of our neighbour. The cross of Christ is the highest instance of both. Christ's sufferings are to be considered as actions. Never action gave such glory to God, never action did such good to man. And it is the way to show our love to God and man, by promoting the glory of the one, and the good of the other. Thus, the sufferings of Christ teach us our duty, by that love whence they flowed, and that good for which they were designed. But they teach us, not only by the design of them, but also by the manner of his undergoing them. Submission to God, and forgiveness of our enemies, are two of the most dif- ficult duties. The former is one of the chief ex- pressions of love to God, and the latter of love to man. But the highest submission is, when a per- son submits to suffering though free of guilt; and the highest forgiveness is, to forgive our murderers ; especially if the murderers were persons who were obliged to us: as if a person not only should forgive them who took away his life, even though they owed him their own life, but also desire others to forgive them, pray for them, and as much as possible excuse them. This was the manner of Christ's bearing his sufferings : " Father, thy will be done ;" and, " Fa- ther, forgive them, for they know not what they do." 431 Thus we see how fit a mean the cross is for pro- moting the best ends, for justification and sanctifica- tion. It would be too long to insist here in show- ing its manifold fitness, for promoting also joy and peace here, and everlasting happiness hereafter : for no doubt, it will be a great part of the future happi- ness, to remember the way it was purchased, and to see the Lamb that was slain, at the right hand of him that gave him for that end. The things already adduced show, that the incomprehensible wisdom of God is gloriously displayed in the cross of Christ, because it hath such amazing contrivance in it for advancing the good of man, as well as the glory of God : for that is the design of it, to show the glory of God, and good-will towards man. But it is not only the glory of Divine wisdom that shines in this blessed object, but also the glory of Divine power. This to them who know not Christ, is no small paradox : but to them who be- lieve, *' Christ crucified is the wisdom of God and the power of God." The Jews thought Christ's crucifixion a demonstration of his want of power; hence they upbraided him, that he who wrought so many miracles, suffered himself to hang on the cross. But this itself was the greatest miracle of all. They asked, Why he who saved others, saved not him- self? They named the reason without taking heed to it. That was the very reason why at that time he saved not himself, because he saved others; be- cause he was willing and able to save others. The motive of his enduring the cross was powerful, divine love, stronger than death ; the fruits of it powerful, divine grace, the " power of God to salvation," 432 making new creatures, raising souls from the dead : these are acts of Omnipotence. We are ready to admire chiefly the power of God in the visible world, but the soul of man is a far nobler creature than it. We justly admire the power of the Creator in the motion of the heavenly bodies, but the motion of souls towards God as their centre is far more glo- rious ; the effects of the same power far more emi- nent, and far more lasting. The wounds of Christ seemed effects of weakness ; but it is easy to observe incomparable strength ap- pearing in them. We should consider what it was that bruised him — " he was bruised for our ini- quities." The Scripture represents them as a great burden; and describes us all lying helpless under it, as a people laden with iniquity. Christ bore our sins in his own body on the tree. He bore our griefs, and carried our sorrows; not those we feel here only, but those we deserved to feel hereafter. We should consider who laid this burden on him — ** the Lord laid on him the iniquities of us all." We might well say with Cain, our punishment was more than we were able to bear. This might be said to every one of us apart. But it was not the sins of one that he bore; he bore the sins of many, of multitudes as the sand on the sea-shore, and the sins of every one of them as numerous. This was the heaviest, and most terrible weight in the world. The curse of the law was a weight sufficient to crush a world. They who first brought it on them- selves found it so. It sunk legions of angels, who excel in strength, when they had abused that strength against the law, from the heaven of heavens, to the 433 bottomless pit. The same weight that had crushed rebel angels, threatened man for joining with them. Before man could bear it ; before any person could have his own proportion of it, it behooved, as it were, to be divided into numberless parcels. Man, after numberless ages, would have borne but a small part of it. " The wrath to come," would have been always wrath to come, to all eternity; there would have been still infinitely more to bear. Christ only had strength to bear it all ; to bear it all, in a man- ner, at once; to bear it all, alone. None of the people were with him; our burden and our help was laid on One who was mighty. And his bearino- it, was a glorious manifestation of his might, of the no- blest kind of might, that he was " mighty to save." It is true, that load bruised him ; but we would not be surprised at that, if we considered the dread- fulness of the shock. Could we conceive the weight of eternal justice, ready to fall down, like lightnincr, with violence upon a world of malefactors, and view that sacred body interposed betwixt the load of wrath from above, and the heirs of wrath below, we would not wonder at these bruises, we would not despise them. We should consider the event, had that wrath fallen lower. Had it met with no obstacle, it would have made havoc of another kind: this world would have been worse than a chaos, and been covered with the dismal effects of vindictive justice and di- vine righteous vengeance. Although his sacred flesh was both mangled and marred with that dismal load, yet we should consider that it sustained it. Here was incomparable strenfrth, that it sustained that shock which would have grinded T 13 434 mankind into powder ; and he sustained it, as was said before, alone. He let no part of it fall lower. They who take sanctuary under this blessed covert, are so safe, that they have no more to do with that load of wrath but to look to it. To allude to the Psalmist's expressions — " It shall not come nigh them, only with their eyes they shall behold, and see the reward of their wickedness;" but tliey shall see it given to that righteous One: and all that in effect is left to them in this matter, is by faith to look and behold what a load of vengeance was hoverino; over their guilty heads, and how that guiltless and spot- less body interposed; they will see it crushed at a sad rate. But it is the end of the conflict that shows on what side the victory is : in that dreadful struggle, Christ's body was brought as low as the grave. But though the righteous fall, he rises again. Death was undermost in the struggle. It was Christ that conquered in falling, and completed the conquest in rising. The cause, design, and ef- fects of these wounds, show imcomparable power and strength appearing in them. The same strength appeared in his behaviour under them ; and the man- ner in which he bore them, we see in the history of his death. He bore them with patience, and with pity and compassion towards others. A small part of his sorrow would have crushed the strongest spirit on earth to death. The constitution of man is not able to bear too great violence of joy or grief: either the one or the other is sufficient to unhinge our frame. Christ's griefs were absolutely incomparable, but his strength was a match for them. These considerations serve to show, that it is the 435 greatest stupidity to have diminishing thoughts of the wounds of the Redeemer; yet, because this has been the stumbling-block to the Jews, and foolish- ness to the Gentiles, and many professing Christians have not suitable impressions of it, it is proper to consider this subject a little more particularly. It is useful to observe how the Scripture represents the whole of Christ's humiliation as one great action, by which he defeated the enemies of God and man, and founded a glorious everlasting monarchy. The pro- phets, and particularly the Psalmist, speak so much of Christ as a powerful conqueror, whose enemies were to be made his footstool, that the Jews do still con- tend that their Messiah is to be a powerful temporal prince, and a great fighter of battles — one who is to subdue their enemies by fire and sword, and by whom they themselves are to be raised above all the nations of the world. If pride and the love of earthly things did not blind them, it were easy to see that the de- scriptions of the prophets are vastly too high to be capable of so low a meaning. This will be evident by taking a short view of them; which at the same time will show the glory of that great action just now spoken of, by showing the greatness of the design, and the effects of it. The prophets ofttimes speak more expressly of the Messiah as a great King, which is a name of the greatest earthly dignity. The hand of Pilate was overruled to cause write that title of honour even on his cross. The glory of the kingdom that he was to found, is represented in very magnificent expressions by the prophet Daniel : " Then was the iron, the clay, the brass, the silver, and the gold, broken to t2 436 pieces together, and became like the chaff of the summer thrashing-floors ; and the wind carried them away, that no place was found for them : and the stone that smote the image became a great moun- tain, and filled the whole earth. — Forasmuch as thou sawest that the stone was cut out of the moun- tain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold ; the great God hath made known to the king what shall come to pass hereafter : and the dream is cer- tain, and the interpretation thereof sure." — " I be- held till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool : his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him : thousand thousands ministered unto him, and ten thousand times ten thousand stood be- fore him : the judgment was set, and the books were opened. — I saw in the night-visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him : his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Here are lively representations of unparalleled greatness — an everlasting kingdom to be founded, strong obstacles to be removed, power- ful enemies to be defeated. It is useful to observe the universal importance of this design : no part of the universe was uncon- cerned in it. 437 The glory of the Creator was eminently to be dis- played— all the divine Persons were to be gloriously manifested ; the divine attributes to be magnified ; the divine works and ways to be honoured ; the earth was to be redeemed, hell conquered, heaven pur- chased, the law to be magnified and established ; its commandments to be fulfilled, its curse to be sut- fered, the law was to be satisfied, and the criminal that broke it to be saved, and his tempter and accuser to be defeated ; the head of the old serpent was to be bruised, his works to be destroyed, and the princi- palities and powers of darkness to be spoiled, and triumphed over openly. The principalities and powers of heaven were to receive new matter of ever- lasting hallelujahs, and new companions to join in them ; the fallen angels were to lose their old sub- jects, and the blessed angels to receive new fellow- citizens. No wonder this is called the making a new heaven and a new earth; and even the face of hell was to be altered. Surely a more glorious de- sign cannot be contrived; and the more we consider it, the more we may see the greatness of the action that accomplished it. As the design was great, the preparations were so- lemn. The stage of it was to be this earth ; it was chiefly concerned in it; it was solemnly prepared for it. This is the view given us of the providences that preceded it ; they fitted the stage of the world for the great event, in the fulness of time. If we saw clearly the whole chain of them, we would see how they pointed towards this as their centre, and how they contributed to honour it, or rather it reflected the greatest honour upon them. The forecited pro- 438 phecies in Daniel, besides several others, are instances of this. They show how the great revolutions in the heathen world were subservient to this design, particularly the succession of the four monarchies represented in Nebuchadnezzar's dream. Their rise and overthrow were subservient to the rise of this monarchy, never to be overthrown. We see but a small part of the chain of provi- dence, and even that very darkly: but this perhaps is worth the observing briefly, that universal empire came gradually from the eastern to the western parts of the world, from the Assyrians and Persians to the Greeks and Romans. By this means greater communication and correspondence than formerly, was opened up between distant nations of the earth, from the rising to the setting of the sun. The kingdom, represented by the stone cut out of the mountain, was to extend to both. However we think of this, it is certain, that if we saw the plot of providence unfolded, we would see these, and other revolutions, contributing to the fulness of times, and adjusting the world to that state and form of things, that was fittest for the Redeemer's appearance. These were a part of the preparations for the work in view; but they were but a part of them : for all the sacrifices offered every morning and evening for so many ages, were preparations for it, and shadows of it. The same may be said of other figures and types. The church of God for four thousand years, waited with longing looks for this salvation of the Lord : they were refreshed with the sacrifices that prefigured it. The heathens themselves had their sacrifices. They had sinfully lost the tradition of 439 the true religion and the Messiah, handed down from Noah ; yet Providence ordered it so, that they did not wholly lose the rite of sacrificing. There is reason to acknowledge a particular providence pre- serving tradition in this point ; for how otherwise could it enter into men's heads, to serve their gods by sacrificing their beasts ? It was useful that the world should not be entirely unacquainted with the notion of a sacrifice. The substitution of the inno- cent in the room of the guilty, all pointed towards that great oblation which was to make all others to cease. The predictions of the prophets in different ages, from Moses to Malachi, were also preparations for this great event. John the Baptist appeared as the morning-star, the harbinger of the Day-spring from on high. It was his particular office to prepare the way of the Lord before him. The evidence of the prophecies was bright ; the Jews saw the time approaching; their expectations were big. Coun- terfeit Messiahs took advantage of it ; and not only the Jews, but even the heathens, probably by report from them, had a notion of an incomparably great person who was to appear about that time. These, besides many other great things, serve to show what glorious preparations and pomp went before the great work we are speaking of. Here it may perhaps occur to some, that it is strange, an action that had such great preparations before it happened, was so little observed when it did happen. Strictly speaking, this was not true. It was not much noticed indeed among blind and igno- rant men ; this was foretold : but it had a noble theatre, the whole universe were in effect spectators 440 of it. The Scripture teacheth us to reflect on this ; particularly, to consider the principalities and powers in heavenly places, as attentive onlookers on this glorious performance. We may infer this, besides other scriptures, from the apostle's words, " To the intent that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." These morning-stars shouted for joy, and sang together at the old creation. This was a new crea- tion to sing at, a more amazing spectacle than the old. In that, the Son of God acted in the form of God ; now, he was to act in the low form of a ser- vant. Nor was that the lowest part of it : he was to suffer in the form of a criminal ; the Judge in the form of a malefactor; the Lawgiver in the room of the rebel. The creation was a mean theatre for so great an event, and the noblest creatures unworthy judges of such an incomprehensible performance: its true glory was the approbation of its infinite Con- triver, and that He at whose command it was done, was fully well pleased with it. Yet to us, on whose natures example has so much influence, it may be useful to consider that honour- able crowd of admirers and spectators that this per- formance had, and to reflect how Heaven beheld with veneration, what was treated on earth with con- tempt : it was a large theatre, multitudes, as sand on the sea-shore, a glorious company. In Scripture, angels, in comparison of men, are called gods. We are not sensible of their glory, which struck prophets almost dead with fear, and tempted an apostle to idolatry; but, when the first-begotten is brought into 441 the world, all these gods are commanded to worship him : " And let all the angels of God worship him." " Worship him, all ye gods." The place of Scripture where angels are called gods, is the place where they are commanded to worship Christ : and according to the same apostle, (Heb. i. 6.) it was a special time of his receiving this glory from the hosts of heaven, when his glory was to be veiled among the inhabitants of the earth. It is evident, that they were spectators of all that he did in that state, and no doubt they were attentive spectators; they de- sired to look, as it were, with outstretched necks, into these things. Nor could they be unconcerned spectators : they were on divers accounts interested in it. They did not need a redemption themselves ; but they delighted in ours. They loved Christ and they loved his people. Their love interested them in the glory of the one and the other. All we know of their work and office, as Luther expresses it, is to sing in heaven, and minister on earth. Our re- demption gave occasion for both. They sang for joy, when it began at Christ's birth ; they went with gladness on messages of it beforehand, to the pro- phets, and to the virgin Mary ; they fed Christ in the flesert, they attended him in his agony and at his resurrection, and accompanied him at his ascen- sion ; they were concerned to look into those things in time, that were to be remembered to all eternity ; and into that performance on earth, that was to be the matter of the eternal hallelujahs in heaven. It should not therefore hinder our esteem of this great work, that the great men on earth took no notice of it. They were but mean, blind, ignorant, t3 442 vulgar, compared to those powers and thrones just now mentioned, vvho beheld it with veneration. It is no disparagement to an excellent performance, that it is not admired by ignorant persons who do not understand it. The principalities in heaven understood, and therefore admired; nor were the principalities and powers of darkness wholly ignorant of it. Their example should not be a pattern to us; but, what they beheld with anguish, we should behold with transport. Their plot was to make the earth, if possible, a province of hell. They had heard of that glorious counterplot; they were alarmed at the har- bingers of it ; they looked on, and saw their plot step by step defeated, and the projects of eternal mercy going on. All the universe therefore were interested onlookers at this blessed undertakinjj. Heaven looked on with joy, and hell with terror, to observe the event of an enterprise that was contrived from everlasting, expected since the fall of man, and that was to be celebrated to all eternity. Thus we have before us several things that show the glory of the performance in view : the design, of universal importance; i\\e prcparatioji, incomparably solemn ; a company of the most honourable attentive spectators. As to the performance itself, it is plain it is not a subject for the tongues of men. The tongues of men are not for a subject above the thoughts of angels ; they are but desiring to look into it, they have not seen fully through it; that is the work ol etcrniti). Men may speak and write of it; hut it is not so proper to describe it, as to tell that it cannot be described. We may write about it ; us but if all its glory were described, the world would not contain its books. We may speak of it; but the most we can say about it, is to say that it is un- speakable; and the most that we know is, that it passes knowledge. It is he that performed this work that can truly declare it. It is he who contrived that can describe it. It is he who knows it. None knows the Father but the Son, or he to whom he shall reveal him. It is from him we should seek this knowledge: what of it is to be had here, is but in part, but it leads to the place where it will be per- fect. Here we think as children, we speak as chil- dren. Yet we are not therefore to neglect thinkin