^i^-.^--^;^:v 
 
 '■■■■*..■ ■ K» 
 
 v^•.v^•>^v^>:>■■'^^/ 
 
 '■>.■*.': r,-:^- 
 
LIBRA.RY 
 
 ^ 
 
 Theological Seminary, 
 
 PRINCETON, N.J. 
 
 BR 120 .D5 1831 
 Dickinson, Jonathan, 1688- 
 
 1747. 
 Familiar letters to a 
 
V 
 
FAMILIAR LETTERS 
 
 OPr A VABIETY OP 
 
 SEASONABLE AND IMPORTANT 
 
 SUBJECTS IN RELIGION. 
 
 BY THE 
 / 
 
 REV. JONATHAN DICKINSON, A. M. 
 
 PEESIDENT OF PKINCKTON COLLEGE, NEW-JER3EY. 
 
 WITH Alf 
 
 INTRODUCTORY ESSAY". 
 
 BT THE 
 REV. DAVID YOUNG, 
 
 OP PERTH. 
 
 PITTSBURGH: 
 PUBLISHED BY D. AND M. MACLEAN. 
 
 1631. 
 
IV PREFACE. 
 
 be not unseasonable to represent to our people, in a clear 
 and distinct view, the experiences of vital religion, which 
 are necessary to constitute them Christians indeed. This 
 is aimed at in the publication of most of the following Letters. 
 
 The danger we are in of prevailing Antinomianism, and 
 the actual prevalence that it has already obtained in some 
 parts of the country, is a sufficient justification of the attempt 
 I have made to set the foundation-error of the Antinomians 
 in a true light, and to discover its dangerous tendency. 
 
 If any are inclined to censure me for troubling the world 
 with new discourses upon such subjects as I had publicly 
 treated on before, particularly the evidences of Christianity, 
 the sovereignty of divine grace, faith and justification, they 
 may consider, that these are most important points, and de- 
 serve the most particular illustration; that tbere is at this 
 time a special call to remove the objections against them out 
 of the way; and that this is now attempted in a different man- 
 ner from my former discourses on these subjects, and, I trust, 
 with some additional evidence to the truth. 
 
 If any of my readers are so curious as to inquire to whom 
 these Letters were directed, it is sufficient answer, that they 
 are now, by the press, directed to them; and if they can im-' 
 prove them to their spiritual advantage, it will answer the end 
 of their publication. May the blessing of God attend them 
 to this purpose! J. D. 
 
iCOT^r'TEHTS 
 
 Introductorv Essay, . , . . - ^ 
 
 I^ETTER L The Danger of Infidelity briefly represeuted, 9 
 
 LETTER IL A brief and general view of the Evidences of the 
 
 Christian Religion, ..... '5 
 
 LETTER III. An historical Account of the Birth, Life, Passion, 
 Resurrection, Ascensiofl, and future Kingdom of our blessed 
 Saviour, collected from the Prophecies of the Old Testament, 27 
 
 LETTER IV. The Certainty of those Facts upon which the Evi- 
 dence of Christianity depends, > . , 38 
 
 LETTER V. Some of tlie Internal Evidences of Christianity coji- 
 
 sidered, . • • • . , 4? 
 
 LETTER VI. Some Objections against the Internal Evidences of 
 - Christianity considered and answered, . 59 
 
 LETTER Vn. The doctrine of God's Sovereign Grace vindiea- 
 
 ted, and some Exceptions against it considered and answered, 69 
 
 LETTER VIII. The difference between a True Saving Fuith, 
 
 and a Dead Temporary Faith, distinctly considered, , 81 
 
 LETTER IX. The difference between a Legal and an Evangsli- 
 
 cal Repentance distinctly considered, . 1)6 
 
 LETTER X. The Seventh Chapter to the Romans proved to 
 
 contain the Description and Ciiaracter of a Converted Stci.te, 115 
 
 LETTER XL The Moravian and Antinomian doctrine of .Tnstifi- 
 
 cation, in some of its peculiar points, considered and refuted 133 
 
 LETTER XII. The doctrine of a Sinner's- Justification by the 
 
 imputed Righteousness of Christ, explained and vindicated, 153 
 
 LETTER XIII. Whether we are justified by Faith and Ol^edi- 
 
 ence to the Gospel, as a new law of Grace, considered, 173 
 
 LETTER XIV. The notion of a first Juslification by Faith, and 
 a secondary Justification by sincere Obedience, discussed and 
 confuted, . . . , . 196 
 
VI CONTENTS. 
 
 LETTER XV. The Apostle James's doctrine of Justification by 
 Works, in his second chapter, distinctly reviewed, and set in 
 its genuine light, by a comparison with the Apostle Paul's 
 doctrine of Justification by Faith, . . . 212 
 
 LETTER XVI. In what respect Good Works are necessary, 
 
 and our obligations to them represented and urged, . 230 
 
 LETTER XVII. The nature of the Believer's Union to Christ 
 briefly explained, and the necessity of it asserted and de- 
 fended, ....... 249 
 
 LETTER XVIII. Some Antinomian abuses of the doctrine of 
 Believers' union to Christ, or pleas from it for licentiousness 
 and security in sinning, considered and obviated, . 267 
 
 LETTER XIX. Particular Advices and Directions, for a close 
 
 and comfortable Walk with God, . . . 286 
 
IJVTRODUCTOUY ESSAY. 
 
 Wk are somewhat disposed to think, that " Dickinson's Familiar 
 Letters" are not so generally known to religious readers, in thia 
 country, as their character would lead us to expect. From some cause 
 or other they seem to be confined to the libraries of those wliose supe- 
 rior mental culture, and general acquaintance with religious books, 
 have taught them to be select in their choice of domestic reading. If 
 we be right in this conjecture, which, so far as our own observation ex- 
 tends, we rather think we are, the fact is somewhat surprising, and 
 must be ascribed to the operation of those negative causes by which 
 some of the best things in the world of literature occasionally drop out 
 of view. It is a volume of which we can confidently say, that its Ian- 
 guage is free and familiar, its sentiments rigidly scriptural, and its 
 reasonings clear and conclusive; while its subject is most important, and 
 its calm enlightened spiritual earnestness, fitted to produce a deep im- 
 pression on a mind which is inquisitively serious. To the reader who 
 takes it up, however, we freely give warning, that it deals not at all in 
 popular declamation, nor seeks to entice him into love with religion by 
 the honeyed harmony of mere diction, but treats him, as a man should 
 ever be treated, by reasoning its way to his heart through the medium 
 of his understanding, and teaching him to judge of religion from what 
 it is in itself, uninfluenced by the human accessories which often lower 
 its dignity, or the adventitious embellishments in which it is some- 
 times disguised. 
 
 It is a volume which requires thought, and yet the author has con- 
 trived to make the process of thinking remarkably easy, by throwing^ 
 the whole into the form of an epistolary correspondence with a very 
 interesting inquirer, w^io was too intellectual in his turn of mind, and 
 too exalted in the pride of reason, to be wrought down to the faith of the 
 gospel by any thing but the mastery of its own specific argument. Its 
 subject is most important, and this is the character of every subject in 
 any way connected with man's eternal destiny; but it derives a peculiar 
 importance from the consideration, that it directly meets, and eflfectual- 
 ly removes, the very difficulties which, in one form or other, the man 
 of intellectual ungodliness is sure to encounter in his progress to gen- 
 uine Christianity. This is the one point on which its Author has put 
 forth the greatness of his strength; and as we know how necessary it is 
 for the ingenuous reader, whose situation requires it, to have the train 
 of sentiment familiar to his mind, through which it proposes to conduct 
 him, we shall endeavor to set the whole before him in one connected 
 series. 
 
 The entire volume is devoted to the establishment and illustration of 
 the following interesting propositions: — ^That, even on the supposition 
 that the whole system of Christianity is a cunningly devised fable, the 
 speculations of infidelity are a miserable tissue of bewilderment and 
 folly, — that the evidence given for the truth of Christianity is more than 
 sufficient to meet the most unbounded of our reasonable demands,— 
 thatlo ask more evidence than has been given, in kind, or quantity^ or 
 
it tNTRODUCTOBY ESSAY. 
 
 perspicuity, would be to exemplify the grossest perversity, since nd 
 addition which man can devise could increase the claim of Christianity 
 on our moral reception, — that ta resist a body of evidence so clear and 
 abundant as that which Christianity presents, because a few motes of 
 difficulty are floating- amidst its light, is to betray the most deplorable 
 moral infatuation, — that the effects produced by Christianity on the 
 hearts and characters of its genuine disciples, cannot possibly be ac- 
 counted for, except on the principle of its truth and divinity, — that the 
 hypocrisy, or fanaticism, or moral inconsistencies, which characterize 
 some who proiess Christianity, are no argument whatever against its 
 heavenly origin, — that there are certain assignable characteristics, by 
 which a savin<^ belief of Christianity is capable of being distinguished 
 from every counterfeit, — that to substitute a mere impression that we 
 are interested in the Christian salvation, in the room of that belief in 
 the testimony of God which alone can warrant such an impression, is 
 io commit a fatal mistake, — that our justification is founded in the right- 
 eousness or" Christ alone, and is not procured, in less or more, by faith 
 or works on our part, — that although good works contribute nothing to 
 the conversion of a sinner, nor directly to the support of his new nature, 
 after he is converted, yet they are indispensable to the development of 
 his new character, and the consummation of his new destiny, — that be- 
 tween Christ and those who believe iii him, an ineffably intimate union 
 subsists, v/hich is the source of their spiritual nourishment, the medium 
 of their communion with him, and the stimulus of all their spiritual 
 activities, — tliat this union, with the ultimate safety which it involves, 
 Bo far from producing ease in sin, is the grand incentive to industry for 
 the mortifxcation of evil desire, and the prosecution of holiness, — that 
 while Christ has obeyed for us, even unto deatl^ he has not released us 
 from the obligation which lies on us as moral agents, to live to the glory 
 of Him who created us; for, instead of saving, this would desti'oy us, 
 defeating Iho end of the Cliristian economy, and leaving tis utterly in- 
 capable of en; jv'ing its proffered blessedness, — and that no inducements 
 to a life of holiness can possibly be named, which are either so clearer 
 so cogent as those which these views ofChristianity are fitted to suggest. 
 From this epitome, the reader will perceive that this is eminently a 
 book for the man whose moral repugnance to Christianity is somewhat 
 intellectual, who has been caught in the snare of infidel speculation, or, 
 afler escaping from this species of sophistry, has been thrown amidst 
 the equally subtle entanglements of conflicting doctrinal opinions. It 
 approaches this ruan at the remote point of settled and scornful unbelief. 
 It bears with Iiis pride and petulance — it patiently examines his wild- 
 esfc- objections — it avails itself of no advantages, but those which are 
 fairly won ^v the force of truth and argument — and it carries him gra- 
 dually ffSon one position to another, till, by the grace of God, it sets 
 him dov/n in the joy and peace which are in believing. It is true, that 
 the author does not exhaust the argument for the truth of revealed reli- 
 gion, but confines himself to a single point — the divine mission of Jesus 
 Christ, with the collateral evidence thence arising. But the reader will 
 bear in mind, that, if this point be once established, as is here triumph- 
 antly done by an overpowering weight of evidence, every other neces- 
 sarily follows, and the cause of scepticism is utterly lost. For although, 
 afler this, there may be difficulties which still remain unsolved, these 
 difficulties are of minor importance; and may be solved or not, as the 
 jaeans of solution are given or withheld, without at all affecting the 
 
INTRODUCTORY ESSAY. lU 
 
 Stability of the general structure of Christian truth. It may be proper 
 to apprize the reader, that, by " the internal evidences of Christianity," 
 Mr. Dickinson does not mean those proofs of its divinity which he 
 within the Bible itself, but the effects produced by its doctrines and 
 promises within the hearts of men— eM "As, so powerfully regenerative 
 of the most depraved and profligate, so obviously superhuman, perva- 
 sive, and durable, as to remain for ever unaccounted for, unless we 
 shall ascribe them to a power which is divine. Upon the whole, we 
 regard the volume as having merit beyond its pretensions, and possess- 
 mg a very peculiar aptitude, not merely for establishing its positions, 
 but for travelling to them by such a process as constrains the reader to 
 reason as he reads, and in this way to arrive at conclusions which he 
 feels to be his own. 
 
 Without adverting more particularly to the doctrinal part of this 
 volume, we shall limit what we have further to say, to the topic with 
 which it commences, namely, the evidence of Christianity, or the grand 
 fundamental truth, that the Bible is the Word of God. We do not mean 
 to discuss this evidence, or estimate the amount of its power and con- 
 clusiveness, but rather to speciiy the moral circumstances which are 
 certainly known to obstruct its power, and tend to foster a state of mind 
 which no amount of mere evidence can possibly subdue. 
 
 It cannot but minister the highest delight to a well-informed Chris-, 
 tian, whose belief in the word ofG©d is as enlightened as it is decided,- 
 to contemplate the abundance of the argument by which his faith is 
 supported, and to feel, as he necessarily must, that, in yielding himself 
 up to the dictates of his Bible, he m'akes a use of his understanding 
 which is as rational as it is devout. Ke may well exult in the position 
 which he occupies, since enlarged researcli lias enabled him to discover, 
 that, wliileeach of tlie grand divisions of the evidence lor Christianity 
 supports the others, and exactly fits its place in that finely adjusted 
 system which gives to the whole the weight of a moral demonstration, 
 every one of these divisions has a povv'er within itself to carry the ques- 
 tion unanswerably, and involve the acutest infidel in irretrievable de- 
 feat. His right to. triumph in the argument of his iaith is clearly in- 
 contestable; since, in tlie light of its progress, and in defiance of subtil- 
 ties the most artlul, it has given him the certainty, that corroborative 
 references to its existence are interspersed. through tlie oldest and best 
 accredited records of antiquity, — that it is mixed-up with the history of 
 human affairs, down through all the subsequent ages, just as might be 
 expected on the supposition, that it is what it professes to be, and has 
 maintained throughout an unchanging character, — that the books which 
 contain it were positively written by the men whom it declares to have 
 written them, and are in his hands as their penmen left them, — that 
 from its characteristic doctrines, spirit, and power, there emanates a 
 glory which evinces the absurdity of supposirg it human, and dial- 
 lenges for it an origin which cannot be less than divine, — that He wha 
 established the course of nature, arrested the operation of nature's 
 laws, and astonished the world with miracles, stupendous and varied, 
 WTOught in avowed connexion with it, and expressly intended to attest 
 its divinity, and illustrate its gracious character,--that the proof of 
 these miracles, as carried down to us, cannot be resisted or explained 
 away, except by assuming principles which are yet more staggering 
 than the miracles themselves, and which, if they were assumed, would 
 daringly limit the Godhead, destroy the credit of moral evidence, and 
 
IV INTRODUCTORY ESSAf. 
 
 involve as in all the miseries of universal distrust, — that it contains a 
 multitude of specific predictions respecting- its own developments, and 
 the destinies of nations in connexion with it, which have already been 
 accomplished with most surprising exactness, or are coming forth into 
 fact every day before his eyes, — that although its spirit be directly op- 
 posed to the most inveterate moral propensities of the whole human 
 family, although its mortifications are many, and its rewards precisely 
 of that kind which man, in his present condition, can least of all appre- 
 ciate, yet is it gaining an ascendency, and producing a series of moral 
 transformations, which must remain an eternal prodigy, unequalled and 
 unexplained, unless he suppose it animated by the inspiration of the 
 Almighty, — and that the objections to this system of evidence, after 
 being magnified to the uttermost, and managed with the greatest dex- 
 terity, instead of doing it injury in any one department, have tended 
 decidedly to its confirmation, rendering it clearer and more satisfactory 
 than it was ever knovi/^n to be before they were agitated. 
 
 With these ascertainments before his eyes, he can lift up his head as 
 a man of understanding; and under the force of a conviction which is 
 patiently reasoned, and invincibly confirmed, he can say to him who 
 was Jesus of Nazareth, " I believe, and am sure, that thou art that 
 Christ, the Son of the living God." We are very far indeed from de- 
 preciating the argument which is drawn from these, and similar 
 sources. We liold that argument as the standing testimony of heaven 
 to the divinity of our Holy Scriptures, which is destined to maintain 
 their claims so long as the earth endures; and we fearlessly point to it 
 as tlie bulwark of our religion; which the mightiest efiJbrts of its adver- 
 saries shall never be able to deuiolish.- It is an argument which, in 
 hands which had nerve to wield it, has done us a most essential service; 
 and it remains, with vigor unimpaired, in perfect readiness for new 
 exploits. jN"ot only is it decisive with the man who can estimate its 
 import, but it has put opposing argument to eternal silence, and ban- 
 ished every thing like reputable controversy entirely from the field. It 
 has rescued reason from the thraldom of scepticism, and brought her 
 over to Christianity, her natural and legitimate ally. It has made it 
 clear as the ligiit of day, that although a fanatic may feed his distemper 
 under the name of Christianity, yet Christianity, in her true spirit, is 
 tlie enemy of all fanaticisiji. In the mastery of its modern achieve- 
 ments, it has fairly turned the tide of opinion with the men of intellect 
 and research, and taught the keenest of our learned adversaries, who 
 have any sense of controversial decorum, that, if they will not yield to 
 the faith of the Gosijel, they must not venture on any tiling more than 
 simply letting it alone. Nor can it be denied, tliat, in instances not a 
 few, this very argument has proved itself an overmatch for those who 
 encountered it with hostile intentions, disclosing their sophistries be- 
 fore their eyes by a light which they could not extinguish, dislodging 
 the enmity which steeled their hearts against it, and constraining them, 
 like Saul of Tarsus, to publish " tlie faith which once they destroyed." 
 
 Still we must tell 3'ou plainly, that this invincible argument, with all 
 its strength and comprehension, has carried very few to a saving re. 
 ception of Christianity. The great mass of sinful men to whom salva- 
 tion is proclaimed, have neither intellect nor means for tracing it to its 
 legitimate results; and were they shut up to it alone, as their entrance 
 into life, they behooved to perish for ever, with the Bible in their hands, 
 through mere incapacity for examining its credentials. Of this, how. 
 
INTRODUCTORY ESSAY. V 
 
 ever, they are in no dang-er. There is an argument of experience, as 
 well as of fact and induction; and a confirmed assurance of the divinity 
 of the Bible may be derived from the former, with far greater facility, 
 and inconceivably deeper effect, than it ever can be from the latter. 
 The doctrines of salvation through Jesus Christ, arc read or preached 
 to the child of guilt and profligacy — the Spirit, who endited them, car- 
 ries them to his heart by irresistible divine operations — he is convinced 
 oi" sin, and brought to experience the mercy of God — a change is \)T0- 
 duced, he knows not how, but its fruits evince its heavenly origin — he 
 has the witness in himself, and shows it in his altered character — and, 
 with sentiments of ingenuous wonder, he replies to the cavils of the 
 sceptic, " Why, lierein is a marvellous thing, that ye know not from 
 whence he is, and yet he hath opened mine eyes." Thus it is, in the 
 compassion of heaven, that, without the toils of erudition, or any process 
 of lengthened argument, the Bible comes at once to the consciences of 
 men, and, enforced by Him who is lord of the conscience, produces an 
 impress of its divinity, which is felt to have the power of a moral demon- 
 stration, and which sophistry may disturb, but can never obliterate. 
 
 But when we say that the system of argument referred to above, has 
 carried very few to a saving reception of Christianity, we mean the 
 remark to apply to those who are perfectly capable of tracing its bear- 
 ings, and have, in fact, drawn it out into clear and invincible conclu- 
 sions. Some of them who believe its conclusions, are not the subjects 
 of saving grace, but present the most deplorable anomaly of knowing 
 tlie Bible to be true, and yet refusing to submit their hearts to its prof- 
 fers and its discipline. And others of them, who believe to the saving 
 of the soul, are very well aware, that, although i fixed Christianity in 
 their heads, it was not the light of its general evidence, but the specifi-C 
 force of truth coming direct from the Bible itself, just as it comes to the 
 most illiterate, which brought Christianity down to their hearts, and 
 renewed thCTn in the spirit of their minds. These are matters of fact, 
 founded on experience and common observation. The general argument 
 may enlighten the head, or put an end to speculative scepticism, but it 
 does not infallibly change the heart. It may convince the candid, or 
 confound the obstinate, or turn the odium of bigotry and perverseness 
 over on those to whom it belongs, but genuine conversion to the God of 
 the Bible is very seldom produced by it. 
 
 But why is it that this argument does not convince instead of con- 
 founding, or lead to conversion in every instance where it produces 
 conviction? If we except a few of the frivolous or profligate, vehose 
 career is scarcely rational at all, is it not the manner of man, in all 
 other matters, to turn his convictions into profitable practice — avoiding 
 the evil, and gathering up the good, which they successively point out to 
 him — and thus doing homage to the exalted dictates of a sound wisdom 
 axid discretion? Is aiot this the way in which he walks, to a very cre- 
 ditable extent at least, in all the departments of secular pursuit; and 
 how does it come to pass, that, at the very entrance of this one way, 
 " his wisdom faileth him, and he saith to every one that he is a fool?" 
 Is the argument itself, although generally good, yet deficient in logical 
 power to work up the mind to the high point of practical certainty? So 
 far from being insufficient, it has all the attributes of a moral demon- 
 Btration; and there are living men who will candidly admit, that the 
 conviction which it has lodged within them is logically perfect, while 
 yet they are unconverted. But although the argument be sufficient, is 
 
VI INTRODUCTORY ESSAY. 
 
 the good which it substantiates, in the truth of the gospel, so trivial or 
 common-place, as to want the power of turning the mind to the course 
 of activity which leads to it? The good is deliverance from everlasting 
 destruction, reconciliation to God through the mediation of his Son, and 
 a title to the blessedness of eternal life: — a good so great and so full 
 of interest, that the greatest of all terrestrial things is turned into utter 
 insignificance, when brought, for a moment, into competition with it. 
 
 If it be the case, then, tliat the question, why does a conviction of the 
 truth of the Bible fall short of conversion? finds no solution whatever in 
 any thing defective, either in the evidence of the truth of the Bible, or 
 in the good which that evidence substantiates, we are shut up to search 
 for the solution in the heart of man himself. This is the dark inlested 
 region where the true solution is to be found; and let it be remembered, 
 that, in searching for it here, we can never hope to find it in any physi- 
 cal derangement or superinduced debility of the human faculties, but 
 in the deep and inveterate mofal depravity which has so awfully en- 
 slaved these faculties. To this source the evil is traced by Him who 
 knows what is in man. It was Christ who said to the Jews, " If any 
 man will do the will of him that sent me, he shall know of the doctrine 
 whether it be of God, or whether I speak of myself:" intimating, that 
 resistance to the 7vill of God, in the obvious dictates of his moral law, 
 blinds the understanding and vitiates the heart, producing a moral inca- 
 pacity for discerning the excellence of Christian truth. He saw that 
 reason was not accessible to the moral persuasiveness of revelation, 
 unless relieved from her moral thraldom by something more pow^erful 
 than logical induction; and, after unfolding the glories of the Deity in 
 light of unparalleled clearness — after confirming his doctrines, and 
 illustrating the nature of his mission b}'^ stupendous miracles of compas- 
 sion — he still had to say to the men of Judah, " Ye will not come to me 
 that ye might have life." The argument is won, for the Godhead has 
 been revealed: and, to attest the revelation as certain and genuine, the 
 laws of nature have owned the interdict of Him v;ho gave them their 
 ancient dominion; but the hapless children of trespass, to whom the 
 argument is addressed, are utterly dead to its practical conclusions. 
 Thus spake the Author of Christianity himself, and his apostle was 
 compelled to hold the same language: " The carnal mind is enmity 
 against God; for it is not subject to the law of God, neither indeed can 
 be." It hates the Almighty ia the moral developments of his nature^ 
 and therefore it cannot discern him in the revelation of his grace: " The 
 natural man receiveth not the things of the Spirit of God, for they are 
 foolishness unto him; neither can he know them, because they are 
 spiritually discerned. But he that is spiritual discerneth all things, yet 
 he himself," being spiritual, " is discerned of no man," but such as are 
 spiritual. 
 
 We know it is strenuously maintained, that the man is undoubtedly 
 a Christian who has been brought to admit that the Bible is proven to 
 be the word of God. But we have no hesitation in saying, that no delu- 
 sion more dangerous can possibly be palmed on the human mind. That 
 man necessarily is whatever his understanding dictates, is contrary to 
 all experience. The persons addressed by Jesus of Nazareth, in the 
 language quoted above, were generally convinced of the truth of his 
 mission, and tlms was the Bible proven to them. That many, who 
 resisted him as he taught his doctrines, and wrought his miracles in 
 the villages of Judea, were, in fact, of this description, is obvious from 
 
INTRODUCTORY ESSA.Y. Vll 
 
 their conduct, in adopting none of the reasonable expedients for detect- 
 ino- imposture and puttina: it out of countenance. Their reason was 
 convinced, but tlieir hearts were not reclaimed; and, therefore, they 
 could load him with calumny, or pour a torrent of imjuous derision on 
 the meanness of his earthly extraction — thc}'^ could wrest his clearest 
 expressions, and say, in the delirium of their enmity, " He casteth out 
 devils throug-h Beelzebub, the prince of the devils." They could do all 
 this, and much more than it all; but they never once would come forth, 
 in the unbiassed exercise of their understandings, to refute a doctrine 
 which he ever uttered, or disprove a miracle which he openly wrought. 
 Their conviction prevented this, but that conviction was negative, not 
 positive; they saw that the Bible could not be disproved, but they could 
 not find in their heart to embrace its doctrines, or imbibe its spirit; and, 
 as usually happens with the perverse creature whose heart is resolutely 
 at war with his head, the more deeply the force of the argument was 
 impressed on their understandings, the more powerfully was the enmi- 
 ty of their hearts exasperated. Thus it was in Jewry in the days of the 
 Messiah, thus it is in Britain in our oMm days, and thus it ever will be, 
 so long as believers and unbelievers are mingled together, under a pure 
 disjjensation of the gospel of the grace of God. This reasoning is not 
 invalidated by freelj^ admitting the fact, that many persons are to be 
 found among us, who, because they are aware that the Bible cannot be 
 disproved, are quiet enough, or prudent enough, to let it alone, or even 
 to give their countenance to its public institutions. This is ju.-^t a milder 
 form of the same state of mind, which probably owes its mildness to the 
 absence of plain dealing; but to tell the man who is even in this condi- 
 tion, that he is a Christian, or to palliate the delusion by which lie tells 
 himself so, is to send him away into the presence of his Judge with a 
 lie in his right hand. It is not a merely rational conviction, but a posi- 
 live moral reception, of the truth, as it is in Jesus, that gives a'man a 
 valid title to the high appellation of a believer in the record of Chris- 
 tianity. 
 
 It is idle, then, you see, to talk of evidence as sufficient to propagate 
 the belief of the Bible; for the obstacles which oppose the internal re- 
 ception of it are so peculiar, and so powerful, that no amount of mere 
 evidence can ever clear them away. The heart of man is filled wuth 
 prejudice against the practical bearings of the Christian system; and 
 although demonstration may destroy his scepticism, yet feelings are 
 not accessible to demonstration, and he cannot b'-ing himself to embrace 
 in heart what his strong propensities oppose in j^ractice. With this fact 
 before his eyes, and confirmed, as reflection will show it to be, by his 
 every day experience, it becomes a matter of immense importance for 
 the man of decided scepticism, or the merely intellectual believer, to 
 pause at this point, and analyze his moral affections, and compel himself 
 to ascertain how far it is alienated feeling, or habits of mind and con- 
 duct produced by such feeling, which prevents the surrender of all that 
 he is to tlie word of the truth of the gospel. So long as he refuses to do 
 this, or does it superficially, without probing his heart to the bottom, 
 he acts a part the most preposterous, and makes it lamentably certain 
 that something else than want of evidence is the cause of his continued 
 unbelief. But while this is his duty, it becomes the advocates of Chris- 
 tianity lo turn their attention to this point also. The argument of the 
 subject is clear and conclusive; it stands out before the public in a great 
 variety of apposite forms; and little more can be done, in the present 
 
VIII IJTTRODtCTORY ESSAY. 
 
 state of the controversy, to add to its strength or entireness: but the 
 moral causes which prevent its success in the hearts of individuals, 
 have been but seldom brought to light vi^ith that variety of research, 
 and clearness of expository illustration, which their mischievous mag- 
 nitude so imperioasly demands. To these causes, we should like to see 
 the sanctified talent of the present age particularly directed; because 
 tliis forrii of the controversy, whicli has all the direct advantages of an 
 argument with the conscience, is sanctioned by uniform scripture ex- 
 ample, and, although it may lead to violent commotion, is unquestiona- 
 bly the fittest for decisive effect. 
 
 On this part of the subject, however, we have no intention of entering 
 at present^ but there are twOff»ropositions, not by any means remote from 
 the subject, which we wis?f to present to the reader's attention before 
 wo part with him for the present. These may be stated together as 
 follows: — There is a vital connexion between the soul of a sinner and 
 the spirit of evil, which must be dissolved — and a vital connexion between 
 his soul and the Spirit of God^ ivhich must be formed, in order to his 
 deliverance from moral scepticism. 
 
 I. Tliere is a vital connexion between the soul of a sinner and the 
 spirit of ev:l, which must be dissolved in order to his deliverance from 
 moral scepticisn;,, — There is no topic, we believe, within the whole com- 
 pass of revelation, v/hich has oftener been the subject of infidel derision, 
 than the doctrine of Satanic influence over the moral conduct of man. 
 But had we the means of tracing this derision up to its real origin, the 
 cases miglit not be few in which we would find the derision itself to be 
 the offspring of this very influence; for Satan can never be better con- 
 cealed in tlie heart of any mortal, than when he hides himself in scep- 
 tical derision at the idea of his being there. To refer us to instances in 
 which men of weaker uneducated intellect, tainted or carried av/ay by 
 popular superstition, have been chargeable in this matter with ridicu- 
 lous extravaga-ace, is to adduce notiiing which militates, in the least 
 degree, against the doctrine in question; for that extravagance is dis- 
 owned by the enlightened believer in the doctrine, as well as by its « 
 keenest opponents. But if we separate the doctrine from the excesses 
 which folly hab mixed up with it, and examine its own intrinsic merits, 
 we shall very easily find evidence that tlie worst of these excesses are 
 not more condernnable, in the eye of enlightened reason, than the flip- 
 pant jocularity, and utter absence of all argument, with which a witling 
 infidelity has so senselessly assailed it. Ridicule can only be properly 
 employed in combating tenets which are too absurd in themselves, or 
 too absurdly maintained, to be met with sober argument. But we would 
 ask the man who is sceptical here, and who looks abroad over the end- 
 less varieties of heaven*s material handy work, if there be any absurdity 
 at all in supposing, that, since God has given to man a reasonable soul 
 in connexion with a bodily organization, there maj"^ be otlier reasonable 
 beings who are entirely unembodied; that these beings may surpass us 
 m compass and versatility of intellectual capability; that they may be 
 placed under the same system o? moral legislation under which we are 
 placed; tJiat a community of interest may exist between them and us». 
 as deriving our beings from the same source, possessing the same moral 
 nature, amenable to the same law, susceptible of the same enjoyments, 
 united in the same ecstatic prospects, and a^^ved by the same tremen- 
 dous penalty; that in virtue of this community of interest, and aided by 
 their superior powers, they may have access to our spirits, and the 
 
INTRODUCTORY ESSAX. IX 
 
 means of influencing our moral judg-ments, to an extent of which our 
 dependence on bodily organs, or the misleading influence of sin, has 
 rendered us greatly unconscious; tliat, (being fallible as we were,) they 
 may have broken the law, and incurred the righteoas displeasure of 
 our common Creator, before we had done so; that envying in us the 
 innocence and happiness which they had sinned away, they may have 
 converted that access to our spirits, which was originally intended for 
 good, into a medium of subtlety and malice; till at last tiiey fatally suc- 
 ceeded in involving us in the same moral disaster, which sm had brought 
 upon themselves; and that, ever since our nature's fall, they may have 
 held dominion over us, keeping up a living alliance between their 
 spirits and ours, widening and deepening the original breach between 
 us and our offended Creator, and incessantly opposing every effort to 
 rectify our estimate of religious principle? 
 
 This hypothesis contains a brief sum of the Christian's belief on the 
 point in question; and we ask the most enlightened scoruer, who ever 
 cast derision on the subject, to compare it with the moiT.l analogies with 
 which he is, or ought to be acquainted, and to specify a single part of 
 it which justly incurs the charge of absurdity? Hif heart may have 
 its separate reluctances, and these we take t-o be certain evidence of the 
 dismal trutii for which we contend; but if antipathy would allov/ his 
 reason to operate, we should have the admission from his own lips, that 
 the whole is fairly within the limits of a sober and chastened possibility. 
 
 This admission is quite enough to rebuke the spirit of levity with 
 which the topic is of^en approached, but it is very far from being the 
 amount of what can be said in support of the topic, even without the 
 aid of revelation. The moral phenomena of human natiire, both in 
 societies and individuals, appeared so unaccountable to many of the 
 wisest heathens, that, in order to explain them, they were driven to a 
 conjecture, which bears a very marked resemblance to the Christian 
 belief on tiiis very subject. So deaf was man to the voice oi his reason, 
 so perverse and untameable in his dispositions, so blindly was he set 
 on prosecuting courses wjiich tended to defeat his deaj-eet interests, 
 that they could not conceive it possible for him to act as he did, except 
 on the supposition that an evil agency, mightier than himself, had got 
 him under its moral control. They devoured themselves to his moral 
 education, they labored to civilize him, they set beibr^ him lessons of 
 experience, and printed on his memory the maxims of wisdom, but stili 
 they found him irreclaimable. They could place him m altered cir- 
 cumstances, or give refinement to his social manners, or change the 
 objects of his ruinous pursuit, but they could not change his disposi- 
 tions; and, amidst the perplexities thus produced, they founded systems 
 of religious belief, on the avowed principle, that this world is governed 
 hy two contending agencies; the one, the author of all good, and the 
 other, the author of all evil; and that nations or individuals arc virtu- 
 ous or vicious, happy or miserable, according as the one or the other 
 may happen to gain the ascendency. This notion, as they Jield it, and 
 gathered their floating crudities around it, was irrational, and clearly 
 incompatible with tlie demonstrable truth, tiiat there cannot be more 
 than one God; but who does not see, that the general conception of it, 
 or in fact its essential principle, comes very near to the Scripture doc- 
 trine of Satan's agency in human affairs? And let it be remembered, 
 that this system was concocted by the reflecting part of society, that it 
 was not a gratuitous theory, proceeding as did niany others, from the 
 
X INTRODUCTORY ESSAY. 
 
 wild inventiveness of their "vain imaginations," but the result of deep 
 and painful moralizing on the mystery of human perverseness. They 
 looked at reason's imbecility on all points of practical wisdom; they saw 
 it the victim of depraved propensity, in every department of intemi>er- 
 ate indulgence; they were amazed at the complicated misery which 
 man procures for himself, in defiance of precept or example; and they 
 were absolutely shut up to the dire conclusion, tliat he never could abuse 
 himself thus, but for the separate workings within him of a powerfully 
 predominant evil influence. 
 
 Every one acquainted with heathen moralists, especially those who 
 investigate vice, is perfectly aware, that this very notion, in one or 
 other of its modifications, is to be found in the best of their writings; and 
 that, in point of fact, it is one of the most philosophical, because one of 
 the best sustained of all their moral inductions. But we have little oc- 
 casion to go into antiquity, in quest of merely recorded analogies, since 
 we liave them in living abundance in the times in which we live. The 
 cases, unhappily, are far from being few in which a spirit of indomitable 
 waywardness springs up into fearful enormity, amidst tlie purest do- 
 mestic training, religious as well as moral, and rushes out on a career 
 of profIi2"acy, to tiie speedy destruction of soul and body, in defiance of 
 all restraint. A careful inspection of these cases will furnish matter of 
 instructive inquiry, in connexion with the subject in hand. The indi- 
 vidual who has thus revolted, is often an object of the deepest interest. 
 His natural dispositions may be mild and accommodating, and his 
 heart susceptible of the finest impressions from social or relative en- 
 dearment. No one of the vices to which he is addicted may, as yet, 
 have acquired a confirmed ascendency; and if you approach him in the 
 intervals of his guil<^y indulgence, wiien the frenzy of profligate pas- 
 sion iias for a little subsided, you may find him a penitent recipient of 
 your affectionate admonitions. If you paint to him the nature of tjts 
 course he is pursuing, the guilt which he contracts by walking in it> 
 the remorse and sliame which it creates within him, and the certain 
 ruin in which it ends; his heart recognizes the trutli of the picture, and 
 iS chilled into horror .at the image of itself. If you ply hinr with motives 
 to reformation, by appealing to the vengeance whicli guilt incurs, or 
 the proffers of heaven's forgiveness, or the principle of self-preservation, 
 or the yearnings of parental or relative love, as a series of powerful dis- 
 suasives which it is fearful to set at nought — you may melt him into 
 tenderness, and draw the tear of ingenuous sorrow, and imagine you 
 perceive the incipient symptoms of a return to reason and virtue. He 
 may feel the force of all you say, and nauseate the cup of polluted plea- 
 sure, and load himself with the bitterest reproaches, and re^olve in good 
 earnest to be an altered man. He may attempt to put his resolution in 
 practice, and actually hold by it for a considerable time; but, in a moment 
 of fatal inadvertence, a fresh temptation is thrown in his way; his evil 
 passions are aroused from their slumbers, and wrouglit up into a new 
 frenzy; his relentings and resolutions are dissipated and forgotten, like 
 the phantoms of a midniglit dream; and, af\er the paroxysm Ijas spent 
 its force, he Bnds himself deeper in the abyss of iniquity than ever he 
 was before. 
 
 Disappointed and stunned at so sudden a relapse, you may leave him, 
 in anger, to his merited destiny; but if time should soften your indigna- 
 tion, and pity induce you to renew your assiduities, you may find that 
 his malady has made dreadful progress, and that liis moral circum- 
 
IKTRODirCTORT ES5A¥. XI 
 
 stances are dismally chang-ed. Now he can callously laugh to «corn 
 the very sugrgestions whicli formerly subdued him, and treat with the 
 most inhuman apathy all that is solemn or sacred to man. Or, if this 
 be too much for his piesent standing on the scaie of moral debasement, 
 you may find him prepared to defend his delinquencies in sullen obsti- 
 nacy, er angry abuse; and if you venture, as before, to reason or expos- 
 tulate, you incur his instant defiance. Not that he despises your gccd 
 intention, or holds you lower in his general esteem; but his hope of re- 
 formation is extinguished, he feels himself morally undone, and, to avoid 
 the torment of listening to arguments which he knows his nature would 
 sanction, but which a second nature within him will not allow him to 
 obe}'^, he is driven to absolute desperation, and bound, by a direful inorai 
 necessity, to vindicate the very atrocities which he feels to be working 
 his ruin. We have seen him pale and shivering with agony, when 
 honestly dealt with in such circumstances; looking frighttul and furi- 
 ous, as if eager to despatch himself; and strviggling to escape from the 
 force of your moral reasonings, lest the heU of unbearable remorse 
 should burst into a flame wnthin him. 
 
 Such a case is of frequent occurrence; and everyone acquainted with 
 the history of profligacy, is fully aware that we have not over-stated at. 
 Here, then, is a prominent fact, and let the sceptic examine its indica- 
 tions. Let him consider the question, whether this phenomenon, and 
 others of the same species, which fall short of it, or go beyond it, be not 
 exactly what we might expect, on the supposition that a very powerful 
 evil agency, distinct from man himself, but having the ascendency over 
 him, has infatuated his understanding, and is still in living alliance 
 with the affections of his heart? Unconscious error in his iuoral judg- 
 ments, and consequent aberration in feeling and practice, may be ascribed 
 to that prevailing moral bias, which every one admits to inhere in his 
 nature, whencesoever it may have come. But here his moral judgment 
 is correct: his better thoughts on the side of virtue, and all that is new- 
 erful in relative endearment, with all that is appalling in seli'-destr action, 
 urging him to yield to its rescuing dictates; and yet he cannot do so. 
 You tell him he is bent on his own undoing, and he wildly owns that 
 you speak the truth; but still there is within him a mysterious and pow- 
 erful influence, which binds up his energies as in chains of adamant, 
 and leaves him power for doing nothing but completing the horrible 
 disaster. Can this influence be generated solely and exclusively by the 
 agency of the man himself? Is it hnman to suppose, thai a beiiig so 
 tenacious of existence, so susceptible of enjoyment, and so passionately 
 fond of himself, as the child of Adam in this world, should repress his 
 strongest instincts, and rush upon certain destruction with the eye of 
 his reason open, unless there were something urging him on, which 
 has fearfull]' mastered his reason and instinct, and maintains itself, in 
 ruinous ascendency, over all their salutary dictates? It is the manner 
 of merely animated nature to be frugal of her Author's provisions, and 
 to prolong the good of existence to the utmost possible extent; and must 
 it be believed, that when we trace her up to man, the acknowledged 
 perfection of creative wisdom, she contemns her own well-being, and 
 conspired against herself? To ascribe eflTects so tremendous, to any 
 conceivable amount of isolated moral perverseness in the heart of an 
 individual, is to carry the doctrine of human depravity farther than 
 Christians ever carried it, and thus to surrender one position in th« 
 63- stem of infidelity, for the sake of upholding another. 
 
 li* 
 
Xil INTRODUCTORY ESSAY. 
 
 It is true, that the classes of men from which this instance is taken, 
 although positively many, are comparatively few; for if the majority 
 were egregiously profligate, society could not hang together. But this 
 does not invalidate the argument in favor of the doctrine for which we 
 contend. If, in cases where depravity is extreme, the appearance of 
 Satanic influence be clear and striking, it may exist in other cases, al- 
 though a lower degree of depravity prevents it from being so conspicu- 
 ous. Nay, there is a decided preponderance in favor of the inference 
 tl^at this is actually the case; for, since it is a fact, that, in resjiect of 
 bias to moral evil, one man's condition diifers from another's not in 
 kind, but only in degree, it is natural to conclude that the same evil 
 agency, whatsoever it may be, which shows itself concurrent with hu- 
 man agency, in cases of extreme depravity, is also in ruinous operation 
 in those cases which are more com.mon. Thus are we warranted, with- 
 out the aid of the Bible, to pronounce it, not only possible, but probable 
 or likely, not only that ordinary immoralities are fomented by Satanic 
 influence, but that the man whose morals are unimpeachable, may be 
 so addicted to science or literature, or to the acquisition of wealth and 
 distiiiction, in any department of reputable industry, as to have his 
 mind absorbed in tliese, to the utter exclusion of religion in every thing^ 
 but a fevv of its forms; and that the influence, which thus abstracts him 
 from the great business and end of his being, is that of powerful evil 
 spirits taking advantage of his peculiar dispositions, and working,, 
 thiough the medium of external circumstances, on the rooted depravity 
 of his heart. It ia idle to object here, that the doctrine of Satanic in- 
 fluence destroys human responsibility; for that influence is not physical, 
 but moral, finding its way through motive and persuasion: and to say 
 that a moral agent is not responsible for actions to which he is prompted 
 by tlie moral influence of others, is to introduce a principle Avhich the 
 common sense of man disowns in all forms of society. Evil suggestion 
 is one of the things for which a human being feels himself responsible 
 to his great moral Governor; and, although it may modify, it can never 
 destroy, the demerit of actions to which it contributes. The man has 
 reasoned little, and reflected still less, who is not conscious that there is 
 within him a depraved susceptibility of misleading influence, which con- 
 travenes his better judgment, and betrays him into actions which are 
 morally wrong; and what is this consciousness, but experience of res- 
 ponsibility — a far better evidence than reasoning ever can be? 
 
 On the whole, we would ask the infidel, whether, on the one hand, it 
 be not the case, that the moral phenomena of human nature are exactly 
 such as might be expected, on the supposition that man is, in fact, the 
 willing captive of a very powerful evil agency? or whether, on the other 
 hand, he has not met with some of these phenomena, which are truly 
 unaccountable, without tjie aid of such a solution as that for which we 
 contend? On this subject the statements of the Bible are copious and 
 explicit. In its account of the introduction of sin, we have the agency 
 of Satan most minutely described; and in its very first announcement 
 of mercy to our guilty family, the victory of man over Satan is predict- 
 ed, as the very essence of the good contemplated by heaven's gracious 
 interference. " The Lord God said imto the serpent, I will put enmity 
 between thee and the woman, and between thy seed and her seed: it 
 shall bruise thy head, and thou shalt bruise his heel." The subsequent 
 enlargements of this prediction, oflen embody the. same ideas; and the 
 
INTRODrCTOEY ESSAY. Xlii 
 
 consummation of the Christian economy, is uniformly declared to con- 
 sist in the entire deliverance of tliose who are under it from Satan's 
 moral dominion. " He that committeth sin is of the devil; for the devil 
 sinneth from the beginning. For this purpose the Son of God was 
 manifested, that he might destroy the works of the devil." Nothing is 
 clearer, from the whole tenor of the New Testament, than that the sys- 
 tem of Christianity, as a dispensation of good, takes it character from 
 the death of Christ. But in that death he is expressly declared to have 
 " spoiled principalities and powers, and made a show of them openly, 
 triumphing over them in his cross." Nor is any thing more obvious, 
 from tlie current language of sacred writers, particularly in the New 
 Testament, than that, in their estimation the influence of Satan over 
 the minds of men, is the grand moral obstruction to the reception of 
 Christianity, as well as to its progress after it is received. " Simon, 
 Simon, behold, Satan hath desired to have 3'ou, that he may sift you as 
 wheat: but I have prayed for thee, that thy faith fail not: and when 
 thou art converted, strengthen thy brethren." " Be sober, be vigilant; 
 because your adversary the devil, as a roaring lion, walketh about, 
 seeking whom he may devour." " Put on the whole armor of God, 
 that ye may be able to stand against the wiles of the devil. For we 
 wrestle not against flesh and blood, but against principalities, against 
 powers, against the rulers of the darkness of this world, against spirit- 
 ual wickedness in high places." " If our gospel be hid, it is hid to 
 them that are lost: in whom the god of this world hath blinded the 
 mihds of them which believe not, lest the light of the glorious gospel of 
 Christ, who is the image of God, should shine unto them." 
 
 Such is the verdict of Scripture on this momentous question. There 
 is nothing irrational in its announcements; there are things connected 
 with human nature, which give them verisimilitude; the most intellec- 
 tual of the human race have firmly believed them; and we would say 
 to the rnan who believes them not, What if they point out the real cause 
 of your continued unbelief? You are a guilty and perishing sinner; de- 
 scending to an eternity of w^o, under the weight of your accumulating 
 trespasses; and, for your deliverance, in the system of nature there is 
 absolutely no provision. You will bear with us in telling you this; since 
 you know that, so far as nature is concerned, our creed includes our- 
 selves in the same fearful afiirmation. But what if it be true, that the 
 deliverance detailed in the Bible, so rich, and pure, and glorious, would 
 irresistibly carry your assent, and surprise you with the evidence of its 
 divinity, and fill you with joy and peace in believing, but for the blind- 
 ing influence of that arch deceiver, whom the foul revolt of man has 
 made " the god of this world?" What if it be the case, that, from the 
 first moment you thought of the Bible, or began to examine its claims 
 to belief, " tUe ruler of the darkness of this world," with whom your 
 spirit is in moral fellowship, has presided over your investigations, and 
 turned them, by an artifice which is too subtle for your detection, to 
 results which are perverse and ruinous? You may, perhaps, remember 
 the time when your conscience was unusually impressed, and suspi- 
 cions of delusion awakened, and a light which was new and marvellous 
 had actually begun to break in upon your mind, presenting the Bible 
 in a point of view in which before you never beheld it; but just at the 
 crisis of a revolution, to whicii your heart was tremblingly alive, a sug- 
 gestion, violent and unnatural, but powerful and engrossing, was sud- 
 denly darted into your mind, which arrested the incipient process ©r© 
 
X)V INTRODFCTORY ESSAY. 
 
 ever yon were aware, and lured you back into the habit of mind which 
 had previously characterized you. Perhaps, too, you may remember, 
 that ever since the crisis referred to, and the hapless issue to which it 
 came, you have felt a secret dread of the Bible, or a dark foreboding of 
 something in it which you wanted courage to explore; and, in self- 
 defence against its searching import, you have shunned it, or impugned 
 its mysteries, or forced yourself to deride its imagery, or, at least, have 
 never opened it, except with the <;owardly determination to prevent the 
 Spirit who gives it life from taking effect on your moral feelings. Is it 
 tliis hypothesis, or something else than this, but of the same moral com- 
 plexion, which explains the present state of your heart, in relation to 
 the book of God? Then have you reason for deep suspicion, that your 
 aversion is generated by that spirit, whose operations are characterized 
 by " all deceivableness of unrighteousness in them that perish." 
 
 By the Bible's accoimt of this spirit, he is able to deceive you; for his 
 powers are far superior to ours. He is every way likely to deceive you; 
 for his nature is malignant, his enmity at man is both old and inveter- 
 ate; while the progress of the Christian economy, from the benefits of 
 which he is excluded, and the triumph of which is certain defeat to the 
 chief of his machinations, is the object of his deadliest hostility. The 
 nature of the case is such, withal, as to facilitate his designs; for, al- 
 though evidence may be such as to defy deception, in matters merely 
 intellectual, yet, in all moral questions, especially such as involve the 
 relation of the creature to the great Creator, the state of the heart is 
 every thing; and an alienation of the affections of the heart may 'be 
 deepened and exasperated, till the greatest amount of moral evidence is 
 rendered utterly powerless. Separate this principle from the point in hand, 
 and your knowledge of common ethics, or of living human chaiacter, 
 will show you what is due to it. You may doubt the whole of this doc- 
 trine, or disbelieve it, or deride it as utterly fabulous; but, for our part, 
 we cannot doubt it, even as a matter of moral speculation, without in- 
 volving the whole subject in mystery the most inextricable. Believing 
 as we do in the entire depravity of fallen human nature, we believe, at 
 the same time, that, even in its state of depravity, there is a moral 
 sense remaining in it, a capability of discerning the Godhead in a reve- 
 lation of his will, which depravity has disordered, but not eradicated. 
 And with this capability before our eyes, crippled and crazed although 
 we grant it to be, but undestroyed, because indestructible, we cannot 
 look at the Bible, the celestial spirit with which it is animated, the un- 
 questioned wonders of moral purity which it has wrought, and is still 
 working, or the splendid halo of heavenly light which issues froin it, 
 and hovers around it, without being driven to the supposition, that there 
 must be something more than human in that depravity which sees and 
 disowns it. In plain language, we consider it certain, that a settled 
 infidelity can only proceed from causes which are preterhuman; and 
 we cannot conceive it possible for any man who knows the Bible, or 
 has it fairly unfolded to his understanding and his heart, to abide by a 
 firm or unflinching denial of it, without support from that spirit whom 
 the Bible itself has designated ^'' the father oflies^ 
 
 Such being our decided belief, you cannot wonder that we feel con- 
 strained to urge the subject, with all earnestness, on your instant and 
 wakeful c-onsideration, not restrained by the false delicacies which have 
 deterred others from drawing your attention to it. Our motives are not 
 eelfish, but liumane and disinterested. We can enjoy our Christianity 
 
INTRODUCTORY ESSAY. X? 
 
 without you, for although your unbelief may injure yourselves, it can 
 never disprove the truth of it to us. We wish our cause to triumph, 
 and we know it will triumph, by the energy of its own eternal princi- 
 ples: but we wish you to become its trophies, and, in this way, to share 
 in its triumphs. The revelation of the grace of God is made to you, in 
 common with us. You are bone of our bone, and flesh of our flesh. 
 The same hmnanities which glow in your bosoms are felt glowing in 
 ours also. The same aversion to pain, the same dread of destruction, 
 the same thirst for immortality, which actuates you, is found also to 
 actuate us. You may despise us, or avoid us, or hold us up to popular 
 contempt, but our hearts are towards you — they are a part of your 
 hearts. Our great consolation is made less by your refusing to share 
 it with us. We cannot be indiflerent to your destiny without forgetting 
 that we are human. No, verily, we cannot, and we will not. Our na- 
 ture forbids the cruelty, and our religion forbids it; yet again we must 
 tell you the marvellous tidings which God has verifled to us, and tell 
 you why we believe them too — and if you will not hear the pleadings of 
 our sympathy, our souls shall weep in secret places, because of your 
 pride. Tell us not that our doctrine about Satanic influence is not 
 proved — for 3'ou know very well, that, however tiue in itself, yet to 
 you, in your present state of mind, it cannot be proved, since you deny 
 the record which contains the proof. But although not proved to you, 
 it is made probable without the record which you discard; and if it be 
 barel}' possible, the hare possibility is tremendous! P'or then it is also 
 possible, that at this very moment you deny the Bible, not because it is 
 untrue, or at all defective in evidence, but just because " the god of this 
 world hath blinded your mind, lest the light of the glorious gospel of 
 Christ, who is the image of God, should shine unto it." It is possible 
 that you are the victim of an inveterate moral delirium, instead of be- 
 ing alive to the realities of your sad condition, as a sinner in the pre- 
 sence of your angry Creator. It is possible that there lies before you a 
 hell of eternal misery, which could easily be shunned, and a heaven of 
 endless happiness, which could as easily be secured, while you are 
 rushing headlong into the despair of the one, and unconsciously casting 
 away the blessedness of the other. It is awfully possible that death is 
 at your door, and that God may speedily say to you, with a power 
 whicii cannot be trifled with, " Behold, ye despirers, and wonder and 
 perish : for I work a work in your days v/hich ye shall in nowise be- 
 lieve, though a man declare it unto you!" If these are some of the 
 things which do most certainly hang on the bare possibility of the truth 
 of our doctrine, as connected with your state of infidelity, then surely 
 your course is clear. The chair of the scorner must be relinquished; 
 the engrossing pursuits of this world must be thrown into a secondary 
 place; the spirit of self-suspicion must be aroused; the arrogance of free- 
 thinking must be brought down; and the claims of Christianity to reign 
 Vfithin you, must undergo a solemn investigation. You boast of reason's 
 high sufficiency — this is one of her clearest dictates, and whv should 
 you spurn her when she speaks for her God? " If thou be wise, thou 
 shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.'* 
 II. The other position is, that a vital connexion between the soul of a 
 sinner and the Spirit of God must be formed, in order to his deliverance 
 from moral scepticism. Our limits prevent us from enlarging on this 
 topic, bui we have indirectly enlarged on it already. If you are brought 
 to believe that wicked spirits are pre-eminent in power — that sin has 
 
XVI INTRODUCTORY ESSAY. 
 
 given them the ascendency over you, and that they hold your consci- 
 ence, by moral means, in the most debasing captivity — ^^you can have 
 no difficulty in believing also, that if God has purposed your deliverance, 
 there must be a power superior to theirs put fortli for their expulsion. 
 Your belief in these things will lead you still farther than this. It will 
 teach you to infer, that, as the evil agency is moral and spiritual, the 
 po\yer opposed to it must be moral and spiritual; and as the former 
 maintains its ascendency not by force, but misleading argument, the 
 latter must gain the mastery, and acquire its own ascendency, by tlie 
 use of arguments which are sound and corrective. Thus it is that the 
 second of our positions presupposes the first; and the enormous evil 
 which the first atfirms, rendei-s the good contemplated in the second in- 
 dispensably necessary. The two are placed in contrast, as the poison 
 and its antidote, or the disease and its remedy, in the revelation which 
 you disown; and in every single instance, from first to last, where error 
 has denied or modified the one, it has also denied or modified the other 
 in exactly the same proportion. 
 
 The Bible speaks of a mighty Spirit, whose titles and attributes are 
 divine, and with v.'hom it connects the appellative Holy^ not because 
 holiness dwells with him more than with Deity's other subsistences, 
 but because to him it belongs, in the administration of the Christian 
 economy, to generate holiness in the hearts of men. It exhibits the 
 Almighty as saying to men, in predictive disclosures of Christian bene, 
 fit to the children of a remote futurity, " Then will I sprinkle clean 
 water upon you, and ye shall be clean: from all your filthiness, and 
 from all your idols will I cleanse you. A new heart also will I give 
 you, and a new spirit will I put within you, and I will take away the 
 stony heart out of your flesh, and I will give you an heart of flesh." If 
 you wish to know the import of this expressive imagery, an explanation 
 is immediately subjoined — " And I will put my Spirit within you, and 
 cause you to walk in my statutes^ and. ye shall keep my judgments and 
 do them.'''' This was the shadowing forth of the Old Testament; and 
 we find it remarkably verified at the very gpening of the New. Jesus 
 himselt said to the Jews, " Except a man be born of the Spirit, he can- 
 not enter into the kingdom of God;" virtually telling them, that, al- 
 though his reasonings were invincible, and his miracles stupendous, yet 
 neither the one nor the other could overcome their unbelief, without the 
 special efficacy of this divine agent. His Apostle said to the converts 
 at Rome, " The love of God is shed abroad in our hearts;" that is, our 
 enmity, which was Die soul of our unbelief, is destroyed, and its oppo- 
 site infused into our hearts, " hy the Holy Ghost, who is given to us.''"' It 
 is worthy of your notice too, that the restorative influence of this mighty 
 Spirit is connected with the sacrifice of Christ, as tlie medium through 
 which it flows to any of the human family. The Apostle already quoted, 
 holds the following language on this point : " But after that the kind- 
 ness and love of God our Saviour towards man appeared, not by works 
 of righteousness which we have done, but according to his mercy he 
 saved us, by the washing of regeneration, and renewing of the Holy 
 Ghost which he shed on us abundantly, through Jesus Christ our Sa. 
 viour.'''' Another Apostle is equally explicit in testifying the same thing. 
 Speaking of remarkable efl^iisions of the Spirit which follow^ed the as- 
 cension of Christ, and speedily led to numerous conversions by simple 
 statements of Christian truth, he accounted for tliem to the wondering 
 multitude in the following memorable v/ords: " This Jesus hatli God 
 
INTRODUCTORY ESSAY. XVll 
 
 raised up, wherdof we all are witnesses. Therefore, being by the right 
 hand of God exalted, and having received of the Father the promise of 
 the Holy Ghost, he hath shed forth this which ye now see and hear:' 
 
 This is the power — a power which is divine, but specifically Chris- 
 tian, in as much as it works through the Cln-istian sacrifice — to which 
 the Scriptures constantly refer tor rooting out your enmity, and detect- 
 iugyour sophistries, and bringing you to a healthful exercise of reason 
 on the evidence of their own divinity. We believe this doctrine; our 
 observation and reflections are all in accordance with its general moral 
 bearings; and beyond it we know not of any thing, in the whole nioral 
 universe, which ever will be effectual for "casting down imaginations, 
 and every high thing that exalteth itself against the knov/ledge of God." 
 We beheve it in the coolest exercise of our reason, and what hinders you 
 from believing it too? You believe, we presume, that every thing that 
 lives on the surface of the earth, or in the bowels of the ocean, is aninia- 
 ted or made quick by the Spirit of the God who created it. In casting 
 your eye over the teeming immensity of animal and vegetable organiza- 
 tions, you perceive an endless variety in the modified workings of the 
 divine'^Spirit, in adapting the sustaining influence which he is ever put- 
 ting forth, to the diversified natures of the living myriads which it has 
 pleased the Creator to produce and perpetuate. This idea is the 
 sublime of philosophy. It awes us by its grandeur; it shows the divinity 
 to be ever near us, in the diversified infinitude of his inspirations; and 
 so impressive is the evidence of its truth, that nothing short of absolute 
 atheism can possibly set it aside. But does it not furnish a strong pro- 
 babihty, that, if the God of nature shall choose to reveal himself for the 
 restoration of man, who has been assailed and carried away from him 
 by a powerful spirit of evil, this same divine Spirit shall come forth and 
 appear conspicuous, exerting an influence which is specially fitted for 
 counteracting the spirit of evil, and securing the proposed restoration? 
 The fact in the one case, it is most certain, gives high probabihty to the 
 hypothesis in the other; and thus you see that the course of nature, on 
 this point also, as on every other, says all that it possibly can say in fa- 
 vor of revelation. We state the argument of common sense in its vulgar 
 observations upon nature's appearances; and if you pass from this to 
 g-enuine science, you will find her equally true to her God. Indeed we 
 are quite certain, that a candid examination of your own mind would 
 show you, undeniably, that it is not the power of rational objection, but 
 aversion to the point in dispute, which holds you fast in unbelief^. And 
 you must forgive us if we err in the conjecture, that you often resort 
 to general reasonings, and become ingenious in managing their subtle- 
 ties, even when it is known to yourself that the grand obstruction to your 
 instant surrender is not a logical diflSculty, nor ingenuous concern to 
 - know the truth, but a latent nioral alienation, which no dexterity of 
 mere argument can ever charm away. 
 
 Do you ask the reason of our eagerness in plying you with topics so 
 unpalatable, and so seldom insisted on in the controversy with those 
 who doubt or deny the Bible? Our reply is, because a denial of them, 
 or indifference about them, lies at the very foundation of your present 
 unchristian state of mind, and rears amoral impossibility in the way of 
 your belief in Revelation, They are the proximate points of the argu- 
 ment; they He between your mind and the whole body of Christian 
 evidence; and till unbelief begin to give way in reference to them, it 
 never can give way in reference to any other points. Christianity, it 
 
XVlll INTRODtJCTOET ESSAY. 
 
 is manifest, is an object not of merely intellectual, but of moral per. 
 ception; but if your organ of moral perception be diseased, the object 
 cannot be truly discerned, nor its excellence suitably appreciated. 
 Now, if it be the case that Satan, whose characteristic is moral evil, 
 has wrought himself into living alliance with your heart, and maintains 
 a blinding ascendancy over you in all your intercourse with the Chris- 
 tian record — then surely this is enough, and dismally more than enough, 
 to account for your rejection of that record. And if, on the other hand, 
 it be the case, that no agency whatever, except ths Spirit of the living 
 God applying the efficacy of the Christian sacrifice, can rescue you 
 from Satan's influence, then it is cruelty to your soul to pass over this 
 doctrine, or leave it out for after discussion, merely because you happen 
 to dislike it. Your dislike of it in itself, and its moral transformations, 
 is, in our eyes, the very essense of the controversy between you and us, 
 and to pass it over is to evade the real queistion at issue between us. It 
 is the first of these topics which gives to the second its tremendous 
 importance. Satan holds you in ruinous subjection, and the Spirit of 
 God is your only deliverer. But you cannot seek after the aid which is 
 divine, so long as he keeps you from perceiving your need of it; you 
 cannot desire emancipation from a slavery which you do not feel, and 
 the existence of which you call in question; nor can you look so high as 
 the omnipotent Deliverer, to whom the Bible points you, unless you 
 feel the arch-deceiver an overmatch for human strength. 
 
 Here, then, is your predicament. We have a book which proffers 
 salvation, and claims to be divine. We have evidence within and 
 around it, that its claim is clear and powerful; we have experience of 
 its truth, in its effects upon ourselves, and the wonders which it works 
 upon all who embrace it; we argue for it, and we gain the argument, 
 so far as your intellection is concerned; still you dislike it; and just be- 
 cause you dislike it, you choose to shut it out from your conscience and 
 your heart! Is this reason, or is it wisdom, in a matter of such mag- 
 nitude? You know it is neither the one nor the other; and yet, with 
 many who disown the Bible, it is undeniable fact. What then, can be 
 done for you, or what can you do for yourself, in a state of mind so ano- 
 malous? Precisely nothing at all, so far as the creatures of earth are 
 concerned. By a fatal process of obstinate noUtion, your ?teart is' utterly 
 impervious to all the argument, and all the eloquence, which sympathy 
 ever inspired. But although earth be impotent, heaven is migiity — and 
 in heaven's hand we leave your case. You believe in the existence, and, 
 of course, in the moral attributes of one eternal God, who made you at 
 first, and governs your destinies, and has a right to your adoration. That 
 God is our God, as well as yours, and his monitor is yet within you. Join 
 us in laying y^our case before him,, each according to our several views 
 of his character. Submit yourself, with all your preconceptions, to the 
 result of his high arbitration. Implore him to take you under his gui- 
 dance, and show you whether or not it be He who addresses you in 
 Revelation. Continue this exercise with suppliant earnestness, till your 
 mind is reverently familiar with it. Let God be consulted, rather than 
 man, since the question involves your relation to God; and then may y^ou 
 speedilv make the discovery, that our Scriptures are not onlj- truth, but 
 a full development of the marvellous truth, that the God who pervades 
 creation "is in Christ, reconciling the world unto himself, not imputing 
 unto man his trespasses." D. Y. 
 
 Perth, M.\y, 1S29, 
 
FAMIIilAR LETTERS 
 
 ON A VARIETY OF 
 
 REIilGIOUS SUBJECTS. 
 
 LETTER I. 
 
 WHEREIN THE DANGER OF INFIDELITY IS BRIEFLY 
 REPRESENTED. 
 
 SIR, 
 
 I HEARTILY Fejoice to hear from you, that you are 
 at last come into a " resolution, immediately to enter upon 
 a serious and impartial examination of the Christian reli- 
 gion." What you observe is certainly true, that " this is 
 an affair of too great consequence, to be carelessly neglect- 
 ed, to be decided at the club, or to be rejected by wholesale, 
 with the too common arguments of mirth and raillery, sneer 
 and banter." I should therefore be inexcusable, should I 
 refuse a compliance with your request, to " maintain a cor- 
 respondence with you by letter; and assist you, what I can, 
 in your inquiries into the truth of Christianity, the nature of 
 the Christian institution, and the character and qualifications 
 of those who are entitled to the rewards therein promised. ' 
 But what can a gentleman of your capacities expect from me? 
 And has not this cause been clearly and fully handled, espe- 
 cially of late, by a variety of authors? Has it not triumphed 
 over all opposition? Have not its poor deluded opposers been 
 covered with shame and confusion, in all their feeble at- 
 tempts to subvert our faith, and to destroy the blessed hope 
 of our future happiness? And are not these books in your 
 hands? Read them, sir, with that attention, which such an 
 awful and important affair demands of you; and I think, you 
 cannot fail of obtaining conviction and satisfaction. 
 2 
 
W THE DANGER OF INFIDELITY. 
 
 To your inquiry, " How shall I first enter upon a proper 
 disquisition of this cause?" I answer, in a fev/ words. Con- 
 sider the importance of it: Consider, I entreat you, that it is 
 an eternal concern. Were this duly considered, it would be 
 impossible for you to content yourself in such a state, where- 
 in there is so much as a peradventure as to the dreadful and 
 astonishing consequences of a disappointment. 
 
 You may perhaps have hitherto concluded all revealed 
 religion to be but a mere cheat and imposture. You may 
 have borne your part in the conversation at taverns or coffee- 
 houses, agaijist priest-craft, cant, and enthusiasm. You may 
 have ridiculed ail pretences to vital piety; and exploded all 
 the gospel-doctrines respecting future rewtirds and punish- 
 ments, as unreasonable, or unintelligible dreams and fictions. 
 Well! supposing you were in the right. What happiness, 
 what comfort or satisfaction, would your infidelity alFordyoa? 
 What rational man would envy you the consolation, of ima- 
 gining yourself upon a level with the beasts, and of expecting, 
 that death will terminate all your hopes and fears? What 
 believer would part with the glorious hope, of eternal and 
 inexpressible happiness and joy, for the gloomy prospect of 
 annihilation/ 
 
 It is certain, upon this supposition, the believer can be in 
 no danger; he has nothing to lose, or to fear: but has every 
 way the advantage of you. He has the present satisfaction 
 of being a favorite of heaven. He has a continual source of 
 support and comfort, amidst the darkest scenes of providence, 
 from the gracious promises of the gospel. He can overcome 
 the miseries of life and the terrors of death, with the ravish- 
 ing view of a blessed immortality. And it is certain, if mis- 
 taken, he will never lament his disappointment: but sleep as 
 quietly in a state of non-existence as you can do. 
 
 But perhaps I have mistaken your sentiments. You may 
 possibly have given in to an opinion of a future existence, 
 though you have called the truth of the gospel into question: 
 Be it so. Y"et upon this supposition also, the believer has 
 vastly the advantage of you. He has all the happiness in 
 this life which Christianity affords; and this you must be 
 a stranger to. He can live in comfort, and die in peace. 
 His religion deprives him of nothing, which can any way 
 contribute to his rational happiness and delight; but every 
 way tends to subserve and promote them. And certainly 
 
THE DANGER OF INFIDELITY. 11 
 
 (even upon your own principles) he may have as fair a claim 
 to sincerity^ in his endeavors to approve himself to the glori- 
 ous Author of our being, as you can have; and consequently 
 as good a prospect of future blessedness. So that, upon the 
 Vv'hole, it is evident that he has nothing to fear from his prin- 
 ciples, whether they be true or false. He has no cause for 
 thoso stinging reflections: What if I am mistaken! What if 
 my sentiments should prove false, when it comes to the de- 
 cisive trial ! 
 
 And now, let us turn the tables; and consider the bitter 
 fruits of your fatal mistake, if Christianify shorild at last 
 prove true. You cannot but acknowledge, that there have 
 been great numbers of men of the best moral qualifications, 
 whose intellectual powers were no v/ay inferior to theirs on 
 tjie other side of the question, who have professed the truth, 
 and experienced the power of that religion, which you have 
 despised. How many most excellent persons, of the greatest 
 integrity, learning, and sagacity, have at their peril appeared 
 to stand by this cause; and have sacrificed their estates, their 
 honors, and their lives, to the despised and persecuted doc- 
 trines of the cross! It is certain, that you cannot have a 
 greater assurance of being in the right, than these men have 
 had; and consequently there is at least a probability on their 
 side, as much as on yours. You yourself therefore, and all 
 the unbelieving gentlemen of your acquaintance, who have 
 any degree of modesty left, must necessarily own, that the 
 cause possibly may turn out against them. And what if it 
 should I I am even afraid to represent the consequences in 
 a proper light; it will possibly be esteemed preachment cr 
 cant; or be voted harsh, uncivil, or unmannerly treatment. 
 But, sir, I would pray you to consider this matter, without 
 any resentment of my rustic method of address. Consider 
 it only as it is represented in the Scriptures; and in that view 
 it will appear, that the dreadful confusion, the amazing hor- 
 ror, and the eternal misery, which will be the consequence of 
 your infidelity, will be vastly beyond the utmost stretch of 
 your most exalted apprehension or imagination. As soon as 
 your soul is se{)arated from your body, it will become the 
 immediate object of the divine wrath; and how lightly soever 
 you may think of these things at present, you will find, that 
 it is a fearful thing to fall into the hands of the living God 
 When the great Judge of the wojld shall descend from her. 
 
12 THE DANGER OP INFIDELITY. 
 
 ven, to take vengeance on all those who do not obey the gospel 
 of Jesus Christ, where will our unbelieving gentlemen ap- 
 pear? Will not their mirth be quite spoiled, their sarcastic 
 flouts and fleers be for ever over, when they must stand trem- 
 bling at the left hand of their Judge, having no possible refuge 
 to betake themselves to, no plea to make for their infidelity, 
 no place of retreat in a dissolving world, to hide their bcadsl 
 Vv^hat comfort will it then aflJbrd them, to say, " Alas! how 
 have we been deceived ! We never thought it would have 
 come to this! Now vi^e have found to our cost, that there is 
 something more in the doctrines of a final retribution, than 
 fable or fiction, priestcraft or fanaticism, however we have, 
 in the gaiety of our temper, rejected and despised them." 
 Will they then be possessed of a sufficient bravery and pre- 
 sence of mind, to out-face their glorious Judge; and to hear 
 with intrepidity the terrible sentence, Depart^ ye cursed, into 
 everlasting fire, prepared for the devil and his angels? Will 
 they, with their usual frolic humor, endure the execution of 
 tliis sentence; and with sport and pastime, welter in the 
 eternal flames of that furnace of fire, that is the destined 
 alioJe of every final unbeliever? 
 
 Now, sir, does it not infinitely concern you, to consider 
 the case before you in this awful view, to compare and make 
 a proper estimate of the inconceivably different states of the 
 believer and the infidel, both with respect to time and eter- 
 nity; and to enter upon the disquisition you propose, with a 
 mind duly impressed with the vast importance of your com- 
 ing to a safe conclusion? 
 
 You tell me, that you " cannot, from the nature of things, 
 see any necessity of such a way of salvation, as the gospel 
 proposes. The light of nature teaches us, that God is mer- 
 ciful; and consequently, that he will pardon sinners, upon 
 their repentance and amendment of life." Let us then con- 
 sider this case impartially. 
 
 I think, there is no need of arguments to convince you, 
 that you are a sinner. Do but consider the natural tendency 
 of your aflections, appetites, and passions; and review the 
 past conduct of your life; and a demonstration of this sad 
 truth will unavoidably stare you in the face. Let any man 
 enter into himself; and seriously consider the natural opera- 
 tions of his own mind; and he must necessarily find, that 
 instead of a frequent and delightful contemplation of the 
 
THE DATfGZB OF INTIDkELITY. ^3 
 
 perfections of the Divine nature, instead of a thankful ac- 
 knowledgment of his obligations to the divine goodness and 
 beneficence, and instead of that sublime pleasure and satis- 
 faction, that should flow from the remembrance of his Crea- 
 tor and Benefactor, his affections are naturally following 
 mean, low, and unreasonable, if not vile and wicked, enter- 
 tainments and gratifications. He will find, that all commu- 
 nications with his glorious Creator are naturally painful and 
 uneasy to him: while every trifling amusement, and the 
 vilest sensual object of his thoughts, find a more easy en- 
 trance, and a more peaceable rest in his soul. From hence 
 it is most evident, that the heart is revolted from God^- and 
 that we have substituted the creature in his stead, as the ob- 
 ject of our pursuit and delight. And besides this, who are 
 there among the best of the children of men, whose con- 
 sciences will not charge them with innumerable actual trans- 
 gressions of the law of nature? From this view of the case, 
 you must therefore certainly find yourself in a state of moral 
 pollution and guilt. 
 
 And can you in such a state as this, reflect upon a God of 
 infinite purity and justice with comfort and courage? Will 
 not conscience fly in your face, and upbraid you with your 
 guilt and danger? Does not your reason tell you, that the 
 great Creator and Governor of the world is too holy to ap- 
 prove, and too just to overlook, such a fixed aversion to him; 
 and such numerous sins and provocations against him, as 
 you cannot but charge to your own account? 
 
 But "God is merciful." True, he is so, to all proper 
 objects of mercy; and in a way agreeable to the laws of his 
 immutable justice and holiness. But can you suppose, that 
 God will give up his justice and holiness, as a sacrifice to his 
 mercy, out of compassion to those, who deserve no pity from 
 him, to those who refuse the offers of his mercy in the gos- 
 pel, because disagreeable to their sinful desires and ima- 
 ginations? 
 
 But " repentance will entitle the sinner to pardon, with- 
 out any other atonement." Are you sure of this? Certain 
 it is, that mankind have always, in all ages, thought other- 
 wise. What else was the meaning of those sacrifices, that 
 have every w^here obtained; and what the meaning of those 
 superstitious austerities, and severe penances, that have been 
 
 so commonly practised in the heathen world, if some atone- 
 
 2* 
 
14 THE DANGER OF INFIDELITY, 
 
 ment beside repentance, was not thought necessary to pacify 
 an offended deity? Consider, I entreat you, that as sin is 
 contrary to the Divine nature, it must be the object of God's 
 displeasure. As it is contrary to the rules of his governing 
 the world, it must deserve punishment. If God be the rec- 
 tor and governor of the world, he must have some laws to 
 govern by. If he has laws to govern by, they must have 
 some penalties to enforce them. If his laws have penalties 
 annexed to them, these must be executed; or else they would 
 be but scare-crows, without truth or justice. I entreat you 
 also to consider, how the repentance of a guilty criminal 
 can answer the demands of justice. What satisfaction will 
 our sorrow for sin afford to the Divine Being? How will it 
 repair the dishonor done to the perfections of his nature? 
 How will it rectify our depraved appetites and passions; 
 and qualify us for the enjoyment of his favor? How will it 
 vindicate his holiness; and discover to the rational world, 
 his natural aversion to sin and sinners? Or how will the 
 fear of God's displeasure be a sufficient restraint to men's 
 lusts and vicious appetites, if sinners may suppose, that when 
 they have gratified their lusts, and taken their swing in sin, 
 they can repent when they please: and thereby have an ac- 
 cess to the favor of God? In a word, what evidence can 
 you possibly pretend to from the light of nature, that repent- 
 ance only will satisfy the divine justice, and reconcile you 
 to God? 
 
 But after all, were it even supposed that repentance would 
 necessarily give us a claim to mercy, without any other sat- 
 isfaction to God's justice, it must then be another sort of 
 repentance, than you seem to suppose. You must then al- 
 low, that this repentance must be a thorough change of heart 
 and life. For you can hardly suppose, that we are qualified 
 for God's favor, while all the powers of our souls are in di- 
 rect opposition and aversion to him. And is this repentance 
 m our power? Can we at pleasure renew our own souls; 
 and give ourselves new affections, dispositions, desires, and 
 delights? Can we change the bent and ftias of our inclina- 
 tions to the objects of sense, and bring ourselves to love 
 God above all things; and to take our chief delight and 
 complacency in him? This must be obtained, in order to 
 enjoy the favor of God. And yet it is manifestly out of 
 our reach. It must be the effect of an almighty power. 
 
EVIDENCES OP CHRISTIANITr. 15 
 
 I hope you may now see the necessity of a Saviour, both 
 to expiate your sin and guilt, which your repentance can 
 never do; and to sanctify your depraved soul; and make 
 you meet for the service and enjoyment of God. If these 
 are obtained, you must be certainly and eternally safe: but 
 if you dare venture into eternity without them, I must 
 needs say you do not want courage. 
 
 You see, I have addressed you with unreserved freedom 
 and familiarity. I have overlooked the distance of your 
 character; and treated you as if we were in the same state 
 of equality now, as we shall quickly find ourselves before 
 the tribunal of our glorious Judge. The cause requires this 
 at my hands; and I should have been unfaithful, I had almost 
 said unmerciful to you, if I had not failed of the decorum, 
 which would have been my duty to have observed in any 
 other case. I shall therefore depend upon your candid in- 
 terpretation of this unpolished address; and your kind ac- 
 ceptance of the faithful designs and desires of, 
 Sir, 
 
 Your most obedient 
 
 humble servant. 
 
 LETTER II. 
 
 WHEREIN A BRIEF AND GENERAL VIEW IS GIVEN OF 
 THE EVIDENCES OF CHRISTIANITY. 
 
 SIR, 
 
 You tell me, " my letter had almost thrown you into a 
 fit of the spleen." But I cannot but hope, from your " awful 
 concern, lest you meet with the confusion therein descri- 
 bed," that it will have a better effect. I acknowledge, that 
 " a pathetic declamation cannot be received for argument;" 
 and that " your faith must be built upon evidences that will 
 reach the understanding as well as the softer passions of the 
 soul." But what evidence do you desire or want, of the 
 truth of Christianity? Consider, sir. Consult your books 
 and your friends. Make your demands as large, as you or 
 they can contrive. And whatever rational evidence you are 
 pleased to ask for, shall be at your service. I have myself 
 
16 EVIDENCES OF CHRISTIANItT. 
 
 with particular application, been considering, what reasona- 
 ble evidence can possibly be consulted or desired, which 
 the glorious God has not already given us, in confirmation 
 of the Christian institution; and I find nothing wanting, 
 which we are capable of receiving. And I cannot but pre- 
 sume, that if you likewise would impartially and in earnest 
 put yourself upon the same inquiry, you must meet with a 
 full and complete satisfaction. 
 
 You will certainly acknowledge, that the great Creator ia 
 capable some way or other to communicate his will to intelli- 
 gent beings, with sufficient evidence that the revelation is 
 from him. Now, what I desire of you is to sit down, and 
 consult upon some such means of doing this, as would strikie 
 your mind with the strongest conviction, obviate all your 
 doubts, and give you the fullest confirmation of the divine 
 original of such a revelation. When you are come to a 
 point, consider the credentials of Christianity; and see whe- 
 ther you can find what you yourself would demand, and what 
 you suppose most likely to give you satisfaction. 
 
 Would you expect from such a revelation, a reasonable 
 account of our first original? — Look into the Mosaic history 
 of the creation; and there you will find, how the world, and 
 how yourself originally sprang from the divine Fiat; and in 
 what manner we are the offspring of God. 
 
 Would you expect a narrative of such circumstances of 
 God's dispensations towards us from the beginning, as would 
 be correspondent with our constant experience and observa- 
 tion? — The same history will inform you of those irregular 
 aflTections, and vitiated appetites and passions, which every 
 man finds in himself; and which have brought such destruc- 
 tion and misery upon the world, in all its successive periods, 
 since AdanCs fall. 
 
 Would you expect, that there should be early intimations 
 of the method of our recovery from the state of sin and guilt, 
 which we had brought ourselves into by our apostacy? — You 
 will there also find the gracious promise, that the seed of the 
 woman shall bruise the serpenVs head; and deliver us from 
 the deadly effects of his malicious temptation. 
 
 Would you desire to find a particular prediction of the 
 promised Saviour, by whom we are to obtain a redemption; 
 his lineage and descent, the time, place, and manner of his 
 birth, the circumstances of his life, death, and resurrection, 
 
EVIDENCES OF CHRISTIANITYi 17 
 
 a particular description of the nature, the subjects, and the 
 continual progress of his kingdom? — Read the prophecies of 
 the Old Testament,- and read the history of the New,- and 
 you will find such a correspondence and agreement as will 
 afford you matter of fullest satisfaction, that they are both 
 from God. 
 
 Would you expect, that there should be some means to 
 keep the promised Saviour in the continued view of God's 
 people, before his actual and personal manifestation; and to 
 keep alive their faith and hope in him? — What were all their 
 sacrifices, their legal purifications, their priesthood, and all 
 their long train of rites and ceremonies, but insitutions pur- 
 posely adapted to that end? 
 
 Would you expect repeated and renewed testimonies from 
 heaven, to the professing people of God, that their religion 
 was from him; and that their faith and hope, excited by 
 these typical institutions, were built upon a sure founda- 
 tion? — Such were the miracles frequently wrought among 
 them, the manifestation of the divine presence in the 
 Shechinah, their Urim and Thummim, their frequent oracles, 
 their succession of prophets, whose predictions respecting 
 the Jews themselves, and the nations round about them, were 
 continually fulfilled and fulfilling before their eyes; and the 
 accomplishment of many of them, are apparently open and 
 visible to us also. 
 
 Would you suppose, that near the predicted time of our 
 Saviour's appearance, not only the Jewish nation, but all 
 others that were acquainted with their sacred books, would 
 live in raised expectations of this great and wonderful event? 
 — You will find in the Gospels, in Josephus,* Tacitus,t and 
 SuetoniuSjf that this was the case in fact. 
 
 Would you expect, that when the Saviour did appear, he 
 would by the holiness and beneiicence of bis life, and by 
 numerous open and uncontested miracles, give such attest- 
 ation to his divine mission, as would be sufficient evidence, 
 that he was indeed the Messiah so frequently predicted, and 
 so earnestly expected?— Do not the sacred historians answer 
 your highest expectations, in this respect? In them you 
 find, the dead were raised, the sick healed, the maimed re- 
 
 • De Bell. Jud. Lib. vii. Cap. 31. t Hist. Cap. 13. 
 
 I In Vespas. Cap. 4. 
 
IS EVIDENCES OP CHRISTIANITY. 
 
 Stored to the use of their limbs, the sight of the blind recov- 
 ered, the deaf brought to their hearing, the lepers cleansed, 
 the demons ejected; and in a word, that the whole time 
 of his ministry was a continued succession of the most 
 beneficent and astonishing miracles; miracles as surprising 
 in their nature as their number, such as vastly exceeded the 
 power of all created beings; and were therefore the strongest 
 testimony from heaven, that this Saviour most certainly was, 
 what he himself professed to be. 
 
 Would you expect, that this Saviour should verify his di- 
 vine mission, to future times, by prophecies of succeeding 
 events] — -Do not the evangelists afford you many instances 
 of such predictions, which have been clearly and fully accom- 
 plished? In these historians you will find, how he foretold 
 the treason of Judas, the skameful fall of Peter, with the 
 flight of all his disciples, in that gloomy, dreadful night, 
 when the Shepherd teas smitten, and the sheep scattered. In 
 these you will find, how he foretold the time and manner of 
 his own death, the term of his continuance in the grave, with 
 his glorious resurrection and ascension. You will there also 
 find him foretelling the mission, divine inspiration, miracu- 
 lous powers, and glorious success of his apostles; and their 
 fellow-laborers in the gospel ministry. These historians do 
 likewise set before you, his particular prediction of the des- 
 truction of Jerusalem; and the abolition of the temple, with 
 the prodigies which preceded, the tribulation which accom- 
 panied, and the dispersion of the Jewish nation which 
 followed, that amazing desolation. And does it not surprise 
 • you to find, from Josephus, that the twenty-fourth chapter 
 of Matthew, and the twenty-first chapter of Luke, are more 
 like a history than a prophecy of that dreadful event? If 
 you should yet further expect some predictions from him, 
 tiiat extend to the present time, and are now visibly accom- 
 plished before your eyes; has he not foretold, and do you 
 not find it true, that Jerusalem shall continue to he tradden 
 down of the Gentiles^ until the time of the Gentiles hefuU 
 filed? 
 
 Would you expect, that when this Messiah, according to 
 the prophecies concerning him, was cut off, he should de- 
 dare himself the Son of God with power, by his resurrection 
 from the dead? — And has it not appeared true, that no pre- 
 caution by sealing his tomb and setting a guard over it, could 
 
EVIDENCES or CHRISTIANITr. 19 
 
 prevent his triumph over the grave; and his appearing to 
 great numbers of his disciples; and frequently and familiarly- 
 conversing with some of them, for forty days together; and 
 finally ascending up to heaven before their eyes. 
 
 Would you expect that his disciples, who were eye and 
 ear witnesses of his life, death, resurrection, and ascension; 
 and could not possibly be deceived in facts so open to all 
 their senses, should at their peril preach this Saviour to the 
 world; and continually undergo a life of painful travel and 
 fatigue, poverty and reproach, opposition and persecution, 
 to propagate his gospel; and that they would finally sacrifice 
 their lives in the cause, and seal their doctrine with their 
 blood? — This they have done, and it is impossible that more 
 could be done, to raise their truth and sincerity above all 
 suspicion. 
 
 Would you expect, that these disciples should be extra- 
 ordinarily and peculiarly qualified for their great work; and 
 sent forth to the nations with sufiicient credentials, to con- 
 firm their testimony and make their doctrines credible? — 
 W^hat greater furniture can you possibly suppose needful in 
 such a case, than for a number of unlearned men and women, 
 to be instantaneously endued with an intimate and familiar 
 acquaintance with all sorts of languages; and (not, as pre- 
 tended by some Energumens and the modern French pro- 
 phets, have their organs of speech improved by the devil, in 
 pronouncing languages which they did not understand; but) 
 capable constantly and familiarly to converse with every na- 
 tion in their own proper speech; and with greatest propriety 
 to write, and transmit to posterity, the history and religion of 
 their Lord and Master in a foreign language which they had 
 never learned. Can you, sir, possibly imagine a greater and 
 brighter display of the immediate agency and omnipotent 
 power of the glorious author of our beings, than thus at 
 once to enlarge the mind, and furnish it with such an ama- 
 zing extent of knowledge, while God himself has borne them 
 witness, with signs and wonders; and with diverse miracles, 
 and gifts of the Holy Ghost, according to his own will? 
 
 Suppose, you should see some unlearned rustics with 
 whom you are acquainted, pretending to a new revelation; 
 and confirming their pretences, by speaking familiarly all 
 the languages of Europe, by healing the sick and decrepid 
 with a word, raising the dead to life, and striking men dead 
 
so EVIDENCES OP CHRISTIANITY. 
 
 by a word, revealing the secrets of other men's hearts, com- 
 municating these and such like powers to others by the im- 
 position of their hands; and declaring to you that it was not 
 by their own power or holiness, that they performed these 
 works: Should you find the strictest holiness in conformity 
 to the divine nature, joined with these miraculous powers:-— 
 Would you not believe the truth of their pretensions? Would 
 you not acknowledge, that God was in them of a truth? 
 
 Would you expect that those men, who were sent out to 
 preach and propagate a new religion in the world, should 
 themselves be inspired with a prophetic spirit; and capable 
 to foietel future events? — And is not this also visibly fact, in 
 the case before us? Have they not distinctly foretold the 
 state and fate of the church in all its periods, until the con- 
 summation of all things? Do not we ourselves see their pre- 
 dictions exactly and circumstantially verified, with respect 
 to the rise, rage and reign of Antichrist; and with respect to 
 the Jews still continuing a distinct people; and remaining in 
 their unbelief, until God shall again graft them into the olive- 
 tree, from whence they have been cut off? 
 
 Would you expect that the Messiah should prosper and 
 succeed those disciples, whom he should send out to propa- 
 gate the gospel among the nations by the conversion of mul- 
 titudes to the faith? — And do we not find in fact, that he haa 
 assisted a few mean unlearned fishermen, without riches or 
 power, art or eloquence, to triumph over all the prejudices 
 in men's minds against the doctrines of the cross, over all 
 the bitter opposition of the rulers of the world, all the rivet- 
 ed prepossessions among both Jews and Gentiles, to their 
 ancient religion; and all the learning of Greece and Rome; 
 and to bring so great a part of the world into a professed sub- 
 jection to the cross of Christ! 
 
 Would you expect that the religion of such a Saviour 
 should be every way worthy of God, agreeable to all his glo- 
 rious perfections; and every way suitable for man, perfective 
 of his nature, and adapted to his welfare, in every station, 
 relation, and capacity that he sustains in this world, as well 
 as to his eternal interest in the w^jrld to come? — All this (I 
 think) is what Deists themselves are forced to allow. 
 
 Would you expect some apparent influence of this religion, 
 upon the hearts and lives of those who sincerely profess it; 
 and who commit their souls and eternal interests into the 
 
EVIDENCES or CHRISTIAKITY. 21 
 
 hands of this Saviour? — And do you not yourself see this 
 continually exemplified] does not every body see, that they 
 who cordially receive the Lord Jesus Christ for their Prince 
 and Saviour, are distinguished from the rest of the world, 
 by the exercise of love both to God and man?— k not 
 the change wrought in the hearts and lives of such, visi« 
 ble to every observer, in the blessed fruits of holiness, 
 righteousness, charity, and beneficence? This change they 
 themselves profess to have experienced, by their exercise 
 of faith in the Lord Jesus Christ. This experience they 
 justify to the world, by the steady conduct of their lives. 
 And thus the great Redeemer approves himself indeed the 
 great physician of souls, by recovering all from their spirit- 
 ual maladies, who apply to him, and depend upon him for a 
 cure. 
 
 Would you expect a consistent and harmonious scheme 
 of religion, through all the parts of divine Revelation? — 
 And is it not wonderful to observe, how the New Testa- 
 ment every way answers the design of the Old; and how 
 all the numerous writers of these sacred books, notwith- 
 standing their very different manner of writing, the very 
 distant ages in which they wrote, and the very different 
 circumstances of the church in their respective times of 
 writing, have yet all taught the same doctrines, all de- 
 scribed the same dangers, and all pointed out the same 
 way to eternal salvation! 
 
 Thus, sir, I have set before you in the closest and most- 
 connected view, some brief hints of the credentials of 
 Christianity. I know you are capable of extending your 
 demands yet further; and of proposing something else, that 
 may still serve to reflect new light upon the Christian rev* 
 elation: And there is yet much more at your service, when 
 you will be pleased to make your demands. You must 
 however in the mean time allow me the freedom to say, 
 that the evidence now in view is sufficient to fill the mind 
 of every unprejudiced person, with a necessary and infalli- 
 hie certainty of the truth we are inquiring after. Deliber. 
 ately consider each of these arguments separately and 
 particularly; consider them all in their connexion and rela- 
 tion to each other; and then try whether you can refuse 
 your assent to the gospel of Christ. 
 
 There is, I am sensible, one objection ready to offer it- 
 3 
 
22' BVIDEXCES OF CHRISTIANITY, 
 
 self fo your mind against all this; and that is, How do I 
 know, that the great and principal/ac^s, upon which Chris- 
 tianity is especially built, may be depended upon, as cer- 
 tainly true? — How do I know the congruity of the prophe- 
 cies with the event? — How do I know the miraculous 
 conception of the Lord Jesus Christ, the attestation of the 
 angels to his birth; or that he wrought such miracles in 
 confirmation of his divine mission; and that he rose again 
 from the dead; and ascended up to heaven?— How do I 
 know, that his apostles were inspired with such extraordi- 
 nary and divine gifts; or that they performed such miracu- 
 lous operations? 
 
 To this, I answer, that some of the evidences which I 
 have oiTered, are what directly, upon the veiy fir^t view, 
 you may know, and cannot but know, to be certainly and 
 infallibly true, if you will but open your eyes to observe 
 them. You do certainly know, that human nature is 
 dreadfully corrupted and vitiated, that it is opposite to the 
 holiness and purity of the divine Being; and that there is 
 therefore great necessity of a Saviour, to bring us to God, 
 and to rectify our depraved nature. You may certainly 
 know, that there is a great variety of predictions of such a 
 Saviour, 'dispersed through the whole Old Testament; and 
 that the whole nation of the Jews always did, and still do, 
 irom thenccy live in raised expectation of a Messiah. You 
 may certainly know, that there were a great number of rites- 
 and ceremonies religiously observed and practised among 
 the Jews; and that sacrijicing, in particular, was not only 
 enjoined upon them, but early and generally practised 
 among all nations. For none of which things can there 
 be any manner of reason given or imagined, unless they were 
 types and adumbrations of an expected Saviour. You may 
 certainly know, that the time prefixed in the Jewish pro. 
 pJiecies, for the manifestation of the Messiah, was the very 
 time, in which, by the concurring testimony both of the 
 friends and enemies of Christianity, the Lord Jesus Christ 
 did appear. You may certainly know, that the Jewish pro- 
 phets did foretel a suffering Saviour, a Saviour that should 
 be wounded for our transgressions, bruised for our iniqui' 
 ties, that should make his soul an offering for sin; and that 
 should he cut off-, but not for himself: and you are equally 
 certain from all other historians, as well as from the evaji- 
 
EVIDENCES OP CHRISTIANITY. 23 
 
 gelists, that our Lord Josus Christ did undergo such oppro- 
 brium, misery, and death, as was foretold of the Messiah by 
 the prophets. You may certainly know, that it was fore- 
 told in the Prophets, that the sceptre should, not depart from 
 Judah, and a lawgiver from between his feet, until the 
 coming of the Messiah; but that after his death, the Jewish 
 sacrifices should cease; and their holy city and sanctuary be 
 destroyed and made desolate: and that the event does a-s- 
 sure us, that the circumstances of the Jewish nation did 
 exactly answer to these prophecies, both before and after 
 the death of Jesus Christ. You may certainly know, both 
 by the Jewish and Christian prophecies, that under the gos- 
 pel dispensation, the Jews were to be rejected of God; and 
 to continue, despised and dispersed among all nations; but 
 the Gentiles to come to the light of the Messiah, and see his 
 righteousness and glory: and that the event is agreeable to 
 the prediction. You may certainly know, that the rise of 
 Antichrist was predicted to be after the fall of the Roman 
 empire, when that could no longer let or restrain him; that 
 he should appear under the guise of a minister of religion, 
 in the temple of God; that he should pretend to all power, 
 and, signs, and lying iconders; that he should make war 
 with the saints and overcome them; that he should reside 
 in the great city, that was then built upon seven mountains, 
 and reigned over the kings of the earth, which was true of 
 the city of Rome only. And you may consider, whether 
 all this is not true of the pope and the Roman papacy. You 
 may certainly know the amazing progress of the gospel in 
 the first ages of Christianity, in the face of the most formi- 
 dable and powerful opposition; and its continuing progress, 
 against all the attempts of its heathen and papal enemies. 
 You may know the excellency of its doctrines, and the glo- 
 rious effects it hath upon the hearts and lives of true be- 
 lievers. You may know (as blessed be God, multitudes 
 do know by experience) how it conquers men's corruptions, 
 changes their natures, pacifies their conciences, fills their 
 gouls with light and joy, strengthens them against tempta- 
 tions, sweetens the afflictions of life; and fortifies them 
 against all the pains and terrors of death. And you also 
 may know, that this gospel is the gospel of Christ, ar>d 
 consequently that these wonderful efl^ects, which so ap- 
 parently carry a divine signature upon them, are produced 
 
24 EVIDENCES OP CHKISTIANITT* 
 
 by him. All these things, and others of a like nature 
 which might be mentioned, are immediately open to your 
 view, most visible and certain; and one would think, that 
 these alone would satisfy the mind of a serious and impar- 
 tial. inquirer into the truth of Christianity. And especially 
 when these are accompanied with such other credentials of 
 our holy religion, which (though not so directly in view^ 
 yet) by necessary consequence, give us the same assurance 
 and certainty of the truth. 
 
 But it is time I should come more directly to answer the 
 objection; and to show you, how it may by necessary con* 
 .sequence be known, that the facts upon which Christianity 
 principally depends, are certainly true. 
 
 You yourself must own, it is impossible that those doc- 
 trines can be false, which are attested by so many and 
 such kind of miracles, as are said to be wrought by our 
 Lord Jesus Christ and his apostles. For God cannot set 
 his seal to a lie; nor confirm a horrible imposture, by his 
 immediate attestation from heaven. 
 
 You must own, that it is impossible for the apostles and 
 other witnesses of those miraculous operations, to be them* 
 selves deceived, while they had all the means of certainty 
 in the case before us, that ever any man had in any case 
 whatsoever. 
 
 You must likewise own, that it is impossible for a great 
 number of sober, judicious, and apparently honest men, to 
 spend their lives in a continued conspiracy against their 
 own ease, comfort, honor, life, and eternal welfare, for no 
 other motive, but to deceive the world; and bring eternal 
 ruin upon themselves and their fellow -creatures; as these 
 must have done, if they knew those facts to be false, which 
 they published at their peril, and sealed with their blood. 
 
 You must also own, that it was impossible to deceive 
 the world about them, at the time when these facts were 
 done, by reporting, that such miraculous operations were 
 openly performed before them all, which none of them 
 knew any thing about. 
 
 You will certainly own, it is impossible that they could 
 deceive the churches to whom they wrote, by vain preten- 
 ces, that each one of these had themselves these extraordi- 
 nary gifts of the Spirit, such as tonguesj miracles, healings 
 
iJVlDfiNCfeS Of CtflllS'jrtAlSttPir. 25 
 
 prophecy, and the like, when every one of them knew that 
 there was nothing in it. 
 
 You must, in like manner, own it impossible, for such 
 multitudes of people, for so long a tract of time, to be im- 
 posed upon by pretences of miraculous operations; and 
 none of them ever detect the imposture, so much as in one 
 single instance, while all of them had the opportunity of 
 doing it when they pleased, if the facts had not been true. 
 
 Can you imagine it any ways possible, that such multi- 
 tudes, in the first ages of Christianity, in such distant 
 countries and nations, should conspire together to achiowU 
 edge these facts, and the doctrines founded on them, at the 
 peril of their lives; and no man among these professors 
 themselves, or among the heretics and apostates that fell 
 away from them, should discover the fraud, either living 
 or dying? 
 
 You will certainly own it utterly impossible, thnt ko 
 many thousands, in so many lands, could, with joy and 
 cheerfulness submit to such poor and abided liveSj and lo 
 such cruel and harharoiis deaths^ as were the connnon lot 
 of the first Christians, in confirmation of a religion, foujid- 
 ed on facts which they knew to hQ false. 
 
 And you must acknowledge it also altogether impossible, 
 at any time after these facts were pretended to be done, to 
 palm the history of them upon the world, if it was falsr; 
 and to persuade so many nations to receive it for truth* 
 It were impossible to persuade any nation, much more all 
 the early nations of Christendom, that at some distant for- 
 gotten age there were a number of men that came among 
 them, taught them the doctrines of Christianity, confirmed 
 the same by miracles, baptized them into the faith, and 
 established a settled order of the ministry in their church- 
 es: From which time they have all of them professed the 
 Christian faith; had the New-Testament in their hands: and 
 enjoyed a continued succession of ministers and ordinan- 
 ces. Let an attempt of this kind be made upon our Indi- 
 ans, and try, if any one man among them, can be imposed 
 upon, to believe these things. 
 
 To this I may add, that it is absolutely impossible, at 
 
 any one time, to have obtruded the inspired writings upon 
 
 the world, if they were indeed spurious; and to have made 
 
 all the Christian nations believe, that these were written in 
 
 3* 
 
26 EVIDBNCES OF CHRISTIAKITTr 
 
 the apostolic age, speedily translated into divers languages, 
 pablicly kept and publicly read and preached in their 
 churches; that they and the fathers before them had al- 
 ways reverenced and esteemed them as the rule of their 
 lives; and their guide to eternal happiness. What suc- 
 cess, but scorn and derision, could be hoped for from such 
 an attempt? 
 
 I may once more subjoin to all this, that it is at least 
 highly improbable, that the early writers against Christi- 
 anity should ever deny these facts, if they were not noto- 
 riously true, when they could not want advantages to 
 detect any fraud or deceit. And it is yet more improbable, 
 that any of the adversaries of Christianity should confirm 
 the truth of these facts, as we find some of them do, if 
 they had not been most apparently and undoubtedly true. 
 
 And now, sir, what can be wanting, what can you de- 
 mand or desire more, to confirm you in the faith of Christi- 
 anity? It is established upos the veracity of God himself; 
 upon those facts by which he has from heaven attested to 
 the truth of it; and these facts are verified by evidences, 
 which cannot possibly deceive us. By believing therefore, 
 we set to our seal that God is true: But, he that believeth 
 not, inaketh him a liar; because he believeth not the record 
 that God gave of his Son. 
 
 You may perhaps tell me, that if you had seen these mi- 
 racles yourself, you would have believed them. But has 
 not every body else the same claim to this sort of satisfac- 
 tion as you; and the same reason to desire to be eye and 
 ear witnesses of such miraculous operations? At thii rate^ 
 miracles would cease to be miraculous; they would become 
 common and familiar things; and no longer strike the mind 
 with any conviction at all, any more than the ebbing and 
 flowing of the sea, the rising and setting of the sun, or 
 any other such displays of the divine power, in the common 
 course of providence. 
 
 Upon the whole, there is no evidence wanting, to leave 
 the unbeliever inexcusable. There is evidence every way 
 sufficient, to satisfy the mind of an impartial inquirer after 
 truth. And it is' impossible for any man in the world to 
 imagine any means of confirmation in this important truth, 
 superior to what is herein set before you. How unreason- 
 able would it therefore be, to require more evidence in a 
 
THE HISTORY OF OVB. fiAVIOUR. 87 
 
 case, wherein we have already as much as we are possibly 
 capable to receive? — That it may be effectual to establisli 
 you in the faith, is and shall be the prayer of, 
 Sir, Yours, &;c. 
 
 LETTER m. 
 
 WHEREIN A HISTORICAL ACCOUNT OF THE BIRTH, 
 LIFE, PASSION, RESURRECTION, ASCENSION, AND 
 FUTURE KINGDOM OF OUR BLESSED SAVIOUR, IS 
 COLLECTED FROM THE PROPHECIES OF THE OLD 
 TESTAMENT. 
 
 SIR, 
 
 I REJOICE to hear from you, that any endeavors of 
 mine have contributed in the least towards your satisfac- 
 tion. I am thereby the more encouraged to hope, that 
 your remaining difficulties may easily be obviated; and 
 particularly, that it will not prove difficult to answer your 
 present demand; to show you ^^how you may certainly 
 know that the prophecies of the Old Testament had a direct 
 reference unto Jesus Christ." — You may know this by the 
 exact accommodation of the prediction with the event. That 
 this therefore may be set before you in a proper light, I 
 will endeavor to give you, in the form of a history, a brief 
 representation of our blessed Saviour, gathered from the 
 Old Testament; and leave you to compare this with the 
 narrative of him in the New. If these agree, you thereby 
 have a certain discovery of the divine original of these 
 prophecies; since none but an omniscient mind could possi- 
 bly foresee these events. And you have likewise the same 
 certainty, that Jesus Christ is the predicted Messiah, and 
 that his mission is divine, since what was foretold of the 
 Messiah in the prophets, is fulfilled in him. 
 
 The time of the manifestation of this glorious person, 
 whom I am now to describe, was during the continuance 
 of the kingdom of Judah, while a sceptre was in the hand, 
 and a lawgiver came from between the feet of that tribe. 
 Gen. 49:10. while the second temple was yet standing, 
 Mai. 3: 1. Hag. 2: 7. just 450 Chaldee years after the 
 decree went forth to restore and build Jerusalem, which was 
 in the twentieth year of Artaxerxes Longiiuanus, king of 
 
2 8 THE HISTORY OF OUR SAVIOUR, 
 
 Persia, Dan. 9:25.* This king likewise came into the 
 world, and the God of heaven set up his eveplasting king- 
 dom^ at that season of the Fourth or Roman Monarchy, Dan. 
 2:44. when there was an end put to the dreadful shaking 
 of the heavens and the ea7'th, the sea and the dry land, 
 and indeed of all nations^ by the wars of Alexander the 
 Great; the four kingdoms that arose out of his conquests; 
 and the Romans, the conquerors of them all; and when 
 peace was restored to the world. Hag. 2:6, 7, 9.; which hap- 
 pened when Augustus Caesar was emperor of Rome, and 
 Herod the Great was king of Judea. 
 
 As to the pedigree or descent of our blessed Saviour, it 
 must be considered with respect to the two different natures 
 that were united in this glorious Person. For how won- 
 derful soever it may appear tons, the man Ch7nst Jesus wn.a 
 also Immamiel^ God with us, Isa. 7:14. And that divine 
 Child which was bor?i, and that Son which was given to us 
 (at the time before described) is the mighty God, and the 
 everlasting Father, as well as the prince of peace, Tsa. 9:6. 
 He is that God, whose throne is for ever and ever, Psal. 45:6. 
 And though a man, yet such a man, as is also God's own 
 fellow, Zech. 12:7. Now, if we consider his descent, with 
 respect to his divine person, it must necessarily be, that 
 though he be God the Father's Son, and begotten by him, 
 Psal. 2:7. yet his going forth must have been from of old, 
 from everlasting, Micah 5:2. And it is accordingly true, 
 that the Lor5 possessed him in the beginning of his ivay, 
 before his works of old: He was set up from everlasting, 
 from the beginning, q?' ever the earth ivas, Prov. 8: 22, 23. 
 Being thus necessarily stopped from looking any further than 
 to eternity, and to him that inhabits eternity, in considering 
 the original of his divine person; I proceed to take notice, 
 that in his human nature, he descended from the loins of 
 Abraham, Gen. 12:3. of Isaac, Gen. 26: 4. And of Jacob, 
 Gen. 28:14. From the tribe of Judah, Gen. 49:10. And 
 from the royal family of David, Psal. 89:35, 36. And that 
 in a way surprisingly different from any ordinary human 
 generation, a virgin conceived and brought forth a Son, 
 
 * Daniel's seven weeks and threescore and two weeks, or 483 
 years, were to terminate at the death of the Messiale^ We must 
 therefore subtract from that number, the 33 years of his life; and 
 there remains 450 years to his birth. 
 
COLLECTED FROM THE OLD TESTAMENT. W 
 
 v^hose name is Immanuel; Isa. 7:14. And this new thing did 
 God create in the earth , that a woman hath compassed a 
 tnan^ Jer. 31:22. 
 
 The place where our blessed Saviour was born, was 
 Bethlehem-Ephratah. This town, though hnt little among 
 the thousands of Jt/dah, was honored with being the place 
 put of which he came forth who is the supreme ruler in 
 Israel, Mieah 5: 2. Here he was born: but this was not 
 the place of his chief and principal residence; that was 
 Galilee of the nations. This people who had walled in 
 darkness, saw this great light among them: even upon them 
 who had dwelt in the land of the shadow of death, hath this 
 light shined, Isa. 9: 1, 2. 
 
 The circumstances of his appearing in the world, were 
 low, mean and abased; very different from the expectations 
 men had entertained of the Messiah, and therefore he was 
 despised and rejected of men; they hid their faces from him^ 
 he was despised, and they esteemed him not, Isa. 53:3. Nay, 
 many were astonished at him, his visage was so marred, more 
 than any man; and his form, more than the sons of men, 
 Isa. 52: 14. So far was his appearance from that glory and 
 majesty, that pomp and splendor, which was expected m 
 tlie Messiah, that he Was considered as a worm and no man, 
 a reproach of men; and despised of the people, Psal. 22: 
 6. Even the priests and rulers themselves, who should 
 have been the builders of the Jewish church, refused this 
 Stone, which is become the head of the corner, Psal. 1 18:22. 
 And the reason of this was, that they saw no for?n nor 
 CGmeliness, no riches nor honor, no magnificence nor beau- 
 ty in him, that they should desire him, Isa. .53: 2. 
 
 The characters, in which he appeared in the world, were 
 those of a Prophet, Priest, and King: to each of which, it is 
 proper to speak something particularly. 
 
 The Lord our God did, in the person of our blessed Sa- 
 viour, raise up unto his people a Prophet, like unto Moses, 
 the greatest and most eminent prophet of the Jewish 
 church: he put his words into his mouth, that he might 
 speak unto them, whatsoever he commanded him; and held 
 his people under the strongest injunction, upon their perils 
 to hearken to the words which this prophet should speak in 
 his name, Deut. 18: 18, 19. And as our Lord Jesus Christ 
 was destined by God the Father unto the prophetical office^ 
 
80 THE HISTORY OP OUR SAVIOUR, 
 
 he cheerfully undertook it. Lo I come, says he, in the vo- 
 lume of the book it is uTritten of me, I delight to do thy will, 
 O my God: Yea, thy late is within my heart, Psal. 40: 7, 8. 
 And as lie cheerfully undertook, so he diligently and faith- 
 fully discharged this sacred and important trust. He, as a 
 wonderful Counsellor, (Isa. 9:6,) preached constantly to the 
 people, and made known the whole mind and will of God 
 to them; and could make this appeal to his heavenly Fa- 
 ther, / have p7'eached righteousness in the great congrega- 
 tion, Lo,Ihave not refrained my lips, O Lord, thou know- 
 est. I have not hid thy righteousness loithin my heart. I 
 have declared thy faithfulness and thy sahation. I have 
 not concealed thy loving -kindness and thy truth from tlie 
 great congregation, Psal. 40: 9, 10. He constantly preach- 
 ed among the people the blessed and joyful news of a glori- 
 ous salvation from their sin, guilt, danger, and misery. The 
 Spirit of the Lord ivas upon him, because the Lord had 
 anointed him to preach good tidings unto the meek, he sent 
 kim to bind up the broken hearted; to proclaim liberty to the 
 captives, and the opening of the prison to them that were 
 hound, to proclaim the acceptable year of the Lord, to com- 
 fort all that mourn, to appoint unto them that mourn in Zion, 
 and to give unto them beauty for ashes, the oil of joy for 
 mourning; and the garment of praise for the spirit of heavi- 
 ness, Isa. 61: 1,2, 3. He exercised most tender compas- 
 sion to dark, doubting, and tempted souls. The bruised 
 reed did he not break, and the smoking fax did he not 
 quench, until he brought forth judgment unto truth, Isa. 42: 
 fi. He strengthened the weak hands; and confrmed tJie 
 feeble knees; and said to them of a faint heart. Be strong, 
 fear not, Isa. 35: 3. He warned the careless and secure 
 sinners of their misery and danger; and proclaimed unto 
 them the day of vengeance of our God, Isa. 61:2. He 
 warned them to be wise, to serve the Lord with fear; and 
 to kiss the Son, lest he should be angry, and they perish by 
 the way, when his ivrathis kindled but a little, Psal. 2: 10, 
 11, 12. He made the path-way of salvation plain, before 
 the eyes of all those who believe in him, like an high'-wayy 
 tchere the wayfaring men, though fools, coidd not err, Isa, 
 85: 8. He considered his people as his flock; and took 
 care of them, as a most watchful and careful shepherd. 
 " He fed his flock like a shepherd, he gathered his lambs 
 
COLLECTED FROM THE OLD TESTAMENT. 81 
 
 with his arm, he carried them in his bosom, and gently led 
 those that were with young," Isa. 40: 11. 
 
 I next proceed to give you a view of our Lord Jesus 
 Christ, as the great High Priest ofourprofession. As such, 
 he undertook to make an atonement and expiation for our 
 sins. He bore oiir griefs, and carried our sorrou-s; the 
 chastisement of ovr jf^ace uas upon him, and with his 
 stripes we are heahd. God laid upon him the iniquity 
 of us all: and he made his soul an offering for ovr sins, 
 Isa. 53:4, 5, 6, 10. Thus he finished the transgression, 
 made an end of sin; and made reconciliation for iniquity^ 
 Dan. 9: 2.4. He likewise wrought out a perfect righteous- 
 ness for sinners, whereby they should be justified before 
 God; and accepted of him. " God raised up this righteous 
 branch unto David, in whose day Judah is saved, and Israel 
 dwells safely; and this is the name whereby he is called, 
 THE LORD OUR RIGHTEOUSNESS," Jer. 23: 5, 6. 
 He is " one who speaks in righteousness, mighty to save," 
 Isa. 63: 1. For "he has brought in everlasting righteous- 
 ness," Dan. 9: 24. As a priest likev/ise, he brings us into 
 a covenant relation to God. He is the messenger or angel 
 of the covenant, Mai. 3:1. "The Lord in an accepted 
 time heard him; and in a day of salvation has helped him, 
 has preserved him, and given him for a covenant of the 
 people, to establish the earth, Isa. 49: 8. " By the blood 
 of the covenant, God has sent forth his prisoners out of 
 the pit, wherein is no water;" and God has promised that 
 " he will keep his mercy for him for evermore; and that his 
 covenant shall stand fast with him," Psal. 89: 28. Thus 
 the counsel of peace was between God the Father and him. 
 In a word, as our priest, he is our advocate with the Father; 
 and "makes intercession for transgressors," Isa. 53:12. Thus 
 we see, that according to God's oath concerning him, " he 
 remaineth a priest for ever, after the order of Melchise- 
 dek," Psalm 110:4. 
 
 This blessed Saviour sustained likewise the office of a 
 King. God hath ' set this his king upon his holy hill of Zion,' 
 Psal. 2: 6. " The throne of God (our Saviour) is for ever 
 and ever; and the sceptre of his kingdom is a right seep- 
 tre", Psal. 45: 6. As a king, he reigns in the hearts of 
 his people, brings them into subjection to himself; and 
 " makes them willing in the day of his power," Psal. 110: 3. 
 
32 THE HISTORT OP OUR SAVlorR, 
 
 As a king, *' he sits at God's right hand; and rules in the 
 midst of his enemies," Psal. 110: 1, '2. " In his majesty 
 he rides forth prosperously; and his arrows are sharp in 
 the heart of the king's enemies," Psal. 45: 4, 5. His regal 
 office was not limited to the time of his bodily residence 
 among us; " for of the increase of his government and 
 peace there is no end. He sits upon the throne of David, 
 and in his kingdom, to order it and to establish it, with 
 judgment and with justice, from henceforth even for ev- 
 er," Isa. 9: 7. Such cause had " Zion to rejoice greatly, 
 and the daughter of Jerusalem to shout; for, behold, her 
 king came to her, just and having salvation," Zech. 9: 9e 
 
 Having thus shown, from the prophetic account of our 
 blessed Saviour, the time of his manifestation, his descent, 
 the place of his birth, and the place of his principal resi» 
 donee, with the circumstances of his appearing in the 
 world, and the characters in which he appeared; I pro- 
 ceed to observe some of his distinguishing qualities^ and 
 the more remarkable incidents of his life and death. 
 
 As to his personal properties, he was perfectly innocent, 
 and most exemplarily holy both in heart and life; and in 
 that respect, fairer " than the children of men. Grace was 
 poured into his lips, therefore God hath blessed him for 
 ever," Psal. 45: 2, He was " God's righteous servant, and 
 there was no deceit found in his mouth," Isa. 43: 9, 11. 
 He was " the Sun of righteousness, which arose upon his 
 people^ with healing under his wings," or in his rays, Mai. 
 4; 2. 
 
 He was of a meek and lowly disposition. This King of 
 Zion came to her, not on\y just, and having salvation; but 
 showed himself lovely, by most astonishing condescensions, 
 Zech. 9: 9. " He gave his back to the smiters; and his 
 cheeks to them who plucked off the hair; he hid not his 
 face from shame and spitting," Isa. 50: 6. " Though he 
 was oppressed and afflicted: yet he opened not his mouth," 
 Isa. 53: 7. " He did not cry, nor lift up, nor cause his 
 voice to be heard in the streets," Isa. 42: 2. 
 
 He was endowed with astonishing wisdom and capacity. 
 " The Spirit of the Lord rested upon him, the spirit of 
 wisdom and understanding, the spirit of council and might, 
 the spirit of knowledge, and of the fear of the Lord," Isa. 
 11:2, 3. Thus did "the servant of the Lord deal pru. 
 
COLLECTED FROM THE OLD TESTAMENT. 33 
 
 dently, he was exalted and extolled; and was very high," 
 Isa. 52: 13. He, and only he, of all the human race, could 
 say, " Counsel is mine, and sound wisdom, I am under- 
 standing, I have strength," Prov. 8: 14. 
 
 Previous to his entering upon his public ministry, there 
 was a messenger sent before him, to prepare the hearts of 
 God's people for his reception, whose " Voice cried in the 
 wilderness, Prepare ye the way of the Lord, make straight 
 in the desert a !iigh way for our God. Every valley shall 
 be exalted; and every mountain and hill shall be made low; 
 and the crooked shall be made straight, and the rough pla- 
 ces plain; and the glory of the Lord shall be revealed; and 
 all flesh shall see it together: for the mouth of the Lord 
 hath spoken it," Isa. 43: 3, 4, 5. Thus God sent one to 
 his people in the spirit of " Elijah the prophet, before the 
 coming of the great and dreadful (ky of the Lord, to turn 
 the heart of the fathers to the children; and the heart of 
 the children to the fathers. He sent his messenger to pre- 
 pare his way before him; and then the Lord uiiom they 
 sought, came suddenly to his temple," Mai. 4: 5, C, and 
 3: 1. 
 
 When he entered upon his public ministery, " God gave 
 him the tongue of the learned, that he should know how to 
 speak a word in season to the weary;" and he was most 
 painful and diligent in his work, he was " awakened mor- 
 ning by morning, his ear was awakened to hear," and vig- 
 orously to attend to the great business before him," Isa. 
 50: 4. He began his ministry in the mountainous parts of 
 Judea; and " how beautiful then upon the mountains were 
 the feet of him who brought good tidings, who published 
 peace, who brought good tidings of good, who published 
 salvation, who said unto Zion, thy God reigneth," Isa. 5^: 
 7. As he resided in Galilee (as was before observed) so 
 his ministery early and peculiarly enlightened those dark 
 corners, " the luud of Zebulon, and the land of Naphtha^'; 
 though they had dwelt in the lai^d of the shadow of death, 
 light shined upon them," Isa. 9; 1, 2. But then his mi!% 
 istry was not limited to them. This star win c?i came <. ufi 
 of Jacob, (Num. 24: 17-,) enlightened the whole land of Is-^ 
 rael, in that time of gross ignorance, and thick darkness^ 
 They might all be called upon to " arise and shine, fo:?® 
 their light was come: and the glory of the Lord was risen 
 4 
 
S4 THE HISTORY OF OUR SAVIOUR, 
 
 upon them;" though " darkness had covered the earth, and 
 gross darkness the people, yet the Lord arose upon them, 
 and his glory was seen upon them," Isa. 60: 1, 2. " He 
 preached righteousness in the great congregation, Psal.40;9. 
 " He came into the temple, (Mai. 3: 1.) and by his preach- 
 ing there, made " the glory of the latter house, much great- 
 er than the glory of the former," which was built by Solo- 
 mon, Hag. 2: 9. In what manner he fulfilled his ministry, 
 has been already considered. 
 
 In confirmation of his divine mission, he wrought many 
 wonderful miracles among the people, wherever be went. 
 " The Lord their God came among them, he came to save 
 them; then the eyes of the blind were opened; and the ears 
 of the deaf unstopped; the lame man leaped as a hart; and 
 the tongue of the dun/b sang," Isa. 3-5: 5, 6. In that day^ 
 the deaf heard the words of the book; and the eyes of the 
 blind saw out of obscurity and out of darkness, the meek 
 also increased their joy in the Lord; and the poor among 
 men rejoiced in the holy One of Israel, Isa. 29; 18, 19. 
 
 When the stretching out of ImmaiiueVs wings had thus 
 filled the land of Judah, it might have been expected, 
 that he would have met with a most joyful entertainment 
 among the people: but the case was otherwise. Though 
 *' he was for a sanctuary to some;" yet " he was for a stone 
 of stumbling, and for a rock of offence to both the houses 
 of Israel, for a gin and a snare to the inhabitants of Jerusa- 
 lem;" and " many among them stumbled and fell, were 
 broken, and snared, and taken." For " the testimony wa& 
 bound up; and the law sealed among his disciples," Isa. 8; 
 8, 14, 15, 16, known indeed and understood by them; but 
 kept hid as a secret from the body of the Jewish nation. 
 Notwithstanding the indefatigable labors of our blessed 
 Lord, in instructing this people, though " God made his 
 mouth like a sharp sword; and made him a polished shaft 
 in his quiver:" Yet did he find cause to complain, that he 
 >had labored in vain; and s]/ent his strength for nought, Isa. 
 49: 2, 4, " Who," among the Jewish nation were there, 
 that " believed his report? and to whom was the arm of the 
 Lord revealed? He was rejected and despised of them; 
 5md they hid their faces from him," Isa. 53: 1, 3. It 
 ^s true, he had a considerable number of temporary fol- 
 ^iwersj there appeared som.e numbers oi " the children of 
 
COLLECTED FROM THE OLD TESTAMETs'T. 35 
 
 Zion, who rejoiced greatly; and of the children of Jerusa- 
 lem who shouted, when they beheld their King come to 
 them, just and having salvation, low and riding upon an 
 ass, and upon a colt the foal of an ass," Zech. 9: 9. But 
 we shall quickly see, that this joy was all turned into 
 hatred, and rage, and malice. 
 
 I proceed next to show the manner of our Saviour's suf- 
 ferings, from the hands of this people. When their ' rulers 
 took counsel together against the Lord, and against his 
 anointed,' Psal. 2: 2. He was betrayed into their hands by 
 ' ©ne of his familiar friends, in whom he trusted.' PsaL 41° 
 9. They 'wounded and bruised him, the chastisement of 
 our peace was upon him, that by his stripes we might be 
 healed,' Isa. 53: 5. ' He gave' his back to the smiters;' 
 and though they buffeted and spit upon him, yet such was 
 his astonishing meekness and patience, ' that he gave his 
 cheeks to them that plucked off the hair; and hid not his 
 face from shame and spitting,' Isa. 50: 6. ' They pierced 
 his hands and feet,' Psal. 22:16. And when they had nniled 
 him to the cross, ' they gave him gall for his meat: and m. 
 his thirst gave him vinegar to drink,' Psal. 69:21. They 
 mocked and upbraided, and even ' laughed him to scorn, 
 they shot out their lips, they shook their heads, saying, He 
 trusted in the Lord, that he would deliver him, let him 
 deliver him seing he delighted in him, Psal. 22: 7, 8, 
 In time they cut him off from the land of the living,' Isa. 
 53: 8. ' Thus was the Messiah cut off, but not for him- 
 self,' Dan. 9: 26. ^ For the transgression of God's people 
 was he stricken. He made his soul an offering for sin, and 
 he poured out his soul unto death, that he might bear the 
 sin of many, and make intercession for transgressors,' Isa. 
 53: 8, 10, 12.^ After his death, his murderers ' parted his 
 garments among them; and cast lots upon his vesture, Psl. 
 22: 18. And being dead, * he made his grave with the 
 rich,' Isa. 53: 9. That is, he was buried in a rich man's 
 tomb. 
 
 Thus I have followed our blessed Saviour to the grave. 
 But could the grave detain him? Could it keep him prison- 
 er? No! ' I know that my Redeemer liveth; and that he 
 shall stand at the latter day upon the earth,' Job 19: 25e 
 Hisjlesh might go to the grave, and rest in hspe; for God 
 mould not leave his soul in hell; nor suffer his holy One t® 
 
36 THE HI^ORY OP OUH SAVIOUH, 
 
 be so long under the power of death, as to see corniption, 
 Psal. 16: 9, 10. After 'his soul was made an oflering for 
 sin, he saw his seed; and prolonged his days,' Isa. 53: 10. 
 He ascended to the right hand of God; and the Lord said 
 to him, ' Sit thou at my right hand until 1 make thine 
 enemies thy footstool,' Psal. 110: 1. 'He ascended on 
 high, that he might lead captivity captive; and give gifts 
 to men,' Psal. 68: 16. 
 
 Having thus given you some account of the ancient pro- 
 phecies, of the life, death, and resurrection of our Lord 
 Jesus Christ, I shall now proceed to show you some of the 
 consequences of this great event. 
 
 And it may be proper, in the first place, to take notice, 
 what ^vere the effects of the Jews' thus rejecting and mur- 
 dering the Prince of life; and to show you, that the people 
 of Titus, the Roman " prince, came upon them, destroyed 
 their city and the sanctuary, caused the sacrifice and the 
 oblation to cease; and the abominations (or abominable ar- 
 mie=!) with their eagles (and superstitious rites) to over- 
 spread and to make them desolate," Dan. 9: 27. When 
 '^God had laid in Zion for a foundation, a stone, a tried 
 stone, a precious corner-stone, and a sure foundation" for 
 all that would believe on him, he then took notice of " the 
 scornful men that ruled in Jerusalem. He laid judgment 
 to the line, and righteousness to the phnnmet, the hail 
 swept away their refuge of lies; and the waters overflowed 
 their hiding place. Their covenant with death was disan- 
 nulled, and their agreement with hell could not stand; when 
 tJie overflowing scourge passed through them; and they 
 were trodden down by it, from the time it went forth it 
 took them, for morning by morning it passed over them; 
 by day and by night, until it was a vexation only to under- 
 stand the report. For the Lord rose up as in mount Pera- 
 zim, he went forth as in the valley of Gibeon; and a con- 
 sumption was determined upon the whole earth," or upon 
 the whole land, Isa. 28: 14 to the 22: "The Lord num- 
 bered them to the sword; and they all bowled down to the 
 slaughter; because when he called they did not answer, 
 when he spake they did not hear; but did evil before his 
 eyes, and chose that wherein he delighted not; therefore 
 the Lord said unto them. Behold, my servants (the Chris- 
 tians shall eat; but ye shall be hungry. Behold, my ser- 
 
COLLECTED FROM THli OXD TESTAMENT. 37 
 
 vant8 shall drink; but ye shall be thirstVo Behold, my 
 servants shall rejoice; but ye shall be ashamed. Behold, 
 my servants shall sing for joy of heart; but ye shall cry for 
 sorrow of heart, and shall howl for vexation of spirit. And 
 ye shall leave your name for a curse unto mv chosen, for 
 the Lord God shall slay thee, and call his servants by 
 another name;' Christians and not Jews, Isa. 65; 12 — 16. 
 
 Another consequence of the excision of the Messiah, and 
 his pouring out his soul unto death, was the calling of the 
 Gentiles into a church state» *' Behold God's servant 
 whom he upholds, his elect in whom his soul delighted, he 
 has put his Spirit upon him; and he hath brought forth 
 judgment unto the Gentiles. He has not failed nor been 
 discouraged, till he has set judgment upon the earth; and 
 the isles have waited for his law, Isa. 42: 1,4. " Then did 
 the barren sing that did not bear; she broke forth into 
 singing and cried aloud, that had not travailed with child; 
 and more were the children of the desolate, than of the 
 married wife. For she brake forth on the right hand and 
 on the left; and her seed inherited the Gentiles; and made 
 the desolate cities to be inhabited," Isa. 54: 1, 3. Thus 
 was our Lord Jesus Christ " given for a light to the Gen- 
 tiles, that he might be for salvation unto the ends of the 
 earth," Isa. 49: 6. And the Gentiles came to his light, and 
 kings to the brightness of his rising, Isa. 60: 3. 
 
 Thus you have had a general view of our blessed Saviour's 
 life, death, resurrection, ascention, and kingdom, out of 
 the Jewish prophets. I have not given you all (nor indeed 
 the tenth part) of the predictions of the Messiah, that are 
 to be found in the Old Testament; and yet I have by these 
 brief hints, given you the advantage to consider, whether 
 these prophecies did not in all circumstances exactly agree 
 to the Lord Jesus Christ; and whether they did or possibly 
 could agree to any other person in the world. 
 
 And DOW, sir, I leave it to yourself to judge, v/hether 
 we can either have or desire greater certainty of any past 
 event, than that these prophecies did directly refer to and 
 were all accomplished in the Lord Jesus Christ. 
 
 Suppose we had a certain direction, when to begin the 
 forty-two months, or one thousand two hundred and sixty 
 years of Antichrist's reign, as we have with respect to the 
 beginning of Daniel's weeks; and you should find, by cal- 
 
^8 c^lt%M!rst ov thjS Pacts 
 
 culation, that they should terminate in the year 1746; and 
 being filled with expectations of the events of that year, 
 should, when it comes, actually see all the princes of 
 Europe brought into subjection, the Protestant princes 
 united in confederacy, the city of Rome sacked and burnt, 
 the papal hierarchy every where overturned; the Turkish 
 empire destroyed; and the Jews collected and brought into 
 the Christian church: would you not acknowledge these 
 prophecies to be of divine original; and the pope and Ro- 
 man papacy to be the Antichrist therein predicted? And 
 uould you not also live in certain expectation of all the 
 other events, which are foretold as consequences of this 
 revolution? You certainly would. And yet I must take the 
 liberty to tell you, that there is a much brighter light shines 
 upon the prophecies concerning our blessed Saviour, in 
 their exact accomplishment, than this w^uld prove, should 
 all these circumstances concur, as is here supposed. 
 
 That the Lord may graciously grant both you and me a 
 sincere faith in this blessed Saviour; and prepare us both 
 for the great events that are hastening upon us, is the 
 prayer of 
 
 Sir, yours, &c. 
 
 LETTER IV. 
 
 WHEREIN IS CONSIDERED THE CERTAINTY OF THOSE 
 FACTS, UPON WHICH THE EVIDENCES OF CIIRISTI- 
 ANITY DEPEND. 
 
 You mistake in supposing, that " my last letter has 
 set the evidence of our Saviour's divine mission, from the 
 Old Testament prophecies, in the strongest light." There 
 might be much stronger light brought from the prophetic 
 writings, in confirmation of this blessed truth: and yet you 
 must allow me the freedom to tell you, that my letter just- 
 ly demands of you a firmer assent, than you are pleased to 
 express, to that fundamental article of our faith and hope. 
 It represents to you more than " a strong probability, that 
 Jesus Christ is the Son of God, and the Saviour of the 
 
BEPORTED IN THE GOSPEL. 39 
 
 world.** Consider, I beseech you, whether it is possible, 
 for any or for all created intelligences, io foresee and^bre- 
 tel such future events, as depend wholly on the mere 
 good pleasure of God; such events as are altogether out of 
 the way of God's ordinary dispensations of providence; 
 and such events as had not the least probability from the 
 known laws of nature, to have ever come to pass; and then 
 to overrule the various revolutions of nature and provi- 
 dence in such a way, as is utterly inconsistent with, and in 
 many instances contrary to, the known stated methods of 
 God's governing the world, in order that those predictions 
 (even in every particular circumstance) should be exactly 
 accomplished. I entreat you, sir, to consider the affair in 
 this view, (for in this view it ought to be considered,) and 
 then tell me, whether the evidence do not amount to a 
 strong probability. And consider what evidence of this 
 kiud you yourself can possibly imagine, that would bring 
 your mind into a full acquiescence in this truth, as certain 
 and undoubted. 
 
 If there can be any reasonable doubt remaining, it must 
 be for one of these following causes. Either, 
 
 1. It must be supposed, that the Jewish prophets had no 
 such events in theiir eyef that the quoted predictions had 
 a reference to something else; or perhaps no reference to 
 any thing at all: but were the casual sallies of the several 
 authors' fruitful fancies or imaginations. 
 
 But then, if this be supposed, how comes it to pass that 
 they are all so exactly verified? Certain it is, that the 
 Jews supposed all these predictions to be divine inspira- 
 tions, kept up stated memorials of them, and longed for 
 their accomplishment. And it is equally certain, that at 
 the very time when they ought to be expected, they were 
 all fulfilled in every circumstance. This is an affair that 
 demands your attention. Here are predictions of most 
 wonderful amazing events; such as no appearances, that 
 ever had been in the world, could any way lead the minds 
 of the prophets to think of, or imagine. These events 
 were foretold as to time, place, and many other particular 
 circumstances, that you see a history of our Saviour's birth, 
 life, death, resurrection, ascension, and future kingdom, 
 could be made up out of these pFophecies: and to crown 
 the whole, they have all been exactly fulfilled. Now, 
 
4D CERTAlNtT OP THE FACTS 
 
 then, I have a right to demand; were these from heavten^ or 
 of men? Can the most licentious imagination apprehend 
 these very numerous and various predictions to be the 
 effects of capricious fancies; and their fulfilment, a matter 
 of mere chance or casualty? Then may the Epicurean 
 philosophy take place again; and the world in its glory, 
 order and symmetry, be reasonably believed to be the effect 
 of a fortuitous concourse and jumble of atoms. I hope, 
 this doubt is cleared out of your way; and I know of but 
 one more that can remain: Which is, 
 
 2. That there never were any such predictions of these 
 things in the Jewish prophets; but that all of them were 
 written since the events. 
 
 But then, you must suppose, that this was done by the 
 Christians, without the privity of the Jews and others, who 
 had these books in their hands; or that it was done by a 
 joint confederacy of Christians and Jeivs. If the former, 
 you must imagine, that the whole nation of the Jeivs, and 
 all the other nations who had the Greek translation of the 
 Jewish Bible in their hands, must be persuaded to believe, 
 that they always had and always read those things in their 
 Bible, which were never there; or else all of them to a man 
 must be prevailed upon, out of complaisance to their great- 
 est adversaries, to interpolate their Bibles, by inserting 
 these predictions; and not leave to posterity a single copy 
 unadulterated, to discover and correct the fraud. But if 
 you choose the latter of those suppositions, that these pro- 
 phecies were added to the Jewish Bibles by a joint con- 
 federacy of Chri^ians and Jews, you must imagine, that 
 !he whole Jewish nation in all their most distant disper- 
 sions, united in a confederacy to furnish the world with 
 armor against their own infidelity; and to represent them- 
 selves as the most unreasonable and wicked of all mankind. 
 These absurdities are, I am sure, too gross for you to enter- 
 tain, and yet I may venture to challenge you to think of any 
 other way, in which it is possible this could be done. 
 
 But you tell me, " It yet appears the greatest difficulty 
 to you, to come at any certainty of the truth of those facts, 
 upon which the evidence of Christianity depends." And I 
 readily acknowledge, that if these facts are not true, all our 
 reasonings from prophecy, and miracles too, will come to no- 
 thing. It is therefore proper, to consider this case more par- 
 
REPORTED IWTflE GOSPEL. 4J 
 
 ticularly. And in order that this may be brought into the 
 closest view, and the conclusion necessarily force itself up- 
 on our minds; let us consider what consequences must fol- 
 low upon the supposition, that these facts are not true. 
 You can have no rational doubt of these things, but upon one 
 of these suppositions: either, 
 
 1. That the apostles, and other reporters of these facts, 
 did themselves certainly know that their narratives of these 
 miracles were all of them mexe fictions ^nd falsehoods: and 
 that they never did in fact see any such miraculous works 
 performed by Jesus Christ; that they never did see and 
 converse witli him after his resurrection; and that they ne- 
 ver had those miraculous gifts and powers themselves; nor 
 ever instrumentally conveyed them to others. Or, 
 
 2. That the reporters of these facts, and many thousands 
 of others, had their senses and " imaginations imposed up- 
 on;" and were made to beliexns that they did see, hear, and 
 feel, such miraculous operations, as were never performed. 
 Or else, 
 
 3. That this whole history was an after-game; and a mere 
 piece oi forger}! obtruded upon the world, after the facts 
 were pretended to be done. 
 
 These are all the suppositions, that can possibly be made 
 in this case. And I have already in my second letter oiier- 
 ed you some proof, that they are all of them unreasonable 
 and absurd. However, for your satisfaction, I will en- 
 deavor to show you under each of these suppositions, some 
 of those absurdities that will necessarily follow from them. 
 
 In the first place, if it be supposed, that the reporters of 
 these facts did themselves certainly know that they were 
 false, then it will follow, that thovsands of others, before 
 whom these miracles were said to be done, did also certain- 
 ly know that they were mere fictions and fables. For they 
 were as capable of certainty, whether they had seen those 
 multitudes of plain open visible facts, which are reported, 
 as the apostles were themselves. Upon this supposition, 
 all Judea and Jerusalem must certainly know, that they 
 never saw any such descent of the Holy Ghost in cloven 
 tongues upon the apostles and company; and that they 
 know nothing of those gifts of languages, which were 
 pretended. The several churches throughout the world, 
 among whom the apostles went, did certainly know, that 
 
43 CERTAINTY OP THE PACTS 
 
 they saw no miracles wrought by them in confirmation 
 o( their mission; that they never had nor knew any thing 
 about those miraculous gifts, which were said to be so 
 common among them. And yet that all these conspired 
 in the deceit (Jews, as well as Gentiles) to the utter sub- 
 version of the religion in which they had been educated; 
 and multitudes of them at the expense of their honors, 
 estates, and lives, not one person among them all appearing 
 to detect the villany. The Jews tamely submitting to the 
 loss of their religion, and to the imputation of the blackest 
 crime, that ever was committed; and the Christian churches 
 as tamely submitting to all that is shocking and terrible to 
 nature, rather than contradict and disprove what they 
 knew to be false. Nay, what is more surprising still, all 
 of these, even the greatest enemies of Christianity among 
 them, have not only allowed, but actually asserted the truth 
 of these facts; which upon this supposition they might have 
 a) easily disproved, to the utter ruin of the Christian cause. 
 And to crown all, there can be no motive in the world im- 
 agined, to put any of them upon acknowledging such noto- 
 rious and abominable falsehoods. As I know, on the one 
 hand, that you cannot swallow such gross absurdities as 
 these; so I also know, on the other hand, that you have no 
 way to avoid them, upon the supposition before us. 
 
 It may be further observed, that if the reporters of the^ 
 miracles did themselves know, that their narratives were 
 fictitious and false, it will also follow, that the most vih 
 and wicked men that ever were in the world, and the most 
 abandoned to all sense of virtue and piety, did draw up the 
 best system of practical religion, the most worthy of God 
 and man, that ever was known; that they, contrary to their 
 inward principles, set the best examples, and walked accor- 
 ding to the rules of this religion themselves; yea, without 
 any known motive, spent their whole lives in a continued 
 course of the greatest toil, fatigue, and misery, that ever 
 men did, to promote this religion, to impress it upon the 
 minds of others, and to teach them, according to it, to live 
 in the love and fear of God. It will also follow, that these 
 enemies of God and godliness (who were so profane, as 
 against their own light to propagate this imposture, in the 
 name of God Almighty) did not only give up the hopes of 
 future happiness, but all the comforts of this life also, in 
 
REPORTED IN THE GOSPEL. 43 
 
 vindication of this \^uown falsehood,' that to this end they 
 ventured upon every thing that is most terribJe and affright* 
 ing to human nature, and even upon the most cruel and 
 barbarous death, without the least possible hopes of advan- 
 tage, either in this world or that which is to come. For 
 they did know, and could not but know, that they were go- 
 ing themselves, and leading their followers, upon the pikes 
 of their numerous and potent adversaries, without any pros- 
 pect beyond the grave (upon the supposition before us) but 
 of eternal damnation. And what still increases the absur- 
 dity of this supposition, is, not one of these ever retracted 
 this known falsehood, even in the article of death; but bold- 
 ly encountered the most shameful and painful death their 
 adversaries could inflict,rather than confess the truth. What, 
 air, can you possibly imagine of such conduct as this? That 
 these men were not mad and distracted, appears evidently by 
 their works; which, though plain and familiar, were the 
 most consistent, divine, and rational, that ever appeared in 
 the world. Here must therefore be a continued scene of 
 miracles, one way or other. It must at least be allowed 
 miraculous, for so many men knowingly and continually to 
 act in direct opposition to all their interests, comforts, and 
 hopes; and run counter to all the principles of humanity, 
 to all tJie springs of action, that were ever known among 
 men. 
 
 I^t us now try the second proposal; and inquire wheth- 
 er it is possible, that the reporters of these facts, and all 
 other spectators of them, had their senses imposed upon, by 
 any ledgerdemain trick, juggle, or deceit? Whether, for 
 instance, the senses of the apostles were imposed upon for 
 some years together, while there were daily miracles 
 wrought by their master, before their eyes? Whether the 
 senses of whole multitudes were imposed upon, that they 
 really thought they saw the sick healed, the dead raised, 
 &c. and these things repeated again and again for a long tract 
 of time, whenthere was indeed nothing at all in it? Wheth- 
 er the witnesses of our Lord's resurrection were imposed up- 
 on, when they supposed they saw him after his death, ate and 
 drank and conversed familiarly with him for forty days to- 
 gether, and beheld him taken up to heaven before their eye^? 
 And whether all the first churches were imposed upon, 
 when they imagined that tliey saw miracles repeatedly 
 
44 CERTAI^'TY OF THE FACTS 
 
 wrought among them; and had themselves miraculous gifts 
 and powers? If these extravagant suj)posi lions are allowed, 
 of what service can our senses be to us; and how can -we 
 any wav be certain of any thing whatsoever? We may iis 
 reasonably imagine tliat our whole life has been one con- 
 tinued dream; and that in reality we never saw, heard, felt, 
 thought spake, or acted any thing at all. Here likewise 
 you must necessarily allow a continued course oi minichfiy 
 one wav or other. At least it must be allowed miraculous, 
 that so great a part of the world should all lose their sen- 
 ses together; and yet all of them imagine that they had 
 all this time their senses in their full exercise. 
 
 Let us next consider, whether the last of the supposi- 
 tions, that the whole history of the miracles wrought by 
 our Lord Jesus Christ and his apostles, was an after-game^ 
 a mere piece of forgery, obtruded upon the world in some 
 distant time after the facts were pretended to be done, will 
 appear more reasonable than the others already consid- 
 cred. 
 
 I have spoken something to this in my second letter, to 
 which I refer you: and I shall now only add some hints fur- 
 ther to illustrate the case before us. — If this last case be 
 supposed, the forgery must be palmed upon the world, 
 either betore or at\er Christianity had generally obtained. 
 If this false history was thrust upon the world in some dis- 
 tant acre after the facts were pretended to be done, before 
 Christianity had generally obtained, it will then follow, that 
 all the historians of those times (Christian, Jewish, and Pa- 
 gan) have united in confederacy, to give us a false account 
 af Christianity's immedidtehj succeeding the crvcifixion of 
 Christ, not only in Judea, but in all parts of the Roman 
 empire. Tliat they do all agree in this report, is what you 
 must acknowledge: but how they came to unite in relating 
 such matters of fact, which they all (upon this su})position) 
 must know to be false, is what no man can possibly ima- 
 cine. If this was done after Christianity had obtained, it 
 will follow, that a great part of the world renounced the re- 
 lioion in which they had been educated, for the despised 
 doctrine of the cross, and for a life of continued contempt, 
 misery, and peril, without knowing the reason why; and 
 altoo-ether ignorant of the foundation upon which their new 
 religion was built. For, if they professed Christ iimitr, 
 
REPORTED IN THE GOSPEL. 40 
 
 before th(3y knew the history of Christ's life, miracles, 
 death, resurrection, ascension, and hcforc they had heard 
 of the apostles' progress and miraculous works of the Holy 
 Ghost, which accompanied their ministry; they then all 
 agreed to sacrifice their most valuable temporal interests, 
 and multitudes of them endured the most terrible deaths, 
 in a cause which they knew nothing about, and none of 
 them knew any manner of reason why they should do so. 
 That is, in plain English, a great part of the world ran 
 mad at once, most unaccountably; and from these mad 
 men, Christianity is descended down to the present time. 
 It may be further observed, that upon the supposition 
 before us, it will also follow, that in whatever distant age 
 from these pretended facts, this history was palmed upon the 
 world, all men at once must be persuaded to believe for 
 truth, what they knew to he false. These histories declare, 
 that they were written by the apostles and immediate dis- 
 ciples of our Lord, that the authors of these histories did 
 propagate the gospel through the world, did send these 
 writings to the churches, to be kept in their hands, as the 
 rule of their lives, and the directory of their conduct; and 
 that in fact, multitudes of the several nations were prosely- 
 ted unto, and baptized into the faith of Christianity. Now 
 was it possible, at any time whatsoever, after those pretended 
 facts, that these nations could be ignorant, whether these 
 books and this religion were handed down to them by their 
 progenitors? Could not every one of the nations, who are 
 in these books said to be converted to Christianity, at once 
 conclude that they had never heard any thing of this na- 
 ture before; and therefore, that these histories were all 
 false and spurious; and consequently not worthy of the 
 least notice? Is it possible, that the world should agree to 
 venture both time and eternity upon such a known false- 
 hood? Could all the world at once be gulled by such gla- 
 ring and open forgery and deceit? In a word, these books 
 were many of them directed to large societies of men, in 
 different parts of the world, were early translated into di- 
 vers languages, in whicli they are still extant, have been 
 publicly kept and publicly read in the churches, have been 
 appealed to by all parties and sects; and never called in 
 question as a forgery, either by the friends or enemies of 
 the Christian cause. Ail these things put together, we 
 5 
 
45 CERTAINTY OF THE FACTS 
 
 have as much certainty, that these histories are not, cannot, 
 bo forirerv or imposture, as we can have of any thing what- 
 soever, not immediately open to our senses. 
 
 Now, sir, let us suin up this evidence; and see what 
 the conclusion must be. 
 
 All mankind must own, that if the history of these facts 
 be true; if the Lord Jesus Christ did perform so many as- 
 tonishiniT miracles for so long a time together, in justifi- 
 c«tion of his divine mission; if he did himself rise from the 
 d(^:\d, connnission his apostles to their work, endow them 
 with the miraculous gifts ot the Holy Ghost, and empower 
 th.nn, bv the imposition of their hands, to communicate the 
 same miraculous git'ts toothers, here was certainly the great- 
 est interposition of heaven in favor of the Christian iusti- 
 tution, that can possibly be imagined or conceived. I'he 
 power and veracity of Cod were at stake in this cause: for 
 ihey were both appealed to, in confirmation of the trntJi: 
 and both in the most amazing manner displayed, in answer 
 to that appeal. All dowbting in this case is therefore a 
 calling in question the truth and faithfulness of God him- 
 self, as well as his power. 
 
 If this historv be not true, then all the known laws of 
 nature were changed: All the motives and incentives to 
 hv.mAU actions, that ever had obtained in the world, have 
 been entirely inverted: The wickedest men in the world 
 have taken the greatest pains, and endured the greatest 
 hardship and misery, to invent, practise, and propagate the 
 most holy religion that ever was: and not only the apostles 
 jifld lirsr preachers of the srospel, but whole nations ot men, 
 and all sorts of men, Christian, Jew, and Pagan, were (no- 
 body can imatrine how or why) confederated to propagate a 
 known cheat,'aga!nst their own honor, interest and salety: 
 and nviltitudesV men, without any prospect of advantage 
 here ot hereafter, were brought most constantly and tena- 
 ciously to profess what they knew to be false, to exchange 
 all tbe comforts and jjleasures of life for shame and con- 
 tempt, for banishments, scourgings, imprisonments, and 
 death; in a word voluntarily to expose themselves to be 
 hated both of God and man, and that without any known 
 motive whatsoever. This must be allowed, or else you 
 must allow, that no man ever was, or ever can be certain 
 af any thing; as is more particularly considered above. 
 
KEPORTED IN THE GOSPEt. *7 
 
 There now remains one of these three things a neces- 
 Rfiry conclusion from what has been said; eitlier(l.) l*hat 
 tliese consecjiKnices may Ix; juHtified; or, (2.) That tJiey are 
 not rcf^iihirly deduced from the premises; or, (3.) That 
 the Christian relijrion is trut;, and of divine authority. I 
 am persuaded, you will nol assume either of the two fornr*'- 
 er f)f these conclusions: the latter therefore forces itself 
 u\)on you. 
 
 Tliat the Lord may direct you in the way of truth and 
 path of life, is the prayer of, 
 Sir, yours, 6cc. 
 
 LEJ^riMl V. 
 
 WHEREIN SOME OF THE INTERNAL EVIDENCES OF 
 CHRISTIANITY ARE CONSIDERED. 
 
 SIR, 
 
 According to the direction given in your last, I shall 
 us<; the greatest freedom in my answer, and laying aside all 
 reserves, shall presume oi. your candor. 
 
 You "cannot see," you tell me, "how these arguments of 
 mine for the truth of Chrisl.iajjity, can admit of a rational 
 and consistent answer." Mow tiien can you be, but " al- 
 most persuaded to be a Cliristian?" How can you want 
 "some general and easy directions, how to get rid of those 
 doubts, which still hang u[H)n your mind, from the various 
 dilficulties which are continually casting themselves in 
 your way? Do you deal thus with yourself in other cases, 
 of infinitely less importance? Do you harass your mind 
 with doubts about other things which are clearly evident to 
 you, only because you meet with some difficulties which you 
 cannot readily solve? This were the way to down-right scep- 
 ticism, in every thing which falls under your consideration, 
 whether natural or moral. And at this rate you may 
 call into question your own being, and all your rational 
 powers; as w 11 as every thing you see, hear, or feel. For 
 I dare say, there are difficulties enough in any of these, to 
 puzzle the most s.igacious philosopher that ever breathed; 
 and to nonplus the inquiries of all the men in the world. 
 The question before you is, whether the facts upon which 
 
48 ITTTERNAL EVIDEXCES 
 
 the evidences of Christianity depend, are clearly proved, 
 and necessarily true? If so, there certainly must be some 
 way to solve all those difficulties, whether you have found 
 out the method to do it or not. You should likewise con- 
 sider, that it is of no importance to the safety of your soul, 
 whether you are, or are not, capable to obviate all the ob- 
 jections which fall in your way: but it is of eternal impor- 
 tance, that you build on a sure foundation; and that you be- 
 lieve in the only begotten Son of God. This then should be 
 your method in the case before you. First, see to your foim- 
 dation; examine thoroughly, seriously, and impartially, whe- 
 ther the evidence for the truth of Christianity be such, that 
 you have reason to believe it; and that it would be unreason- 
 able not to believe it true. And then whatsoever difficul- 
 ties may occur, do not dig up your foundation; and undermine 
 your faith and hope. Do not give your adversary the advan- 
 tage to keep you in a continued suspense, lest you live and 
 die an unbeliever; and so have your objections removed 
 when it is too lato, when your conviction will but prove your 
 confusion. I do not speak this to deter you from examining 
 the most subtle objections, which the greatest enemies of 
 <^'hristianity are able to throw in your way. The cause will 
 b?ar the strictest scrutiny, the severest (rial. And you can 
 hardly imagine any difficulty, but what has been clearly and 
 judiciously resolved, by one or other of the late defenders 
 of this glorious cause. But are you convinced, that the argt/- 
 ments to prove the trvth of Christianity^ admit of no ra- 
 tional answer? Take then the apostle's advice, in all the 
 further inquiries you shall make, to holdfast the beginning 
 of your confidence, steadfast vnto the end. 
 
 This then is part of that general advice I would give you, 
 that you may get rid of these doubts which still hang upon 
 your mind. Follow it, and it will at least lessen your dif- 
 ficulties, and may make your way plain before you. But 
 this is not the principal direction, necessary to be taken in 
 this case. It is of special consequence, to see to it, that 
 you experience the power of Christianity on your own heart. 
 Reject this advice; and it is impossible, that you should be 
 rooted and built up in Christ, and established in the faith. 
 But comply with it; and it is impossible, that hell and 
 earth can finally subvert your faith, and separate between 
 Christ and your soul. By this means this great affair will 
 
OP CHlllSTIA.NlTtv. 4'9 
 
 be no longer with you a matter of mere speculation, or empty 
 o})inion, but convincing experience: and nothing but your 
 imperfections and temptations, can ever make you hesitate 
 about the truth of those things, which you sensibly and 
 continually feel the influence of, upon all the powers and 
 faculties of your mind. By this you will have the witne&s 
 in yourself, a transcript of the gospel upon your heart, such 
 a transcript as will answer to the original, like as the im- 
 press upon the wax, to the signet; or as a well drawn pic- 
 ture, to the lineaments of the face, from whence it was ta- 
 ken. By this have multitudes of foois been established in 
 the faith, who have never been able critically to examine 
 the external evidence, upon which Christianity is founded. 
 They have not been able to dispute for Christ: but they 
 have dared to die for him. They have found the image of 
 God imprinted on their souls, by the gospel of God out 
 Saviour: and therefore could not doubt the power of that 
 cause, which had produced so glorious an effect upon 
 them. Make the experiment, sir; and you will be forced 
 to acknowledge the Lord Jesus Christ to be indeed your 
 Saviour, when you feel that he hath actually saved you- 
 
 Let me therefore set before you some of the marks giv- 
 en of a real Christian, in the New Testament; that when 
 you come to discover the lineaments of this divine image 
 upon your soul, you may know the cause from the effect. 
 In doing this, I shall not descend into all the minute par- 
 ticulars of the Christian's character: but only set before 
 you a few of the most plain and intelligible marks, by which 
 a Christian indeed may be distinguished from all others; 
 and by which he may most clearly discern, that Christ is a 
 Saviour indeed. 
 
 And first, the most general mark, by which this may be 
 known, is. that if any man he in Christ, he is a neiv crea- 
 ture; old things are passed away; behold, all things are 
 become new. (2 Cor. 5: 17.) That he is renewed in the 
 spirit of his mind; and that he puts on the new man, which' 
 after God is created in righteousness and true holiness. 
 (Eph. 4: 23, 24.) Here you may see, is represented a very 
 remarkable and distinguishing change of state; a change, 
 which may be known by those who have had the blessed 
 experience; and a change, that has been felt b.y all those, 
 and none but those, who are Christians indeed. Could 
 5* 
 
50 INTERNAL EVIDENCES 
 
 you then find this blessed effect of your committing' your 
 soul and your eternal interests into the hands of our Lord 
 Jesus Christ, that all the powers, passions, and appetites of 
 your soul are renewed, you could not doubt the author of 
 the wonderful change. You must own it to be from him^ 
 that you are brought to hate what' you before loved; and to 
 love what you before hated. Can you help but acknowl- 
 edge this, when you find, that the thoughts and dispositions 
 of your mind are new; and the chief subjects of your care 
 and meditation are the things unseen and eternal: That 
 the desires and affections of your soul are new; and 
 placed u])on the things that are above, where Christ Jesus 
 sits at the right hand of God: That your views and appre- 
 hensions of yourself are new; and your haughty and selfish 
 imaginations are changed, to an humble arid conti'ite spirit 
 that tre77ibles at God''s word: That your confidence and 
 dependenoe are new; and instead of depending on your good 
 attainments, purposes, promises, reformations, or duties, 
 you are endeavoring to be found in Christ Jesus, not having 
 on your own righteousness which is of the law, but that 
 which is through the faith of Christ, the righteousness 
 which is of God by faith. That your joys and satisfactions 
 are new; and instead of rejoicing in your temporal and sen- 
 sual acquisitions, you rejoice in Christ Jesus, and have no 
 confidence inthefiesh. That the objects of your love and 
 complacency are neic; and instead of loving the world and 
 your idols, you esteem God''s favor to be life, and his 
 loving-kindness to be better than life; and instead of loving 
 the company of worldly and sensual persons, you have your 
 only delight and complacency in men of serious vital piety; 
 anJ have this evidence that you are passed from death to 
 life, that you love the brethren. That your appetites and 
 passions are new; and instead of those boundless desires 
 you were before actuated by, you are brought into an humble 
 subjection to the will of God; and instead of those turbu- 
 lent p-tssions which before had the ascendant, you experi- 
 ence the blessed fruits of the Spirit, which are love, joy, 
 peace, long-suffering, gentleness, goodness, faith, meekness, 
 temperance. And to sum up all, that your conversation is 
 new; and that you live a life of holiness towards men en- 
 deavoring to fill up every station, relation, and capacity of 
 
or CHRISTIANITY. 61 
 
 life with duty; and striving to have your whole conversation 
 as hecomes the gospel of Christ. 
 
 This, sir, is a brief summary of the true Christian char- 
 acter. This is the salvation (in its moral view) wliich ouf 
 Lord Jesus Christ bestows in this world, upon all his sin- 
 cere followers. No man ever failed of obtaining this, who 
 by faith unfeigned brought his soul to Christ, and depend- 
 ed upon him, for his sanctifying, renewing influences. 
 
 Now, secondly. Another thing which all true Christians 
 experience, and none but they, is the spiritual warfare. 
 They have a warfare with their remaining corruptions^ 
 Thefesh lusteth against the spirit; and the spirit against 
 thefeshj Gal. 5: 7. And the}j see another laiv in their rnem- 
 bers, warring against the him of their minds, in order to 
 bring them into captivity to the law of sin and death, 
 Roni^. 7: 23. They have still so many imperfections re- 
 maining in their hearts, in their duties, and in their con^ 
 versations, as make them groan, being burdened; and cry 
 out, O wretched man that 1 am., ivho shall deliver me from 
 the body of this death/ When, therefore, you are hearti- 
 ly engaged in this war, and feel in yourself that you are 
 continually led on to victory, can you doubt, who it is that 
 approves himself the captain of your salvation? Can you 
 doubt this, when you sensibly feel in yourself a hatred to 
 all sin, without any reserve, even to those sins which by 
 constitution or custom, are so nearly and intimately uni- 
 ted to your afiections, as to become your members, even a 
 right hand, a right foot, or a right eye? Can you doubt 
 this when you feel that you even hate vain thoughts; and 
 that the irregularities of your heart and affections, as well 
 as of your outward conduct, are matter of your continual 
 grief and burden: what you continually watch, and pray, 
 and strive against? Can you doubt this, when it is your 
 constant experience, that there is nothing more grievous 
 to you, nothing more contrary to the governing desires 
 of your soul, than the prevalence of these corruptions, and 
 the deadness, formality and distractions, which accompany 
 your holy duties; and when you experience that it is your 
 most ardent and impatient pursuit, to gain further victory 
 over the imperfections of your heart and life; and to ob- 
 tain more uninterrupted communion with God, in your re- 
 ligious approaches to him? Or, to sum up all in a word, 
 
62 INTERNAL EVIDEN'CES 
 
 can this be doubted, when (under the sharpest conflict, you 
 can meet with from this quarter) you are able sincerely to 
 say, that though when you icould do good, evil is present 
 with you; yet you delight in the laio of the Lord, after the 
 inward man? 
 
 You must, besides this intestine war, have the trial of 
 another campaign. You will find enemies without, as 
 well as within, to maintain a continual conflict with. " For 
 W-e wrestle not against flesh and blood only, but against 
 principalities, against powers, against the rulers of the 
 darkness of this world; and against spiritual wickedness 
 in high places," Eph. 6: 12. This is what you have prob- 
 ably had no experience of. A prisoner in the hands of his 
 enemies, led captive by them at pleasure, has no acquaint- 
 ance with the progress of wars and conflicts, battles and 
 sieges; makes no attempts for victory and triumph; But 
 SLibmits to the injunctions of his conquerors; and the more 
 cheerful his submission, the more ease and comfort he will 
 find. This you must acknowledge to be eminently true of 
 such who without opposition, resign themselves voluntary 
 prisoners into their enemies' hands; as all careless and se- 
 cure sinners run into the hands of sin and Satan. But 
 when once persons come to be, in good earnest, engaged 
 in the cause of Christ, what violent opposition do they 
 meet with? What dreadful temptations do they often en- 
 counter, which carry their own evidence with them, from 
 what quarter they come? This I warn you of beforehand, 
 that when you come to the experience, you may not be 
 discouraged; but established in the faith of that revelation, 
 which you find experimentally true. 
 
 How frequently are Christians indeed called into this 
 field of battle? How frequently are they assaulted with 
 most violent and impetuous temptations, which will follow 
 and hurry them, and sometimes foil them, notwithstanding 
 all their good desires, godly resolutions, and most active 
 endeavors after holiness? What horrid and blasphemous 
 thoughts are often injected into the minds of such, which 
 though the greatest burden and abhorrence of their dis- 
 tressed souls, yet follow and haunt them wherever they go, 
 and whatever they do, and especially at the seasons of 
 their nearest approaches to God? What doubting appre- 
 hensions, what subtle surprising reasonings, will be darted 
 
OF CHRISTIANITY* 65 
 
 into the minds of some, even the most established Chris- 
 tians, against the very being of God; and the truth of 
 Christianity, notwithstanding their highest rational convic- 
 tion, and fullest satisfaction of the truth of these great 
 fundamentals of religion? What horrible and amazing 
 dispositions and affections will seem to arise in the minds 
 of some of the most devout and heavenly persons in the 
 world; who, in the dreadful conflict, are sometimes made 
 to roar by reason of the disquietness of their hearts? What 
 distressing darkness, dejections, and despondings will some 
 Christians be exercised with, after clear and satisfying ev- 
 idences of God's favor, against all the comforting consider- 
 ations which can be proposed; and notwithstanding all the 
 former manifestations of the love of God to their souls? 
 And do not these, and such Wke fiery darts of the wicked 
 one, as clearly discover the agency of Satan, as if we saw 
 him make his attacks in a visible appearance? 
 
 I am sensible, that many of these temptations are ordi- 
 narily imputed to bodily disease; because Satan frequently 
 makes the fiercest attacks upon the weakest wall, where 
 there is the greatest prospect of success. But though bod- 
 ily disorder may expose us to darkness of every kind, yet 
 what blasphemy can there be in the spleen? How came 
 infidelity by a lodging in the humors of the body? Or how 
 can any disordered temperature of the body produce in the 
 mind (contrary to the habitual bent and bias of the renew- 
 ed soul) such fierce impetuous and irresistable blasphemies 
 against the glorious God, and the blessed Redeemer of the 
 world? If this be only from bodily disease, how comes it 
 to pass, that many persons of vigorous health of body, have 
 met with the same distressing trials? Herein then the 
 truth of Christianity is confirmed by experience, when the 
 Christian meets w^ith the very same (tinh, which the Scrip- 
 ture forewarns him of: and the fierceness of the combat 
 may not only establish him in the faith, but strengthen his 
 hopes of victory. He sees the divine original of the Chris- 
 tian institution, by the enmity and opposition of the infer- 
 nal powers against it. He feels the warfare just such as 
 the Scriptures describe: and may therefore conclude that 
 he has no temptation but what is common to men; and 
 may confide in the captain of his salvation, that he is lead- 
 ing him on to victory. 
 
54 INTERNAL EVIDENCES 
 
 Thirdly, Another instance, wherein the truth of Christi- 
 anity is brought to be a matter of sensible experience, is 
 the comfort^ peace, and Joy of a religious life. Our bles- 
 sed Lord has told us, that his yoke is easy, and his bur- 
 den light, Matth. 11:30. Peace he leaves with his disci- 
 ples, his peace he gives unto them, and this in a manner 
 which the world cannot give, John 14: 27. And the apos- 
 tle represents Christians, as rejoicing in Christ Jesus, with' 
 out confidence in the flesh, Phil. 3: 3. and as having the 
 love of God shed abroad in their hearts, by the Holy Ghost, 
 who is given unto thcni, Rom. 5: 5. Now what doubt can 
 remain in the heart of a Christian, of the truth and faith- 
 fulness of these promises, when he feels them actually ful- 
 filled unto him; when he sensibly feels, that Christ doth 
 not leave him comfortless, hut manifests himself to him, so 
 as he do h not uno the world; and when he joyfully feels 
 the Spirit of God witnessing with his spirit, that he is a 
 child of God? 
 
 You may perhaps esteem this to be all cant and delu- 
 sion, enthusiasm or heated imagination: but is it reasona- 
 ble in a man that was born blind, to conclude, that be- 
 cause he himself has no idea of light and colors, there- 
 fore no man ever saw the sun; but all pretences of de- 
 light from the beautiful appearances of the creation, are 
 mere chicanery and deceit? 
 
 I hope, sir, you will quickly be led forward by the Spir- 
 it of God into these blessed paths of joy and peace: and 
 then you will need no other argument, to convince you of 
 these glorious truths, than your own happy experience. 
 Then with surprising delight, you will be able to feel the 
 exercise of faith in the Son of God; and to apply the gra- 
 cious promise, that him who comes to Christ, he will in no 
 wise cast out. Then you will feel a most humbling and 
 soul-abasing sense of your own vileness and unworthiness; 
 and with sacred rapture, admire, adore and praise the rich- 
 es of that sovereign grace, by which you are plucked out 
 of the hands of sin, and i'Hifidelity, and out of the jaws of 
 death and hell; and become accepted in the beloved. Then 
 a ray of (before unexperienced) light will break into your 
 soul, and give you such a spiritual view of the divine per- 
 fections, as you never before had; such a discovery of re- 
 deeming love, as will fill you with wonder and praise. 
 
or CHRISTIANITV. 55 
 
 Then the world with all Us empty pao-eantry will vanish 
 out of sight; and you will be no longer emulous of the 
 riches and grandeur of the greatest men in the world; nor 
 of the pleasures of the most sensual epicure. Your soul 
 will then be solaced with more pure and substantial joys, 
 with delights more answerable to its desires, and more 
 satisfying to its taste, than it is possible it should find from 
 any of the vain amusements of time and sense. Then you 
 will obtain such a sensible and affecting discovery of the 
 future glory, as will put your soul upon the wing; and ex- 
 cite your most ardent desires after the more intimate and 
 eternal enjoyment of that blessed hope. In a word, then 
 the light will shine out of darkness, and give yov the light 
 of the knowledge of the glory of God, in the face of Je- 
 sus Christ. And if you are favored with this delightful 
 view, when you come to encounter the king of terrors, 
 you \y\W be able to stand the shock with courage, with com- 
 fort, and joy (as I have seen many do) from a delightful 
 prospect of your future inheritance; and breathe out your 
 last breath with that triumphant song, O death, where is 
 thy sting/ O grave, where is thy victory! 
 
 It is true, this is not alw^ays the happy frame of everv 
 sincere Christian. We are herein a militant state, and 
 must often meet with sore conflicts from our spiritual ene- 
 mies, as was before observed: but when these more exalt- 
 ed joys and comforts are wanting, believers have yet meat 
 to eat which the world knows not of. The promises will 
 still prove an anchor for their souls, to keep them svre and 
 steadfast, in the most tempestuous season. 7'hey will find 
 delight and comfort from the ordinances of God; and at least 
 find occasional returns of sensible communion with him, 
 which will make them rejoice more than when corn and 
 wine and oil increase. And often in the midst of their 
 greatest darkness, they will have sudden and surprisinjr 
 gleams of light and joy break into their souls, by which 
 they will before they ore aware become like the chai'iots of 
 Aminadib. At least they will be able " to louk unto Jesus, 
 as the author and finisher of their faith;" and comfort them- 
 selves by committing their souls to him, and venturing 
 their eternal interests in his hand. 
 
 The Scriptures speak much oi' ihese feelings of the Spir- 
 itj the earnest of our future inheritance. The Spirit of 
 
56 INTERNAL EVIDENCES 
 
 God helps his children to sensible experience of their un- 
 doubted truth and reality; whereby they are established in 
 the faith, strengthened for their spiritual encounters, and 
 supported under all the difficulties and trials they meet 
 with, in their way to the future inheritance. How light 
 soever you may make of what has been said, I hope, sir, 
 you will live to rejoice in the delightful. experience, as 
 "thousands of others have done; and thereby find occasion 
 to say with them, " We are witness of these things, and so 
 is also the Holy Ghost, whom God hath given to them that 
 obey him." 
 
 Fourthly, I may yet add another instance, wherein the 
 truth of Christianity is made matter of experience, which 
 is the manner how the great change is wrought, and carried 
 on, in the heart of every sincere Christian. There is, I 
 confess, a vast difference, with respect to variety of inci- 
 dental cb'cnmstances, in the methods of the divine opera- 
 tion, in turning sinners from the power of Satan to God: 
 and yet the Scripture account of this change, as to the sub- 
 stance of it, is always found to be exactly verified in all 
 those, who at adult years are the happy subjects of God'a 
 converting grace. This has been continually confirmed, 
 by the blessed experience of the children of God, in all 
 the successive ages of the church. 
 
 How agreeably are we surprised, to see a careless and 
 secure sinner, who was going on in the pursuit of his lusts, 
 hardened against all the solemn warnings, which he had 
 continually received from the word and ordinances and 
 providences of God; and deaf to all the pathetic admoni- 
 tions of his godly friends; to see such an one, I say, at once, 
 by some ordinary passage in a sermon, in a book, or in 
 conversation, thoroughly aicahened out of his security, and 
 put upon a serious and lasting inquiry, " What he should 
 do to be saved." His conscience can no more now, as at 
 other times, wear off the impression; nor dare he return to 
 his mirth and jollity, to his sensual and worldly pursuits. 
 He can no more speak peace to his soul, from his general 
 hopes, or his good designs; nor rest in any thing short of 
 an interest in Christ. Thus we see the promise verified, 
 that Christ would send the Comforter to convince the world 
 of sin; and find it most evidently true, that the word of God 
 is quick and powerful, sharper than any two edged sword. 
 
OP CHRISTIANITY. 67 
 
 We sec a change made, that no means, no endeavors could 
 ever effect, till a divine power was exerted to bring it 
 about. 
 
 How constantly does the thoroughly awaked sinner find, 
 by experience, the deficiency of all his legal attempts, to 
 quiet his conscience, and to establish his hopes of the favor 
 of God? He sees his sins too great and numerous, to be 
 expiated by his imperfect performances. He feels his cor- 
 rupt affections, a})petites and passions too strong for his 
 good purposes and resolutions. He is deeply sensible of 
 so much defect and impurity in the best of his religious du- 
 ties, as render them utterly unworthy the acceptance of an 
 infinitely pure and holy God. He feels his heart so hard, 
 and his affections so dead and carnal, that nothing but an 
 almighty power can quicken them. He knows by experi- 
 ence, that he lies at mercy; and that all his own refuges, 
 and all endeavors in his own strength to relieve his distress- 
 ed soul,*^re fruitless and vain. He finds it indeed the case 
 of fallen man, that nothing but coming to Christ, with 
 faith in him, and dependance upon him for righte&usness 
 and strength, can give rest to his laboring and weary soul. 
 True it is, there are some convinced sinners that w'eai off 
 their religious impressions, and stop short of the effects, 
 which I have now described; but these consequences are 
 always found in all those whose convictions are abiding 
 and effectual. By these they are always necessitated to 
 fly for refuge to Christ, and 'look to him for that life and 
 peace, which they can find no where else. You will readi- 
 ly allow, that my station puts me under the advantage of a 
 particular acquaintance with the circumstances of distress- 
 ed souls: and having conversed with very many under 
 convictions, from time to time, I have always found the 
 above observations exactly verified. 
 
 How surprising is the change made in convicted sinners, 
 when a ray of divine light shines into their souls; and ena- 
 bles them to act faith in Christ, and to behold the glory of 
 God, in the face of Jesus Christ/ "Now these mourners 
 in Zion have appointed unto them beauty for ashes, the 
 oil of joy for mourning, and the garments of praise for the 
 spirit of heaviness, that they may be called Trees of Right- 
 eousness." From this time, they become indeed ?iew crea- 
 tures, in all spiritual respects. Their discovery of the ex- 
 6 
 
58 INTERNAL EVIDENCES 
 
 cellency and sufficiency of Christ, whereby they are ena- 
 bl^^i cheerfully to trust their eternal interests in his hands, 
 proves a continual source of love to God and man, and a 
 principle that constantly inclines them to live soherli/, right- 
 eozidy, and godly in this p7'esent ivorld. We see this ex- 
 perimentally true, as the Scriptures represent it, that their 
 faith works hy love, purijies their hearts., and overcomes 
 the world. There are indeed some hypocritical pretenders 
 to faith in Christ, in whom we do not find these fruits and 
 effects of it: But then there are (through the goodness of 
 God) numbers of others, the tenor of whose future lives does 
 fully evidence, that their faith is, sincere; and that it pro- 
 duces all the effects which the Scriptures ascribe to it. 
 
 There is no room to impute this work to the irregular 
 sallies of an over-heated iinagination, when we see a thor- 
 ough and lasting change both of heart arid life. There is 
 no rooni to suppose, that enthusiasm ov fanaticism can have 
 any hand in this change, when we see the blessed effects 
 of faith in Christ every way answers the description giv- 
 en thereof in the gospel; and when the believer visibly and 
 in reality is become a new man, from the time of his re- 
 ceiving and relying upon the Lord Jesus Christ, for right- 
 eousness and strength. 
 
 And as bad as times are, as stupid and unbelieving as th& 
 world in general appear, we have yet repeated examples of 
 tfie blessed effects of faith, which I have now described; 
 and of the verification of that precious truth, that to as ma- 
 mj as receive the Lord Jesus Christ, to them is given power 
 to become the children of God, even to them who believe in 
 kis name* 
 
 And now, sir, if you will review v/hat has been said^ 
 does not it evidently appear, that he who helieveth on the 
 Sojn, of God, hath the witness in himself, when he finds the 
 same change of heart, the same spiritual conflicts, the same 
 joy, peace, and comfort of souL and all these wrought in 
 the very same way and method, which the Scriptures so 
 plainly and paiticularly describeT Can I doubt of the skill 
 of that physician, or the efficacy of that medicine, whereby 
 I am recovered from a dangerous disease, to health and 
 comfort, exactly in the same method, and by the same sen- 
 ^ilii and progressive steps, as was foretold me? 
 
 And is not this truth made most clearly evident, not onlj 
 
OF CHRISTIANITY. 59 
 
 to the persons themselves, but to all diligent observers, 
 when you find the same experiences reported by all true 
 believers in Christ, and all the same external and visible 
 efects of their faith, conspicuous and open to every one's 
 observation, not in one or tvi^o instances only, but in thou- 
 sands of those who profess to have had these experiences? 
 As we must necessarily acknowledge the skill of that phy- 
 sician, who effectually cures all that submit to his directions 
 and applications: so we are constrained to acknowledge 
 him for our Saviour, who in the very same way and manner, 
 which he has proposed and promised, does actually and 
 effectually save all those who believe in him, and in the 
 way of his appointments trust to him for salvation. 
 
 In my former letters, I have laid before you some of the 
 external evidences of Christianity: In this I have given 
 you a brief sketch of those internal evidences, which serve 
 to confirm and illustrate the same important cause. By 
 the former, the truth of the Christian religion is laid open 
 to the understanding: by the latter it is made matter of sen- 
 sible experience to the heart. That the glorious Redeem- 
 er may enable you to feel the force of this reasoning, t© 
 your unspeakable comfort here and happiness hereafter, is 
 the prayer of, Sir, yours, &c. 
 
 LETTER VI. 
 
 WHEREIN SOME OBJECTIONS AGAINST THE INTER. 
 NAL EVIDENCES OF CHRISTIANITY ARE CONSIDER- 
 ED AND ANSWERED. 
 
 SIR, 
 
 I DO not wonder to find you prejudiced against " the 
 extravagant claim to extraordinary experiences in religion, 
 lately made by some who are evidently under enthusiastic 
 heats and delusions." But I cannot see any force at all in 
 your reasoning, that "Because there are many eminent 
 professors of late, who really have nothing in them but 
 heat and show, and yet make as high pretensions to the 
 divine influences, and to special experience of the opera- 
 tions of the Spirit of God in their hearts, as any others caa 
 do; therefore all pretences of that kind may justly be sus- 
 
60 OBJECTIONS ANSWERED, 
 
 pected to flow from the same cause, and to be the offspring 
 of a like irregular fancy, and heated imagination." 
 
 Do you indeed think it just arguing, because some men 
 make vain and false shows of what they really are not, that 
 therefore all other professors of religion are hypocrites, as 
 woll as they? Will it follow, because some men pretend 
 to literature which they have not, therefore there are no 
 msn of learning in the world? Your discovery of false 
 pretenders to religious experiences, does indeed give you 
 just reason to presume, that some others two?/, but no reason 
 to conclude, that all others must, in the same manner im- 
 pose upon the world, by mere delusive appearances. If you 
 have discovered any to be false and deceitful, in their pro- 
 fession of religious experiences, it m.ust be because you 
 see something in their conduct, which contradicts their pro- 
 fession. But what reason does this give you, to suspect 
 those in whose conduct you see nothing which contradicts 
 their profession? If you have reason to conclude the %- 
 pocrisi/ of the former sort, from the evidences which appear 
 against them; you have also reason to conclude the sincerity 
 of the latter sort, from the evidences which appear in their 
 favor, and which testify the reality of the change they pro- 
 fess. If you have ground to suspect the careless, the loose» 
 the sensual professor, because he is such; by the same wa}*- 
 of reasoning, you have ground to conclude in favor of the 
 serious, the watchful, and mortified professor of religion, 
 because he is such. If the licentious and profane, the 
 fraudulent and unjust, the censorious and uncharitable, the 
 despisers and calumniators of their brethren, are therefore 
 to be suspected of false pretences to the divine influencesj 
 by the same arguments, they who are so changed as to be- 
 come remarkably holy and righteous, meek and humble, 
 charitable, benevolent and beneficent, have a just claim to 
 be esteemed sincere, and be credited in their profession of 
 religious experiences. There are (through the mercy of 
 God) numbers of such yot among us, all of whom have this 
 change in its visible effects obvious to the world, and though 
 some of them may be doubtful of their own state, yet all 
 of them declare, that they have received all their attain- 
 ments from the Lord Jesus Christ; they have looked to him, 
 and depended upon him for them all; and have always 
 found, that their progress in piety tow^rJs God, and ia 
 
OBJECTIONS ANSWERED. 61 
 
 justice, kindness, and charity towards men, has borne pro- 
 portion to their cheerful depend ance upon Christ for 
 righteousness and strength. If some men are liars, yet 
 others are credible, and may be trusted, especially when 
 they give us undoubted evidence of their truth and fidelity. 
 Even so in the present case, if some men are hypocrites, 
 and evidence themselves to be such, we have no reason 
 from thence to suspect the truth of others' profession and 
 experiences, whose wonderful change of life, and whole 
 future conversation, are a continual testimony to the sin- 
 cerity of the profession they make, and to the credibility 
 of the experiences which they relate. 
 
 But it seems, you are especially prejudiced against re- 
 ligious experiences, by the " irregular fancy and heated 
 imagination," which you have observed in some pretenders 
 to extraordinary attainments in religion; from whence you 
 seem to argue, that because some of their " pretended 
 experiences are extravagant flights of a disturbed brain, 
 and evidently flow from pride, self-esteem, and uncharita- 
 bleness towards others, and end in faction, division, and 
 alienation of affection," that therefore, since so7}ie of their 
 pretences are manifestly false and airy imaginations, you 
 have just reason to conclude, that all the rest of their 
 pretences are of the same sor-t, and flow from the same de- 
 praved mind. 
 
 I acknowledge, sir, this is one of the most plausible 
 objections that ever I have heard of, against the internal 
 evidences of Christianity. And no doubt, our grand adver- 
 sary, the devil, has had an especial hand in blowing up this 
 false fire, that he may turn away our eyes from the glory of 
 the Lord arisen upon Zion. No doubt " Satan hath trans- 
 formed himself into an angel of light," in the late extrava- 
 gant heats which have appeared in some places, that so, by 
 over-doing, he might undo, and might bring reproach on 
 the wonderful work of divine grace, which has made such a 
 glorious progress in these parts of the world. A permis- 
 sion of these dreadful delusions may be esteemed a just 
 judgment of God upon such as have remained careless and 
 secuT'e in a remarkable season of grace, who have resisted 
 the calls of the gospel, the convictions of their consciences, 
 and the strivings of the Holy Spirit; that they might there- 
 by be hardened in their prejudices against vital and experi- 
 6* 
 
62 OBJECTIONS ANSWERED. 
 
 mental religion, and perhaps finally stumble and fall, 
 — But how plausible soever your objection may be, your 
 reasoning is far from conclusive. What inconsistency is 
 there in the supposition, that a true convert may have some 
 yery false apprehensions and imaginations? that the same 
 person may have a sanctified heart, and a confused head? 
 and that he may build upon the true foundation, s.\iz\iwood, 
 hay, and stubble, as 77iust be burnt wpl Our blessed Saviour 
 has undertaken to sanctify the hearts of all those vidio sin- 
 cerely trust in him; but has never promised to make them 
 infallible in all their conduct. If, therefore, from a prin- 
 ciple of love to God, these men should zealously endeavor 
 (o serve him, and yet, through heated imaginations, or 
 erroneous apprehensions of their duty, in some cases, they 
 should mistake their way, and suppose they are doing God 
 good service, when they are acting counter to the true in- 
 terests of Christ's kingdom: what then? Is it any absurdity 
 to suppose they may act from a right principle, though in a 
 wrong manner? The error is in their opinions; but not in 
 their wills. Their hearts are engaged in God's service, 
 though their heads mislead them. They may have experi- 
 enced a real change (in the manner described in my last 
 letter) though through ignorance and mistake, their endea- 
 vors to serve God are in some instances irregular and sinful. 
 They may have had real experiences in true and vital piety, 
 though at present their imaginations are imposed on by 
 enthusiasm and delusion. These allowances may be made, 
 for those who hold fast the fundamental principles of Chris- 
 tianity, and practical godliness; and for none but those. 
 There ought to be such allowances made for those; because 
 there is nothing in their character inconsistent with true and 
 vital piety: Yet there ought not to be such allowances made 
 for any but those; because Christ has undertaken to lead his 
 sincere followers into all necessary truth. I think I have 
 good reason to conclude, that the case is truly, and in fact, 
 just as I have described it, with respect to numbers of those 
 who have run into some of those irregularities you complain 
 of. This appears, in that some of those who have been con- 
 vinced of, and penitently bewailed, those mistakes, do yet 
 (their former irregularities notwithstanding) walk worthy 
 their professed experience of a saving change; and approve 
 themselves holy, humble, and charitable Christians. And 
 
OBJECTIONS ANSWERED. 63 
 
 I have the more hopes of others, who have not yet been 
 convinced of their mistakes, upon account of their having- 
 been seduced into these errors, by such zealous leaders, of 
 whose piety they have so great an opinion. . But you vv^ill, 
 perhaps, inquire, what I can say for those leaders, who 
 have influenced others to these irregular heats? To which 
 I must answer, that as far as I am acquainted with them, 
 I have reason for a much better opinion of the hearts of some 
 of them, than of their heads; and must hear them witness, 
 that they have a zeal for God, though not in every thing 
 according to knowledge. 
 
 But supposing, as you suppose, that " some of the chief 
 of these preachers were very wicked men, who cloaked their 
 evil intentions under a show of zeal and extraordinary 
 piety, the better to ensnare poor unwary souls into their 
 delusions, to promote divisions and contentions in the 
 land, and to compass their covert designs:" My argument 
 is, on this supposal, so much the stronger. Herein the 
 power and love of the great Redeemer are so much the 
 more conspicuous, that he has out-shot Satan with his own 
 bow; and over-ruled those attempts, for the promotion of 
 his own kingdom and interest, which were levelled against 
 it. Nothing is more visible, than that great numbers of 
 poor sinners have been awakened; and brought to fly to 
 Christ for refuge. Nothing is more apparent, than that the 
 consequence of this has, in numerous instances, been the 
 renovation of their lives and conversation, from a careless, 
 sinful, sensual life, to a life of holiness, righteousness, 
 kindness, and charity. In these, therefore, the grace of 
 the Lord Jesus Christ is become glorious; whatever covered 
 designs any of the instruments were actuated by. If these 
 preached Christ even of envy and strife, what then? Notwith- 
 standing everyway whether in pretence or in t7'uth, Christ was 
 preached; I therein do rejoice, yea and will rejoice. It is re- 
 markable, that the doctrines of the gospel, particularly touch- 
 ing the misery of our natural state, the necessity of an interest 
 in Christ, and the way of salvatioiiJ3y faith in him, were 
 preached by them all, (whatever human imaginations were 
 mixed with them,) and these had their eflfect in a peculiar 
 manner. Our blessed Saviour has therein blessed his own 
 institutions; and accomplished the designs of bis grace, 
 whoever and whatever were the instruments, by whom 
 
64 * OBJECTIONS ANSWERED. 
 
 these glorious effects have been produced. As far, there, 
 fore, as a sanctifying change in the hearts and lives of men 
 has been effected, so far must we acknowledge this to be 
 a work of God, and a display of the divine power of oui 
 blessed Saviour. The miracles of divine grace, whicl 
 might be wrought by Judas, were as bright a discovery o 
 the Redeemer's power and goodness, as those were whicl 
 were wrought by the other apostles. 
 
 But you tell me, that " many of these new converts pre 
 tend to mighty experiences of divine impulses, raptures 
 ecstasies, and the like; but show forth no moral virtues, no 
 true love either to God or man." Well, sir, what followi 
 from this? Are there not many others, who make no pre 
 tension to such mighty experiences of divine impulses 
 raptures, &c. that do show forth all moral virtues; and hav( 
 a true love both to God and man? Is it a good argument 
 that because there are some mere enthusiasts, who preteni 
 to such experiences which the Scriptures do not make th( 
 character of true Christians, therefore they are all mere en 
 thusiasts, even who pretend to such experiences as th 
 Scriptures do make the character of all true Christians 
 What is Christianity concerned with the ecstasies and heat 
 of such men as you speak of? Where are these ecstatical heat 
 described in the gospel, as the marks of the children of God 
 Be their experiences allowed tobe according to their pie 
 tences, what follows from thence, but that if they have n 
 moral virtues, these men^s religion is vain; it is all enthusi 
 astical, unscriptural, and without any foundation? But the 
 on the other hand, the experiences which I have befor 
 described, are such as the scriptures do make the mark 
 and characters of the children of God: and many there are 
 • that make no pretences to divine impulses, raptures, c 
 ecstasies, who profess to have had these experiences, an 
 justify their profession, by living in the love both of Go 
 and man. Now, I pray, how are such concerned in th 
 enthusiasm, of which you complain? Do not the experi 
 ences of these witness for them, as much as the experience 
 of the other witness against them? Here is a visible an 
 effectual change wrought in them (just such a change a 
 the Scriptures describe) by which they are brought into 
 conformity to the divine nature, and live worthy their pre 
 fession and character. Christ has promised the sanctijico 
 
OBJECTIONS ANSWERED* 65 
 
 tion of the Sjyirit to his people, who depend upon him for 
 it: and what greater evidence can there be of the faithful- 
 ness of the promise, than to see and feel its accomplishmenti 
 
 But you further observe, that " the demeanor of many of 
 these pretenders to religious experiences, is directly con- 
 trary to that morality, benejicence, and charity, which are 
 the ornament and glory of human nature." And is not this 
 a strong confirmation of my argument? I appeal to you 
 yourself, sir, whether you be not acquainted with many 
 others, that pretend to the religious experiences which I 
 have described, who are the brightest patterns of those 
 graces and virtues, which are the ornament and glory of 
 human nature. Here then is a plain and visible criterion^ 
 by which it may be known whose experiences are, and 
 whose are not, from the Spirit of God. 
 
 " They are," you say, " indeed converted, but it is to 
 pride and vanity, to self-esteem and self-applause." But 
 are there not many others, who are converted to deep hu- 
 mility, self-loathing, and seif-condenming? 
 
 " They are changed," you say, " but it is to bitterness, 
 reviling, censuring, and judging their neighbors, who are 
 much better than they." I allow this charge to be agreea- 
 ble to their pretended experiences. But then, do you not 
 see, (blessed be God, I am sure I have seen,) many others 
 changed to meekness, kindness, and love, and biought to 
 esteem others much hetter than themselves? 
 
 " Their boasted experiences," you add, "only animate 
 them to divisions, factions, and separations." But is this 
 the case of all who make a profession of religious experi- 
 ence? No: we have cause to be thankiul it is quite otherwise. 
 
 "They are," you say, " often elated with rapturous joys 
 and exultations, which seem to be the product of nothing 
 but self-esteem, and an irregular heated imagination." 
 Here you inquire, " Must I esteem these to be the joy of 
 the Holy Ghost, of which your last letter speaks? If not, 
 how shall I know, that all pretences of this kind are not 
 equally fictitious and imaginary?" This, I confess, de- 
 serves some attention; for perhaps no one thing has raised 
 Buch prejudices in the minds of men against spiritual and 
 religious experiences, as those airy raptures and causeless 
 exultations, that in some instances have been seen of late. 
 
 I would therefore observe to you, that your own repre» 
 
66 OBJECTIONS ANSWERED. 
 
 sentation of those joyful transports, of which you complain, 
 is sufficient to distinguish them from those joys of the Holy 
 Ghost, of which I wrote to you. You rightly observe, that 
 these false raptures are the product of a/i exalted imagination. 
 But you have no room to conclude this to be the case with 
 respect to those spiritual joys and comforts of which 1 wrote 
 in my last. I have known a wretched despicable beggar, 
 covered with rags and vermin, who imagined himself a 
 king's son, and expected to be treated accordingly; but 
 how vain and ludicrous soever his imaginations were, I ne- 
 ver thought it an argument, that there are no king'^s sons 
 in the world. He might probably entertain more trans- 
 porting apprehensions of his imagined royalty, than they 
 who really possess that dignity, which he so vainly pretend- 
 ed to. But must these latter be rejected as vain pretenders, 
 because of the crazed imagination of such a miserable 
 vagary! 
 
 To apply this to the present case, I really allow, that all 
 those joys and comforts which flow from imagination only, 
 are always but airy and chimerical, false and delusive. 
 Thus, for instance, some will rejoice and triumph, from 
 only imagining themselves favorites of heaven; some from 
 being able to paint upon their imaginations the miracles, 
 sufferings, resurrection, or ascension of Christ; some from 
 an imaginary idea of the final appearing of Christ, and 
 their own future glory; and the like: yet all this while the 
 poor souls forget, that there is one thing wanting, in order 
 to make their joys reasonable and substantial; and that is 
 good evidence of their interest in that Saviour, and his glo- 
 rious salvation, of which they entertain such pleasing ima- 
 ginations. They who have this evidence (in the manner 
 described in my last) have a substantial foundation of com- 
 fort and joy, from having that salvation actually begun in 
 their souls, which is the pledge and earnest of their eter- 
 nal inheritance: while the others are like to find them- 
 selves as much deluded in their expectations of future hap- 
 piness, as they are in the foundation of their hopes. 
 
 You further represent these rapturous joys to be the ei- 
 feet of self-esteem. And I readily acknowledge, that where it 
 is so, it is always deceitful and vain. The divine infiuen- 
 cea are always humbling to the soul which enjoys them. 
 They therefore are horribly profane, who impute their own 
 
OBJECTIONS ANSWERED. 67 
 
 pride and vanity to the Spirit of God: and consequently 
 they are miserably deceiving themselves, whose joy and 
 comfort flow from an high opinion of their imaginary 
 attainments in religion. They are a svwke in GofPs nos- 
 trils, who are saying, Stand by thyself, come not nigh 
 me: for I am holier than thou. But then on the contra- 
 ry, when the humble soul is lying at God's foot, self-aba- 
 sing, and self-condemning, adoring the infinite riches of 
 God's free grace to such a vile, worthless worm; and re- 
 joicing in Christ Jesus, without conjidence in the jiesh; 
 these blessed effects are worthy of the Spirit of God, by 
 wiiom they are wrought. And it is always true, that the 
 believer's sense of his own vileness, pollution, and un- 
 worthiness, bears proportion to his joyful evidences of the 
 divine favor. 
 
 You further object against the false pretenders you 
 mention, that " their conduct does not justify their joyful 
 assurance." This is indeed a good evidence against their 
 high pretences to extraordinary attainments in religion. 
 For I believe every Christian does certainly make the same 
 progress in holiness, as he does in well grounded comfort 
 ^nd joy. The objection therefore can no way affect those 
 with whom this is an experienced truth; who always find, 
 that their hope and joy quicken them in their spiritual 
 course, invigorate their duties, and enlarge their desires 
 and endeavors after a conformity to the whole will of 
 God. 
 
 I must now leave this matter to your own reflections; you 
 yourself must judge the validity of your exceptions. 
 Compare the picture you have drawn of some empty, en- 
 thusiastical pretenders to religious experiences, with the 
 description I have given you of those, who have indeed 
 experienced the divine life: and consider whether there 
 be any real similitude, in any marks and lineaments of 
 their countenances. In those is found pride and petulence: 
 but mthese, humility and self-abasement. In those censo- 
 riousness and uncharitableness are the distinguishing char- 
 acters; in these, a charitable preferring others to them- 
 selves. There you see schism, contention, and faction: 
 Here is kindness, peace, and brotherly love. There ima- 
 ginary impulse, but here the word of God alone, is consid- 
 ered as the rule of life. There joy and comfort are con- 
 
^8 OBJECTIONS ANSWERED. 
 
 sidered as the evidence of a good state: here they are 
 considered as the fruit of good evidence of faith in Christ, 
 and of a renewed nature. There religion is supposed to 
 consist in rapture and ecstasy: here in spiritual affections, 
 and in a heavenly conversation. There we find men buikl- 
 ing their hope and comfort upon their imaginary attain- 
 ments: but here we find them making Christ Jesus their 
 only rufuge and hope. And to sum up all in a word, 
 There are high pretences to religious experience without 
 the fruits of holiness: but here the happy effects of this 
 change appear in the heart and life; and justify the profes- 
 sion to be true, and the experiences to be indeed what they 
 are pretended to be. 
 
 Upon the whole, there is nothing more certain, than that 
 the Scriptures do represent what I have set before you, as 
 the real characters of the children of God. It is equally 
 certain, that as an actual experience of the renewing 
 change is, from the nature of things, absolutely necessary 
 to salvation, so a sense of this change wrought in us is 
 requisite to true peace and comfort, and there can be no- 
 thing but a want of due attention to this experience, or ig- 
 norance of the quality of that change they have sensibly 
 experienced, which keeps believers in darkness and doubts 
 about their state. The subjects of this work can therefore 
 have no greater evidence that it is from God, than sensibly 
 to feel that it every way answers the original description. 
 What greater evidence can they have of the truth of the 
 gospel, than a sensihle experience of the reality of its doc- 
 trines, and the truth of its promises, by this wonderful 
 work of grace in their own hearts, which so visibly carries 
 the divine signature both in its operation and effects; and 
 is so manifestly distinguished from all false appearances 
 and pretences? For my own part, I cannot but look upon 
 the irregular heats, you speak of, as affording some con- 
 vincing evidence in favor of the cause I am pleading. 
 These things are foretold in the scriptures. By these 
 things Satan is endeavoring to support his own kingdom, 
 as we may reasonably expect he would do. He knows, that 
 he is most likely to play the surest game, when he trans- 
 forms himself into an angel of light. And these false 
 appearances serve for a/oiZ, to discover the greater lustre 
 in a true and real work of divine grace. 
 
SOVEREIGN GRACE VINDICATED. 69 
 
 The only ohjection against all this, which T can foresee, 
 vs that 1 am philosophizing upon the golden tooth, and that 
 the persons I am characterizing, exist no where, save in 
 my descriptions of them. But I need add no more to what 
 I have said upon this already, than my attestation, that I 
 have the comfort of an inward and intimate acquaintance 
 with considerable numbers of such as those whom I have 
 described. And if you, sir, would seek out such for your 
 chosen companions, your objections would die of them- 
 selves; and the argument I have insisted upon, would ap- 
 pear in its proper light and strength. 
 
 I know not what more can be needful to be added upon 
 this subject, but my hearty prayers, that the Spirit of Truth 
 would lead us both into all truth; and that we may know 
 by sensible experience " what is the hope of Christ's call- 
 ing, and what the riches of the glory of his inheritance in 
 the saints;" which has been justly, though but weakly and 
 very imperfectly represented, in these letters from, 
 Sir, yours, &c. 
 
 LETTER VII. 
 
 THE DOCTRINE OF GOD'S SOVEREIGN GRACE VIN- 
 DICATED, AND SOME EXCEPTIONS AGAINST IT 
 CONSIDERED AND ANSWERED. 
 
 SIR, 
 
 You cannot imagine how much comfort you have minis- 
 tered to me by your last. I greatly rejoice to hear, that 
 " the more strictly you examine the cause, the greater evi- 
 dence you find of the undoubted truth and certainty of the 
 Christian religion:" But that " you are filled with confu- 
 sion, to think how long you have lived at a distance from 
 that blessed Saviour, who has wrought out such a glorious 
 redemption for us." And J am not at all surprised to hear 
 you complain. That " you cannot entertain clear apprehen- 
 sions of my discourse of experimental religion:" That 
 " though your last objections are silenced, there are others 
 which fill your mind with greater difficulty, and are of 
 much greater importance, if I have given you a just view 
 of the case." And that " vou cannot tell how you can ever 
 7 
 
»0 SOVEKEIGN GRACE VINDICATED, 
 
 be brought to a feeling sense of the doctrines of soverergTl 
 grace, which 1 so much insist on, while they appear to you 
 so inconsistent with truth, and so unreasonable.'" I ain 
 not, I say, surprised at this; for we are naturally prejudiced 
 against these doctrines; and are not easily brought to re- 
 ceive them, by reason of the strong bias there is upon our 
 liU'ids to the contrary principles. I shall then endeavor 
 to consider your several objections; and how strong and 
 plausible soever they may appear, I do not despair of 
 giving you satisfaction. 
 
 You object, that " if we are of ourselves capable of no 
 qualifying conditions of the divine favor, or (to use my oun 
 words) if we must feel that we lie at mercy, and that all 
 our own refuges, and all our endeavors in our own strength 
 to relieve our distressed souls, are fruitless and vain, 
 you cannot tell to what purpose any of our endeavors arc; 
 or what good it will do us to use any means at all for our 
 {Salvation." 
 
 In order to a clear solution of this diificulty, it seems 
 iteedful to convince you, that this lost, impotent, deplora* 
 ble state, is the case, in fact, of every unrenewed sinner, 
 wliatever objections we may frame in our minds against it; 
 aixd therefore it is necessary that he should sensibly per- 
 r'eive the case to be as it truly is: and then, it will be proper 
 to show you, that the consequence you draw from this doc- 
 trine is unjust, and even directly contrary to the improve- 
 ment you ought to make of it. 
 
 I begin with the first of these; and shall endeavor to 
 convince you, that man is indeed in such a lost and help- 
 less state, that he lies at mere mercy, and cannot bring" 
 himself into a claim to the divine favor, by any power or 
 ability of his own. I shall not run into the scholastic con- 
 troversies aiid subtile distinctions, with which this doctrine 
 has been clouded by many of our wrangling disputers; but 
 shall endeavor to set it in the most plain, easy, and prac- 
 ticarbiight thnt I am able. 
 
 T think, you must readily grant, that you cannot make 
 an ofo/?e//w'/<,Mbr your sins, by any, ])erfojniances v^ithin 
 your power. You are, sir, to consider yourself as a simicr, 
 va, a criminnl and delinquent in the sight of God. Your 
 7Hitif7^e is coirupt and defiled. Your actual transgressions 
 oiUhe law of Ciod have been very numerous; and perhaps 
 
SOVERETGX GRACE VINDICATED. 71 
 
 some of them attended with special aggravations. All 
 your sins are directly repugnant to the perfections of the 
 Divine nature; and consequently offensive to a pure and 
 holy God. And what greatly increases the difficulty and 
 danger of your case, is, that "you are still continuing to act 
 contrary to God in all that you do, while your nature is 
 unrenewed, and while you are without a principle of love 
 to God. (I am sure you will pardon this freedom, for it is 
 necessary you should know the disease, in order to the 
 cure.) Judge, then, yourself, whether it ciUi be sup. 
 posed, that an omniscient, heart-searching God can le 
 pleased with any, even the most devout of your overt 
 actions, when he knows that your heart is estranged from 
 him, and your nature has no confonuity to him, but your 
 affections are glued to your several idofs. How then'can 
 you be reconciled to God, by virtue of your own perform- 
 ances and attainnients? Can you pay ten thousand talents 
 with less than nothing? Can you please God by offending 
 him, as you do by the obliquity of all your duties, the de- 
 fects of your best devotions, and the sinful affections from 
 whence they all flow? Or can you have those unworthy 
 thoughts of an infinite, unchangeable God, as to hope you 
 can make such impressions up^n his affections, bv ac- 
 knowledging your ofiences, and imploring his mercy,' as to 
 excite his compassion and sympathy, and to make vour im- 
 pure and unholy nature agreeable to his infinite purity and 
 holiness? Can your insincere and hypocritical duties (for 
 such they are ail at best, while they proceed from an un- 
 sanctified heart,) bring the glorious God to take complacent 
 cy in what is directly contrary to his own nature? You 
 cannot but see, that these proposals aie most unreasonable, 
 and absurd. One of these things must certainly be true; 
 either, first, that yon have naturally, whilst in an unrenew- 
 ed state, a principle of holiness and/owe to God; or, second- 
 ly, that works flowing from an impure fountain, and from 
 a principle of opposition and alienation to God, are yet 
 pleasing to God, will serve to appease him, and will entitle 
 you to his f^ivor; or, thirdly, that you cannot, bv anv thing 
 you do, have a claim to God's favor, until your nature is 
 renewed, and you can act from a principle of holiness and 
 love to God. 1 think every man's experience will cou^ 
 fute thefrst of these, who gives any attention at all to the 
 
72 SOVEREIGIff GRACE VINDICATED. 
 
 natural dispositions of his own soul: the second is altogether 
 jnconsistent both with the nature of things, and with the 
 nature of an infinitely pure and holy God; and, therefore, 
 the third is necessarily true. It will not at all help the 
 case, to allege in bar of what is here said, that Christ Jesus 
 lias made an atonement for us. For what is that to you, 
 while you remain without an interest in him? Did Christ 
 purchase for you a capacity to make an atonement for your- 
 self? Did he die, that God might be pleased with what is 
 contrary to his own nature, and pacified with such duties 
 as can be no better than impure streams from a corrupt 
 fountain? 
 
 Let reason sit judge in the case before us, and you must 
 allow your case to be as I have described it. And it is 
 equally evident, that you have no power to change your 
 own heart, and to produce in yourself a new principle of 
 love to God and conformity to him, by any endeavors of 
 your own. It is visible from what has been already said, 
 that our hearts and affections must be renewed and sancti- 
 fied, before either our persons or services can be accepta- 
 ble in the sight of God. And which way can this be 
 compassed? If you take up resolutions, these will no Ion- 
 ger stand you in stead, than the principle of fear, from 
 which they proceed, is kept in action. If you execute 
 these resolutions in some external reformatioiis, this is but 
 lopping oft' the branches, while the stock and the root of 
 \]\Q tree are still alive; the atfections and dispositions of 
 the soul being still the same. U by fear, or other selfish 
 motive, you somewhat restrain the present more sensible 
 exercise of your sinful appetites or passions, this is but 
 damming up the stream, and forcing it into another chan- 
 nel; pull down the dam and it will run where it did before. 
 Certain it is, that every man naturally loves the world, ruA 
 the things of the world, the objects of his sensual appetites, 
 and loves his lusts and idols more than God; and it is 
 equally certain, that whatever restraints he may sometimes 
 put upon these dispositions, an omniscient eye beholds the 
 same principle in him notwithstanding: and consequently 
 he can never j^Zea.^e God, till there be in this respect a real 
 and thorough change wrought in all the powers of his soul; 
 such a change as the Scriptures describe by a " translation 
 from darkness unto light, from death to life, and from the 
 
SOVIEREIGN GRACE Vl^NDICAfElK TB 
 
 power of Satan unto God." And to suppose that any, btft 
 He, who first gave being to our souls, can give them a new 
 being, in all spiritual and moral respects, and make their 
 dispositions, appetites, passions, contemplations, desires, 
 and delights, not only differing from, but directly and last- 
 ingly contrary to what they were, is to ascribe to the crea- 
 ture what is the peculiar property and prerogative of the 
 glorious God himself. Do you, sir, but make the trials 
 and you will find, after all your endeavors, that the viola- 
 tion of your promises and resolutions, the deadness and 
 hypocrisy of your duties, the prevalence of your sins, and 
 the continued estrangement of your affections from God 
 and godliness, will give you more sensible conviction, than 
 any method of reasoning can do, that there is a greater 
 power needful than your own to make you a neic creature. 
 
 It must therefore necessarily follow, that there is nothing 
 you are able to do can give you a claim to the renewing in- 
 fluences of the Holy Spirit. If any thing you can do can 
 give you a claim to the renewing and sanctifying influences 
 of the divine grace, your claim must be either from merit 
 ox premise. Not of mm^, when you cannot of yotlrself so 
 mucb as leave off sinning, and thereby running further 
 into debt to the justice of God; and this, even in and by 
 the best of your duties. Your highest attainments, then, can 
 mei*it nothing but the divine displea-sure. Not oi promise^ 
 for where, I beseech you, has God promised to reward your 
 insincerity with his saving mercy? And how vain are all 
 pretences to serve God sincerely, where there is not one 
 grain of true holiness in the heart? Whatever moral ho- 
 nesty men in a state of nature may boast of, it is all but 
 spiritual hypocrisy in the sight of a heart-searching God; 
 and can bring none under the promise^ which is made to 
 faith unfeigned, the only simplicity and godly sincerity, in 
 the account of the gospel. 
 
 But I return to consider your objection more distinctly. 
 " The Scriptures," you tell me, " promise, that he who 
 seeks shall find." But, sir, do not the Scriptures also in- 
 form us, that " many shall seek to enter in at the strait 
 gate, and shall not be able:" that some " ask, and receive 
 not, because they ask amiss:" and that he who does " not 
 ask in faith, nothing wavering, must not think he shall re- 
 ceive any thing of the Lord?" There is indeed a promise 
 
 7* 
 
74 SOVEREIGN GRACE VINDICATEDr 
 
 to him who seeks in faith and sincerity; but what claim can 
 he have to that promise, who has neither true faith nor sin» 
 cerityl Will mocking God, and flattering him with your 
 lips, while your heart is estranged from him, entitle you to 
 the promise'^ 
 
 But you say, " All our divines tell us, that the most sin- 
 ful and unworthy may have access to God through Christ, 
 and this is the purport of all my reasoning with you." 
 True, by faith in Christ they may; but " God is a consum- 
 ing fire" to unbelievers. " He that believeth not, is con- 
 demned already." What claim, therefore, can they have 
 to the favor of God upon Christ's account, who have never 
 received him by faith; and, consequently, have no interest 
 in him, nor in any of his saving benefits? Can they claim 
 the benefits of the covenant of grace, who are themselves 
 under the covenant of works, which curses them, for their 
 *' not continuing in all things written in the book of the 
 law, to do themi" I entreat you, sir, to consider this case; 
 it is of vast importance to you. If you have not good evi- 
 dence of an interest in Christ, how can you pretend to the 
 privileges purchased with his precious blood? How can 
 you pretend to access to God through him, and a claim to 
 the blessed influences of his Holy Spirit? How can un- 
 believers have a claim to the favor of God by Christ, when 
 he himself assures us, that " the wrath of God abideth on 
 thsm?" 
 
 But " will not God have compassion on his creatures, 
 when they do what they can to serve him?" What answer 
 Mould a prince make to a condemned rebel in his shackles 
 and dungeon, that should make this plea for pardon? Would 
 the criminal's doing what he can to serve his prince (which, 
 m his present. state, is nothing at all to any good purpose,) 
 atone for his past rebellion? Or would this qualify him for 
 his prince's favor, while he yet retains the same enmity in 
 his heart against him, and will not so much as submit to 
 his sovereign good pleasure and mere mercy? The appli- 
 cation is easy. And it belongs to you, sir, to consider se- 
 riously, whether a sinner, who is dead in trespasses and 
 sins, who is in a state of rebellion against God, and there- 
 fore under the condemning sentence of the law, can any 
 more atone for his sins, or make a reasonable plea for grace 
 and pardon, than the traitor aforesaid. But were your rea- 
 
SOVEREIGN GRACE VINDICATED. 75 
 
 soning ever so just, it would afford you no grounds of cow). 
 fort. For there never was, nor ever shall be, any man 
 that can fairly make this plea in his own favor, and truly 
 say he has done all he can in the mortifying his lusts, and 
 in his endeavors to serve God. There will, after all his 
 attempts, remain enough neglected^ even of the external 
 part of his duty, that was most in his own power, to con- 
 demn both his person and his services. 
 
 You complain, that " the arguments in the book I sent 
 you do not give you satisfaction?"* Well, I have here 
 added some further evidence to what was there offered; 
 and would now call upon you to consider, whether all these 
 things put together do not make it evident that you lie 
 at mercy, and convince you of those Scripture truths, that 
 " it is not in him that willeth, nor in him that runneth, but 
 in God that sheweth mercy;" and that God giveth his saving 
 grace only *' because it hath so seemed good in his sight." 
 Consider whether you can atone for past sins by present 
 duties; by duties which are so polluted by the principle 
 from which they flow; and which have so much carnality, 
 selfishness, hypocrisy, and sinful defects, cleaving to them, 
 that if the iniquity of your most holy things be imputed, 
 it must greatly increase the moral distance between God 
 and you. Consider whether, while you are under the law, 
 or covenant of works, you are capable not only to fulfil all 
 its preceptive demands, and so not further expose yourself 
 to its curses, but also to do something towards making sa- 
 tisfaction to God's justice for what you have already done 
 amiss, and to merit his favor. Or, consider whether you 
 have any claim to God's acceptance of your person upon 
 Christ's account, without an interest in him, and whilst 
 condemned already by his own mouth, and under the wrath 
 of God for your unbelief. Consider, whether you have any 
 promise of acceptance to plead, while you remain under 
 the curse, both of the law and gospel. Consider, whether 
 an omniscient and holy God can be either deluded or gra- 
 tified with mere external shows of religion, when he knows 
 you have a heart in you that is far from him. Consider, whe- 
 ther you can ever make the case better, by all your endea- 
 vors to change your own heart, and to create yourself anew 
 
 * The true Scripture Doctrine, «&c. 
 
76 SOVEREIGN GRACE VINDICATED. - 
 
 in Christ Jesus, any more than you can produce a new 
 world. Consider, whether you dare venture your eternity 
 upon this issue, that you sincerely do what you can to serve 
 God, and whether there be not such sinful defects cleaving 
 to your best performances, as may justly condemn both you 
 and them. Consider, again, whether, if you should do all 
 you can in the service of God, you would do any thing that 
 would either fully come up to the terms of the covenant of 
 grace, or bear the least proportion to that salvation which 
 the gospel requires. Consider, once more, whether the 
 glorious God has not an absolute right to dispose of his 
 own favors, just how, when, and where he pleases; and 
 whether he has not assured us, that he will bestow his ever- 
 lasting mercy upon none but those who are really conform- 
 able to the terms of the covenant of grace. 
 
 Now, sir, if you, while unregenerate, can neither make 
 atonement for your past sin and guilt, nor come up to the 
 demands of the law of nature; if you can neither please 
 God by your sinful performances, nor impose on him by 
 your hypocritical shows; if you run further in debt by the 
 sin of your very duties, instead of paying any thing of 
 the old score; if you have no claim to acceptance on 
 Christ's account, without a special interest in him; nor 
 any claim to the benefits of the covenant of grace, till 
 you actually comply with the terms of it; if both law and 
 gospel condemn you in your present state; and nothing 
 but omnipotence can change your heart, and make your 
 state better; if God be a sovereign donor of his own favors; 
 and you can have no promise to plead, while you remain 
 under the curse and wrath of God, and a stranger to the 
 covenants of promise; if even you yourself must allow all 
 these thino-s to be undoubted truths, it must then be true, 
 even to demonstration, that (while in such a state) you are 
 capable of no qualifying condition of the divine favor and 
 had need, therefore, to feel that you lie at mercy. 
 
 To conclude this head — if God himself may be believed, 
 ** He will have mercy on whom he v/ill have mercy; and 
 whom he will he hardeneth," Rom. 9: 18. It is " not for 
 our sakes, that he bestows grace upon us, but for his holy 
 name's sake," Ezek. 36: 22, 31. " He predestinates us unto 
 the adoption of children by Jesus Christ to himself, ac- 
 cording to the good pleasure of his will, to the praise of 
 
SOVEREIGN GRACE VINDICATED. 77 
 
 the glory of his grace, wherein he hath made us accepted 
 in the beloved," Eph. 1: 5, 6. He acts in this case accord- 
 ing to his own sovereign pleasure, as a " potter that hath 
 power over his clay, to make one vessel to honor, and an- 
 other to dishonor," and we have no liberty to reply againsi 
 God: it is insufferable arrogance for " the thing formed to 
 say to him that formed it. Why hast thou made me thus?" 
 Rom. 9:20, 21. Sir, as you yourself claim a sovereigty 
 in the dispensation of your favors, surely you will not dare 
 to deny a like sovereignty in the eternal God. Believe it, 
 the glorious God is a sovereign Benefactor; and he will be 
 acknowledged as such, by all that ever partake of his 
 saving mercy. 
 
 And now I am prepared to show you, that the conse^ 
 qtience which you draw from this doctrine, is unjust; and 
 even directly contrary to the improvement you ought to 
 make of it. 
 
 And the reason I offer for this, is, that a realizing be- 
 lief of the truth before us directly tends to bring most glory 
 to God; and most safety, comfort, and happiness to your- 
 self. It is easy to conceive how it conduceth most to God's 
 flory, for us to consider him as the fountain and foundation 
 of all grace and mercy; and to consider all the favors we 
 enjoy or hope for, as flowing from the mere goodness of 
 his nature, and not from any motive or inducement which 
 we can possibly lay before him. In this view of the case, 
 we do that honor to an infinite and eternal Being, as to 
 suppose him a self-existent, independent, and immutable 
 Sovereign, while, on the contrary, to imagine ourselves 
 capable, by any thing we can do, to change his purposes, 
 engage his affections, or excite and move his compassions 
 towards us, to conceive him to be " altogether such an one 
 as ourselves," liable to new impressions from our com- 
 plaints or persuasions, mutable in his affections, and de- 
 pendant upon our duties for the exercise of. his grace* 
 And I leave it to you to judge, which of these apprehen- 
 sions are most worthy of that God, who is infinitely exalted 
 above us, and is " without any variation or shadow of 
 turning." I leave it likewise to you to judge, which prin- 
 ciple is most likely to subserve our best interests, that 
 which does most honor, or that which does the most dis* 
 honor to God. 
 
78 SOVEREIGN GRACE VINDICATED. 
 
 If we a])ply this to the present case, I ask, in wh^ich 
 way can we find most encouragement to seek or strive 
 for mercy? In which way have we the best prospect of suc- 
 cess? By entertaining false and dishonorable conceptions 
 of the divine Being, and denying to God the glory which 
 is due to his name? or else, by lying at the foot of a sov- 
 ereign, and thereby ascribing to hinr the infinite perfections 
 of his excellent nature? Though in this lattei way, you 
 can make no change in God, you will nevertheless have 
 the evidence that he has made a change in you, and a 
 comfortable prospect, that by bringing you to a submission 
 to his sovereignty, he has a design of special favor to your 
 soul. 
 
 If we should yet further continue our view of this case, 
 it will appear, that submission to the mere sovereign mercy 
 of God is most conducive to your own comfort, safety and 
 happiness. This consideration is a just foundation of com- 
 fort and hope, in that it obviates the darkness and discour- 
 agements that would otherwise arise from a sense of your 
 guilt and unworthiness, and from your impotence and un- 
 avoidable infirmity and imperfection in the service of God. 
 What hope could you find from your duties, when, after 
 your best endeavors, you would see so much deadness, for- 
 mality, and hypocrisy, in your highest attainments? What 
 hope from your reformations, when you find so much sin 
 and corruption gaining ground against all your good pur- 
 poses and resolutions? What hope from your good affec- 
 tions, when so much hardness of heart, worldly-mindedness, 
 sensuality, and carnal dispositions, are separating between 
 God and you? Can you quiet your soul by inii)osing upon 
 an omniscient God with your vain shows and flattering pre- 
 teiices? No, sir, if you have any true discovery of your 
 own heart, these considerations must continually perplex 
 and distress your soul with distracting fears and despond- 
 encies, as long as you are thus "compassing yourself about 
 with sparks of your own kindling." For these defects and 
 imperfections will certainly accompany your best resolu- 
 tions, endeavors, and attainments. But then, on the other 
 hand, if you lie at mercy, and submit to God as the sove- 
 reign disposer of his own favors, you have good grounds of 
 encouragement and hope. Are your sins great, and greatly 
 aggravated? The mercy of God exceeds them all. Have 
 
SOVEREIGN GRACE VINDICATED. 79 
 
 you no agreeable qualifications to recommend you to the 
 iavorof God? Multitudes of others have found mercy, who 
 had no better qualifications than you have. liave'you no 
 special promise to depend upon, as belonoing to you, while 
 in an unconverted state? Yet is it not sufficient, that you 
 have gracious encouragement to lea.ve all in the hands of 
 that mercy, which infinitely exceeds your highest appie- 
 hensions or imaginations? Are you incapable to come up 
 to the terms of grace proposed in the gospel? There is yet 
 ho[)e in God's omnipotent mercy, that he will " work in 
 you both to will and to do, of his own good pleasure." He 
 has done it for thousands of sinners, no better than you. 
 
 Now, sir, look around you, and see what refuge you can 
 possibly betake yourself to. You are in the hands of //v.?- 
 tice; and which way can you make your escape? [f you at- 
 tempt to ^y from God, you perish: but to fly to him,' there 
 is hope. He is sovereign in the donation of his favors; you 
 have therefore as good a {)rospect of obtaining salvation 
 (in the use of appointed means) as any unregenerate person 
 in the world. Your defects and demerits need not be any 
 discouragement: for his mercy triumphs over the guilt and 
 unworthiness of the greatest sinners. Is it, therefore, not 
 your greatest safety to lie at his foot, in the way of his ap- 
 pointments, where there is a blessed " hope set before you?" 
 In this way you have the infinite mercy of God, the gra- 
 cious encouragements of the gospel, the glorious success 
 of so many thousands who have tried this method, to ani- 
 mate your diligence and hope. And there is no other way 
 in which you fiave any encouragement to expect renewing 
 grace and pardoning saving mercy. 
 
 Since you wholly depend upon God's free sovereign 
 mercy, you should use the more diligent and earnest aj>- 
 plicatiun, in all the ways of his appointment, that you may 
 obtain it. Since you must obtain mercy of God, or perish, 
 O with vrhat diligence and importunity, with what ardor of 
 soul, should you address the throne of grace for deliver- 
 ance froiii your guilt and danger? Since in a way of sove- 
 reignty, God is pleased to bestow his special grace, with an 
 interest in iiis Son, and his great salvation, at what time 
 and by what means it shall seem best in his sight, you 
 should therefore at all times, and in the use of all the 
 
80 SOVEREIGN GRACE VIXDTCATED. 
 
 means of grace, be " seeking the Lord while he may he 
 fjund, and calling upon him while he is near." 
 
 Can it be thought just reasoning, that because you can- 
 not help yourself, and there is none but God can help you, 
 it is therefore in vain to apply to him for help? That be- 
 cause you have no claim to his favor, but lie at his mercy, 
 you will not therefore seek mercy at his hands? Does not 
 this, at the first view, appear contrary to all the methods of 
 reasoning we should use in any other case? Can you pro- 
 mise yourself comfort from such reasonings and such con* 
 elusions as these in your last expiring moments, when your 
 soul is entering upon its eternal and unchangeable stated 
 
 But you object, " If God in sovereignty designs mercy 
 for us, we shall obtain it, whether we seek or no: and if 
 not, it is in vain to strive." To this it is sufficient to an- 
 swer, that God never does in sovereignty appoint salvation 
 for any, in the final wilful neglect of gospel means. He 
 is sovereign in the appointment of the means, as well as 
 of the end. The same glorious Sovereign, who assures us, 
 it is " not for our sakes" that he bestows bis special grac€ 
 upon us, " but for his own name's sake," does also let us 
 know, that " he will be inquired of by the house of Is- 
 rael, to do this for them." Whence it follows, that if we 
 have not a heart to seek with earnest diligence for the gra- 
 cious influences of the Spirit of God, there is no prospect 
 we shall ever obtain. For God will make us feel the want 
 of his mercy, and will make us esteem his salvation worthy 
 of our care and pains, or leave us to the unhappy effects of 
 aur own madness and folly. But if we have hearts given 
 us to be humbly and earnestly attending upon the means of 
 grace, it is an encouraging sign, that he, who has excited 
 our diligence, intends to crown it with success. 
 
 You see, sir, I have obeyed your commands; and have 
 addressed you with as much plainness and familiarity as the 
 cause requires, and you yourself have demanded. 
 
 That God may effectually bring you to submit to the 
 terms of his grace, and enable you " so to run," as that you 
 may obtain, is the prayer of 
 
 Your, ike. 
 
A TRUE AND FALSE FAITH. 81 
 
 LETTER VIII. 
 
 THE DIFFERENCE BETWEEN A TRUE SAVING FAITH 
 AND A DEAD TEMPORARY FAITH, DISTINCTLY CON- 
 SIDERED. 
 
 SIR, 
 
 Your complaints do exactly answer my expectations. It 
 is not your case alone to have " unworthy apprehensions of 
 Ood, vain, trifling imaginations, and strange confusion of 
 mind, accompanying the exercises of religion." It is no new 
 thing for those who are setting out in earnest in a religious 
 course, to find, by experience, that their " progress in re- 
 ligion bears no proportion to their purposes:" And that their 
 " good designs and resolutions come to but little more than 
 outside appearances, and no way answer their hopes." It 
 is matter of thankfulness that you have a feeling sense of 
 this. I hope, if no other arguments will convince you of 
 the truth of what was insisted on in my last, you will at 
 least be convinced by your own experience that you lie at 
 mercy. 
 
 You " thank me for my plainness and faithfulness to a 
 poor wretched infidel, who yet breathes out of hell by the 
 mere patience of an afl'ronted Saviour." I had not only 
 the warrant of your commands, but the vast importance of 
 the concern before us, to embolden me to lay by all re- 
 serves, and even to transgress the common rules of deco- 
 rum and respect, in my former letteis. And you need not 
 " conjure me to retain the same freedom." I am no cour- 
 tier; nor am I at all acquainted with the fashionable methods 
 of the beau monde. I shall therefore apply myself, accord- 
 ing to my capacity, in my accustomed methods of address, 
 to answer your desires. 
 
 You observe, " that I insinuate as if men may believe 
 the truth of the gospel without a saving faith in Christ, 
 without an interest in him, or a claim to the benefits of his 
 redemption." You " therefore desire I would give you the 
 distinguishing characters of a saving faith; and show you 
 wherein the difference lies between a true faith, and that 
 which is common to hypocrites, as well as to Christians in- 
 deed." 
 
 8 
 
82 A TRUE AND FALSE FAITH. 
 
 I do, indeed, insist upon it, that men may notionally and 
 doctrinally believe the truth of the gospel without a saving* 
 faith in Christ, and without, an interest in him, or a claim 
 to the beneiits of his redemption. This is a truth clearly 
 taug-ht in the Scriptures; and abundantly evident from the 
 reason and nature of things. If any, therefore, should ex- 
 pect salvation from a mere doctrinal and historical faith in 
 Christ, they will in the conclusion find themselves disap- 
 pointed, and ashamed of their hope. 
 
 We read, John 12:42,43. of " many of the chief rulers 
 y^ho believed in Christ," but dared " not confess him; for 
 they loved the praise of men more than the praise of God." 
 And will any man imagine that such believers, who dare 
 not " confessChrist before men," shall be confessed by him 
 before his heavenly Father and his holy angels in the great 
 day of retribution? Will any man imagine that our blessed 
 1/ord will own such as his sincere disciples and foljowersj 
 wiio " love the praise of men more than the praise of God?" 
 Here, then, is a clear instance of a doctrinal and historical 
 faith which was not saving, and could give no claim to the 
 promise made to true believers. We have this matter fur» 
 ther illustrated and confirmed by the apostle James, in the 
 second chapter of his epistle, where we are shown that 
 such a " faith is dead, being alone;" that it is but a car- 
 cass without breath. " As the body without the spirit is 
 dead, so faith without works is dead also." Of such a faith 
 we may therefore say with the same apostle, " What doth 
 jt. profit, though a man gay that he has faith? Can faith save 
 him?" 
 
 But I need not multiply Scripture quotations in this case: 
 k is what is continually confirmed to us by our own obser- 
 vation. How many do we see every day, who acknowledge 
 the truth of the gospel, and yet live worldly, sensual, and 
 vicious lives; " who profess they know Christ, but in works 
 deny him;" whocall themselves by his name, and yet value 
 tlieir lusts and idols above all the hopes of his salvation; 
 and even run the venture of eternal perdition, rather than 
 ^' deny themselves, take up their cross, and follow him?" 
 Now there can be nothing more certain, than that these 
 men are utterly unqualified for the kingdom of God; and 
 that they" can have no special interest in him " who gave 
 
A TRUE AKD FALSE FAITH. 88 
 
 himself for us, that he might redeem us from all iniquity, 
 and purify unto himself a peculiar people, zealous of gootl 
 works." 
 
 x\s, on the one hand, there is a gracious promise of final 
 salvation to ail who believe on the Lord Jesus Christ: " He 
 that believeth, and is baptized, shall be saved: He that be- 
 lieveth on the Son, hath everlasting life:" so, on the other 
 hand, there is a sort of believers who can have no claim lo 
 this promise, nor any interest in the salvation by Christ. 
 It must therefore be of infinite consequence that we have 
 indeed " the faith of God's elect," that *' v/e may become 
 the children of God by faith in Jesus Christ;" and there- 
 fore that QUI' faith be distinct, in its nature and operations, 
 from such an empty, lifeless, and fruitless belief, with which 
 the formal, worldly, and sensual professor, may deceive and 
 destroy his own soul. From whence it appears that your 
 question is most important, and deserves a most careful and 
 distinct answer; which I shall endeavor in the followmg 
 particulars: 
 
 1. A true and saving faith is a realizing and sensible 
 impression of the truth of the gospel; whereas a dead faitfe 
 is but a mere notional and speculative belief of it. Faith 
 is by the apostle described, " the substance of things hoped 
 for, and the evidence of things not seen:" that which brinf^s 
 eternal things into a near view, and represents them unto 
 the soul as undoubted realities. Whence it is that the 
 true believer, when he has experienced the defect of his 
 own purposes and endeavors, when he is wearied out of all 
 his false refuges, emptied of all hope in himself, and is 
 brought to see and feel the danger and misery of his state 
 by nature, is then brought in earnest to look to Jesus, 
 as the only refuge and safety to his soul. He then sees « 
 the incomparable excellency of a precious Saviour, breathes 
 with ardent desire after him, repairs to him as the only 
 fountain of his hope; and, proportionably to the evidence 
 of his interest in him, " rejoices in Christ Jesus, having 
 no confidence in the flesh." Now,-^ the blessed Saviour, 
 and his glorious salvation, is the subject of his serious, fre- 
 quent, and delightful contemplation. Now, an interest in 
 Christ is valued by him above all the world; and he is in 
 earnest to obtain and maintain good evidence that his hope 
 in Christ is well founded. Now, the favor of God^ and 
 
84 A TRT7E AND FALSE FAITHr 
 
 the concerns of the unseen and eternal' world, appear of 
 greater importance than every thing else. He now mourns 
 under a sense of his former sins; he groans under the bur- 
 den of his remaining corruptions and imperfections; and 
 with earnest diligence follows after holiness, endeavoring 
 to work out his own salvation with fear and trembling. 
 And, in a word, he has such an impression of these invisi- 
 ble realities, that whatever temptations, desertions, or pre- 
 vailing corruptions, he may conflict with, nothing can so 
 banish the great concern from his breast as to make him 
 habitually slothful and indifterent about it: nothing can 
 quiet him short of having his heart and affections engaged 
 in the things of God and godliness, and his appetites and 
 passions under the restraint and governing influence of 
 " the law of the spirit of life." 
 
 But now, on the other hand, if we take a view of the 
 influence which a dead faith has upon the soul, it is visible 
 that this usually leaves the subjects of it secure and care- 
 less, trifling and indifferent, in the concerns of the eternal 
 world. These appear to such a person but distant futuri- 
 ties, which do not engage his solemn attention, and make 
 him in earnest solicitous about the event, nor give any 
 effectual check to his inordinate appetites and passions. 
 Or if (as it sometimes happens) any awakening dispensation 
 alarms the conscience of such a person to a distressing ap- 
 prehension of his guilt and danger, drives him to duties 
 and external reformations, and makes him more careful and 
 watchful in his conduct, he has yet no sensible impressive 
 view of the way of salvation by Jesus Christ. He either 
 endeavors to pacify the justice of God. and his own con- 
 science, by his duties and religious performances, and so 
 lulls himself asleep again in his former security, or else 
 continues to agonize under most dark, dreadful, and un- 
 worthy apprehensions of the glorious God, as if he were 
 implacable and irreconcileable to such sinners as he. Such 
 a person would readily acknowledge, but he cannot feel 
 this blessed truth, that Christ Jesus is a suflicient Saviour. 
 He allows it to be truth; but it is to him such a truth as 
 has no effectual influence upon his heart and life. Though 
 .le owns thi« to be true, yet he can never comfortably ven- 
 ture his soul and his eternal interest upon it, unless a ray 
 of divine light shine into his soul, and give him a lively 
 
A TRUE AND FALSE FAtTH. 65 
 
 and sensible view of what he could before have but a slight 
 and superficial apprehension of. 
 
 Here, then, you see an apparent difference between a 
 true and a false faith. The one realizes the great truths 
 of the gospel, by a lively and feeling discovery of rhem; 
 giving Uie " light of the knov/ledge of the glory of God 
 in the face of Jesus Christ." The other gives but a lifeless 
 and inactive assent to these important truths. The one in- 
 fluences the heart and affections, and " by beholding with 
 open face, as in a glass, the glory of the Lord, changes the 
 soul into the same image, from glory to glory." The other 
 only swims in the head, and leaves the heart in a state 
 either of security or despondency. The one is an abiding 
 principle of divine life, from which there flow rivers of 
 living water; the other is transient and unsteady, and leaves 
 the soul short of any spiritual principle of life and ac- 
 tivity. 
 
 2. A saving faith is a hearty consent to the terms of the 
 gospel; while a dead faith is but a cold assent to the truth. 
 of it. Accordingly, a true faith is in the gospel described 
 to be a receiving of the Lord Jesus Christ. *' To as many 
 as received him, to them gave he power to become the 
 children of God." Our blessed Redeemer is freely offer- 
 ing himself and his saving benefits to poor perishing sin- 
 ners, in the gospel. Our compliance with, and acceptance 
 of the gospel offer, are the terms of our interest in him, 
 and constitute the faith of God's elect. They, therefore, 
 and they only, are the true believers in Christ who heartily 
 acquiesce in the glorious method of a sinner's recovery from 
 ruin by Jesus Christ, and heartily accept an offered Saviour, 
 in all his oflices and benefits. A true believer, convinced 
 of his natural blindness and ignorance, repairs to the Lord 
 Jesus Christ to enlighten his mind, to make his way plain 
 before him, and to give him a clear, sensible, and spiritual 
 acquaintance with the great things of his eternal peace. 
 The true believer has found by experience his utter inca- 
 pacity to procure the divine favor by the best of his duties, 
 reformations, or moral performances, and that he has cause 
 to be ashamed and confounded in his own sight, for the 
 great defects of his highest attainments in religion; and 
 therefore welcomes the Lord Jesus Christ to his soul, as 
 the " Lord his righteousness;" repairs to him, and tq hiqa 
 8* 
 
80 A TRUE AND FALSE FAITH. 
 
 only, " for wisdom, righteousness, sanctificatio?nj and re' 
 demption;" and builds all his hope of acceptance with God 
 upon what Christ has done and suffered for him. The true 
 believer labors, and is heavy laden with the sinfulness of 
 his nature, and longs for a further victory over his corrupt 
 affections, appetites, and passions, for more spirituality in 
 his duties, and for a further progress in piety and holiness; 
 and therefore heartily desires and accepts the Lord Jesus 
 Christ as his Sanctifier as well as Saviour ^ and earnestly seeks 
 after the renewing, strengthening, and quickening influences 
 of his blessed Spirit. The true believer feels the neces- 
 sity of this blessed Saviour in all his offices, relations, and 
 characters. He sees him to be just such a Saviour as his 
 soul wants; and therefore cheerfully accepts a whole Christ, 
 with his whole heart, without any desire of other terms of 
 acceptance with God. He may entertain dark apprehen- 
 sions of himself, and complain heavily of the great defects 
 of his faith and holiness, but he can never entertain hard 
 thoughis of the gospel scheme, nor complain of the terms 
 of salvation therein proposed. These appear to him " the 
 wisdom of God, and the power of God," and every way 
 answer the exigencies of his state, and the desires of his 
 soul. 
 
 But if, on the contrary, we consider the character of a 
 dead faith, it is what never brings the soul to a full con- 
 sent to the terms of the gospel, without some exception and 
 reserve. The unsound believer may imagine that he ac- 
 cepts the Lord Jesus Christ as his Saviour: but what is the 
 foundation and encouraging motive of his imaginary com- 
 pliance with the gospel offer? Upon an impartial inquiry, it 
 will always be found to be something in himself: his good 
 affections, duties, moralities, reformations, promises, or pur- 
 poses. He endeavors by these to recommend himself to 
 God; and on the account of these he hopes to find accept- 
 ance through Christ. Or if he feels ever so strong a desire 
 of salvation by Christ, yet he is driven to it only hy fear and 
 self-love, and will renew his affections to his other lords 
 as soon as his awakening apprehensions are worn off. He 
 does not feel his want of Christ's enlightening and enliven- 
 ing influences; for he knows not what they mean. He 
 " submits not to the righteousness of Christ;" for he is still 
 endeavoring to procure acceptance with God from some 
 
A TRUE A?rD FALSE TkVm. ^ 
 
 good qualifications of his own, some duties which he per- 
 forms, or some progress which he makes, or designs to 
 make, in his religious course. He cannot submit to Christ 
 as his Lord, for there is some slothful indulgence which 
 he cannot forego, some darling lust which he cannot part 
 with, some worldly idol which his heart is set upon, or some 
 difficult duty which he must excuse himself from. 
 
 There is nothing more apparent than the distinction be- 
 tween these two sorts of believers. The one comes to 
 Christ destitute of all hope and help in himself; but sees 
 enough in Christ to answer all his wants. The other is full 
 in himself. The one looks to Christ to be his light. The 
 other leans to his own understanding. The one makes 
 mention of Christ's righteousness, and that only. The 
 other hopes for an interest in Christ and his salvation, on 
 account of his own attainments; and, in effect, expects jus- 
 tification by his own righteousness, for Christ's sake. The 
 one brings a guilty, polluted, unworthy soul to the blessed 
 Redeemer, without any qualification to recommend it; ex- 
 pecting from him alone all the supplies he wants; repairing 
 to him for " gold tried in the fire, that he may be rich; for 
 eye-salve, that he may see; and for white raiment, that he 
 may be clothed." The other ordinarily raises his expecta- 
 tions from Christ, in proportion to his own imaginary qua- 
 lifications and good disposition. The one as well desires 
 salvation by Christ from pollution, as from guilt. The 
 other has a reserve of some deceitful lust; and hugs some 
 Delilah in his bosom, which he cannot be willing to part 
 with. In fine, the one is willing to accept of the Lord Jesus 
 Christ upon any terms. The other will not come to Christ 
 but upon terms of his own stating. But I shall find occa- 
 sion to speak further to some of these things, under the 
 following head. 
 
 3. A saving faith is an humble trust in, and dependance 
 upon the Lord Jesus Christ, as the author of our eternal 
 salvation : but a dead faith always builds upon some false 
 foundation, or upon none at all. A saving faith is often 
 described in Scripture by a " trusting in the Lord, com- 
 mitting our way to him, resting on him," and other such 
 like expressions, which suppose an humble confidence in 
 the abundant sufficiency of the Redeemer's merits, and the 
 boundless riches of God's mercy in him. Accordingly, the 
 
88 A TRUE AND FALSE FAITH. 
 
 true believer, in his greatest darkness and discouragement, 
 ventures his soul, and eternal interests, in the hands of 
 Christ, with, at least, a supporting and encouraging hope. 
 His past sins may appear in most affrighting forms, vastly 
 numerous, dreadfully aggravated; however, he yet keeps 
 his hope alive with this comforting consideration, that 
 *' the blood of Jesus Christ cleanseth from all sin." He 
 may be oppressed with the sense of the horrible defects of 
 his duties and religious attainments; but he yet sees right' 
 eousness enough in Christ for a safe foundation of confi- 
 dence, though he find none in himself. This, and this 
 alone, keeps his soul from sinking, answers the clamors of 
 conscience, and disposes him to rely upon the free grace 
 and mercy of God. He may be distressed with the preva- 
 lence of his inward corruptions; he may, in an unguarded 
 hour, be surprised and foiled by the power of his sinful 
 appetites or passions, or by some unexpected temptation: 
 but, even in this case, his refuge is in that blessed " advo- 
 cate with the Father, Jesus Christ the righteous." And 
 though, from sad experience of his own dreadful imper- 
 fections, he may be ready to question his state, and to fear 
 lest he be deceived, and lest he should finally be ashamed 
 of his hope, nevertheless he ventures that also in the hands 
 of Christ, and depends upon him, that he will not leave 
 his soul to a soul-ruining deceit, but will " guide him by 
 his counsel, and afterwards bring him to glory." Such a 
 dependance upon Christ the believer ordinarily exercises 
 in his darkest hours and dullest frames. But when in the 
 more lively exercise of grace, and when Christ is pleased 
 to shine into the soul with clearer communications of his 
 love, his confidence, like a rock in the sea, stands unmoved 
 in the greatest tempests; and he " knows whom he has be- 
 lieved, that he is able to keep that which he has committed 
 to him, against that day." With this confidence, he can 
 even " glory in tribulation;" he can cheerfully look death 
 itself in the face, and triumph over the king of terrors. 
 
 But now, if we take a view of a dead faith, we shall; 
 find in it the quite contrary properties. The insmcere pro- 
 fessor (as has been observed already) ordinarily raises his 
 expectations and encouragements from something in him- 
 self. His good frames, his joys and comforts, his endea- 
 vors or designs to serve God, are what Im has to depend 
 
A TRUE AND FALSE FAlTfl. 80 
 
 t3pon: and upon these he does and will depend; and per- 
 haps will never see his mistake, until it be too late. Some 
 of these, indeed, do not find even this false foundation to 
 build upon, but quiet their souls with a loose and general 
 hope. They believe that God is merciful, and that Jesus 
 Christ came to save sinners; or they hope they shall some 
 time or another obtain grace, though they find none at pre- 
 sent. Thus too many of them go on quietly in their sins, 
 dwell at ease., and cry peace to their souls, until the flood 
 of God's displeasure sweeps away their refuges of lies. 
 Others there are, who, by means of a better education, or 
 from some awakening sense of their guilt and danger, can- 
 not but see that these beds are too short to stretch them- 
 selves upon; and therefore their faith is their torment. 
 They believe in Christ as their Judge; but not as their Sa- 
 viour. They spend their lives in fears and anxieties, in 
 disquietude and uneasiness of mind, as often as their con- 
 sciences are awake to entertain any serious apprehensions 
 of a future and eternal world. Thus they live under a 
 " spirit of bondage," not being able to venture their guilty 
 souls upon the pardoning mercy of God, and the infinite 
 merit of the Redeemer's blood. 
 
 Nothing can be more apparent than the distinction and 
 difference here represented between these two sorts of be- 
 lievers. The one^ in all his straits, fears, difficulties, and 
 dangers, looks unto Christ as to a sure foundation of safety, 
 confidence, and hope. And though he may at some times 
 doubt his interest in Christ, he can at no time deliberately 
 place his confidence, or expect safety for his soul, any 
 where else, but in the mere mercy of God in Christ. The 
 other leaves the soul asleep; or else seeks rest only from 
 the righteousness of the law, from desires and endeavors 
 of his own, and must either find comfort there, or no v;here. 
 The one ventures all his interests, and all his hopes of grace 
 and glory, upon the faithfulness of the gospel promises, 
 ftnd the infinite mercy of God in Christ. The other sees 
 DO way to quiet the accusations of his conscience, and to 
 obtain qualifications for salvation, by depending upon a 
 naked promise. In a word, the one can see safety and se- 
 curity in leaving all the concerns, both of time and eter- 
 nity, in the hands of Christ. The other, being ignorant 
 of the righteousness of God, must make the righteousness 
 
90 A TRUE AND FALSE FAITH. 
 
 of the law his refuge, or else live without the comfort of 
 hope. 
 
 4. A saving faith subjects the soul to the sceptre and 
 yoke of Christ, but a dead faith leaves the soul tmrcneiced, 
 and disobedient. A true " faith purifies the heart," and 
 *' overcomes the world;" and " he that hath this hope in 
 Christ, purifieth himself even as he is pure." A true faith 
 unites the soul to Christ, as the branch is united to the 
 vine, and thereby enables the man to bring forth much 
 frbit. The true believer hates every false way; he mourns 
 over, and watches, strives, and prays against ail the cor- 
 ruptions of his nature, and all the imperfections of his 
 heart and life. There is no known sin which he indulges 
 himself in; no known duty which he willingly neglects; no 
 dilliculty which can deter him from following Christ; no 
 temptation which can allure him from endeavoring a con- 
 formity to the whole will of God. " Not as though he had 
 already attained, or were already perfect." He has daily 
 cause to lament his defects; but yet he can truly say, that 
 •' he delights in the law of the Lord after the inward man;" 
 and accordingly endeavors, in every station and relation, 
 in all his conduct, both to God and man, as well in secret as 
 openly, to live a life of conformity to God, in all the du- 
 ties he requires of him. And wherein he cannot attain, 
 he is yet " pressing towards perfection," and groaning af- 
 ter a further progress in holiness, even in all instances, 
 without reserve; nor yet satisfied, without a final persever- 
 ance, to crown his sincerity. 
 
 But, on the other hand, the obedience of an insincere 
 professor is very partial, defective, temporary; and but a 
 matter of force and constraint upon the appetites and af- 
 fections. If, with Herod, he reforms, and " does many 
 things," yet he retains his Herodias; some darling corrup- 
 tion unmortified; or leaves some unpleasant duty neglected. 
 Or if by the lashes of an awakened conscience he is driven 
 for a time to a more general reformation from all known sin, 
 and to outward attendance upon all known duty, he finds 
 DO inward complacency in it; and therefoie is like a dull 
 horse, that will be kept on his way no longer than he feels 
 a spur in his side. 
 
 Here then is a conspicuous diflTerence between a true 
 and false believer. The one has a principle of holiness, a 
 
A TRUE AND FALSE FAlTH. 91 
 
 delight in it, and an earnest and continuing desire after 
 further proficiency in the divine life. The other aims only 
 at so much holiness as he thinks will save him from hell, 
 but cares for nothing more; and what he has, is excited by 
 fear, or constrained by force, contrary to the natural ten- 
 dency and bias of his soul. In fine, the one makes it the 
 endeavor of his life to approve himself to a pure, holy, 
 and omniscient God. The other rests in endeavors to quiet 
 his conscience, and to silence its clamors and accusatioijs- 
 
 5. A saving faith works by love 1o God and man; but a 
 dead faith always falls short of both. The apostle assures 
 us, that " if we have all faith, so that we could remove 
 mountains, and have not charity, we are nothing. Faith 
 worketh by love;" and the true believer " keeps himself 
 in t!ie love of God, looking to the mercy of the Lord Jesus 
 Ciirist for eternal life." He delights in contemplating the 
 glorious perfections of the Divine nature. His meditations 
 upon God are sweet, and the thoughts of him precious to 
 bis soul. He values the favor of God as life, and his lov- 
 ing kindness as bettor than life. If he can have the glo- 
 rious God for his portion, and live in the light of his coun- 
 tenance, he can be content with straits and difficulties, 
 trials and afflictions, here in the world. He takes peculiar 
 pleasure in the ordinances of God, and all the appointed 
 means of a near approach into his special presence; and is 
 especially pleased when favored with sensible communion 
 with God. Though he cannot always walk so near to God, 
 and find such sensible deligiit in him, yet he laments his 
 absence when he withdraws; heavily complains of his own 
 dcadness, worldliness, or sensuality, which separates be- 
 tween God and his soul; and can find no true rest or satis- 
 faction till he returns to God, and God to him. This is at 
 least the ordinary course and tenor of the believer's life: 
 and if at atiy time he should be so left of God as to grow 
 forgetful of him, and have any prevalence of a dead, carnal, 
 worldly frame in his soul, this darkens the evidence of his 
 slate, robs him of his comfort and peace, and will at length 
 put him uj)on vigorous and active endeavors for obtaining 
 a revival of his languishing graces, by a fiesh supply of 
 the Spirit of Jesus. Christ. 
 
 Thus, the true believer hath the love of God dwelling 
 in him; and from the same principle, he likewise loves his 
 
92 A TRUE AND FALSE FAITH. 
 
 neighbor as himself. He maintains a life of justice, meek- 
 ness, kindness, and beneficence towards all men; bears in- 
 juries; is ready to forgive; entertains the best opinion of 
 men's states and actions that the case will allow; and en- 
 deavors to live in the exercise of " love, joy, peace, long- 
 suffering, gentleness, goodness, faithfulness, meekness." 
 And as he thus maintains a love of benevolence to all men; 
 he has, in a special manner, a love of complacence towards 
 tiiose who bear the marks of the divine image. These he 
 delights in, on account of their being, or at least appearing 
 to be, the children of God. He loves them for their hea- 
 venly Father's sake, as well as for those gracious qualifica- 
 tions, which make " the righteous more excellent than his 
 neighbor." He loves the company of the saints. These 
 are " the excellent, in whom is all his delight." He loves 
 their piety, and studies an imitation of them, wherein they 
 follow Christ; and studies to equal, if not excel, them in 
 their highest improvements in religion. He loves their 
 persons, and hopes to join in concert with them in the 
 eternal praises of God. 
 
 This is the real and genuine character of every true be- 
 liever; while the highest attainments of a dead faith do fall 
 short of every part of this description. The false professor 
 may imagine that he has something of the love of God in 
 him; but upon a just view of the case it will appear that it 
 is only to an idol^ the creature of his own imagination. If 
 he seems to love God, under an apprehension of his good- 
 ness and mercy, he yet dreads him on account of his jus- 
 tice, and has an inward aversion to his purity and holiness; 
 so that the object of his love is an imaginary being, of in- 
 finite goodness and mercy, without either justice or holiness- 
 If from the alarms of conscience, or some emotions of his 
 natural affections, he may take some pleasure in religious 
 exercises, this pleasure is short and transient, like the prin- 
 ciple from whence it flows; he soon returns to carelessness, 
 and forgetfulness of God, and has his affections quickly 
 engaged in worldly and sensual pursuits. And however he 
 may deceive himself in any supposed progress in religion, 
 he can never satisfy his soul with having God for his por- 
 tion. He can never, of course, keep up a life of spiritual 
 mindedness, and delight in God, and in a way of obedience 
 to him, and communion with him 
 
A TRUE AND FALSE FAITH. 93 
 
 The same defects are likewise found in the unsound be- 
 liever with respect to his love to his neighbor. If he be 
 not (as it is too commonly found) unjust and deceitful, wrath- 
 ful and contentious, hard hearted and unkind, bitter and 
 censorious, revengeful and implacable; yet he never loves 
 the children of God as such. Whatever love he may have 
 to any such from special intimate acquaintance, or from 
 their being in the same cause, party, or persuasion with 
 himself (which is indeed no more than the exercise of self- 
 love or self-esteem) he never loves the image of Christ in 
 every sect or party in whom he finds it, nor can he love a 
 conformity to the children of God in the holiness of their 
 hearts and lives. 
 
 Here then you see an apparent difference in these two 
 sorts of believers. The one loves God above all things; 
 and, indeed, he that does not love him with a supreme love, 
 does not love him as God; and consequently does not love 
 him at all. But the other seeks the favor of God from no 
 othei motive but fear of his displeasure, or some desire of 
 happiness, and not from a sense of the excellency of his 
 glorious perfections^ and the blessedness of an interest in 
 his favor. The one loves what God loves; hates what he 
 hates; and loves and esteems himself but in proportion to 
 his conformity unto God. The other retains his delight in 
 his lusts and idols; and repairs to God because he durst not 
 do otherwise. The one, like God himself, takes pleasure^ 
 in doing good to all men; and takes special delight in al], 
 without distinction, who are partakers of the divine nature. 
 The other, at the best, has his love to man influenced by 
 selfish principles; and therefore takes most delight in those 
 who are most conformable to his own sentiments or dis- 
 positions. 
 
 Lest I should weary out your patience, I shall just men- 
 tion but this one particular more — 
 
 6. A saving faith humbles the soul, and makes it low 
 and vile in its own eyes; whereas a dead faith tends to exalt 
 the mind with vain apprehensions of, or endeavors after, 
 some sufficiency or excellency of its own. The true be- 
 liever has a deep sense of the greatness and aggravations 
 of his sins, loathes himself on account of them, and ad(. es 
 the patience and long-suffering of God towards him, tiiat 
 has kept him out of hell. He is so sensible of the great 
 9 
 
94 A TRUE AND FALSE FAITH. 
 
 defects of his duties, of the sinfuhiess of his heart, the 
 imperfections of his life, and his utter unworthiness of 
 any favor from God, that he cannot but entertain a most 
 deep and sensible impression, that it must be a wonderful 
 display of mere sovereign grace if ever he obtains salva- 
 tion. It is always true, that the greater manifestation of 
 Grod's love is made to his soul, the greater sense he hatli 
 »f his own nothingness and unworthiness, and the more he 
 ac! mi-res and adores the astonishing riches of free distin- 
 guishing ^Tace to such a guilty polluted creature as he is. 
 Though (he true believer lives in the exercise of that cha- 
 rity towards others, which " thinketh no evil, but believeth 
 all things, and hopeth all things;" he yet always finds occa- 
 sion to condemn himself, and to censure his own inward 
 atiections, and outward performances, religious duties, and 
 moral conduct; and therefore cannot but esteem others 
 better than himself. In short, the true believer always, 
 •' while in this tabernacle, groans, being burdened." He 
 finds occasions of a renewed repentance every day: he every 
 day finds new cause to complain of himself; and new cause 
 io commit a sinful and unworthy soul to the mere mercy of 
 God in Christ. 
 
 On the contrary, a dead faith always e'lihex pvffs up the 
 vain mind with a haughty pleasing apprehension of its own 
 attainments, makes it censorious and uncharitable, and in- 
 spires it with that proud pharisaical language, " I thank 
 God, I am not as other men:" or else, from the same 
 haughty principle, either leaves the soul secure and easy, 
 m ils good designs and purposes of future repentance, or 
 impatient and desponding, through want of those good qua- 
 lifications which it supposes necessary. 
 
 L think I need not enlarge upon tiiis distinction; it is so 
 apparent and manifest, and the characters so easy to be 
 known. 
 
 And now, sir, to sum up the whole in a short and easy 
 view. If you have good evidence of a saving faith in 
 Christ, you must have such a sensible impression of the 
 truth of the gospel as makes you feel the importance of 
 your eternal concerns, and your necessity of an interest in 
 Christ, and puts your soul upon earnest and active desires 
 after him, as your only hope and safety. You must hear- 
 tily approve the way of salvation which the gospel reveals; 
 
A TRUE AND FALSE FAITH. 95 
 
 and heartily consent to the terms on which it is offered. 
 You must accept of Christ as a free gift; bringing- nothing 
 with you of your own to recemmend you to his acceptance. 
 You must accept him as your only righteousness to justify 
 you before God; and as your Prince, as well as Saviour, 
 consenting as well to be governed as to be saved, to be 
 sanctified as to be justified by him. And as you must t* - 
 ceive him, so you must confidently trust in him alone, as a 
 sure foundation of safety and hope; and as a continuing 
 fountain of all supplies of grace to your soul, whatever 
 difficulties and discouragements you may meet with. And 
 you must have this standing evidence of the sincerity of 
 your faith, that it purifies your heart, and brings you to an 
 earnest desire of, and endeavor after, habitual holiness of 
 heart and life; that it works by love to God and man; and 
 keeps up in your soul an ab.ising sense of your own vile- 
 ness and utter unworthiness, after all. This is that pre- 
 cious faith, to which the promises of the gospel are mide, 
 and to which no false professor can make any just pie- 
 tence. 
 
 To conclude with a still shorter view of this case. Wheii 
 a realizing belief of the gospel, and a despair of all belp 
 in yourself, brings you to repair to Christ as your only 
 safety, and to venture your soul, guilty as it is, upon the 
 merit of his obedience, the sufficiency of his grace and 
 strength, and the faithfulness of his promise, and heartily 
 to submit to his rule and government, now you cannot fail 
 of the sanctifying influences of his Spirit to qualify you 
 for the eternal inheritance: for " the Amen, the true and 
 faithful Witness," has given you his word for it, that if you 
 thus " come to him, he will in no wise cast you out." 
 
 i might sum up this important point in a yet shorter view. 
 If you so heartily approve of and delight in the gospel- 
 way of salvation by Christ alone, that you can cheerfully 
 venture your soul and your eternal interests upon it, as th€ 
 sure and only foundation of hope and safety, you have then 
 the faith of God's elect. And in this case, he that has be-- 
 stowed such grace upon you, will carry on his own work 
 in your soul, will give you those several qualifications and 
 evidences of a gracious state which I have above described, 
 and will at last present you faultless before his throne, 
 with exceeding joy. That you may have the delightful 
 
96 LEGAL AND EVANGELICAL REPENTANCB. 
 
 experienee of such a progress of grace in your soul, i» 
 the prayer of 
 
 Yours, &c. 
 
 LETTER IX. 
 
 THE DIFFERENCE BETWEEN A LEGAL AND AN EVAN- 
 GELICAL REPENTANCE DISTINCTLY CONSIDERED, 
 
 SIR, 
 
 You justly observe, " It is of infinite concern that your 
 repentance towards God (as well as your faith towards the 
 Lord Jesus Christ) be sincere; and that you have therefore 
 f-ause to be solicitous not to be deceived with a repentance 
 which must be repented of." And you have therefore just 
 reason to desire " a clear apprehension of the difference 
 between a legal and an evangelical repentance." I shall 
 therefore endeavor, according to your desire, " to show you 
 the difference, in as easy and familiar a light as I can." 
 And perhaps it may give a clearer view of the case if I 
 should show you first, negatively, wherein the distinction 
 does not consist, under a few particulars, before I proceed 
 to a direct illustration of it. 
 
 It may then be observed, that a deep distress of mind, 
 on account of si?ining against God, is common both to legal 
 and evangelical repentance. Even Judas could cry out 
 with agony of soul, " I have sinned in betraying innocent 
 blood;" as well as the psalmist groans out his complaint, 
 that there was " no rest in his bones because of his sins." 
 A distressing sense of sin, in itself considered, is therefore 
 no evidence for, nor against, the truth and sincerity of re- 
 pentance. 
 
 Moreover, a.fearfvl apprehension of the divine displea- 
 sure may be common to both sorts of penitents. Mere legal 
 convictions may make " sinners in Zion afraid, and fear- 
 fulness surprise the hypocrite," and " destruction from 
 God may be a terror" to a holy Job, in as great reality, 
 though not with such despairing infidelity, as to a Cain or 
 Judas; but this can be no distinguishing mark of a true or 
 false repentance. 
 
 I may add, dread of, and a temporary reformation from 
 
L5GAL AND EVANGELICAL REPENTANCE. 97 
 
 outward and known courses of sinning, nniay likewise be 
 the consequence of both a legal and evangelical repent- 
 ance. Ahab humbled himself, lay in sackcloth, and went 
 softly; and Herod reformed many things, as well as David 
 *' refrained his feet from every evil way." Tt is impossible 
 for a sinner to give the reins to his lusts, while under -the 
 severe lashes of an awakened conscience; a mere legal 
 conviction must, while it lasts, procure an external refor- 
 mation. Such a reformation, of itself, can therefore be no 
 evidence of a sincere repentance, how great soever it may 
 appear; and be sure it can be no evidence against it. 
 
 Besides, men may be put upon diligence and activity in 
 duty, by both a legal and evangelical repentance. An in- 
 sincere repentance may bring men with the hypocritical 
 Jews, to " seek the Lord daily; and delight to know his 
 ways, as a nation that did righteousness. In their afflic- 
 tions they may seek him ea|-Iy." They " may seek hiru 
 and return; and inquire early after God." This may be 
 the fruit of a legal repentance; as well as that a true re- 
 pentance may, and always does, bring men " to lift uj^ 
 their hearts and their hands to God in the heavens." This, 
 therefore, can be no distinguishing criterion in the case 
 before us. 
 
 Once more, a comforting persuasion of having obtained 
 pardoning mercy is common to both kinds of penitents. 
 God's ancient people, when most incorrigible in their im- 
 piety, would " trust in lying words, come and stand before 
 him in the house that was called by his name, and say, V/e 
 are delivered to do all these abominations." The Israelites 
 in the wilderness concluded, that " God was their rock, 
 and the most high God their Redeemer, when they flat- 
 tered him with their lips, and lied to him with their 
 tongues, and their hearts were not right with him." And on 
 the other hand, the true penitent may say with David, " i 
 said, I will confess my transgressions unto the Lord; and 
 thou forgavest me the iniquity of my sins." A mere per- 
 suasion of forgiveness therefore, how comfortable or joyful 
 soever, does not distinguish the nature of that repentance 
 on which such a persuasion is founded. 
 
 In short, it is not the deepest sense of sin or guilt, nor 
 the most distressing sorrow on that account; it is not the 
 fear of God's wrath, nor the greatest external reformation 
 9* 
 
98 LEGAL AND EVANGELICAL REPENTANCE. 
 
 of life; it is not the most diligent external attendance open 
 all known duty; nor the most quieting persuasion of having 
 made our peace with God; nor all these together, that will 
 denominate a man sincerely penitent. For all these may 
 he, and have been, attained to by mere hypocrites; and 
 often are found with the false as well as the true pro- 
 fessor. 
 
 Having, by w^uy of precaution, given you these remarks, 
 I now proceed directly to consider the important case be- 
 fore bs. And, 
 
 1 . A legal repentance flows only from a sense of danger^ 
 and fear of wrath; but an evangelical repentance is a true 
 mourning for sin; and an earnest desire of deliverance from 
 it. When the conscience of a sinner is alarmed with a 
 sense of his dreadful guilt and danger, it must necessarily 
 remonstrate against those impieties which threaten him 
 with destruction and ruin. Thence those frights and terrors 
 which we so commonly see in awakened sinners. Their 
 sins (especially some grosser enormities of their lives) 
 stare them in the face, with their peculiar aggravations. 
 Conscience draws up the indictment, and sets home the 
 charge against them. The law passes the sentence, and con- 
 demns them without mercy. And what have they now in 
 prospect, but a fearful looking for of fiery indignation to con- 
 sime them! Now with what distress will they cry out, of the 
 greatness and aggravations of their sins? With what amaze- 
 ment will they expect the dreadful issue of a sinful course? 
 How ready are they now to take up resolutions of a more 
 watchful and holy life? Now they are brought upon their 
 knees before God, to acknowledge their sins, and to cry for 
 mercy; and now conscience, like a flaming sword, keeps 
 thf^m from their former course of impiety and sensual gra- 
 tifications. And what is all this repentance, but mere ter- 
 ror, and fear of hell? Let but conscience be pacified, and 
 their fear blown over, and the dog will quickly return to his 
 vomit again, until some new alarm revive the conviction of 
 their sin and danger, and their former process of repent- 
 ance. 7'hus some will sin and repent, and repent and sin, 
 all their lives, and yet lie open to eternal repentance after 
 all. Or if the distress of conscience make so deep an im- 
 pression, and fix such an abiding awe of particular sins 
 upon the mind, that there remains a visible and continuing 
 
LEGAL AND EVANGELICAL REPENTANCE. 90 
 
 reformation, yet their lusts are but dammed up by their 
 fears; and were but the dam broken down, they would run 
 again in their former channel with renewed force. It is 
 true, the law sometimes proves a schoolmaster to drive 
 sinners to Christ,- and conviction of sin, and a legal re- 
 pentance, is a necessary preparative to a saving conversion; 
 but this alone gives no claim to the promise of the gospel. 
 The house may be thus empty, swept, and garnished, but 
 for the reception of seven worse spirits than were driven out 
 of it; and a sinner may thus " escape the pollutions of the 
 world," and yet have " his latter end worse than the be- 
 ginning." 
 
 If, on the other hand, we consider the character of a sin- 
 cere gospel-repentance, though such legal terrors may lead 
 to its exercise, they do not belong to its nature; nor are 
 they any part of its description. Sin, itself, becomes the 
 greatest burden and aversion to a truly penitent soul. " I 
 hate," says the psalmist, " every false way." " O wretched 
 man that I am," says the apostle, " who shall deliver me 
 from the body of this death!" Thus the penitent groans, 
 being burdened; not for fear of hell, such fear being no 
 part of a true repentance, though it may sometimes ac- 
 company a sincere and godly sorrow for sin. But this sor- 
 row arises from an affecting, humbling, mourning sense of 
 sin, from a view of the sin of nature, with the hardness of 
 the heart, and universal depravity of the affections which 
 flow from it; and from a view of the numerous sins of prac- 
 tice, with their special aggravations. This is the grief, this 
 the distress of a repenting sinner. It is necessary, from 
 the nature of a true repentance, that it must have respect 
 both to the sin of nature and practice, though both of these 
 are not at all times actually in the mind, and particularly 
 thought of, and mourned for by the repenting sinner. The 
 language of a true repentance is such as that, " I acknow- 
 ledge my trangressions; and my sin is ever before me. 
 Mine iniquities are gone over mine head, as a heavy bur- 
 den; they are too heavy for me. Deliver me from all my 
 transgressions. Let not my sins have dominion over me. 
 Innumerable evils have compassed me about; mine iniqui- 
 ties have taken hold upon me, so that I am not able to look 
 up: they are more than the hairs of mine head; therefore 
 my heart faileth me. Be pleased, O Lord, to deliver me: 
 O Lord make haste to help me." As the true penitent 
 
100 LEGAL AND EVANGELICAL RErENTANCE. 
 
 longs for more and more victory over his corruptions, so ia 
 he most watchful, prayerful, and in earnest to mortify his 
 lusts, and to cut off all supplies of sin. He mourns for 
 all; he hates all his lusts; and is willing to spare none; no 
 not so much as a right hand, or a right eye. As there is 
 nothing so grievous to him as sin, so there is nothing which 
 he so earnestly desires and pursues as a nearer approach to 
 that blessed state, where " nothing can enter which de- 
 fileth or worketh abomination." 
 
 Here you see an apparent difference between being 
 struck with fear, restrained by terror, and driven from a 
 course of sinning by the lashes of an awakened conscience; 
 between this, I say, and loathing ourselves in our own 
 sight, for all our iniquities and abominations, with a groan- 
 ing after grace and strength to conquer and mortify our 
 corruptions, and be free from the empire of sin. That is 
 merely the fruit of self-love which prompts the soul to fly 
 from danger. This is the exercise of a vital principle, 
 which separates the soul from sin, and engages the whole 
 man in a continued opposition to it. 
 
 2. A legal repentance flows from unbelief; but an emin- 
 gelical repentance is always the fruit and consequence of 
 a saving ^i^A. I have shown you already that a legal re- 
 pentance is effected by fearful apprehensions of hell and 
 damnation. And whence is this amazing and distracting 
 fear and terror? Has not the gospel provided a glorious re- 
 lief for such distresses, and opened a blessed door of hope 
 for the greatest sinners? Is not pardon and salvation freely 
 offered to all that will accept a blessed Saviour and his sav- 
 ing benefits? Is not the blood of Christ suflScient to cleanse 
 from all sins, however circumstanced, and however aggra- 
 vated they may be? Why then do they not cheerfully fly 
 for refuge to this hope set before them? Alas, they can see 
 no safety in it! The law of God challenges their obedience, 
 and condemns their disobedience. Conscience joins it, 
 both with the precept and sentence of the law: and thence 
 their only refuge is resolutions, reformations, duties, pen- 
 ance, or some such self-righteous methods, to pacify God's 
 justice, to quiet their consciences, and to lay a foundation 
 of future hope. The defect of their endeavors and attain- 
 ments creates new terrors. Their terrors excite new en- 
 deavors. And thus they go on, without "attaining the 
 law of righteousness, because they seek it not of faith, 
 
lEGAL AND EVANCELICAL REPENTANCE. 
 
 101 
 
 but as it were by the works of the law." They may, it is 
 true, have some respect to Christ, in this their legal pro- 
 gress. They may hope, that God will accept them for 
 Christ's sake. They may use his name in their prayers 
 for pardon, while they dare not depend upon the merits of 
 his blood, for the remission of their sins and a freedom from 
 condemnation. And what is all this, but a secret hope, 
 that the redemption of Christ will add such merit to their 
 frights and fears, reformations and duties, as to make them 
 effectual to atone for their sins; and purchase the favor of 
 God? So that all their penitential shows and appearance* 
 are nothing but the workings of unbelief. 
 
 Let us now take a view of an evangelical repentance; 
 and we shall find the characters of it directly repugnant to 
 what has been considered. This must always be the con- 
 sequence of a saving faith; and can never go before it. 
 The sinner must have a realizing apprehension of the puri- 
 ty and holiness of the divine nature, before he can loathe 
 and hate his sins, on the account of their contrariety to 
 God. He must have a feeling sense, that there is par- 
 doning mercy with God for sinners, before he can with 
 courage and sincerity apply for forgiveness to a just and 
 holy God. He must have a believing discovery of the 
 way in which God is accessible by sinners, before he can 
 *♦ have a ♦iess with boldness to the throne of grace. He 
 must see and feel, that there is safety in venturing a guilty 
 soul in the hands of Christ and no where else, before he 
 can look to his blood for cleansing from guilt; and to his 
 grace and strength for victory over his corruptions." He 
 must be united unto Christ " as a branch to the vine," be- 
 fore he can bring forth fruit meet fbr repentance. Without 
 this he may be driven into desponding fears, and legal 
 attempts for safety; but he cannot " fly for refuge, to lay 
 hold on the hope set before him." The true penitent 
 therefore approaches God's presence with a deep impression 
 of his guilt and unworthiness, and of his just desert of an 
 eternal rejection from God. But then he comes before a 
 mercy seat. Though he is forced to acknowledge that if 
 God should mark iniquity, he could not stand before him; 
 he yet remembers, that " with God there is forgiveness 
 that he may be feared;" and " that with him there is plen- 
 teous redemption." The true penitent looks to the blood 
 
102 LEGAL AND EVANGELICAL REPENTANCE. 
 
 of Christ, as what alone can cleanse away his numerous 
 and agg^ravated sins; and from thence he takes encourage- 
 ment, to mourn out the psalmist's language " Wash me 
 thorougly from mine iniquity; and cleanse me from my 
 sin. Purge me with hyssop, and I shall be clean; wash 
 me, and 1 shall be whiter than the snow." This is the pros- 
 pect, which both encourages and invigorates his cries for 
 inorcy; and embitters his sins to him; and which makes 
 him loathe them all, and long for deliverance from them 
 all. *' Is God infinitely merciful and ready to forgive 
 (says the penitent soul) and have 1 been so basely ungrate- 
 ful, as to sin against such astonishing goodness, to affront 
 and abuse such mercy and love! Is sin so hateful to God, 
 that he has so severely punished it in the person of his own 
 dear Son, how vile, how polluted and abominable must I 
 then appear, in the eyes of his holiness and justice, that 
 am nothing but defilement and guilt; from the crown of 
 my head to the soles of my feet, nothing but wounds and 
 bruises, and putrifying sores! Has the blessed Saviour 
 siitfered his Father's wrath for my sins! Have they nailed 
 him to1he cross; and brought him under the agonies of an 
 accursed death; and shall I be ever reconciled to my lusts 
 any more; and go on to crucify the Son of God afresh! 
 Is there pardoning mercy to be bad, and shall I slight the 
 blood of Christ, set light by the gracious offer, and perish 
 in sight of a Saviour! May I obtain strength from the Lord 
 Jesus Christ, for victory and dominion over my corrup- 
 tions; and shall I not both resolve in his strength against 
 them, and lie at his foot, that " the law of the spirit of life, 
 in Christ Jesus, may make me free from the law of sin and 
 death!" Have I dishonored God so much already, loaded 
 my precious Saviour with so many horrible indignities; 
 and brought such a weight of guilt upon myself; and is it 
 not now high time to bid an utter defiance to my most dar- 
 ling lusts, the greatest enemies to God and my own soul?'* 
 Such as this is the language of a gospel-repentance. And 
 though there may be a sincere repentance without full evi- 
 dence of an interest in Christ, theie can be none without 
 a believing view of the infinite merit of his blood; and the 
 safety of bringing a guilty soul to that fountain for pardon 
 and cleansing, as I will endeavor to show you more particu» 
 larly. 
 
LEGAL AND EVANGELICAL REPENTANCE. 103 
 
 You cannot but see the great distinction, and even con- 
 trariety, between a guilty flight of soul from God, like 
 Adam aiter his fall; and an humbling, self-condemning flight 
 to God's pardoning mercy, like the j>rodigal, when return- 
 ing to his Father's house: Between legal, slavish, self- 
 righteous endeavors to atone for our sins, and make our 
 peace with God; and repairing only to the blood of Christ 
 for cleansing from all our sins: Between mourning for our 
 guilt and danger; and mourning for our sins, as they are 
 against God, against a preciouss Saviour, against infinite 
 mercy and love: And, in a word, between attempting a 
 new life by the strength of our own resolutions and en- 
 deavors; and looking only to the mercy of our Lord Jesus 
 Christ for grace and strength, as well as pardon and free- 
 dom from condemnation. 
 
 3. A legal repentance f^ows from an aversion to God 
 and his holy law: but an eimngdical repentance from lorn 
 to both. The distress, the terror and amazement, that 
 awakened sinners are under, arise from their dreadful ap- 
 prehensions of God, and his terrible justice. They know 
 that they have greatly provoked him, and are afraid of his 
 wrath; and therefore want some covert, where they may 
 hide themselves from his presence. They might before, 
 perhaps, have some pleasing apprehensions of God, while 
 they considered him as being all mercy without justice; 
 and while they could hope for pardon, and yet live in their 
 sins. But now, they have some sense of his holiness and 
 justice, he appears an infinite enemy, and therefore most 
 terrible to their souls. They are consulting, indeed, some 
 way to be at peace with him; because they are afraid the 
 controversy will issue in their destruction. They resolve 
 upon new obedience, from the same motives that slaves 
 obey their severe tyrannical masters; while the rule of 
 their obedience is directly contrary to the bent, bias, and 
 disposition of their souls. Were the penalty of the law 
 taken away, their aversion to it would quickly appear, 
 and they would soon embrace their beloved lusts, with the 
 same pleasure and delight as formeily. Tliis is frequently 
 exemplified in those, who wear oft' their convictions and 
 reformations together, and notwithstanding all their former 
 religious appearances, discover the alienation of their hearts 
 to God and his laws, by their sinful and sensual lives; and, 
 
104 LEGAL AND EVANGELICAL REPENTANCE. 
 
 as the apostle expresseth it, shew themselves " enemies in 
 their minds, by their wicked works." 
 
 Bat on the contrary, the sincere gospel-penitent, sees an 
 admirable beauty and excellency in a life of holiness; and 
 therefore groans after higher attainments in it. He is 
 sensible how much he has transgressed the law of God, how 
 very far he is departed from the purity and holiness of the 
 divine nature. This is the burden of his soul. Hence it 
 is, that he walks in heaviness; and waters his couch with 
 his tears. He mourns, not because the law is so strict, or 
 the penalty so severe; for he esteems " the law to be holy; 
 and the commandment holy, just, and good:" But he 
 mourns, that though *' the law be spiritual," he is " carnal, 
 sold under sin." He mourns that his nature is so contrary 
 to God, that his practice is so contrary to his will; and that 
 he can make no better progress in mortifying the deeds of 
 the flesh, in regulating his affections, appetites, and pas- 
 sions, and in living to God. So that " with the mind he 
 himself serves the law of God," though in much imperfec- 
 tion; and though by reason of his remaining carnality, he 
 is forced to acknowledge and lament, that " with the flesh 
 he serves the law of sin." The true penitent is breathing 
 with the same earnestness after sanctification, as after free- 
 dom from wrath. He does not want to have the law bend 
 to his corruptions: but to have his heart and life fully sub- 
 jected to the law and will of God. There is nothing he 
 so much desires, besides an interest in Christ and the favor 
 of God, as a freedom from sin, a proficiency in faith and 
 holiness; and a life of communion and fellowship with God. 
 *' Oh," says the penitent believer, "what a wicked heart 
 have I, that is so estranged from the holy nature of God; 
 and from his righteous law! What a guilty wretch have I 
 been, who have walked so contrary to the glorious God, 
 have trampled upon his excellent perfections, violated his 
 holy law, and made so near an approach even to the nature 
 of the devil! O for the cleansing efficacy of the blood of 
 Christ, and the renewing influences of his holy Spirit, to 
 purify this sink of pollution, and to sanctify these depraved 
 affections of my soul ! " Create in me a clean heart, 
 O God, and renew a right spirit within me!" Let this se- 
 parating wall between God and my soul be broken down! 
 Let me be a partaker of the divine nature, and be brought 
 
LEGAL AND EVANGELICAL REPENTANCE. 106 
 
 near to God, whatever else be denied me! " O that my 
 ways were directed, that I might keep thy statutes! O let 
 me not wander from thy commandments;" but " deal boun- 
 tifully with thy servant, that I may live and keep thy word." 
 Such as these are the aspirations of a sincere repentance. 
 A language which flows from a true love to God and his 
 law, and an earnest desire of conformity to both. 
 
 But you will inquire, perhaps, Is there no difference 
 between repentance and love to God? Are not these dif- 
 ferent graces of the Spirit; and have they not their differ- 
 ent exercises and operations? I answer, Yes; they are 
 truly different and distinct; but they always have a joint 
 exercise in a truly gracious soul. As faith is truly distinct 
 from repentance, and yet every child of God is a penitent 
 believer; so is love likewise distinct from repentance; and 
 yet neither of these graces can exist without the other. 
 We cannot truly love God, unless our sins are made hateful 
 to us in repentance. We cannot sincerely turn to God un- 
 til we value his favor, and take pleasure in a conformity to 
 his will. As these graces, therefore, are joint productions 
 of the blessed Spirit in our regeneration, so they are joint 
 companions in the exercise of the divine love. From this 
 reflection you may see the reason why some of the same 
 tilings necessarily occur in this discourse of repentance 
 which you met with in my last letter, when treating upon 
 the difference of a true and false faith. 
 
 By these hints you may plainly see the very great differ- 
 ence between a legal and an evangelical penitent. The 
 one looks upon God with dread, terror, and aversion of 
 soul. The other mourns his distance from him, and longs 
 to be more transformed into his image and likeness. The 
 one still loves his sins in his heart, though he mourns that 
 there is a law to punish them. The other hates all his sins 
 without reserve, and groans under the burden of them, be- 
 cause they are contrary to God and his holy law. The obe- 
 dience of the one is by mere constraint. The imperfec- 
 tions of the other are matter of continual grief; and he is 
 constantly longing and striving after greater degrees of 
 grace and holiness. The one can find no inv.ard and abid- 
 ing complacency in the service of God. The other runs 
 the way of his commandments with delight, and takes more 
 pleasure in obedience than in any thing else. 
 10 
 
lOG LEGAL AND EVANGELICAL REPENTANCE. 
 
 4. A legal repentance ordinarily flows from discourage' 
 Mcnt and despondency: but an evangelical repentance fioin 
 encouraging /tope. 1 have already considered how a legal 
 repentance is excited and maintained by terrors of consci- 
 ence, and fearful apprehensions of the wrath of God. Some 
 indeed, by their external reformations, pacify tfeeir consci- 
 ences, get settled upon their lees, and cry peace to their 
 souls; and so their repentance and discouragements both 
 come to an end. But whilst their concern continues, their 
 desponding fears are the very life of it. Their sins, both 
 for number and nature, appear dreadful to their affrighted 
 consciences, as they frequently violate their purposes and 
 promises of new obedience. They are therefore afraid that 
 God will never pardon and accept such rebels as they have 
 hQQn; and though they dare not neglect duty, they come 
 with horror into the presence of God, as to an inexorable 
 judge; and have nothing to keep their souls from sinking 
 into despair but their good designs and endeavors, which 
 yet are too defective to give them comfortable hope. And 
 what is all this but a most ungrateful undervaluing the 
 blood of Christ, limiting the goodness and mercy of God, 
 and an implicit denying the truth of the whole gospel of 
 God our Saviour? Thus they are flying from the mercy of 
 God, while they pretend to fly to it. But I need not en- 
 large on this head, it being so near of kin to what was ob- 
 served under the last. 
 
 I proceed therefore to show, on the other hand, that 
 though the true gos^pel-penitent may have a deeper impres- 
 sion of the greatness and atrocious nature of his sin and 
 guilt than even the awakened terrified legalist himself, yet 
 he dares not yield to any despairing thoughts of God's 
 mercy. Faith opens the door of hope, and therefore the 
 door of repentance, as I have observed before. True it 
 is, that liie gospel-penitent may meet with many discou- 
 raging doubts and fears: but these are his infirmity, not his 
 repentance. The apostle tells us, " we are saved by hope.'^ 
 This is what gives life and activity to every grace, and to 
 repentance in particular, as I have had occasion to hint 
 before. And it is yet needful to observe further, that 
 though a fear and jealousy of our own sincerity may bo 
 consistent with a true repentance, and perhaps sometimes 
 serve to further its progress; yet all doubts of the faith- 
 
lEGAL AND EVANGELICAL RErENTANCl. 107 
 
 fulness of the gospel-promises, of the extensiveness of the 
 divine mercy, or our exemption from the gospel-offer; all 
 apprehensions of our not being elected; of our having sin- 
 ned away the day of grace; or of our having sinned against 
 the Holy Ghost: all imaginations that our sins are so cir- 
 cumstanced as not to admit of pardoning mercy, or the 
 like; these are directly destructive of, or inconsistent with, 
 the actings of a true repentance. A sincere penitent looks 
 over the highest mountains which are raised before him by 
 the greatness of his sins, his own misgiving heart, or the 
 temptations of Satan, into an ocean of infinite goodness 
 and mercy. Thither he will fly; and there he will hope, 
 let his case appear ever so dark; and though every thing 
 seems to make against him. And the more lively and 
 comfortable his hope is, the more he is humbled and abased 
 for his sins; and the more vigorous are his endeavors after 
 a life of new obedience. As repentance is a hatred of, 
 and separation from all sin without reserve, it must cer- 
 tainly be a flight from, and an abhorrence of, unbelief and 
 despair, the greatest of all sins. And the further the soul 
 fiies from these, the more is it conformed to the gospel of 
 Christ, and the more is it in the way of mercy. It is not, 
 therefore, sufficient for the sincere penitent to be sensible 
 that God is infinitely gracious; and that the blood of Christ 
 is infinitely meritorious; and that there is forgiveness with 
 God for the greatest sinners, if he still maintains some re- 
 serve in his mind with respect to his own case. But he 
 must be likewise persuaded that he either already hath, or 
 that he may obtain, a personal interest in this redeeming 
 pardoning mercy, in order to his approaching to God as a 
 Father; and in order to his being in love with the ways of 
 God, and to his serving him with cheerfulness and delight. 
 This is not the only necessary in order to the first exercise 
 of a true repentance: but the sincere Christian will always 
 find, that, by whatever darkness, difficulty, or temptation, 
 he is brought into a really discouraged, desponding frames 
 he is thereby rendered so much the more incapable of godly 
 sorrow for sin, of delighting in God, or of a spiritual per- 
 formance of any duty of religion. We may be jealous and 
 distrustful of ourselves, but we must not despond, and be 
 jealous of God, if we would maintain the exercise of any 
 saving gmce^ " I confess," says the truly penitent soul, 
 
lOB LEGAL AND EVANGELICAL REPENTANCE^ 
 
 " that my sins are like the stars of the firmament, and like 
 the sand on the sea-shore, for multitude,- that they are of 
 a scarlet and crimson dye; and that it is of the infinite pa- 
 tience of God that such a guilty wretch is out of hell. 
 But yet as great, as dreadfully aggravated as my sins may 
 be, the merit of a Redeemer's blood is sufficient to atone 
 for them all; and infinite mercy is still greater than my 
 greatest sins. Though my ' iniquities have abounded,' God 
 has encouraged me to hope that ' his grace shall abound 
 much more' to the returning sinner. It must be astonish- 
 ing mercy indeed if I am saved: but such mercy is offered 
 in the gospel: and, blessed be God, 1 am not excluded 
 from that gracious ofler. Though 1 have naturally no power 
 to comply with the terms upon which pardoning mercy is 
 set before me, yet the gospel provides a remedy in that 
 case also; and I am encouraged to trust in the Lord Jesus 
 Christ for all supplies of grace. 1 will therefore cast my 
 guilty soul at the footstool of a sovereign God, and rely on 
 infinite mercy through a Redeemer. I will depend upon 
 the blood of Christ, which cleanseth from all sin, I will 
 constantly repair to his fulness, that from thence I may re- 
 ceive, even grace for grace; and in that way I will hope 
 for that blessed sentence from his gracious mouth, ' Thy 
 aius, which be many, are forgiven thee.' O how will mercy 
 triumph over such sins as mine! How great glory w\\\ God 
 bring to the riches of his infinite grace in the salvation of 
 such a sinner as I, if ever I am saved! How will heaven 
 ring with eternal hallelujahs on my account! Surely I have 
 sinned enough already. Let me no more add to the num- 
 ber and guilt of my sins, by distrust of God's mercy, or by 
 doubting the faithfulness of his invitations and promises. 
 Whether I have already obtained a saving interest in Christ 
 or not, 1 am resolved to hope in his mercy, and to lie at his 
 feet, whatever the issue be." 
 
 So great is the difference between a legal and an evan- 
 gelical repentance: as great as between desponding fear 
 and encouraging hope: as between being affrighted by a 
 sight of our sins into an incapacity to trust God, or serve 
 him with delight; and being allured by his infinite mercy 
 to seek his favor, expect forgiveness through the blood of 
 his Son, and to serve him with the disposition of children. 
 
 5. A legal repentance is temporary, wearing off with the 
 
LEGAL AND EVANGELICAL REPENTANCE. 109 
 
 convictions of conscience which occasion it: but an evan- 
 gelical repentance is the daily exercise of the true Chris- 
 tian. We have too sad and numerous instances of such, 
 who will for a while appear under the greatest remorse lot 
 their sins, and yet quickly wear oif all their inipression^^, 
 and return to the same course of impiety and sensuality 
 which occasioned their distress and terror; and thereby de- 
 clare to the world that their goodness, like Ephraim's, wus 
 but " a morning cloud and an early dew." And besides 
 these, there seem to be some who quiet their consciences, 
 and speak peace to their souls, from their having been in 
 distress and terror for their sins, from their reformation of 
 some grosser immoralities, and from a formal course of 
 duty. They have repented, they think, and therefore con- 
 clude themselves at peace v/ith God, and seem to have no 
 great care or concern about either their former impieties or 
 their daily transgressions. They conclude themselves in 
 a converted state; jmd are therefore easy, careless, and se- 
 cure. These may think, and perhaps speak, loftily of tfaeir 
 experiences; they may be blown up with joyful apprehen- 
 sions of their safe state, but have no impressions of their 
 sins, no mourning after pardon, no groaning under the 
 burden of a wicked heart, imperfect duties, and renewed 
 provocations against God. I fear we have too many such 
 in the present times, who will go on " flattering themselves 
 in their own eyes, until their iniquities are found hateful." 
 I might add, there are many that, while under the stings of 
 an awakened conscience, will be driven to ndaintain a so- 
 lemn watch over their hearts and lives, to be afraid of every 
 sin, to be conscientiously careful to attend every known 
 duty, and to be serious and earnest in the performance oT 
 it. Now, by this imaginary progress in religion, they gra- 
 dually wear off their convictions, and get from under the 
 terrors of the law; and then their watchfulness and tender- 
 ness of conscience are forgot. They attend their duties in a 
 careless manner, with a trifling, remiss frame of soul, while 
 the great concerns of an unseen, eternal world, are but 
 little in their minds; and all their religion is reduced to a 
 mere cold formality. They still maintain the form, but are 
 unconcerned about the power of godliness. In some such 
 manner, a legal repentance always leaves the soul short of 
 9 real, sanctifying, saving change. 
 10* 
 
110 LEGAL AND ^AI^GELICAL REPENTANCE. 
 
 On the other hand, a saving evangelical repentance is a 
 lasting principle of humble, self-abasing, self-condemning, 
 mourning for, and abhorrence of, all the sins which the pe- 
 nitent discovers, both in his heart and life. The true pe- 
 nitent does not forget his past sins, and grow careless and 
 unconcerned about them, as soon as he obtains peace in his 
 conscience, and a comforting hope that he is reconciled to 
 God: but the clearer evidences he obtains of the divine 
 favor, the more does he loathe, abhor, and condemn him- 
 self for his sins; the moVe vile does he appear in his own 
 eyes; and the more aggravated and enormous do his past 
 sins represent themselves to him. A sense of pardoning 
 mercy makes Paul appear to himself " the chief of sin- 
 ners," and speak of himself as a pattern of hope to all 
 that shall come after him. The true penitent not only con- 
 tin^^ies to abhor himself on account of his past guilt and 
 defilement, but finds daily cause to renew his repentance 
 before God. He finds so much deadness, formality, and 
 hypocrisy in his duties, so much carnality, worldly-minded- 
 ness, and unbelief in his heart, so much prevalence of his 
 sinful affections, appetites, and passions, and so many foils 
 by the sin that easily besets him, that he cannot but " groan, 
 being burdened, while he is in this tabernacle." Repent- 
 ance, therefore, is the daily continued exercise of the 
 Christian, indeed, until he puts ofT mortality. He will not 
 leave olT repenting till he leaves off sinning, which is not 
 attainable on this side heaven. " Have I hope," says the 
 penitent soul, " that God has pardoned my sins? What an 
 instance of pardoning mercy is this! How adorable is that 
 wonderful grace, which has plucked such a brand out of 
 the fire! And am 1 still daily offending against such mercy 
 and love! Am I still so formal, lifeless, and hypocritical! 
 Am I yet doing so little for him, who has done so much for 
 me! Ah, vile sinful heart! Ah, base ingratitude to such 
 amazing goodness! Oh for more victory over my corrup- 
 tions; for more thankfulness for such mercies; for more spi- 
 rituality and heavenly-mindedness! How often have I been 
 mourning my infirmities; and must I yet have cause to 
 mourn over the same defects! How often pursuing and de- 
 signing a closer walk with God; but what a poor progress 
 do I yet make, save in desires and endeavors! How would 
 the iniquities of ray best duties separate between God and 
 
LEGAL AND EVANGELICAL REPENTANCE. Ill 
 
 my soal for ever, had I not the Redeemer's merit to plead! 
 What need have I, every day, to have this polluted soul 
 w?ished in the blood of Christ, and to repair to the glorious 
 advocate with the Father for the benefit of his interces- 
 sion? Not a step can I take in my spiritual progress with- 
 out fresh supplies from the fountain of grace and strength; 
 and yet how often am I provoking him to withdraw his in- 
 fluences, in whom is all my hope and confidence! *0 
 wretched man that I am, who shall deliver me from this 
 body of death!'" Thus the true penitent " goes with his 
 face Zion-ward, mourning as he goes." And thus in his 
 highest attainments of comfort and joy will he find cause 
 to be deeply humbled before God; and to wrestle with him 
 for renewed pardon, and new supplies of strengthening 
 and quickening grace. 
 
 The difference between these two sorts of penitents is very 
 apparent. There is the same difference as between the run- 
 ning of water in the paths after a shower, and the streams 
 flowing from a living fountain of water: a legal repentance 
 lasting no longer than the terrors which occasion it, but an 
 evangelical repentance being a continued war with sin till 
 death sounds the retreat. Once more, 
 
 6. A legal repentance does at most produce only a par- 
 tial and external reformation; but an evangelical repent- 
 ance is a total change of heart and life, and universal turn- 
 ing from sin to God. As some particular more gross ini- 
 quities most commonly lead the way to that distress and 
 terror which is the life of a legal and insincere repentance; 
 so a reformation of those sins too frequently wears off the 
 impression, and gives peace and rest to the troubled con- 
 science, without any further change. Or, at best, there 
 will be some darling lusts retained, some right hand or 
 right eye spared, some sweet morsel rolled under the 
 tongue. If the legal penitent be afraid of the sins of com- 
 mission, he may still live in the omission or the careless 
 performance of known duty. Or if he be more forward in 
 the duties of God's immediate worship, he may still live 
 in the acts of injustice, strife, and uncharitableness tow^ards 
 men. If he shows some zeal and activity in the service 
 of God, he will yet, perhaps, have his heart and affections 
 inordinately glued to the world, and pursue it as the object 
 of his chief desire and delight. If he makes conscience 
 
112 LEGAL AND EVANGELICAL REPENTANCE. 
 
 of all open actual sins, he yet little regards the sins of hia 
 heart, but lives in envy, malice, pride, carnal-mindednes^ 
 unbelief, or some other such heart-defiling sin. To finish 
 his character, whatever seeming progress he may make in 
 religion, his heart is " not right u'ith God," but is still 
 going after his idols, still estranged from vital Christianity, 
 and the power of godliness. Like Ephraim, he is " as a 
 cake not turned," neither bread nor dough; or like Lao- 
 dicea, " lukewarm, neither hot nor cold." 
 
 If we proceed to view the character of the sincere peni- 
 tent, it is directly contrary to this. He finds indeed (as 
 has been observed) continued occasion to lament the great 
 imperfections of his heart and life, and accordingly seeks 
 renewed pardon and cleansing in the blood of Christ. But 
 though he has " not already attained, nor is already per- 
 fect," he is yet " pressing towards perfection." He is yet 
 watching, striving against all his corruptions; yet aiming 
 at and endeavoring after further conformity to God, in all 
 holy conversation and godliness. He is never satisfied with 
 a partial reformation, with external duty, or with any thing 
 short of a life of vital piety. He does not renounce one 
 lust, and retain another; content himself with first table 
 duties, in the neglect of the second; nor quiet himself in a 
 life of mere formal godliness; nor can he rest, till he " re- 
 joices in the testimony of his conscience, that in simplicity 
 and godly sincerity, not with fleshly wisdom, but by the 
 grace of God, he has his conversation in the world." All 
 the actings cf his mind, as well as his external conduct, 
 fall under his strictest cognizance and inspection, and he 
 is awfully careful to approve himself to him, who " knows 
 his thoughts afar off." His reformation extends not only 
 to the devotions of the church, but of his family and his 
 closet; not only to his conversation, but to his thoughts 
 and affections; not only to the worship of God, but to the 
 duties of every relation he sustains among men; and in a 
 word, his repentance produces heavenly-mindedness, hu- 
 mility, meekness, charity, patience, forgiving of injuries, 
 self-denial; and is accompanied with all other fruits and 
 graces of the blessed Spirit. " It is the desire of my soul," 
 says the sincere penitent, " to keep the way of the Lord, 
 and not wickedly to depart from my God. I would refrain 
 my feet from every evil way, and walk within my house 
 
LEGAL AND EVANGELICAL REPENTANCE. 113 
 
 with a perfect heart. I know I have to do with a God who 
 trieth the heart, and hath pleasure in uprightness; 1 would 
 therefore set the Lord always before me, and serve hira 
 with a perfect heart and with a willing mind. I know that 
 my heart is deceitful above all things, and desperately 
 wicked. I know that mine iniquities are ascended over 
 mine head, for which I am bowed down greatly, and go 
 mourning all the day long. But my desire is before the 
 Lord, and my groaning is not hid from him. I can truly 
 say, that I even hate vain thoughts; but God's law do I 
 love. O that God would give me understanding, that I 
 may keep his law, and observe it with my whole heart! 
 I would be for God without any reserve; for I esteem his 
 precepts concerning all things to be right, and I have in- 
 clined my heart to keep his statutes always, even unlo 
 the end." 
 
 To conclude: Herein lies the great difference between a 
 legal and an evangelical repentance: the one is an external 
 reformation only, destitute of all the graces of the blessed 
 Spirit. The other is an internal change, a change of the 
 heart, of the will and affections, as well as of the outward 
 conversation; a change which is accompanied with all the 
 fruits and graces of the Spirit of God. The one aims at 
 just so much religion as will keep the mind easy, and calm 
 the ruffles of an awakened conscience. The other aims at 
 a holy, humble, watchful, and spiritual walk with God, 
 and rests in no degree of attainments whatsoever. 
 
 Thus, sir, I have given you a general view of the differ- 
 ence between a legal and an evangelical repentance. You 
 have not demanded this of me out of mere curiosity, or as 
 a matter of speculation only; but in order to the exercise 
 and practice of a " repentance unto life, not to be repent- 
 ed of." 
 
 You should therefore remember who is exalted at God's 
 right hand, to give repentance, as well as forgiveness of 
 sins. Remember that you must depend only upon the 
 grace of the Lord Jesus Christ, and must accordingly lie 
 at his footstool, to have this great and important change 
 wrought in your heart. And therefore, since you depend 
 upon the mere sovereign grace of God in Christ, for the 
 renewing influences of his Holy Spirit, you should be the 
 more importunate in your cries to him, in the language of 
 
114 LEGAL AND EVANGELICAL REPENTANCE. 
 
 Ephraim, " turn thou me, and I shall be turned; for thou 
 art the Lord my God." 
 
 You should endeavor to review your past sins, and as 
 particularly as you can, acknowledge them before God, 
 with all their heinous circumstances and peculiar aggrava- 
 tions; and you should with peculiar ardor of soul wrestle 
 with him, for pardon and cleansing in the blood of Christ. 
 
 You should endeavor to see and be affected with the sin 
 of your nature, as well as of your practice; of your heart 
 as well as of your life; and, with constant fervency, cry to 
 God for a new heart and a right spirit, for victory over 
 your corruptions, and for grace to approve yourself to God 
 in a life of new obedience, as well as for pardon and re- 
 conciliation to him. 
 
 You should be daily calling yourself to an account for 
 your daily sins and imperfections; and daily confessing and 
 lamenting them before God, that you may never have so 
 much as the sins of one day unrepented of. 
 
 7'hough it be impossible that you can be sufficiently 
 humbled before God, under an abasing sense of your great 
 sinfulness, unworthiness, and ingratitude to him; yet re- 
 member that " faithful saying, which is worthy of all ac- 
 ceptation, that Christ Jesus came to save sinners." Do 
 not dishonor the infinite merit of the Redeemer's blood, by 
 being afraid to trust it for pardon and sanctification. Do 
 not dishonor the infinite compassion of the divine nature, 
 by calling in question his being as ready to grant, as you 
 heartily to seek, the pardon and forgiveness of all your 
 sins, how many and great soever they may be. Be there- 
 fore humbled, but not discouraged. While you lament 
 your sin and imperfection, adore the infinite riches of that 
 grace and love, which has " opened a fountain for sin and 
 uncleanness." 
 
 And, to sum up the whole in a word, you must remem- 
 ber, that it is the essence of a true repentance to " turn to 
 God;" and, therefore, if you would evidence the sincerity 
 of your repentance, you must give up yourself to God. 
 You must choose him for your God and portion. You must 
 watch at his gates, and wait at the posts of his doors. You 
 must make a business of religion; and in a life of most 
 active and earnest diligence, expect acceptance through 
 the merits of Christ; and continued supplies of grace and 
 
CHARACTER OF A TRUE CONVERT. 115 
 
 Strength from his fulness, to " bring forth fruits meet for 
 repentance." 
 
 That the Lord would carry on his own work in your soul, 
 and lead you from grace to grace, and from strength to 
 strength, till you arrive where your faith will be turned 
 into vision, and your repentance into eternal praises, is 
 the prayer of. 
 
 Yours, (Sec. 
 
 LETTER X. 
 
 THE SEVENTH CHAPTER TO THE ROMANS PROVED 
 TO CONTAIN THE DESCRIPTION AND CHARACTER 
 OF A CONVERTED STATE. 
 
 SIR, 
 
 I CANNOT but take comfort, from your melancholy com- 
 plaint of the corruptions you are struggling with, and your 
 sense of the vileness and sinfulness of your heart, which 
 makes you " groan being burdened;" because you therein 
 breathe the language of " a broken and a contrite spirit," 
 and give me hopes that you are oflering to God, " the sa- 
 crifice which he will not despise." " You took comfort," 
 you tell me, *' from the seventh chapter to the Romans, 
 finding there the like complaints with yours, in so eminent 
 and exalted a Christian as the apostle Paul himself; but 
 this prop is knocked from under you, by conversation 
 with some persons of a superior reputation for religion, 
 who assure you, that St. Paul is there giving the character 
 of an unconverted person, under a conflict between his 
 corruptions and the alarms of an awakened conscience; 
 and that all those places of Scripture are to be interpreted 
 in the same manner, which represent the like conflict in 
 the soul." Upon which you desire my sentiments. 
 
 What strange eiforts are of late made against evangelical^ 
 mial, and experimeiital piety! How inconsistent are tire 
 methods used by those who are so earnestly laboring in this 
 undertaking! Is it not enough to put mankind in a state 
 of dangerous security, by flattering them with a prospect 
 of safety, without any experience of a work of grace in 
 their hearts, but they must also torment and disquiet the. 
 
116 CHARACTER OF A TRUE CONVERT. 
 
 minds of those who have been favored with those blessed ex- 
 periences, by persuading them that remaining disallowed 
 corruptions and imperfections are inconsistent with a state 
 of grace, and with the favor of God? What do these men 
 mean? Have they no feeling perception, no affecting 
 sense, of the imperfections of their hearts and lives? Or do 
 they make it their practice, and esteem it their duty, to 
 give their corruptions a quiet residence in tbeir hearts, 
 and to maintain no conflict or struggle w^ith them? 
 
 But it is my business to answer your demands, and to 
 endeavor to convince you, that the apostle, in the seventh 
 chapter to the Romans, is describing the confict which 
 every true Christian experiences, while he walks with 
 God, and lives near to him. 
 
 In order to a fair and clear decision, it will be proper to 
 take some (very brief) notice of the general scope and de- 
 sign of this epistle, in the first seven chapters. This 
 seems to be summarily proposed in the first chapter, verse 
 17. " Therein is the righteousness of God revealed from 
 faith to faith, as it is written, The just shall live by faith." 
 That is, we are justified before God, only by the righte- 
 ousness of Christ received by faith. We continue in a 
 justified state, by the renewed exercise of faith; and the 
 whole life of a justified person is a life oi faith in the Son 
 of God, as well as his whole hope of eternal life is through 
 faith in Christ. This doctrine is proved, by a represent- 
 ation of the atrocious impiety and wickedness of the 
 whole Gentile world; that even they who make the highest 
 pretences to innocence, and who judge and ceftsure others 
 for such horrid impieties, as are commonly practised 
 among them, are all inexcusable and self-condemned, on ac- 
 count of the wickedness perpetrated and indulged by them- 
 selves; being all of them such violator* of the law and light 
 of nature, as will leave them " without excuse in the day 
 when God shall judge the secrets of men by Jesus Christ." 
 This is plainly the apostle's argument, from the 18th verse 
 of the first, to the 17th verse of the second chapter. Whence 
 it follows, that the Gentile world cannot possibly have any 
 claim io justification by their own personal obedience, nor 
 any other way but by " the righteousness of Christ" re- 
 ceived by faith. 
 
 The apostle next proceeds to show, that the Jew hath 
 
CHARACTER OF A TRUE CONVERT. 117 
 
 no better plea to make for his acceptance with God, on ac- 
 count of his own personal righteousnessj than the Gentile, 
 though " he rests in the law, and makes his boast of God,' 
 knows his will, and approves the things that are most ex- 
 cellent." For he also, in his natural attainments, " breaks 
 the law, dishonois" God, and, at the best, performs but an 
 external obedience, and reaches not to the spirituality 
 which the law requires. The Jew has indeed " much 
 every way the advantage," in point of external privilcire: 
 but in point of justifying righteousness, he cannot be said 
 to be better than the Gentile; " no, in no wise!" This l^ 
 the argument from the 16th verse of the second to the 9th 
 verse of the third chapter. In which verse, and those fol- 
 lowing, the apostle sums up the argument in these remark- 
 able words, which fully justify my interpretation of bis 
 scope and design: " For we have before proved, both Jew:- 
 and Gentiles, that they are all under sin. As it is written, 
 there is none righteous; no, not one," &c. " That everv 
 mouth may be stopped, and all the world may becom't 
 guilty before God." PVom these premises he draws this 
 conclusion in the 20th verse of the third chapter, &c. 
 *' Therefore by the deeds of the law shall no flesh living 
 be justified in his sight. For by the law is the knowledge 
 of sin. But now the righteousness of God, without the 
 law, is manifested, being witnessed by the law and the 
 prophets; even the righteousness of God, which is by faith 
 of Jesus Christ, unto all and upon all them that believe: 
 for there is no difference. Being justified freely by his 
 grace, through the redemption that is in Christ Jesus. 
 Therefore we conclude, that a man is justified by faith, 
 without the deeds of the law." Which was the point to 
 be proved. 
 
 But here may arise a question: what law is it that the 
 apostle excludes from having any hand in out justiji cation? 
 To which it is answered: all the law that was obligatory 
 both upon Jews and Gentiles. For they were both obnoxi- 
 ous to wrath, by their violation of the respective laws they 
 were under; had " all sinned, and come short of the glory 
 of God." And God deals with them all alike. He will 
 justify them all by \he\ifaithm Jesus Christ, and no other- 
 wise; and thereby show, that " he is not the God of the 
 Jews only, but of the Gentiles also." 
 
 Having thus concluded his first argument, and prove^l 
 11 r , 
 
143 CHARACTER OF A TRUE CO?fVERT. 
 
 from the guilt and impotence both of Jew and Gentilcj 
 that no man can be justified by the law of nature, by the 
 law which was given to the Jews, nor any other way, but 
 by " the righteousness of God, which is by faith of Jesus 
 Christ." The apostle proceeds to prove the same thing 
 from Abraham's " faith being imputed to him for righte- 
 ousness;" and from David's " describing the blessedness of 
 the man to whom God imputeth righteousness without 
 works," throughout the fourth chapter. 
 
 He then begins the ffth chapter, by describing the glo» 
 r'lou^ privileges of those who are thus " justified by faith;" 
 and ends it by showing in what manner we partake of the 
 righteousness of Christ for our justification; that it is in the 
 same manner as we are partakers of the sin and guilt of 
 Adam, to our condemnation. As Adam's sin was imputed 
 to all whom he represented, unto their condemnation, so 
 the righteousness of Christ is imputed to all whom he re- 
 presented, and who believe in him, " unto justification of 
 life. As by one man's disobedience many were made sin» 
 ners: so by the obedience of one, many shall be made 
 righteous." 
 
 After a soiemn caution unto all, not to turn the grace of 
 God into wantonness, and ?iot to " continue in sin, that 
 g!!'ace may abound;" and after enforcing this caution, from 
 the obligation v/e are under by our baptism, " to die unto 
 sin," and *' walk in newness of life, as Christ died for us, 
 and rose agam lYom the dead," (as in the first part of the 
 sixth chapter,) the apostle goes on to show (in the latter 
 part of that chapter) what was the privileged happy state 
 of these Romans, to whom he wrote: that " sin had not 
 dominion over them; for they were not under the law, but 
 under grace;" that they were " made free from sin, and 
 were become the servants of righteousness:" And then 
 throughout the whole seventh chapter, and the beginning of 
 the £7 gkth, he illustrates this matter; and shows in what 
 respect they are " not under the law;" and how, or in what 
 respects, they are made " free from sin." 
 
 This, sir, appears plainly to be the scope and connex- 
 ion of the first seven chapters of the Epistle to the Ro- 
 mans; as may be easily observed by any one that will im- 
 partially look into the case, without prejudice in favor of a 
 party; or a pFe-conceived opinion, which he is resolved to 
 maintain^ 
 
CHARACTER OP A TRUE CONVERT. 119 
 
 And thus I am come to a more particular considoianon 
 
 of this secentk chapter; which, as was observed, is desj^nied 
 to clear up these two things: how we are made " free from 
 the law;" and, how we are made " free from sin, aad be- 
 come the servants of righteousness." 
 
 The^rs^ thing considered by tlie apostle in this chapter 
 i«, in what respects these believing Romans were " -inder 
 grace, and not under the law." But previous to a direct 
 attendance to this, it will be necessary to remove a stum- 
 bling-block out of the way, by considering again, what law 
 it is that the apostle refers to, when he declares th?jse Ro- 
 mans " not to be under the law, but under grace;" to be 
 *' dead to the law;" and be *' delivered from the law, thrat 
 being dead wherein they were held." Does he herein 
 speak of the ceremonial law, or of the inoral law; or of 
 both? 
 
 To this I answer: the apostle here speaks of the law m 
 the same sense, and uses the word in the same extent of 
 signification, as in the foregoing parts of this epistle. It 
 is the scope and design of this epistle (as I have shown yon) 
 to prove that both Jew and Gentile must be justified only 
 by the righteousness of Christ, received by faith, and not 
 by their ow'n observance of any lato which they are under. 
 The lmL\ therefore, in question, is that " law which the 
 Gentiles have written in their hearts;" and that ♦' law 
 which the Jews rest in, boasting ihcmse'ives of Oiyt\.,'^ 
 chap. 2:14,15.17. It is that law, by the violation Vv'hereof 
 *' both Jews and Gentiles are all under sin;" and against 
 which " all have sinned, and come short of the gjory of 
 God," chap. 3:9.23. It is that " law, without which there 
 could be no transgression," chap. 4:15. And in a woifl, 
 that " law by which every mouth may be stopped, and all 
 the world become guilty before God," chap, 3:19. The 
 la\o, therefore, here must be taken in the largest extent of 
 the word, including the whole will of God, any manner of 
 way manifested, to any and every part of mankind, whe- 
 ther Jew or Gentile; though it is evident that the apostle 
 hath in this seventh chapter a special reference to the moral 
 law. This appears, 
 
 1. Because the laic here referred to is what these be- 
 lieving Romans had been married to, and been held by, as 
 appears in the 4th and 6th verses. Now these Romans, to 
 whom the apostle wrote, were most o[ them (if not alj of 
 
120 CHARACTER OP A TRUE CONVERT. 
 
 them) Gentiles, as he expressly declares, chap. 1:1 3r and 
 chap. 11:13. and were therefore iiever married to the Le- 
 vjtical or ceremonial law; never held by it; and conse- 
 quently never delivered from it. It was the moral law 
 only to which they had been married; and from that only 
 they were therefore made free; and that, consequently, 
 mast be what the apostle especially refers to in this chapter. 
 
 2. Because the apostle, in exemplification of his mean- 
 ifig, instances in the moral law, and no other; the law by 
 which concupiscence is known, and which forbids covet- 
 ing, verse 7th. The law which is spiritual, verse 14thr 
 Whereas the ceremonial law, considered in itself, was not 
 s-piritual, but made up of carnal ordinances, Heb. 9:10^ 
 It is the law in which the apostle delighted, after the in- 
 'iiardman, verse 22d. But he was so far from taking de- 
 li jj-ht in the ceremonial law, that he strongly and patheti- 
 cally exclaims against the observation of it now that Christ 
 18 come, and represents the ordinances of this law to be 
 now become beggarly elements, Gal. 4:9. and forward. 
 
 In fine, he instances in that law of God, which he him- 
 self served with his mind, verse 25th. But his heart was 
 BOt so set upon the observation of the ceremonial laiv, as 
 to *•' desire again to be brought into bondage to it." From 
 all which it is evident, if demonstration may be taken for 
 evidence, that it is the moral law which is principally de- 
 s:j^,'i*'d by the apostle in this chapter and context, when he 
 tells us, that no man can be justified by the law,- and that 
 believers are made free from the law, by their interest in 
 (Christ. 
 
 I am now prepared to consider in what respects the apos- 
 tle here represents believers to be " freed from the law, 
 or to be not under the law." And to set this matter in the 
 clearest light, it will be proper to consider it, 
 
 1. Negatively: Shewing in what sense they are not here 
 represented as he'mg freed from the law. Particularly then. 
 
 They are not represented to be freed fiom the law, as it 
 is a rule of moral conduct. No! " The law is holy; and 
 the commandment holy, and just, and good," verse 12th» 
 Believers " consent to the law, that it is good," veise 
 16th. And " with their mind they serve the law of God," 
 verse 25th. 
 
 They are not freed from endeavors after, and delight in 
 obedience to the law of God. " To will is present with 
 
CHARACTER OT A TRUE CONVERT. 121. 
 
 them," even beyond their capacity of performance, verse 
 18th. *' They would do good," even when " evil is pre- 
 sent with ihcm;" and " they delight in the law oi God, 
 after the inward man," verse 21st and 22d. 
 
 I add, they are not freed from being grieved and bur- 
 denedi on the account of the imperfection of their obedi- 
 ence to the law of God; but must, on that account, *' groan, 
 being burdened, while they are here in this tabernacle;" 
 and must cry out with the apostle, " O wretched man that 
 I am, who shall deliver me from the body of this de^th!" 
 verse 24th. And now let us attend, 
 
 2. To the arj^rmative description here given of tlie he- 
 lieveY^s freedom from the law of God. 
 
 They are here represented as freed from their ma-'nage 
 relation to the laiv; or from the obligation of it, as a cove- 
 nant of life. Whil6 in their carnal and unregenerate state, 
 they were under the strictest bonds of subjection lo the 
 law of nature, or the moral law. It rigorously exacted per- 
 fect obedience of them, as the only condition of their ac- 
 ceptance with God: and continuing in that state, they could 
 have no righteousness at all to plead, but their own con- 
 formity to the whole demands of law; and they must obtain 
 eternal life by perfect obedience, or not at all. But now 
 that marriage-covenant is dissolved, by their faith in Christ. 
 They " are become dead to the law, by the body of Chiist, 
 that they should be married to another, even to him who 
 is raised from the dead." They " are delivered from the 
 law, that being dead in which thof were held," verses 4th 
 and 6th. They have therefore another righteousness to 
 plead, without a perfect personal conformity to the law; 
 and their hope of salvation is held by another tenure, built 
 upon another foundation, an espousal to Christ, the one 
 only husband^ that is able to pay their debts to offended 
 justice, and save them to the uttermost. They may now 
 " serve God in newness of spirit," from a new principle, 
 from new motives, with new affections, with new hopes; 
 and not in the " oldness of the letter,*" verse 6th. Not 
 from any expectation, that " by doing these things" they 
 should " live in them;" nor under the terror of the dread- 
 ful curses pronounced against " every one who continues 
 not in all things, written in the book of the law, to do 
 them." This is evidently the del^gfi of the first six verses 
 of this chapter. 
 
 11 * 
 
122 CHARACTER OF A TRUE CONVERT* 
 
 Moreover, they nre freed from that " spirit of bondage^ 
 which they were once under, when their guilt, danger, and 
 migery, were brought to their view by the linv. This the 
 apostle exemplifies, by representing his own v'^tate when 
 'dfider a law- work, " For T was alive without the law once; 
 but when the commandment came, sin revived, and 1 died; 
 and the commandment, which was ordained to life, I found 
 to be unto death," verses 9th and 10th. That is, I thought 
 myself o?ice alive, was in a state of safety, and without the 
 curse, in my own apprehension, while ignorant or thought- 
 less of the spirituality, extent, and terror, of the law of 
 God: but when the commandment came home to my con- 
 science, and I found what my state truly was, sin revived^ 
 rose up against me in its condemning power, or appeared 
 to me in its own nature and aggravations, exceeding sinful; 
 for " by the law is the knowledge of sin:" and so I found 
 myself to be a guilty creature, a dead man, indeed vnder 
 the law^ under its curse and damning sentence; and dead 
 to self-flattering hope, and confidence in the fiesh. Now 
 this is the very case of all awakened sinners, when the law 
 comes near to conscience, lays the weight of their guilt 
 upon them, and sets their danger of everlasting punish- 
 ment before them. But now these believing Romans were 
 delivered from this bondage to the law: there being " no 
 condemnation to them which are in Christ Jesus;" and 
 '• that being dead, wherein they were held." 
 
 1 may add to this, that they were a\so freed, from the ?>- 
 ritating power of the law. When an awakened sinner first 
 obtains a sensible view of the strictness, purity, and spi- 
 rituality of the law, so of the vast number and dreadful 
 aggravations of hissi/js, with the amazing wrath that hangs 
 over his head, this fills his soul not only with horror and 
 amazement, but with an impatient, disquieting anxiety, 
 which unhinges his mind for duty, inflames his corruptions, 
 and gives them the advantage against all his good purposes, 
 resolves, and endeavors. So that the law, inhibiting sin, 
 without giving power to avoid it, does but make the sin- 
 ner's lusts (like a torrent dammed up) to swell the more, 
 and to run with greater force when they get vent; and " sin, 
 taking occasion by the commandment, works in the soul 
 all manner of concupiscence, deceives the sinner, and slays 
 him," as it is expressed verse 8th and 11th. But these 
 believing Romans were delivered from the law in this 
 
CHARACTER OF A TRUE CONVERT. 12S 
 
 respect also. Havingf a discovery of the glorious way of 
 salvation by Christ, and the safety of depending upon his 
 righteousness, they were quickened by adoring views of re- 
 deeming mercy; actuated by a principle of love to God; and 
 strengthened by the divine influences of the Spirit of grace, 
 to mortify their lusts, and to live a life of sincere and spiri- 
 tual obedience; or as the apostle expresses it verse 6. to 
 «* serve God in newness of spirit; and not in the oldness of 
 the letter." 
 
 These three things are most certainly represented in the 
 context, as the servitude that unregenerate men are under 
 to the law. This is too evident to be disputed. Believers 
 are certainly represented as being delivered from the ser- 
 mthde of the law; whence it follows, that i\\e\i freedom 
 from the law here tieated of, must consist in these parti- 
 culars which I have considered. 
 
 And now, I am further to observe to you, that there is 
 another glorious privilege of believers, distinctly insisted 
 upon in the sixth chapter, which is, as I hinted before, 
 particularly illustrated in this. And that is, that they are 
 " dead unto sin, and alive unto God. Sin has no more 
 dominion over them," they " being not under the law, but 
 under grace." They are *' made free from sin, and be- 
 come the servants of righteousness;" and " being made 
 free from sin, they are become servants of God, have their 
 fruit unto holiness, and the end everlasting life," chap. 6: 
 11, 14,18,22. This character of believers depends upon 
 the other already considered. They being made free 
 from the law, are of consequence made free from sin like- 
 wise. A freedom from s'm is the fruit of our freedom from 
 the law; which is therefore first considered, and the con- 
 sideration of this superadded as an appendage to it, or a 
 necessary consequence from it. 
 
 But how are we to understand these strong expressions? 
 Are believers wholly freed from sin? Are they arrived at a 
 state of sinless perfection? Or in what other sense are they 
 " free from sin, and become the servants of righteousness?" 
 This question the apostle answers, from the 14th verse of 
 the seventh, to the 3d verse of the eighth chapter; and par- 
 ticularly exemplifies the case, by representing to us the 
 state of his own soul, with respect to his freedom from sin, 
 and the remaining conflict he yet had with his cor- 
 ruptions. In the foregoing verses he had shown us, what 
 
124 CHARACTER OF A TRUE CONVERT. 
 
 he once was, when in a carnal state, and under the tyranny 
 of the laio. " I was alive without the law once," &c. 
 And throughout that discourse he speaks wholly in 
 the preterperfect tense, as of former matters, things 
 passed. From the 14th verse, and forward, he shows 
 us what he now is, and speaks therefore only in the pre- 
 sent tense, as being to describe his new state of freedom 
 from sin. By altering thus his form of expression, in this 
 change of tenses, we may plainly see that there is such a 
 transition as I am now supposing, and may easily know 
 where it begins. 
 
 Thus, sir, I have endeavored to set before you in the 
 briefest and plainest manner I could, the scope and connex- 
 ion of the first seven chapters of this epistle to the Romans. 
 By a due attendance to which, you cannot but discover, 
 how groundless and impertinent all the reasonings of those 
 gentlemen are, of whom you speak. 
 
 However, that this may appear in a yet stronger light, I 
 will now proceed to a direct refutation of the opinion, that 
 the apostle is here personating and giving the character 
 of an unconverted or unregenerate person, struggling under 
 the convictions of an awakened conscience. And, 
 
 1. It is undeniably certain, that the most holy of all the 
 natural descendants of Adam, that ever were in the world, 
 have had cause to make the same complaints of their " re- 
 maining corruptions," as the apostle here does; and have 
 all in like manner experienced what the apostle elsewhere 
 calls " the flesh lusting against the spirit," and " the spirit 
 against the flesh," Gal. 5:17. Have they not all of them 
 some remaining carnality? The most improved saints, 
 comparatively but " babes in Christ," and not so spiritual 
 as they should be? Nay, are they not even " sold under 
 sin?" It is true, they do not voluntarily, with Ahab, " sell 
 themselves to do wickedly;" this would denote the full 
 dominion and power of sin; but they are sold, as captives 
 are sold, against their will. Though for the general, they 
 make ever so great resistance, they have yet corruptions 
 that do and will at times prevail against them, and bring 
 them into captivity. Have they not all cause to acknow- 
 ledge, that they " do what they allow not, what they would 
 not," and even what they hate? That they fall short of 
 what they would do? And that " when they would do good 
 evil is present with them?" That they " find a law in their 
 
CHARACTER OF A TRUE CONVERT. 
 
 125 
 
 members warring against the law of their mind?" And do 
 not they groan, being burdened, under a sense of what 
 wretched men they are on these accounts? In other words, 
 are there any of them who do not feel in themselves sinful 
 affections, sinful imperfections, and sinful actions, that 
 are the grief and burden of their souls? Here let the ap- 
 peal be made to all the generation of God's children^ 
 whether they do not find these things in themselves, even 
 in their most watchful periods. 1 must needs say, it argues 
 a dreadful ignorance of, or an unaccountable inattention 
 to, the plague of their own heart, in them who have not a 
 feeling and experimental apprehension of these things. It 
 may therefore be justly presumed, that the apostle here 
 complains of what every true Christian feels and laments. 
 Or at least I may confidently say, that the experience of 
 all the children of God is a refutation of the pjincipal ar- 
 guments against my interpretation of this chapter. 
 
 It may be added in the language of another, " Those ob- 
 jections are chiefly owing to a mistaken notion of the case 
 described here, from ver. 14th; as if the apostle spake of 
 gross shining in practice, with only some feeble reluctance 
 of his will, and habitually transgressing, in a course of out- 
 ward actions, through the power of some conquering and 
 ruling lust, against the dictates of his natural conscience* 
 Whereas, in truth, he does not own a customary indulgence 
 to any the least sin in external practice; much less to any 
 great wickedness, and gross sins of presumjytion. But he 
 evidently speaks in his complaint, of unallotved frailtieSy 
 or sins of infirmity, incident to the best of men. And if 
 Uis language in representing the case seems too expressive 
 and emphatical, we may fairly resolve this into his humility; 
 a grace, that always makes the Christian willing to see the 
 worst of his case, and to lay himself loiv before God and 
 man. From this principle, we must conceive it was, that 
 this same apostle elsewhere describes himself under those 
 debasing characters, the least of the apostles; less than the 
 least of all saints, yea, the chief of sinners. Though an 
 eminent example of holiness, yet being not already perfect y 
 he readily confesses it: and under an humbling, affecting 
 sense of his imperfections and lemaining corruptions, he 
 breathes out his complaints in very animated and striking 
 forms of speech. However, his self-abasing expressions 
 (taken in this view) do all of them well consist with the 
 
126 
 
 CHARACTER OP A TRUE CONVERT. 
 
 brighter and commendatory representations he sometimes 
 makes of himself, when considering his case in another 
 light: and they are all reconcileable with every scripture 
 character of regenerate professors, as well as with the uni- 
 versal experience of real Christians, even the best upon 
 earih. For do they not all own themselves conscious of 
 "indwelling sin," and "fleshly lusts that war against the 
 soul?" Do not they all confess themselves not as yet per- 
 fectly spiritual? their hearts not as yet perfectly enlarged 
 to run the way of God's commandments; their graces not 
 as yet perfectly /ree in their exercise, but often under a 
 very sensible restraint, so that they cannot produce them 
 into act, as they would and ought; their corruptions m^inn- 
 ating and intermingling with their best performances of 
 duty; their lusts, though by divine grace conquered within 
 them, yet striving still for the mastery; yea, sometimes 
 usurping the throne seemingly, and acting the tyrant over 
 them for a season, against the fixed judgment and settled 
 bent of their mind and heart, which, in the account of 
 gospel-grace, is the man? Now, looking upon themselves, 
 if tried by the law a.nd justice, as liable to be " condemned 
 with the world," they have therefore no hope of being 
 "saved by any works of righteousness, which they have 
 done," hut only look for merey, " the mercy of the Lord 
 Jesus Christ," to be magnified in their deliverance out of 
 the present state of imperfection. In the mean time their 
 sins, ye;, their unavoidable infirmities, are their burden, 
 under w lieh they sigh and bemoan themselves; ashamed 
 and grieved even for disallowed frailties, more than unre- 
 generite sinners for their wilful and scandalous enormities. 
 Is it a-iy uncommon case for a child of God, in a repenting 
 frame j)assionately to lament in the strain of Rom. 7. 
 judginix himself for carnality, complaining of spiritual cap- 
 tivity ■md crv \ng out, " O wretched man that I am! who 
 ehall .hdiver me!" nor finding any refuge, but the " grace 
 of our Lord Jesus Christ?" Where is there any injustice 
 done to the inspired writer, or the least injury to Christi- 
 anity, by supposing this to be the very ease the apostle had 
 in view? Or what one word is there in all his description 
 of the case before him, but is fairly accommodable to this 
 interpretation? And what occasion then to suppose the 
 apostle uses such a metachematism heie, as some suppose; 
 transferring to himself those odious things, which belonged 
 
CHARACTER OF A TRUE CONVERT. 
 
 127 
 
 only to ^n unregenerate legalist^ and putting them in his 
 own case, merely out of modesty, and to avoid giving of- 
 fence to the party reproved?" 
 
 2. We find the apostle here giving characters of himself 
 that are the distinguishing marks of a regenerate state; 
 characters, that do not, that cannot, agree to any unconver- 
 ted person in the world. It is for instance, the peculiar 
 property of a child of God, to hate that which is evil; and 
 to have a will present with him to that which is good. No 
 unregenerate person is able truly to say, that " he would 
 do that which is good; and would not do that which is evil." 
 The conscience indeed, and the judgment of an unregene- 
 rate man, may in some sense be said to be against the sin; 
 but his will is for it, and the lusts of a depraved will ha- 
 bitually govern the man; so that he always inclines to sin, 
 in one kind or another, in one degree or another, and does 
 always actually indulge himself in sin, except only when 
 under some special restraints by shame or fear of punish- 
 ment. He can never be said to hate sin; though he may 
 hate the misery that is like to be the consequence of it: 
 but he rather hates the law, that punishes sin. And to be 
 sure, it cannot be said of any unregenerate man, that he 
 hates evil and would do good., indefinitely: that is, that he 
 hates.all evil, and would do all good, without any distinc- 
 tion or reserve; as the apostle here affirms of himself. No? 
 there is some Delilah in reserve, some bosom-lust retained, 
 some methods of vital piety (either of heart or life) rejected, 
 by the greatest proficients in morality among the unconver- 
 ted world. None but the truly regenerate can say with 
 David, " I esteem all thy precepts concerning all things, 
 to be right; and I hate every false way," Psal 119: 128. 
 
 To this I may add, that it is the distinguishing character 
 of a child of God, to " delight in the law of the Lord after 
 the inw'ard man." An unregenerate man may, by the lash- 
 es of an awakened conscience, and terrors of the law, be 
 kept under some slavish restraints, and be forced to some 
 servile endeavors of obedience: But could he with a quiet 
 conscience, and hopes of salvation, enjoy his choice, he 
 would break through all these restraints, and always grati- 
 fy his sinful and sensual inclinations. To have our inward 
 man, our very mind and heart delighted in the law of God, 
 is to have our souls delighted in a conformity to God; the 
 law being but a transcript of his moral perfections. That 
 
128 CHARACTER OF A TRUE CONVERT. 
 
 is, in other words, it is to love God himself, to delight our- 
 selves in his nature and government, to love to be like him 
 in the inward man, having " the law written on the tables 
 of our heart," which is the sum of all religion, the whole 
 and only evidence of vital Christianity, all other marks and 
 characters of a Christian indeed being contained in it. 
 Whence it is that the Psalmist so often mentions his " de- 
 light in God's commandments, which he had loved," as a 
 mark of his uprightness. No unregenerate professor does 
 really delight in God, as the holy and righteous Governor 
 and Judge of the world; and therefore no unregenerate 
 person can truly say, as the apostle here, " I delight in 
 the law of God, after the inward man." 
 
 I may likewise add, that it is the distinguishing 
 character of a child of God, to groan under the burden of 
 " the body of death," to long for deliverance from it, and to 
 have a ?i?ar maintained between the " law of his members," 
 and the " law of his mind." Awakened sinners may groan 
 under a sense of guilt and danger, and have a war between 
 their consciences and their lusts. But they are believen , 
 and none but they, who groan under the burden of their 
 heart-corruptions, and after a further progress in holiness. 
 Unrenewed sinners may have a " law in their members," 
 warring against their awakened consciences; but they have 
 no contrary " law in their minds," no such habitual bent 
 of soul, or stated and settled disposition of their affections, 
 as has the force of a law with them, and maintains a con- 
 stant war with their inward corruptions, their vain imagin- 
 ations, sinful appetites and passions. They do indeed 
 *' love the Lord," that thus " hate evil," Psal. 97;10. And 
 they who thus " fight the good fight of faith," will lay hold 
 on eternal life," 1 Tim. 6:12. It is one characteristic of a 
 true believer, that he resists sin, in all the lusts thereof, 
 even the most secret, and hidden from the eye of the \vorld 
 Every creature has its antipathies; the new creature, as 
 well as any other; and as sin is the greatest contrariety to 
 its temper and taste, to its interests and comforts, the 
 divine nature always is disposed to exert itself in an oppo- 
 sition to indwelling sin, studying to mortify it more and 
 more. 
 
 3. The apostle is here giving the character of a person 
 who has a twofold principle in him; the one a governing 
 principle, that may be called himself; the other a subdued 
 
CHARACTEB OF A TRUE CONVERT. 129 
 
 principle, which is " not he, but sin that dwelleth in him. 
 Now can any unconverted person in the world truly say, it is 
 not Ac, that transgresseth the law when the natural bent and 
 disposition of his soul is to " evil, only to evil, and that con- 
 tinually," notwithstanding all the restraints of the law and 
 checks of conscience; and when all the sins of his heart and 
 life are imputed to him, and will be punished upon him, if 
 he remain in his present state? Can any unconverted person, 
 in the world say, that he himself (all in him which in God's 
 account can be called himself) serves the law of God, though 
 with his flesh (his remaining carnal affections and appetites) 
 the law of sin; when it is certain that every unconverted 
 man is, both with his mind and flesh, a " servant to sin," and 
 " free from righteousness," as the apostle assures us, in the 
 sixth chapter of this epistle, verses 16, 17, 20. 
 
 4. What justifies my interpretation beyond all reasonable 
 opposition, is, that the apostle draws that conclusion fronx 
 those very characters here given of himself, " There is there?, 
 fore now no condemnation to them which are in Christ Jesus, 
 who walk not after the flesh, but after the spirit: For the lavr. 
 of the spirit of life, in Christ Jesus, hath made me free from 
 the law of sin and death." Chap. 8:1,2. Two things do 
 here appear to me certain and unquestionable. One is that 
 the first verse of this eighth chapter is here represented (as. 
 plainly as any thing can be represented by words) as a ne- 
 cessary consequence or just inference from the premises, 
 and from the characters the apostle had there given of him- 
 self; and is therefore a full proof, that every one in the same 
 spiritual state described in the latter part of the preceding, 
 chapter, is in Christ Jesus, and freed from " condemnation. 
 There is therefore now no condemnation," &c. Where- 
 fore? Because they who are in Christ Jesus are " freed from 
 sin," and do " not walk after the flesh, but after the spirit," 
 as before described: and particularly because " they them- 
 selves do serve the law of God," as expressed in the verse 
 immediately foregoing. This construction is necessar , to 
 make the connexion of this verse with what went before, 
 congruous and rational. Nay, it is the construction which 
 the apostle himself purposely leads us to, in the 2d vfrse. 
 " For the law of the spirit of life, in Christ Jesus, hath made 
 me free from the law of sin and death." As if he had said, 
 they who are in Christ Jesus cannot be under condemn^ulon, 
 since they are made "free from the law (from the dominion. 
 12 
 
IS'5 CHARACTER OP A TRUE CONVERT. 
 
 ttioug!) not from the remains) of sin and death;" which I 
 have alieady shown you to be my case, in the foregoing de- 
 scription of my spiritual state and experience, and in the char- 
 acters I have given oi myself , Another thing that appears 
 to »ne most certain and evident is, that the apostle speaks of 
 himself here (in this 2d verse of chapter 8) in the same 
 manner, and to the same purpose, as he spoke of himself in 
 the latter part of the foregoing chapter: And that these 
 words, with the following verses, are the sum and conclusion 
 of that whole discourse. This was the point the apostle was 
 undertaking to explain; this the subject of the preceding 
 chapter, as [have already shown; in this bespeaks in the first 
 person, as in the former chapter; this is a natural and ration- 
 al summing up or drawing the conclusion of the whole, 
 " The law of the spirit of life, in Christ Jesus, hath made me 
 free from the law of sin and death." Whence it follows, 
 that those characters in the latter part of the seventh chap- 
 ter, belong to none but such who are in Christ Jesus; and 
 by him freed from condemnation, and from the " law of sin 
 and death." 
 
 And now I leave it to you, sir, to judge whether we have 
 not reason to conclude that the apostle is here speaking of 
 himself when in a renewed or regenerate state; and thereby 
 representing the conflict which the children of God, in their 
 highest attainments, have with their remaining corruptions: 
 since there is so plain a transition (by the change of the 
 tense) from consideiing what he once had been, to a repre- 
 sentation of what he now was, at the time of writing this 
 epistle. Have we not reason to conclude this, when all (the 
 Tery best) of the children of God do always experience the 
 same struggle with their corruptions as is here described? 
 May we not confidently draw this conclusion, when we find 
 that the characters here given are applicable to none but the 
 regenerate only? None but they " hate that which is evil;" 
 and have " a will present with them to that which is good." 
 To be sure none but they hate all evil, and have a will to all 
 good, without reserve or distinction. None but (hey " de- 
 light in the law of the Lord, after the inward man." None 
 but they groan under the burden of " the body of death," 
 and maintain a constant " war with the law of sin in their 
 members." May we not safely maintain this conclusion 
 againat all opposition, when we find a person described under 
 the influence of a twofold principle, corriqydon and grace? 
 
CHARACTER OP A TRUE CONVERT. 131 
 
 The former so brought into subjection, that its actings are 
 not to be attributed, strictly speaking, to iriM (being so con- 
 trary to the new man, his predominant principle, according 
 to which God accounts of us, and denominates us) but are 
 imputable only to the remains of the old man, or indvcell'- 
 ingsln. The Za^fer having such an empire in his soul, as to 
 be called himself, so that (notwithstanding his corruptions, 
 and the out-breakings of them,) he can say, " I myself can 
 serve the law of God." In tine, this conclusion most cer- 
 tainly appears to be necessary and unquestionable, that they 
 must be in a regenerate state, who are delivered from coih- 
 demnation, and who " walk not after the flesh, but after the 
 Spirit;" and who are by " the law of the spirit of life, in 
 Christ Jesus, made free from the law of sin and death;" as 
 the apostle shews to be his own case, according to the de- 
 scription he had before given of himself. To suppose that 
 he here personates a professor unregenerate, must, upon the 
 whole, appear utterly _ inconsistent with the case here de- 
 scribed in these passages: and tlierefore such an exposition, 
 as altogether forced, is not to be received. 
 
 But after all, you will, perhaps, object, that my interpreta- 
 tion tends to make men secure and careless, bold and p'c- 
 sumptuous, in a state and course of sin. 
 
 I answer, It is so far from this, that it has a direct coth- 
 trary tendency. It is a solemn admonition to the children. 
 of God to be upon their guard, since they have such a do- 
 mestic enemy to deal with: and a like admonition it is to all 
 careless, secure, and habitual sinners, not to llatte* them- 
 selves with a vain presumptuous hope of their regenerate 
 state, on any pretences whatsoever. 
 
 It is here the character of a Christian indeed, that he hutet 
 evil, all evil, without reserve. It, therefore, they who r^ 
 tain any favorite lust, and roll it as a sweet morsel under 
 their tongue, cry peace to their souls, they are *' sleejjing 
 upon the top of a mast: there is no peace, saith my God, t© 
 the wicked." The peace of such is all a delusion; a most 
 false, absurd, and dangerous peace. 
 
 It is here likewise the character of a true Christian, that 
 he does not allow so much as his imperfections; that when 
 these obtain, they are without his consent, and against his 
 will. These are what he iDonld not, and among the evih 
 which he hates. They, therefore, are entertaining but a vain 
 dream of a safe state who are knowingly arid dehberateiy 
 
132 CHARACTER OP A TRUE CONVERT. 
 
 living in away of sinnin^, and who customarily allow any 
 moral imperfection. They will certainly, in the conclusion^ 
 be rejected, among the workers of iniquity. 
 
 It is here also represented as the property of every sincere 
 Christian, that he has a " will present" with him " to that 
 which is good;" that " he consents to the law that it is good;" 
 and that " he delights in the law of God after the inward 
 man;" that is, in other words, as I have shown, he truly loves 
 God and godliness. Here is, therefore, no foundation for 
 them to think well of their state, whose whole religion is 
 constrained by fear; and whose heart and affections are not 
 sincerely engaged in the service of God. As for them who 
 love the world and their idols more than God, and a life of 
 'sincere universal obedience to him, such are in the " bonds 
 of iniquity," and have " no part or lot in this matter." 
 
 It is moreover given as the mark of a true Christian, that 
 he " groans after deliverance from the body of death," not 
 Oiily from guilt and danger, but from the remainders of his 
 corruption; and maintains a constant ivar against the *' law 
 of sin in his members." What encouragement is there there- 
 fore for such an one to hope well of his state, that does not 
 make it his business to " keep his heart," and to watch over 
 his lips and life; that does not wrestle with God for deliver- 
 ance from, and greater victory over, his corruptions; and 
 that does not look upon his remaining imperfections as the 
 great burden of his life? 
 
 It is furthermore given in the character of the true Chris^ 
 tian, that he thankfully expects this deliverance only by 
 Jesus Christ. The apostle's answer to the question, " Who 
 shall deliver me?" is, " I thank God, through Jesus Christ our 
 Lord." As if he had said, I thankfully look unto God, in and 
 through Jesus Christ, as a sure refuge in this difficulty, and as 
 the fountain of life, from whence I may safely expect my 
 needed supplies. AH unbelievers, therefore, as excluded 
 from any justifiable pretence to this character, have no room 
 left them to think well of their state. 
 
 In fine, the Christian here described, is one who " with his 
 mind does himself serve the law of God." He has had 
 *' God's law put into his mind," and he " serves God with 
 his spirit." His whole man, all that can be called himself, 
 is engaged in a life of gospel obedience. What can they, 
 theiefore, have to do with the peace and comfort, which is 
 here offered to Christians indeed, who are grossly defectives 
 
ANTINOMIAN D0CTRIM12 HEPtJTSB. 133 
 
 partial, and unsteady in their obedience, whose minds are 
 wavering, and whose hearts are divided between the service 
 of God and their idols? " A double-raindcd man is unstable 
 in all his ways; and let not that man think that he shall re- 
 ceive any thing of the Lord," James 1:7,8. 
 
 Now, to conclude this long letter, I will only further ob- 
 serve, that you may here find, in a summary and concise re- 
 presentation, the true characters of the children of God; ae 
 well as matter of conviction to those who cannot, and of con- 
 solation to those who can, apply these marks to themselves. 
 If, upon an impartial examination, you can justify your claim 
 to the characters here given, let no man rob you of the com- 
 fort and hope thereby set before you. But if you cannot find 
 such marks in yourself, never rest till you obtain these evi- 
 dences of a converted state. 
 
 That the Lord may "comfoit your heart, and establish you 
 in every good word and work to do his will," is the prayer oi\ 
 
 Sir, 
 
 Your, &c. 
 
 LETTER XL 
 
 THE MORAVIAN AND ANTINOMIAN DOCTRINE Of JUS. 
 TIFICATION, IN SOME OF ITS PECULIAR POINTS. CON- 
 SIDERED AND REFUTED. 
 
 SIR, 
 
 It is true that I do agree with the Antinomians and Mo- 
 ravians in this, " The righteousness of our Lord Jesus Christ 
 is the alone matter of our justification before God." But 1 
 am, notwithstanding, very far from agreeing with them in 
 the whole of their doctrine on that important article of a sim- 
 ner's justification by faith in Christ. The person you have 
 conversed with has imposed upon you, in pretending that 
 " they and we are of the same sentiments with respect to the 
 doctrine of justification." In compliance with your demainds, 
 I shall therefore endeavor to show you " What is the diftr' 
 ence between them and those of our profession in this great 
 point; and what are the reasons of ourdiflfering from thern." 
 I presume you do not expect from me a particular detection 
 12* 
 
134 ANTINOMIAN DOCTRIPlE REFUTED. 
 
 of all the Moravian and Antinomian errors:* this would re* 
 quire a larger volume than I have leisure to write, or you 
 
 . * As the reference made to the Moravians, or Church of the United 
 Brethren, in this letter, tends to represent them in an erroneous light, 
 it is necessary here to say a few words in their vindication. The 
 charges which the author brings against them, as holding unscriptural 
 views about the nature of faith and the extent of the death of Christ, 
 ser-m to be well founded; and there can be little doubt that their error, 
 in looth these respects, but especiall}^ the former, is the true origin of 
 some peculiarities which characterize their religious exercises. But 
 many of the improprieties of expression and erroneous opinions ascri- 
 bed to Nicholas Lewis, Count of Zinzendorf, one of their most celebrated 
 preachers, about the middle of last century, seem to have been aggra- 
 tcd m no small degree, by the indiscretion of some of his hearers, who, 
 in many cases, wrote his sermons from his lips, and printed them as 
 they best could, without his consent or revisal. It cannot be denied, 
 that the zeal of this indefatigable man did occasionally outrun his 
 prudence, and hurried him into extravagances, both of opinion and 
 practice, which spi-ead, for a time, among his community, and brought 
 them into merited disrepute. But it ought to be remembered along with 
 tJiis, that the Count himself descried these evils, turned the energies of his 
 mind against them, and lived to be successful in putting them down. 
 
 To represent the Moravians as a sect of Antinomians, which our au- 
 thor seems to do in some parts of this letter, is to do them an egre- 
 gious injury; for although the quotations adduced from the Count's 
 "writings seem to favor tliis opinion, so far as he is concerned, (if the 
 authorities quoted be trustworthy,) yet it is abundarrtly evident, from 
 their known doctrines and manner of life, that no such heresy as that 
 referred to can be ascribed to them as a body. Were it necessary, it 
 would be easy to account for Mr. Dickinson's misapprehensions in re- 
 ference to this reputable people. He lived remote from their chief 
 settlements, and, till justice was lately done to them, they were a com- 
 snunity much traduced, not merely by minor controversialists, but by 
 writers of established name. It* was very likely from these writers 
 that he drew his information, believing, on their authority, what no 
 one near him had begun to question at the time when his "Letters" 
 ■were penned. Now, however, the United Brethren are estirnated as 
 tiiey deserve. Their general soundness in the Christian faith is no 
 longer doubted, while their fervent piety and purity of life — their cha- 
 racteristic quietness of spirit, and burning zeal for the spreading of the 
 Gospel — are pointed out as bright examples to other Christian denom- 
 inations. We cannot at present instruct these statements by reference 
 to historical dociaments, although this can be easily done to the satis- 
 faction of the most scrupulous; but while we tender them on behalf of 
 tiie injured, we hope the reader will remember that we still hold the 
 o^;in!ons combated in this letter to be erroneous, by whomsoever they 
 2i*ay be held: and while we ask him to acquit the Moravians to the ex- 
 tent already stated, we ask him not to make any abatement in his 
 respect for the author's reasonings. — Note to the Glasgow edition, by 
 iAe Rev. David Young. 
 
ANTINOMIAN DOCTRINE REFUTED. 135 
 
 would have patience to read. I shall therefore limit myself 
 to the subject which you have proposed. 
 
 There are these two things especially in the doctrine of 
 our justification by faith, which are to be condemned, as most 
 dangerous errors in the sects you speak of. The first is, their 
 notion of the nature of a saving faith. The second is, the 
 part which they assign to faith in our Jnstif cation. It is ne- 
 cessary, in order to set the affair in a proper light, that I be 
 something particular upon each of these. 
 
 The first thing then to be considered is, their notion of 
 the nature of a sdiving faith. This they suppose to consist in 
 a joyful persuasion of our interest in Christ, and of our title 
 to his purchased salvation. And accordingly Count Zinzen- 
 dorf frequently gives us this view of a saving faith. " Be- 
 lieve then," says he, " that Jesus has atoned, and paid a 
 ransom for you all; and that you may experience it this 
 very moment, and know that you have been healed by his 
 wounds, and by his stripes."* And the Antinomians in ge- 
 neral agree with him in this, that saving faith consists in a 
 comfortable persuasion of our personal interest jn the Lord 
 Jesus Christ. But then, on the contrary, you may perceive 
 by what I have written to you on this subject, that I do not 
 suppose this persuasion to enter into the definition of a saving 
 faith; nor to be any part of it. It is what a true believer 
 may want, and an unbelieving and impenitent sinner may 
 entertain in a high degree. 
 
 This is an affair of vast consequence, and therefore de- 
 serves a more distinct and particular consideration than I can 
 now have opportunity for. I shall however attempt to set it 
 in as plain and familiar a light as I can. In order to this, it 
 will be proper (previous to my reasoning against this wild 
 opinion) to premise these observations. 
 
 I. That believers ma.y have good satisfaction of their safe 
 estate, and full persuasion of their interest in Christ, from 
 their experience of a work of grace in their hearts, and from 
 the fruits of faith in their affections and conversations. It 
 is just reasoning, from the nature of the fruit, to the quality 
 of the tree that bears it. If, therefore, a man finds in him- 
 self an habitual predominant desire after the Lord Jesus 
 Christ, as the portion of his soul, and the foundation of his 
 hope; if he feels his sins to be the burden of his soul, what 
 
 * Discourses on the Redemption of Man, page 120. 
 
136 A?7TIN0MIAN DOCTRINE REFUTED. 
 
 he hates without reserve, what he strives, watches, and prays 
 against, and never willingly and deliberately indulges; if he 
 delights himself in the Lord, in near approaches to hiin, 
 and communion with him in his ordinances; if ho knows it 
 to be the bent and disposition of his soul to approve himself 
 to God in a life of spiritual-mindedness, and in all holy con- 
 versation and godliness, in self-denial, in piety towards God, 
 in righteousness, and charity towards men: though he may 
 yet groan under many disallowed imperfections, he never- 
 theless may be, and ought to be, persuaded of his interest in 
 Christ; and give the praise and glory of these divine influ- 
 ences upon his soul to the blessed author of them. This is 
 the ordinary and standing evidence to the children of God of 
 the safety of their state. By this they have a comfortable 
 and joyful persuasion, that he who has " begun a good work" 
 in them, will " perform it to the day of Christ." By this 
 " the children of God are manifest," both to themselves and 
 others. In this sense, then, I do not deny to believers a 
 persuasion or manifestation of their own good estate. This 
 persuasion IS what they should by no means contentedly rest 
 short of. It is greatly needful, not only to their comfort and 
 hope, but to their serving God with the dispositions becom- 
 ing children, with enlargement of soul, and with cheerful- 
 ness and delight. But then you must remember that this 
 persuasion is not faith; but arises from the fruits and effects 
 of faith upon the soul, and is what may (sometimes at least) 
 be wanting in the best of the children of God. I must still 
 further observe, 
 
 2. That God is sometimes pleased, in a more special and 
 peculiar manner, to " shed abroad his love" in the hearts of 
 believers, by his holy Spirit, with such superior light and 
 evidence, that their gracious sincerity, so, consequently, their 
 interest in Christ, and their title to the eternal inheritance, 
 can at such times be " nowise doubtful" and questionable 
 to them. " The Spirit of God witnesseth with their spirits 
 that they are his children." And they " are sealed with the 
 holy Spirit of promise." In this case, as in the other before 
 mentioned, their comfortable persuasion of their interest in 
 Christ arises from an evident discovery of the exercise of the 
 graces of his blessed Spirit. Herein this joyful persuasion 
 in both cases agrees that it is reasonable and well grounded. 
 The Spirit of God never persuades the soul to believe a truth 
 without its proper evidence; nor causes the believer to re- 
 
ANTINOMIAN DOCTRINE REFUTED. 137 
 
 joice without rational grounds and motives. But then this 
 latter persuasion differs from that before mentioned in thes« 
 following respects: It is produced in the soul with an in- 
 comparably stronger and clearer light. In the other case, sa- 
 tisfaction is obtained by a series of reasoning, reflection, and 
 eelf-examination; distinctly considering the Scripture rule, 
 and comparing it with the state, circumstances, and settled 
 habit of the soul. Whereas, in this case, the soul has so 
 clear a view and consciousness of its present exercises of 
 faith in Christ, and love to God, that all clouds are dispersed, 
 all mists and darkness vanish, and there is no room left for 
 doubts and misgiving thoughts; but the soul sees itself safe 
 in the hands of Christ, and can rest there with the greatest 
 alacrity and pleasure. Moreover, as this persuasion^ which 
 I am now speaking of, makes its way into the soul with much 
 greater light, so it has a much quicker and more sudden pro- 
 duction. The soul is not exercised, in this case, for months 
 or years together, with difficult inquiries into its own state, 
 but at once, before it is aware, overcomes all its fears, by 
 feeling the possession and influence of the graces and con- 
 solations of the Spirit of God. I may yet add, that this per- 
 suasion is accompanied with such unspeakable joy^ as those 
 (even believers themselves) cannot have any idea of, who 
 have not thus " tasted that the Lord is gracious." The di- 
 vine light shines into the soul with a transporting and ravish- 
 ing energy, till it is as it were lost in a joyful astonishment. 
 By this the world vanishes out of sight, and death itself loses 
 its terrors: by this the martyrs have been enabled to sing in 
 the flames, and most joyfully to triumph over all that is 
 frightful and distressing to nature. To which I may also add, 
 that this joyful persuasion, of which I now speak, has a trans- 
 forming efficacy on the soul who is the happy subject of it* 
 It purifies the heart, and promotes conformity to God: it 
 humbles the soul to nothing in its own eyes; bows it to an 
 absolute subjection to the will of God; and excites in it the 
 most vigorous exercise of the graces of the Spirit, and the 
 duties of Christianity: effects which, at least, are not so sen- 
 sibly produced, and in such a degree, by the satisfaction 
 which the soul obtains of its own good state in the method 
 first mentioned. I have insisted the longer upon these heads, 
 to obviate all misapprehensions of what I have yet to oflfer: 
 and, to the same purpose, I must add once more, 
 
 8, That we can have no other claim to acceptance with 
 
139 ANTINOMIAN DOCTRINE REFUTED. 
 
 God, but by the righteousness of Christ imputed to ns, and 
 received by faith: and therefore, that we can have no just 
 persuasion of our being in favor with God, but from our in- 
 terest in, and dependance upon his righteousness, as the 
 matter of our justif cation. It is only on account of what 
 Christ has done and suffered for us that we are justified be- 
 fore God, and entitled to eternal salvation. It is only by 
 faith that we are interested in this righteousness. And it is 
 only by the evidence of our having a true unfeigned faith that 
 we can safely enjoy the satisfaction and comfort of a justified 
 state. That we cannot be justified before God by our own 
 sincere obedience, either to the law of nature, or to any ima- 
 ginary law of grace, or even by faith itself, as it is an act of 
 ODedience, or any other way whatsoever, but by the imputa- 
 tion of the righteousness of Christ to us, and on the account 
 of what he did and suffered for us, will appear from the fol- 
 lowing considerations. 
 
 This appears evidently true, in that nothing can be the 
 matter of out justification before God but what is a proper 
 and adequate atonement, and propitiation for our sins. That 
 " we have all sinned, and come short of the glory of God," 
 is a truth evident, both from the light of nature and revela- 
 tion. That God " will by no means clear the guilty," has 
 the same evidence and certainty. Infinite justice and holi- 
 ness cannot look upon those to be just who are under the guilt 
 of sin, and the damning sentence of the law. There is 
 therefore a necessity that the dishonor done to God by our 
 sins be repaired, and the penal demands of his broken law 
 be fulfilled, that our guilt may be removed from us, and God 
 he just in "justifying the ungodly." How else would " the 
 Judge of all the earth do right;" in declaring the sinner 
 righteous, while he remains under the pollution and guilt 
 both of original and actual sin? As far then as our ohedi- 
 ence, considered in itself, can answer those ends, so far U 
 may conduce to our justification before God; and no farther. 
 If we can answer the demands of the justice and law of God 
 for oar past sins; if we can pay ten thousand talents with 
 less than nothing; and if by committing new sin (as we al- 
 ways do in the best of our imperfect obedience) we can sa- 
 tisfy for our former sin and guilt, and so discharge the old 
 score; then may our obedience be considered as the condi» 
 tion of our justification before God. Whereas, if neither 
 our legal nor our evangelical obedience can do any thing at 
 
ANTINOMIAN DOCTRINE REFUTED. 130^ 
 
 all towards this, but (as coming from a sinful nature, and 
 mixed with sinful imperfection,) will add to the debt, and 
 increase the weight of oui guilt, then it is certain that that 
 cannot be the matter of a sinner's justification, nor the con- 
 dition of our acceptance with God. Whence we may con- 
 elude with the ai)ostle, that " Christ Jesus is set forth to he 
 a propitiation, through faith in his blood," that " his righte- 
 ousness may be declared, for the remission of our sins," in 
 order that " God may be just, and the justifier of him which 
 believeth in Jesus," Rom. 3:25,26. 
 
 Here can tiierefore be no room at all for that pretence, 
 that the obedience of Christ has purchased for us a dispens- 
 ing act of grace, that our sincere obedience shall on this 
 account be accepted instead of the perfect obedience de- 
 manded by the law of nature: and that we are accordingly 
 justified by our evangelical obedience, our faith and repent- 
 ance, and our sincere endeavors after a conformity to the 
 will of God. For by whatever price these terms of our jus- 
 tification be procured for us, that obedience, immediately by 
 which (according to that notion) we are justified, is " our 
 own righteousness," and therefore cannot entitle us to any 
 justification before God, mentioned in Scripture. Not to that 
 respected by the laiv: for that is only proposed on condition 
 of perfect obedience. Not to that respected by the gospeb 
 for that is the " justification of the ungodly," by a " not im- 
 puting their iniquity," but " imputing to them righteousness 
 without works," Rom. 4. Whereas, according to this ima- 
 gination, it must be by a vindication of our own sincerity, 
 and in virtue of our own evangelical righteousness, which 
 must therefore be proportioned to the demands of justice, oi^ 
 leave us open to the curses of the law. How much safer, 
 therefore, would it be (wiih the apostle) to disclaim all "our 
 own righteousness," that we may be vested with that " right- 
 eousness which is through the faith of Christ; the righteous- 
 ness which is of God by faith!" Phil. 3:9. 
 
 Besides, how can our sincere obedience justify us, when 
 we can have no gracious sincerity, and therefore no true obe- 
 dience, until the moment in which we are actwdWy Jukiified? 
 I think all must allow, that he who is united to Christ by 
 faith, is at the same time justified in the sight of God; for we 
 are " accepted in the beloved: there is no condemnation to 
 them which are in Christ Jesus." And it is most certain 
 that we can have no gracious sincerity before we are united 
 
140 ANTINOMIAN DOCTRINE REFUTED. 
 
 to Christ by faith unfeigned. " As the branch cannot beat 
 fruit of itself, except it abide in the vine; no more can ye, 
 except ye abide in me. He that abideth in me, and I in 
 him, bringeth forth much fruit: for without me ye can do 
 nothing," John 1 4:4,5. From whence it is evident, that no 
 man can exercise gracious sincerity, in performing any good 
 works; until he be in a justified state: and consequently sin- 
 cere obedience, either to the law or gospel, cannot be (ho 
 condition of our justification before God. The first exercise . 
 of saving faith unites us to Christ, and is the immediate 
 foundation of both our justification and sincere obedience. 
 There is not a moment of time passes between the first act 
 erf* true faith and our justification; and consequently not a 
 moment of time for the practice of sincere obedience before 
 we are united to Christ, and thereby justified in the sight of 
 God. Now it is impossible that our sincere obedience should 
 be both the condition and the consequence of our justifi- 
 cation. 
 
 I might add to this, that if the Scriptures ascribe all the 
 spiritual benefits we are partakers of, either in this world or 
 that to come, to the righteousness of Christ only, then our 
 cbedience, either to the law or gospel, can have no hand in 
 cmr justijicaiion before God. If all saving mercy flow to us 
 from that fountain only, there can none flow to us from any 
 other. And it appears plainly the whole design and tenor of 
 the gospel to illustrate this blessed truth to us. Though I 
 cannot now enlarge upon this head, 1 will just mention a few 
 instances to exemplify it. It is from Christ's righteousness 
 alone that we receive the complete forgiveness of our sins, 
 Rom. 4:6,7,8. " Even as David also described the blessed- 
 ness of the man, unto whom God imputeth righteousness 
 without works, saying, Blessed are they whose iniquities 
 are forgiven, whose sins are covered. Blessed is the man to 
 whom the Lord will not impute sin." By this alone we are 
 made righteous, Rom. 5:19. " By the obedience of one 
 shall many be made righteous." By this alone we are ac- 
 quitted from guilt, and freed from condemnation, Rom. 8:1. 
 " There is therefore now no condemnation to them that aro 
 in Christ Jesus." By this we are reconciled to God, 2 Cor, 
 5:18. " For all things are of God, who hath reconciled us 
 to himself by Jesus Christ." By this we have peace with 
 God, access into his gracious presence, and joyful hopes of 
 eternal glory, Rom. 5:1,2. " Therefore, being justified by 
 
ANTINOMIAN DOCTRINE REFUTED. 141 
 
 faith, we have peace with God, through our Lord Jesus 
 Christ; by whom also we have access into this grace wherein 
 we stand, and rejoice in hope of the glory of God." By 
 this we are heirs of eternal life, Rom. 5:21. " That as sin 
 hath reigned unto death, even so might grace reign through 
 righteousness, unto eternal life, by Jesus Christ our Lord." 
 The blessed hoj)e we are looking for is therefore called the. 
 hope of righteousness, Gal. 5:5. 
 
 I will only add, that if the Scriptures do expressly exclude 
 all our own righteousness, and all our own works, from any 
 hand in our justification, we also should renounce them all, 
 and depend upon the righteousness of Christ only. For this 
 see Tit. 3:5. " Not by works of righteousness which we have 
 done, but according to his mercy, he saved us," Rom. 4:5. 
 " To him that worketh not, but believeth on him that justi- 
 fieth the ungodly, his faith is counted for righteousness." 
 These things are so plainly and evidently the scope and de« 
 «ign of the whole New Testament, that all the artful evasions 
 of those who would " go about to establish their own righte- 
 ousness," and rob Christ of the honor of their justification 
 an^ salvation, should be rejected with abhorrence. In fine, 
 let me entreat you, sir, always to remember, that " both the 
 law and the prophets witness the righteousness of God, which 
 is by faith of Jesus Christ, unto all and upon all them that 
 believe," Rom. 3:21,22. That " Christ is the end of the 
 kw for righteousness, to every one that believeth," Rom- 
 10:4. And that " being justified by his blood, we shall be 
 saved from wrath through him," Rom. 5:9. 
 
 You will pardon me that J have so long delayed your ex- 
 pectations. I thought it necessary, not only to clear the way 
 before me, that you may see in what sense I oppose the An- 
 tinomian dreams, and Moravian dotages, but also to oflS'er 
 some precautions, that you may not fall upon Scylla while 
 you avoid Charybdis, but steer your way safe between the 
 two extremes. 
 
 By all that I have now said, you may perceive that the 
 question between us and the Moravians or Antinomians m 
 not, Whether believers may have, and should seek to !rive, n 
 comfortable persuasion of their interest in Christ? To doubt 
 of this, would be at once to contradict the strongest attesta- 
 tions thereto in the word of God, and the happy experiehc.^ 
 of his children. Nor is it the question, Whether we duaJaS' 
 tificd by any attainments of our own? To suppose this, wese 
 13 
 
142 aSttinomian doctrine eefuted, 
 
 to counteract the whole design of the gospel, and to bring 
 tile greatest contempt upon the Redeemer's merits and right- 
 eousness. But the question is, Whether a true saving faith 
 consists in a persuasion of our personal actual interest in 
 Ckristy and that he will bestow his eternal salvation upon us 
 in particular? Whether there may not be a strong persua- 
 sion of a justified state, without any true 3a.v'\ng faith; and a 
 true ^divingfaith, without this particular persuamo'n of a jus- 
 tified state? U this be so, if men may iiave this persuasion 
 while in a state of guilt and condemnation, and if God's own 
 dear children may be in doubts and darkness with respect to 
 their state, it necessarily follows that this Moravian and An- 
 tiuomian doctrine is a most dangerous mistake and delusion. 
 This matter therefore deserves to be particularly considered. 
 
 That men may be strongly persuaded of the safety of their 
 state, while remaining under guilt and condemnation^ appears 
 •from such considerations as these; 
 
 If this persuasion may be entertained by those who have 
 never been emptied of their self-sufficiency^ nor ever had 
 any sensible discovery of their lost, impoient, and helpless 
 state, it certainly cannot be a true saving faith in the Lord 
 Jesus Christ. That this tnay he, is evident from the nature 
 ef things. There can be no reason assigned why such 
 may not be capable to entertain a strong opinion of their own 
 good state, who have never discovered how bad, how dan- 
 g^erous, and miserable their state by nature is. That this 
 has been, is evident from Scripture. " Laodicea thought 
 herself rich, and increased in goods, and to have need of no- 
 thing, wiien she was poor, and miserable, and v/retched, and 
 bUnd, and naked;" and such there have always been, who 
 " think themselves something, when they are nothing, and 
 deceive themselves." And that such have not a true faith 
 m Christ, whatever persuasion they entertain, is evident, in 
 that men cannot come to Christ for that which they do not 
 feel the want of; nor can they feel the want of deliverance 
 from that lost and miserable state,which they have never had a 
 sensible discovery of. " The whole need not the physician." 
 It is also evident, in that saving faith is a dependance upon 
 Christ alone for salvation. For it is impossible to depend 
 upon Christ alone, and yet to depend partly upon ourselves 
 for salvation; as all such necessarily do that have never feit 
 their own impotent and lost condition. The Antinomians, I 
 liiow, disclaim all pretensions to self-Jependance. But 
 
ANTIMONIAN DOCTRINE REFUTED. 143 
 
 whence, I beseech them, are the towering imaginations of 
 the divine favor, which some of them entertain, while they 
 have never been broken under the sense of their sin and mi- 
 sery, never humbled nor lost, nor driven to Christ, as a re- 
 fuge for guilty sinners, but from an high opinion of them- 
 selves? Whence do they " thank God tiiat they are not as 
 other men," but from some imaginary qualifications of their 
 own? If they pretend to no other, they may still build upon 
 this, that they have a persuasion Christ will save themi and 
 so they make that persuasion their righteousness, and the 
 foundation of their hope of salvation. And this is still fur- 
 ther evident, from the express declaration of our blessed Sa- 
 viour, that he " came not to call the righteous, but sinners, 
 to repentance." Inasmuch therc^fore as such self-righteous 
 persons may have the strongest persuasion o( th ir own jus- 
 tification by Christ, and yet have no interest in him, what- 
 ever persuasion they entertain, since he came not to call 
 them, while such, to repentance, it is most evident that this 
 persuasion cannot be a saving /hii/t. Moreover, 
 
 If this persuasion may be entertained by those who are 
 under the power and dominion of their sins, it cannot be a 
 9.?i\\ng faitli. That this may be, is too evident from our con- 
 stant ol)servation. Who can be more tenaciously persuaded 
 of their obtaining salvation by Christ, than many of our care- 
 less and secure sinners, who " profess to know Christ, but 
 in works deny him, and are to every good work reprobate?" 
 That these cannot have a saving faith, is evident; for " faith 
 purifies the heart;" and " he that committeth sin is of the 
 devil." Furthermore, 
 
 If this persuasion may arise from pride and self-esteem, it 
 cannot be a saving faith, I think no man will pretend that 
 the productions of our own proud and haughty self-esteem 
 will interest us in the favor of God, and give us a claim to 
 the promises of the gospel. And we have numerous instances 
 of such in Scripture who entertained this persuasion, from 
 their own haughty opinion of themselves. Such were Korah 
 and his company. " All the congregation are holy (say they,) 
 every one of them." Such were they in the prophet, who 
 said, " Stand by thyself; come not near me; for I am liolier 
 than thou." Such was the Pharisee, who " ihanked God 
 that he was not as other men." And such were the body of 
 Jewish rulers in our Saviour's time. " We have one Fa- 
 ther (say they,) even God." And I wish we had not con- 
 
144 ANTINOMIAN DOCTRIWE REFUTED. 
 
 stant occasion to observe, that there are at this time too many 
 vsuch among ourselves, who boast of this strong persuasion 
 of their justified state, and of their rapturous joys, whose 
 highest attainments in religion are, that they " trust in them- 
 selves that they are righteous, and despise others." Their 
 false apprehensions of their own attainments beget this per- 
 suasion of their good state: and this 'persuasion heightens 
 their apprehension of their great attainments in religions 
 and thus they go on, in an unhappy round of pride and 
 aelf-exaltation. Now, can any pretend that a saving faith 
 consists in pride, and supercilious vanity of mind! I may 
 yet add. 
 
 If such a persuasion may be a diabolical suggestion, and 
 hellish delusion, it cannot be a saving faith. This conse- 
 quence cannot be disputed by any that allow a difference be- 
 tween light and darkness, between Christ and Belial, be- 
 tween the influences of the Spirit of God and the delusions 
 of the devil. And I think it will be allowed by all, that the 
 devil has power, craft, and malice enough, thus to impose 
 u)>on poor unwary sinners, and delude them into transports 
 of joy, for which they have no solid grounds. That he may 
 do so, is confirmed by the apostle, who tells us, that " Satan 
 himself is transformed into an angel of light." That he 
 does so in fact, is too often exemplified in the high rapturous 
 joys of some, who are openly and visibly irreligious. 1 sub- 
 join once more. 
 
 If such a persuasion may be entertained by those who em- 
 T>race the most dangerous and damnable heresies, it cannot 
 be a savingyai^/t. That there may be such heresies as are 
 utterly inconsistent with saving faith we are certain, both 
 from the nature of things, and Irom the express words of the 
 apostle, who informs us of such who " shall be left to strong 
 delusions, to believe a lie, thnt they may all be damned.** 
 And constant experience has convinced us, that the worst 
 heretics which have ever afflicted and infected the church, 
 have the most undoubted persuasion of their interest in Christ, 
 and of the love and favor of God to them. Now, can such as 
 these have a sa.\ing faith? 
 
 From every one of these particulars it appears, that men 
 may entertain such a persvasion of an actual interest in Christ, 
 as is false in fact. And I think there cannot need any argu- 
 ments to convince you, that " believing a lie" is not the 
 " faith of God's elect," which gives a title to salvation^ 
 
ANTINOMIAN DOCTRINE felirUTED. 145 
 
 This then appears unquestionably true, that there inay bo a 
 strong per,masi on of a justilied state without saving faith. 
 
 And it is equally certain that there may be a saving faith 
 without this persuasion of an actual interest in Christ. I 
 need not say much to make this appear in a convincing light. 
 
 If this persuasion be no where found in Scripture to be- 
 long to the description of a saving faith, a man may be a 
 true believer without it. This must be allowed to be a ne- 
 cessary consequence, if there be any true and just descrip- 
 tion of a saving faith in the Bible. And I think I may ctm- 
 fidently affirm, that this persuasion of our interest in Chxist, 
 that he will save us in particular, or that we are actually 
 justified by his righteousness, is no where found in Scrip- 
 ture to be any part of the description of a saving faith. And 
 there may consequently be a true faith without it. Eesides, 
 
 This joyful persuasion of our interest in Christ, and our 
 justified state, is considered in the Scriptures as the friiit 
 and consequences of a saving faith. " Being justified by 
 faith, we have peace with God, Believing, we rejoice with 
 joy unspeakable, and full of glory." Whence it follows, 
 that faith may and must exist before it can bring forth fruit; 
 and that this persuasion cannot be both faith itself, and the 
 fruit or effect of it too; and consequently, that there mav be 
 a true faith without this persuasion whereof I am treating. 
 I further add. 
 
 The instances of dark and " deserted believers," in Scrip- 
 ture, and the many promises and encouragements given to 
 such, do plainly and fully prove that a true faith may exist 
 without this persuasion. There may be true believers,' " who 
 fear the Lord, and obey the voice of his servants, that walk 
 in darkness, and see no light," that are ready to conclude, 
 " the Lord hath forsaken them, and their God hath forgotten 
 them," who are yet " graven upon the palms of his hands," 
 and encouraged " to hope in the Lord, as the health of their 
 countenance and their God." 
 
 In fine, if we may receive the Lord Jesus Christ upon the 
 terms of the gospel, without a joyful persuasion of our owji 
 good state, we may have a aaving faith without it. This con- 
 sequence cannot be opposed, because " receiving the Lord 
 Jesus Christ" is the gospel-description of a saving faith. 
 And that we may thus receive the Lord Jesus Christ, without 
 this joyful pers^uasion of our own interest in him, may be 
 evidenced by a variety of arguments. 
 13* 
 
146 ANTINOMIAN DOCTRINE HBFUTED, 
 
 This is evident from the nature of things, in that the crr€ 
 must necessarily precede the evidence of it: and, conse- 
 quently, our first receiving the Lord Jesus Christ must ne- 
 cessarily precede our knowledge or grounded persuasion of 
 it; or else we must be persuaded of a non-entity, of what is 
 false in fact, and just as different from a saving faith as any 
 other falsehood whatsoever. 
 
 This is likewise evident, that our receiving the Lord Jesus 
 Christ, and our persvasion of an interest in him, are two 
 very different acts of the mind, which no way imply each 
 other. It is one act of the mind heartily to consent to the 
 gospel-offer; and another act of the mind, quite different and 
 distinct, to entertain a joyful persuasion that this consent 
 flows from gracious sincerity. The former may, and often 
 does, exist without the latter; and therefore Christ may be 
 received by faith, without the persuasion of an interest in 
 him. 
 
 This is also evident, in that a true faith may consist with 
 a great deal of remaining unbelief He may sincerely re- 
 ceive Christ by faith, who has occasion to make that excla- 
 mation, " Lord, help my unbelief!" This may therefore so 
 much darken the mind as to make the unbeliever incapable 
 of discerning and being fully persuaded of the sincerity of 
 his faith: and consequently true faith may exist without this 
 persuasion; and a man may have received the Lord Jesus 
 Christ who is in great doubts and darkness about it. 
 
 This is moreover evident, in that such a one may truly 
 receive the Lord Jesus Christ upon his own terms who has 
 no deal' idea of the nature of iust'i[y\ng faith. He may have 
 a believing heart, w ho has but a weak and cloudy head. He 
 may despair of all help in himself, most earnestly desire an 
 interest in Christ, be heartily willing to comply with the 
 gospel offer, resolved to have Christ upon any terms, and may 
 trust in Christ alone for salvation; who, notwithstanding, may 
 have but very confused apprehensions of the nature of these 
 exercises of soul, and of the gospel-promises made to those 
 who have attained them: and consequently may receive Christ 
 hj faith without this persuasion of an interest in him. I 
 may add once more, 
 
 This is also evident, in that all who receive the Lord Jesus 
 Christ have the power or privilege to " become the sons of 
 God," whether they are persuaded of their interest in Christ 
 or not. But all who are persuaded of their own good estate 
 
ANTrNOMIAN DOCTRINE REPTTBD. 147 
 
 have not that power or privilege; for many of these are pre- 
 sumptuous sinners. Whence it follows, that to receive the 
 Lord Jesus Christ hy faith ^ is one thing, and to be persuaded 
 of our interest in him, is another thing, quite distinct in its 
 nature and consequences. 
 
 The second thing which I mentioned, as a most dangerous 
 error in the Moravians and Antinomians, is the part they 
 assign to faith in our justif cation. 
 
 'The most of the Antinomians suppose, that o\ix justifica- 
 tion, considered as a freedom from guilt or condemnation, 
 and a title to the favor of God, was from eternity. All of 
 them suppose, at least we v/ere thus justified from the time 
 of Chrisfs death, before we had any actual existence. 
 Though the most of the Antinomians limit this justification 
 to the elect only, the Moravians herein differ from their 
 other Antinomian brethren; and suppose, that all the world 
 of mankind, without difference, were actually justified, 
 when Christ pronounced those words upon the cross, " It is 
 finished." Accordingly count Zinzendorf in the forecitcd 
 book tells us, " On the cross he made a confession for all 
 the world, when he said, * Father, forgive them;' and when 
 he cried out, ' it is finished,' he gave absolution to all wick- 
 ed rebels."* Whence it appears, that according to them, 
 faith in Christ has no part at all in our justification, consid- 
 ering this as a judicial sentence of our judge. This justifi- 
 cation was not only precedent to our faith, but to our very 
 existence: and according to the Moravian divinity, multi- 
 tudes are thus justified, who never had, nor ever will have, 
 any true faith in Jesus Christ. According to the doctrine 
 of all the Antinomians, the elect are, all justified before 
 faith; as already has been observed. 
 
 When these therefore speak of '-justification by faith," 
 they mean no more, than that faith gives us the comfortable 
 evidence of that state of peace and favor with God, which 
 we were in before: Or that it enables our consciences now 
 to pronounce the same sentence concerning our state, which 
 our Judge had pronounced before we were born. 
 
 I am sure, I need no arguments to convince you, that 
 these principles are diametrically contrary to the sentiments 
 set before you, in some of my former letters. All that is 
 therefore needful to give you a surfeit of these Antinomian 
 
 * Discourses on the Redemption of Man. Page 31. 
 
148 ANTIXOMIAN DOCTRINE REFUTED. 
 
 and Moravian tenets, is only to give you a very brief view 
 of the Scripture doctrine with respect to our justification 
 before God; and then, set before you some of the dreadful 
 consequences, that must necessarily follow from the wild and 
 extravagant scheme I am opposing. 
 
 The Scriptures every where shew us, that we are "justi- 
 fied by faith;" that " Christ's righteousness" is received by 
 faith; and that " righteousness shall be imputed to us, if we 
 believe." But no where do they make mention of our justi- 
 fication as prior to our believing in Christ. Thus we are 
 taught, that "the righteousness of God is by faith of Jesua 
 Christ, unto all, and upon all them that believe;" that " God 
 hath set forth Christ to be a propitiation through faith in his 
 blood, to declare his righteousness for the remission of sins." 
 Rom. 3: 22. 25. Now then can it possibly be true, that we 
 are justified in the sight of God before we believe in Christ; 
 and yet interested in the righteousness of God hy the faith of 
 Jesus Christ? Can it be true, that Christ is our propitiation, 
 and declares his righteousness for the remission of our sins, 
 through faith in his blood; and yet that his propitiation and 
 his righteousness for the remission of our sins, are applied 
 to us hefore and without any faith in his blood? The Scrip- 
 tures teach us, that " the righteousness of God is revealed 
 from faith to faith," Rom. 1: 17. And that " there is one 
 God who shall justify the circumcision by faith, and uncir- 
 cumcision through faith," Rom. 3: 30. Can there be a 
 greater inconsistency and contradiction imagined, than ia 
 'between the following propositions, viz. That the beginning, 
 the continuance, and the accomplishment of our actual inter- 
 est in the righteousness of Christ, for our justification, is 
 hy faith, or that both the circumcision and the uncircum- 
 cision (that is, all men without difference) are justified hy 
 and through faith; and yet, that the righteousness of Christ 
 was actually' imputed to us, and we accepted as righteous iu 
 the sight of God, not only hefore we did helieve, but before 
 it was possible for us to believe, in the Lord Jesus Christ? 
 The Scriptures teach us, that a " man is justified by faith, 
 without the deeds of the law," Rom. 3: 28. that "God im- 
 puteth righteousness without works," Rom. 4: 6. that " we 
 are justified by the faith of Jesus Christ," Gal. 2: 16. that 
 " we are justified by his grace," Tit. 3; 7. that " we are 
 saved by grace, through faith," Eph. 2: 8. that " righteous- 
 ness is imputed to all that believe," Rom. 4: 11. and that 
 
ANTINOMIAW DOCTEINE RETTJTED. 149 
 
 we must be "found in Christ, not having on our own right- 
 eousness, which is of the law, but that which is through 
 the faith of Christ, the righteousness which is of God by faith," 
 Phil. 2:9. But I should weary your patience, should I go on 
 to enumerate quotations of this kind. This is the constant lan- 
 guage of the word of God. These wild notions of the Anti- 
 noinians are therefore as repugnant to the whole tenor of 
 the Scriptures, as they are to reason and common sense. 
 
 I am aware, that they have an evasion at hand, by which 
 they pretend to solve this difficulty: and that is, That our 
 jv.stif cation by faith means no more than the rrmiufestation 
 of our justification to our own /consciences; or an inward 
 persuasion and satisfaction of our justified state. But this 
 is too trifling to deserve any serious consideration. Is not 
 faith, according to them, k persuasion of our justified stateT 
 And m-e faith^nd Justif cation the same thing? Are we 
 justified by faith; and yet are we to consider faith as our 
 Justif cation itself? If faith be a persuasion of our interest 
 in Christ and our actual salvation by him, and if justifi- 
 cation likewise be a persuasion of our interest in Christ and 
 our actual salvation by him, then faith is Just if cation, 
 and juMif cation is faith; the terms are convertible, and 
 mutually imply each other; and consequently we can with 
 no propriety of expression, be said to be " justified by 
 faith." This gloss of theirs is not therefore to explain 
 S(.«ripture, but to render it more obscure, inconsistent, 
 and unintelligible. There is nothing moie plainly, express- 
 ly, and repeatedly affirmed in Scripture, than that we are 
 justified by faith, and through faith; and that the righteous- 
 ness of Christ becomes ours by or through faith: and if this 
 means no more, than that we have the knowledge, the man- 
 ifestation, or persuasion of our justification by faith, then 
 language can be no longer useful to convey ideas; for the 
 words may be interpreted in any other sense, with as much 
 propriety as in this, forced upon them by our Antinomian 
 interpreters. If it be but the knowledge or persuasion of 
 our justif caiion, that is ascribed to faith, then we may as 
 properly be said to be elected by faith, to be created by 
 faith, or to be redeemed by faith, as to he justified hy faiths 
 For we have the knowledge or persuasion of those things by 
 faith, as well as of this: And the expression (so understood) 
 is just as absurd and ridiculous in this case, as in the otheK 
 IBesides, declarative or mBimhstditixe justification is not hf 
 
150 ANTINOMIAN DOCTRINE REFUTED. 
 
 ** faith alone, but by works also;" as the apostle James 
 largely shows us, throughout the second chapter of his epis- 
 tJe. It is therefore evident and certain, that where the 
 Scripture speaks of our "justification by faith alone, with- 
 out the deeds of the law," it cannot intend a mere declar- 
 ative or manifestative, but an actual se»iem-'m7 justification: 
 unless we would put the Scripture into highest opposition 
 and contrariety to itself. 
 
 But it is high time I should proceed to the second thinj^ 
 proposed; which is, to consider some of the horrible conae' 
 quences, that must necessarily flow from this Antinomian 
 scheme. 
 
 It must follow from this doctrine of theirs, that there 
 are many unheHevers^ who are not in a state of condemnation, 
 and are not the objects of God's wrath and displeasure; 
 though our Lord himself asaures us, that " he who believeth 
 not, is condemned already;" and " hath the wrath of God 
 abiding on him." John 3: 18.36. For there can be no great- 
 er repugnancy, than to be justified and condemned at the 
 same time. And this may probably be count Zinzendorf'a 
 meaning, in that odd !=aying of his; "He that will condemn 
 natural men, who neither have nor can have the Lord Jesus 
 in their hearts, meddles with an aflair, that does not at all 
 belong to him."* 
 
 It will also follow from hence, that there is no need of any 
 care or pains, to get into a state of peace or favor with God. 
 For why should I take pains to obtain, what I have already; 
 or else what it is impossible that I ever should have? It is 
 enough upon this supposition, to attend to the Count's ad- 
 vice. " Here one should do nothing, but quietly attend the 
 voice of the Lord."t There can be no need to excite any 
 to the use of means; but according to another direction of 
 his, " As long as people pursue their sinful course with 
 pleasure, and do not see their danger, one must have pa- 
 tience with them. "if 
 
 It will likewise follow, that the more confidence the great- 
 est sinner in the world entertains, of the safety of his state 
 by the merits of Christ, the more acceptable will he be to 
 God; and the more will he promote his own happiness. 
 Thus presumption is so far from being sinful or dangerous, 
 
 » Discourses on the Redemption of Man. Page 70. 
 t Page 29. ; Page 90. 
 
ANTIKOMIAN DOCTRINE REFFTED. 151 
 
 that it is our greatest duty and safety. This consequence 
 the Coinit seems to allow. " There is," says he, " no sinii(?f 
 to whom Satan has not lost all his claim. Ye whoremongers 
 and thieves, ye rcvengeftd and murderers, ye liars and who- 
 ever ye are, ye fearful and unbelieving, that hear and read 
 this, will ye be saved? Believe then, that Jesus has atoned 
 and paid a ransoui for you all; and that you may experience 
 it this very moincnt; and know that ye have been healed by 
 his wounds, and by his stripes. Take the absolution, look 
 upon him, believe and rejoice; arise, gird yourselves, and 
 run."* flow pleasing must such doctrine as this be to bold, 
 careless and impenitent sinners! 
 
 It will moreover follow, that no man need to have any ap- 
 prehensions oii danger, from any course of sinning, he he as 
 bold in impiety, as daring and impenitent in his sins, as he 
 please. For if he be justified already, and all he has to do is 
 to be jyersuaded of it, and to take comfort in the reflection, 
 his conscience may be easy and pleasant. Or if he be not 
 justified already, he never will; and it is in vain to fright 
 himself about it. He may therefore safely agree with the 
 Count, that " Sin is the most miserable and mean thing 
 under the sun, not worth our thoughts. Sin has no right 
 nor power; nor is worthy of our least regards. He need not 
 so much as look upon sin; nor think it worthy of one cast of 
 his eyes.f For it is also true, that sinning is not the cause 
 of rejection, according to the New Testament."^ What is the 
 natural language of this doctrine, but an exhortation to sin- 
 ners to go on courageously in their sins, without care or fear? 
 
 It will in like manner follow from this doctrine, that aa 
 there is do duty necessary for our safety, being justified be- 
 fore we were born, so that there can be no duty but a per- 
 suasion of our good state, necessary for our comfort. This 
 the Count fully acknowledges. " There is," says he, '' but 
 one duty, which is that of believing.^ Holiness is a nature; 
 but not "a duty, as morality dreams. "|| What sort of a world 
 would there quickly be, if mankind could generally suppose 
 themselves released from ail duty, either to God, or to our 
 neighbor, or to ourselves! 
 
 You may perhaps imagine, that we are not to take an esti- 
 mate of the Antinomian's principles, from the Count's con- 
 
 • Pao-e 120. f Page 1.37. I Page 16. 
 
 ^ Pa|e 193, jj Page 165. 
 
152 ANTINOMIAN DOCTRINE REFUTED. 
 
 cessions. But as their doctrines in the point under consider- 
 ation, are the same, so the consequences from them all are 
 the same; whether they do so readily see, or ingenuously 
 own these consequences, or not. 1 hope, by this time yott 
 are convinced of the horrible inconsistency of this scheme? 
 and even of its repugnancy to the very first principles of 
 reason and common sense. 
 
 How extravagant is the pretence of the actual jvstiJic(it-ion 
 of a non-entity; of pardon to those who never oflended; or 
 of reco?iciliation to God, before there was any distance or 
 alienation from him! But this was done in the " eternal 
 counsel of God." Very well! Let these Antinomians also 
 publish for historical truth, that the man .Christ Jesus was 
 born of the Virgin Mary, and suffered under Pontius Pilate, 
 even before Adam was created; that the day of judgment ia 
 already come, that all the children of God in the world are 
 now actually shining in their robes of glory, and triumph- 
 ing at the right hand of Christ: Or, if you will, that I 
 wrote this letter to you before the world began; or at least, 
 above seventeen hundred years ago. There is just the same 
 foundation of truth in the one, as in the other. For all 
 these things were as truly the objects of the divine counsel, 
 as o\iv jit stifi cation; and in that respect as actually true from 
 eternity, or from the time of Christ's death, as that would be. 
 
 How inconsistent and absurd is the strange apprehension, 
 that sinners are acinaWy justified^ reconciled to God, and ir>- 
 stated in his favor, while yet habitually indulging their lusta 
 and going on boldly and impenitently in sin and enmity to 
 God; as is the case of all men before conversion and faith iu 
 Christ! Are men's hearts and lives contrary to God; and 
 yet God pleased with them at the same time'^ Are they 
 condemned already, the children of WTath; and yet reconci- 
 led to God, and at peace with him? Are they of their father 
 the devil, whose works they do; and yet the children of God, 
 and heirs of eternal glory'' Can heaven and hell be blended 
 together? Is the service of Christ and of Belial equally 
 agreeable to a pure and holy God? and the greatest practical, 
 as well as speculative contradictions, reconciieable to truth? 
 What a strange medley is here! What a door to all licen- 
 tiousness is here set open! 
 
 In short, how wild and chimerical are their notions oa 
 the article of our justification hy faith! U we are indeed 
 in the favor of God, our souls are in the same degree oi safety. 
 
ANTINOMIAN DOCTRINE REFUTED. 153 
 
 whether we are persuaded of this or not. If we are not in 
 the favor of God, our j^ersuasion of a state of safety will 
 not influence him to treat us as his favorites; nor to consider 
 that as true, which in its own nature is false. All therefore 
 that is left for faith to do, according to them, is to give us 
 ease and comfort in our own minds. And is this all that we 
 are to understand by our being "justified by faith?" Is this 
 all we are to understand by the repeated declarations in holy 
 scripture, that the believer shall he. saved; while the unbe- 
 liever shall be damned? If so, the gospel-salvation is no 
 more than merely the comfort flowing from a jyersuasion of 
 the safety of our present state. But I need not enlarge in 
 opposition to a doctrine so apparently repugnant to the 
 whole design of the gospel, so manifestly unreasonable, and 
 so directly subversive of all practical godliness. "Do we 
 then make void the law through faith? God forbid! yea, we 
 establish the law." Rom. 3:31. 
 
 It is infinitely your concern, sir, to experience in your 
 own heart something more than a mere Antinomian or Mora- 
 vian faith. It is of infinite importance, that you " receive 
 the Lord Jesus Christ," and that you " walk in him;" that 
 you experience the sanctifying eflicacy of faith, and exem- 
 plify the " obedience of faith," in the exercise of all the 
 graces and fruits of the Holy Spirit; and thereby evidence to 
 yourself, at once, the sincerity of your faith, and the reality 
 of yonr justification before God. 
 
 Now, that the Lord may direct you safe in the way of 
 truth and righteousness, to the kingdom of his glory, is 
 the prayer of, 
 
 Your, &:c. 
 
 LETTER Xli. 
 
 THE DOCTPJNE OF A SINNER'S JUSTIFICATION, BY 
 THE IMPUTED RIGHTEOUSNESS OF CHRIS'I', EXPLAIN- 
 ED AND VINDICATED. 
 
 SIR, 
 
 It is indeed as you represent it, "A matter of great con- 
 sequence, to have a right view of the way aiui means by which 
 God will be reconciled to you, and by which vou mav have a 
 14 
 
154 IMPUTED RIGHTEOUSNESS. 
 
 title to life eternal." I am glad, that you so kindly accept 
 the pains I have taken, to set the Antinomian doctrine of 
 justiiication in its proj>er colors. For though " you did not 
 give me that trouble (as you are pleased to express it) be- 
 cause you had any favorable opinion of their schemes, but to 
 know whether 1 was, as is pretended, of their opinion; and to 
 know how 1 could, consistent with my declared sentiments, 
 steer clear of their wild notions:" Yet I rejoice, that. your 
 desires are gratified, and that you are " set right in that 
 matter." 
 
 But " you yet are, as you have all along been, in great 
 difficulties on the other side of the question, and cannot see 
 into the doctrine of a sinner's justification by the imputed 
 righteousness of Christ. You have been lately reading upon 
 that subject; and find many arguments against it, that you 
 cannot get over. Your author represents it as unscriptural, 
 and imreasonable: you therefore desire me to give you a right 
 ■view of that doctrine, and answer your objections against it." 
 
 There is, indeed, sir, no cause for you to " suspect, that 
 yo?i shall wear out my patince.'' I gladly embrace the op- 
 portunity, to do any thing in my power to give you satisfac- 
 tion; and to assist you in your greatest concern, which you 
 have reason to be most solicitous about. I shall, therefore, 
 according to your desire, endeavor in the first place to give 
 a brief view of the doctrine of our justifi,catio7i, by the iwi- 
 pifted righteousness of Christ; before I proceed ta consider 
 your objections against it. 
 
 I shall first consider what we are to understand hyjustifi' 
 cafioTt; and in what sense that expression is used in i^crip- 
 ture. Should 1 herein follow some of our wrangling dispu- 
 tants, I know not how many distinct meanings of the word 
 jnstif cation I might set before you. But this would be to 
 darken counsel, by words without knowledge; the tenii 
 havivjg one invariable meaning, throughout the whole Bible. 
 It ahvays (as far as I have been able to observe) constantly 
 sigaiftes being " esteeniied, declared, manifested, or pro- 
 nounced righteous." This is what the original word, both in 
 the Old and New Testament, naturaily signifies: and in this 
 sense only, it is always used. I need not therefore under- 
 take, to give instances of the use of the word in this sense, 
 sipco in all instances it is used in this sense only. This, 1 
 believe, must be acknowledged by every one, that will 
 thoroughly and impartially examine the case. I think, there 
 
IMPtlTED RIGHTEOUSNESS. 155 
 
 can no text be found, where justification is used for making 
 ns inherently righteous. 
 
 But though this word has one invariable signification, it is 
 used in Scripture in a threefold respect: either for our ^jc- 
 •^eni justification in the sight of God, for ovu justification be- 
 fore men and our own consciences, or for ouv justificaticn at 
 the tribunal of our Judge at the last day. It is the lirst of 
 these that falls under our present consideration: which is to 
 he considered as our acquittance from guilt, and our accep- 
 tance with God as righteous i?i his sight. It is to be con- 
 sidered as a sentence of absolution and acceptation, by the 
 great Judge of the world. As justification, therefore, is al- 
 ways considered in Scripture as a forensic or juridical sen- 
 tence, it should be carefully distinguished from the infusion 
 of a principle of grace, or inherent righteousness. Justifica' 
 Hon is usually in Scripture opposed to condemnation. As 
 this latter t'^erefore does not imply the rendering men wick- 
 ed and guilty, but pronouncing them so: Even so the for- 
 mer likewise cannot niean rendering men righteous, but sen- 
 tentially declaring and pronouncing them so. Were this 
 duly attended to, many of the objections made against cur 
 doctrine of "justification by the righteousness of Christy" 
 would vanish of course. You will be pleased, therefore, all 
 along to carry this in your mind, that I am not considering 
 how we should become inherently righteous, by a renovatioa 
 of our nature; but how we may be acquitted from guilt, and 
 accepted as righteous, by the sentence of our glorious Judge. 
 
 I proceed to consider what we are to understand by the 
 imputation of Christ's righteousness. 
 
 To impute, is to judge or esteem any matter, character, or 
 ijuality, whether good or evil, to belong to a person as Ms. 
 And may either refer to what was originally his, antecedent- 
 ly to such imputation; or to what was not antecedently his, 
 but becomes so by virtue of such imputation only. The 
 Scriptures abound with instances of both these sorts of itt^> 
 pi(fatio?i. 
 
 We have many instances in Scripture of imputing that to 
 a person, which was originally his own, and performed by 
 him antecedently (o such imputation. Thus, sin is said t© 
 he imputed to a sinner, when he is judged or treated as an 
 offender. " Let not my Lord," saysShimei, *' impute iniqui- 
 ty unto me." 2 Sam. 19: 19. And thus righteousness is im- 
 puted to the saint, when he is judged or acknowledged 
 
156 IMPUTED RIGHTEOUSNESS. 
 
 righteous (in a qualified sense) with relation to a particular 
 fact, done in conformity to the preceptive part of the divine 
 law. " Then stood up Phineas, and executed judgment, and 
 it was imputed to him for righteousness." Psulml06:31. 
 But this is not the imputation now to be considered, which 
 respects a justification, that is proposed as the relief of a 
 sinful perishing world, against the penalty of the condem- 
 ning Za2z;, and implies a change of the sinner's state, from 
 guilt to grace, from death to life, in a relative sense. 
 
 I proceed then to observe, that also may be said to be im- 
 puted to a person, which was not his own originally or ante- 
 cedently; but is judged and esteemed to belong to him, and 
 is his on account of such imputation only. Thus a debt is 
 imputed to a surety; and the surety's payment of a debt is 
 imputed to the principal debtor, and is pleadable by him in 
 discharge from his creditor's demands. " If he have wrong- 
 ed thee, or oweth thee aught, (says Paul of Onesimus) put 
 that on my account, (Greek) impute it unto me." Thus our 
 sins are imputed unto Christ; inasmuch as he, in the charac- 
 ter of our surety, has undertaken to discharge those debts to 
 the justice of God. And thus his righteousness is i?nputed 
 unto us; it having been wrought out in our place and stead, 
 and given to God in payment on our behalf. 
 
 These things being premised, we are to understand the 
 imputation in question, to be God's gracious donation of the 
 perfect righteousness of Christ to believers, and his accepta- 
 tion of their persons as righteous, on the account thereof. 
 Their sins being itnputed to him, and his obedience being 
 imputed to them, they are in virtue hereof both acquitted 
 from guilt, and accepted as righteous before God. 
 
 We are not, therefore, to understand our justification by 
 the imputed righteousness of Christ as implying and suppo- 
 sing, that God does esteem believers to be what indeed they 
 are not. He esteems them to be poor, sinful, imperfect men, 
 who have no otherwise satisfied the claims of his justice, and 
 the demands of the law, than by the obedience oi their surety: 
 which is really by a gracious imputation become theirs, and 
 they are on the account thereof become indeed righteous in 
 God's sight; although antecedent to that imputation, they were 
 legally condemned criminals, and though they yet remain 
 inherently imperfect and sinful creatures. 
 
 We are further to consider, that this righteousness of 
 Christ is imputed to none but believers; but is, as the apostle 
 
IMPUTED RIGHTEOUSNESS. 
 
 157 
 
 expresses it, revealed from faith to faith. It is not imputed 
 before we have faith, as the Antinomians dream; nor is the 
 imptitation delayed, till the fruits and effects of faith in an 
 obedient life appear, as some others seern to suppose: but it 
 is imputed at and upon our believing. " It shall be imputed 
 if we believe." Rom. 4:24. Faith is the receimng an offered 
 Saviour (John 1:12.) in his person, his offices, and all his 
 benefits; and therefore it is a receiving his righteousness, 
 which is one of his benefits, freely offered in the gospel, to 
 all that will accept it. 
 
 So I am prepared to observe to you, that we are to under- 
 stand our justification by the imputed righteousness of Christ, 
 to signify and imply, " A gracious sentence of God, where- 
 by a sinner, antecedently guilty in his sight, is, upon his 
 believing in Christ, acquitted from guilt, accepted as right- 
 eous, and entitled to all the benefits of the covenant of grace, 
 on account of what Christ has done and suffered for him." 
 
 Thus, sir, I have endeavored, in as few words as possible, 
 to give you a just and clear view of the doctrine before us; 
 and am now ready to consider your objections. 
 
 You first object, that " the imputation oi om sins to Christ, 
 or the imputation of Christ's righteousness to us, are no 
 where mentioned in the word of God; that the terriis and ex- 
 pressions used in this case, are certainly of human invention; 
 and the doctrine therefore to be suspected, as having its 
 origin rather from our scholastic divines, than from the ora- 
 cles of God." 
 
 Your first supposal is, that the imputation of our sins to 
 Christ is no where mentioned in the word of God. If you 
 mean by this, that we no where in Scripture find that propo- 
 sition, in so many express words, that our " sins are imputed 
 to Christ," this is true: but I hope to show you it is altogether 
 impertinent. But if you mean by this, that we can no where 
 find full, clear, and undeniable evidence from Scripture of 
 the imputation of the sins of believers to Christ, I will en- 
 deavor immediately to convince you of your mistake. 
 
 The whole Levitical dispensation was purposely designed 
 to represent this comfortable truth to us. This was the end 
 of all their sacrifices, and bloody oblations, for the remission 
 of their sins. They did not imagine, or at least God did not 
 design they should imagine, that their sin and guilt v/as ac- 
 tually, to all intents and purposes, transferred from the of- 
 fender to the victim: but they were hereby led to look to 
 14* 
 
158 IMPUTED RIGHTEOUSNESS. 
 
 Christ, the antitype of all their sin-offerings, in faith and 
 hope that their sins should all be " imputed to him;" and 
 themselves, through the merit of " his sacrifice," be acquitted 
 from guilt. This design of all their expiatory sacrifices was 
 more clearly exhibited to them in the institution of the scapC' 
 goat; where the imputation of our sins to Christ was in the 
 most lively manner represented. " And Aaron shall lay both 
 his hands upon the head of the live goat; and confess over 
 him all the iniquities of the children of Israel, and all their 
 transgressions in all their sins, putting them upon the head 
 of the goat; and shall send him away, by the hand of a lit 
 man, into the wilderness; and the goat shall bear upon him 
 all their iniquities, unto the land not inhabited," Lev. 16:21^ 
 22. Here was a plain and express communication, or trans- 
 ferring of guilt, from God's people to the scape-goat. All 
 the iniquities of God's people, all their transgressions in all 
 their sins, were laid upon his head. He bore upon him all 
 their iniquities: or, in other words, their sins were imputed 
 to him. Now you cannot suppose that all the hopes of the 
 children of Israel terminated upon this goat. You must sup- 
 pose that they looked to the great antitype, to whom their 
 guilt was indeed to be transferred, and their sins imputed; 
 and from whom they expected their discharge and justifica- 
 tion. Hence it plainly appears, that all the hopes which the 
 church of God, in all the ages and dispensations thereof, have 
 entertained of the forgiveness of sin, and reconciliation to 
 God, was through the imputation of their sins to Christ, the 
 substance of all the Levitical shadows, and the only true sin- 
 offering. 
 
 The same doctrine, which was so plainly pointed out by 
 these typical rites, is fully and abundantly confirmed by very 
 many plain and clear passages of Scripture, which cannot, 
 with any appearance of propriety, be construed in any other 
 sense than that I am pleading for. Thus, Isaiah 3:6.11. 
 <-■' The Lord hath laid upon him the iniquity of us all. For 
 he shall bear theii iniquities." 2 Cor. 5:21. " For he hath 
 made him to be sin for us, who knew no sin, that we might 
 be made the righteousness of God in him." Gal. 3:13. 
 ■•' Christ hath redeemed us from the curse of the law, being 
 niade a curse for us." 1 Pet. 2:24. " Who his own self bare 
 our sins in his own body on the tree." Many other texts to 
 the like purpose might be quoted: but these are every way 
 sufficient to decide this point. 
 
IMPUTED RIGHTEOUSNESS. 159 
 
 If " the iniquity of us all" could be « laid upon Christ, 
 and he " bear our iniquities" no other way but by imputa- 
 tion, it then appears from Isa. 53. that our iniquities were 
 imputed to him. And I think the adversaries of this doctrine 
 can make no rational pretence to any other way in which our 
 sins can be said to be laid upon Christ, and he be said to 
 hear our iniquities. 
 
 If Christ has been " made sin for us," according to 2 Cor. 
 5. he must be made sin for us (and treated as a sinner) either 
 by his own personal fault, or by the imputation of our sin to 
 him. I can think of no other possible way in which this can 
 be supposed, but one of these two. Now the blasphemy of the 
 former supposition obliges us to reject it with abhorrence; 
 and therefore the latter must be allowed. 
 
 If Christ hath been made a " curse for us," according to 
 Gal. 3. he must then have the violation of the law imputed 
 to him; otherwise the curse of it could not in justice have 
 been inflicted upon him. To inflict the curse, or penalty of 
 a law, upon one nowise chargeable with the violation of it, 
 is contrary to the justice both of God and man. And I can 
 imagine no other way by which our blessed Saviour could be 
 chargeable with the violation of the law of God, and thereby 
 be obnoxious to the curse of it, but through the imputation 
 of our sin and guilt to him. 
 
 If our 'blessed Saviour " bare our sins in his own body," 
 and was punished for our sins upon the cross, according to 
 1 Pet. 2. our sins then must be laid to his charge, and pu- 
 nished upon him, either by imputation, or some other way. 
 Here then let our adversaries speak sense, and tell us, if 
 they can, what other way this could possibly be done. 
 
 Pardon me, sir, if I am forced to tell you, that it is too 
 trifling an evasion to be adopted by men of learning and 
 sense, to urge against us, that the word imputation is not 
 used in this case in Scripture, when so many expressions are 
 used in Scripture which fully and necessarily imply it, and 
 are of the same significancy. True, we do not read in ex- 
 press words that our sins were imputed to Christ. But we do 
 read in express words, that our iniquities were " laid upon 
 him;" that he hare them; that he was " made sin," or le- 
 gally reputed a sinner, on the account of them: that he 
 " bare them in his own body," or was punished for them, 
 upon the cross, and bore the " curse of the law," which we 
 had violated. And if all this do not amount to the same 
 
160 IMrUTBD RIGHTEOUSNESS. 
 
 thing as the imputation of our sins to Christ, I niust for ever 
 despair of understanding the meaning of the most plain and 
 familiar expressions. 
 
 Dear sir, allow me the freedom to observe to you, that 
 you have been guilty of innumerable sins: if these have not 
 been imputed to Christ, if he hath not " borne your sins," 
 if he hath not satisfied the divine justice on account of them, 
 they must yet be imputed to you, and you must " bear your 
 iniquity" yourself: you must yet be under the guilt of all 
 your sins, and under all the curses of the broken law. A 
 thought which will administer but little comfort here, and less 
 at the tribunal of Christ, if this should then be found to be 
 your case. A thought big with horror! 
 
 I now proceed to consider, whether the " imputation of 
 Christ's righteousness to us" is no where mentioned in the 
 word of God. I must here again acknowledge that this pro- 
 position, " Christ's righteousness is imputed to believers," 
 is no where to be found in the Sriptures, in express terms. 
 But then we have so many full and clear testimonies in Scrip- 
 ture to the doctrine contained in that proposition, that there 
 can be no reason to call the truth of it in question. Thus, 
 Jer. 23:6. " This is the name whereby he shall be called, 
 the Lord our righteousness." Rom. 3:25,26. " Whom God 
 hath set forth to be a propitiation, through faith in his blood, 
 to declare his righteousness for the remission of sins, to de- 
 clare at this time his righteousness, that he might l3e just, 
 and the justifier of him which believeth in Jesus." Rom. 
 5:18,19. " Therefore, as by the offence of one judgment 
 came upon all men to condemnation, even so by the righte- 
 ousness of one the free gift came upon all men unto justifi- 
 cation of life. For as by one man's disobedience many were 
 made sinners, so by the obedience of one shall many be 
 made righteous." Rom. 8:3,4. " God sending his own Son, 
 in the likeness of sinful flesh, and for sin, condemned sin in 
 the flesh, that the righteousness of the law might be fulfilled 
 in us." Rom. 10:4. " For Christ is the end of the law for 
 righteousness, to every one that believeth." 1 Cor. 1:30. 
 " But of him are ye in Christ Jesus, who of God is made 
 unto us wisdom, and righteousness, and sanctification, and 
 redemption." 2 Cor. 5:21. " That we might be made the 
 righteousness of God in him." 
 
 I might have added very many more texts of Scripture to 
 the same purpose: but how can more be needful to satisfy 
 
IMPUTED RIGHTEOUSNESS. 161 
 
 any man of the truth of our justification by the imputation 
 of Christ's righteousness, who attentively reads, and impar- 
 tially weighs these cited texts, without prejudice against the 
 doctrine, or a bias to some favorite scheme? Let it be con- 
 sidered, here we are expressly assured, that Christ is " the 
 Lord our righteousness;" that it is by " his righteousness" 
 we obtain remission of sins; that by " his righteousness" 
 God is the justifier of him which believeth in Jesus; that by 
 *' his righteousness" we have justification of life; and by 
 " his obedience" we are made righteous; that by his being 
 sent for sin, and condemning sin, the " righteousness of the 
 law" is fulfilled in ys; that he is the " end of the law for 
 righteousness" to the believer; that he is of God made unto 
 us righteousness; and we are made the " righteousness of 
 God in him." Is it possible that the doctrine I am pleading 
 for should be expressed in plainer and stronger terms? The 
 word impute, or imputation, is not indeed found in these texts; 
 but the thing intended by it is plainly found there. Let that 
 be allowed, and I shall maintain no controversy with you 
 about the meaning or use of a word. Let it be allowed, that 
 Christ has fulfilled the righteousness of the law for believers; 
 that his righteousness has become theirs; that they have 
 thereby remission of sins, are justified before God, and made 
 righteous: let these things be owned, and it will not be of so 
 great importance whether you consent to the propriety of the 
 word imputation in this case or not. Now these things you 
 must allow, or deny the very language of the quoted texts: 
 and by allowing these things, you will allow all that is in- 
 tended by those who plead for the imputation of Christ's 
 righteousness. But why must the word impute, or imputa- 
 tion, be found fault with? Be pleased to read the fourth 
 chapter to the Romans, and observe how often righteousness 
 is there said to be imputed to them that believe. Though the 
 righteousness there said to be imputed is not expressly called 
 " the righteousness of Christ," yet that is fully implied; for 
 it was a righteousness whereby Abraham was justified, v. 2. 
 A " righteousness without works," v. 6. A righteousness 
 by which " our sins are covered," that " the Lord will not 
 impute them," v. 6,7. A righteousness by which God is the 
 " Father of all them that believe," v. 11. And a righteous- 
 ness through which Abraham had " the promise that he should 
 be the heir of the world," v. 13. Now can any man pre- 
 tend to ^personal righteousness, which all these chaiacters 
 
162 IMPUTED RIGHTEOUSNESS. 
 
 are fairly applicable to? Or can these characters justly be apr 
 plied to any other, save the " righteousness of Christ" only? 
 
 I hope, by this time, you are convinced that the Scripture 
 is not a stranger to the doctrine oi justijication by the im- 
 p^ited righteousness of Christ. I would therefore, sir, entreat 
 you to consider, it is of infinite consequence, that you your- 
 self be not a stranger to that /hi/A, by which you may receive 
 thip righteousficss, may have this imputed to you, and may 
 in virtue of this be accepted (your person and your sincere 
 performances) as " righteous before God." 
 
 But I have been too tedious in my answer to your first ob- 
 jection. I therefore hasten to consider what you have further 
 to object against this important truth. 
 
 *' Your author," you tell me, " argues, that if faith be 
 * imputed for righteousness' unto the justification of a sinner, 
 then Christ's obedience cannot be imputed to that end, un- 
 less our faith and Christ's righteousness be supposed to be 
 the same thing; that there is nothing more evident than that 
 fiith (which is so often said to be imputed for righteousness, 
 R«)m. 4.) is properly our own personal righteousness: that 
 the word faith (in Greek) signifies faithfulness, as well as 
 believing; and includes evangelical obedience in the nature 
 of it: that God deals with us as moral agents; and imputes to 
 us the righteousness which we personally have, and not tliat 
 which we personally have not^ 
 
 I take this to be the most plausible, and the most weighty 
 objection against the doctrine under consideration that has 
 ever been made: and it therefore deserves to be distinctly 
 taken notice of. I shall accordingly endeavor to show, that 
 the faith which is " imputed unto righteousness" (for so, I 
 think, should the words be rendered,) does not include obe- 
 dience in the nature of it. I shall proceed to prove that the 
 faith, which is imputed to believers " unto their justifica- 
 tion," is not their own personal righteousness; and then en- 
 deavor to make it evident, that if yovr construction of those 
 passages in Rom. 4. were granted, it would make nothing 
 against the doctrine of our justif cation by the " imputed 
 righteousness of Christ." 
 
 I am first to show, that the faith which is imputed unto 
 righteousness does not include obedience in the nature of it, 
 considering faith in its reference to justification; or (as some 
 express themselves) in its office of justifying. For though a 
 true and lively faith has its influence in purifying the hearts 
 
rMPUTED RIGHTEOUSNESS. 163 
 
 and lives of men, and producing obedience, yet it is of the 
 very nature of faith to exclude all opinion of mtrit in our- 
 selves, to respect the promise of God's mercy, and directly 
 send us to Christ for justification and acceptance with God, 
 through his merits and righteousness. So that jvstifijing 
 faith, as such, does not include, in its nature, works of obe- 
 dience. I need not use many arguments to prove thisj the 
 apostle having in the plainest and strongest terms declared it. 
 It is the very scope and design of the apostle's argument in 
 this fourth chapter to the Romans, to prove that we are "jus- 
 tified by faith, without works." This was the argument of 
 the preceding chapter; which is confirmed and illustrated in 
 this, by the exami)les of Abraham and David. " For if 
 Abraham were justified by works, he hath whereof to glory; 
 but not before God. For what saith the Scripture? Abraham 
 believed God; and it was counted unto him for righteousness. 
 Now to him that worketh is the reward reckoned, noi of 
 grace, but of debt. But to him that worketh not, but be- 
 lieveth on him that justifieth the ungodly, his faith is counted 
 for righteousness. Even as David also describeth the bless- 
 edness of the man unto whom God imputeth righteousness 
 without works," Rom. 5:2.6. 
 
 The apostle is here using a variety of unanswerable argu- 
 ments against the doctrine f am now impleading. He argues, 
 that if Abraham's faith had included works or obedience in 
 it, he would " have had whereof to glory." All works, all 
 acts of obedience whatsoever, are formally our own, being 
 done by ourselves; and therefore may be gloried of as such: 
 but Abraham had not " whereof to glory before God;" and 
 therefore Abraham's faith did not include works of obedience 
 in the nature of it, considering it as " counted to him for 
 righteousness." He next shows us, that if we had the be- 
 nefit oi justification as a reward, upon the account of any 
 works, of any obedience whatsoever, the reward would not 
 be of ^m<:-e, but oi daht. For by whatever law, by whatever 
 covenant-transaction, a reward becomes due to any sort of 
 works, or obedience, it is however become dye, and may be 
 claimed as a debt upon the performance of such u-orks, or 
 obedience. Whence it follows that no sort of obedience, 
 either legal or evangelical, can be incladed in the nature of 
 K justifying faith, as such, if we are jissl^fied of grace, rrot 
 of debt. He shows us, that wii(3re faith is imputed unto 
 righteousness, it is imputed to \um " that worketh not," that 
 
164 IMPUTED RIGHTEOUSNESS. 
 
 doeth no " wprks of righteousness," at all, dependeth upon 
 none at all of his own doing, in order to his justijication: 
 And therefore it cannot possibly be, that suchyai//t has any 
 sort oi works, any sort of obedience, included in the nature 
 of it, as it is 'd justifying faith. \i jvstiji.es onXy as it receives 
 a divine gift, freely otfered: or in the apostle's language, as 
 it " believeth on him who justifieth the ungodly." Here is 
 no room left for any evasion. After ever so many critical 
 distinctions are made, " Him that worketh not," is " him 
 that worketh not." He moreover shows us, that the faith 
 under consideration is a " believing on him that justifieth 
 the ungodly:" and therefore cannot include evangelical obe- 
 dience in the nature of it; unless evangelical obedience, and 
 ungodliness be the same thing. It is true, that a person when 
 justified, or when exercising that faith through which he 
 is justified, ceases to be in his state and habitual course un- 
 godly; for he has a faith which not only sends him to Christ 
 for justification, but for sanctification too, and which not only 
 embraces the promise, but the precept too, and is a vital 
 active principle of obedience. But then there is no mo- 
 ment of time intervenes between his state of ungodliness 
 and his justification. He further shows, that God " impu- 
 teth righteousness," for our justification, without works: 
 And therefore obedience cannot be included in the nature 
 of justifying faith, as such; unless obedience be without 
 works also. Here likewise the expressions are strong and 
 plain. There is no room for shift, or cavil. When all the 
 most plausible pretences in the world are made to avoid the 
 force of these expressions, " without works," is " without 
 works" still. 
 
 How admirable does the pretence, w^hich I am opposing, 
 appear, when the apostle does, with his own pen, in as strong 
 and pointed language as can be used, obviate the pretence, 
 reject it, and refute it; and that too, in the very context, upon 
 which it is founded. I need therefore, offer no other argu- 
 ments to clear this point: it is effectually done to my hand by 
 the apostle himself: And his reasoning ought to take place, 
 against all objections. Could we he justified by any sort of 
 works or obedience, personally performed by us, we should 
 " have whereof to glory:" And were our justification a re- 
 ward given on account of any works of obedience of ours, 
 it would be of debt, and not of grace. But both these things 
 are inconsistent with God's gracious dispensation towards 
 
IMPUTED RIGHTEOUSNESS. 165 
 
 IIS. lie " imputeth righteousness to him that worketh not; 
 he justifieth the ungodly; he imputeth righteousness without 
 works." And therefore the faith, which is imputed unto 
 righteousness, does not, cannot, as such, include any sort of 
 obedience in the nature of it. 
 
 I pro^^eed now to prove to you, that the faith, which is 
 imputed to believers unto their justification, is not their 
 own personal righteousness. This will evidently appear, if 
 you duly consider these following arguments: 
 
 That righteousness, by which a sinner is justijied, is 
 "the righteousness of God." " The righteousness of God 
 is revealed from faith to faith," Rom. 1:17. " We are made 
 the righteousness of God in him," 1 Cor. .5:21. " The 
 righteousness of God, which is by faith of Jesus Christ, unto 
 all, and upon all them that believe," Rom. 3:21. Now it 
 cannot be true, that the " righteousness of God," and our 
 own inherent " personal righteousness," are the same thing. 
 If it be pretended that faith is the gift of God, and as such it 
 is the righteousness of God, the answer is easy. Faith, consid- 
 ered in itself, as a principle, is ours subjectively; and consider- 
 ed in its exercise, it is ours formally, or our own personal act; 
 and in that respect, so far as it is any righteousness at all, it is 
 our own personal righteousness: And therefore as it is our own 
 personal righteousness, it can no more proj)erly be said to be 
 the righteousness of God, than our breath can be said to be the 
 breath of God, our words to be the words of God, or our locomo- 
 tion to be the motion of God. For our power to breathe, to 
 speak, or to move, is as truly the •' gift of God," as our pow- 
 er to believe. Besides, ail pretences of this kind are utterly 
 excluded by the quoted texts. For if faith cannot with any 
 propriety be said to be " revealed from faith to faith;" if we 
 cannot with any propriety say, thd.t faith is a "righteousness 
 by faith of Jesus Christ;" then faith is not the " righteousness 
 of God," by which we are justified: and therefore we cannot 
 be justified by faith, as it is our own inherent personal right- 
 eousness, and yet be justified by the " righteousness of 
 God." 
 
 jMoreover, we are said to be " made righteous by the 
 obedience of Christ,'' Rom. 5: 19. And to be justified by 
 " the blood of Christ," Rom. 5:9. But faith, as it is our 
 personal inherent righteousness, is in no respect the obedi- 
 ence of Christ or the blood of Christ; and therefore faith, as 
 it is our personal inherent righteous. less, can in no respect 
 15 
 
160 IMPUTED RIGHTEOt/SNJBSS. 
 
 be that righteousness by which we are justified, or " made 
 righteous before God." 
 
 Furthermore, faith, as it is our personal inherent right- 
 eousness, is our oton: But the righteousness by which we 
 are justified is not our own. " Not having my own right- 
 eousness," Phil. 3:9. And therefore, faith, as our personal 
 inherent righteousness, does not justify us before God. 
 
 I will only add, if faith, as it is our inherent personal 
 righteousness, cannot answer the demands of the moral law, 
 it c8innotJvstifi/ us, consistently with the perfections of the 
 divine nature: but the former is true, and therefore the lat- 
 ter. If '' there had been a law given, which could have 
 given life, verily righteousness should have been by the 
 law," Gal. 3: 21 . But this was impossible in the case of 
 fallen man, as being utterly inconsistent with the divine 
 perfections. 1 think no man will pretend, that our persona! 
 inherent lighteousness can answer the demands of the moral 
 law. I shall therefore only endeavor to show you, how it is 
 utterly inconsistent with the divine perfections, that sinners 
 should be justified by any righteousness, which will not an- 
 swer the demands of the moral laic. 
 
 It cannot be agreeable to the justice of God, that we 
 should h<d justified by any righteousness, which will not an- 
 swer the demands of the moral law. For which reason, 
 " God sending his own Son, in the likeness of sinful flesh 
 and for sin, condemned sin in the flesh, that the righteous- 
 ness of tJic law might be fulfilled in us," Rom. 8:3,4. It is 
 by " declaring Christ's righteousness (by which the demands 
 of the moral law are satisfied) that God can be just, and yet 
 the justifier of him that believeth in Jesus," Rom. 3:26. 
 The glorious God justly gave us the law, as the rule of our 
 obedience; justly required our perfect conformity to it; just^ 
 ly annexed the penalties to it in case of disobedience. The 
 law was founded upon, and flowed from the justice of the 
 divine natu'^e. Obedience to it was required, and the pen- 
 alties of it were annexed, by the rectoral justice of the great 
 Governor of the world. And the justice of God is now the 
 same that it was when this law was first given; and with the 
 same inflexible severity requires, that it he fulfilled, and not 
 a tittle of it pass away or be destroyed. The same justice, 
 which annexed the penalties, must be satisfied for the viola- 
 tion of the law, in such manner as that the honor of a right- 
 eous judge may be secured, and the penalty of the law fulfil- 
 
mPUTED RIGHTEOUSNESS. 167 
 
 led. Whence it follows, that no personal inherenrt righteous- 
 ness of ours whatsoever, can justify us before God, consistent 
 with his rectoral justice; because it cannot answer the de- 
 mands of the moral law. 
 
 It is altogether impertinent, to pretend, that Christ has 
 procured easier ternris, than obedience to the l.axc of nature. 
 And that our sincere obedience to ihegospel'is now tiie con- 
 dition of OUT justiJi.cation, For the question still recurs, 
 Which way is the moral laic fulfilled? Has Christ fulfilled 
 that for us, and in our place and stead; or has he not? If he 
 has, we then have a better righteousness, to plead for our 
 justification, than any personal inherent righteousness of our 
 own. But if he has not, the Imv has still its full challenges 
 upon us (penal, as well as preceptive) notwithstanding any 
 righteousness of our own, and we cannot be justified upon 
 this bottom, consistently with the justice of God. 
 
 I must further observe, it cannot be agreeable to the hali^ 
 nessof God, that sinners should be justified by any righteous- 
 ness whatsoever, which does not fully answer the demands 
 of the moral laic. The inoral law is, as it were, a copy or 
 transcript of the, " holiness of God;" and must therefore be 
 a perpetual and unalterable rule of righteousness to a man. 
 There can strictly be no righteousness, but by a complete con- 
 formity to this law: And hence, none can, consistent with 
 God's holiness, be accepted by him as righteous, who have 
 Dot a full conformity to this original and only rule of right- 
 eousness to plead in their favor. If therefore, we can have no 
 such perfect conformity to the moral law, to plead before 
 God, on account of our own personal inherent righteous- 
 ness, or any other way, but on the account of the imputed 
 righteousness of Christ only; then faith, as it is our own 
 personal inherent righteousness, cannot justify us, consist- 
 ently with the rectoral holiness of God. 
 
 I may add, it cannot be agreeable to the truth of God, that 
 we should be justified by any righteousness, which will not 
 fully answer the demands of the moral law, God has pro- 
 nounced every one cursed, who " continues not in all things 
 written in the book of the law, to do them." H, therefore, 
 we have not a full conformity to "all things written in the 
 book of the law," if we have not a perfect obedience to its 
 precepts, nor a full satisfaction for the violation of them, to 
 plead in our favor, then either we must lie under the curse, 
 i)X God must break his word. The latter you dare not sup» 
 
168 IMPUTED RIGHTEOUSNESS, 
 
 pose; and the former is, in its nature, absolutely inconsiff* 
 tent with our justification. 
 
 I know of but one answer, that can, with any color of 
 reason, be made to these arguments, and that is, That 
 Christ's fulfilling- the law for us, is our legal righteousness, 
 as freeing us from the rigorous demands, and from the curses of 
 the moral law; but that our faith, including sincere obedience 
 in its nature, is our evangelical righteousness, whereby we 
 ourselves personally fulfil the gospd^ and are hex ehy justified 
 before God. According to this distinction, Christ's righte- 
 ousness is the matter or ground of oux justification, taken ne- 
 gatively, as it lies in absolving us from the curse of the law, 
 and declaring our sins forgiven; but our own righteousness 
 the matter or ground of our justification, considered posi- 
 tively, as it lies in pronouncing us righteous, and so entitled 
 to the blessing. Now the least that can be said against this 
 notion, is, that it eclipses the honor of Christ, as " the Lord 
 our righteousness," and leaves man " whereof to glory." But 
 tue consideration of this will of course bring me to the last 
 thing I proposed in tiie answer to your objection. 
 
 If your construction of those passages in the fiovrth chap- 
 ter to the Romans were granted: and fiaifh, as including 
 evangelical obedience in it, is " imputed to us for righteous- 
 ness," yet this would make nothing against our justification 
 by the " imputed righteousness of Christ." For allowing^ 
 that faith be our personal evangelical righteousness, and 
 that as such it will justify us, or render us acceptable to God, 
 as far as it goes, we must yet have Christ's righteousness 
 imputed to us, or else lie under the curse of the moral law, 
 as I have already proved. 
 
 If faith, including sincere obedience in it, be imputed to 
 us for righteousness, this our personal righteousness must be 
 imputed to us, not for what it is not, but for what in truth it 
 is, that is, an imperfect righteousness. God cannot judge 
 that to be perfect, which is really imperfect. For " his 
 judgment ever is according to truth." And a weak, imper- 
 fect /ai^^ (as that of the best is) cannot constitute a perfect 
 righteousness. Whence it follows, that we cannot on account 
 ofthisoui personal righteousness, be efTectually and thor- 
 oughly justified; we cannot be perfectly acquitted from guilt 
 and condemnation, we cannot be entitled to com])lete happi- 
 ness and eternal life, by virtue of our own righteousness: 
 And therefore it is of the last necessity, that we have some 
 
IMPtJTED RlGEfTEOUSTfESS. 169 
 
 Other and better righteousness, even a perfect one, to plead; 
 or else we must perish eternally. At least, we cannot at 
 present he justijied, on the footing of our own righteousness, 
 so long as we are in this imperfect state: but must wait for 
 Justification of life, as a distant future benefit, not to be re- 
 ceived till we are made " perfect in holiness." Whereas, 
 by the whole cuiTent of Scripture it appears, that justijica- 
 tion'\s a present benefit, taking place in *' the life which now 
 is." Believers have not a mere promise that they shall he 
 justified: But such are in the most express terms represent- 
 ed in Scripture as already justified, as actually pardaned 
 and " made accepted in the beloved," as " passed from 
 death unto life," and reinstated in God's special favor, so 
 that " there is now no condemnation to them," but they are 
 now the " heirs of salvation." 
 
 Thus, sir, I have given you some of the reasons T have 
 against your author's interpretation of those passages in the 
 fourth chapter to the Romans. Many other arguments might 
 be added, further to illustrate the truth,* and to refute all 
 pretences of this kind. But I am afraid I have been already 
 too tedious; and I hope, what is already said may prove swf- 
 ^cient for your satisfaction. 
 
 You desire me " to give you a brief view of my senti-- 
 ments of those passages; and to show you, in what sense I 
 understand ybt^/i to be impided to us for righteousness. You 
 tell me, that you cannot understand \io\Y faith'' s being impu- 
 ted to us for righteousness, can intend that Chrisfs right- 
 eousness is imputed to us*" 
 
 The common interpretation of these passages by our Pro- 
 testant divines, from the beginning of the reformation, is, 
 that faith is imputed for righteousness, not subjectively, or 
 as it is an act of our own, and our personal righteousness: 
 but objectively, or as it hath respect to its object, and appre- 
 hends the " righteousness of Christ." That is, as faith is the 
 bond of union between Christ and the soul, and interests us 
 in hini and his justifying righteousness, it is " imputed to us 
 for righteousness." Thus, it is the " righteousness of faith," 
 as faith is the term or mean of our interest in Christ's right- 
 eousness: and yet it is the "righteousness of Christ," as he 
 was the immediate subject and author of it, or as it waB 
 wrought out by him. Oury«i^^ is in a like manner said to 
 be " the faith of Jesus Christ," (Rom. 3: 22.) as " Christ's 
 righteousness" is here said to be " the righteousness of faith." 
 
 15* 
 
170 IMPUTED RIGHTEOUSNESS. 
 
 Our faith is not called the " faith of Christ," gs it is his per- 
 sonal act, (Christ does not believe for us) but as it receives 
 the Lord Jesus Christ, and gives us an interest in him. Nor 
 is our faith our righteousness, as it is our personal act (our 
 faith has not fulfilled the law, nor answered the dennands of 
 vindictive Justice) but it is our righteousness, as it interests 
 us in what Christ has done and suffered /or us, whereby the 
 law, is fulfilled, and justice satisfied. In the former case, 
 the object is put for the act: The "faith of Christ," for be- 
 lieving in Christ. And there can no reason be given, why 
 with the same propriety, in the latter case, the act may not 
 be put for the object; the " righteousness of faith," for 
 righteousness by or through faith: and why faith may not 
 be counted for the righteousness obtained by believing. It 
 is remarkable, that the apostle expressly speaks of faith in 
 this view, every where else besides this context: And there- 
 fore he ought to be here also understood in this sense, to 
 make this doctrine consistent. In this sense, faith is our 
 justifying righteousness, as a condemned malefactor's accep- 
 ting his prince's pardon is his deliverance from execution: 
 Or as a beggar's accepting an alms is his preservative from 
 starving. As in these cases it is not the act of receiving 
 Christ, but the benefit received, that is the preservation: So 
 in that case it is not the act of receiving Christ, but the 
 benefit XQCQwed hy faith, that is the believer's righteousness, 
 Btit " you cannot understand how faithh being imputed to 
 us for righteousness, can intend that ' Christ's righteousness 
 is imputed to us.' " Well then, let it be even supposed, 
 that faith is here taken subjectively; and that it was Abra- 
 hdiu{^ faith itself, considered as an act of his own, that was 
 imjyuted to him. It may notwithstanding be set in such a 
 view, as will secure the truth of the doctrine I am pleading 
 for, if the text be considered as it is in the original Greek, 
 " His faith was imputed unto righteousness." That is as 
 he was reckoned, judged, or esteemed of God to be a sound 
 believer, so the /ai^A which was imputed or reckoned to him, 
 was unto righteousness; was instrumental to his " attaining 
 of righteousness;" was the means that " by the righteous- 
 ness of one the free gift came upon him, unto justification of 
 life;" or in other words, was the means of his interest in 
 that " righteousness of Christ," by which he was justified. 
 In this sense, the imputation respects his faith; and intends 
 an approbation and acknowledgment of it as true and sin- 
 
IMPUTED RIGHTEOUSNESS. 171 
 
 cere, and effectual to its proper purposes. He was approved 
 of Uod, as having a true and sound faith, a faith etTt ctual, 
 as an applying means, " unto righteousness," and thereby 
 " unto justification;" a faith, which interested him in Christ 
 and " his righteousness," and thereby entitled him unto ac- 
 ceptance with God, and eternal life. He was judged to be 
 such a believer, as to have a right according to the terms of 
 the covenant of grace, to have " righteousness imputed to 
 him without works," as it is expressed in verse 6th. Accor- 
 ding to this view of the case, imputation is considered in this 
 context in both the senses, before explained. Abraham was 
 reckoned or esteemed a true believer: in consequence 
 whereof, a justifying righteousness was imputed to him, 
 " even the righteousness of God without the law. 
 
 I think, I have before sufficiently proved to you, that we 
 are justified by the righteousness of Christ received by faith, 
 and cannot be justified by any personal inherent righteous- 
 ness of our own. This has been illustrated from the nature 
 of things, and confirmed by full and plain Scripture testimo- 
 ny: And this upon an impartial search and inquiry, I think, 
 would appear to you to be the whole scope and design of the 
 gospel of Christ. I have now removed your great difliculty 
 out of the way, and shown you how this doctrine, so plainly 
 taught every where else, may be true in a full consistence 
 with those texts, which in your apprehension seemed to 
 make against it. I would now propose one method more, to 
 confirm you in the important truth under consideration: and 
 that, if duly attended to, cannot fail. 
 
 Allow me, sir, the freedom to advise, you, that you 
 place yourself in the presence of the infinitely great and o-lo- 
 rious God, and give yourself to meditation, on such subjects 
 particularly as may tend to enlighten and establish you in 
 the present truth. With this view solemnly contemplate 
 God's infinite justice, his infinite purity and holiness, his in- 
 finite abhorrence of sin and sinners, especially as to be seen 
 in the glass of Christ's sufferings. Also contemplate your 
 own state and moral character, both by nature and practice. 
 Contemplate the sinful defects of the best works of righteous- 
 ness that ever you have done, the pollutions mingled with the 
 best duties that ever you performed. Contemplate the un- 
 belief, which accompanied the highest actings of faith you 
 were ever capable of; the formality and hypocrisy, which 
 has mixed with your devoutest prayers; the desultory thoughts 
 
173 IMPUTED RIGHTEOtrsNESS. 
 
 and dead frames, which have accompanied you to the most 
 sacred ordinances of God's house; the frequent violations of 
 the most solemn resolutions and covenant-obligations by 
 which you have bound your soul to the Lord. And in a 
 word, contemplate the greatness of your sins, their vast num- 
 ber, and dreadful aggravations; with the nothingness of your 
 best performances and highest attainments in religion; how 
 much you have done against God, and how little for him. 
 And then consider, what plea you have to make before this 
 intinitely great, this absolutely just, this perfectly pure 
 and holy God, for justification in his sight, and acceptance 
 with him. Will you plead your acting oi faith in him and 
 his promises? Alas, how will your prevailing unbelief fly 
 in your face, and put you to silence! Will you plead your per- 
 sonal "obedience, and works of righteousness," that you have 
 done? Alas, how will a vast degree oi sin and unrighteous- 
 ness cover and confound you! Will you plead your sincerity 
 before God? But what will you do with that prevalent foi-- 
 mality and hypocrisy, which your own conscience will ac- 
 cuse and convince you of! Will you not be forced at last 
 to cry out with David, " If thou, Lord, shouldest mark ini- 
 quity, O Lord, who shall stand!" and with Job, " Behold, I 
 am vile! What shall I answer thee? I will lay mine hand 
 upon my mouth. Once have I spoken; but I will not an- 
 swer: yea, twice; but I will proceed no further." Will you 
 not then see your necessity of a more perfect righteousness, 
 to plead before God, than any personal inherent righteousness 
 of your own, to cover your dreadful sinfulness and infinite 
 defects; and to render you acceptable to God, notwithstand- 
 ing all the cjiallenges, which the justice, the holiness, and 
 the law of God, together with your own conscience, have 
 aoninst you? Surely, on due reflection, you must see your- 
 self in perishing necessity of Christ, and his righteousness, 
 to recommend you to the divine favor. 
 
 Dear sir, I entreat you to consider in season, what you 
 must consider first or last: And let you and I be now sol- 
 emnly careful to lay our foundation sure, that we may meet 
 with comfort at the great trial, and receive the Euge (well 
 done) of our judge, in that awful and great day: Which 
 is the prayer of, 
 
 Your, &c. 
 
THE NEW LAW OF GRACE CONSIDERED, 173 
 
 LETTER XIII. 
 
 WHETHER WE ARE JUSTIFIED BY FAITH AND OBEDI^ 
 £x\CE TO THE GOSPEL, AS A NEW LAW OF GRACE, 
 CONSIDERED. 
 
 SIR, 
 
 I CAN with greater encouragement use my endeavors to 
 remove your difficulties; and to satisfy your desires, since 
 "you do not throw difficulties, either in your own way or in 
 mine, out of any conceived prejudice, or from ostentation, or 
 wrangling disposition; but from a sincere desire of building 
 your hope upon the sure foundation laid in Zion." Would 
 all men act from views so worthy of this great concern, it 
 would be a likely means, not only to put an end to the pre- 
 vailing confusions among us, but to give a triumphant pro- 
 gress to the truth, and to establish men in the "faith de- 
 livered to the saints." 
 
 " You have (you say) been so sensibly affected by my last, 
 and are so fully convinced of the danger of mistaking your 
 way, that you are the more solicitous to be set right, and to 
 have your remaining difficulties removed: and therefore you 
 entreat me to bear with you, while you propose your strong- 
 est objection against the doctrine, I suppose to be of so great 
 jmpoitance. Your author (you say) tells you that our bles- 
 sed Saviour has purchased for us new and easier conditions of 
 life; and instead of the sinless obedience required by the 
 moral law, he has now given us a " new law of grace," which 
 only requires faith^ with sincere obedience to the gospel, 
 as the condition of our justification and acceptance with God. 
 Whence it is a necessary consequence, that oux justijication^ 
 or title to eternal life, depends not upon Christ's righteous- 
 ness imputed to us; but upon our faith, including sincere 
 obedience to the gospel, as the condition to which it is 
 promised; and that as our obedience is imperfect^ so our 
 state of justification is imperfect also; and we shall not be 
 perfectly justified, till our obedience be perfected." 
 
 That I may distinctly consider this case, 1 shall endeavor 
 in the first place, to make some proper inquiries and refiec- 
 tions upon this scheme; and offer some objections against it; 
 and then take notice of the arguments which you have 
 brought to support it. 
 
174 THE NEW LAW OF GRACE CONSIDERED. 
 
 I wo-uld first inquire, where you find any thing in Scrip- 
 ture of our Saviour's purchasing this new Imv of grace, 
 whereby faith antl sincere obedience are made the conditions 
 of our justification? Perhaps your avtJior is silent upon that 
 head: and for my part, I do not know that I have ever read 
 any thing at all about it, in the word of God. We read often, 
 of our blessed Saviour's " giving himself a ransom for us;" 
 of his " being a propitiation for our sins;" of his being " the 
 Lord our righteousness;" of his having " brought in everlas- 
 ting righteousness;" of his " being the end of the law for 
 righteousness, unto every one that believeth;" and of his 
 " being of God made unto us wisdom, and righteousness, and 
 sanctification, and redemption;" with many other like repre- 
 sentations of his procuring a justifying righteousness for us. 
 But of his purchasing this new law of gi-acc^ not one word 
 is to be found ia the Scriptures. May we not justly suppose, 
 that if this scheme were right, we should have it plainly 
 represented to us in the oracles of God; and not be left to 
 grope in the dark, and to find out by far-fetched consequen- 
 ces, what is the foundation of our practice and hope? How 
 vast is the difference, between the one and the other side of 
 this question! On the one side, wg have (or at least we think 
 we have) very numerous, plain, express Scripture-authorities, 
 for our justification by the righteousness of Christ. On the 
 other side, there is a deep silence throughout the whole word 
 of God, about any purchase of a neu^ laio^ such a law oi favora- 
 ble terms; and about those new conditions oi onr justification, 
 those easier terms, our faith and sincere obedience. This 
 scheme therefore may be presumed to be at best but of hu- 
 man invention. 
 
 I would further inquire, whether in the nature of things 
 there can be diWy justification at all, uf>on such conditions as 
 you speak of? I have shown you, that justification is always 
 to be understood of our being esteemed, declared, manifest- 
 ed, or pronounced righteous. Now, then, if our evangelical 
 obedience be imperfect, we are still unrighteous, by our re- 
 maining sin and disobedience against this (imaginary) new 
 law of grace; and consequently God cannot judge and declare 
 us righteous by virtue of our obedience. For " his judgment 
 is according to truth," as I observed to you in my last letter. 
 Certain it is, that no man upon earth is or can be perfectly 
 sincere, perfectly believing, or perfectly obedient to the gos- 
 pel. His defects will be greater than his attainmentSj and 
 
THE NEW LAW OF GRACE CONSIDERED. 175 
 
 his disobedience will be greater than his obedience, under 
 his highest improvements, as long as he Jives. He knows 
 nothing of himself, that docs not know this to be fact. He 
 must therefore ever be more unrighteous, than righteoi/s, as 
 long as he lives: and accordingly he that can make no wrong 
 judgment of things, will judge and esteem him to be as he is: 
 so that the man must live and die ufi/ystijied, and appear at 
 the bar of Christ in the same state. 
 
 To speak of an imperfect or defective state of Jusfif cation, 
 seems to be a most egregious trifling in this awful concern. 
 We either are justified, or we are not: either God does pro- 
 nounce us righteous, or he does not. Now, if he does, we are 
 free from guilt, and fully accepted of him; but if he does not, 
 we are under guilt, and a sentence of condeumation. There 
 can be no medium, no middle state between that oijustifica^ 
 tio^and that of cofide?nnation. However, were it even grant, 
 ed, that we might be imperfectly justified, in proportion to 
 our conformity to this supposed new law, we must at the best 
 live and die but imperfectly jusii^ed; and (as I before observ- 
 ed) must appear at the bar of Christ in the same state in which 
 we die; and consequently be but imperfectly justified for ever, 
 without some further remedy be provided beyond the grave. 
 Thus, this doctrine of justification upon the foot of personal 
 obedience to a new law, is better adapted to a Popish pur- 
 gatory, than to the Protestant profession and hope. 
 
 I would again inquire, whether it be possible in the na- 
 ture of things, that we may have any sincere obedience to this 
 new law of grace, before we -dve justified; and, consequently, 
 whether it is possible that we may be justified by sincere 
 obedience, before we have any acting of gracious sincerity, 
 or any true obedience at all? Faith indeed does precede our 
 justification in order of nature, but not in time. There is 
 no moment of time, wherein a man is a true believer, and 
 yet not justified before God; and, therefore, there cannot be 
 a moment of time for faith to be operative, and bring forth 
 the fruits of new obedience, prior to our justification. " The 
 righteousness of God is by faith of Jesus Christ, unto all and 
 upon all them that believe; for there is no difiference." Rom. 3: 
 22. This is the constant language of the Scripture, " Wq 
 are justified by faith;" and " he that believeth, is not con- 
 demned." Therefore, as there can be no condemned, no 
 unjustified believer, at any time whatsoever, nor any time 
 at all for either letral or evan<^elical obedience between the 
 
176 THE NEW LAW OP GRACE CONSIDERED. 
 
 first act of faith and our passing out of a state of condemna- 
 tion into a state of justification., hence our sincere obedi- 
 ence must be the consequence, and therefore cannot be the 
 condition of our justification. 
 
 Besides, as there can be no sincere obedience antecedent 
 to our interest in Christ and union to him, it hence appears 
 that our sincere obedience must necessarily be the conse- 
 <jrMe/jce of our justification, and therefore cannot be the con- 
 dition of it. I think every body will allow that man to be in 
 ^justified state, who is interested in Christ, and united to 
 him. Now, our Lord himself assures us, that we cannot 
 bring forth the fruits of new obedience, till we are united 
 to him. John 6:4,5. " Abide in me, and I in you. As the 
 branch cannot bear fruit of itself, except it abide in the vine; 
 so no more can ye, except ye abide in me. He that abideth 
 in me, and I in him, the same bringeth forth much fruit; 
 for without me, ye can do nothing." Or, as it may be ren- 
 dered, " Severed from me ye can bear none," can bring 
 forth no fruit at all.* There cannot be a greater solecism, 
 than to speak of a sincerely obedient Chri&tless sinner; and 
 therefore there cannot be a greater inconsistency, than for 
 that to be the condition of our justification, which is the fruit 
 and effect of our interest in Christ, and so the consequence 
 of our justified state. 
 
 These, sir, are some of the many inconveniences that 
 attend this your scheme; which one would think should 
 awaken your attention, and make you look well about you 
 before you venture your eternal interests upon such an un- 
 scriptural and inconsistent foundation. 
 
 I proceed now to offer some other objections against the 
 doctrine you propose. And here one obvious exception 
 against this doctrine is, that it " perverts the gospel of the 
 grace of God," and makes it properly and strictly a covenant 
 of works. The condition of the covenant of works was this: 
 " The man that doeth these things, shall live by them," Rom. 
 10: 5. And the condition of our justification, according to 
 this new scheme, is this: " The man that doeth these things," 
 (i. e. that performs sincere obedience to this new law of 
 grace,) " shall live by them." Where then is the difference 
 between the old covenant of works, and this new imaginary 
 law of grace? What gave denomination to the covenant of 
 
 « Compare the original with John 20; 7. and James 3: 12. 
 
THE NEW LAW OF GRACE CONSIDERED. 177 
 
 works was, that it required works or obedience as the con- 
 dition of it. And does not this pretended new law of grace 
 require works or obedience as a covenant-condition; and does 
 it not therefore deserve the denomination of a covenant of 
 works as much as the other? If we run a parallel between 
 the first covenant and this imaginary new law of grace, they 
 will be found in all things to agree, as a covenant of works. 
 Thus, the old covenant of works was a law with sanctions, 
 requiring obedience as the matter of that righteousness by 
 which man was to be justified. And this imagina^j new 
 covenant is likewise styled a law of grace, which requires 
 sincere obedience as the condition of our justification. Jus- 
 tification, according to the tenor of the old covenant of works, 
 was of debt: and thus it is likewise according to the tenor 
 of this pretended new law of grace. An obligation to give 
 a reward for service performed, makes it a debt upon the ser- 
 vice being performed; and it can be claimed as such, what- 
 ever proportion there is between the reward, and the service 
 by which it becomes due. The old covenant of works, when 
 it exacted obedience, yet gave no new strength for the per- 
 formance of it: and thus it is likewise in the present case. 
 For unless we are united to Christ, and interested in his right- 
 eousness, we can have no security of new supplies of grace 
 and strength as we need them. Whatever pretences to gra- 
 cious assistance the patrons of this new law of grace may 
 malie, they do not pretend that God has by covenant secured 
 to us fresh supplies of grace for persevering obedience. Ac- 
 cording to the tenor of the old covenant of works, justifica- 
 tian was suspended, forfeited, and lost, upon the non-per- 
 formance of the required obedience: and just thus it is like- 
 wise according to the tenor of this pretended new law of 
 grace. I must therefore again demand wherein this new law 
 does any wav difl?er from a proper covenant of works? 
 
 If it be pretended that the conditions of this new covenant 
 are much easier than the condition of the old covenant of 
 works, which required perfect, and this but imperfect, obe- 
 dience, as the term of our acceptance with God; 1 answer, 
 this supposal would nothing alter the general nature of the 
 covenant. Works are works, obedience is obedience, whe- 
 ther perfect or imperfect. The condition of each covenant 
 is works; and works come into the very formal nature of each, 
 as they are covenants. And therefore how the one can be 
 either more or less a covenant of works thaa the other, I 
 16 
 
178 THE TfEW LAW OF GRACE CONSIDEEEET. 
 
 know not. Besides, it is a great mistake to suppose that the 
 conditions of this imaginary new law or covenant are easier 
 than the conditions of the old covenant of works. The case 
 is much otherwise. He with whom the first covenant was 
 made had sufficient power and ability to fulfil all its condi- 
 tions, and fully to come up to all its demands. But fallen 
 creatures are utterly incapable to perform sincere, though 
 imperfect, obedience: they have naturally no sincerity, no 
 truth in the inward parts, no principle of new obedience; 
 r.or does this pretended covenant supply them with any, as 
 before observed. And therefore whatever pretences are 
 made that these condilions are easier, they are indeed rather 
 harder to be complied with than the conditions of the first 
 covenant. It is more difficult for a man without legs to walky 
 than for a perfect, vigorous, lively man to rmu 
 
 If it be further pretended that this law of grace differs 
 from the covenant of works, in that faith is, according to 
 this scheme, made the principal condition of the new cove- 
 nant; this is but an empty pretence. For faith is here 
 considered but as an act of obedience, and as being seminally 
 or virtually all evangelical obedience, including the same in 
 the nature of it; so that thisy"a/^A is nothing else but a con- 
 stitutive part and active principle of the ivorks required, and 
 Fiot distinct from them in the office of justifying. And was 
 not Adam as much obliged, by the covenant of works, to act 
 faith m the conditional promise of life, and to subject him- 
 self to the authority of the legislator, as we can be by this 
 new law of grace? Let the case, therefore, be looked upon 
 in any view, in every view, and this pretended new law, or 
 covenant, of mild and favorable terms, will be found to be as 
 truly a covenant of works as the first covenant made with 
 Adam. There will indeed appear some circumstantial dif- 
 ferences between that covenant and this. For instance, that 
 covenant was appointed and enjoined by God as a sovereign; 
 wJjcreas this (as is pretended) was purchased by the blood of 
 Christ, and is the law of a Mediator. That covenant ad- 
 mitted no renovation when violated: but this leaves room for 
 recoretfy, u[>on condition of repentance and future obedi- 
 ence, to such transgressors as do not happen to die in the 
 sad interval of unbelief and insincerity. And that covenant 
 reau'iiod perfect, this accepts of zwipe^yr^f obedience. But 
 these things are only circumstances, and enter not into the 
 nature of a covenant-condition. From whatever inducement 
 
THE NEW LAW OF GRACE CONSIDERED. 179 
 
 God was pleased to propose these conditions; whatever be the 
 consequence of their violation; and whatever degree of obe- 
 dience be required in order to justification; yet (according to 
 this new divinity) sincere perseveiing ohediaice is the slated 
 condition of each of these covenants. This, and this only, 
 was what rendered the first covenant a covenant of wojks: 
 and therefore, when ail the pretences are made that can be 
 made, the second covenant, upon this scheme, is as strictly 
 and properly a covenant of works as the was. 
 
 You seem to be aware of this consequence; and therefore 
 demand of me, " Why it may not be supposed agreeable to 
 the divine perfections to require of man a life of obedience 
 now, proportioned to his present abilities, as the condition of 
 his justification, as v/ell as to make with him a covenant of 
 works at first, projwrtioned to his primitive powers and ca- 
 pacities?" To which I answer, 
 
 I have already shown you, that it is impossible that any co- 
 venant, requiring sincere obedience as the condition of our 
 Justijlcation, can be proportioned to our present abilities. 
 -For we have no natural ability for any sincere obedience at 
 ail. " We are dead in trespasses and sins," Eph. 2:1. " The 
 carnal mind in us is enmity against God, and is not subject to 
 the law of God; neither indeed can be," Rom. 8:7. But 
 this is what I may have further occasion to inculcate before t 
 have finished this letter. 
 
 f would now only add, that the Scriptures represent to uis 
 an iireconcileable opposition between our being saved by 
 works^ and our being saved by the g^race revealed in the 
 gospel. [ have shov/n you in my last how strongly /aif/i and 
 works are opposed to each othei with respect to our jiisiifi- 
 nation. And I must also observe, that ivorks and grace are 
 in like manner opposed, as irreconcileably inconsistent with 
 each other, in this grand concern. " And if by grace, then 
 it is no more of works: otherwise grace is no more grace . 
 But if it be of w^orks, then it is no more grace: otherwise 
 work is no more work," Rom. 11:6. " By grace are ye saved 
 through faith; and that not of yourselves; it is the gift of 
 God. Not of works, lest any man should boast," Eph. 2: 
 8,9. " Now to hiin that worketh is the reward reckoned, 
 not of grace, but of debt," Rom. 4:4. Here are the most 
 plain, express, and peremptory declarations that can be made 
 in human language of the utter inconsistency of works an^ 
 grace, the impossibility of their coucurring in the affair o( 
 
180 THE NEW LAW OF GRACE CONSIDERED. 
 
 our justification and interest in God's saving mercy. Whence 
 it plainly appears, that we must be saved by grace alone, or 
 by works alone. And if the former, it must be by the first 
 covenant of works. But if the latter, then not by any workvy 
 by no obedience at all, as the condition of our justification 
 and acceptance with God. 
 
 You have indeed undertaken to obviate all such arguments 
 against your scheme, by pretending that " Where works 
 are rejected as having no hand in our justif cation, and as 
 being inconsistent with the grace of the gospel, it must be 
 legal obedience which is there intended; whereas the obedi- 
 ence pleaded for is evangelical. It is not supposed that we 
 are justified by obedience to the moral law, but by sincere 
 obedience to the gospel institution.^^ 
 
 But 1 entreat you to consider, that if we are indeed JvsH- 
 fied by sincere obedience to the gospel, we must be justified 
 by the works of the law; by obedience to the moral law; 
 and therefore not by the faith of Christ, as revealed in the 
 gospel. This appears evident from such considerations as 
 these: the moral law is the very rule and standard of all our 
 obedience to God: if therefore we obtain justification by sin- 
 cere obedience, we must obtain it by a conformity to the 
 moral law, without which there can be no obedience at ally 
 and therefore no sincere obedience. All the duty and obe- 
 dience which we can owe to God, as rational creatures, is 
 comprised in that comprehensive summary of the moral law^ 
 to " love the Lord our God, with all our heart, mind, and 
 strength, and to love our neighbor as ourselves;" and there 
 neither is, nor can be, any obedience, sincere and accept- 
 able to God, but what flows from this principle of love, the 
 source of all practical conformity to the moral law. Besides, 
 the gospel does not make void the law, as a rule of obedience, 
 hut establishes it: and therefore our justification by sincere 
 obedience to the gospel is a justification by the deeds of the 
 law, or by a confoimity to it as the rule of life. It is no 
 just objection against this, that there are some positive pre- 
 cepts in the gospel which are not discoverable by the light 
 of nature, nor directly required by the moral law; for though 
 these positive duties, such as receiving baptism, and the 
 Lord's supper, and faith in Jesus Christ, the Mediator, con- 
 sidered as an act of obedience to the gospel-command, be 
 not directly required, yet they are by necessary consequence 
 enjoined in that fundamental statute of the moral lawj 
 
THE NEW LAW OF GRACE CONSIDEIlEI>. 181 
 
 *' Thou shalt worship the Lord thy God^ and hiin only shalt 
 thou serve." Moreover, our Lord Jesus Christ wrought cut 
 the work of redemption for us, " that the righteousness of 
 the law might be fulfilled in us," Rom. S:4. If, ihei-cfore, 
 he wrought out our redemption in order to procure J/zs'i/ca- 
 tion for us on the condition of sincere obedience, then our 
 sincere obedience is a " fulfilling the righteousness of the 
 law in us:" for it can no other way be fulfilled in I'.s, upon 
 that supposal. This then, I think, is a plain case, that we 
 must, upon this scheme, be justified by the " works of the 
 law," by a personal conformity to it, and by our own " ful- 
 filling the righteousness of it." Here is no place for your 
 distinction ol' legal and evangelical obedience. All obedi- 
 ence is legal when performed from legal motives, and to a 
 legal end,\s it is if performed in order to our obtaining ^7//*- 
 tificaiion und acceptance with God upon like conditions with 
 those proposed in the moral law, which I have already shown 
 to be the case here before us, according to this scheme of a 
 new law of grace. 
 
 Here it will therefore be proper to pause a little, and con- 
 sider whether a depending upon such legal obedience for a 
 claim to God's favor can 'be consistent with our salvation by 
 the " faith of Christ," as revealed in the gospel. The apos- 
 tle is full and plain upon this head. " Therefore by the 
 deeds of the law shall no flesh living be justified in his sight. 
 But now the righteousness without the law is manifest, i^eing 
 witnessed by "the law and the prophets," liom. 3:20;21 = 
 " Knowing that a man is not justified by the works of the 
 law, but by the faith of Jesus Christ, even we have believed 
 in Jesus Christ, that we might be justified by the faith of 
 Christ, and not by the works of the law; for by the works of 
 the law shall no flesh be justified," Gal. 2:16. " But Israel, 
 which followed after the law of righteousness, hath not at- 
 tained to the law of righteousness. Whei;efore? Because they 
 sought it not by faith, but, as it were, by the works of the 
 law," Rom. 9:31,32. ^' And be found in him, not having 
 piine own righteousness, which is of the law: but that which 
 is through the faith of Christ, the righteousness which is of 
 God by faith," Phil. 3:9. 
 
 But you have another answer to make to such texts as 
 
 these, which are so strongly pointed against any dependance 
 
 upon legal obedience. " There are some (you tell me) who 
 
 plead, that the legal obedience, or ' the works of the law,' 
 
 16* 
 
182 THE NEW LAW OF GRACE CONSIDERED, 
 
 which the apostle opposes to the grace and faith of the gospel, 
 intends no more than a conformity to the ceremonial law: 
 and in that view of the case, those texts of Scripture, wherein 
 such legality is condemned, are nowise inconsistent with, or 
 opposite to, the doctrine you are pleading for." 
 
 I thought I had fully obviated this objection in one of my 
 former letters to you, wherein I endeavored to set before you 
 the apostle's scope and design in his epistle to the Romans, 
 especially in the seventh chapter: and if you will review that 
 letter with proper attention, I think you will find sufficient 
 matter of satisfaction. Tt is strange that any man, who has 
 ever read that epistle to the Romans, wherein the case be- 
 fore us is so distinctly considered, can espouse such a trifling 
 pretence, as this to me most evidently is. The apostle there 
 speaks of a Imo, by which " the doers (supposing there were 
 any) shall be justified before God," chap. 2:13. of a law^ 
 which the Gentiles may, in part at least, discover by the 
 " light of nature;" and thereby be in some measure " a law 
 to themselves," ver. 14. But can any man pretend that we 
 could be justified before God by an observance of the cere- 
 monial law/ or that the Gentiles, without revelation, could 
 have understood the ceremonial law so as to have been a law 
 to themselves? The apostle is there treating of a lato^ by 
 which " both Jews and Gentiles are all under sin;" and by 
 which they had " the knowledge of sin," chap. 3:9.20. and 
 7:7. But could the Gentiles be under sin, or have the know- 
 ledge of sin, by ihe ceremonial laiv, which was no law to 
 them? How then could they be capable of any transgression 
 of it? The apostle there treats of a law whereby " every 
 mouth may be stopped; and all the world become guilty be- 
 fore God;" and a law which is " established by faith," chap. 
 3:19.31. Neither of which can in any sense be true of the 
 ceremonial laio. The apostle instances in moral precepts, as 
 belonging to the law which he treats of, chap. 2:21,22. and 
 7:7. The apostle exemplifies the " works of the law," of 
 which he treats in the c-ase of Abraham, chap. 4. who lived 
 hundreds of years before the exhibition of the ceremonial 
 law; and therefore they could not be the works of the cere- 
 monial law that are there opposed to faith. I may add, the 
 apostle treats of a law to which the believing Romans had 
 " been married," chap. 7:4. A law, " the righteousness of 
 which must be fulfilled in us," chap. 8:4. A law, accord- 
 ing to which, " the man that doeth these things, shall live 
 
THE NEW LAW OP GRACE CONSIDERED. 183 
 
 by them," chap. 10:5. Gal. 3:12. A " law which, if the un- 
 circiimcision keep the righteousness of, his uncircumcisioa 
 shall be counted for circumcision," chap. 2:26. " A law 
 which worketh wrath," chap. 4:15. and alaw by which "we 
 are under the curse for sin," Gal. 3:10. None of which cha- 
 racters are properly applicable to the ceremonial law. Upon 
 the whole, then, it is evident, even to demonstration, that 
 it is the moral law^ of which he " concludes, that a man is 
 justified by faith without the works of the law; that a rnan is 
 not justified by the works of the law, but by the faith of 
 Jesus Christ: and if righteousness came by the law, then 
 Christ is dead in vain." In a word, all dependance for Jus- 
 tijication upon any works, either of the ceremonial or moral 
 law, is directly opposite to the grace of the gospel, and to 
 the way of salvation by the faith of Jesus Christ. 
 
 But you tell me, that " if it be allowed to be the works 
 of the moral law to which the apostle refers, it must imply 
 an apprehension and vain imagination of a perfect conformity 
 to that law; and that the apostle only condemned the hope of 
 those who imagined that they had merited salvation by their 
 perfect obedience to the moral law." 
 
 This, if possible, is a more trifling pretence than the 
 former, for which there is not the least shadow of a founda- 
 tion. The Jews and Judaizing Christians knew themselves 
 to be sinners. They had the Bible, which every where 
 taught them their imperfect and sinful state. Their conti- 
 nual expiatory sacrifices, their laying their sins upon the 
 head of the scape-goat, their annual confessing themselves 
 sinners on the day of atonement, with all their legal purifi- 
 cations, were continual monitors to them of the imperfections 
 of their obedience. And as this was the case of the Jews, 
 we may more strongly conclude that the Gentiles, newly 
 converted from their devil-worship, could make no such pre- 
 tence. So that had the apostle only disputed against this 
 pretence, he had only contended with his own shadow. He 
 condemns our dependance upon the works of the law; and is 
 not our imperfect obedience as truly the works of the law as 
 perfect obedience could be? Can it be supposed, tkat depend- 
 ing upon perfect obedience, which fulfils the law, will con- 
 demn us: but that to depend upon imperfect obedience, which 
 does not fulfil the law, will not condemn us in the sight of 
 God! 
 Indeed, sir, I cannot but compassionate the case of those 
 
184 THE NEW LAW OP GRACE CONSIDERED. 
 
 men, who by so many artful shifts and evasions are putting 
 some gloss or other upon such numerous, clear, and plain 
 texts of Scripture, to make them consistent with their be- 
 loved schemes; and perhaps to keep their consciences easy, 
 in a depend ance upon their own obedience for their justifi- 
 cation. But I have been too long upon this head. I must 
 therefore more briefly mention some other just prejudices 
 against this scheme. 
 
 Another exception then to this scheme is, that it is incon- 
 sistent with, and repugnant to, the various representations 
 which the Scriptures give us of the redemption by Christ, 
 and of the method in which our salvation is wrought out by 
 him. " He was made to be sin for us, who knew no sin, 
 that we might be made the righteousness of God in him," 
 2 Cor. 5:21. " He his own self bare our sins, in his own 
 body, on the tree," 1 Pet. 2:24. Now how can it in any 
 sense whatever be possibly true that our Lord Jesus Christ 
 was " made sin for us." unless it be understood in the i/n- 
 putative sense? Or, that he " bare our sins in his own body," 
 if he only undertook to purchase for us a grant of pardon 
 and reconciliation with God upon the condition of our sin- 
 cere obedience, and unless our sins were imputed to him? 
 He is likewise said to " give his life a ransom for us," Mat. 
 20:28. And can prisoners be said to be ransomed out of 
 their enemy's hands, who are only put under advantages to 
 work out their own liberty and deliverance? Upon the pay- 
 ment of a ransom, the consenting captive is immediately re- 
 leased; and, as the prophet expresses it with respect to the 
 case before us, " liberty is proclaimed to the captives." He 
 is moreover represented as an atonement for our sins, and an 
 atonement which believers have actually received. " By 
 whom we have received the atonement," Rom. 5:11. And 
 can divine justice be atoned for our sins, and we not freely 
 acquitted and justified? Can we have received the atonement 
 by faith, when it yet depends upon our future conduct, and 
 upon our sincere obedience, whether we shall ever receive 
 the benefit of it? He is also represented as having " re- 
 deemed us from the curse of the law, being made a curse for 
 ns," Gal. 3:13. And how can it with propriety be said, that 
 believers are actually " redeemed from the curse,'' when 
 they are still under the curse, and must continue so until, by 
 a course of sincere persevering obedience, they get them- 
 selves acquitted and justified? Or how could our blessed Sa- 
 
THE KEW LAW OP GRACE CONSTDiRBD. 185 
 
 viour be " made a curse for us," when neither our guilt waa 
 impHtcd to him, nor his sufferings were imputed to us? He 
 might indeed, upon this supposal, be said to suffer for our ad- 
 vantage and benefit; but he could not be " made a curse for 
 us" in our stead, when no curse due to us was laid upon him, 
 nor we freed from any curse by his sufferings, without pro- 
 curing our deliverance by our own sincere persevering obe- 
 dience. He is likewise represented as our surety, " a surety 
 of a better testament," Heb. 7:22. And has the svrety paid 
 the debt, but the bond not cancelled, nor the debtor released 
 from payment? Does divine justice demand the payment of 
 the debt in order to satisfaction, and the performance of the 
 conditions in order to our justification, of both the svTety 
 and the principal debtor? He is moreover represented as '* the 
 Lord our Righteousness," Jer. 23:6. And is said " to be 
 made of God unto us wisdom, and righteousness, and sanc- 
 tification, and redemption," 1 Cor. 1:31. " He is our peace," 
 Eph. 2:44. But I know not how Christ can be ours for any 
 of these purposes, unless upon our receiving him by faith: 
 these benefits are " with him freely given us," actually im- 
 puted or imparted to us, and we considered as vested with 
 them, and partakers of them. For instance, can Christ be 
 ovr righteousness, and we, notwithstanding, have no righte- 
 ousness that will justify us before God, till we have wrought 
 out a righteousness of our own, by a persevering course of 
 sincere obedience? Can he be our peace, and we not be at 
 peace with God, upon our faith in him, until by a course of 
 sincere obedience we are justified and interested in the divine 
 favor? The time would fail me, should I particularly insist 
 upon all the various representations of Christ's redemption in 
 Scripture, and show they are all directly repugnant to this 
 scheme of yours. I shall therefore mention but an instance 
 or two more, and then submit it to your own serious reflec- 
 tion. We are said " to be justified by his blood; and recon- 
 ciled to God by his death," Rom. 5:9,10. But can we be jus- 
 tified by his blood, and yet justified by " our own obedi- 
 ence?" Are we reconciled to God by the " death of Christ," 
 and yet not reconciled to God, but by a continued progress of 
 our own obedience? Dare you, sir, adventure to attribute 
 that to your own obedience, which is attributed by the Spirit 
 of God to the blood and death of Christ? 
 
 But perhaps you will make the same remarks upon what I 
 have now offered, as you did upon my last, and tell me, thai 
 
186 THE NEW LAW OF GRACE CONSIDERED. 
 
 " Your author does indeed suppose some conditions of our 
 interest in the benefits procured by Christ for us; and do not 
 they who are of the other side of the question also suppose 
 our interest therein to be conditional? Do not they suppose 
 faith to be the condition of our interest in Christ, and all the 
 benefits he has purchased for us? Where then is the difler- 
 ence? Why is a conditional interest in the benefits purchased 
 by Christ so very oftensive in the one scheme, and so inno- 
 cent and inoffensive in the other?" 
 
 In answer to this, you must allow me the freedom to tell 
 you, that this plea takes its rise from a very great inattention 
 to the subject before us. You know, sir, that I have, in my 
 former letters, largely and particularly shown you, ihut faith 
 is no otherwise a condition of our interest in Christ, and the 
 benefits of his redemption, than a beggar's receiving an alms 
 is a condition of his having the benefit of it; or than a con- 
 demned malefactors accepting a free pardon is the condition 
 of his reprieve from execution, and restoration to his 
 prince's favor. And is there no difference between parta- 
 king of a. free gift, on no other condition tiian a thankful ac- 
 ceptance; and having the offer of a favor on the condition of 
 long continued services, of very difiicult and uncertain per- 
 formance? Is there no difference between expecting Jusfif- 
 caiion from no " righteousness of our own," but only from 
 the " righteousness of Christ," received by faith; and our 
 supposing this alone an insujjicient foundation of confidence, 
 and therefore looking to some " righteousness of our own" as 
 the condition of our acceptance with God? The difference 
 is just as great, as between any other contradictory proposi- 
 tions. Upon the one supposal, Christ himself has performed 
 all the proper conditions of our justif cation, and freely be- 
 stows the benefit, on our grateful acceptance: whereas upon 
 the other supposal, Christ has not performed the conditions 
 of OUT justif cation, but only procvred for us the privilege to 
 perform them ourselves. Upon the one supposal, we are jus- 
 tif ed on account of Chrisfs obedience: but on the other sup- 
 posal, we are justified on the account of our own obedience. 
 Upon the one supposal, Christ has merited justification for us 
 without works: but upon the other supposal, he has merited 
 justification for us by our works. And, in fine, upon the one 
 supposal, the first act of saving faith gives an immediate and 
 continuing interest in the favor of God: but upon the other 
 supposal, faith is but the introduction of that life of sincere 
 
THE NEW LAW OP GRACE C0N3IDEKED. 187 
 
 obedience, which is -properly the condition of our obtaining 
 and enjoying the divine favor. 
 
 Sir, it belongs now to you, seriously and impartially to 
 reflect and consider, which opinion is most likely to be true; 
 wiiether that which renounces all " confidence in the flesh,*' 
 and proposes no condition of justi^cation, but our hearty ap- 
 probation and acceptance of, and dependance upon the Lord 
 Jesus Christ alone, as the way wherein the glory of the right- 
 eousness, wisdom, love, and mercy of God is exalted, and 
 sinful man justly debased, and broughtto the foot of an infinite 
 Sovereign: Or, that opinion, which denies this honor to tlie 
 Redeemer's merits, and to sovereign grace, and proposes 
 our own performances and attainments, as conditions of our 
 justijication and acceptance with God. I hav ■ now been 
 showing you, that th^ former is the Scripture representation 
 of the case: and me thinks, any one that has had a just and 
 sensible discovery of his own depravity and spiritual imjx)- 
 tence, must know by experience, that it is the only way, in 
 which he can entertain comfortable expectations of salety 
 and happiness. 
 
 Another objection against this opinion is, that it is de- 
 strtictive of practical religion, subversive to a life of trve 
 holiness. Whatever sentiments we entertain, and whatever 
 principles we espouse, we must yet remember, that " without 
 holiness no man shall see the Lord; and he that hath this 
 hope in him, purifieth himself as he is pure." The " doc- 
 trine of Christ" is, in all its parts, a *' doctrine according to 
 godliness." If it therefore appears, upon an impartial exam- 
 ination of this case, that these principles of your author are 
 inconsistent with, and repugnant to that holiness, which is 
 a necessary qualification for the kingdom of heaven, there 
 can no other argument be wanting against this scheme, to 
 convince us, that it cannot be agreeable to him, "who gave 
 himself for us, that he might redeem us from all iniquity, 
 and purify unto himself a peculiar people, zealous of good 
 works." But lest I be misunderstood, and exposed to your 
 censure for uncharitableness, I would premise, that I cannot 
 but hope, that there are some who adhere to these princii)lep, 
 whose hearts are sounder than theii heads; and who are tru- 
 ly holy in body and spirit, by a dependance very ditierent 
 from iheiTprofession. This is what may be reasonably hoped, 
 not only from the exemplary lives of some who embrace 
 these tenets, but from tlieir prayers, of a truly evangelical 
 
188 THE NEW LAW OP GRACE CONSIDERED. 
 
 strain, which we ought to suppose the language of their 
 hearts^ and which we ought to hope, will find audience with 
 God, notwithstanding the error of their judgments. I must 
 nevertheless insist upon it, that such cannot be truly holy^ 
 whose hearts and lives are conformable to the principles I 
 am opposing. Not all their religious purposes, promises, 
 resolutions, reformations, not all their fastings, external mor- 
 tifications macerations of their bodies, vows, meditations, 
 prayers, or other endeavors they may use, can be productive 
 of holiness, upon these principles. Men may by such 
 means put some restraint upon their corruptions, they may, 
 in a slavish manner, perform some hypocritical duties, and 
 thereby may quiet their consciences, obtain a reputation 
 among men, and entertain hopes of heaven: but they must 
 yet remain strangers to any true love to God, delight in him, 
 and conformity of heart and affections to him; wherein the 
 essence of holiness consists. This will appear, from such 
 considerations as these: It is an incontestible truth, that we 
 cannot be holy, before we have a principle of holiness; that 
 we cannot perform vital actions, without a source and princi- 
 ple of life. It is equally certain, that we naturally have not 
 this principle of spiritual life: but " the imagination of man's 
 heart is evil from his youth, only evil continually." It is 
 also certain, that faith in Christ is contemporary with (though 
 in order of nature it flows from, and is successive to) the first 
 principles of life; and it is from our union to Christ by faith, 
 tiiat we derive from him supplies of grace and strength, aad 
 that the whole progress of holiness is carried on in the soul. 
 It is therefore necessary, that we be first united to Christ, 
 the head of influences, and fountain of all holiness, and so 
 be habitually alive to God, before we can actually lii>€ to 
 Gody as 1 have observed before. All our attainments in 
 religion, without a vital principle within, will be but as a 
 carcass without breath, or as streams from a corrupt foun- 
 tain. Whence it follows, that they who are looking to sin- 
 core obedience for justif cation, must be strangers to true 
 holiness; they not having first " committed their souls to 
 Christ," depended upon him alone for righteousness and 
 strength, and thereby obtained supplies of grace for a life of 
 holiness, from that only fountain of life. To sQGk jvstifca" 
 Uon from our sanctif cation, is to invert the order and method 
 o»f our salvation: it is to produce the cause from the effect, to 
 fetch the fountain from the streams. We must first by a 
 
THE NEW LAW OP GRACE CONSIDERED. 189 
 
 new living principle be enabled to act faith in Christ, to re- 
 ceive him, and thereby be united to him, and be justified in 
 the sight of God; otherwise all our religious and moral du- 
 ties will be in vain, a sacrifice without a heart, mere legal or 
 slavish performances, that have nothing of true holiness in 
 them. " We must be created in Christ Jesus unto good 
 works" if he would " walk in them," Ej)h. 2:10. "We 
 must be renewed in the spirit of our mind," if we would 
 " put on the new man, which after God is created in right- 
 eousness and true holiness," Eph. 4: 23. We must be 
 " quickened together with him," Col. 2: 1 3. " We are sanc- 
 tified through the offering of the body of Jesus Christ, once 
 for all," Heb. 10:10. " It is of Christ's fulness, that we all 
 receive, and grace for grace," John 1:16. And « as the 
 branch cannot bear fruit of itself, except it abide in the vine, 
 no more can we, except we abide in Christ," John 15: 4. 
 
 Moreover, I think, it will be readily allowed, that we can- 
 not live a life of holiness, while we remain children and ser- 
 vants of sin and Satan. It must also be allowed, that the 
 whole world of mankind are either the "children of God," 
 or the " children of the devil." This distribution divides 
 the whole human race. 1 John 3: 10. Now% then, if we are 
 the children of God, we are already in a justifed state; and 
 therefore cannot depend upon our sincere obedience for 
 justijication: But if the children of the devil, we cannot be 
 holy, whatever pretences to sincere obedience we may make. 
 An unjustified child of God, or a holy child of the devil, are 
 each of them the greatest solecism, that can be thought of. 
 We become children of God hv the same means by which we 
 are justified. " We are justified by faith," Rom. 3: 24. 
 And " we are children of God by faith in Christ Jesus," Gal. 
 3: 26. But all they which have not this faith, and are not 
 thereby become the children of God, and justified in his 
 sight, are so " blinded by the god of this world," that they 
 are utterly incapable, in their present state, of a life of true 
 holiness. " The god of this world hath blinded the minds of 
 them which believe not; lest the light of the glorious gospel of 
 Christ, who is the image of God, should shine unto them " 
 2 Cor. 4: 4. 
 
 1 may add to this, that the natural disposition of 6very one, 
 while without an interest in Christ, and in an mijustified state^ 
 IS utterly repugnant to, and inconsistent wnth a life of holiness. 
 The character and state of all such is, that they are " servacts 
 
190 THE NEW LAW OP GRACE CONSIDERED. 
 
 of sin, and free from righteousness," Rom. 6: 17.20. They are 
 " dead in trespasses and sins," Eph. 2:1. They are "after 
 the flesh, and mind the things of the flesh," Rom. 8:5. Their 
 " carnal mind is enmity to God; and is not subject to the 
 law of God, neither indeed can be," Rom. 8:7. This is the 
 oase of every man while in a natural state; a case which can 
 never be remedied, until " the law of the Spirit of life in 
 Christ Jesus, make us free from the law of sin and death," 
 Rom. 8:2. And I even appeal to yourself to deterhiine, 
 whether life and death, light and darkness, God and Belial, 
 cannot as well be reconciled, as these characters made con- 
 sistent with a life oi lioliness. It is therefore evident, that 
 we can have no sincere obedience until we avejustifed; and 
 that we cannot live a holy life, while we depend upon sincere 
 obedience for justification. 
 
 I will only subjoin, that we may not expect the renewing 
 and sanctifying influences of the " Spirit of Christ," while 
 we depend upon our own sincere obedience iox justijication^ 
 He has indeed made us gracious promises, that if " we re- 
 ceive him," we shall have the privilege to "become the 
 children of God," and if we " trust in him, we shall never be 
 ashamed." But we must expect no better, than to " follow 
 after the law of righteousness, and not attain to it, if we 
 seek it not by faith, but as it were by the works of the law," 
 Rom. 9: 31, 32. I have already shown you, Christ did not 
 undertake our redemption to the end that he might assist us 
 in working out a " righteousness of our own," for our justi- 
 fication; nor may we expect any saving grace from him, until 
 we depend upon him alone to do all in us and for us. When 
 " he is made of God unto us righteousness," through faith, we 
 may then, but not till then, expect from him the supply of the 
 Spirit, for progressive sanctif cation and redemption. They 
 may " rejoice in Christ Jesus (and nono but they) who have 
 no confidence in the flesh." Look, sir, through the whole 
 Bible, and see if you can any where find encouragement to 
 expect a progress of quickening and sanctifying influences 
 from Christ, without an interest in him, or dependance upon 
 him; and while repairing to your own personal obedience as 
 your refuge and hope. In fine, as you can have no principle 
 of holiness in yourself, but are under the influence of sin 
 and Satan, and under the power of aflections^nd dispositions 
 utterly inconsistent with true holiness, so are you without any 
 ^^nounded expectations of the divine influences to renew and 
 
THE NEW LAW OF GRACE CONSIDERED. 191 
 
 sanctify you, while you are building upon this false founda- 
 tion; I mean, while you are doing so practically, as well as 
 speculatively. 
 
 I cannot but hope, sir, notwithstanding your present wa- 
 vering and unsettled posture, you have had some experience 
 of the truth of what I am now setting before you, in your own 
 soul. Look back and consider, how often you have found 
 all your self-righteous resolutions, self-confident promises, 
 and endeavors in your own strength, to mortify your corrup- 
 tions, and to maintain a closer walk with God, too weak a 
 foundation to build upon, and how insuflicient they have 
 been to produce that new obedience, which you have purpo- 
 sed and expected: But how often you have found, on the 
 contrary, that an humble and cheerful dependance upon Christ 
 for " righteousness and strength," has invigorated your soul 
 in your spiritual progress. How often have you found a legal 
 frame has dipt the wings of your devotion; while a believ- 
 ing dependance upon the riches of God's infinite mercy in 
 Christ, has enabled you to " mount up with wings as the ea- 
 gle, to run and not be weary, to walk and not faint!" Re- 
 flect upon your own experience; and consider how often you 
 have found, that even the restraints of the law, when you 
 have acted upon no higher motive, have ra':her irritated and 
 strengthened those corruptions, which you have endeavored 
 to mortify; how often you have found, that nothing but/ai(/t 
 in Christ, and a realizing sense of the *' love of God in him," 
 could give you the victory, engage your heart to the service 
 of God, and make the ways of holiness pleasant and delight- 
 ful to you. These things are the common experience of the 
 children of God, and a standing evidence to them, of the truth 
 which I am representing to you. 
 
 Have patience with me, while I mention one exception 
 more to the scheme you have proposed, which is, that this 
 doctrine is highly destructive to the covvfort of a life of reli- 
 gion, and subversive of that joy and peace^ which may be 
 found in believing. The Scriptures inform us, that " the 
 ways of wisdom are ways of pleasantness, and all her paths 
 are peace;" and exhort us to " rejoice evermore, to rejoice in 
 Christ Jesus, w^ithout confidence in the flesh." This was 
 one end of Christ's coming into the world, that we might 
 " serve him without fear, in righteousness and holiness be- 
 fore him all the days of our life." They who are "justified 
 by faith, have peace with God;" and should " rejoice in hope 
 
192 THE NEW LAW OP GRACE CONSIDERED. 
 
 of his glory." This, the Calvinist principles, or (if you wil! 
 allow me the expression) the Scripture principles, lay a good 
 foundation for. The sciiptural joy is " the joy of faith.'* 
 We may have " strong consolation, who have fled for refuge, 
 to lay hold on the hope set before us. We know whom we 
 have trusted, that he is able to keep that which we have com- 
 mitted to him, against that day." Though our frames may 
 be very mutable, " Jesus Christ is the same, yesterday, to- 
 day, and forever. In whom, though now we see him not, 
 yet believing, we rejoice." He has undertaken for us; " He 
 will never leave us nor forsake us;" and therefore we may 
 " hold fast our confidence, unto the end." The more cheer- 
 fully and firmly " we trust in him," the more shall we in- 
 <-rease in holiness and in comfort; and the more sure will be 
 the foundation of our eternal hope. This the Scripture 
 teaches; thisoui own experience confirms; we may therefore 
 " go on our way rejoicing." But now let us look on the 
 other side of the question. 
 
 We depend upon our sincere obedience for justification: 
 But, alas! how shall we know, whether we have any gracious 
 siucerity, or not? We have yet many corruptions remaining, 
 great defects in our duties, frequent violations of our good 
 purposes and designs: and the doubt is, can these things be 
 consistent with sincerity? Our conciences upbraid us, that 
 we do not "do v/hat we can," in oui endeavors after sincere 
 obedience. And hence, what a dreadful perplexity, what 
 ditfidence, darkness, and legal terrors, must every serious 
 person be thrown into, by these principles? Here is no 
 place (as upon the other principles) to " commit this case 
 also to Christ," and in a way of cheerful dependance and 
 diligence to expect grace and sincerity from him: for, upon 
 these principles, we must be well assured of our actual sm- 
 cerity^ before we can look to Christ for acceptance. And 
 therefore there is no place for comfort, or for quiet, but from 
 a careless inadvertency. However, supposing we may find 
 some satisfying evidence of our sincerity, at certain seasons, 
 under special reformations and enlargements^ what will be- 
 come of our hopes, when a contrary frame prevails? Can 
 we then flatter ourselves with our sincerity? Must not our 
 hopes and fears keep pace with our frames; and our whole 
 life be a dreadful fluctuating between both, with respect to 
 the infinite eternal concern before us? And is not this, to 
 be called " the spirit of bondage again to fear?" 
 
TftE NEW LAW OF GRACE COl^smafiEt). 19^ 
 
 What room can there be, upon this plan, for the "spirit, of 
 adoption?" How can the " Spirit witness with our spirits, 
 that we are children of God?" How can we experience the 
 "sealings of the Holy Spirit;" or the " earnest of our future 
 inheritance?" How can we have "the full assurance of hope?" 
 or how can we " make our calling and election sure?" We 
 must, u}>on those principles, give up all pretensions to these 
 glorious comforts, benefits, and privileges of the children of 
 God, while our hope is built upon this precarious foundation, 
 and depends upon the doubtful and uncertain performance 
 of persevering sinceie obedience. Let us suppose the best 
 v/hich can be supposed, that we should make a comforting 
 and encouraging ;7ro^re55 in a life of sincere obedience; yet 
 how do we yet know, but death may seize us in an unguard- 
 ed hour, and find us actually playing the hypocrite? In this 
 case, what will become of all our religious duties and all our 
 hopes? And what will become of ou'r souls to all eternity? 
 I must confess, sir, I could see nothing before me but horror 
 and despair, if I had no better foundation of confidence and 
 hope towards God, than my own righteousness. 
 
 Every experienced Christian must acknowledge, that the 
 chxei comfort of a religious life flows from the lively actings 
 of love to God in Christ, But how can there be the comfort 
 of love, when at the best we are in an awful suspense, whe- 
 ther God be our friend, or our enemy? What grounds of hor- 
 ror, instead of the pleasing exercise of love,°must we con- 
 stantly experience, while we are afraid we have an infinite 
 enemy to deal with? What strangers, in this case, must we 
 be to the joy, which flows from a refreshing view, th^^t " this 
 God is our God, and will be our guide even to death, and our 
 portion for ever?" How unacquainted must we be with the 
 sublime pleasures of communion with God, while we ap- 
 proach his presence under such an uncertain prospect of hig 
 favor, and under grounds for prevailing fear of an eternal 
 separation from him? And what aggravates the case is, t^^at 
 this not only now is, but must continue to be, our dark and .f is- 
 consolate circumstance, as long as we \i\e, if we remain 
 under the governing influence of these principles I am im- 
 pleading. 
 
 I may add to this, that a cheerful progress in all ^ospc/- 
 holiness is necessary to our true comfort and happinea??, 
 while we are here in this vale of tears. " In keeping of 
 God's commands there is great reward. This is our re- 
 
 17 * ' . 
 
194 THE NEW LAW OF GRACE CONSIDERED. 
 
 joicing, the testimony of our conciences, that in simplicity and 
 godly sincerity, not by fleshly wisdom, but by the grace 
 of God, we have had our conversation in the world." But 
 I have shown you already, that this scheme I am opposing, 
 affords no principle of new obedience, allows no foundation 
 for a comfortable progress in the divine life. Here is no 
 certainty of forgiveness to be obtained: and therefore no 
 delightful incentive to the mortification of our lusts and 
 corruptions. Upon this plan, we are in perpetual danger 
 of " the curse of the law," on account of our defects; and 
 there is therefore no room for that pleasure, which would 
 otherwise be found " in running the way of God's com- 
 mands." Here can be no assured confidence in the divine 
 assistarice or acceptance, no absolute affiance in the riches 
 of God's free grace in Christ: And therefore nothing to melt 
 the heart and conscience into love and subjection; nothing 
 to inflame our affections, and fill us with gratitude to God, 
 for " blessing us with all spiritual blessings, in heavenly 
 things in Christ Jesus;" nothing to excite us to live " to the 
 praise of the glory of his grace, wherein he hath made us 
 accepted in the Beloved." The principles of the scheme 
 you propose, are slavish; and the obedience must be of the 
 same kind witji the principles from whence it flows: and con- 
 sequently we must be strangers to that love, delight, and 
 satisfaction, which children might find in the service of their 
 heavenly Father, so long as our obedience is thus excited 
 from fear, and constraint; or at best only from such uncer- 
 tain hopes, as wholly depend upon our own righteousness, as 
 the condition of acceptance with God. Blessed be God, the 
 gospel teaches us a more pleasant and delightful religion, the 
 service of love, and the obedience of faith, which is truly 
 its own reward. 
 
 And now, sir, suffer me something freely to expostulate 
 with you on this subject. Do not you know, that the doc- 
 trine which you and your author plead for, is (substantially) 
 tlin? same with the Popish doctrine upon the head of remis- 
 sion of sins, and acceptance with God, and that this very doc- 
 trine was one of the greatest occasions of our glorious Refor- 
 mation from Popery] Read, sir, the many elaborate treatises 
 written by our first reformers; and you will find this doctrine 
 net in its proper light. You will find all your author's cavils, 
 shifts, and evasions justly exposed: all his arguments dis- 
 tinctly answered; and the dangerous error stripped of all that 
 
•THE KEW LAW OF GRACE CONSIDERED, 195 
 
 plausible dress, with which it now again makes its appear- 
 ance. You will find, that the doctrine of Justif cation was 
 esteemed by all our excellent reformers, as well as by Luther, 
 Articuhis sta7itis vel cadentis ecclesicB, " the article by which 
 the church must either stand or fall." And shall we again 
 build up those things, which that glorious army of martyrs 
 destroyed? Shall we again revive Popery in one of its most 
 considerable branches? Is not this to open the door to other 
 Popish delusions and practical errors, as penances, pilgrim- 
 ages, a monastic life, celibacy, and other austerities, to supply 
 the defects of our sincere obedience, and patch up a righte- 
 ousness of our own to justify us? I wish there were not too 
 much occasion given for this apprehension, by some in the 
 present times, who would fain be reputed Protestants.* You 
 will, perhaps, think me too severe in this discourse; but 
 search into the cause, as I have done, and you will find it 
 otherwise. 
 
 And why must this hydra be digged out of its grave, and 
 revived? What advantage can be hoped for by this scheme? 
 Were this doctrine true, would not sincere obedience, done 
 from a principle of spiritual life and holiness, and a depen- 
 dance upon Christ alone, to do all in us and for us, and to 
 recommend us to the divine favor, be accepted of God, aa 
 well, as if it had been done "in our own strength," and with 
 a view to " establish our own righteousness?" Will Christ 
 reject us at last, for doing too much honor to his infinite 
 merit, and to the rich and free grace of God in him? What 
 if you should find your reasoning false and deceitful, when 
 it comes to the great trial? Dare you venture your eternity 
 upon it, that in this case you cannot be deceived? If the 
 Reformation in general, and the most excellent men for learn- 
 ing, sagacity, and piety, that the reformed churches could 
 ever boast of, should be found on the side of truth at the day 
 of judgment, in determining that we cannot be justified on 
 the foot of a moderated " covenant of works," or the easy 
 terms you plead for, what will become of all those, who have 
 buih their eternal hope on that foundation, not only notionally, 
 1 mean, but practically! 
 
 But I have outgone my intended limits; and shall therefore 
 
 • See, for intstance, Mr. Law's Christian Perfection, and Serious 
 Call. Books that would be deservedly esteemed and prized, were it 
 not for this popish taint. 
 
1&6 FIRST AND SECONDARY JUSTIFICATION 
 
 only add (after my hearty prayers, that your hope may be 
 built upon a sure foundation) that I am, with great respect, 
 
 Your, &G. 
 
 LETTER XIV. 
 
 THE NOTION OF A FIRST JUSTIFICATION BY FAITH, 
 AND A SECONDARY JUSTIFICATION BY SINCERE OBE- 
 DIENCE, DISCUSSED AND CONFUTED. 
 
 SIR, 
 
 You must conclude I have spent my time but idly, if I 
 should yet be " unacquainted with your author''s meaning; 
 and not fully understand, in what sense he supposes our sin- 
 cere ohedience to be the condition of our justification." It 
 is scarcely possible, that he should, with any appearance of 
 plausibility, offer any ihing new in defence of these principles, 
 or that has not been often advanced, and often refuted, long 
 before either you or I were born. And in particular, what 
 you now propose, is but the old popish doctrine new vampt, 
 which has been repeatedly answered by all our old Protestant 
 writers. 
 
 You tell me, " Your author acknowledges, that our Ji7'st 
 justification is by /ai^^ alone; that is, God accepts us as being 
 meet probationers for salvation, upon our hearty assent to the 
 truth of the gospel, and our being heartily willing to take 
 Christ's yoke upon us, and obey him: and this is the justifi- 
 cation of which the apostle Paul speaks, that it is by faith 
 ♦without the works of the law.' But our secondary justifi- 
 cation, or continued title to the favor of God, is by oux works^ . 
 or by a course of sincere obedience to the gospel. Of this 
 the apostle James speaks, when he tells us, that a man is 
 'justified by works,' and ' not by faith only.' " 
 
 Sir, you cannot be insensible, that this plea is utterly in- 
 consistent with the evasions before offered. We are there- 
 fore now to hear no more of your former distinctions, that the 
 apostle Paul refers to legal, and not evangelical works, when 
 he excludes all works from having any part in our justification. 
 We are to hear no more of the apostle's referring to the cere- 
 monial law, when he opposes the law to grace, and tells us, 
 " that if righteousness come by the law, then Christ is dead 
 
A GHOUWDLESS DISTINCTION. I9T 
 
 in vain.'" You now acknowledge, that the Justification, of 
 which the apostle Paul speaks, is by faith alone. All other 
 pleas for the scheme, which I oppose, must consequently be 
 given up; and it must be put upon this single issue. I shall 
 now therefore, proceed to consider, whether this foundation 
 will bear the weight which you are putting upon it. 
 
 It is wortliy of consideration, that there is nothing of this 
 new distinction, of a first and ^ secondary justification, to be 
 found in the Scriptures. I look upon it as an arbitrary 
 distinction, coined to serve a purpose, and to help out a tot- 
 tering scheme, which could no other way be supported. 
 The apostle Paul, it is true, speaks of our jiisf if cation in one 
 respect, and the apostle James in another, as I have formerly 
 observed to you: But each of them retain one invariable 
 view of their subject, and continue the same idea of the justify 
 cation about which they treat. There is not a word spoken by 
 either of them, of ?ifrst and second, of an original and 2i<\d\- 
 t\onci\ji/stif cation. Indeed the Scriptures know nothing at 
 all of tliis distinction. The children of God learn nothing of 
 it from their own experience. And you must pardon me, 
 sir, if I must demand some better foundation of my eternal 
 hope, than the subtile inventions of such men, who would 
 establish and vindicate their principles by new and unscrip- 
 tural doctrines of religion, which have no foundation at all, 
 but their own teeming imagination. This is the connnon 
 source of all the errors, which obtain among us. Men of 
 learning and parts, sufficiently apprehensive of their own 
 capacities, instead of an humble subjecting their reason to 
 the wisdom of God in his word, are first for forming schemes, 
 which appear to them most reasonable; these they take for 
 principles; and then they must force some construction or 
 other upon the most opposite texts of Scripture, and invent 
 some arbitrary distinctions, to obviate the difficulties, that 
 that lie in their way. This is ])lainly the case before us. 
 It does not look reasonable to the Papists, to the Socinians, 
 to the Arminians, and the Neonomians, that our obedience 
 should be wholly excluded as a part in our justification. It is 
 true, the Scripture does, in multitudes of most plain and 
 familiar expressions, in the most express, and strongest lan- 
 guage, utterly exclude it. But there must be one unnatural 
 construction, or another, forced upon these texts of Scrip- 
 ture, to make them consistent with their scheine; which 
 they take for sl postulatuniy whatever is said in the Scriptures 
 
198 FIRST AND SECONDARY JUSTIFICATION 
 
 to the contrary. When this refuge fails, the present distinc- 
 tion is coined, to support the sinking cause. It were a suf- 
 ficient answer to all these pretences, to say, " The foolish- 
 ness of God is wiser than men, and the weakness of God is 
 stronger than men. And he that seemeth to be wise in this 
 world; let him become a fool, that he may be wise." 
 
 But I have this further objection against the distinction 
 you mention, that it is not only a human device, without any 
 appearance of Scripture warrant, but is utterly inconsistent 
 with the Scripture doctrine o^ justification. There is so much 
 ascribed, in the Scripture, to what they call om first justifi- 
 cation, as leaves no possible room for a second. I have ob- 
 served something of this to you upon another occasion, in a 
 former letter; and you must bear with me if you here meet with 
 some repetition, in order to set the present case in a true and 
 proper light. By virtue of the righteousness imputed to us, 
 and received through faith, we have a free pardon of all our 
 sins. Rom. 4:5,6,7. " To him that worketh not, but be- 
 lieveth on him that justifieth the ungodly, his faith is counted 
 for righteousness. Even as David also describeth the bless- 
 edness of the man unto whom God imputeth righteousness 
 without works, saying. Blessed are they whose iniquities are 
 forgiven; and whose sins are covered. Blessed is the man to 
 whom the Lord will not impute sin." By virtue of this jus- 
 tification, we are freed from the wrath of God, and actually 
 reconciled to him. Rom. 5:9,10. " Much more then being 
 justified by his blood, we shall be saved from wrath through 
 him. For if when we were enemies we were reconciled to 
 God by the death of his Son; much more being reconciled, 
 we shall be saved by his life." By this justification we are 
 made righteous in the sight of God. Rom. 5:18,19. " By the 
 righteousness of one, tiie free gift came upon all men unto 
 justification of life. For as by one man's disobedience many 
 were made sinners; so by the obedience of one shall many 
 be made righteous." By this justification we have the adop- 
 tion of children. John 1:12. " As many as received him, to 
 them gave he power to become the sons of God; even to 
 them that believe on his name." By this justification we 
 have the Spirit of adoption, peace with God, and a joyful 
 prospect of our eternal inheritance. Rom. 5:1,2. " There- 
 fore, being justified by faith, we have peace with God through 
 our Lord Jesus Christ, and rejoice in hope of the glory of 
 God." By this justification we are sanctified, and receive 
 
A GROUNDLESS DISTINCTION. 199 
 
 needed supplies of grace. Heb. 10:10. " By the which will 
 we are sanctified, through the offering of the body of Jesus 
 Christ, once for all." Rom. 5:17. " J'or if by one man's of- 
 fence death reigned by one, much more they who receive 
 abundance of grace, and of the gift of righteousness, shall 
 reign in life by one, Jesus Christ." By this justification we 
 are secured of perseverance in grace, against all charges, ac- 
 cusations, persecutions, and malignant endeavors of hell and 
 earth to the contrary. Rom. 8:33.35. " Who shall lay any 
 thing to the charge of God's elect? It is God that justifieth. 
 Who shall separate us from the love of Christ? Shall tribu- 
 lation, or distress, or persecution, or famine, or nakedness, 
 or peril, or sword?" And in a word, by this justification, we 
 are entitled to, and shall finally be possessed of, eternal 
 glory. Rom. 8:30. " Whom he justified, them he also glo- 
 rified." And now^, sir, what is there left for your secondary 
 justification to do? We have God himself, pardon, peace, 
 with all the benefits, comforts, and privileges of the children 
 of God in this life, and eternal glory hereafter, bestowed 
 upon us, or made over to us, in consequence of what you 
 call the first justification. Your secondary justification must 
 therefore be a mere imaginary thing, an unaccountable fic- 
 tion; which has as little foundation in the nature of things, 
 as it has in the word of God. 
 
 I may add to this, that our continuance in a justified state 
 is by the same means by which we were first justified. It is 
 true, believers, as well as others, are daily sinning, in thought, 
 word, and deed: and therefore there may appear some diffi- 
 culty in conceiving how our once being justified by faith can 
 isecure to us a remission of future sins. It cannot be sup- 
 posed that our sins are actually pardoned before they are 
 committed; or our guilt cancelled before it was contracted. 
 How then can one single justification stand us in stead, 
 through the future scene of sin and guilt, and entitle us to 
 eternal glory, notwithstanding a repeated forfeiture of the di- 
 vine favor, and notwithstanding our renewed deserts of God's 
 wrath and displeasure? This deserves some particular consi- 
 deration. I shall therefore endeavor, in a few words, to solve 
 this difficulty, before I proceed distinctly to consider in what 
 manner our justification is continued. 
 
 Let it then be observed, that as the " meritorious procur- 
 ing cause" of our justification, with all its benefits of grace 
 here, and glory hereafter, was at once completed; " the body 
 
200 FIRST AND SECONDARY JUSTIFICATION 
 
 of Christ was offered once for all;" and by his " obedience 
 unto death," he brought in " everlasting righteousness." So 
 the believer, upon his first being actually interested in tho 
 redemption by Christ, and receiving his righteousness through 
 yaith, is at once unalterably acquitted from condemnation, 
 re-instated in the paternal favor of God, and secured in such 
 a continuing progress of grace and holiness, as will end in 
 eternal glory. For by " one offering, Christ hath perfected 
 for ever them that are sanctified," Heb. 10:14. As our Lord 
 Jesus Christ, by " bearing our sins in his own body on the 
 tree," has " finished transgression, made an end of sin, made 
 reconciliation for iniquity, and brought in everlasting right- 
 eousness," Dan. 9:24. " So by faith that is in him we re- 
 ceive the forgiveness of sins, and an inheritance among them 
 that are sanctified," Acts 26:18. and " are complete in him," 
 Col. 2:10. He, therefore, " that believeth hath everlasting 
 life, and shall not come into condemnation; but is passed from 
 death to life," John 5:24. and is " blessed with all spiritual 
 blessings, in heavenly things in Christ," Eph. 1:3. 
 
 But this, notwithstanding, though our justification, as to 
 the meritorious procuring cause of it, be at once perfected 
 and completed; and by virtue of the immutability of God's 
 counsel, the infinite merit of the righteousness imputed, the 
 stability of the covenant of grace, and the faithfulness of the 
 promises, the believer immutably remains a child of God, and 
 an heir of eternal glory: he nevertheless, by reason of his 
 daily sins and imperfections, stands in daily need of a re- 
 newed application of the benefits of Christ's redemption to 
 his soul, and in daily need of pardon and justification. But 
 then it should be remembered, that this is not a secondary 
 justification, distinct from the former, but the same, renewed 
 and confirmed. If the believer sins, he hath an advocate 
 with the Father, to make continual intercession for him, for 
 renewed pardon and grace, and for a continuance of his jus- 
 tified state. " He ever liveth to make intercession for them, 
 who needeth not daily, as those high priests, after the order 
 of Aaron, to offer sacrifice first for his own sins, and then for 
 the people's: for this he did once, when he oifered up him- 
 self," Heb. 7:25.27. 
 
 These things being premised, the question now recurs, hy 
 what means ^ve believers continued in a justified state? To 
 which I answer as before, by the same means by which they 
 were at Jirst brought into it. " The righteousness of God 
 
A GROUNDLESS DISTINCTION. 201 
 
 13 revealed from faith to faith," Rom. 1:7. That is, as a 
 noted commentator expounds these words, the beginning, 
 the continuance, and the consummation of our justification, 
 is by faith. " Now the just shall live by taiUi," Heb. 10:38. 
 Not only are " the ungodly justified by faith," but ",the just," 
 or those that are in a justified state, shall " live by faith," 
 shall obtain new supplies of pardoning and sanctifying grace 
 through faith. And thence " the life which the believer 
 lives in the flesh," is said to be " by the faith of the Son of 
 God," Gal. 2:20. 
 
 Let any serious Christian consider what refuge he can be- 
 take himself to in order to quiet the accusations of his con- 
 science for sin committed; and to obtain renewed pardon for 
 his frequent transgressions and constant imperfections. Dare 
 he venture into the presence of God, and challenge pardon 
 on account of his own sincere obedience? Will he plead be- 
 fore the eternal Majesty the milder terms of this (imaginary) 
 "new law of grace," and tell the Almighty this easy con- 
 dition was purchased for him by the blood of Christ, that his 
 own works should justify him; that he sincerely desires and 
 endeavors to obey God; and therefore pleads the benefit of 
 that new covenant of works, and entreats pardon and ac- 
 ceptance/or his sincere obedience, according to the tenor of 
 it? U this be an article of our creed, why should it not be 
 an article of our devotion? But yet, I think, the patrons of 
 this scheme cannot be so hardy as to plead it before the 
 throne of God. And I may venture to say, that every sen- 
 sible, humble Christian, will use a quite contrary arg-ument in 
 prayer for pardon and acceptance with God. Such a man 
 will find no plea to make at the throne of grace, but the in- 
 finite merits of the glorious Redeemer, with the boundless 
 riches of God's free mercy in Christ. He can find no other 
 source of continuing peace and hope, but an humble trust 
 and confidence in the merit and righteousness of Christ. He 
 durst not plead his own attainments before God, nor trust in 
 them, as justly recommending and entitling him to his favor; 
 but repairs by faith immediately to the righteousness of Christ 
 alone, for renewed pardon and acceptance. Thus you see, 
 that as the Scriptures propose a way very difi^erent from that 
 of our own obedience, for the continuance of our justifica- 
 tion, sO the children of God have a quite contrary refuge fcr 
 peace and pardon; and it would even shock a Christian ear 
 to hear any devotions exactly adjusted and proportioned to 
 18 ^ 
 
202 FIRST AND SECONDARY JUSTIFICATION 
 
 these principles. Tt is therefore evident, that all pretences 
 of this kind should be rejected by those who would not be 
 finally " ashamed of their hope." 
 
 That we may have a further view of the absurdity of this 
 distinction, let us consider a little how this scheme will hang 
 together: and see whether it will not necessarily destroy 
 itself. 
 
 The patrons of this distinction do so much honor to the 
 Scriptures, which every where attribute our justification to 
 faith, as to allow that our ^rs? justification is hy faith alone. 
 But what are we to understand by that/ai^A, by which this 
 first justification is obtained? The Papists tell us, that it is an 
 infusion of a new principle of grace and charity. The So- 
 cinians and Arminians (at least some of them) teach, that it 
 is the TO credere., or an assent to the gospel-revelation, which 
 justifies, as it is an act of our own, and an instance of obe- 
 dience to the divine command. Some of our more modern 
 refiners upon this scheme choose to define i\\\s faith, by 
 which we obtain our first justification, to be a receiving Christ 
 as our Lord and Saviour; and tell us, that a submitting to 
 his government has as great a hand in our justification as our 
 relying upon his merit, or hoping for salvation on account of 
 what he has done and suifered for us. I think all of them 
 agree in this, that faith justifies, as it is an assent to the 
 truth of the gospel, and an entrance upon a life o{ obedience'. 
 None of them suppose this first justification to be our accept- 
 ance with God, " as righteous, by the righteousness of Jesus 
 Christ imputed to us, and received by faith alone." 
 
 Now then, what room is there for this distinction] Is not 
 faith, in this consideration of it, as much an act of obedi- 
 ence as any other point of conformity to the divine command 
 which we are capable of? And is it not supposed to justify 
 us, as it is our subjection to the new law of grace, and as it 
 is our first act of obedience? What then do they mean, by 
 telling us of a frst justification hy faith alone, and of a se- 
 condarij justification by works, when they really intend, that 
 the beginning, the progress, and the conclusion, of our jus- 
 tification is by obedience only? This may easily be brought 
 to a short and determinate issue. Kithev faith does justify 
 us, as it is a work of ours^ and an act of obedience, or it 
 justifies us, as it is the means of our receiving " Christ's 
 righteousness," and having the same actually applied to us, 
 for our justification and acceptance with God. There is no 
 
A GROUNDLESS DISTINCTION. 
 
 203 
 
 Other way in which we can be supposed to be justified by 
 faith. All the distinctions, that the most exuberant fancies 
 of men can liirht upon, are reducible to one of those two. 
 Now if the latter of these be assumed, the controversy is 
 ended. We have a righteousness to plead that is sufficiently 
 perfect, and that will stand us in stead; there is no need of 
 our new obedience, in order to make up its defects, and pro- 
 cure a secondary justification. But if the former of those 
 be assumed, then oux first justification is as truly by works as 
 the second; and the whole is by obedience only. How much 
 more fair and ingenuous would it therefore be for the abettors 
 of these principles to speak out, and tell us plainly, that we 
 are justified only hy works, and that faith has nothing to do 
 in our justification, but as it is our own work, and an act of 
 ohedieiice, than thus to endeavor to hide the deformity of 
 their scheme, as contrary to the whole tenor of the gospel, 
 by the paint and varnish" of this plausible, but groundless, 
 distinction? 
 
 If we should proceed to consider the nature of their se- 
 ■ eondary justification, a.m\ the obedieiice by which it is ob- 
 tained, there will appear to be as little foundation for this 
 new distinction from thence, as from the former view. Will 
 every act of our sincere obedience justify us? Or must it be 
 a progress of obedience to the end of our lives? If the former, 
 we have not only a first and second, but Si thousand fold im- 
 tification. If the latter, we can have no justification at all, 
 so long as we live; and have therefore very little reason to 
 expect it after we are dead. For as death leaves us, judg- 
 ment will find us, as I have observed to you in another letter. 
 Should you suppose that our justification is progressive, and 
 bears proportion to our sanctificafion, you must then allow, 
 that we cannot be completely justified till we are completely 
 sanctified, which we are not to expect in this life. Should 
 you suppose we shall be justified in our expiring moments, 
 just as we are breathing our last, even this will be before our 
 obedience is finished, or our sanctification perfected; and 
 therefore there can be no more reason assigned for it, at that 
 period, either from Scripture, or the nature of things, than 
 there could have been, perhaps, a thousand times before. So 
 that, in whatever view we consider the case, this distinction, 
 and the whole scheme founded on it, is a mere scene of con- 
 fusion, in the highest degree repugnant both to Scripture and 
 reason. 
 
204 FIRST AND SECONDARY JUSTIFICATION 
 
 And now I am ready to attend to your reasoning, in favor 
 of these principles. 
 
 *.' I must acknowledge (you say) that we are justified upon 
 covenanUterms. Now a covenant must have conditions, to be 
 fulfilled by both parties: and, consequently, the benefits of 
 the covenant must depend upon the performance of those 
 conditions, and be suspended when the conditions are vio- 
 lated. Whence it is necessary to suppose that there are some 
 continuing conditions required of us, in order to our com- 
 plete justification." 
 
 There is no need to debate with you the propriety of the 
 word [conditions'] in this case, because it may be used in a 
 sound sense. But I know nothing in the nature of any co. 
 venant, except a covenant of works, that makes such condi- 
 tions as you speak of necessary to it. Whereas, if you con- 
 sider the covenant of grace, in all the exhibitions of it, it is 
 a " covenant of promise," as styled Eph. 2:12. Thence 
 those who are interested in this covenant are called " the 
 •children of the promise," Rom. 9:8. And " the heirs of the 
 promise," Heb. 6:17. Thus the tenor of this covenant, when 
 made with Adnm, was, that " the seed of the woman should 
 bruise the serpent's head," Gen. 3:15. And thus, when made 
 with Abraham, it consisted of a piomise, that " in him all 
 the families of the earth should be blessed," Gen. 12:3. In 
 neither of these cases was there any condition added: it was 
 barely a declaration of mercy to guilty sinners. And yet 
 the apostle expressly calls this a " covenant, which was con- 
 firmed of God in Christ," and says, " the inheritance God 
 gave to Abraham by promise," Gal. 3:17,18. And what is 
 there that should make this inconsistent with the nature of a 
 covenant? Cannot you, sir, covenant with a beggar, to bestow 
 upon him what treasure you please, upon the only condition 
 of his thankful acceptance? Cannot a prince covenant with 
 his rebel subjects, to pardon them, and receive them into his 
 favor, upon the only condition of their acknowledging his 
 sovereignty, and accepting his pardon? Would not this be 
 truly and formally a covenant; and a covenant with strongest 
 obligations to the performance, especially if confirmed by an 
 oath, as the glorious God has condescended to confirm the 
 covenant of grace? Heb. 6:18. 
 
 You further argue, that " good works, and a life of sin- 
 cere obedience, are absolutely necessary to salvation; without 
 which no man can see the Lord, and therefore necessary to 
 
our justification, which is but our title to eternal life. And 
 a right or title to eternal life is promised to obedience. Rev. 
 22;14. * Blessed are they that do his commandments, that 
 they may have right to the tree of life; and enter in through 
 the gates into the city.' Heaven is a recompense of reward. 
 And God has particularly promised to his people, that he will 
 proportion the dispensations of his giace to the good or evil 
 behavior of his [xjople, in the eighteenth and thirty-third 
 chapters of Ezekiei." 
 
 Do you indeed, sir, suppose, that there is-^o difference 
 between justification and samtifi cation? They are both, it 
 is true, necessary to salvation; but are they both necessary 
 in the same respects, in the same place, and order, and to 
 the same ends? Are they both necessary, as what equally en- 
 title us to the continuing favor of Gotl, to grace here, and 
 glory hereafter? Holiness, or new obedience, is necessary, 
 as Ti qualification^ disposing or fitting us for the enjoyment of 
 Ood, and possession of the heavenly glory. But how will it 
 follow from heisce, that it is necessas-y, as the condition of 
 our reconciliation to God, and of our beirjg kept byliis power, 
 through faith, unto salvation? How will it follow, that be- 
 cause we cannot be saved without holiness, that therefore we 
 must be saved for it, and upon the account of it? It is ne- 
 cessary to an heir's possession of an estate, given him by his 
 father's will^ that he live and enjoy his reason: yet it is not 
 his life and reason, but his father's donation, which gives 
 him the title. Even so in the present case; our life and ac- 
 tivity are necessary to our possessing the eternal inheritance: 
 but it is the free grace of God in Christ which gives us the 
 title, " By grace ye are saved through faith, and that not of 
 yourselves; it is the gift of God," Eph, 2:8, 
 
 As to the Scriptures cited by you, they are altogether im- 
 pertinent to your purpose. You should prove, if you would 
 confirm your point in view, that we are justified by works; 
 and that our works give us the title to salvation. But all that 
 you do prove by the cited Scriptures is, that good works are 
 necessary to salvation; which is a truth equally allowed by 
 both parties in the present controversy, and a consequent^ , 
 equally resulting from the principles of both. 
 
 The first text indeed which you quote, does, in the English 
 
 translation, seem to look something in your favor. But wheh 
 
 read iu the original, all that appearance is lost. 1 think it 
 
 should thus be read, " Blessed are they who do his command- 
 
 18* 
 
206 FIRST AND SECONDARY JUSTIFICATION 
 
 ments, that they may have power, privilege, or liberty, for 
 the tree of life." And it is on all hands granted, that none 
 will ever have the power, privilege, or liberty, to enter the 
 eternal inheritance, but those who are sanctified. The whole 
 question is, from whence this power is derived, upon what 
 title this liberty or privilege is founded? Whether only from 
 the righteousness of Christ imputed? Or from their sincere con- 
 formity to the (pretended) new law of grace? To this the text 
 says nothing at all: nor can any argument be drawn from it; 
 either on the one or the other side of the question. 
 
 But " heaven is a recompense of reward." What then? 
 May not a reward be given, not of debt, but of mere grace, 
 without any claim by personal merit, without any motive from 
 covenant-conditions performed, or any other incentive at all, 
 but the mere goodness and kindness of the donor? How then 
 does this prove the covenant-conditions you are pleading for? 
 You may, sir, if you please, without any previous covenant, 
 reward your slave's towardliness with freedom, and with a 
 good estate, though this be what he can have no claim to by 
 his obedience. His person and services being your property, 
 the reward must flow wholly from your kindness and bounty. 
 And thus, in the present case, though eternal life be a re- 
 ward, it is a reward of mere bounty and goodness; it is " the 
 gift of God, through Jesus Christ our Lord," Rom. 6:23. 
 
 What you urge from the 18th and 33d chapters of Ezekiel 
 is as little to your purpose. This will evidently appear, if 
 you consider, that these chapters have a Special reference to 
 a temporal salvation from the calamities that Israel felt or 
 feared from the Chaldean war. They were part of them al- 
 ready in captivity; and the remainder in dreadful expectation 
 of the succeeding carnage and desolation, which made a swift 
 approach upon them. They on this account complain of God's 
 dispensations, as unequal, and of their own misery, as reme- 
 diless. In answer to which complaints, God is pleased, by 
 the prophet, to justify his dispensations towards them; and to 
 let them know, that his dealings with them were according 
 to their doings: that their reformation would avert his judg- 
 ments; but their apostacy, and declension from his service, 
 would both heighten his displeasure and their punishment. 
 That this was the design of the 18th chapter, appears evi- 
 dent from the whole foregoing context, where their dreadful 
 destruction by the Babylonians was expressly predicted and 
 threatened; which gave occasion to obviate their objections 
 
A GROUNDIESS DISTINCTION. 207 
 
 agrainst God's dealings with them, and to give them a just view 
 of the true source and cause of their misery and ruin. That 
 this was also the design of the 33d chapter, is most evident 
 from the expiess words of the context, as every one may see 
 that will read from the 26th to the 29th verse, where " sword, 
 famine, pestilence,'- and utter desolation, are expressly de- 
 nounced, and declared to be the evils referred to in this dis- 
 course. Now what just argument can be drawn from hence? 
 Will it follow, because God proportions his providential dis- 
 pensations to the external conduct of his professing covenant- 
 people, that therefore we are " justified by works;" or that 
 our eternal salvation is the immediate fruit of our own obe- 
 dience? Will it follow, that because Ahab's threatened tem- 
 poral destruction was prevented by his external reformation, 
 that therefore he was justified, and eternally saved upon the 
 account of it? No: it is plain that all the arguments to the 
 present purpose, from these chapters, are altogether imper- 
 tinent. And the pleas commonly taken from hence against 
 perseverance in grace, because the righteous are represents^ 
 as " turning from their righteousness," are nothing at all to 
 the purpose for which they are used. 
 
 But after all, were it even supposed that these chapters 
 referred to God's dispensations toward men in relation to 
 their eternal state, how would they confirm the principles you 
 are pleading for? They would indeed shew us, that there is 
 a necessary connexion between a life of obedience and our 
 salvation, and between a life of disobedience and our perdi- 
 tion, which is a truth allowed on both sides of this questix)n. 
 But as to the meritorious, procuHng, and entitling cause of 
 our salvation, or tl>e foundation of our right and title to eter- 
 nal life, here is nothing spoken of in these chapters. If you 
 would find these things explained by the prophet Ezekiel, 
 read the 36th chapter of his prophecy, where the doctrine 
 which you oppose is strongly asserted, and particularly illus- 
 trated. You will there find, it is God " that takes away the 
 heart of stone from his people, and gives them a heart of 
 flesh;" that " causes them to walk in his statutes, and keep 
 his judgments, and do them;" and that it is " not for their 
 sakes that he does this, but for his own name's sake;" and 
 that when this is done for them, they will have cause to " be 
 ashamed and confounded for their own ways," and to " loathe 
 themselves in their own sight for their iniquities and abomi- 
 nations." You will there find, that though God " will be 
 
20^ FIRST AND SECONDARY JUSTIFICATION 
 
 inquired of by the house of Israel to do this for them," yet 
 this is not the condition of their acceptance: he will bestow 
 his special grace for " his own name's sake," and " not for 
 their sakes." Now you will acknowledge that the other chap- 
 ters must be taken in the same view with this; and then, 
 though it will appear, that he who repenteth, and continueth 
 in obedience to the end, and none but he, shall obtain salva- 
 tion at last; yet that this repentance and new obedience flows 
 from God's sovereign grace, and is the fruit of a justified 
 state. The same thing may be observed concerning any 
 other texts of Scripture which you can possibly cite to the 
 like purpose. And I must here observe to you, it is a sure 
 evidence of the weakness of that cause that can be no better 
 defended. There are multitudes of plain and positive texts 
 of Scripture which ascribe our jusfification to faith, and to 
 the '* righteousness of Christ" alone; as I have had occasion 
 to show you already. These must be interpreted away at any 
 rate, because they do not agree with this scheme, which 
 must by all means be supported. But then, what evidence 
 have we from Scripture for this doctrine, which is so strenu- 
 ously contended for? None but this; that holiness, and " new 
 obedience," are " necessary to salvation," which is just so 
 much (and no more) to the purpose, as if you should attempt 
 to prove your point from the first verse of Genesis. 
 
 You proceed to argue, that " repentance for sin, which in- 
 cludes new obedience in the nature of it, is not only made 
 absolutely necessary to salvation, but has the promise of par- 
 don annexed to it, and is therefore plainly proposed in Scrip- 
 ture, as the condition of our justification." 
 
 This is but a repetition of the former argument, in other 
 words. The question before us is not. What is necessary to 
 our salvation, but what is the condition of our justification? 
 It is not the question, whether pardon and salvation be neces- 
 sarily connected to repentance and new obedience; but what it 
 is that gives us a title to this pardon and salvation; and whence 
 it is that this repentance and new obedience flow, by which 
 we are qualified to partake of saving benefits? The, Scrip- 
 tures assure us, that this is the " righteousness of Christ" 
 received by faith; and what you now offer is nowise incon- 
 sistent with the many declarations of this kind throughout 
 the whole word of God. If it were granted, that whatever 
 are the requisites in them that shall be saved, and whatever 
 qualifications have the promise of pardon and salvation an- 
 
A GROUNDLESS DISTINCTION. 209 
 
 nexed to them, are the conditions of our justification, it would 
 then follow th^t perseverance is a condition of our justifica- 
 tion; and consequently all dispute about being justified in 
 this present life is at an end, as I have observed before, for 
 the benefit is suspended till the condition on which it de- 
 pends is accomplished. Besides, 1 think all men must allow, 
 that if repentance be the fruit and consequence of our jysti- 
 Jication, it cannot be the condition of it. There can be no- 
 thing more preposterous than to suppose an effect to be a 
 condition of the cause producing it. And the Scriptures as- 
 sure us that repentance is the fruit and consequence of our 
 justification. Thus is it particularly represented to us, Ezek. 
 36:26.28.31. " A new heart also will I give you; and a new 
 spirit will 1 put within you; and ye shall be my people; and 
 1 will be your God. Then shall ye remember your own evil 
 ways, and your doings that were not good; and shall loathe 
 yourselves in your own sight, for your iniquities, and for 
 your abominations." Thus, likewise, Zech. 12:10. " And I 
 will pour out upon the house of David, and upon the inha- 
 bitants of Jerusalem, the Spirit of grace and supplications: 
 and they shall look upon me whom they have pierced; and 
 they shall mourn for him, as one mourneth for his only son; 
 and' shall be in bitterness for him, as one that is in bitterness 
 for his first-born." In which texts you see there is first " a 
 new heart and a new spirit;" they are first in a justified state, 
 " they are God's people, and he is their God;" they are first 
 renewed, and have " a spirit of grace and supplication;" they 
 have first the exercise of faith, " they look upon him whom 
 they have pierced:" and then follows their repentance, as an 
 immediate and necessary consequence of their regenerate 
 justified state. This truth is most evident, not only from the 
 Scripture representation of this matter, but also from the na- 
 ture of a true and sincere repentance. We must be united 
 to Christ, and have a principle of life, before we can per- 
 form vital actions. We must have the dispositions of our 
 souls renewed before we can hate sin, and heartily mourn 
 after a deliverance from what is naturally pleasant and de- 
 lightful to us. We must first have faith in Chiist's blood, 
 before we can repair to it for cleansing fiom pollution and 
 guilt. We must first have a principle of love to holiness, be- 
 lore we can live a life of new obedience. The legal terrors, 
 resolulions, and endeavors, which precede our justification, 
 are very far short of a true repentance, and therefore can 
 
210 FIRST AND SECONDARY JUSTIFICATION 
 
 have no promise of pardon and salvation made to them. It 
 is therefore evident, that though an evangelical repentance 
 does immediately succeed (and in its beginnings is even con- 
 temporary with) a true justifying faith; yet it is in order of 
 nature, an etfect and fruit of it, and consequently cannot be 
 the condition of our justification. 
 
 And now I proceed to the consideration of your last 
 argument, for the vindication of these principles. " It seems 
 (you say) that our obedience must be the condition of our 
 justification, because the process oi ihe final judgment will 
 be put upon that issue, and every man will be judged in that 
 awful day ' according to his works.' " 
 
 To w^iich I answer, that I can see no manner of conse- 
 quence in this reasoning, because God of his infinite grace 
 and bounty will be pleased to reward the obedience of be- 
 lievers at the eternal judgment, that therefore our obet 
 dience is the condition of our present justification. You 
 yourself, sir, have been so good to the young gentleman, your 
 sister's son, as to take him out of prison, to pay his debts, to 
 adopt him into your family, to call him by your own name, 
 and treat him as your own child: And I am told, that you 
 intend to reward his dutifulness to you, by giving him the 
 preference to your daughters, and by making him the heir of 
 your solid estate. If it should be so, would it from thence 
 appear, that his dutiful behavior was the condition of your 
 taking him out of prison, and adopting him into your family? 
 No, sir you know that this was an act of mere compassion 
 and kindness. Apply this to the case here before us; and 
 you will see the fate of your argument. You are besides to 
 consider, that it is no where said in Scripture, that we are at 
 the last day to be rewarded/or our good works, but according 
 to them. The reward which believers shall receive, will be 
 a reward of mere grace; and .will of God's infinite goodness 
 be proportioned to, but not merited by, their obedience. Let 
 it also be considered, in onx justification in this life, Christ 
 is considered in the special character of our Redeemer, our 
 Propitiation, our High Priest; and accordingly applies the 
 benefits of his redemption to our souls, that we may be ac- 
 cepted in him: But in the great day of accounts^ he will ap- 
 pear in the special character of our Judge^ publicly owning 
 and rewarding those graces, which he has enabled us to exer- 
 cise, and that obedience which he has excited and strength- 
 ened us to perform, lo om justification here, he is glorifying 
 
A GROUNDLESS DISTINCTION. 211 
 
 the riches of his redeeming mercy and love: In the day of 
 judgaient, he will glorify his rectoral holiness and equity, as 
 well as his infinite bounty; and let the intelligent world'see, 
 that " the Judge of all the earth will do right." Here, he 
 "justifies the ungodly," by acquitting them from guilt, and 
 imputing lighteousness without works: there, he will reward 
 the godly, by crowning their piety and holiness with eternal 
 life. Here, o\iy Justification is the foundation and fountain 
 of our new obedience: as I have before shown you: there 
 we are to receive the reward of our obedience already per. 
 formed and finished. In our justification here, Christ acts 
 from the motives only of his sovereign grace and love: in 
 the final sentence, he will proceed according to the rules of 
 distributive remunerative justice, in adjusting and propor- 
 tioning rewards. So that from the nature of things it is 
 agreeable, that we should here be justified by faith only: 
 but there judged according to our works. 
 
 And now, sir, will you indulge me the same freedom, 
 which you have hitherto borne with; and allow me to be 
 your faithful monitor, in an instance or two? 
 
 I would first put you in mind, that it is of much greater 
 consequence to your highest interests, to make it evident 
 to yourself, that you are indeed justified in the sight of 
 God, than to exercise your mind with this arbitrary distinc- 
 tion of a first and second justification. If you are indeed 
 interested in Christ by faith, if you do indeed experience a 
 change of heart and life inconsequence of your faith in him; 
 and make a progress in the divine life, in the mortification 
 of your corruptions, in love to God and your neighbor, and 
 in heavenly mindedness and spirituality, you will not be ex. 
 amined at the bar of your judge, about your acquaintance 
 with these modern distinctions; or, whether those qualifi 
 cations, which will then be gloriously rewarded, are the 
 fruits of the first, or the conditions of a secondary justifi. 
 cation. 
 
 I would again entreat you to consider, that the life of a 
 Christian is a " life of faith in the Son of God." We are not 
 only "justified by faith;" but we are " saved by faith;" and 
 "the just must live by faith." Whatever becomes of this 
 debate, you may be therefore certain, that you can be no 
 longer safe than while you are humbly committing your soul 
 to Christ as to the author of your eternal salvation, depend- 
 ing upon him as the Lord your righteousness; and expecting 
 
S12 JUSTIFICATION BY WORKS 
 
 all supplies of grace from his fulness. And believe me, sir, 
 a lively exercise oi faith in Christ will afford you more pres- 
 ent comfort, will much more quicken you in devotion and 
 true holiness; and more strengthen and establish you in 
 every good work, in your progress to the heavenly kingdom, 
 tlian all your studies in these fruitless doctrines, about ajirst 
 and secondary justification. 
 
 I will take leave to add once more, that the way to heaven 
 is certainly a way of holiness; and without holiness you can 
 never see God. It therefore concerns you to look to the 
 fountain of holiness for all supplies of grace, to watch over 
 your heart and life, to endeavor and pray for a holy conform- 
 ity to the whole will of God; and amidst, and after all, to 
 bring your great defects to the blood of Christ for pardon; 
 and continually implore the divine influences, that the work 
 of grace may be carried on in your soul with power, till you 
 arrive " without spot, and blameless," before the throne of 
 your sovereign and righteous Judge. 
 
 That you may thus be directed safe amidst all the snares 
 and delusions in your way, is the prayer of, 
 
 Your, (&LC. 
 
 LETTER XV. 
 
 THE APOSTLE JAMES'S DOCTRINE OF JUSTIFICATION 
 BY WORKS, IN HIS SECOND CHAPTER, DISTINCTLY 
 REVIEWED, AND SET IN ITS GENUINE LIGHT, BY A 
 COMPARISON WITH TPIE APOSTLE PAUL'S DOCTRINE 
 OF JUSTIFICATION BY FAITH. 
 
 SIR, 
 
 You " acknowledge, that if it were not for one diffi- 
 culty in your way, you should think the evidence offered 
 against the doctrine you have proposed, must be conclusive: 
 but you do not know how to give in to a scheme, that is not 
 only expressly contradicted, but particularly refuted, in the 
 word of God. The apostle Paul (you say) does indeed seera 
 tQ speak in favor of my principles; but he ought to be inter* 
 preted by the apostle James, who expressly rejects my in- 
 terpretation of St. Paul's discourses on the subject before 
 us. What appearance, therefore, soever there may be, in fa- 
 
CONSIDERED AND EXPLAINED. 213 
 
 vor of my principles, in St. Paul's epistles, these must not be 
 understood in direct contradiction to the express declarations 
 of another inspired writer. You therefore, desire me to 
 show, how it is possible to reconcile my scheme with the 
 doctrine of St. James, in the second chapter of his epistle, 
 from the fourteenth verse to the end." 
 
 If this be all your remaining difficulty, I hope it will not 
 prove a hard matter to give you full satisfaction, that the 
 doctrine of the apostle James, in the place referred to, is 
 nowise inconsistent with the doctrine of our "justification 
 by faith," so plainly and fully taught by the apostle Paul in 
 all his epistles; and therefore, that oar Justification by works 
 {in the sense that I oppose it) has no foundation at aM in the 
 whole word of God. 
 
 That this may be set in a proper light, there are two or 
 three things necessary to be premised, and distinctly consid- 
 ered, previous to a direct and immediate view of the consist- 
 ency and concurrence of these two apostles, in the doctrine 
 of a sinner's "justification by faith," notwithstanding their 
 seeming disagreement and repugnancy. 
 
 It should first be premised, that these two apostles must 
 be understood in such a sense, as will make them consistent. 
 We must take this for a principle, that whatever becomes of 
 our schemes, on one side or the other, the Spirit of God can- 
 not be inconsistent with himself, nor teach contrary doctrines. 
 That interpretation therefore must be right, which will make 
 them consistent, and that must be rejected, which sets them 
 at variance, and makes their doctrines utterly irreconcileable. 
 It should be likewise premised, that the apostle James 
 must be understood in such a sense, as will make him consist- 
 ent with himself. We may not suppose, that he teaches such 
 a doctrine in this part of the second chapter, as is repugnant 
 to the doctrine which he himself teaches elsewhere, in the 
 same epistle. Let us then see if we cannot find the doc- 
 trine I am pleading for, taught in this very epistie of Jtinies. 
 Particularly in chap. 1:5,6,7. " If any of you lack wisdom, 
 let him ask of God who giveth to all men liberally and up- 
 braideth not; and it shall be given him. But let him ask in 
 faith, nothing wavering. For he that wavereth, is like a 
 wave of the sea, driven of the wind, and tossed. For let not 
 that man think, that he shall receive any thing of the Lord." 
 From whence I argue, if faith be the way to divine accept- 
 ance and audience of our prayers, the means by which our 
 19 
 
g^4 JUSTIFICATION AY WORKS 
 
 duties will find a gracious reception with God, and without 
 which they will be rejected; then we are justified by faith, 
 and not bv works. For it is undoubtedly true, that what 
 justifies our obedience, and renders that acceptable to God, 
 does likewise justify our persons, and render them acceptable 
 to him. And our works can have no hand in justifying our 
 persons, if our works themselves are justified by faith; but 
 condemned and rejected without it, as the apostle teaches 
 us in the cited text. So we learn from chapter 5: 15, 16. 
 that " the effectual fervent prayer of the righteous man is 
 the prayer of faith." 
 
 Moreover, if spiritual wisdom, or practical holiness, be 
 the fruit and effect oi faith (as we are told that it is, m the 
 quoted text) then our justification and acceptance with God 
 (by which we do, and without which we cannot obtain the 
 divine influences to our progressive sanctification) is by 
 faith, and not by works. I think no man will pretend, that 
 we are so acceptable to God, as to obtain his sanctifying in- 
 fluences, in a progress of wisdom and grace, before we are 
 justified: or that we are " sanctified by faith," and "justified 
 by works." Whence it follows, that faith is the mean or 
 term of our justification, because it is the mean or term of our 
 sanctificatiou; and that a holy life cannot be the condition of 
 our acceptance with God, because it is the consequence and 
 fruit o( ihsit faith, by which we find acceptance with him. 
 
 Another text to the same purpose, we find, in chap. 2:5. 
 " Hearken, my beloved brethren, hath not God chosen the 
 poor of this world, rich in faith, and heirs of the kingdom, 
 which God hath promised to them that love him'?" It might 
 be read, hath not God chosen the poor— to be rich, (as a sim- 
 ilar phrase is translated, Rom. 8:29.) to be rich iinth or by 
 faith, and heirs. Does not this plainly teach us, that as the 
 end of God's choosing the poor, was that they might be spir- 
 itually rich, so that it \s faith which enriches them, and con- 
 stitutes them heirs of the kingdom? And you will readily 
 own, that if we are heirs of the kingdom by faith, we 
 are justified by faith. The kingdom is prepared lor tuem 
 that love God:' And faith is the source of that love to God, 
 bv which we are qualified for the kingdom. " Faith work- 
 etb by love," Gal. 5:6. And therefore /ai<'/? is the term or 
 medium of our acceptance with God, and title to the king- 
 dom. These texts must therefore be remembered, m our 
 explication of the context you refer to, that we may not re- 
 
CONSIDERED AND EXPLAINED. 216 
 
 present the apostle as teaching contradictions or inconsist- 
 encies. 
 
 It must also he premised, that we should understand the 
 reasonings and conclusions of the two apostles, Paul and 
 James, according to the professed scope and design of their 
 discourses, and according to the subject they are professedly 
 treating upon: and v/e should consider the expressions they 
 each of them use upon the point in view, not as words occa- 
 sionally and transiently spoken; but as what relate to, and 
 are connected with the subject-matter professedly undertaken 
 to be explained. This must be always allowed to be a nat- 
 ural and rational rule, which ought to be strictly adhered to, 
 in the interpretation of Scripture. Now, then, let us look 
 a little into this case, and see if we do not find the scope 
 and design of these two apostles very different, where they 
 speak so very differently of justification by faith, and by 
 works. 
 
 Paul designedly handles this question, how a " guilty, con- 
 demned and convinced sinner" siiall get reconciled to God, find 
 acceptance with him, and have a title to the heavenly inher- 
 itance? He treats of such " who are under sin, whose mouths 
 must be stopped, who are all become guilty before God; and 
 who have all sinned, and come short of the glory of God," Ronu 
 3:9.19.23. He considers the impossibility in the nature of 
 the thing, that such as these can he justified by works: because 
 when they have done all they can do, they yet in their high- 
 est attainments continue sinners, and remain under guilt. 
 This is the plain and manifest scope of the two first and part 
 of the third chapters to the Romans. He thence proceeds to 
 show which way, and which only, they may hope for accep- 
 tance with God; in the remaining part of the third, and in 
 the following chapters of that epistle. This cannot be by 
 the deeds of the law. " Therefore by the deeds of the 
 law, shall no flesh be justified in his sight," chap. 3:20. But 
 it must " be by the righteousness of God without the law, by 
 the righteousness of God by faith of Jesus Christ;" and " by 
 faith without the deeds of the law," ver. 21,22.28. This 
 is the subject, that the apostle Paul keeps constantly in view, 
 in his epistle to the Romans and Galatians. 
 
 But then on the contray, the apostle James designedly han- 
 dles this question, whether careless, licentious professors of 
 
 iristianity, may presume upon theii obtaining salvation^ 
 
216 JUSTiriCATION BY WORKS 
 
 from their doctrinal faith, or from their notional and histor- 
 ical assent to the truth of the gospel? And hence he takes 
 occasion distinctly to consider, which way a Christian's yaii& 
 may be justified, his profession vindicated and evidenced to 
 be sincere and true. He discourses of " a man that saith he 
 hath faith, and hath not works," (ver. 14.) of one that hath 
 a faith without charity, (ver. 15, 16.) of " a faith that hath 
 not works, but is dead being alone," (ver. 11: .) a faith, that 
 is but like " a body without spirit," or a carcass without 
 breath, ver. 26. 
 
 These are the respective questions handled by these two 
 apostles; and their answers are adr.pted to the subjects pro- 
 fessedly handled by them. They give the very same an- 
 swers to each of these questions, that a judicious Calvinist 
 divine would now give. Should an awakened sinner, under 
 a sense of his guilt and danger, inquire of one of our divines, 
 how be may obtain a pardon of his sins, a reconciliation to 
 God, and a title to eternal life, would he not answer, with 
 the apostle Paul, that he must " seek righteousness by faith, 
 and not as it were by the works of the law;" for " by the 
 deeds of the law, no flesh shall be justified in his sight;" that 
 he must " be found in Christ, not having his own righteous- 
 ness which is of the law, but that which is through the faith 
 of Christ, the righteousness which is of God by faith." But 
 then, on the other hand, should any vain professor, that turns 
 the " grace of God into wantonness," yet say that he has 
 faith, and flatter himself with salvation, fiom his historical 
 doctrinal belief of the gospel, while living a careless and 
 sensual life; would he not be told in the language of the 
 apostle James, that such a faith will riot save him; that the 
 " very devils have such a faith," as well as he; that " faith 
 without works is a dead faith," and but a " carcass without 
 breath;" that he must have works to justify his pretence to 
 faith; and must show his faith by his works, ox his hopes 
 are vain, and he a vain man to entertain such hopes. Now, 
 what shadow of disagreement would appear in these difier- 
 ent answers, to such very diflferent subjects in question? 
 
 After this view of the case, it is now to be considered, 
 from which of these apostles we may expect to have the doc- 
 trine of a sinnefsjustif cation before God explained and set 
 in its proper light: whether from him who is purposely hand, 
 ling this subject; or from him who is not purposely handling 
 ihia matter, but treating on a very difi'erent subject? This 
 
t}OI«SrDEEED XHiD EXPLAINED. -^l" 
 
 is m inquiry very easily answered, and being answered, the 
 whole difficulty vanishes of course. 
 
 These things being premised, I proceed to consider the 
 mbject before us more directly and particularly: and by taking 
 notice of the doctrines respectively taui^ht by these apostles, 
 shall endeavor to show, that there is no disagreement at 
 all between them; nor any thing at all in this discourse of 
 the apostle James, which you refer to, that is m the least 
 repugnant to our "justification by faith," without ivorl-s of 
 righteousness done by us. 
 
 This will appear evident, if we consider, in the first place, 
 that these apostles are treating of a different/fli^/j« The one 
 of them has not the same idea, and does not mean the sajne 
 thing with the other, when they discourse oi faith, and its 
 influences upon our justification. You remember, I have 
 formerly shown yon at large, in a letter purposely written on 
 that subject, that there are two sorts oi faith mentioned and 
 described in the Scripture. By the one we are, and by the 
 other we are not, justified before God. Now the apostle 
 Paul speaks of the former of these; and the apostle James 
 of the latter. There is, therefore, the greatest tjuth and 
 propriety in what each of these apostles speak of faith, ta- 
 king it in the notion which they respectively intend^ It is 
 true, that by the faith of God's elect we are justified and 
 saved: It is also true, that the faiUh of the vain man, or 
 -empty professor, a bare notional, historical, fruitless faith, 
 will not save us. The apostle Paul speaks of a " living 
 faith, by which the just shall live," Rom. 1:17. The apos- 
 tie James speaks of a dead faith, which is but as a "body with- 
 out the spirit," v. 17. 26. The apostle Paul speaks of a 
 « faith which worketh by love," Gal . 5: 5. The apostle 
 James speaks of a " faith which hath not works," and which 
 is destitute of mercy or charity, v. 16, 17. Paul treats of a 
 special /ai^A, by which " we are the children of God," GaK 
 S: 26. James of d^ faith, which is common to the demls, t, 
 19. Paul treats of a faith, by " which we shall be saved," 
 Rom. 10:9. James of a faith which cannot save us, v. 14. 
 Paul treats of ^ faith, by which we are "justifi.ed, without 
 the deeds of the law," Rom, 3: 28. James, on the contrary, 
 speaks of a faith, which " being alone, without works," is 
 such as will not justify us, v. 24. Now, can it possTbly be 
 true of the sanne faith, that it is both alive, and dead; that it 
 worketh by love, and yet hath not works, but is without love 
 
 19* 
 
218 JirSTlPICATTON BY WORKS 
 
 and mercy; that by it we are the children of God, and yet not 
 distinguished from the devil by it; that we are saved by 
 it, and not saved by it; that we are justified by it with- 
 out works, and are not justified by this alone, without 
 •works? If these are not some of the highest contradictions, 
 J know not what in the world either is or can be so. The 
 consequence, therefore, is inevitable, either that these con- 
 trary characters and accounts of faith cannot be both true: 
 or else that it is a different /« if A, which these apostles speak 
 of. You dare not assume the former of these consequences; 
 and therefore you must allow the latter to be necessarily 
 true. You must allow it to be true, that Paul speaks of one 
 kind of faith, and James of another. And v/hat argument 
 can be fairly drawn from this discourse of the apostle James, 
 but this only, that a lifeless, fruitless, inoperative faith will 
 not justify or save us? And who but sensual libertines, ever 
 thought that it would? If you suppose James to be here 
 speaking of a true Vwelyfaitkj you must suppose him to con- 
 tradict, not only the apostle Paul, but our blessed Lord him- 
 self, and the Holy Ghost, in multitudes of plain and express 
 passages of Scripture, which are every where dispersed 
 through the Bible, that ascribe owx justification before God 
 to faith only. Here then the controversy is brought to a 
 pomt. And what conclusion will you now come into? Is it 
 not time to give up your scheme, and ingenuously acknowl- 
 edge, that as the apostle James is here saying nothing to the 
 subject before us, there can nothing be inferred from what 
 he says, against the doctrine which you oppose. 
 
 {*. is also further evident, that the apostle James in the 
 context referred to, is saying nothing-contrary to the doctrine 
 so constantly taught by the apostle Paul, of our being Jus- 
 tified before God by faith alone, "without the deeds of the 
 law," nor any thing in favor of onx justification before God 
 by our own works; this, I say, is further evident, because he 
 is not there treating of o\iv justification, as it is the relief of 
 a guilty world, and imports the acceptance of our persons 
 before G^od; nor is he saying any thing at all about this, one 
 way or another. But he is treating of the justification of 
 our faith or demonstration of the sincerity of our profession 
 by its proper evidences: \wh\Q.h justification, he shows us, is 
 by works. Whereas the apostle Paul is always treating only 
 oi justification as it is the relief of an awakenc-d sinner, and 
 imports the acceptance of our persons, when he tells us that 
 
COJS^IDITRED AND EXPlAINED. 219 
 
 we are justified by faith, without works. I have formerly 
 shown you, that though the word Jvstijicafion (in its general 
 notion) has always one unvaried meaning and uniform signi- 
 fication in Scripture, yet it is frequently applied in both 
 these lespects. It is indeed most usually to be^ understood 
 for the acceptation of our persons with God, and respects 
 our interest in his favor: but it sometimes also intends a 
 vindication of our character as believers, and such a mani- 
 festation of the sincerity of our faith and profession^ by the 
 necessary practical evidences, as will give them a just esti- 
 mation and acceptance with our own consciences, or with 
 our fellow-creatures. Thus the word is used, Deut. 25: 1. 
 Job 33:32. Luke 7:35. Rom. 3:4. and elsewhere. And I 
 am now to show you, that the apostle Paul understands the 
 word in the former of these senses; but the apostle James in 
 the latter. 
 
 By justif cation, the apostle Paul intends " the remission 
 of sins," Rom. 3:25. " our receiving the gift of righteous- 
 ness," Rom. 5:17. and our being entitled thereby to grace 
 here, and glory hereafter, Rom. 5:1,2. 
 
 But by justif cation, the apostle James intends no more 
 than the approving ourselves sound believers, evidencing 
 the sincerity of our faith, or manifesting the truth of our 
 profession, and so the safety of our state. If this appears to 
 be so, upon a particular examination of the case, you must 
 own, that there is no place for any argument in favor of your 
 scheme, from this context. Let us then consider this mat- 
 ter distinctly and impartially. 
 
 It may be persumed, that the apostle James is not treat- 
 ing of the justif cation of our persons in the sight of God, in 
 that there is not one character of such justif cation, to be 
 seen in his whole discourse. There is nothing spoken about 
 our obtaining pardon of sin, nothing of our persons being 
 made righteous in the sight of God; nothing of our being en- 
 titled to future glory, by the works unto w'hich our J iistif ca- 
 tion is ascribed. No more can therefore be proved from this 
 apostle, but that we are in some respect justified by works: 
 yet. not so justified as to obtain remission of sins and recon- 
 ciliation to God, or to be entitled to an inheritance in the 
 future glory, by our works. For of these things, or of any 
 thing else which implies them, he says nothing at all. But 
 this may be more fully and clearly evinced, by the following 
 considerations. 
 
220 JUSTIFICA.TION SY WORKS 
 
 It is evident, in the first place, from the occasion of this 
 discourse, as it is represented to us in the first sixteen verses 
 of this chapter. They professed " faith in the Lord Jesus 
 Christ, the Lord of glory," and yet " had respect of persons;" 
 making a criminal distinction between the rich and poor, of 
 the same Christian faith and profession with themselves; as 
 appears from the four first verses of the chapter. They 
 *' despised the poor;" and thereby violated that royal law, 
 "Thou shalt love thy neighbor as thyself," v. 6.8. "They 
 respected persons," they " committed sin, and were convin- 
 ced of the law as transgressors," v. 9. They exposed them- 
 selves to " have judgment without mercy," if they thus 
 " showed no mercy," v. 13. And would such as these pre- 
 tend to faith in the Lord Jesus Christ? " What doth it pro- 
 fit, if a man say, that he hath faith, but hath not works? 
 Can that faith save him''" What profit can tha.t faith be to 
 them, which leaves them so uncharitable and unmerciful, 
 that they can see " a brother or sister naked, or destitute of 
 daily food," and only " say to them. Depart in peace, be ye 
 warmed and filled: but notwithstanding, they give them not 
 those things which are needful to the body," v. 14,15, 16. 
 This is plainly the occasion of this discourse. They pre- 
 tended to faith in the Lord Jesus Christ: but brought forth fruit 
 quite contrary to their pretensions. How then could they 
 justify their pretensions? How could they justify their pro- 
 fession of faith, against the charge of hypociisy, and prove 
 it to be sincere and saving? They could never, in this sense, 
 be justified any way, but in that of evidence, by a life cor- 
 respondent to their profession. Then faith must be justified 
 or evidenced by their works. I may allude to that, Isa. 43: 
 9. " Let them bring forth their witnesses, that they may be 
 justified." Otherwise let them pretend what they would to 
 faith, while they lived without brotherly love, and good works, 
 it was but an empty pretence; and their profession wanted 
 the proper witness to justify it. Thus the argument is natu- 
 ral and easy: and the conclusion necessarily follows. But 
 then, on the other hand, i( we consider justification as mean- 
 ing our reconciliation to God, and our personal acceptance 
 with him; the apostle's arguments will appear very lame and 
 defective, and the conclusion will never follow from the pre- 
 mises. For it will by no means follow, because a lifeless, 
 fruitlessyai^A, destitute of mercy and obedience to the royal 
 law of love, will not justify us before God; that therefore 
 
COTCSIDERED AND EXPLAINED. 221 
 
 good worlis in truth will justify us before God. It will by 
 no means follow, because we cannot be accepted of God and 
 saved by a false and insincere profession offaith; that there- 
 fore we can be accepted of God and saved by such obedience 
 as we are capable to perform. The inference is therefore 
 necessary, that the apostle must be so understood, as will se- 
 cure the connexion of his discourse, and the force of his ar- 
 gument: which cannot be done, if we consider him as speak- 
 ing o( justification in any other sense than that which I am 
 now pleading for. 
 
 Further, that \\\e justification here treated of, is the justi- 
 fication of our faith and sincerity, but not of our persons, is 
 evident likewise from the consequence, the apostle draws 
 from the foregoing premises, which he undertakes to prove 
 and vindicate in the following ver<3G<3: which is, " Even so, 
 faith, if it hath not works, is dead being alone," v. 17. This 
 is the point, which he undertakes to prove: and accordingly 
 this is the conclusion of the whole, when he has finished his 
 reasoning on the subject. " For as the body without the 
 Spirit is dead, so faith without woc]:s, is dead also," v. 6. 
 As a breathless, spiritless corpse, that cannot act or move, is 
 evidently dead, so a speculative belief, that does not influ- 
 ence a man's life and actions, is evidently dead; a dead thing 
 in itself, argues a dead soul, and is dead to the purposes and 
 offices af gospel faith. We must therefore understand all 
 the arguments here used, to refer to this point only. They 
 are all brought to prove, that " faith without [or severed 
 from] works, is dead:" And that therefore there is a neces- 
 sity oi works to justify our faith, or to make it manifest that 
 it is not a dead faith. "Were justification here taken in the 
 other sense, his arguments would not only be utterly incon- 
 clusive; but his reasoning quite foreign to his subject, which 
 may not be supposed: and therefore it necessarily is the 
 justification of our faith or Christian profession, and not of 
 our persons, which the apostle James is here treating of. 
 
 This is also evident from every one of the arguments, used 
 by the apostle in this context. Every one of them will brin^ 
 out the conclusion now mentioned: but neither of them, 
 ceparately considered, nor all of them connected, have any 
 appearance of an argument in proof of our personal justifi^^ 
 cation (or our persons being made righteous) before God, by 
 our good works. 
 
 The first argument seeras but ironically proposed. ** Yeaj^ 
 
222 JUSTIFICATION BY WORKS 
 
 a man may say, Thou hast f;iith, and I have works: Shew me 
 thy faith, without thy works; and I will show thee my faitli 
 by my works," v. 18. As if he should have said: Have you 
 indeed fnitli without works! I pray, show me your faith 
 without u^orks, if you can. For my part, I know of no such 
 way of manifesting tlie truth of faith; I resolve to take a 
 contrary method; and " will show you may faith," will evi- 
 dence the sincerity of it, and justify my profession of faith, 
 hij my works. Here the argument is very clear and full, in 
 favor of the interpretation I am pleading for. And here wo 
 have an f/ir7e.j:, to point out the meaning of the word justi- 
 ^cation, in the subsequent discourse. It cannot impoit more 
 than a manifcstative justification. Indeed it signifies the 
 Siune thing with showing our faith, or evidencing the truth 
 of our profession, and so of our justified state. But now let 
 t;h soc how this argument will conclude for the other side of 
 the question. The argument ought to be thus stated. Our 
 faith must be shown and manifested by our wo?'ks: therefore 
 ^oin good works w'lWJusfify our persons before God, and ren- 
 der us righteous and acc(;piable in his sight. 1 think every 
 body will own, that the Spirit of God does not reason at that 
 rate; and therefore that "justification before God," which ia 
 the sinner's relief against the challenges of his law and jus- 
 tice, cannot be the subject here treated of. 
 
 The second argument here used, is. that a fruitless and 
 inoperative faith, though it be good as far as it goes, yet is no 
 other than what the devils have; he is therefore a vain man, 
 who depends upon acceptance with God by such a dead faith, 
 " Thou believest there is one God; thou doest well; the 
 devils also believe, and tremble. But wilt thou know, O 
 vain man, that faith without works, is dead," v. 19,20. Here 
 the apostle exi)ressly shows us, what it is he had undertaken 
 to prove: Which is, that a bare, fruitless, historical /ai/A 
 cannot save us, because it is common to the very devils. 
 Here he expressly shows, who it is he is disputing with: it is 
 a vain man, who vainly expects to be saved by an \d\efaith, 
 and empty profession of the gospel, without any fruit of obe- 
 dience. And here he does again expressly assert the prin- 
 ciple, which was the sahject of his discourse, and the only 
 point to be proved, that " faith without works, is dead." So 
 that there is no room to debate what was the design of thia 
 argument. By this he ellectually proves, that the faith 
 which justifies our persons, must bejustijied by good workSf 
 
CONSIDERED AND EXPLAINED. 223 
 
 Otherwise we are but vain men, and our hope is but a vain hope, 
 which will leave us among unpardonable devils dX last. But 
 not so much as the least color of an argument can be found 
 here, that oui persons arejustijied before God by good works: 
 wiience it follows, that x\ni justiJicationiiexQ treated of, must 
 necessarily be the justification of our faith, of our Christian 
 character and profession; and not of our persons, in regard 
 of their state, before God. 
 
 A tfiird argument here brought by the apostle to prove 
 his point, is, " Abraham's being justified by works, when he 
 otieied Isaac his son upon the altar," ver. 21. INow, it ap- 
 pears from a variety of the strongest and clearest evidences, 
 that the apostle did not (could not) refer to the justification of 
 Abraham's person in the sight of God, but to the justification 
 of his faith and sincerity only, in this instance befure us. 
 
 This appears in the lirst place, because Abraham was in a 
 justified state, by an everlasting covenant, thirty years before 
 his oliering his son Isaac upon the altar. It was so long, or 
 near so long before this, that the glorious God himself made 
 the promise to him, in Gen. 17:7. " And I will establish my 
 covenant between me and thee, and thy seed after thee in 
 tiieir generations, for an everlasting covenant, to be a God 
 unto thee and to thy seed after thee." And it was more than 
 so long before this, that Abraham had this testimony given 
 him in Gen. 15: 6. " That he believed in the Lord: and he 
 counted it to him for righteousness." Yea, he was a belie- 
 ver so long before, as his first leaving his father's house. 
 " By faith Abraham, when he was called, — obeyed and went 
 out," Heb. 11:8. How then could his offering his son Isaac, 
 be the mean or term of the justification of his perso/i before 
 God, when he had faith unfeigned, had " righteousness im- 
 puted to him," and an " everlasting covenant" made with 
 him so long a time before? Besides, if works could have justi- 
 fied his person, he would have heen justified by works long 
 before this. For his whole story shows, that he had lived 
 in a course of holy fruitful obedience, from the time of his 
 justification till this time. There cannot therefore be any 
 fair pretence made, that the justification of his person is here 
 referred to. No; this good work was not in the least consti' 
 tvtive, but only evidential, of his persona.] justification before 
 God. 
 
 Further, it appears by the story itself, to which the apos- 
 tle refers, that it was only a manifestative justification, a 
 
^24 JUSTIFICATION BY WORKS 
 
 justification of h.i?> faith and sincerity, and so declarative of 
 the justified state of his person, that Abraham obtained by of- 
 fering his son Isaac upon the altar. The glorious God con- 
 descends to treat with him after the manner of men; and by 
 an assumption of human affections, to declare concerning 
 him, "Now I know that thou fearest God; seeing thou hast not 
 withheld thy son, thine only son, from me," Gen. 22:12. This 
 then was the justification, of which the apostle treats, iVbra- 
 ham's making it known, that he feared God, and that h\ii faith 
 and profession were sincere. For this is all the justif ca- 
 tion, which can be proved from this text in Genesis, to 
 which he refers. We may not suppose, that an inspired 
 apostle quoted Scripture impertinently: and yet we cannot 
 suppose the Scripture referred to, was any thing at all to 
 his purpose, unless we understand him to be speaking of 
 justification in the sense I am pleading for. In this sense, 
 therefore, and this only, did the apostle design to prove 
 our justification by works, by the argument now before us» 
 Abraham's obedience witnessed to the truth of his faith: 
 and so his real state of justification before Go^l was made 
 apparent. 
 
 This also appears by the apostle's illustration of this argu- 
 ment, in V. 22. " Seest thou how faith wrought with his 
 works and by works was faith made perfect?" How was it 
 that " faith wrought with his works?" Not as a joint-condi- 
 tion of his justification before God. He was justified in the 
 sight of God long before this, as I have shown you alreadys 
 And the apostle Paul assures us, that his justification waa 
 ** by faith without works," Rom. 4: 4, 5. Therefore faith 
 could not co-operate with his works, to the justification of his 
 person, when " righteousness was imputed to him that work- 
 ed not, but believed on him that justified the ungodly." This 
 sense being rejected and contradicted by the Spirit of God 
 himself, must consequently by no means be admitted: Nor 
 is there any other interpretation, which can (with the least 
 show of reason) be given to these words, but that which I 
 am pleading for. Agreeably we read, Heb. 10:17. " By 
 faith Abraham, when he was tried, ofiered up Isaac; and he 
 that had received the promises, offered up his only begotten 
 son." YWs faith was signally operative; not a dead faith; 
 and therefore sincere. This was visibly demonstrated by 
 the good works which it produced. Such works must be the 
 productions of a true and lively faith. And we may see, in 
 
CONSIDERED AND EXPLAINED. 225 
 
 this instance, how " faith wrought with his works," exciting, 
 directing, and assisting him in them; and thereby may see, that 
 it was not such a faith, as the apostle is here complaining of. 
 " By works was his faith made perfect." How was it 77iade 
 perfect? The grace o( faith, considered in itself, was nei- 
 ther the better nor the worse, neither more nor less perfect, 
 for the works which iollowed it, save, as the exercise oi faith 
 in doing them might tend to strengthen and improve the 
 habit. But the meaning seems to be, that it was discovered, 
 and proved to be a perfect (true and lively) faith, by its 
 consequences and effects. His faith was a perfect or sin- 
 cere faith, when it was " imputed to him for righteousness," 
 thirty years before this. But this noble act of obedience 
 evidenced the truth of his faith, justified his profession and 
 character, witnessed to his being a true believer, and made 
 it " known, that he indeed feared God, seeing he withheld 
 not his son, his only son, from him." In this view of the 
 case, the argument is clear and pertinent, and the evidence 
 full and convincing; but considered according to the other 
 construction of the words, it affords no conclusion to the 
 purpose. It is no consequence, that because Abraham's 
 faith was operative, therefore his good works made him 
 righteous, or had any hand in Xhe justification of his person 
 before God; or, that because his good works were an evi- 
 dence that \\'\s faith was perfect and upright, therefore his 
 good works were a condition of h'\s Justification in the sight 
 of God, with respect to his person and state. 
 
 The same thing likewise appears from the 23d verse. 
 " And the Scripture was fulfilled, which saith, Abraham 
 believed God; and it was imputed to him for righteousness: 
 and he was called the friend of God." There can be nothing 
 more pertinent, natural, and easy, than the application of 
 these words to the purpose which I have proposed. That 
 eminent instance of Abraham's obedience did most convii,. 
 cingly evidence the truth and sincerity of his faith, and 
 abundantly verify the report in the Scripture, that. " Abraham 
 did believe God," and that he had such sl faith, as was the 
 means of rendering him righteous and accepted with God. 
 Thus the Scripture was fulfilled, and clearly manifested to 
 be trae. But then, on the other hand, if Justification be 
 considered in the light you plead for, this argument would 
 be so far from concluding in favor of the point to be proved, 
 that it would be directly opposite and contradictory to it. 
 20 
 
22(j JUSTIFICATION BY WORKS 
 
 For, how coul(^ Abraham's being justified by works, fijlfil 
 the Scripture, which saith he was " justified by faith,'^ if 
 justification be in both places taken in the same sense, for 
 absolute justification of the person before God? How could 
 his works being " imputed for righteousness," fulfil that 
 Scripture which assures us that " his faith was imputed for 
 righteousness," unless faith and works are the same thing, 
 and there be no difference at all between believing and obey- 
 ing? Certain it is, that the apostle Paul understood the 
 argument to conclude the quite contrary way, when he un- 
 dertook to prove from this very text, that " righteousness is 
 imputed to him that woiketh not," and that it " is imputed 
 without works." And therefore the apostle James must be 
 understood in such a sense, as will make both his arguments 
 conclusive, and his doctrine consistent with the other in- 
 spired writings. I shall only add, as to the clause, " And 
 was called the friend of God," this does not mean, that 
 Abraham's works made him the friend of God, but they de- 
 clared him so. His obedience did not put him in the state 
 of a friend; but being upon trial found faithful, he obtained 
 this testimony that he was the friend of God, a justified be- 
 liever. Now Abraham being the " father of all them that 
 believe," an eminent example of faith, and pattern of justi- 
 fication, the apostle subjoins, verse 24. " You see then how 
 that by works a man is justified, and not by faith only." In 
 a like sense, even as Christ is said to be " justified in [or 
 by] the Spirit," so a Christian man is justified by the " fruit 
 of the Spirit," in a holy life, that is, declared approved of 
 God. By works a man that says he has faith, is thus justified, 
 and not by faith only; not by a faith that hath not works at- 
 tending it; not by a faith v/hich is alone, or by itself, desti- 
 tute oflts proper fruits and evidences. Some of the best critics 
 in the Greek language tell us, the exclusive particle monon, 
 (v. 24.) as here placed after the word faith, has the force of an 
 adjective; and they read it Fide solitaria, faith which is alone» 
 A fourth argument is taken from the instance of Rahab, 
 verse 25. " Likewise also was not Rahab the harlot justified 
 by works, when she had received the messengers, and had 
 sent them out another way?" Upon which the same remarks 
 may be made as on the instance of Abraham. Rahab feared 
 the God of Israel, and was a true believer, and therefore 
 ■perdOuaWy JKstifed in the sight of God, before her sending 
 out the spies another way. For she had received the spies 
 
CONSIDERED AlsD EXPLAINED. 227 
 
 fe}? faith. Ileb. 11:31. And conigcquently she certainly had 
 faith, before she received them. A noble confession where- 
 of we find her making to these spies, before she dismissed 
 them. See Josh. 2:10,11. What jiistif cation^ therefore, 
 could she po-ssibly obtain by these works, but thejustificafion 
 of hei faith, since she was really in a justified state before? 
 
 And now I am come to the conclvsioti of this whole dis- 
 sertation, which is, " For as the body without [or severed 
 from] the spirit is dead, so faith without [or severed from] 
 works is dead also," verse 26. This, as 1 observed before, 
 clearly shows what was the apostle's design in his whole dis- 
 course. For every conclusion of an argument justly prose- 
 cuted, must be naturally deduced from the premises, and 
 consist of the principal subject matter to be proved, as w-e 
 see is the case before us. But if Justification were here 
 taken in the sense which you es{>ouse, the arguments would 
 all of them be inconclusive; and that conclusion would be 
 quite foreign to the purpose. This consequence, therefore, 
 of my foregoing discourse necessarily forces itself upon you, 
 that the apostle was not here treating of the Justijication of 
 our />ersons before God, in regard to their state; but of our 
 faith, in point of sincerity: and therefore there can be no 
 argument brought from this context, for omjustif cation by 
 works, in the sense you plead for. 
 
 Thus, sir, you have seen, that the apostles Paul and 
 James were treating of very difTerent subjects, and their de- 
 terminations were adapted to the doctrines which they un- 
 dertook to explain. And thence it is a just infereixje, made 
 by an eminent divine upon this subject, that, " the principal 
 designs oi the two apostles being so distant,- there is no re- 
 pugnancy in their assertions, though their words mcike an 
 appearance thereof. For they do not speak of the same 
 things. James doth not at once inquire, how a guilty, con- 
 vinced sinner, cast and condemned by the law, should be 
 justified before GodI And Paul speaks to nothing else. 
 Wherefore apply the expressions of each of them to their 
 proper design and scope, (3^ we must do, or we depart from 
 all sober rules of interpretation, and make it impossible to 
 ynderstaod either of them aright,) and there is no disagiee- 
 meni^ or appearance of it, between them." 
 
 And it may be yet further remarked, that those apostles 
 bad very different persons to deal with, in their respective 
 .epistles; and their addresses were accordingly accojnmoda^ 
 
228 JUSTIFICATION BY WORKS 
 
 ted to the state of the parties to whom they wrote. The 
 apostle Paul's business either lay with such, who being newly 
 converted from heathenism, were biassed by the principles 
 taught by the light of nature, and always received by them, 
 to indulge the vain thought, that they must render them- 
 selves acceptable to God, and be justified in his sight, by 
 their own personal righteousness and obedience to the law; 
 an opinion greatly strengthened by the numerous false 
 teachers, who were " desirous to be teachers of the law, 
 though they understood neither what they said, nor whereof 
 they affrmed:" Or else, his business lay with Judaizing 
 Christians, who being zealous of the Levitical dispensation 
 and constitution, expected justification by their conformity 
 to it. Of this sort of professors the apostle observes, that 
 " they were soon removed, from him that called them in- 
 to the grace of Jesus Christ, unto another gospel," Gal. 1:6. 
 And that " being ignorant of God's righteousness, and go- 
 iiig about to establish their own righteousness, they had not 
 submitted themselves unto the righteousness of God," Rom» 
 10:3. His concern was therefore to discover their danger- 
 ous and destructive mistake; and to represent to them the 
 way, the true and only way, in which they might hope for 
 justification in the sight of God. That it is " not by works 
 of righteousness which they had done, but of God's mercy ,"^ 
 they must be " saved;" that they must be " justified freely 
 bv God's grace, through the redemption which is in Christ 
 .Jesus;" and that in the justification of a sinner, " righteous- 
 ness is imputed without works," and received by faith only. 
 
 On the contrary, James being concerned with carnal pro-^ 
 fessors of Christianity, who perverted the doctrines of ^mre 
 to encourage themselves in a careless, licentious life, does 
 at large convince them of the necessity of holiness^ as the 
 fruit and evidence of a true and saving/a^^/^, and the means 
 to qualify them for the kingdom of heaven. He therefore 
 puts them upon examining into the truth of Xhe'ir faith, and 
 foundation of their hope, and shows them by the arguments 
 already considered, what alone will justify their profeasion 
 o( faifhy and give them good grounds to conclude the safe- 
 ty of their state. 
 
 They, therefore, who over-magnify works, and depend up- 
 on them as the condition of iheu justification before God, 
 are admonished by the apostle Paul to consider, that they 
 are building upon the sand, and that they must renounce 
 
€OTfSIDERi:D Am) EXPLAITSTEBc 
 
 229 
 
 their false confidence, or perish, " For by the works of the 
 law shall no flesh be justified: and if righteousness come by 
 the law, then Christ "is dead in vain," Gal. 2:16.27, This 
 solemn truth does indeed, sir, call for your earnest atten- 
 tion. 
 
 On the other hand, tliey who depreciate good workg, and 
 neglect them as of no consequence to eternal salvation, are 
 called upon by the apostle James to consider, how empty 
 their profession, how dead theii faith, and how vain their 
 hope of salvation is. For if men may go to heaven without ^o- 
 Ufiess, why may not the devils go there too, who have/ai/A 
 (such as it is) as well as they? We must have a living/at*^, 
 or a dead hope. Our faith must purify our hearts, and re- 
 new our conversations; or leave us among the impure and 
 ungodly for ever. It concerns " every one, therefore, so to 
 speak and so to do, as they that shall be judged by the law 
 of liberty." James 2:12. 
 
 Upon the whole, then, as you are taught by the one apos- 
 tle how dangerous it is to build upon any other foundation, 
 than Christ only; for " Christ Jesus is our hope," and " oth- 
 er foundation can no man lay, than that is laid, which is 
 Christ Jesus:" so are you admonished by the other apostle, 
 that you can have no interest in Christ nor title to his salva- 
 tion, but by Si faith which purifies the heart, works by Icve, 
 and is Justified by a subsequent life of holiness and new obe- 
 dience. 
 
 The extremes on both sides of the question, are equally 
 dangerous. He that joins good works with faith^ as equally 
 the terms of justification before God, virtually rejects 
 the Saviour's sufficiency; substitutes "his own righteousness" 
 in the room of" the righteousness of God;" and consequent- 
 ly his expectations must perish. He that separates good 
 works from faith, in his life and conversation, as though they 
 were not requisite to salvation, will be found very unfit for 
 the heavenly world, when the decree brings forth, " He that 
 is filthy, let hira be filthy still." 
 
 Suffer me then to conclude, sir, with an earnest entreaty, 
 that, as you love your own soul, you would leave off un- 
 profitable disputes; and not distract your mind, and carry 
 away your thoughts from practical godliness by such an ear- 
 nest application to these controverted points: but see to it, that 
 you come to the footstool of divine grace, as a lost, perishing, 
 unworthy, sinner; that you depend only upon the riches of 
 20* 
 
i^-iO OUR OBLIGATION TO GOOD WOR KS 
 
 God's free sovereign grace, to draw you to Christ, and give yoii 
 an interest in him; that you look to Christ Jesus alone for right- 
 eousness and strength; and cheerfully trust in him as a safe 
 foundation of confidence and hope. See to it, that the life 
 which you live in the flesh, be by the faith of the Son of 
 God: and as you look to his righteousness only for the safety 
 of your state, so likewise repair hy faith to his fulness for all 
 supplies of grace, whereby you rhay make a progress in holi- 
 ness. See to it, that you do not quiet your conscience with 
 a dead faith: but always remember, that " he who hath his 
 hope in Christ, purifies himself even as he is pure;" and that 
 as your person cannot he justified, but hy faith in Christ, so 
 yonx faith cannot be justified, but by a careful diligence in 
 maintaining good works. Having, therefore, " with the 
 heart believed unto righteousness," be in an humble de- 
 pendance opon Christ, " steadfast and unmoveable, always 
 abounding in the work of the Lord: and your labor will not 
 be in vain in the Lord." 
 
 That you may be kept by the power of God through faith, 
 and receive the end of your faith, the salvation of your soul, 
 is the prayer of, 
 
 Your, &c. 
 
 LETTER XVL 
 
 IN WHAT RESPECT GOOD WORKS ARE NECESSARY, 
 AND OUR OBLIGATIONS TO THEM REPRESENTED AND 
 URGED. 
 
 SIR, 
 
 Your observation is just, that " it would be unsuitable and 
 unseasonable to make apologies for this further trouble (as you 
 are pleased to call it) after I have given you so many assu- 
 ranees of my cheerful readiness, to contribute all in my pow- 
 er to your best interest." Indeed, sir, I have found nothing 
 troublesome in the whole progress of our correspondence, 
 excepting some dark apprehensions of late, lest you would 
 " frustrate the grace of God," in " seeking righteousness, 
 not by faith," but " as it were by the works of the law." 
 But it now greatly animates my endeavors to serve you, to 
 find those fears on my part so happily removed, by finding 
 
DISTINCTLY STATED AND URGED. 231 
 
 " the difficulties on your part obviated, in that important 
 point, and you satisfied with respect to the foundation of 
 your hope." I am sensible, that the principles, which I have 
 been pleading for, are " commonly loaded with opprobrious 
 invectives, as being destructive of an holy life, and subver- 
 sive of morality and godliness." But I think I have already 
 given you suthcient evidence; that all these insinuations are 
 mere calumnies; and that there is no other possible foun- 
 dation, than what I have represented to you, for a life of true 
 holiness and piety. I appeal to your own observation and 
 experience, whether in general there be any that live more 
 holy lives, and more honor their profession, than they who 
 most strictly adhere to ilie doctrines of special grace, and 
 depend upon Christ alone for righteousness and strength: 
 and whether they, on the contrary, who depend upon their 
 good works, for a title to the divine favor, do not too com- 
 monly show the weakness of their foundation, by the care- 
 lessness and unfruitfulness of their lives. 
 
 The question which you propose, is however worthy of a 
 distinct consideration. " How far and in what respects are 
 our good works necessary to salvation?' 
 
 In order to give you a proper view of this case, it will be 
 needful to answer this question both negatively and positively: 
 or to show you wherein our good works ought to have no 
 place, or to be at all looked to or depended upon; and then 
 to show you wherein good works ought to have place, and 
 in what respect they are necessary to every Christian, in- 
 deed, that would entertain a well grounded hope of eternal 
 life. 
 
 In my negative answer to this question, I must first ob- 
 serve, that we are not to do good works, in order to change 
 God^s pu7'poses and designs towards us; or to excite his benevo- 
 lence and compassion to us. I suspect, it is too common a 
 case, for men to depend upon their penitent frames, their 
 duties, their reformations, their works of charity, or other re- 
 ligious exercises, as what will excite affections, passions, or 
 compassions in the glorious God, correspondent to what they 
 find in themselves. And thence, when conscience upbraids 
 the sinner for his past provocations to God, he hopes to ap- 
 pease his displeasure, by his remorse, by his duties, or by his 
 more careful future conduct: and now " he is delivered to 
 do all these abominations," his account is balanced, and 
 he begins upon a new score. Thence it is, that his 
 
'232 OUR OBLIGATIONS TO GOOD WORKS 
 
 hopes and fears bear proportion to his frames and carria- 
 ges. Ever}' serious pang, every religious duty or moral 
 practice, which his conscience approves, will raise his de- 
 jected hopes; and give him comforting expectations of the 
 divine favor. But it should always be remembered, that the 
 change to be hoped for by our duties, religious frames, or 
 moral conduct, must be in ourselves, and not in God. " He 
 is of one mind, and who can turn him? He is the Lord, he 
 changeth not." We are therefore not to look to our good 
 works, but to the Redeemer's merits, and the infinite mercy 
 of the divine nature, as what will render God propitious to 
 us. Though we are only to hope for mercy in a way of duty, 
 it is not because this will render God more willing to be- 
 stow it; but because it is the way, which God has appointed, 
 to render tis more disposed and ready to receive it. It is an 
 imagination very unworthy of God, to suppose, that we can 
 move him to the exercise of compassion, whose very nature 
 is goodness and love itself; that we can excite any mercy 
 in him, whose " infinite mercy endures for ever;" or that 
 we can procure any change of purpose in him who is " with- 
 out any variableness or shadow of turning." When the glo- 
 rious God treats with us, as if he were a partaker of human 
 affections and passions, this is in mere condescension to our 
 weakness; we being incapable to behold him as he is. 
 Surely it is not to lead us into apprehensions, that he is 
 altogether such an one as ourselves. Our business, therefore, 
 is, to " come to Christ and learn of him," to bow our necks to 
 his yoke, to do good works from faith in Christ, and out of 
 love and obedience to him; and in that way to hope in God 
 for mercy, for Christ's sake; and for his own sake; and not 
 for ours. We are to obey him as a gracious Sovereign; and 
 to hope in him as the sovereign Author and Donor of his 
 own favors. We are to hope in his mercy, not because we 
 can allure him to the exercise of it, or recommend ourselves 
 to him, by any thing we can do; but because he is " infi- 
 nite in goodness, and delighteth in mercy. The gifts and 
 calling of God are without repentance," Rom. 11:29. 
 
 I may add, we are not to do good works with a view to 
 qualify us for our reception of Christ by faith, or for our 
 interest in him. Multitudes seem most dangerously to de- 
 ceive their souls in this matter. It is but too common a case 
 for men to quiet their consciences, and to entertain hopes of 
 salvation, from apprehensions, that they endeavor to be found 
 
DISTINCTLY STATED AND URGED. 233 
 
 in a way of duty, they endeavor to mortify their lusts, and 
 to live a holy life; and therefore though guilty of many de- 
 fects both in their duties and conversations, they hope God 
 will accept them upon Christ's account, that the merits of 
 Christ will make up the defects of their performances, and 
 his blood cleanse them from the guilt of their sins. If 
 they should fall into some more gross and enormous sin, 
 or grow careless and remiss in duty, they will then perhaps 
 fall into a panic, and terrify themselves with apprehensions, 
 that Christ will not accept such as they are: but when they 
 have reformed their conduct, their fears blow over, and 
 they revive their hopes, that they shall yet obtain mercy for 
 Christ's sake. And what is the natural language of all this, 
 but that they shall obtain an interest in Christ by their ^oodJ 
 works; and when they have done their part, he will do the 
 rest, will make up the defects of their attaiinnents, and give 
 such a value to their sincere (though imperfect) obedience, 
 that this shall recommend them to favor and acceptance 
 with God. As though the glorious Redeemer undertook our 
 ransom, for no other end, than to render our deficient duties 
 meritorious; and our sins innocent and inoffensive. This 
 legal and self-righteovs principle seems generally to obtain 
 with the careless carnal world. And when sinners come under 
 conviction of their guilt and danger, they are yet influen- 
 ced by the same legal disposition, though it appear in an- 
 other form. What distressing fears and terrors do they 
 usually agonize under! How impossible is it to give them 
 any sensible view of "the hope that is set before them!'* 
 But what stands in the way? Their sins are great, their 
 hearts are hard, their duties formal and hypocritical, their 
 corruptions prevalent, that they cannot think Christ will ac- 
 cept such as they are; and therefore they dare not venture 
 their souls and their eternal interests upon him. Were the 
 case otherwise, could they subdue their stubborn heaits, 
 could they get a victory over these corruptions, sanctify their 
 depraved atfections, and be more spiritual in their duties? 
 or in other words, could they themselves begin their own 
 salvation, then they could depend upon Christ to carry on 
 the work in their souls; and they could hope that God would 
 accept them for Christ's sake. But all this is to substitute 
 " our own righteousness" in the place and stead of the 
 " righteousness of Christ:" or at best, to divide the work of 
 salvation between Christ and ouiselves. 
 
234 OUE OBLIGATIONS TO GOOD WORKS 
 
 Will you bear with me, sir, if I am forced to express my 
 fears, that you are yet under too great remainders of this un- 
 happy disposition. I rejoice in your recovery from your late 
 dangerous mistake. I cannot but hope, that you have " cho- 
 sen the good part, which shall not be taken from you." But 
 what mean the frequent returns of your desponding hours? 
 Whence do your hopes and fears bear proportion to your 
 present frames'? What occasions those many dark apprehen- 
 sions, not only that you have not yet an interest in Christ, 
 but that you shall never attain to it? I entreat you to con- 
 sider, that " Christ came to save sinners:" and that we must 
 come to him, and trust in him as sinners^ having no valuable 
 qualification of our own to entitle us to his favor, nothing but 
 our guilt and pollution, and his sufficiency to plead, for our 
 acceptance with, and interest in him. In proportion as you 
 look to your own qualifications to recommend you to Christ, 
 so far you practically make a Saviour of your good works; 
 and reject the terms of salvation by Jesus Christ. As it is 
 certain, that you can have no good works, which are accept- 
 able to God for any saving purpose, till you have faith in 
 Christ: so it is also certain, that you need not seek for any 
 in order to your cheerful trust in him and dependance upon 
 him, to justify you by his righteousness, to sanctify you by 
 his Spirit, and to "make you an heir according to the hope 
 of eternal life." The gospel brings glorious tidings of sal- 
 vation to perishing sinners. It exempts and excludes none 
 who will come to Christ for life, who will come to him as 
 lost sinners, under a sen*^o of their guilt and un worth in ess; 
 who will " buy of him wine and milk, without money and 
 without price;" and who will " take the water of life free- 
 ly." Be their sins ever so great, " his blood will cleanse 
 them from all their sins." Be their hearts ever so hard, " he 
 will take away their hearts of stone, and give them hearts of 
 flesh." Be they ever so destitute of any gracious qualifica- 
 tion, "of his fulness they shall receive, even grace for g^race." 
 Whatever their case be, they may safely trust in him, as the 
 " author of eternal salvation." But this alas! is the misery 
 and ruin of multitudes, who are pretending to seek salvation 
 by Christ, that they are for dividing the work of their sal- 
 vation between him and them: and by subtracting the hon- 
 or of their salvation from him, who will do all or nothing 
 for them, though " they follow after the law of righteousness, 
 they do not obtain it; because they seek it, not by faith, but as 
 
DISTINCTLY STATED AND URGED. 285 
 
 it were by the works of the law." Here then you see that 
 good 2LW7'Ji's have no place at all. We are to look after no 
 recommending qualifications for an interest in Christ: but 
 to come to him guilty and miserable as we are, that he " may 
 be all and in all," be all to us, and do all in us and for us. 
 " He came not to call the righteous, but sinners to repent- 
 ance," Mat. 9:13. 
 
 I must furtlier add, that we are not to do good works, in 
 expectation that we shglll by them obtain a title to the future 
 inheritance. Heaven is a purchased possession. Our title 
 to it, our qualification for it, our perseverance in the way 
 that leads thither, and our eternal enjoyment of the glorious 
 inheritance, are all purchased by the " blood of Christ." In 
 all these respects, " Christ Jesus is our hope;" and when 
 " we rejoice in hope of the glory of God, we must rejoice in 
 Christ Jesus, having no confidence in the flesh." It cannot 
 be too deeply impressed upon our hearts, that it is " not by 
 works of righteousness, which we have done, but of his mer. 
 cy, that God saveth us." It is mere mercy in the eternal 
 contrivance of our salvation by Christ; mere mercy in his in- 
 carnation, humiliation, obedience and sufferings for us; 
 mere mercy in the application of his redemption to our souls; 
 mere mercy, that " we are kept by the power of God, through 
 faith to salvation;" and mere mercy, that Christ will at last 
 " present us faultless before the throne of God, with exceed- 
 ing joy." It is " to the praise of the glory of his grace, 
 wherein we are made accepted in the beloved." Our good 
 works cannot have any share in purchasing our title to this 
 salvation. They cannot make atonement for our sins; be- 
 cause the iniquity of our most holy things stands in need 
 of atonement. They cannot give us a covenant-right to 
 mercy; because we are antecedently sinners, and obnoxi- 
 ous to the curses of the broken law. They cannot make 
 us meet for salvation; because by their imperfections 
 they still leave us open to the curse; and because they cannot 
 sanctify our nature, and give us new hearts. Nor can they 
 give us any claim to the special influences of the Spirit of 
 God; because then our sanctification would be of debt, and 
 not of grace. What then can they do'? No more than to 
 bring us to the foot of a sovereign God, to wait upon him in 
 the way of his appointments, that " he would work in us both 
 to will and to do of his good pleasure." 
 
 You will remember, that I am here speaking of our being 
 
236 OUR OBLIGATIONS TO GOOD WORKS 
 
 entitled to salvation by our good works; and not of their use- 
 falness to onr spiritual and eternal welfare. In the former 
 sense they must be utterly disclaimed, and all our righteous- 
 nesses esteemed but as filthy rags, as I have particularly 
 shown you in some former letters. In the latter sense, they 
 must be diligently and painfully pursued and attended to, as 
 I shall more fully set before you. Our business therefore is, 
 with most earnest application, to " watch daily at wisdom's 
 gates, and wait at the posts of his doors," to use our most 
 active endeavors in all the ways of godliness, righteousness 
 and charity, doing all " in the name of Christ, and, when 
 we have done all we can, to come still as lost, guilty, worth- 
 less and helpless sinners, self-loathing and self-condemning 
 to the " throne of mercy," acknowledging that " to us be- 
 longs shame and confusion of face;" and that we have no- 
 thing to plead but Ihe riches of redeeming love, and the 
 boundless grace of God in Christ, for the acceptance either 
 of our persons or services. In our highest attainments, we 
 should come before God with that language of faith, Dan. 0: 
 18. " We do not present our supplications before thee, for 
 our righteousnesses, but for thy great mercies." 
 
 t shall only subjoin, that we must not depend upon our 
 good works for a progressive sanctification, for renewed sup- 
 plies of grace, and for a continued progress in holiness and 
 comfort, unto God's heavenly kingdom. It is a dangerous 
 mistake, which too many seem to fall into, that we are to 
 depend upon Christ alone for Justifying righteousness; but 
 trust to our own active endeavors for inherent righteous- 
 ness, for victory over our corruptions, and for a conformity 
 of heart and life unto the divine nature and will. Thence 
 it is, that although they carry on a dreadful struggle with 
 their corruptions, yet these, notwithstanding all their pur- 
 poses, promises, vows, watchings, fastings, and other me- 
 chanical endeavors, will still prevail, and often throw them 
 into great perplexity and confusion. They are sensible, that 
 God demands their hearts; and that it is impossible their 
 external reformation should be acceptable, while their 
 hearts are far from him, and led away with divers lusts. 
 With what agony and toil do they therefore worry with their 
 carnal and sensual affections, their impetuous appetites and 
 passions; using various methods of mortification and disci- 
 pline, to correct the disorders of their nature: and are still 
 but rolling a stone up hill, which as soon as they let go, is 
 
DISTINCTLY STATED AND URGED. 2S7 
 
 at the bottom again. They are sensible, that God requires 
 sincerity in the inward man in all the duties of religious 
 worship. They therefore groan under the burden of their 
 religious defects, their deadncss, formality, and wandering 
 thoughts in their approaches to God; condemn every duty 
 they perform, and resolve upon more watchfulness and care 
 for the future: but, alas! the difficulty remains; and they are 
 ready to sink under discouraging apprehensions of their hy- 
 pocrisy. Indeed, when they gain a little ground their hopes 
 are revived, and their endeavors animated: but when dead- 
 ness and corruption prevail, their distress and fear return and 
 prevail with them, their spirits sink, and they are ready to 
 be quite discouraged. How many poor souls are thus labor- 
 ing in the very fire, making a toilsome and melancholy 
 drudgery of religion, by their legal attempts, and their 
 spirit of bondage! 
 
 How far these characters are applicable to yourself, sir, 
 you can best tell. But this 1 know by experience, that so far 
 as this legal disposition prevails in us, it will not only darken 
 our way, but check our progress in grace and holiness. If 
 you would make any proficiency in your spiritual course, 
 you ought to remember, that the divine life must be carried 
 on in the soul, in the same manner, and by the same means, 
 that it was begun there. We are not only justified by faith, 
 but we must be sanctified by faith too; and of Christ's ful- 
 ness must " receive, even grace for grace." A cheerful 
 dependance \i])on Christ for all supplies of grace and strength, 
 is the way to obtain his quickening, comforting, and strength- 
 ening influences; to have our hearts enlarged in the service 
 of God; and to run the way of his commandments with delight. 
 We must be " dead to the law" (to all dependance upon it 
 and hope from it) if we would " live unto God," Gal. 2:19. 
 Though we must discharge the duties of the law, and live in 
 conformity to it; yet these must be done with a gospel spirit, 
 from gospel principles and motives. '* What the law cou'd 
 not do, in that it was weak through the flesh, God sending 
 his own Son, in the likeness of sinful flesh," and " lor sin, 
 condemned sin in the flesh." Would you then maintain a 
 truly spiritual life, " The life you live in the flesh, must b^ 
 by faith of the Son of God." Gal. 2:20. Would you mam- 
 tain a conversation worthy of your holy profession, "your 
 good conversation," must be " in Christ," 1 Pet. 3: 16. 
 Would you live in the love of God and your neighbor, it is 
 21 
 
233 OUK OBLIGATIONS TO GOOD WORK& 
 
 " faith which works by love," Gal. 5: 6. Would you get a 
 victory over the world, and all its allurements, " This is the 
 victory that overcorneth the world, even our faith," 1 John 
 5: 4. Would you be able to withstand temptations, it is 
 " the shield of faith, by which you will be able to quench 
 the fiery darts of the wicked," Eph. 6: 16. Would yoii 
 *' walk honestly as in the day," you " must put on the Lord 
 Jesus Christ," Rom. 13: 13, 14. Would you be strengthen- 
 ed in the service of God against all opposition, you must 
 " be strong in the Lord, and in the power of his might," 
 Eph. 6: 10. Would you have your heart purified from sin- 
 ful lusts, appetites, and passions, you mpst get " your heart 
 purified by faith." Acts 15: 9. Would you goon in your way 
 rejoicings you must " rejoice in Christ Jesus, having no con- 
 fidence in the l^esh." Phil. 3: 3. Would you persevere in 
 the fear and service of God, you " must be kept by the pow- 
 er of God through faith unto salvation." 1 Pet. 1:5. Sir, it 
 is not your business to run without legs, or fly without wnngs, 
 but to go •' forth in the strength of the Lord God." Despair 
 of all sufficieHcy of your own, to mortify your corruptions, 
 and quicken your soul in the ways of God and godliness. 
 Humbly repair to the Lord Jesus Christ, and cheerfully trust 
 in him for grace and strength to make a successful progress 
 in your spiritual course. Let not your imperfections or 
 corruptions discourage you; nor let your good purposes or 
 performances be the ground of your hopes; but, in a diligent 
 use of gospel means, " commit your way to the Lord, 
 trust also in him, and he will bring it to pass." I think you 
 cannot so far misunderstand me, as to suppose I am exhort- 
 ing you to depend on Christ for holiness, in the careless 
 neglect of good works. This would he presumption and not 
 faith. No! I am exhorting you to a realizing impression, 
 that your good ivories will not sanctify your heart, your af- 
 fections, or conversation; when you have done all you can, 
 that you must rely wholly upon the Lord Jesus Christ, and 
 that you may rely confidently upon him, to fulfil the good 
 pleasure of his goodness in your soul; and carry you on from 
 grace to grace, and from strength to strength, till you come 
 to the measure of the stature of a perfect man in Christ 
 Jesus. Thus I have shown you negatively in some instances, 
 to what purposes our ^oo^Z works aie not necessary, and in 
 what respects they may not be depended upon. 
 
 I proceed in the next place, to show you ajirmaiively^ 
 
DISTINCTLY STATED AND URGED » 239 
 
 in what respects they are of necessity, and to what purposes 
 they must be done, by those who would approve themselves 
 Christians indeed. 
 
 1. Then, good works are necessary, as being one design 
 of our election, redemption, and effectual vocation. J-i^X 
 are one end of our election. " God hath chosen us in Chrjst, 
 before the foundation of the world, that we should be holy 
 and without blame before him in love," Eph. 1:4. And it 
 is by a life of good works, and a progress in holiness, that 
 we are to make it evident to ourselves, that we were " chosen 
 unto salvation, through sanctification of the Spirit, and be- 
 lief of the truth." And accordingly we are exhorted, in this 
 way, " to give diligence lo make our calling and election 
 sure," 2 Pet. 1: 10. Good works are likewise one end and 
 design of our redemption in Christ. He " gave himself for 
 us, diat he might redeem us from all iniquity, and ^purify 
 unto himself a peculiar people, zealous of good works," Tit. 
 2:14. And they who are indeed interested in this redemption, 
 who indeed have believed in God our Saviour, who sincerely 
 trust in Christ for needed supplies, will feel the power of 
 his grace, quickening their souls, and exciting in them a 
 zealous " carefulness to maintain good works:" and therefore 
 sucn have no grounds to conclude upon their interest in 
 Christ, who live careless, sensual lives, in the neglect of 
 duty to God, of righteousness or charity to men, or in a 
 willing indulgence of any way of sinning. I may add, good 
 works are also the end of our vocation. " God hath called 
 us unto holiness," 1 Tness. 4:7. We are accordingly in- 
 structed, that " as he which hath called us is holv, so we 
 should be holy in all manner of conversation," 1 Pet. 1:15. 
 None, therefore, have any ground to flatter themselves with 
 the dream of a regenerate^ state, while they indulge them- 
 selves in any sinful way, or live in the neglect oi good works; 
 whatever experiences they may pretend to, or whatever joys 
 and comforts they may entertain. " This we are to affirm 
 constantly, that they which believe in God, must be" and 
 will be "careful to maintain good works," Tit. 3: 3. Though 
 good works are not the fountain and foundation of a rciiewed 
 nature, they are always the streams that flov/ from thatfoun- 
 tain, and the superstructure upon that foundation. Though 
 they do not sanctify us, they are the natural and necessary 
 actings and operations of a sanctified heart. An unholy life 
 gives'the lie to our profession of a Jioly state: and infers oa 
 
240 OUR OBLIGATIONS TO GOOD WORKS 
 
 US the just denomination of liars. 1 John 2: 4. It defeats 
 all pretensions to effectual calling; it contradicts the very 
 end of conversion; and is contrary to the unalterable tenden- 
 cy of the new nature. Grace is given for exercise; and is a 
 vital, operative principle. We shall therefore "receive the 
 ^race of God in vain," if the principle be not exerted in 
 agreeable practice. 
 
 2. Good works are necessary, as they belong to the 
 wo.y leading to heaven, and are preparative for the pos- 
 session of it. They are so necessary in this respect, that 
 it is certain, that no man who has the opportunity after 
 his conversion for a life of good works, will ever get to hea- 
 ven in any other way. " Without holiness no man shall see 
 the Lord," Heb. 12:14. We must not only " enter in at the 
 strait gate," but walk in " the narrow way which leadeth 
 unto life." Christ is the supreme and comprehensive way; 
 but holiness is a subordinate and subservient way. Neither 
 do any " walk in Christ," unless they walk before him in 
 " true holiness." They who would hope for heaven hereafter, 
 must have it begun in their souls here. Their hearts must 
 lip in some measure conformed to the divine nature and will, 
 that they may be attempered and qualified for the enjoyments 
 and employments of the heavenly world. How could such 
 men find comfort and pleasure in the eternal service of God, 
 to whom his service here is ungrateful and burdensome? 
 None, therefore, are in the way to heaven, but they who by 
 a life of holiness are preparing and laboring after a "meet- 
 ness to be a partaker of an inheritance among the saints in 
 light." There is nothing more certain, than that a life of 
 impiety, sloth and irreligion, leads down to the chambers of 
 death; and it is therefore equally certain, that Christ Jesus 
 leads none to heaven in that road. It is true, indeed, that 
 we may be in the way to heaven, while compassed with ma- 
 ny infirmities, while groaning under much deadness and 
 formality in duty, while liable to many involuntary surprises 
 into sin, while greatly defective in our religious attainments, 
 and in our conduct both towards God and man. But they 
 have not this hope, who live in the wilful neglect of known 
 duty, who deliberately indulge themselves in known ways of 
 sinning against God, who roll any iniquity as a sweet morsel 
 under Iheir tongue, or live in an allowed violation of the 
 laws of righteousness, charity, and peace towards men. " If 
 any man have not the Spirit of Christ, he is none of his." 
 
DISTINCTLY STATED AJfD URGfiD. ^241 
 
 And if anv man have the Spirit of Christ, the fruit of the 
 Spirit in him will be love, joy, peace, long-suflering-, gen- 
 tleness, goodness, faith, meekness, temperance;" And " they 
 who live in the Spirit, will also walk in the Spirit." We 
 must " by a patient continuance in well-doing, seek for glory, 
 honor, and immortality," if we would inhevit eternal life.'' 
 
 3. Good ivorks are necessary as acts of obedience to (lod's 
 commauds; and a just acknowledgment of ^z's Jomirtion over 
 us. By right of creation, the blessed God has an unaliena- 
 ble claim to homage and honor from us. By the immutable 
 laws of our very being and nature, as his creatures and de- 
 pendants, we are under bonds of subjection and obedience to 
 him. The grace of the gospel does not cancel those natural 
 obligations, or lessen the force of them. Christ ^' came not 
 to destroy the law;" nor do " we make void the law through 
 faith," but rather establish it. The great God has notjaid 
 down his right of sovereignty and dominion over us, by aiiord- 
 ing us a medium of reconciliation to himself, and a title to 
 eternal happiness; but rather has that way laid us under fur- 
 ther and stronger obligations to obedience. Our freedom 
 from the curses and severe demands ot tiie moral law, as a cod- 
 enant of life, is so far from freeing us of our duty towards it as 
 a ?'ide of practice, or excusing us from a careful observance 
 of its precepts, that the glorious liberty we are made parta- 
 kers of, is given us for this very end, " that we may serve 
 God without fear, in holiness and righteousness before him, 
 all the days of our lives." Tliough the moral law be present- 
 ed to us now under some different respects and considera- 
 tions, from what it v^^as originally, yet the same law remains 
 the 7'nle of obedience, confirmed and enforced (as such) by 
 the gospel itself. Whence it follows, that to live a careless, 
 sinful, sensual, worldly life, in the neglect of our duly to- 
 wards God, our neighbor, and ourselves, is more aggravated 
 rebellion against God, than the same life of impiety would 
 have been under the covenant of works. For now a life of 
 impiety is not only a violation of the precepts of the law, but 
 of the gospel too. And the greater discoveries God has been 
 pleased to make of his glorious perfections, the greater man* 
 ifestations he has made of his goodness and mercy, the great- 
 er are our obligations to obedience, and consequently the 
 greater will be our rebellion, as well as ingratitude, if we 
 continue disobedient. We are therefore to consider, that in- 
 stead of God's suspending his right of dominion, or abating 
 
 21* 
 
242 OUR OBLIGATION TO GOOD WORKS 
 
 our obligations to obedience, nnder the present dispensation 
 of the gospel-light and love, he requires and expects of us 
 greater watchfulness and care to please and honor him, great- 
 er purity and holiness, than under the more legal and imper- 
 fect dispensation of Moses. It is undoubtedly true, that 
 those sins and imperfections, which were consistent with a 
 state of grace, under the Mosaic dispensation, are not so now 
 under the Christian dispensation; wherein not only we have 
 more light and knowledge, but Christians indeed do obtain 
 more purifying and quickening influences of the Spirit, than 
 they then ordinarily did. There is therefore no room to ex- 
 tenuate our falls into sin, by the examples of the Jewish 
 saints. For though that ministration was glorious, yet " the 
 ministration of the Spirit is more glorious, has a glory that 
 vastly excelleth." 2 Cor. 3:8,9,10. By the " beholding of 
 which glory of the Lord, we are changed into the same im- 
 age, from glory to glory," ver. 18. Our enjoying the prom- 
 ises of the gospel lays us under the strongest and most indis- 
 pensable obligations, to " cleanse ourselves from all filthiness 
 of flesh and Spirit," and to " perfect holiness in the fear of 
 God." 2 Cor. 7:1. God forbid, that any of us " should conti- 
 nue in sin, that grace may abound:" or turn " the grace of 
 God into lasciviousness." This would determine us to be 
 '« ungodly men, who deny the only Lord God, and our Lord 
 Jesus Christ." Jude 4. Thence it is, that the disobedience 
 of gospel-sinners will bring upon them the greatest and most 
 dreadful damnation. See Heb. 10:29. 
 
 4. Good works are necessary, as expressions of our grati- 
 tude to God for all his goodness to us, more especially for 
 gospel-grace, and most especially for the gracious influences 
 of his blessed Spirit. Impossible it is, for us to have any 
 due conception, how great our debt of gratitude is, to our 
 iafinite benefactor. " He has made us, and not we ourselves, 
 his hands have framed and fashioned us round about." He 
 has preserved us through innumerable difficulties and dan- 
 gers; and all our lives continually followed us with loving- 
 kindness and tender mercies. He has made this mighty 
 globe for our use, with all its amazing variety of furnituie, 
 fitted to supply us with whatever is necessary, convenient, 
 comfortable, or delightful. He has distinguished us from 
 very nmch the greatest part of our fellow creatures, by the 
 abundance of our enjoyments, and the greatness of our pri- 
 vileges. And if all these, and the innumerable other instan- 
 
DISTINCTLY STATED AI^D TJRGEP. 243 
 
 ces of the inexpressible kindness and goodness of God to us, 
 be not sufficient to excite our gratitude, and to attract our 
 affections to such an infinite fountain of benevolence, yet 
 certainly our redemption by Jesus Christ, our enjoyment of 
 gospel ordinances, our advantages to live to God in this world, 
 and to be eternally happy in the enjoyment of him in the fu- 
 ture state of everlasting light and love, are enough to carry 
 our minds beyond admiration, and even to overwhelm them 
 with astonishment. And what returns does the glorious God 
 expect from us, for all this? No more, than the love and 
 obedience of our thankful hearts and fruitful lives; no more, 
 than to live to him, and delight in him, gratefully to receive, 
 and faithfully to improve the benefits he is bestowing upon 
 us. He requires nothing of us, but that we should be " rea- 
 dy to every good work," out of love and gratitude to God. 
 How unworthy shall we therefore be for ever, of one smile 
 of his countenance, or the least favor and kindness, if the 
 infinite goodness of God, his infinite love and compassion in 
 Christ, does not constrain us, to renounce our lusts and 
 idols, and make it our delightful endeavor to seek and serve 
 him! He may well expostulate with such, as with his an- 
 cient people, " Will ye thus requite the Lord, O foolish 
 people, and unwise!" He justly may, and certainly will ex- 
 clude from the glory and blessedness of his eternal praises, 
 those who have not hearts to love him, and serve him, and 
 praise him here. They who have ever " tasted that the Lord 
 is gracious," and have any becoming sense of their obligations 
 to him, will study what they " shall render to the Lord for 
 all his benefits;" they will delight in endeavors to glorify 
 him; they will be solicitously careful of a constant conform- 
 ity to his will, and take a peculiar pleasure and pains in 
 following after holiness. 
 
 5. As I have distinctly considered in my last, good works 
 are necessary evidences of the truth and sincerity of our faith 
 in Christ, I need only add here, " it is a faithful say- 
 ing," which cannot be too much insisted upon, that they 
 who pretend to *' have believed in God must be careful to 
 maintain good works." All their profession of religion, all 
 their imaginary faith in Christ, all their peace and joy, all 
 their appearance in the cause of truth, all their seeming zeal 
 for the glory of God, the interest of religion, and the conver- 
 sion and salvation of sinners, or whatever else they may sup- 
 pose evidences of their renewed state, will prove but as 
 
244 OUR OBLIGATIONS TO GOOD WORKS 
 
 " sounding brass and a tinkling cymbal," without a real life 
 of good works. Such are greatly to be pitied, who can have 
 peace from any supposed experiences of grace, while tkey 
 " walk in the imaginations of their own hearts." The Lord 
 Jesus Christ will own none as belonging to him, but those 
 who are a " peculiar people," in some measure, " zealous of 
 good works." He will in the day of accounts declare to all 
 others, that " he never knew them;" and sentence them to 
 " depart from him, as workers of iniquity." But to this I 
 have spoken particularly already. And therefore shall only 
 subjoin here, that obedience is the genuine exercise, and 
 therefore a necessary evidence of faith unfeigned. What 
 are good works, but works of faith; or faith in operation, 
 exciting other graces to their proper action and exercise? 
 Without we exemplify the " obedience of faith, our faith is 
 Vain." 
 
 6. Good works are necessary to " honor our profession," to 
 " adorn the doctrine of God our Saviour," and to bring " glory 
 to his name." There is nothing infers a greater scandal upon 
 our holy religion, than the unsanctified lives of its professors. 
 This gives occasion to the enemies of the cross of Christ, to 
 " blaspheme his name," and " speak evil of the way of truth;" 
 to call religion itself a cheat; and judge all that make an ap- 
 pearance of holiness, to be hypocrites and false pretenders. 
 This casts a stumhling-hlock in the way of poor souls, that 
 are beginning to look Zion-ward; and proves a sad tempt- 
 ation to apostasy. This hardens secure sinners in their sin- 
 ful courses; and pacifies their consciences, from the thought 
 that such who make pretences to religion, are impious and 
 wicked, as well as they. And what is still worse, " if while 
 we seek to be justified by Christ, we ourselves also are found 
 sinners," this brings great dishonor upon our blessed Saviour, 
 as though he were the minister of sin; and has a dreadful 
 tendency to render the means of grace ineffectual, to " quench 
 the Spirit," and to drive the very form, as well as jt?owa* of 
 godliness out of the world. You therefore see the necessity 
 oi good works and of a holy life, if we have any value for the 
 interest of Christ's ki^ngdom in the world, any pity to the 
 precious souls of men, any regard to the honor of our blessed 
 Saviour, and the holy religion which we profess; and any 
 desire to escape having the guilt of other men's sins, as well 
 as our own, charged to our account in the day of Christ. If 
 there be any force in these and many other like motives, to 
 
DISTINCTLY STATED AND URGED. 245 
 
 prompt us to a life of holiness, we who profess ourselves 
 Christians, should approve ourselves " a chosen generation, 
 a royal priesthood, an holy nation, a peculiar people, to show 
 forth the praises of him, who has called us out of darkness 
 into his marvellous light," 1 Pet. 2:9. Indeed the chief end 
 of man is to glorify God! It is the design of our creation, and 
 it is the design of our redemption. " For ye are bought with 
 a price; therefore glorifv God, in your body, and in your spirit^ 
 which are God's," 1 Cor. 6:20. It is the design of our baptism 
 and profession, and of all our experience of the operations of 
 the Spirit of grace; and should be the scope of all our conversa- 
 tion and piactice. But, how shall we act in correspondence to 
 this design, unless " we care for the things of the Lord, that 
 we may be holy, both in body and spirit; diligently follow- 
 ing every good work?" We should study " whatever we 
 do, to do all to the glory of God," 1 Cor. 10:31. And to 
 this purpose it is necessary, that we " follow not that which 
 is evil, but that which is good." For " by breaking the law, 
 we dishonor God:" but " herein is he glorified, that we bear 
 much fruit," in an exemplary and useful life. 
 
 7. Good works are likewise necessary to our inward 
 peace and comfort. We often see that observation verified, 
 that the " wicked are like a troubled sea when it cannot 
 rest, whose waters cast up mire and dirt;" and that " there 
 is no peace to the wicked." They must have seared con- 
 sciences indeed, who can have peaceable minds in a progress 
 of sin, and in the neglect of practical godliness. A tru- 
 ly tender conscience will always remonstrate against the in- 
 dulgence of any sin, either of omission or commission. And 
 how unhappy and uncomfortable a life is it, to have our own 
 hearts condemning us; to have a worm gnawing in our 
 breasts, to have conscience applying the terrors of the law, 
 and representing to us our guilt and danger? And yet this can- 
 not be avoided without a life of good works. We cannot 
 have grounds of rejoicing, but from " the testimony of our 
 consciences, that in simplicity and godly sincerity, not with 
 fleshly wisdom, but by the grace of God we have had our 
 conversation in the world," 2 Cor. 1:12. As they who live 
 careless and sensual lives, cannot have good evidences of a 
 renewed nature and a safe state, they must necessarily be 
 strangers to that joy and comfort, which flow from the re- 
 freshing views of an interest in the " covenant of grace,*' 
 and from the sense of our having the eternal God for oui 
 
246 OUR OBLIGATIONS TO GOOD WORKS 
 
 father and friend, compassionately to provide for us here, and 
 to make us eternally happy in the enjoyment of himself. 
 They must likewise be altogether strangers to the unspeak- 
 able consolation, which flows from a life of communioyi with 
 God. For this is never obtained without a progress of holi- 
 ness and good works. If therefore we would have the con- 
 tinual feast of a peaceful conscience; if we would enjoy a 
 comfortable view of the divine favor, and " rejoice in hope 
 of the glory of God;" if we would find by blessed experi- 
 ence, that the " ways of wisdom are ways of pleasantness 
 and all her paths peace;" if we would obtain the sealings 
 of the blessed Spirit, the earnest of our eternal inheritance, 
 and the foretaste of heavenly happiness, which are enjoy- 
 ments vastly preferable to all the pleasures of sense, we 
 must " add to our faith virtue," and maintain a life of holi- 
 ness and good works. For " if we say, that we have fel- 
 lowship with him, and walk in darkness, we lie, and do not 
 the truth," 1 John 1:6. But " then shall 1 not be ashamed, 
 when I have respect to all God's commandments. Great 
 peace have they which love his law; and nothing shall oii'end 
 them," Psal. 119:6.165. 
 
 I might in several other patriculars exempHfy to you the 
 necessity of good works: but you will probably ackiiowledge, 
 that i have said enough already to take ofi' the odium cast 
 upon us, as if v/e denied the necessity of good works in ref- 
 erence to salvation. I shall therefore only add, 
 
 8. Good works are necessary in order to our " escaping 
 eternal ruin and misery." I have shown you indeed, and 
 I think it suthciently proved, that they aie not necessary as an 
 atonement for our sins, or as what will appease the wrath of 
 God, and procure us an acquittance from guilt, and a right to 
 .be freed from condemnation. But still it is nevertheless cer- 
 tain, that in Tact no man will escape the amazing horrors of 
 eternal perdition, who has had opportunity for a religious life, 
 and yet has not been fruitful in good works. This will be 
 the final test, to prove our sincerity towards God: and the etcr- 
 nal judgment will turn upon this evidence. The great Judge 
 of the world will quickly appear, and "his reward will be with 
 him, to render unto every man according as his works have 
 been;" and then he will inflict on those " who are conten- 
 tious and do not obey the truth, but obey unrighteousness, 
 indignation and wrath, tribulation and anguish," Rom. 2:8,9. 
 
 As theiefore it is not a small matter to inhabit the dread* 
 
DISTINCTLY STATED AND URGED. 247 
 
 ful flames of hell, the seat of enraged justice and burning 
 vengeance, through eternal ages, it cannot but be of the 
 greatest importance to take pains to escape it; to " repent 
 and obey the gospel, to watch and pray, to be active and dil- 
 igent in all the ways of religion, if so be we may be account- 
 ed worthy to escape" that tremendous misery, and made 
 meet to " stand before the Son of man." We have no other 
 choice before us, but to be holy here, or unhappy for ever. 
 We must obtain grace from God, and live to him in the ex- 
 ercise of grace, or be separated from his presence for ever, 
 as unmeet objects of his favor. And will not all readily ac- 
 knowledge, that the former is infinitely to be preferred by 
 every one, who has any just value for his present interest, or 
 for his eternal happiness! How absurd is it in tjie view of 
 common reason, to " love death," or choose an " evident to- 
 ken of perdition," by being the " servants of sin," and 
 " obeying it in the lusts thereof!" 
 
 I trust, sir, I have now answered not only your question, 
 but your expectation. And yet, that I may obviate all mis- 
 takes, I will endeavor to give you a review of the whole, in 
 sc)me plain, familiar, and practical directions. 
 
 If you suppose yourself in an unregenerate state, be found 
 most earnestly diligent in the duties of religion^ in the use 
 of the means of grace ^ and in endeavors after a conformity 
 of life to the will of God, as the luay in which God " will 
 be inquired of by you," that he may bestow his converting 
 and sanctifying grace upon you. It is true that God is the 
 sovereign Author and Donor of his own special favors; but it 
 is also true, that he has given you no encouragement to hope 
 for them in any other way than that of dvty. In this way, 
 therefoie do you be found; pleading with him for the influ- 
 ence of his Holy Spirit, to d,raw you to Christ, and to work 
 the work o^ faith with power in your soul. In this way you 
 may hope in his mercy, not indeed for the sake of your 
 duties, l3ut for the sake of Christ's infinite merits, and the 
 boundless grace and goodness of the divine nature. But in 
 the neglect of this way of duty, you have not the least en- 
 couragement from the word of God, to hope for the renew- 
 ing influences of the blessed Spirit, without which you are 
 undone eternally. 
 
 However, though even an unregenerate man must thus 
 *^ strive to enter in at the strait gate," you must yet consider 
 and realize to yourself, that you are utterly incapable of that 
 
^48 OUR OBLIGATIONS TO OOOD WORKS 
 
 obedience which the gospel requires, without faith in Christ. 
 Faith ia the first act of evangelical obedience, the root of 
 all other graces, and the principle of all such religious du- 
 ties as God will own and accept. For " without faith it is 
 impossible to please God," Heb. 11:6. You must " live in 
 the Spirit," before you can " walk in the Spirit." Your first 
 business, therefore, is, not only earnestly to pray to God, 
 that he would draw you to Christ, but you must endeavor to 
 iook to this precious Saviour, as to a sufficient fountain of 
 all grace, trusting your soul in his hands, with encouraging 
 hope of justification by his righteousness, and sanctification 
 by his Spirit. If your faith be sincere, you thereby lay a 
 foundation of spiritual and acceptable obedience; but if not, 
 the best works that you can perform, will be only external, 
 hypocritical, legal, and slavish performances. You must 
 therefore be brought to act faith in Christ for holiness, aa 
 the beginning of that salvation which you hope to obtain 
 from him. You are not to look upon a life of holiness and 
 spiritual obedience, as the condition of your salvation, but 
 as the salvation itself, which you hope for, actually begun 
 in your soul; and you have as much warrant, from the invi- 
 tations and promises of the gospel, to trust in the Lord Jesu3 
 Christ for this renovation of your nature by his Spirit, as for 
 the justification of your person by his blood, or for an eternal 
 inheritance with the saints in light: and you must according- 
 ly depend upon him for it, and ask it of him in faith, or 
 never obtain it. 
 
 I have proposed these things to you upon the supposition 
 that you have not satisfying evidences of a converted state. 
 Let us now then suppose the case to be otherwise, and you 
 comfortably persuaded that you have experienced the happy 
 change. An humble and cheerful dependance upon Christ 
 for new supplies of grace, must still be the source of your 
 persevering obedience. Go on, then, to trust in him., and 
 you will find that he will not fail your expectations. You 
 will find that his " grace is sufficient for you." 
 
 But do not deceive yourself with an imagination of your 
 trusting in Christ, amidst a course of sinful negligence and 
 inactivity. Remember, that good works are of indispensable 
 obligation, and of absolute necessity in the respects be- 
 fore mentioned. You must not only trust in Christ to fulfil 
 his good pleasure in you; but you must live to him, in the 
 exercise of that grace and strength which you derive from 
 
DISTINCTLY STATED AND URGED. 249 
 
 him. In an humble confidence in his sanctifying- and quick- 
 ening influences, you must " take heed to yourself, and 
 keep your soul with all diligence;" you must see to it, that 
 *' your heart be right with God;" that you " delight in the 
 law of the Lord after the inward man;" that you maintain a 
 strict watch over your affections, as well as conversation; 
 that you neglect no known duty, towards God or man; that 
 you carefully improve your time, and otiier talents committed 
 to your trust; and endeavor, in a constant course, to main- 
 tain a holy, humble, fruitful, thankful life. And remember, 
 that one instance oi good works^ which God requires of you, 
 is a daily repentance of your sinful defects, and a daily mourn- 
 ing after a further progress in holiness. After an espousal 
 to Chiist by faith, this is the way, and the only way of com- 
 fort here and happiness hereafter. 
 
 That I might set this important point in as clear a light as 
 possible, I have endeavored to present it in different views; 
 and thereby have necessarily run into some repetitions, for 
 which I depend upon your candor. Now, that the Lord 
 would bless my endeavors for your best good, is the prayer 
 of, Your, &c. 
 
 LETTER XVIL 
 
 THE NATURE OF THE BELIEVER'S UNION TO CHRIST 
 BRIEFLY EXPLAINED, AND THE NECESSITY OF IT 
 ASSERTED AND DEFENDED. 
 
 SIR, 
 
 If you mean no more "by your " ignorance of the nature of 
 that union to Christ, which I so often mentioned," but that 
 you cannot form any adequate idea of this incomprehensible 
 mystery, it is nothing wonderful. There are multitudes of 
 things, whose existence you are most intimately acquaii)ted 
 with, yet of whose special manner of cxistoijce you ca:j 
 have no idea. You have no reason, thou fcie, to doubt c^' 
 the believer's union to Christ, because you do not under- 
 stand the mode of it, any more than you have to doubt the 
 union of your own soui and body, because you do not under- 
 stand the mode of it. It is a sufficient confirmation of the 
 truth of this doctrine, thi>t it is revealed ij the word of Goil. 
 22 
 
250 THE NATURE AND NECESSITY 
 
 It is sufficient for our present imperfect state, to know so 
 much of the nature of this union as God has been pleased to 
 reveal in the blessed Oracles of truth. It is your mistake, 
 to suppose, that " our divines do but occasionally mention 
 this doctrine, but do not pretend to explain it." Numbers 
 of divines have vi^ritten well upon the delightful subject; 
 though, I confess, it is too little considered by many of our 
 practical writers (as it ought to be considered) as being the 
 foundation of both our 'practice and hope. Were it more 
 distinctly considered, more particularly explained, and more 
 frequently insisted upon, improved, and applied, both from 
 the pulpit and the press, than it is, it would be a probable 
 means to check the growth of those dangerous errors, which 
 prevail ainong us; and to give men a deeper sense of the 
 necessity of experimental vital piety, in order to a well 
 grounded hope of the favor of God. You have therefore 
 reason to desire " a just, plain, and familiar view of this 
 doctrine.'' And I shall endeavor, according to your desire, 
 in as plain and easy a manner as I can, to give a brief and 
 distinct answer to your several questions. 
 
 Your first question is, " What is the nature of that union 
 to Christ, which the Scriptures speak of; and what are we 
 to understand by if?" 
 
 In answer to this question, it may be proper, in the first 
 place, to give you a brief view of the various representations 
 of this «/iio/i, in the word of God; and from thence proceed 
 to take some notice of the special nature of it, as it is re- 
 presented in the Scriptures. 
 
 It is sometimes represented by the strongest expressions 
 that human language can admit, and even compared to the 
 union between God the Father and God the Son. Thus John 
 18:11,21,22,23. "Holy Father, keep through thine own 
 name those whom thou hast given me, that they may beonOy 
 as we are. That they may all be one, as thou Father art in 
 me, and I in thee, that they also may be one in us. That 
 they may be one, even as we are one. I in them, and thou 
 in me, that they may be made perfect in one." 
 
 This union is sometimes represented in Scripture by lively 
 metaphors and resemblances. 
 
 It is compared to the union of a vine and its branches. Thus 
 John 15:4,5. " Abide in m.e, and I in you. As the branch 
 cannot bear fruit of itself, except it abide in the vine, no 
 more can ve, except ve abide in me. I am. the vine, and ye 
 
OF OUR UNION TO CHRIST. 251 
 
 are the branches. He that abideth in me, and I in him, the 
 same bringeth forth much fruit: for without me ye can do 
 nothing." 
 
 It is compared to the union o( our meat and drink with our 
 bodies. Thus, John 6:56,57. " He that eateth my flesh, an-d 
 drinketh my blood, dwelleth in me, and 1 in him. As the 
 living Father hath sent me, and I live by the Father, so he 
 that eateth me, even he shall live by me." 
 
 Tt is frequently compared to the union of the body to the 
 head. Thus, Eph. 4:15,16. " But speaking the truth in love, 
 may grow up into him in all things, which is the head, even 
 Christ: From whom the whole body fitly joined together, and 
 compacted by that which every joint supplieth, according to 
 the eiTectuai 'working in the measure of every part, maketh 
 increase of the body, unto the edifying of itself in love." 
 
 It is sometimes compared to the conjugal tmion. Thus, 
 Eph. 5:23.30. " For the husband is the head of the wjfe, 
 even as Christ is the head of the church: and he is the Savi- 
 our of the body. For we are members of his body, of ins 
 flesh, and of his bones." Rom. 7:4. " Wherefore, my bre- 
 thren, ye also are become dead to the law^ by the body of 
 Christ, that ye should be married to another, even to hira 
 who is raised from the dead, that we should bring forth fruit 
 unto God." 
 
 It is likewise compared to the union o{ a building, whereof 
 Christ is considered as the foundation, or chief corner-stone. 
 Thus, I Pet. 2:4,5,6. " To whom coming as unto a living 
 stone, disallowed indeed of men, but chosen of God, and 
 precious; ye also are built up a spiritual house, a holy priest- 
 hood, to ofler up spiritual sacrifices, acceptable to God by 
 Jesus Christ. Wherefore also it is contained in the Scrip- 
 ture, Behold, I lay in Zion a chief corner-stone, elect, pre- 
 cious." 
 
 I might add, that this union is sometimes represented in 
 Scripture by an identity or sameness of spirit. Thus, 1 Cor. 
 6:17. " He that is joined unto the Lord is one spirit." 
 
 It is sometimes represented by an identity of body. Thus, 
 1 Cor. 12:12.27. '^' For as the body is one, and hath many 
 members; and all the members of that body being many, are 
 one body; so also is Christ. Now ye are the body of Christ, 
 and members in particular." 
 
 It is also represented by an identity of interest. Matt. 25i 
 -IQ. ■' Veiily I say unto yoUj inasmuch as ye have done it 
 
252 THE NATURE AND NECESSITY 
 
 unto one of the least of these my brethren, ye have done it 
 unto me." Christ and believers have one common Father. 
 John 20: 17. " 1 ascend unto my Father, and your Father; 
 and to my God, and yt)ur God." They have one common 
 inheritance. Rom. 8; 17. " Heirs of God, and joint-heirs 
 with Christ." And they have one common place of eternal 
 residence. John 14: 3. " And if I go and prepare a place 
 for you, I will come again, and receive you unto myself, that 
 where I am there ye may be also." 
 
 From this brief and general view of the scriptural repre- 
 sentations of our union with Christ, I now proceed to consider, 
 something distinctly, what is the special natvre of this union, 
 pnd what we are to understand by it. Now it may not be 
 lEnproper, in the first place, to consider it negafively, and say 
 what it is not, before 1 enter upon an affirmative explication 
 ivixd illustration of it. 
 
 1 need not take any pains to convince you, that this union 
 is not an essential or personal union. The union of the 
 'i ri.iity in the Godhead, is essential: The ?m7'o7i of the divine 
 mn\ human nature in Christ, is personal. But it were blas- 
 phemy, to suppose either of these kinds of union, in the case 
 before us. Should wo suppose the former, we should attri- 
 bute divine perfection to ourselves. Should we suppose the 
 latter, we should make ourselves joint-mediators of the cove- 
 nant, with the glorious Redeemer. Either of which are too 
 horribly profane, to find any admission into our minds. 
 Though Christ and believers are one, as he and the Father 
 are one, this is to be understood with respect to the resem- 
 blance there is, in point of reality and nearness of union; 
 and not with respect to the nature and kind of it. 
 
 It is likewise unnecessary to endeavor to prove to you, 
 that this union is not of the same kind with those natural 
 and local unions, with which we are acquainted. Though 
 the word union is apt to carry away our minds into an ima- 
 gination of a contact, mixture, inhesion, or the like, we are 
 to remember, that these are too gross and low conceptions of 
 this astonishing mystery, to be entertained by us. We are 
 to remember, that our union is to him, who " is by the right 
 hand of God exalted," and who is " set down on the right 
 hand of the Majesty on high." 
 
 Tiiese things need not be insisted upon; the mere propo- 
 sing of them compels your assent. But it seems there is 
 another thing requires more particulaf consideration, which 
 
OF 01; R UNION TO CHKIST. 223 
 
 is, that the vnion I am treating- of, is not to be considered as 
 a mere ciml or 'political union. It is through want of a 
 right view of this gospel-mystery, that you tell me, " You 
 C3.n understand no more by our being united to Christ, than 
 a near relation to him as our Lord and Saviour;" and " if 
 there be any more implied in it than a relative and political 
 union (you confess) you have no idea of it." I hope sir, 
 your internal experience has in this case gone *' beyond your 
 speculation." Youi state, I think, must otherwise be mogt 
 dangerous and miserable. If you will view the scriptural 
 representations, which I have already given of this matter, 
 you must see. that there is much more than a mere relative, 
 civil, or political union, implied in these emphatical expres- 
 sions, of being " one with Christ as he is one with the Father;" 
 of " abiding in him and he in us;" of being united " as the 
 vine and the branches;" of being so joined to the Lord, as 
 to be one Spirit with him; of being the body of Christ, 
 and members in particular; with others of the like nature. 
 It is impossible to give any rational construction of these 
 and the like passages of Scripture, upon the supposition of a 
 mere political union. And you must acknowledge, that a 
 political or relative union is not peculiar to believers. " All 
 power is given to Christ both in heaven and earth." Angels, 
 men, and devils, are in this sense iinited under the kingdom 
 and government of the Lord Jesus Christ; and shall accord- 
 ingly be all accountable to him in the day of retribution. This 
 therefore cannot be the meaning of the f^'oTi in question. 
 
 I shall proceed now to consider affirmatively (according to 
 the light given us in Scripture) what the nature of the union 
 is. And here, 
 
 1. It must be considered as a mystical union: "This 
 (says the apostle) is a great mystery," Eph. 5:32. So great, 
 as to admit of no clear and full illustration, at least in this 
 imperfect state. From whence we have a further evidence, 
 that it is not a mere relative and political union, in which 
 there is nothing mysterious, nothing but what is familiar and 
 easy enough to be understood; while the union under con- 
 sideration, is altogether incomprehensible. The reality and 
 certainty of this unio7i is clearly revealed, and the blessed 
 effects of it are experienced by all the children of God; but 
 the manner of it (like the divine person, God incarnate, to 
 whom we are all united) is not only above our knowledge, 
 but above our search and inquiry. This may perhaps be 
 22* 
 
254 TH13 NATURE AND NECESSITY 
 
 matter of prejudice in the minds of some, against the doc- 
 trine before us, tiiat it is inscrutable and unintelligible: but 
 the same obj^jction lies against the most important articles of 
 our faith and hope; and even against many undoubted cer- 
 taiiities in the kingdom of nature as well as of grace. There 
 is the same reason to doubt of the union of the three Persons 
 in the Godhead, of the union of the divine and human na- 
 tures in the person of the Son of God, and even the union of 
 our own souls and bodies. We may have reason to believe, 
 v/hat our reason cannot search out, nor inquire into: and 
 when that is the case, the more mysterious and unsearchable 
 id the modus of any tiling, which God hath revealed, the more 
 it should be the subject of our acknowledgment and admira- 
 tion. Thus in the present case, because " this is the Lord's 
 doing, and marvellous in our eyes;" therefore should we 
 adore the wonderful dispensation of grace, and "rejoice and 
 be glad in it." 
 
 2. I must also observe to you, that this is a spiritual union. 
 Such a union whereby being joined " lo the Lord we are 
 one spirit with him," I Cor. 6:17. By which we may under- 
 stand, that believeis partake of the same divine Spirit, and 
 the same divine influences and operations, with our blessed 
 Mediator and Master: this difference being excepted, that 
 we have only lower degrees of the divine communications; 
 but " to him God giveth not the Spirit by measure." We 
 partake of the rays; he of the full sun of divine light and 
 grace; and in him are " all the treasures of grace," as in the 
 repository or fountain from whence we derive those supplies 
 which we are partakers of. The blessed Spirit, who is in 
 Christ an infinite fountain of all grace, communicates some 
 emanations of the same grace to us, whereby we are (though 
 in a low and imperfect degree) conformed to the divine will, 
 made "partakers of the divine nature," have " Christ dwel- 
 ling in us, and we in him." I confess, I am afraid, in this 
 mysterious depth of divine wisdom and grace, of "darken- 
 ing counsel by words without knowledge." I shall therefore 
 not adventure to inquire into the mode of this " unity of 
 spirit" in Christ and believers; but only endeavor to consid- 
 er it in a scriptural and pra(;tical light: in such a light, as it is 
 necessary it should be considered and understood, by all that 
 would obtain a sure foundation of hope, and needed supplies 
 of grace and strength, for a holy and spiritual walk with God. 
 
 Let it then be first observed, that by this union believers 
 
OF OUR UNION TO CHRIST. 255 
 
 have all needful supplies of grace treasured up for them in 
 Christ. In which respect, it is said, " All things are theirs: 
 for they are Christ's; and Christ is God's," 1 Cor. 3:21.23. 
 '♦ In Christ are hid all the treasures of wisdom and know- 
 ledge: and we are complete in him, who is the head of all 
 principality and power," Col. 2:3.10. By which means belie- 
 vers are " blessed with all spiritual blessings in heavenly 
 places IN Christ," Eph. 1:3. And " Christ is made of God 
 unto them wisdom, and righteousness, and sajictification, 
 and redemption," 1 Cor. 1:30. By these and other like texts 
 of Scripture, believers have matter of great consolation, 
 even in their sharpest temptations and lowest frames; in that 
 how dead soever their actions may be, and how dark soever 
 their circumstances may appear, they have an inexhaustible 
 fountain of grace treasured up for them in Christ; and by 
 virtue of their uniofi to him, they have an interest in his per- 
 son, they have an interest in his graces, and are secure of 
 all necessary communications of grace as he shall see their 
 case require. The believer's refuge therefore, in all his tri- 
 als, in all his prevailing darkness, deadness, temptatiouj 
 and imperfection, is to act faith in Christ, for grace to help 
 in time of need. There is a sufficient stock laid up for him 
 in the hands of Christ; and if he will reach forth the hand of 
 the soul, and by a believing view of the fulness of Christ be 
 ready to receive, he shall surely find the " grace of Christ 
 sufficient for him;" and " the strength of Christ made per- 
 fect in his weakness." If he will " eat Christ's flesh and 
 drink his blood," that is, if he will exercise a lively faith in 
 him, he shall by virtue of this communication of the Spirit of 
 grace, " dwell in Christ and Christ in him," John 6:56. 
 
 Hence also believers by being "joined to the Lord, are 
 one Spirit" with him in another respect. They " have the 
 same mind in them, that is in Christ Jesus." They have the 
 interest of the Redeemer's kingdom at heart, as their own 
 interest. They have their wills in some measure subjected 
 to the will of Christ. They " who abide in him," do care- 
 fully endeavor " to walk even as he walked," to make him 
 their exemplar, in the regulation of their affi3ctions, appetites, 
 passions, and of their whole conduct and conversation; in 
 their aims, desires, delights, love to, and zeal for the ser- 
 vice of God; in love to the brethren, and in their diligence 
 and activity in doing the work he has appointed them, while 
 it is day. " He that thus keepeth his commandments, dwell- 
 
256 THE NATURE AND NECESSITY. 
 
 eth in Christ and Christ in him: and hereby we know that 
 he abideth in us, by the Spirit which he hath given us," 1 
 John 3: 24. But " he that hath not thus the Spirit of Christ, 
 is none of his," Rom. 8:9. 
 
 And hence believers shall finally be perfected^ when they 
 come to receive the full communications of his grace, in the 
 future world. It is by their union to Christ, and supplies 
 derived from the fulness which is in him, that glorified 
 saints attain to the perfection of knowledge and grace. By 
 this are they perfectly delivered from all remainders of sin 
 and corruption: by this are all the powers and faculties of 
 their souls brought into a glorious conformity unto Christ 
 himself, that " they shall be like him, when they see him as 
 he is:" and by this they are completely qualified for the 
 ravishing joys of the heavenly state; and the eternal praises 
 of redeeming love. " In the dispensation of the fulness of 
 times, God will gather together in one, all things in Christ, 
 both which are in heaven, and which are in earth, even in 
 him. That we should be the praise of his glory, who first 
 trusted in Christ," Eph. 1:10.12. " I in them, and thou in 
 me, that they may be made perfect in one. Father, I will, 
 that they also whom thou hast given me, be with me where 
 I am, that they may behold my glory, which thou hast given 
 me," John 17:23,24. 
 
 Here, sir, it will be proper to make a pause, and to con- 
 sider this with a special application to your own state. It 
 is proper to consider where it is that you are looking for 
 supplies of grace; to your own good purposes and endeavors; 
 to your prayers, meditations, good affections, and resolutions, 
 or to this inexhaustible treasury of grace, that there is in 
 Christ, to be obtained by the renewed exercise oi faith in 
 him. It is proper to consider, whether you are indeed 
 "joined to the Loid;" and have "one Spirit with him." 
 Whether you have a sensible experience of the blessed ope- 
 rations of the Holy Spirit, divorcing you from your idols, 
 mortifying your corrupt appetites and passions, quickening 
 vour graces, and inflaming your affections to God and god- 
 liness. At least, whether you are groaning under the burden 
 of your imperfections; and groaning after the quickening in- 
 fluences of the divine Spirit in your soul, to bring and keep 
 you nearer to God; and whether the " Spirit does" thus "help 
 your infirmities, with groanings that cannot be uttered." 
 It is proper to consider, whether you have the evidence of 
 
OF OUR UNION TO CHRIST. 257 
 
 your uvion to Christ, by your being a " partaker of the divine 
 nature," by your steady desire an(i endeavor of conformity 
 and subjection to the divine will, by your having the inter- 
 est of the Redeemer's kingdom at heart, and by keeping 
 your eye upon his glorious example, that you may follow his 
 steps; and whether you are still looking to him by faith, 
 for his quickening influences, and for an interest in his in- 
 tercession, whensoever you find yourself come short in the^e 
 attainments. You will pardon this digression, when you 
 consider by what motive it is occasioned. You will remem- 
 ber, that I am not explaining this fundamental principle of 
 Christianity, as a mere matter of specvlafion, or to entertain 
 your curiosity; but that you may know what is the " hope of 
 your calling," what the foundation of your confidence; and 
 where the returns are to be made for all your experience of 
 grace and life. But it is time I should proceed to some fur- 
 ther description of the nature of that vnion to Christ under 
 consideration. I shall but briefly hint a few particulars 
 more. 
 
 3. Then there is such an union between Christ and believ- 
 ers, whereby the "whole church" becomes one body of Christ;, 
 and all true believers are members in particular. " He is 
 given to be head over all things to his church, which is his 
 trody, the fulness of him that filleth all in all." Eph. 1:22,23. 
 " Now ye are the body of Christ, and members in particu- 
 lar," 1 Cor. 13:27. " Of whom the whole family in heaven 
 and earth is named," Eph. 3:15. The whole church, whe- 
 ther militant or triumphant, are by their union to Christ one 
 church, one family, and one body, whereof Christ himself is 
 the head. The family in heaven, indeed, as adult children; 
 have their inheritance in possession, while the family on 
 earth as minors in their non-age, have only necessary supplies 
 for their support, comfort, and growth, until they come unto 
 *' a perfect man, unto the measure of the stature of the ful- 
 ness of Christ." But then the fulness of the glory in the 
 one, and the gradual progress of grace in the other, are both 
 the product of their union to Christ. And as the whole 
 church is the body of Christ, so each particular believer is a 
 member of that body; and hath both his body and eoul uni- 
 ted unto the person of Christ; by an union that can never be 
 dissolved, by an union that will not only continue with the 
 soul in its separate and intermediate state, but will also con-, 
 tinue with the body, in its state of dissolution, whereby ita 
 
\tJ J.^ JZiV^XitSOXX 1 
 
 glorious resurrection and final renovation will be secured; 
 and " them which sleep in Jesus, will God bring with him." 
 4. This union is such, that Christ and the believers have 
 " one common interest." I have hinted at this before: but 
 it req.uires some more particular illustration. It should then 
 be observed, that in the great design of reconciling sinners 
 to God, and preparing a chosen number for eternal glory, 
 Christ and the chuich were one mystical person: so one, 
 that w^hat he did was imputed to them, as if done by them; 
 and what they deserved was imputed to him, as if he had 
 been personally obnoxious. Thus the Lord Jesus Christ 
 is called " The Lord our Righteousness," Jer. 23: 6, 
 And the church by virtue of this union to Christ, is consid- 
 ered as the same peison, and has the same characters ascri- 
 bed to her. " This is the name wherewith she shall be 
 called. The Lord our Righteousness." Jer. 33:16. This 
 identity of person was founded on the eternal covenant of 
 redemption. The Lord Jesus Christ " was foreordained," 
 to the office and work of a Saviour and Mediator, " before 
 the foundation of the world," 1 Pet. 1: 20. And " we 
 were chosen in him, before the foundation of the world; 
 and predestinated unto the adoption of children by him:" 
 and thus " we become accepted in the beloved," Eph. 1:4, 
 5,6. xA.nd as he was foreordained to the work and office of 
 a Redeemer, so likewise to all that grace, righteousness, 
 strength, and glory required thereunto; not only to that 
 which was peculiar to himself: but to that also, which was 
 needful to be communicated to the church, and to all that 
 should ever believe on him, in their state of probation here, 
 or perfection hereafter. And on the other hand, as believers 
 were chosen in him, so they were chosen to be partakers 
 with him, in that common stock or depositum committed to 
 him, for both their present and eternal interest and happi- 
 ness. Thus the obedience of our Lord Jesus Christ becomes 
 our righteousness, his sufferings our atonement; and he is a 
 fountain opened, for all supplies of grace, upon our union to 
 him by faith. " He bore our sins in his own body, on the 
 tree," 1 Pet. 2:24. And " we are complete in him," Col. 
 2:10. Thus likewise, the believer's sulferings in his cause, 
 are the sufferings of Christ. Col. 1:24. " In all their afflic- 
 tions, he is afflicted," Isa. 63:9. The believer's graces are 
 the graces of Christ, owned by and derived from him; and 
 " of his fulness they all receive, and grace for grace," John 
 
OF OUR UNION TO CHRIST. 259 
 
 1:16. And the believer's good conversation " is in Christ," 
 1 Pet. 3:16. In fine, the whole interest of the church is 
 the interest of Christ, and is by him taken care of, and pro- 
 vided for as his own: and the whole interest of Christ is the 
 interest of the church; and the believer is most nearly affect- 
 ed with the interest of Christ's kingdom, as what most near- 
 ly concerns him. Thus is the church united to Christ; and 
 thus has he " graven her upon the palms of his hands, and 
 her walls are continually before him." 
 
 5. The union between Christ and believers is such as that 
 they have thereby " one common relation." He is their " ev- 
 erlasting Father," their head, their husband, their brother, 
 then friend, theirs by all relations of nearest intimacy. His 
 Father is their Father, his brethren are their brethren, and 
 his God is their God. " Go to ray brethren, and say to them, 
 I ascend unto my Father and your Father, and to my God 
 and your God," John 20:17. Thus are believers distinguish- 
 ed from the rest of the world, dignified and exalted above 
 all those who are esteemed great and honorable among men, 
 by their near relation to him who is " higher than the high- 
 est," and is " the Prince of the kings of the earth." 
 
 6. The union between Christ and believers is such, that 
 they have thereby one common inheritance. They being 
 " children, are heirs, heirs of God, and joint heirs of Chritt," 
 Rom. 8:7. " And if I go," (says the blessed Saviour,) " and 
 prepare a place for you, I will come again and receive you 
 unto myself, that where I am ye may be also," John 14:3. 
 There is nothing can break the bond of union between Christ 
 and believers: the union will not be dissolved, but perfected 
 by death. " Neither death, nor life, nor angels, nor prin- 
 cipalities, nor powers, nor things present, nor things to 
 come, nor height, nor depth, nor any other creature, shall 
 be able to separate us from the love of God, wiiich is in 
 Christ Jesus our Lord," Rom. 8:38,39. This is the " hope 
 of their calling." This the inheritance of the saints, that 
 when they have a little longer struggled with the temptations 
 and imperfections, distresses and calamities of this militant 
 state, they shall arrive safe to the end of their desires and 
 hopes; and " be ever with the Lord." They shall be like 
 to Christ, when they see him as he is. They shall dwell in 
 his presence; and partake of the joys at his right hand for 
 evermore. 
 
 Thus 1 have given you a very brief and general view of the 
 
260 ■ THE NATURE AND NECESSITY 
 
 believer's union to Christ, according to the representation of 
 it in the Scriptures; and am now prepared to answer your 
 second question. 
 
 You next inquire, " How this union is effected and ac- 
 complished?" 
 
 To this it is a sufficient answer, that this union is accom- 
 plished by the omnipotent agency of the Spirit of God, as the 
 author and efficient: and hy faith, as the bond of wiion. Vain 
 therefore are their pretences, and they have but a delusive 
 and destructive hope, who ascribe all the change in conver- 
 sion, to mere moral suasion; or to the exercise of our own 
 natural powers or endeavors only. It is beyond the power 
 of men or means, to persuade a sinner into this strict and in- 
 timate union with Christ. It infinitely exceeds the capacity 
 of any such sinful worms as we are, to make ourselves one 
 with the Lord Jesus Christ, " as the Father and he are one." 
 No ! " We dwell in him and he in us, because he hath giv- 
 en us of his Spirit," 1 John 4:13. And "by one Spirit we 
 are all baptized into one body," 1 Cor. 12:13. Vain, like- 
 wise, is the pretence of an eternal unio7i to Christ, or of an 
 union to him, from the time of his passion, or of his finishing 
 the work of our redemption. For it is to them, and none 
 but them, " who receive him and believe on his name, that 
 he gives power to become the sons of God," John 1:12. And 
 " Christ dwells in our hearts by faith," Eph 3: 17. The 
 blessed Spirit shining with a ray of divine light into the soul 
 of a sinner, thereby discovers to him his own misery and im- 
 potence; and shows him the fulness and excellency of Christ, 
 the freeness of the gospel-offer, the faithfulness of the prom- 
 ises; and the readiness of his precious Saviour to accept and 
 save such guilty perishing sinners as he is. This divine light 
 enkindles the sinner's desires after Christ, represents him 
 worthy to be chosen and trusted; by which his will is 
 brought into a hearty compliance with the gospel-offer. 
 Thus this admirable union is accomplished. Thus by the 
 omnipotent power of divine grace, the sinner is drawn to 
 Christ and made one with him, in a way most agreeable 
 and delightful to himself, with the concurring act of his 
 own will; and with his full and free consent and choice. 
 
 I now proceed to your third question; " Of what neces- 
 sity or usefulness unto practical godliness, is it, that we 
 should have a just acquaintance with this doctrine of our 
 union to Jesus Christ?" 
 
OF OUR UNION TO CHRIST. 2G1 
 
 In answer to this, I must observe, that I have already 
 something anticipated this inquiry. You may perceive by 
 what has been already said upon this subject, that it is not a 
 point of mere unnecessary speculation, of no use or influence 
 upon practical and vital religion. And I would now endea- 
 vor to show you, that this is the found at ion of all practical 
 godliness; and that it is from ignorance of, or inattention to 
 this foundation of our practice and hope, that so many dan- 
 gerous errors have obtained in the Christian church. This 
 may be represented to you in the first place, by consideiing 
 this matter with a special application to the subject, upon 
 which I have lately written so particularly and largely to 
 you. 
 
 I am first then to show you, that our jvsiif.cation before 
 God does not necessarily and immediately depend upon our 
 vital union to Jesus Christ. It must be confessed by all 
 men, who know any thing of human nature, and have any 
 belief of a divine revelation, that " we have all sinned;" and 
 that " we are all become guilty before God." And which 
 way shall guilty sinners be reconciled to God? This, sir, 
 is the most important concern in the world. Consider the 
 question, with an attention worthy of its infinite conse- 
 quence. Can you quiet your conscience, with hopes of ap- 
 peasing the divine justice by your reformations, good endea- 
 vors, or duties? Alas! they are all so defective and sinful, 
 that the iniquity of your holy things will greatly increase the 
 score; and add to the weight of your guilt. Will you flatter 
 your hopes, from the mercy and goodness of the divine na- 
 ture? But what claim can you have to mercy, when open to 
 the inexorable demands of justice! Do you expect accept- 
 ance with God upon Christ's account? This is indeed a sure 
 foundation of hope, for all who are interested in Christ and 
 united to him. But what pretence can you make to the 
 righteousness of Christ and the benefits of his redemption, 
 if you have no interest in him; or in any of his saving ben- 
 efits? If you have an interest in him, you are united to 
 him, as I have already demonstrated. If you have noi an 
 interest in him, you have no plea to makeVor justification 
 and acceptance wnth God upon his account. Our Lord Je- 
 sus Christ has indeed made a sufficient atonement for sin. 
 He has wrought out a perfect righteousness for sinners, 
 whereby they may be acquitted from guilt, reconciled to 
 God; and freely justified in his sight. But what is this to 
 23 
 
262 THE NATURE AND NECESSPTIT 
 
 jaipenitent unbelievers, who have never been drawn to Chris? 
 by the pouerfiil influences of his Holy Spiiit, who have nev- 
 er received him by faith, so have never belonged to him; and 
 therefore could never have any part in either his active or 
 passive obedience. " If a man abide not in me (says our 
 blessed Lord) he is cast forth as a branch and is withered: 
 and men gather them, and cast them into the fire, and they 
 are burned." John 15:6. This therefore is a sufficient evi- 
 dence of the truth of what I have before written to you 
 upon the doctrine of justification. We cannot be justified 
 by works. We cannot be justified by a conformity to any 
 imaginary law of grace without, a vital unioji to Christ by 
 faith. For " he that believeth not is condemned already," 
 John 3:18. And " he that hath not the Son of God, hath not 
 life," 1 John 5:12. But then on the other hand, being uni- 
 ted to his person, we are united to his benefits; and partake 
 with him in all the merits of his obedience, in his righteous- 
 ness, victories, graces, and inheritance. This then, shows 
 you, what necessity there is of your acquaintance with the 
 doctrine of our union to Christ. There is a necessity of it, 
 that you may know what is the foundation of your eternal 
 hope, how you may find acceptance with God, and how " you 
 may know Christ, and the power of his resurrection, and the 
 fellov/shipof his sufl:erings, and be made conformable to his 
 deatli." 
 
 Moreover, our sanctification does likewise immediately 
 and necessarily depend upon a vital union unto the Lord Je- 
 sus Christ. The Scriptures do indeed exhort us " to be 
 holy, as our Father which is in heaven is holy;" and to that 
 end exhort us, to " watch and pray,'* to " crucify our flesh 
 with its affections and lusts," to " mortify our members 
 which are upon earth:" and to " place our affections upon 
 things that are above;" and to the like exercises of religious 
 duty. But they no where exhort us to attempt these in our 
 own strength; or to expect a renewed nature by any per- 
 formance of them within our power. To attempt our sanc- 
 tification merely by our own endeavors, were to press oil out 
 of a ffmt. For " in the Lord, shall men say, we have right- 
 eousness and strength; his grace," and that only, " is suffi- 
 cient for us;" and " without him we can do nothing." I 
 have shown you, that all supplies of grace are treasured up 
 in Christ for us; and that we are to receive them all out of 
 his fulness. How then can we partake of them, whilst 
 
OF OUR UNIOTsT TO CHRIST, 363 
 
 estranged and disunited from him? Can a branch cut off 
 from the vine, bring forth fruit? " No more can we except 
 we abide in him," John 15:4. Can the branches of an olive 
 tree flourish, without the root? Sure we cannot " bear the 
 root; but the root must bear us;" and we must therefore 
 " be grafted in, if we would partake of the root and fatness 
 of the olive-tree," Rom. 11:17. Can we live and act, wlien 
 separated from our life? " Christ is our life," Col. 3:4. 
 And until he quicken us, " vve are dead in trespasses and 
 sins," Eph. 2:1. In a word, our carnal minds are enmity to 
 God, we are altogether as an unclean thing: and when love 
 to God can be the production of enmity itself; and purity 
 and holiness, of nothing but defilement and uncleanness, 
 then, but not till then, c^an we be holy without an union to 
 Jesus Christ. If, therefore, you would obtain that " holi- 
 ness without which no man can see the Lord," you must 
 with active diligence repair to him for it. You must by- 
 faith depend U|X)n him, as the fountain ef all grace. You 
 must receive all from him; and give him the gloiy of all you 
 receive. 
 
 Our communion with God does likewise wholly depend ep- 
 on our uniort to Jesus Christ. I have already shown you, 
 that all sanctifying grace is derived from our union to Jesus 
 Christ; and 1 think, I need not use arguments toprove, that 
 we cannot exercise grace before we have it. Ail quicken- 
 ing, comforting, strengthening grace must derive from the 
 same sourse, as converting and sanctifying grace does. 
 Would you be humbled and abased before God, you must 
 learn " of Christ to be meek and lowly of heart," Mat. 6;29. 
 Would you have your affections placed upon things above, 
 you must remember, that '• you are dead, and that your life is 
 hid with Christ in God," CoL 3:2,3. W^ould you have en- 
 largement of soul, and cheerful hope in God's mercy, when 
 you approach his presence, " Christ in you is your hope of 
 glory," Col. 1:27. " In whom you have boldness and access 
 with confidence by the faith of him," Eph. 3:12. And " be 
 accepted in the beloved," Eph. 1:6. Would you enjoy the 
 earnest of the future inheritance, it must be " upon your be- 
 Jieving in him, that you are sealed with that holy Spirit of 
 promise, which is the earnest of your inheritance," Eph. 1. 
 13,14. Would you have joy and peace in believing, you 
 must " rejoice in Christ Jesus without confidence in the 
 flesh," PhiL 3:3, Would you have the commaDications.of 
 
264 THE NATURE AND NECESSITY. 
 
 the divine love to your soul, it must be from Christ's " loving 
 you; and manifesting himself to you," John 14:22. To con- 
 elude, certain it is, that without imion there can be no com- 
 munion; and it therefore concerns you not only to consider, 
 whether you are indeed united to Christ, and have access to 
 (Tod through faith in him; but also, whether your deadness, 
 formality, and distractions in duty, which you so often com- 
 plain of, are not owing to the want of a cheerful dependance 
 upon Christ, as the head of influences; or else to your vain 
 attempts to quicken your soul by some endeavors of your 
 own, without looking to him for the incomes of his Spirit 
 and grace. 
 
 I may add, once more. Our perseverance in grace here, 
 fiVtd our perfection of grace in glory, do necessarily depend 
 upon our union to Christ. As we are accepted in the be- 
 loved, so it is by " Christ's dwelling in our hearts by faith, 
 that we are rooted and grounded in love," Eph. 3:17. " We 
 stand by faith in him," Rom. 11;20. It is because Christ 
 "- lives, that we live also," John 14:19. And if we do " live, 
 it is not we, but Christ liveth in us," Gal. 1:20. We have 
 no source of spiritual life, but in him; no stability in the 
 exercises of spiiitLia.1 life, but by continual supplies of 
 grace from him. It is because " none can pluck us out of 
 Christ's band," that we shall " have eternal life, and never 
 perish," John 10:28. Here, and here only, is the believer's 
 stability and security, he belongs to Christ, is a " member 
 of his body, of his flesh, and of his bones;" and will the 
 blessed Saviour neglect his own body? Will he leave any of 
 bis members to perish? Is it in the power of hell or earth, 
 of sin or Satan, to prevail against him? Or, can he who is 
 tlie same " yesterday, to-day, and forever," change the pur- 
 poses of love and eternal kindness towards those whom he 
 has once loved and united to himself? And are not all the 
 promises of the believer's perseverance, " yea, and amen in 
 Christ," with whom the believer is one mystical and spiritual 
 person? Sooner shall heaven and earth pass away, than the 
 blessed Redeemer shall forget or neglect the members of his 
 body, and the objects of his love: they were eternally chosen 
 in him, they are his by covenant, they are united to him by 
 faith, their interest is his, and he is gone to take possession 
 of their inheritance, that where he is they may be also. 
 Thus are we kept by the power of God through faith, unta 
 salvation. But how could we stand one day or hour against 
 
OT 0\7R UNION TO CttRKT. -^66 
 
 the efforts of our own corruptions, the craft, malice, aFid# 
 power of Satan's temptations, and the snares and entangle- 
 ments of a wicked world, if we were not founded lipon this 
 rock? 
 
 And now, sir, you are to judge, whether there be not 
 more than a doctrinal acquaintance with our umon to Christ 
 necessary for us, if we would either be justified in tlie si<,^ht 
 of God, obtain that holiness without which no man can see 
 the Lord, live near to God, or " hold the beginning of our 
 confidence steadfast to the end." 
 
 By what has been said, you cannot but see, that it should 
 be your great inquiry, how this union may be obtained, if 
 you have not the evidence of it, or how it should be eviden- 
 ced to yourself, if you are in doubt about it? 
 
 If you have no evidence of your union to Christ, it concerns 
 you to realize your natural enmity of heart to God, deeply to 
 afiect your soul with a sense of the dreadiu! misery of a 
 Christiess state, and to lament before God the pollution of 
 your nature, the hardne-ss of your heart, the guilt of your ssns, 
 and the amazing destruction and perdition, unto which you 
 are thereby exposed. It concerns you, (as 1 have often ad- 
 vised you^) to lie at mercy, to come to the footstool of sove- 
 reign grace, self-leathing and self-condemning, pleading with 
 importunate ardor, for the powerful influences of the blessed 
 Spirit to draw and unite you to Christ. It concerns you to 
 be careful and diligent in your attendance upon the duties 
 of religious worship; and to be ".steadfast and iiiimoveable, 
 always^'abounding in the work of the Lord," if you would not 
 have " your labor in vain in the Lord." It concerns you, 
 though watchful, active, and diligent, yet utterly to dtspair 
 of all help in yourself, and to maintain a lively impression, 
 that all the progress of spiritual life must flow from your 
 union to Jesus Christ; and that you must therefore rely upon 
 him only, to do all in you and for you. It likewise concerns 
 you to look to Christ, not only as a sufficient, but a compas- 
 sionate Saviour, willing to receive you to mercy in your 
 present state, how bad soever; and therefore to endeavor a 
 cbeeiful and ironiediate compliance with the gospe! otfer, 
 witiiout waiting for moral qualifications to recommend you 
 to the Redeemer's acceptance; and let Christ Jesus be your 
 steady hope and confidence, whatever darkness, difMculties, 
 trials, or temptations, you may meet withal in your way. 
 If you are in doubt about your state, and in an uneorafort- 
 
^Q6 NATURE AND NECESSITY 
 
 S.h\e suspense whether you are united to Christ or not, do not 
 rest satisfied in such a case, whereiij your eternal all is at 
 stake, and in precarious uncertainty. But labor to resolve 
 your doubts, by the lively exercise of faith, and by an hum- 
 ble, cheerful confidence and delight in the blessed Saviour. 
 Then may you know that " he dwells in your heart by faith," 
 when you are " rooted and grounded in love," Eph. 3: 17 
 *' Labor to evidence your union to Christ," by having your 
 " heart purified by faith;" and your affections spiritual and 
 heavenly. Then may you know that " you are risen with 
 Christ, when you seek those things which are above, where 
 Christ sitteth at the right hand of God;" and when you "place 
 your affections on things above, and not on things on earth," 
 Col. 3:1,2. Labor to clear up this doubt, by the exercise 
 of all the several graces of the Spirit of life. If you live in 
 the exercise of faith, repentance, love to God, humility, hope 
 in Christ, desire after, and delight in him; if you bring forth 
 the fruits of the Spirit, which are love, joy, peace, long-suffer- 
 ing, gentleness, goodness, faith, meekness, temperance, 
 *' hereby may you know that heabideth in you, by the Spirit 
 which he hath given you," 1 John 3: 24. Labor likewise to 
 clear up this difficulty, not only by the life, but by the growth 
 of grace. If you grow more humble, self-abasing, and self- 
 condemning; if you grow more penitent, and more passion- 
 ately groan under the burden of, and mourn after deliverance 
 from all your sins; if your love to God increases, and you take 
 more delight in him and in his ways, or at least long after a 
 life of nearer communion with him, with more ardent desire; 
 if you are more spiritual in your thoughts, meditations, and 
 affections, more heavenly in your conversation, and more 
 careful of your respective duties both to God and man, then 
 you may know that " Christ abideth in you, and you in him. 
 in that you bring forth much fruit," John 15:5. 
 
 If you get satisfying evidences of your unioH to Christ, 
 adore, admire, and praise the infinite condescension, and 
 the astonishing love of the glorious Redeemer, in taking such 
 dust and ashes, such sin and pollution, into union with him- 
 self. Contemplate the amazing transaction of love with 
 admiration; and let " the love of Christ constrain you, to 
 live to the praise of the glory of that grace, by which you 
 become accepted in the Beloved." 
 
 That Christ may abide in you and you in him, that you 
 may win Christ, and be found in him at his appearance and 
 
OP OrR UNION TO CHRIST. 267 
 
 kingdom, and that you may reign with him forever, is tlie 
 prayer of, 
 
 Your, &;c. 
 
 LETTER XVIir. 
 
 SOME ANTINOMIAN ABUSES OF THE DOCTRINE OF 
 BELIEVERS' UNION TO CHRIST, OR PLEAS FROM IT 
 FOR LICENTIOUSNESS AND SECURITY IN SINNING, 
 CONSIDERED AND OBVIATED. 
 
 SIR, 
 
 Allow me the freedom to tell you, that the consequences 
 you draw from the doctrine of our union to Christ, as I have 
 represented it, are without any foundation; and that a just 
 view of the case must convince you, that this doctrine gives 
 no " advantage to licentious and latitudinarian principles," 
 but the direct contrary. I shall therefore endeavor, according 
 to your desire, to consider the Antinomian principles you are 
 pleased to propose, and see whether they " naturally follow 
 from what I taught in my last." 
 
 " You do not see," you tell me, " if the principles I teach 
 are allowed, how the Antinomians can be charged with er- 
 ror, in supposing that the true believer has no cause to re- 
 pent of his sins, or to entertain any disquietment of mind 
 with respect to them, since he is united to Christ, and all 
 his sins are charged to Christ's account, whereby he has 
 satisfied for them all. Why, therefore, should the believer 
 be concerned about a debt, which is fully discharged? Jus- 
 tice is satisfied with respect to him; Christ delights in him, 
 as a member of his own body; the Spirit of God dwells in 
 him, notwithstanding his sins and imperfections. Why may 
 not he therefore be perfectly easy with respect to sin, and 
 look upon it (as a modern Antinomian expresses himself) 
 unworthy of our least regards]" To this I answer, 
 
 1. That no man who is practically conformed to this An- 
 tinomian principle, can know himself to be a believer; and 
 therefore there can be no foundation for this reasoning, in 
 any person whatsoever. Were your arguing allowed to be 
 just, it can take place with none, but those who have infal- 
 lible evidence o( their union to Christ, which it is impossible 
 
268 AKTINOMIAN PLEAS EOR LICENTIOUSNESS 
 
 any man should have, who is not burdened with his slns^ 
 who does not hate them, and groan after deliverance from 
 thorn. Repentance is the genuine and necessary fruit of a 
 true faili. " They shall look upon Me whom they have 
 pierced, and shall mourn," Zech. 12: 10. " That thou mayest 
 lemember, and be confounded, and never open thy mouth 
 any more, because of thy shame, when I am pacified towards 
 thee for all that thou hast done, saith the Lord God," Ezek. 
 16: 63. " And ye shall be my people, and I will be your 
 God. Then shall ye remember your own evil ways and your 
 doings that are not good; and shall loathe yourselves in your 
 own sight, for your iniquities and for your abominations," 
 Ezek. 36: 28, 31. It is the true believer, and he only, that 
 is capable aright to mourn for sin, truly to hate it, and to 
 groan under the burden of it. Unbelievers may mourn 
 under a sense of their guilt and danger: but this is not to 
 repent of sin. It is the believer only, who sorrows for sin, 
 as sin; who hates all sin; who " groans, being burdened," 
 from a sense of his sinfulness; and who cries out with the 
 apostle, " O wretched man that I am, who shall deliver me 
 from the body of this death!" What room can there be for 
 those licentious conclusions you speak of? Who is the person 
 that can thus rock his conscience to sleep, under the preva- 
 lence of his lusts, from the doctrine of our union to Christ, 
 as I have described it? Must it be supposed to be one who 
 is united to Christ; or one who is not united to Christ? Surely 
 not the former; for how can he be indolent, careless, and se- 
 cure in the commission of sin, from the doctrine of our 
 union to Christ, \vho has no evidence of this being his case; 
 nor can have any such evidence, until he is " poor in spirit," 
 and thereby qualified for " the kingdom of heaven," Mat. 5: 
 3. Until he is one " that mourns" for his sins, and comes 
 under the promise of comfort, ver. 4. And until he is of 
 " a contrite and humble spirit;" for with such, and only with 
 such, has the " high and lofty One who inhabits eternity," 
 promised to dwell? Isa. 57: 15. And I think, I need not 
 endeavor to prove, that he whohnot united to Christ, has no 
 shadow of a plea or pretence to make for carelessness and 
 security in sin, from the doctrine before us. Whence it 
 follows, that all pretences of this kind are without any ra- 
 tional foundation. They only proceed from men's delight 
 in sin, in a life of sensual ease and carnal security; and not 
 at all from the precious truth before us* This sacred truth 
 
CONSIDERED AND OBVIATED. 269 
 
 may indeed be 'perverted and abvsed, and so may all other 
 doctrines of the gospel. 2 Pet. 3:16. But they who thus 
 " turn the grace of God into wantonness," do it at the peril 
 of their souls, and will find but little comfort in it when they 
 come to make up their accounts. Whatever extravagant 
 pretences men's licentious dispositions may prompt them to, 
 they must, in the conclusion, find it true, that a life of con- 
 tinued repentance of sin, a life of continued self-abasement 
 and self-judging, and a life of repeated and renewed mourn- 
 ing after pardon of, and victory over, our remaining corrup- 
 tions, is a necessary fruit and evidence of our union to Christ, 
 and belongs to the " way which leadeth to life eternal," 
 and in which the saints walk to heaven. If, therefore, we 
 would not too late be found with a lie in our right hand, we 
 must, with Daniel, " pray to the Lord, and make our con- 
 fession," Dan. 9:4. We must, with the church, acknow- 
 ledge ourselves " as an unclean thing," Tsa. 64:6. We must, 
 with Job, even " abhor ourselves, and repent in dust and 
 ashes," Job 42:6. We must, with Ephraim, " bemoan our- 
 selves," Jer. 31:18. And, with David, have " our hearts 
 fail us," on account of the number and aggravations of our 
 sins," Psal. 40:12. For these are the characters and dispo- 
 sitions of such as are indeed united to Christ. 
 
 2. There is greater guilt in the sins of believers than in 
 the sins of others. They have therefore greater cause to be 
 humbled for them, and to lament them before God. They 
 are indeed united to Christ, reconciled to God, freed from ail 
 condemnation, and made " heirs according to the hope of 
 eternal life:" the satisfying evidences of which blessed state 
 must carry them above any tormenting fears of hell and eter- 
 nal perdition; and deliver them from thai legal repentance, 
 which is the product of desponding thoughts, and a fear of 
 amazement. But is there no other motive to repentance but 
 slavish fears of hell? Does not a true repentance and a 
 genuine sorrow for sin, always flow from an affecting sense 
 of the contrariety of sin to the nature and will of God; from 
 a sense of the ingratitude there is in sin, to a bountiful Ben- 
 efactor and a compassionate Saviour; and from a sense of the 
 dislionor to God's name, the violation of his law, the abuse of 
 his mercy and love, the affront and provocation to his Holy 
 Spirit, the distance procured between God and us, and the 
 prejudice to others, as well as to our own souls, occasioned 
 by pur sinning against God. Now, in all these respects, the 
 
270 ANTINOMIAN PLEAS FOR LICENTIOUSNESS 
 
 sins of believers are more aggravated than the sins of other 
 men. They are distinguished from the most of the world, 
 by renewing and saving grace: and must it not cut them to 
 the heart, to think of their vile ingratitude to such an infi- 
 nitely kind and beneficent Friend; and of their horrid abuse 
 of such unmerited mercy and love! They are united to 
 Christ, washed in his precious blood, and justified by his 
 righteousness; and can they be content to load him with in- 
 dignities, who has not thought his own blood too dear a ran- 
 som for their souls; and who has by the power of his grace 
 plucked them out of the guilt and danger of a perishing 
 world, and made them heirs of the eternal inheritance! They 
 have felt the divine infl^jences and consolations of the bless- 
 ed Spirit; and have tasted that the Lord is gracious: and 
 shall they by their sins grieve the Spirit of God, provoke 
 him to withdraw, and to withhold his quickening and com- 
 forting influences from them. They are the friends and 
 children of God, the sworn subjects of the eternal Majesty; 
 yea, even the spouse of Jesus Christ. And shall such make 
 little account of siiil " Is this thy kindness to thy Friend!" 
 Is it a light thing for a child to rebel against its compassion- 
 ate Father; for a subject to take up arms against his Prince; 
 or for a wife to violate her marriage Vv^ws? Certainly the 
 sins of believers are aggravated, in proportion to the various 
 obligations they are under: and though they have no cause 
 of desponding and discouraging fears, they have the greatest 
 cause to groan under the burden of their sins, and to groan 
 after deliverance from them. Their union to Christ is so 
 far from extenuating their sins, that it renders them more 
 heinous in the sight of God; and is the strongest reason why 
 tliey should watch against them, lament and hate them. For 
 this reason, God may justly expostulate with them upon their 
 sinning against him, as in Deut. 32:6. " Do ye thus requite 
 tiie Lord, O foolish people and unwise! Is not he thy Father, 
 that hath bought theet Hath he not made thee, and estab- 
 lished thee]"" 
 
 .3. It is true of believers, as well as of others, that " except 
 they repent" they shall surely "perish." They are indeed safe 
 in the hands of Christ: and " none shall pluck them out of 
 his hands:" he will " preserve them to his heavenly king, 
 doin." But then he will save them in his own way, in the 
 way of a repeated renewed exercise of repentcuice, as well as 
 faith, and in no other way. If any are not in that way, they 
 
CONSIDERED AND OBVIATED. 271 
 
 are not in Christ's way: and have therefore reason to suspect 
 their union to Christ, and to conclude, that they are not in 
 tJie path of life. Their eternal interest therefore loudly calls 
 upon tiieni, to mourn for their sins, to hate and forsake them, 
 lest they perish eternally. True believers will not indeed 
 finally perish, for " whom God justifies, he will also ^^lorify." 
 But then the believer's perseverance is subserved by a fear of 
 caution; nor are there any true believers, but penitent belie- 
 vers: and therefore, whoever are habitually careless in their 
 walk, and impenitent for their sins, will fall short of salvation, 
 whatever pretences to faith in Christ they may make. There 
 is but one ivay to heaven; and whoever gets there, must at- 
 tain the glorious salvation, by obtaining assistance, from the 
 powerful influences of divine grace, to keep that way. They 
 must be enabled to go " weeping and mourning, with their 
 faces towards Zion." They must offer to God " the sacri- 
 fice of an humble and contrite spirit." They must " loathe 
 themselves in their own sight, for their iniquities and abom- 
 inations." Every other road but this, leads down to the 
 " chambers of death." Believers, therefore, as well as oth- 
 ers, have cause to " pass the time of their sojourning here in 
 fear." They have not cause indeed, (as before observed,) of 
 a legal and slavish fear: but they have cause of a jealousy of 
 themselves, lest they miss their way and fall short of their 
 hope. They have cause to " watch and pray, that they enter 
 not into temptation," Mat. 26:41. They have cause " to 
 keep under their body, and bring it into subjection, lest by 
 any means they should be cast-aways," 1 Cor. 9:27. And 
 to "judge themselves, that so they may not be condemned 
 with the world," Chap. 11:31,32. They have cause to 
 " follow peace with all men and holiness, without which no 
 man shall see the Lord," Heb. 12:14. They have cause to 
 " repent and turn themselves from all their transgressions, 
 that their iniquity do not prove their ruin," Ezek. 18:30. 
 Believers themselves would " fall into condemnation, and 
 their iniquities be their ruin," should they live careless, sin- 
 ful, impenitent lives. There is no salvation promised, there 
 is no salvation possible, to any who live such lives. They 
 who are " kept by the power of God," are kept " through 
 faith, (an operative faith, which is accompanied with all 
 the graces of the blessed Spirit,) unto the salvation which shall 
 be revealed in the last time," 1 Pet. 1:5. The doctrine of 
 our union to Christ does therefore allow no plea for licen- 
 
272 ANTINOMIAN PLEAS FOR LICENTIOUSNESS 
 
 tiousness, since Christ is a Prince., as well as a Saviour, to 
 all who are in him," to give them repentance, as well as for- 
 giveness of sins," Acts 5:31. And they v/ho do not live in 
 the exercise of repentance, whatever pretences they may 
 make unto an union to Christ by faith, have not the " faith of 
 God's elect," are " none of his;" nor are they likely ever to 
 partake of his salvation. It therefore concerns such " filthy 
 dreamers," to awake and consider their danger, " who are at 
 ease in Zion, who flatter themselves in their own eyes; for 
 their iniquities must (first or last) be found hateful." 
 
 You go on to argue, " It appears a contradiction to teach, 
 that the believer is pei'fectly righteous in the sight of God, 
 by virtue of his union to Christ, and by the imputation of his 
 righteousness; and yet that he is sinful and polluted in God's 
 sight, at the same time. If he be united to Christ, and in- 
 terested in his righteousness, he is perfectly righteous: and 
 if he be perfectly righteous, he cannot be sinful: and there- 
 fore cannot have cause to repent of his sins, to grieve for 
 them, or seek pardon of them." In answer to this, I would 
 entreat you to consider, 
 
 1. That this is to blend iogQihex justijication and sanctifi- 
 cation, as if they were the same thing. There is not the 
 least shadow of a consequence, that because believers are 
 interested in a perfect righteousness, and are thereby perfect- 
 \y justified in the sight of God, therefore their sanctifcation is 
 complete, and they perfectly holy. God may blot " out our 
 transgressions as a cloud, and cast our iniquities into the 
 depths of the sea," by a gracious pardon, when yet we have 
 cause to acknowledge ourselves " altogether as an unclean 
 thing, and that if he should mark iniquity, we could not 
 stand;" that " if he should contend with us, we could nof 
 answer him one of a thousand:" And is that an argument 
 why we should be bold and careless in sinning, because God 
 has been infinitely gracious in pardoning our sins? Is it an 
 aigument why we should securely and ungratefully abuse 
 our heavenly Father, because he has laid us under the strong- 
 est obligations to love and serve him? But it seems to be 
 the drift of those whom you personate in this argument, that 
 the believer's violation of the law of God is no sin, that their 
 not being "under the law, but under grace," makes it no- 
 wise criminal in them to transgress the law; and their being 
 " united to Christ" legitimates even the grossest transgres- 
 sions both of the law and gospel. If this be intended, I must 
 
CONSIDERED AND OBVIATED. 273 
 
 observe to you, that in order to a just deducing- of this con- 
 clusion, it must be supposed, that the law of God is wholly 
 vacated^ and ceases to be a rule of life; though the apostle 
 assures us, that " the law is not made void by faith, but 
 established." Rom. 3:31. It must also be supposed, that 
 koUncss of life is not required by the gospel of Christ; though 
 the whole design of the gospel is to promote holiness; and 
 we are expressly told, that " the grace of God which brings 
 salvation, teaches us, that denying ungodliness and worldly 
 lusts, we should live soberly, righteously and godly in this 
 present world," Tit. 2:11,12. And it must even be supposed, 
 that the nature of the glorious God himself must be changed; 
 that he can " look upon sin" with approbation; and be plea- 
 sed with what is most opposite to his own purity and recti, 
 tude. It must be supposed that David's murder and adultery, 
 that Peter's denying his Lord, with cursing and swearing, 
 <Sr;c. were acceptable to God. What blasphemy, what sub- 
 version of the very light and law of nature, are contained in 
 such principles as these! But you will say, perhaps, that it 
 does not obviate the difficulty, to show the inconsistency and 
 incongruity of these prmciples, while the question yet re- 
 mains, whether they do not (how wicked soever) necessarily 
 follow from my doctrine of our vnion to Christ. To which 
 it is sufficient to answer, that by virtue of a believer's vfiion 
 to Christ, his righteousness is imputed, to answer the demands 
 of the justice and law of God; and thereby to reconcile the 
 believer to God: but not to legitimate his sinful actions. It 
 is to procure him a pardon for past sins, and not a license for 
 future transgressions. It is to free him from the guilt and con- 
 demning power of sin; but not to change the nature, and de- 
 stroy the inseparable essential desert of sin. It is true, that 
 the believer is hereby interested in God's covenant-mercy and 
 love; and therefore, secure of a gradual sanctijication, whereof 
 his repentance, hatred of, and sorrow for sin, is a peculiar ana 
 principal ])art. Whence it follows, that we must mourn for our 
 sins, repent of, and hate them, in order to evidence oumnioi 
 to Christ, and interest in him: and not live contentedly in sin, 
 from a vain dream of our union to him. There can be no such 
 thing ill nature, as an impenitent true believer; and therefore 
 all conclusions of this kind are groundless and impious. 
 
 2. It is a fact most notorious, and admits of no dispute, 
 that believers have not a perfect personal and inherent right- 
 eousness in the sight of God; and therefore the doctrine 
 24 
 
274 ANTINOMIAN TLEAS FOR LICENTIOUSNESS 
 
 under consideration affords no handle for such licentious 
 pleas, as you have suggested. Christ's righteousness impu- 
 ted to us, it is true, is perfect; and therefore owy justification 
 is perfect too by virtue of our interest in it, so that on that 
 account we have no cause of any disquietment and uneasi- 
 ness. But what is our own personal righteousness? It is 
 " filthy rags," Isa. 64:6. It is " loss and dung," Phil. 3:8. 
 And " if we say, we have no sin, we deceive ourselves; and 
 tiie truth is not in us,'' 1 John 1:18. Have we no cause there- 
 fore to lament the imperfection of our own righteousness, 
 because Christ's righteousness is perfect? Have we no cause 
 to lament the great delects of our sanctification, because our 
 justification is perfect? Have we no matter of uneasiness on 
 account of our non-conformity to the holiness of God, be- 
 cause his vindictive justice is satisfied? Have we no occa- 
 sion to lament, that we are no more prepared and ripened 
 for heaven, because we hope to escape hell? Have we no 
 reason to lament the dishonor w^e do to God, because he has 
 in infinite mercy been pleased to pardon our sins, and make 
 us heirs of glory] And in fine, have we no sins, to repent 
 of, when " in many things we all ofiend," and when our of- 
 fence!5 are peculiarly aggravated, by our distinguishing pri- 
 -vileges and obligations' I speak these things upon the sup- 
 jwsition that we have an assurance of d. justified state; which 
 (as I have before proved) no man ever had, or can have, while 
 he makes light of sinning. It is little likely, that they are 
 true believers, who believe in Christ for a pardon only; or 
 that they are true penitents, whose only motive is the penal- 
 ty, and not the tarintude of sin, which should make us loathe 
 il, and ourselves for it, though conscious of a pardon. 
 
 You further observe, that " the Antinomians argue from 
 the doctrine of our " union to Christ," as I have proposed it, 
 that the sins of believers do really belong to Christ, as the 
 sins of the hand really belong to the head, unto which those 
 hands are united. xVccordingly he actually ' bare our sins, 
 suffered for us,' and ' God laid upon him the iniquities of us 
 all.' Tiie sins that the believer commits, do therefore truly 
 belong to Christ; and not to the believer himself. They are 
 his si7is, not ours. They are already accounted for by him; 
 and consequently are not now to be repented of by us. You 
 sus})oct, you say, that there are too many among us, who 
 quiet themselves with such dangerous pretences, while going 
 on. in sinful practices: that these seem to found their erro- 
 
CONSIDERED AND OBVIATED. 275 
 
 neons principles upon the doctrine taught in my last: and 
 you desire me to consider, whether they do not naturally 
 flow from it." 
 
 There needs no other answer to this, than to show you, 
 that our sins are to be considered in a three-fold respect. 
 They are to be considered with respect to their pollution, or 
 contrariety to the holiness of God; with respect to their in- 
 nafe guilt, or contrariety to the preceptive will of God; and 
 with respect to iheir desert, or relation to the penalty de- 
 nounced ai^rainst them by the justice and law of God. It is 
 in the latter sense only, that our blessed Saviour " bare our 
 sins," and was " made sin for us;" and that our sins are by 
 virtue of our imion to Christ imputed to him, and esteemed 
 as his. If this be distinctly considered, the case will appear 
 most plain and evident. 
 
 If we consider sin with respect to its blot or polhdion, it 
 is the abominable thing, which God's soul hates. It is what 
 he " is of purer eves than to behold;" and what " he cannot 
 look on" but with' abhorrence and detestation. Now, it were 
 the greatest blasphemy, to suppose, that the Lord J« si>s 
 Christ did in this sense take our sins upon him, so as 
 to be polluted and defiled witii them. He was " holy, barrn- 
 less, undefiled; (and in this respect) separate from sinners." 
 He was "a Lamb without spot and without blemish." He 
 was God's " beloved Son, in whom he was well pleased." 
 In this sense then, sin belongs even to the believer himself, 
 notwithstanding his union to Christ. Tiie pollution of his 
 sin was never transferred to Christ. But every sin he com- 
 mits, pollutes and defiles his soul, gives him new cause of 
 humiliation and repentance, new cause to fly by faith to the 
 blood of Christ for'cleansing; and to the grace of Christ for 
 the sanctifying, renewing influences of his Holy Spirit. 
 Hence we find David complaining, that " his wounds stink, 
 and are corrupt, because of his foolishness; that his loins are 
 filled with a loathsome disease; and there is no soundness in 
 his flesh," Psalm 38:5.7. And hence we likewise find him 
 so humbly and earnestly praying, that he may be *' purged 
 with hvssop and made clean, washed and made whiter than 
 the snow," Psalm 51:7. It is not the privilege of believers, 
 that their sins have less pollution in them, than the sins of 
 others; or that they are less displeasing to God: But their 
 privilege is, that they being "united to Christ," have 
 grace given them to apply for cleansing to" the fountain set 
 
276 ANTINOMIAN PLEAS FOR LICENTIOUSNESS 
 
 open for sin and uncleanness;" and that they have an '♦ ad- 
 vocate with the Father," to make intercession for them. It 
 is therefore certain, that all such who do not improve this 
 privilege, who do not repair to the blood of Christ for clean- 
 sing, but remain careless and secure in their sins, were nev- 
 er yet united to Christ, never cleansed from their filthiness: 
 but are notwithstanding all their vain dreams of an union to 
 Christ, liable to meet with that final sentence, " He which 
 is filthy, let him be filthy still." 
 
 If we consider sin with respect to its innate guilt, or con- 
 trariety to the law of God, the sins of believers, as well as 
 others, are a " transgression of God's law," a contempt of 
 his dominion and authority, a repugnancy to his nature and 
 will, a dishonor to his name, and an injury to his kingdom 
 and interest in the world; in all which respects, they bring 
 ^g'liilt upon the souls of the ofienders, in proportion to the 
 iiature and aggravations of the transgressions. Now I hope, 
 none will be so daringly blasphemous, as to suppose, that our 
 sins are in this respect transferred to Christ, that the blessed 
 Saviour of the world has transgressed the law of God, or dis- 
 honored his holy name. " For he did no sin, neither was 
 guile found in his mouth. He always did those things 
 which pleased his heavenly Father." There is no possibili- 
 ty, from the nature of things, that the innate guilt of sin, oir 
 the reatus culpce (as the schools express it) can be transferred 
 from one person to another. Whoever represents the person 
 of the offender, and is his surety, bears the punishment he 
 deserved; yet the original guilt, the obliquity, the enormity, 
 fault or crime of the ofience, lies at the offender's door; and 
 can lie no where else. Whence it follows, that the believer^s 
 union to Christ can no way change the nature of his sinful 
 actions, and make that guiltless, and innocent, whilst repug- 
 nant to the nature and law of God. Though it deliver from 
 the penalty, it cannot remove the native enormity of sin; it 
 still remains, and cannot but remain abominable to God, and 
 worthy of eternal death. Whence God is displeased with 
 believers, when they sin against him. *' The thing David 
 had done, displeased the Lord," 1 Sam. 11:27. " The Lord 
 was angry with Moses," Deut. 4:21. "He was very angry 
 with' Aaron," Deut 9:20. Though he be a Father, he is a 
 provoked Father, when his children " forsake his law, and 
 walk not in his judgments," and therefore he " visits their 
 transgression with the rod, and their iniquity with stripes;" 
 
CONSIDERED AKD O^BVIATIED* 277 
 
 ■tlioirgh " he does not utterly take away his loving-kindness 
 from them; nor suifer his faithfulness to fail." Pteal. 69:30, 
 31,32. Have not believers therefore cause to be deeply af- 
 fected with their sins, to lament them before God; and peni« 
 tently to fly to the blood of Christ for pardon, when they 
 render them guilty in the sight of God, are provoking and 
 displeasing to him.; and justly deserve his eternal wrath? 
 
 But if we proceed, in the last place, to consider sin with 
 ■respect to its law-desert^ or demerit with regard to the pen- 
 alty annexed to it, by the justice and law of God, in this 
 sense Christ " bare our sins," for us; and to©k upon him all 
 the iniquities of those, who are interested in, and united to 
 him. " He bare our sins in his own body upon the tree:" 
 that is, he bore the punishment due to us for sin, when he 
 ofiered himself a sacrifice upon the cross. " He was made a 
 curse for us;" and underwent the curse that was due U8, 
 He was made " a surety of the better testament;" and so 
 the dreadful debt was transferred, from the principal debtors, 
 to hinr.; and he being " a surety for strangers," was made to 
 ** smart for it." Thus believers partake of the blessedness 
 ascribed to him, " whose transgression is forgiven, whose 
 sin is covered; and' unto whom the Lord imputeth not ini- 
 quity." And ** there is now no condemnation to them who 
 are in Christ Jesus." They are acquitted from the guilt of 
 all their former sins, upon their exercising faith in Christ^ 
 *' Through faith in his blood, Christ's righteousness is decla- 
 red, for the remission of their sins that are past," Rom* 
 3:25. But how will their state of justification be continued, 
 and their sins pardoned, but in the way of renewed exercise 
 of faith towards our Lord Jesus Christ, and repentance to- 
 wards God? How will they make any progress in the divine 
 life, but by a renewed flight to the fountain of grace, for new 
 supplies of spiritual life and strength? From whence then 
 can any man fetch arguments, for a careless indiflerence 
 about his sins, unless he be also careless and indifl^erent 
 about the favor of God, and his own eternal welfare? " Let 
 no man deceive himself with vain words;" nor dream of any 
 *' inheritance in the kingdom of Christ and of God," while 
 he can sin without care or fear. For, " because of these 
 things Cometh the wrath of God upon the childrcfl of dis- 
 obedience." Eph, 5:5,6. 
 
 You go on to argue, " If believers are united to Christ, in 
 the manner described, so that his obedience to the law was 
 24* 
 
278 ANTINOMIAN PLEAS FOR LICENTIOUSNESS 
 
 performed on their behalf, and is become their obedience, 
 It then follows, that they have in Christ fulfilled the law in all 
 respects, and it can therefore have no more demands upon 
 them; and consequently they can be no more chargeable with 
 sin; Ror have occasion to be concerned about it. For " where 
 there is no law, there is no transgression." 
 
 In answer to this objection, I shall first endeavor to show 
 you, in what respects our blessed Saviour has in our place 
 and stead answered the demands of the laii\ and thereby de- 
 livered the believer from its power and dominion: and then 
 proceed to show, in what respects the law has still a claim, to 
 the believer's observance, notwithstanding his interest in, 
 and union to the Lord Jesus Christ. 
 
 Our blessed Redeemer has these several ways fulfilled the 
 lain for believers; he has fulfilled all the penal demands of 
 it; and hath " redeemed us from the curse of the law, being 
 made a curse for us," Gal. 3:13. We being guilty cirminals, 
 the law condemns us to deserved punishment; and the jus- 
 tice of God demands satisfaction. The blessed Saviour has 
 therefore stepped in between us and the avenging justice of 
 God; and has received the flaming sword into his own bow- 
 els. Justice is satisfied; and the guilty offender released; 
 upon his acting faith in this blessed Surety. The law does 
 moreover require of us a perfect active obedience, as we are 
 rational and moral agents; and accordingly the original terms 
 of our acceptance with God were, " Do this and live." " The 
 man which doeth these things, shall live by them. But cur- 
 sed is every one, that conlinueth not in all things of the law 
 to do them." Now Christ has in this respect also answered 
 the demands of the law. He has "fulfilled all righteousness;" 
 and taken away the power of the lait, as it is the " strength 
 of sin," as it is a " killing letter," and "ministrntion of death," 
 on the behalf of all tliat^ believe in him; that it no longer de- 
 mands perfect personal obedience as the condition of their ac- 
 ceptance with God. In this respect believers are " not under 
 the law, but under grace," Rom. 6:14. Thus Christ has per- 
 formed a passive obedience, to answer the penalty of the law, 
 to fulfil the precept of it, whereby justice is satisfied, God rec- 
 onciled, and the believer made "accepted in the Beloved." I 
 may add to this, there is an infinite mc7'it in this two-fold obe- 
 dience of our blessed Mediator. He being an infinite person, 
 the value of his obedience was proportioned to the glory and 
 dignity of his divine nature; and he has therefore by his fulfil- 
 
CONSIDERED A?fD OBVIATED. 279 
 
 lin^ the law, purchased all c^race here and glory hereafter, 
 for ail who shall believe in him, and he thereby united to 
 him. Thus, then, the believer's " first husband is dead; that 
 they are loosed from the law^ of their husbund: And they 
 are become dead to the law by the body of Christ, that they may 
 be married to another, even to him who is raised from 
 the dead;" as the apostle argues, Rom. 7:2.4. 
 
 And now, in order to answer the second part of my pro- 
 mise, and show you in what respect the law has still a claim 
 to the believer's observance; I must remind you of what I 
 formerly observed to you, that the moral law is also to be 
 considered as a rule of living, as the standard or directory of 
 our conduct. As such, it is a copy or transcript of the divine 
 perfections, in particular of his rectitude, justice, and holi- 
 ness; and therefore is immutable, like the infinitely glorious 
 nature from whence it was derived. Tt is utterly inconsistent 
 with the infinite perfections of the glorious God, for him to 
 give us a rule of life contrary to what is contained in the 
 moral law. Should the laiv in this sense be abrogated and 
 buried, the holiness and justice of God must be buried in the 
 ruins of it. Now, though our blessed Saviour has in this 
 sense also fulfilled the law, he has fulfilled it to establish it, 
 and not to vacate or destroy it. He has fulfilled it as our 
 exemplary to give us a pattern of obedience, that we may 
 walk in his steps. He hath fulfilled it to glorify his heavenly 
 Father, that in imitation of him we also may glorify him, by 
 bringing forth much fruit. In this respect, then, the law 
 retains its full demand upon us. " Do we then make void 
 the law by faith? God forbid! Yea, we establish the law," 
 Rom. 3:31. With respect to the law as a rule of life, our 
 blessed Saviour assures us, that it is easier for heaven and 
 earth to pass away, than one tittle of the law to fail," Luke 
 16:17. How vile and abominable, therefore, are those pre- 
 tences, that there remains no law to regulate our conduct; 
 that we are under no bonds to obedience; that we have no 
 law to transgress, and therefore no sins to lament! Has the 
 blessed Saviour shed his precious blood, to open a door to 
 licentiousness? Has he come to legitimate a lawless, care- 
 less, worldly and sensual life? No, surely, he came with a 
 quite contrary view; to redeem us from all iniquity, and to 
 purify unto himself a peculiar people, zealous of good works,'* 
 Tit. 2:14. The law must certainly be either the rule of our 
 conduct while we live, or the rule of our final trial and con- 
 
290 a:ntinomtan pleas for licentiousness 
 
 demnation, in the day of Christ. Though our conformity 
 to the Imv as a rule of life, be neither an atonement for our 
 sins, nor a purchase of the divine favor, nor the covenant- 
 condition of our pardon and acceptance with God; yet it is, in 
 the nature of things, and in the doctrine of the gospel, the 
 believer's pathway to eternal life. " He that saith, I know 
 him, and keepeth not his commandments, is a liar, and the 
 truth is not in him," 1 John 2: 4. "He that saith, he 
 abideth in him, ought himself also so to walk, even as he 
 walked," 1 John 2:6. " Whosoever committeth sin, trans- 
 gresseth also the law," 1 John 3:4. " For this is the love 
 of God, that we keep his commandments," 1 John 5: 3. " If 
 ye fulfil the royal law according to the Scripture, Thou shalt 
 love thy neighbor as thyself, ye do well," James 2: 8. 
 
 And now, sir, it belongs to you to consider, whether the 
 Antinomians have any handle at all for their licentious prin- 
 ciples, from the doctrine o^ union to Christ, rightly consider- 
 ed and understood. If no man can have any good evidence 
 of his union to Christ, without a repentance and humiliation 
 for his offences against God, then no man can have reason to 
 be easy and secure in sinning, from a presumption of his 
 union to Christ. If the sins oi believers are by virtue of their 
 union to Christ more aggravated, than the sins of other men, 
 they have more cause than others to lament their sins before 
 God, and to be deeply humbled on the account of them. If 
 believers, as well as others, must repent of their sins, or per- 
 ish, they have then the same cause, which others have to 
 mourn for their sins, and with the greatest detestation to re- 
 nounce and forsake them. If believers by means of their 
 union to Christ, though perfectly justified, are yet not per- 
 fectly sanctified, but " in many things do all offend;" if 
 Christ has not taken away the pollution of sin, and personal 
 innate guilt, though he has borne the curse, and taken away 
 the penalty of sin from believers; if the law still remains a 
 rule of obedience to believers; and if their deviation from, or 
 violation of that rule, be of the nature of sin, and brings them 
 under guilt and defilement, they have then cause to be hum- 
 bled for their sins, to groan under the burden of them, and 
 ardently to pant after deliverance from their remaining body 
 of death. All these premises are (I think) fully proved; and 
 the consequences cannot therefore be fairly denied. Whence 
 it follows, that whoever quiet their conscience with such vaia 
 pretences,expose themselves to the dreadful consequences of a 
 
CONSIDERED AND OBVIATED. 281 
 
 licentious life, divine rejection, and a wrath to the uttermost. 
 
 Thus I have briefly answered your several pleas in favor 
 of the libertines of the present age, by reasonings, which 
 cannot fail of giving you satisfaction, if duly considered. 
 You will be pleased to bear with me, whilst I ofier one an- 
 swer more, which will equally obviate all your objections; and 
 discover them all to be groundless, unreasonable, and irre- 
 ligious. 
 
 You will readily allow, if it be impossible from the nature 
 of things, that any who is truly united to Jesus Christ, should 
 be habitually careless and at ease, indifferent and indolent in 
 a way of sinning, that your objections are then all groundless, 
 and without any rational foundation. And that this is so, 
 may be made abundantly clear and evident. 
 
 If a true and sincere love to God, be a necessary consequence 
 of our union to Jesus Christ, and be also utterly inconsistent 
 with those licentious conclusions, which you have mentioned; 
 it will then follow that it is impossible from the nature of 
 things,' that any one who is truly united to Jesus Christ, 
 Bhould be careless, easy, and indifferent in a way of sinning. 
 That all who are united to Jesus Christ, do habitually love 
 God, and dwell in the love of God, is expressly asserted by 
 the apostle, 1 John 4:16. " God is love; and he that dwelleth 
 in love, dwelleth in God, and God in him." And it is also 
 necessary from the very nature of our union to Christ. Being 
 united to Christ, we shall partake of all the graces of the 
 blessed Spirit, which are in Christ, as in a fountain or re- 
 pository to be communicated unto us; as I have shown you 
 before, that this need not be insisted on. 
 
 Let us therefore proceed to consider, whether the love oi 
 God be, from the nature of it, compatible or consistent with 
 a carelessness and indifference about sinning against him. 
 Can we love God, and be careless and indifferent about af- 
 fronting him, and loading him with indignity, at the same 
 time? Can we love God, and yet be content to dishonor his 
 name, violate his laws, and trample his sacred authority and 
 attributes under the feet of our lusts? This cannot be, till 
 love and hatred, friendship and enmity, become the same 
 thing, no ways to be distinguished. Our profession of love 
 would hardly be voted sincere by one oiouYfelloic creatures^ 
 who should find us easy and indifferent about injuring his 
 interest and reputation, and loading him with contempt and 
 indignity. Does not the love of God especially consist in a 
 
282 ANTINOMIAN PLEAS FOR LICENTIOUSNESS 
 
 desire of, and delight in, a conformity to the divine nature 
 and will? That they who love God, dwell in God and God in 
 them; that as he is, so are they in this world, 1 John 4:16,17. 
 And can they delight in a conformity to God, and yet be 
 easy and content when they act most contrary to his will, 
 and in the highest repugnancy to all his glorious and iniinite 
 perfections? Does not the love of God consist in a hatred of 
 sin^ and of whatever is displeasing in his sight? "Ye that 
 love the Lord hate evil," Psal. 97:10. And can there be any 
 thing more inconsistent, than being careless and indifferent 
 about falling into such circumstances as are peculiarly hate- 
 ful and abhorrent to us? Does not the love of God imply a 
 love to his law; and a delight in complying with his holy 
 will in all things? " O how love I thy law! it is my medita- 
 tion all the daf," Psal. 1 19:97. " For 1 delight in the law of 
 Gud after the inward man," Rom. 7:22. And is it consistent, 
 is it not the highest contradiction, to love the law of God, to 
 delight in an observation of it, and a conformity to it, and 
 yet be indifferent and unconcerned about a violation of it, 
 or a non-conformity to it? Does not the love of God, in 
 the nature of it, imply a life of actual obedience? " If ye 
 love ine keep my commandments," John 14:15. *' If ye 
 keep my commandments, ye shall abide in my love," 
 John 15:10. And can any thing be more contradictory, 
 fhan keeping God's commandments, and a cureless indif- 
 ferency about breaking them? Is there no gratitude m 
 our love to God, no sense of our obligations to his infinite 
 goodness and compassion; and no sense of our ungrateful 
 abuse of his amazing dispensations of benignity and mercy, 
 in our ransom from hell by the blood of his Son, in our gospel 
 privileges and advantages, in our participation of his special 
 distinguishing grace, and in our hopes of glory? Is the love 
 of the Father a light thing with us, in choosing us before 
 others from the foundation of the world, in giving his own 
 Son to redeem and save us, and in sending his Holy Spirit 
 to fulfil his good pleasure in our souls, and fit us for heaven? 
 Is the blood of the Saviovr a light thing with us, whereby 
 we are ransomed from death and hell, and made heirs of the 
 future glory? Is the sanctifying, comforting, and quicken- 
 ing influence of the blessed Spirit a light thing with us, 
 whereby we are brought near to God, enabled to obtain com- 
 munion with hitn, and are qualified for the eternal inheri- 
 tance? Can we dishonor the Father, trample upon the blood 
 
CONSIDERED AISD OBVIATED. 283 
 
 of the Son, and grieve the Holy Spirit, without care, concern, 
 or fear; and yet make pretences to an union to Christ, and 
 to the love of God! A vain dream! A most inconsistent and 
 contradictory pretence! 
 
 I hope, 1 have by this time given you sufficient evidence, 
 of the weakness and impiety of those objections, you have 
 alleged in favor of the Antinomians: and would therefore 
 only just add this further remark. That though we should 
 never dishonor our blessed Saviour, by doubting of his suffi- 
 ciency for us, be our case what it will; though we should 
 never indulge distracting doubts and fears, which will drive 
 us from God, unfit us for duty, and bring dishonor upon that 
 infinite mercy in which we hope; and though we should not 
 presently dig up our foundations, and call all our hopes and ex- 
 periences into question, because of our disallowed inflfirmities; 
 Yet if we are united to Christ, we cannot fail of mourning for 
 our sins, and bringing them to the blood of Christ for pardon; 
 we cannot fail to " groan being burdened," and to esteem 
 our sins the heaviest burden we have in the world: Though 
 we may and ought to " rejoice always," in the riches of re- 
 deeming mercy and love, yet we cannot but lament and groan 
 always after deliverance from the remaining body of death. 
 
 You proceed to object, that " if my doctrine of the believer's 
 union to Christ be true, you cannot see how we can prove our 
 justification by our sanctifi cation. For according to that 
 scheme, our justification depends wholly upon our union to 
 Christ: but nothing at all upon our sanctification. Is it not 
 then the most rational proceeding, to prove our justification 
 by that on which it does depend, rather than by that on which 
 it does not depend; by that which does justify us, rather than 
 by that which does not justify us? Hovv' can we prove our 
 justification by that which procures no freedom from guilt, no 
 title to the favor of God, no claim to eternal salvation?" 
 
 In answer to which I must entreat you to consider, whe- 
 ther there be any way so certain to prove the existence of 
 the cause, as by the production of the efi^ect; and whether 
 there be any way whatsoever to evidence that there is a 
 cause, if there be no effect, or if the effect be utterly un- 
 known. How do we know the existence of God, but by his 
 word and works, which are visible effects of his being, and 
 thereby visible evidences and discoveries of his glorious per- 
 fections? To apply this to the present case: How can we 
 evidence our union to Christ, and our acceptance with God 
 
284 ANTINOMIAN PLEAS FOR LICKNTI0USNES3 
 
 thereby, but by the actings of grace, and the fruits of right- 
 eousness, which are the elfects of if? The subject matter to 
 be made evident to our consciences, is this, that we have 
 received the Lord Jesus Christ by faith, so are united to him, 
 and thereby /ws/i/i'e(Z in the sight of God. Well, if this be 
 so, " the life which we now live in the flesh, we live by tho 
 faith of the Son of God," Gal. 2;20. " We are purifying 
 ourselves, even as he is pure," 1 John 3:3. If we " have 
 received Christ Jesus the Lord, we also walk in him," CoL 
 2:6. And do we, upon an impartial trial, find this so? Do 
 we live in an humble, constant dependance upon the Lord 
 Jesus Christ, as the fountain of all grace, and the author of 
 our eternal salvation? Do we hate every false way, and crucify 
 our flesh with its affections and lusts? Do we live in the 
 love of God, and carefully and seriously attend every way of 
 known duty towards him? Do we live in the love of our 
 neighbor, and are we conscientious in performing the duties 
 oi every relation and character we sustain? And do we la- 
 ment before God the imperfections we find in these attain- 
 ments, and earnestly pray and strive for a further progress in 
 holiness? — This, all this, is the necessary fruit of our union 
 to Christ, and of our justijication before God thereby; is not 
 this, therefore, the proper and only evidence thereof? And 
 is there any thing without this, which can give us any scrip- 
 ture-evidence of our justification? The Antinomians may 
 pretend to evidence their justification by their Joi/ and com- 
 fort. But how came they by their joy and comfort, if they 
 have not previous evidence of their justified state? How can 
 they rejoice in the favor of God, before they have good evi- 
 dence of their interest in it? Without this, their joy is 
 groundless, and is an evidence of nothing in the present 
 case, but their willingness to deceive themselves. With 
 this, there is no need of joy for that evidence, of what is 
 already confrmed by a much better witness. I therefore 
 conclude, that as the Scripture no where makes, and as the 
 reason and order of things no way allows, joy and comfort to 
 be evidences of our justified state, we should see to it, that 
 we clear up our title to the divine favor, by better evidence. 
 And what other can we possiby find, but what I am pleading 
 for? This, the apostle assures us, is the proper evidence, 
 by which " the children of God arc manifest, and the chil- 
 dren of the devil. Whosoever is born of God, doth not com- 
 mit sin;" and " whosoever doeth not righteousness, is not of 
 
CONSIDERED AND OBVIATED. 286 
 
 God," 1 John 3: 9, 10. They, therefore, who reject this 
 evidence, would do well to consider, whose children they are, 
 according to this determination of the apostle. 
 
 Upon the whole, then, our unioii to Christ is so far from 
 affording the least plea for licentiovsness, that it should be 
 considered as the strongest argument, and the most power- 
 ful incentive, to an hurnhle, penitent, watchful, holy and 
 heavenly life. — Are we itnifed to Christ? Are we " members 
 of his body, of his flesh, and of his bones?" Surely, then, 
 we must derive vital influences from such a fountain of spi- 
 ritual life, and be *' partakers of his holiness." If we find 
 not this blessed effect in some good degree, in vain are our 
 pretences to an interest in Christ, or union to him. — Are we 
 united to Christ, and thereby made partakers of his inestima- 
 ble benefits? Surely, then, it concerns us to endeavor to 
 live answerahhj to so high a dignity, and such an honorable 
 relation. Surely it concerns us to testify our gratitude to 
 such an infinite Benefactor, by living to the praise of the 
 glory of his grace and love. With what abhorrence, there- 
 fore, should such licentious thoughts, as you have suggested, 
 be entertained by all the true disciples of the holy Jesus, as 
 not fit to be so much as once " named among saints!" 
 
 If you can have patience with me, 1 would briefly offer 
 one argument more, in favor of the doctrine I have insisted 
 upon, which must recommend it as infinitely preferable, in 
 point oi safety, to either of the contrary extremes. By act- 
 ing up to these principles of mine, you can be in no danger, 
 as to the future and final event, since you will be hnilt upon 
 Christ Jesus the sure foundation of ho[)e, and by grace deri- 
 ved from him, bring forth those fruits of holiness and righte- 
 ousness, which must end in eternal life. If the Arminians 
 are right, you also are right. For you have the same sinceri- 
 ty, the same good xcorhs, which any of them may have to de- 
 pend upon for justification and salvation. And it can be no 
 prejudice to your salvation, that you obtained these in a \vv 
 of dependauce upon Christ only, as well as in a way oV dili- 
 gent activity. If the Antinomians are right, you also art- 
 right. For you depend only upon Christ for righteousness uim 
 strength, as well as they; and it can no ways be injurious to 
 you, that you have insisted upon the necessity oi holincf^s, as 
 the way leading to eternal life. But novv.to turn the table's, 
 if they who plead (or just if cntion by worlcs, are at last found 
 in a mistake; and instead of building upon Christ Jesits, arrK 
 the sovereign grace of God in him, are built upon the sand. 
 25 
 
286 WALKING^ WITH GOD. 
 
 OT if they who disclaim the necessity of holiness, are too lats 
 found in a mistake, and sorted among the workers of iniquity j 
 what will become of their hopes! How dreadful will their 
 disappointments be! 
 
 That you may be found united to Christy and may be built 
 up in faith and holiness, with peace and comfort, unto God's 
 boavonly kingdom, is the earnest desire and prayer of, 
 
 Sir, your, «Scc. 
 
 LETTER XIX. 
 
 PARTICULAR ADVICES AND DIRECTIONS FOR A CLOSE 
 AND COMFORTABLE WALK WITH GOD. 
 
 SIR, 
 
 You justly observe, that " accordirtg to my former letters, 
 a religious life must be a course of serious, earnest, and assi- 
 drious application." And you have therefore good reason to 
 be '' solicitous in your inquiry, how you must ' give diligence 
 t(* make your calling and election sure;' and how you shall 
 find that -peace and pleasure I speak of, in your walk with 
 God?*' But there is no cause at all of any apprehension, that 
 you ^' shall weary me out, with the continual burdensome 
 tasks yon are imposing upon me." Indeed, sir, you can no 
 way gratify me more, than by putting it in my power, to be 
 any way serviceable to your best interest. I sincerely thank 
 you, that you are now giving me the satisfaction, of proposing 
 " some directions for a close walk with God." It is an affair 
 of the utmost consequence to myself, as well as to you: an 
 affair too little considered, even by those of whom we must 
 " hope the better things, that accompany salvation:" and an 
 affair, in which I have cause with shame to confess, that my 
 remissness has turned to my unspeakable disadvantage. Let 
 us,, then, as in the presence of God, resolve, by the assistance 
 of his Spirit and grace, not only to consult, but to practise 
 such methods of piety, as may be likely means to sweeten the 
 fatigues of life, prepare us to encounter the last enemy, and 
 give us a refreshing prospect of our future inheritance. ^ 
 
 I shall endeavor, according to your desire, to be plain^ 
 familiar and practical, in the directions and counsels which I 
 am now to lay before you. And here my advice to you is, 
 
 L That you endeavor to obtain and maintain a deep im- 
 pression of this important truth, that you have but one busi. 
 ntss to do; and that every atlair and conduct of human life 
 
WALKING WITH GOD. 387 
 
 must be calcuJafcdfor, ^nd siibseriiient to, that one great end 
 of your being. God has made \isfor himself, to glorify and 
 enjoy him. We are but <' pilgrims and strangers upon earth;" 
 and " have here no continuing city." There is another stat-e 
 before us, a state of everlasting residence, a state where wg 
 must be unspeakably and inconceivably happy oi miserable, to 
 all eternity. Our whole work therefore is, to be " pressing 
 towards the mark for the prize of oui high calling;" to be 
 looking to, and preparing for, " another and better country, 
 even an heavenly." This, I say, is our whole business; and 
 therefore not to be enterprized as a secondary concern, not 
 to be crowded into a corner, to make room for more agreea- 
 ble entertainments; nor to be attended only at our vacant 
 hours, when disencumbered from our worldly business and 
 sensual gratifications. " To fear God and keep his com- 
 mandments, is the whole of man." You will not so far 
 misunderstand me, as to suppose, that I am inculcating the 
 necessity of a recluse life, wholly taken up in devotion, 
 wholly separated from the common business and society of 
 the world. No! I am only recommending to you and t&my' 
 self, a due sense, that we are under obligations in point of 
 duty and interest, to serve God, and thereby to promote our 
 eternal welfare, as well at one time, as another; and as much 
 in one business of life, as another; as much in our secular 
 affairs, domestic concerns, company, and diversions, as ia 
 the special duties of religion and devotion. Though these 
 call for the more solemn engagement of the whole soul ia 
 their performance, being immediately directed to God hirw- 
 self; yet the other also are to be done in obedience to God, 
 and with an eye to his glory. So that we have but one busi-^ 
 ness; though we have a great many duties of variouB kinde 
 belonging to it. 
 
 Resolve then, to engage in, and to endeavor to maR?\ge 
 every affair of common life, out of duty to God, with a spirit- 
 ual frame of soul, and with a hearty desire therein to "show 
 yourself approved unto God. Whether you eat or drink, m 
 whatever you do, do all to the glory of God ." Ccnsidcr there- 
 fore, that you have the same God to deal with, the same om- 
 •nicient eye to observe and remember your thoughts, views, 
 affections, frames, ianguage, and behaviour, v.'hiic conversaijit 
 in the common affairs of life, as when upon your knees in your 
 closet or family, or in the public worship of God's house: and 
 that the same ui)right views, the same holy desires, the same 
 faith in Christ, aie necessary in the one, as w. the other, if 
 
2dS WALKING WITH GODs 
 
 you would have them acceptable to God. This considera' 
 tion duly impressed, is the true philosopher'' s stone ^ that turns 
 all to gold. This will make every thing serve as a fresh 
 gale, to waft us forward to our desired harbor. 
 
 2. Be solemnly careful to attend upon all the "ordinances 
 of God," without any reserve. The dnties and ordinances 
 of religion belong to the r^a;*/, which God has appointed us ta 
 walk in, in order to our salvation: and we must be found in 
 kis way, as we would expect his presence and blessing. 
 Herein be therefore careful to have no reserve. Let every 
 duty, whether of the closet, the family, or public worship, be 
 diligently and constantly maintained, each in its proper sea- 
 son. Live in the omission of none of them; nor let any 
 ordinary occurrence or excuse divert and put you by, when 
 ike proper season and opportunity calls for your attendance on 
 LMcm. You are under the same obligations at all times, as at any 
 time,' to perform duty; and to observe a// duties, as to observe 
 aey. For they are all required by the same authority; and 
 to be performed to the same object, and for the same end. 
 lie therefore who lives in the wilful neglect of any known 
 «luty,does thereby turn his back upon God and his salvation. 
 Herein then, the greatest care should be exercised, that we 
 may " prove (or know and do) what is the good, and perfect, 
 and acceptable will of God" concerning us. 
 
 You should also remember, that the duties of religious 
 worship are to be peiformed to an "omniscient and heart 
 searching God;" a God who cannot be deceived, and will not 
 be mocJied; a God, who " will be sanctified in all them that 
 come nigh him," and who will highly resent our " flattering 
 him with our lips, and lying to him with our tongues, when 
 our hearts are far from him." You should therefore, be care- 
 ful, by previous meditation, to obtain a lively sense of the 
 infinite perfections of the glorious God to be worshipped, of 
 the nature and importance of the duty to be attended; and to 
 have your affections inflamed and much engaged, when you 
 come into God's immediate presence, in any ordinance of 
 religious worship. You should " keep your heart with all 
 diligence;" watch against, and carefully suppress every rovirg 
 and wandering thought, endeavor to retain a lively impres- 
 sion of the divine presence; and to keep up a devout, spirit- 
 ual frame of soul, while in the performance of the worship 
 of God. Our transactions with God, in the duties of religious 
 worship, above all things call for the greatest seriousness, 
 watchfulness, and care. And all the pains we can take in 
 
WALKING WIlTK GOlO. i'&i? 
 
 this matter, will prove too little; we shall still have cause to 
 lament our great defects; and to mourn after tlie pardon of 
 the " iniquity of our holy things," through the blood of 
 Christ. 
 
 3. Remember, that as you lie at mercy, so you have a 
 mercy-seat to repair to; and that you may " sow in hope." 
 It is true, that we neither have nor can have any claim to the 
 mercy of God, on account of any thing that we do or are able 
 to do in religion. *' Not for your sakes do I this, saith the 
 Lord God, be it known unto you. Be ashamed and con- 
 founded for your own ways, O house of Israel." But yet i1 m 
 also true, that the infinite mercy of God is more than equal to 
 all our unworthiness, to all our difficulties, and to all our 
 wants. *' There is forgiveness with God, tliat he may be 
 feared; and with him is plenteous redemption." And '* God 
 is in Christ reconciling the world to himself, not imputing 
 their trespasses." You should approach the presence of 
 God, not only with a most abasing sense of your sinfulness, 
 pollution, and unv/orthiness; and with most earnest importu- 
 nity for the influences of his Spirit and grace: but also with 
 an humble confidence in the riches of his infinite mercy; and 
 with a supporting kope^ that for his own sake, and for his Son's 
 sake, (though not for yours,) he will accept, pardon, sanctify, 
 and save you. While you are entertaining hard thoughts of 
 God, giving in to desponding frames, and nouiishirig your 
 distracting discouraging fears, you are dishonoring God our 
 Saviour, grieving the Holy Spirit, hardening your own heart, 
 and going further and further from mercy. Come therefoTC 
 before God, self-loathing and self-condemning, yet not v/itU 
 a distrustful dread: but come to him with expectation and 
 dependance. Plead the merits of his Son; plead the rich€C 
 of his boundless grace; yea, plead your own misery and want 
 before him: hope in his mercy, and v.'ait for his salvation. 
 
 4. Remew your past life; and be diS particular as you can, 
 in your " repentance toward God," as also in setting all thing* 
 right with your neigkhor. It is our duty particularly to con- 
 fess and lament our sins before God; those especially which 
 are peculiarly aggravated, or have been H'illingly or custom- 
 arily indulged. It is our duty particularly to make up all 
 breaches with our neighbor, and to repair all injuries we have 
 done him, as far as possible. It is therefore necessary, to 
 call ourselves to account for all the past conduct of our lives, 
 both toward God and man. 
 
 Look back then to your early age, and bring the sins of 
 25* 
 
:590 WALKING WITH GOD. 
 
 your youth to remembrance. Confess them particularly, 
 lament them before God, and lift up your ardent and fre- 
 quent petitions to him, that he would not " remember the 
 sins of your youth, nor your transgressions." Continue 
 your view to the successive periods of your life. Consider 
 what duties you have omitted^ whether personal or relative; 
 what parts of instituted worship you have neglected, or by 
 a careless, hypocritical, and trifling performance, have slight- 
 ed and profaned, whether in your closet, in the family, or in 
 the house of God. Consider what relations you have sustain- 
 ed, and what have been your special defects in each of them. 
 " Humble yourself in the sight of God," on account of them 
 all: " Cry to him" for pardon, in the blood of Christ; and for 
 grace and strength to serve him acceptably, by a right dis- 
 cbarge of your respective duties, in each station and circum- 
 stance of life, as well as by a due performance of the several 
 offices of devotion. Consider your many sins of commission^ 
 according to their respective natures and aggravations. Con- 
 fess them before God; and confess the innumerable multi- 
 tude which were unobserved when committed, or forgotten 
 •since. Endeavor to impress a just sense of their number, 
 enormity, and guilt, upon your conscience, till you are for- 
 ced to groan out that language of a repenting soul: "Innu- 
 merable evils have compassed me about, mine iniquities have 
 taken hold upon me, they are more than the hairs of my head, 
 therefore my heart faileth me." Endeavor to bring them all 
 (those which you can remember, by a particular enumeration; 
 those which you cannot remember, by a general confession) 
 to the " fountain set open for sin and for uncleanness." Pray 
 for faith, and endeavor to trust in the infinite merits of the 
 Redecimer's blood, and the infinite mercy of the God of all 
 grace, for a free pardon of all your sins, how extensive so- 
 eier in their number, how great soever in their aggravations. 
 Thus endeavor to have your past account balanced by the 
 blood of Christ. 
 
 In like manner, be careful to review the defects of the 
 duties, and the violations of the precepts, of the second table 
 of the moral law. Consider whether there be none who have 
 offered you vijuries and indignities; and see to it, that from 
 your heart you forgive them their trespasses, and that you 
 remember each, of them at the throne of grace, seeking mer- 
 cy for them, as for your own soul. Consider what differences 
 aiid controversies you have maintained with any man; and 
 in the most kind and coiidcaceiiding manner, attempt aU 
 
WALKING WITH GOD. 291 
 
 reasonable methods of reconciliation, committing the case 
 to God by prayer. Consider, whether in the course of your 
 life vou have not some way or other been injurious to your 
 neighbor by word or i\et(\, in your conunerce or conversation; 
 and never rest, till you have made reparation and satisfaction, 
 if any thing of that kind can be remembered. Consider whe- 
 ther there be no enmity, or rancor of spirit, no prejudice or 
 ill-will, harbored in your breast against any man; and never 
 rest till you feel an universal benevolence to every individ- 
 ual of the human race, and have that love in exercise which 
 is the " fulfilling of the law." Consider whether you have 
 " learned of Christ to be meek and lowly of heart," to live 
 in peace and kindness; and be excited by " the gentleness 
 of Christ," to maintain the exercise oi' those fruits of the 
 Spirit, " love, joy, peace, long-suffering, gentleness, good- 
 ness, meekness, tempeiance." Consider whether you have 
 practised sufficient liheralitij towards the poor and indigent; 
 and consult how you may now so " cast your bread upon the 
 water, as to find it again after many days." And in a word, 
 seek pardon through the blood of Christ for all your past de- 
 fects; and consult how you may, for the future, render 
 yourself the most extensive blessing to the world, while 
 you live in it. 
 
 5. Be very careful, faithfully to discharge the respective 
 duties of the several relations you sustain. God having pla- 
 ced you, sir, in a station of public trust; he calls upon you in 
 the language of Jehoshaphat to his judges: " Take heed 
 what ye do, for you judge not for man, but for the Lord, 
 who is with you in the judgment; therefore now let the 
 fear of the Lord be upon you, take heed and do it." It 
 W'ould be arrogance in me, to pretend to direct you in the 
 particular duties of your honorable station; and the particu- 
 lar methods of discharging them. It is your concern, in the 
 execution of your trust, to approve yourself " a minister of 
 God to his people for their good; a terror, not to good works, 
 but to the evil;" the patron and defender of the oppressed 
 and injured, and an impartial restrainer and punisher of the 
 vicious and immoral; a shining pattern of a regular life; 
 and one that " seeks the welfare of your people." 
 Allow me further to observe. 
 
 As you are likewise remarkably blessed in your conjugal 
 relation, that a full compliance with the law^s of Christianity 
 will greatly add to your mutual ha})piness. I do not mean 
 by this, to recommend to you that love, tender affection, and 
 
292 WALltiNG WITH GOD. 
 
 most obliging kindness, which the word of God enjoins upon 
 all in that relation; and which is so absolutely necessary to 
 all such, in order to their present comfort or future happiness; 
 since in these things you have practically declared to the 
 world, that you stand in no need of a monitor. But what I 
 would particularly offer to your consideration, is, that the 
 soul is the principal part of human nature: and consequently 
 the principal object of love and regard, in that near and inti- 
 mate relation. It should therefore be the chief care of those 
 who are thus nearly united, to live together as " fellow- 
 heirs of the grace of life," to assist, counsel, quicken and 
 comfort one another, in the ways of God and godliness; and 
 to consult all proper methods to promote each other's spiritual 
 and eternal welfare. Thus the bonds of union and motives 
 of dearest alTection will be more than doubled. This will 
 render such persons blessings to each other indeed; and 
 lay a foundation for joy to all eternity. 
 
 You are peculiarly favored with regard to a pleasant and 
 delightful offspring. And upon the birth of each of your 
 children, the Lord does (as it were) say unto you, as Pha- 
 raoh's daughter to Moses' mother, " Take this child, and 
 nurse it for me." You should accordingly take early care, 
 to endeavor the forming their minds to the knowledge, fear, 
 and service of God. You should not only teach them their 
 Catechism, whereby a summary of christian doctrines may 
 be laid up in their memories: but study in a plain, easy, and 
 familiar manner, to adapt your instructions to their under- 
 standings, and endeavor to acquaint them with the great 
 things of their eternal peace. You should endeavor not only 
 to give them a doctrinal, but a practical acquaintance with 
 the duties of Christianity; and as soon as possible, put them 
 upon the stated exercise of religious duty. You should in 
 the most kind, affectionate manner possible, endeavor to re- 
 strain their vicious inclinations and practices, and instil into 
 them principles of reverence to the aged, of honor and grati- 
 tude to their parents, of kindness and love to one another, and 
 of piety and mercy to the indigent and distressed. You should 
 with constant and importunate ardor of soul, wrestle with 
 God for their spiritual welfare; and even " travail in birth, to 
 see Christ formed in their souls." This is the way to make 
 them isideed blessings in their generation, to make them hap- 
 py while they live, happy when they die, and happy forever. 
 By this means, therefore, show that you love them indeed. 
 
 To this I must add, that you are under a liiie obligation to 
 
WALKING WITH GOD. 293^ 
 
 take care of the souls of your servants, as of your chilJren; 
 and in like manner to instruct them, and to impress upon their 
 minds the vast concerns of eternity. For you should always 
 remember, that the soul of yoar meanest slave is of more 
 value than this whole world. 
 
 I shall only subjoin under this head, that you sustain the 
 character of a neighbor, unto which aie many duties annex- 
 ed. The poor you have always with you, to whom yo« owe 
 charitable and compassionate relief. You have frequeitoc> 
 casions of conversation, which should be " good to the use of 
 edifying, that you may administer grace to the hearers." You- 
 have special interest in and influence upon many; this you 
 should improve with care, for their spiritual advantage. You 
 will find frequent occasion to exhort and to reprove ethers, 
 which should be done with such unatfected seriousness and 
 kindness, condescension and humility, as wiH both touch the 
 conscience, and engage the afiections; and thereby have a 
 prospect of success. In fine, you should watch for opportu- 
 nities to do what service you can, both to the bodies and souls 
 of your neighbors, and thereby fulfil the royal law of love. 
 
 6. Walk by rule, in an exact observance of stated devo- 
 tions. We are exhorted to " walk circumspectly, redeeming 
 the time;" to be " always abounding in the v^'ork of the Lord;" 
 doing the " duty of every day, in its day;" of every season, in 
 its season. And to time things to the "best advantage, to me-^ 
 thodize things well, and be steady to some certain rules of 
 proceedings, "will very much befriend a life of religion. We 
 are counselled to be " in the fear of the Lord all the^ day 
 long;" to " pray without ceasing," and to " meditate on God's 
 Jaw day and night." Nothing can be of greater importance 
 to our present or future happiness, than a careful compliance 
 with these divine precepts. 
 
 You should therefore heginihe day with God. When you 
 wake in the morning, let God have your j^r.s^ thoughts. Lift 
 up your heart to him, with tJiankfulness for the preservation ©f 
 the night; and in supplication to him for his presence with 
 you, in the duties of the succeeding day. After such ejacu- 
 lations, before you rise from bed, you will do well to consider 
 with vourself, what are the duties before you this day, where- 
 bv God may be most glorified, your spiritual interests best 
 subserved, and you most useful in your generation. Whilst 
 arising from bed and dressing yourself, entertain meditations 
 upon subjects suited to the occasion, such as the necessity 
 of your resurrection from spiritual death, or the certainty and 
 
294 WALKING WITH GOD. 
 
 consfiquences of the final resurrection at the great day of 
 Christ's appearing and kingdom; the necessity of your being 
 clothW with the righteousness of Christ; or the glorious liv- 
 ery, in which you hope to appear before the tribunal of your 
 judge, when you shall shine as the firmament, and as the 
 stars for ever and ever. These, or such like meditations, a 
 variety whereof will readily offer to your mind, may be an 
 excellent means to put your soul into a proper frame for the 
 duties before you. 
 
 Wken risen from bed, retire as soon as you conveniently 
 can into your closet. Read some portion of the word of God; 
 mixing it with faith, giving a close attention, making devout 
 retlecuons, and occasional ejaculations of prayer and praise, 
 accor(iing to the subject-matter you are entertained with. 
 After reading, pause a while, and endeavor to affect your 
 mind with lively impressions of the infinite perfections of the 
 glorious Majesty before whom you are approaching. Lift up 
 your eyes to God, with fervent aspirations after the influences 
 of his blessed Spirit, to " help your infirmities," to " teach 
 you to pray," as you ought; and to " make intercessions for 
 you, with groanirigs which cannot be uttered." Thus in the 
 name of Christ bow your knees before God, with an awful 
 sense of the infinite distance between him and you, and of 
 your entire unworthincss of his favor; yet with an humble 
 hope and confidence in his infinite grace and mercy in 
 Christ: and keep up a strict and continual guard over your 
 thoughts and affections, that they do not wander from the 
 business before you, and render the duty a mere superficial 
 lip-service. 
 
 From your closet proceed to the duties o{ family -worship. 
 Call your wliolo household together, let none be absent. 
 Read a chapter in the sacred Bible: and I would advise you 
 commonly to read in course, that the whole word of God may 
 be read in your family. Perhaps it may be an agreeable 
 practice, and most for edification, to read in the Old Testa- 
 ment one part of the day, and in the New Testament the 
 other. I would advise you to sing part of a psalm; and then 
 pray with your family. Which done, gravely dismiss them 
 to their respective secular occupations. 
 
 Having thus carried yourself and family through the morn- 
 ing sacrifices, do not suppose, that you are now discharged 
 from all religious and spiritual concerns, until the return of 
 the stated times of divine worship; but " keep your soul dili- 
 gently," study to preserve and cherish still a spiritual frame. 
 
WALKING WITH GOD. 295 
 
 Intermix frequent occasional meditations and ejaculations, 
 with all the business you are engaged in. Alter dinner^ I would 
 advise you to retire again to your closet for some exercises of 
 devotion. Imitate David and Daniel in the frequency of your 
 secret retirements; and make it your stated rule, at evenings 
 in the inorfiingy and at noon to pray ^ and to let God hear your 
 voice. 
 
 Choose some convenient time every day for religious medu 
 tation, and solemn refection. Daily spend half an hour, at 
 least, in this useful and delightful employment; and more, 
 when your circumstances will allow it. Let the time be sta- 
 ted; and let no ordinary avocation prevent your duly attend- 
 ing upon this exercise, at the return of the appointed season. 
 Perhaps experience will teach you, with the patriarch Isaac, 
 to choose the evening for this service. But this depends upon 
 the respective business and circumstances of life, and dispo- 
 sitions of mind, of each particular person. The whole word 
 of God will afford you matter for your meditation; that you 
 have a large field before you, enough to keep you happily 
 employed to all eternity: but the perfections of the divine 
 nature, the astonishing work of redemption by Jesus Christ, 
 the glorious excellency of his person, and the wonderful 
 benefits of his salvation, the incomparable glories of the hea- 
 venly world, the preciousness of your soul, with its various 
 wants, and the like, should be the most common, as they are 
 the most important subjects of your contemplation. Engage 
 in this business, as in the presence of God, call in your 
 thoughts from every foreign concern, and keep them closely 
 engaged. Deeply rause, until the f re burns: meditate on di- 
 vine and eternal things, till they become real and visible to 
 the eyes of your mind; even till your soul is brought (if it 
 pleases God) to the top of Pisgah, and to a view of the hea- 
 venly Canaan. But I need not insist upon the methods of 
 performing this duty. By a faithful and steady attendance 
 upon it, your experience will quickly teach you the best man- 
 ner of its performance. 
 
 And now being brought to the close of the day, end it as 
 you began it, with respect to the duties both of youi closet 
 and family. And when you betake yourself to your rest, 
 review the conduct of the day past; and consider what matter 
 of repentance, or of thanksgiving, is thereby before you. So- 
 lemnly interrogate yourself, whether you are fit to die, and 
 what your state is like to prove, if you this night should awake 
 in the eternal world. Your answer to this momentous ^uea- 
 
2^95 WALKING WITH G«D. 
 
 tion must either excite your diligence to flee from the wrath 
 to come; or animate your love ami gratitude to God, and your 
 zeal for his service, in hope of the glory to be revealed. To 
 conclude, endeavor to improve your waking minutes on your 
 bed (whether before you first fall asleep, or when you shall 
 awake in the night) in religious and divine meditation. So, 
 when you wake and rise in the morning, still be with God. 
 
 Thus I have set before you a method of filling up your time 
 with duty; with such duties, as will every one of them tend 
 to promote your progress to eternal bliss. And I need now 
 only further put you in mind, that besides these daily exer- 
 cises of religion, there are seasons wherein the whole day 
 should be taken up in the immediate service of God: except- 
 ing when we are called oif by works of necessity and mercy. 
 Such as the Lord's day, which ought to be so strictly sancti- 
 fied, that we should not so much as allow ourselves to think 
 our own thoughts, or to speak our own words. Such likewise 
 are occasional days of humiliation and thanksgiving, which 
 the Scripture calls our Sabbaths. The frequent and devout 
 celebration of these days may prove of eminent usefulness to 
 promote the life and power of godliness. The Scriptures do 
 not indeed direct how often these should be attended. They 
 are a free-will offering: and the state of your soul, with the 
 dispensations of Providence towards yourself, your family, or 
 the church of God; and the respective business, whether tem- 
 poral or spiritual, which you have before you, will be a suf- 
 ficient direction, as to the time and manner of performing 
 these duties. 
 
 I would suggest here one thing more: you would do wisely 
 to keep an exact account in writing, of your daily expense of 
 time. Before you go to bed, recollect and record (at least in 
 some brief hints) the business you have done, the duties per- 
 formed, the mercies received, the frames of your soul, the 
 dispensations of providence, with the sins and imperfections 
 of the day past. Let this be done so, that you yourself, up- 
 on a review, can understand it; though there may be some 
 occurrences requiring a veil of obscurity to be thrown over 
 them, that they may not be understood by others, if ever your 
 papers should fall into their hands. By this means, you may 
 always have before you, what special reformation is wanting, 
 what special obligations you are under to God; and what pro- 
 ficiency you make in the school of Christ. 
 
 7. Walk by faith in the Son of God. Whatever you do, 
 lei faith ia Christ be kept in daily exercise, and run through 
 
XVAtKlNG WITH GOI>« S97 
 
 all your duties from first to last. I have siciapted my former 
 directions to that state of suspense^ which you are in, with 
 respect to your conversion to God. *' You have sometimes 
 (you tell me) refreshing and encouraging hope, that you have 
 had some experience of those marks of converting grace, 
 which I have described." Be it then supposed (as I trust 
 there is ground to suppose) that the hope you have at times 
 is well founded; in this case, your compj;qnce with those 
 directions is the best means cf a successful and delightful 
 progress towards your heavenly inheritance. But you com- 
 plain, that " You often conflict with distressing doubts and 
 fears, that the prevalence of your corruptions, the formality 
 and hypocrisy of your duties, and the dead carnal frames 
 which you feel in yourself too frequently, are utterly incon- 
 sistent with well-grounded hopes of a renewed and sancti fied 
 soul." Were your case indeed according to your fears, what 
 better method could be proposed, than to attend the directions 
 here given, in order to seek after the renewing influences of 
 the Spirit of God? 
 
 But I must observe to you, there is one thing that is emi- 
 nently of importance, and which seems yet wanting in order 
 to your maintaining a heavenly conversation, and a comfort- 
 able " walk with God." To " walk with God,'' is to " walk 
 in Christ," and to have " the life which v/e live in the flesh, 
 be by the faith of the Son of God." It is hy faith m Christ, 
 that we have access to the throne of grace. " By whom also 
 we have access by faith, into this grace wherein we stand," 
 Rom. 5:2. It is hj faith in Christ, that our persons and ser- 
 vices find acceptance with God. " Who hatn made us accept- 
 ed in the beloved," Eph. 1:6. It is by faitli m Christ, that 
 our corruptions are mortified, and our hearts cleansed. " Pu- 
 rifying their hearts by faith," Acts 15:9. It is hy faith in 
 Christ, that we are enabled to tread the v/orld and its idol 
 vanities under our feet. " And this is the victory that over- 
 cometh the world, even our faith," 1 John 5:4. it is by 
 faith^ that we enjoy the consolations and pleasures of a reli- 
 gious life. " We have joy and peace in believing," Horn. 
 15:13. It is by /«i;^ in Christ, and by our •' holding fast 
 our confidence firm unto the end," that we are rendered sta- 
 ble and steadfast in our religious course, and enabled to 
 persevere to the end. " Thou standest by faith: Be not 
 high-minded, but fear," Rom. 11:20. It is hy faith, that we 
 obtain the sealings of the blessed Spirit, and the earnests of 
 our future inheritance. " In whom also, after that ye believ- 
 
298 WALKING WITH GOD. 
 
 ed, ye were sealed with that holy Spirit of promise, which is 
 the earnest of our inheritance," Eph. 1;13,14. And in a 
 word, it is hy faith, that we keep the mark for the prize of 
 our high calling in view, and are actuated to the diligent pur- 
 suit of the recompense of reward. " Faith is the substance 
 of things hoped for; and the evidence of things not seen," 
 Heb. 11:1. Thus you see, that if you would "walk with 
 God," you must " walk by faith in the Son of God." Here, 
 therefore, it seems needful to give you some plain and fa- 
 miliar directions. 
 
 And I would first direct you to " look to Jesus as the au- 
 thor and finisher of your faith." " You are (you say) uncer' 
 tain, whether you have a true faith, or not?" Look then to 
 this fountain of all grace, to get your doubts removed, to be 
 freed from this uncomfortable suspense of mind, and to be 
 sensibly, as well as really, united to that glorious head of all 
 spiritual influences. Be frequently lifting up your soul to 
 him, with snch aspirations as these. " Blessed Jesus! Thou 
 knowest the distracting doubts and fears, I am exercised with; 
 ai}d my perplexing uncertainty of an interest in ai>d union 
 unto thee hy faith. A difficulty, which thou only canst re- 
 move, by the operations of thy holy Spirit. Thou hast invi- 
 ted me to ' come unto thee, to buy wine and milk without 
 money and without price;' and to ' take of the water of life 
 freely.' O Lord, I desire, I resolve to cemply with the gra- 
 cious invitation. ' Lord P would 'believe: Help thou mine 
 unbelief.' Thou hast promised, that if I come to thee, thou 
 wiit in no wise cast me out.' Lord [ would come at thy call. 
 'Draw me, and I shall run after thee.' Thou didst ' come to 
 seek and to save that which was lost;' and to ' call sinners to 
 repentance.' As a lost, perishing sinner, I would therefore 
 look unto thee for pardon, sanctification,and eternal salvation. 
 ' Thou only hast the words of eternal life.' To thee, there- 
 fore, I repair, as to the ' fountain of life,' and the foundation 
 of all my hope, that ' of thy fulness I may receive, even grace 
 for grace.' Here is my last refuge. Look, blessed Lord, 
 upon a poor guilty polluted soul! Replenish me with thy 
 grace. Give" me that faith, whereby I may comply with thy 
 gracious invitations, rely upon thy precious promises; and 
 derive all supplies of grace from the inexhaustible treasury 
 of thy grace and goodness." 
 
 You must endeavor, likewise, to act faith in Christ for 
 vour justification, and for your acceptance with God in the 
 duties of religion; to rely upon him " as the Lord your right- 
 
WALKING WITH GOD. 299 
 
 eousness;" and to " make mention of his righteousness, even 
 of that only." I have spoken particularly to this in some of 
 my former letters, to which I shall only add, You must ap- 
 proach the presence of God under a deep impression of your 
 guilt, pollution, and unworthiness, and yet with an humble 
 dependancc upon the infinite merit and lighteousness of 
 Christ, for access unto God the Father, and acceptance in 
 the Beloved. You must live in an humble confidence in 
 Christ, as the " propitiation for your sins;" as your continual 
 "advocate with the Father;" and as a constant source of "right- 
 eousness and strength" to your soul. And all your expecta- 
 tions of pardoning, sanctifying, and saving mercy must be 
 derived only from Jesus Christ, " who is our hope, the hope 
 of Israel, and the Saviour thereof." 
 
 You must also act faith in Christ for quickening, and 
 strengthening, as well as justifying grace. Do your corrup- 
 tions prevail] Bring them to the " cross of Christ." Look to 
 and humbly depend upon " the law of the Spirit of life in 
 Christ Jesus, to make you free from the law of sin and death." 
 Do dead, carnal, or formal frames prevail upon you? Strive 
 to quicken your soul by enlivening meditations on the ama- 
 zing transactions of' redeeming love; and firmly rely upon 
 Christ, for the quickening influences of his Spirit. You will 
 always find your soul enlivened, your graces invigorated, and 
 your afTections spiritualized, in proportion to your humble, 
 steady, cheerful dependance upon Christ for all those supplies 
 of grace you stand in need of. Thus then, wait upon the 
 Lord Jesus Christ; and " be of good courage; and he shall 
 strengthen thine heart." " Wait, I say, on the Lord." So 
 shall you " mount up with wings as the eagle, you shall run 
 and not be weary; you shall walk and not faint." 
 
 I will only subjoin, that you must live by faith, under all 
 your various circumstances of life, and under all the difl^er- 
 ent dispensations of God's holy providence. Are you in the 
 dark, and under inward trials? Remember, that " we walk 
 by faith, not by sight." Be humbled, but not discouraged, 
 by your deadness, darkness, temptations, or corruptions: for 
 however your spiritual frames, affections, or dispositions of soul 
 may change, yet " Christ Jesus is the same, yesterday, to-day, 
 and for ever;" and may be safely trusted for deliverance, 
 how distressing soever your condition. Hence, " when you 
 walk in darkness, and see no light; yet trust in the name of 
 the Lord, and' (by faith in Christ) stay yourself upon your 
 God." Are you under outward afflictions, and adverse dis- 
 
300 WALKING WITH GOD. 
 
 pensations of providence? Act faith in the promises; all of 
 which " are in Christ Yea, and in him Amen, to the glory of 
 God:" and humbly hope, that according to God's gracious 
 promise " all things shall work together for your good;" and 
 that "your light affliction, which is but for a moment, will 
 work for you a far more exceeding and eternal weight of 
 glory." But you are in doubt about your interest in the 
 promises: Well, let your hearty acceptance of Christ, and 
 your humble dependance upon the promises in him, remove 
 your doubts. Act always under the influence of this maxim, 
 that " you cannot trust too little to yourself, nor too much to 
 Christ." To conclude, if you want spiritual life, " Christ 
 Jesus is our life:" you must look to and depend upon him 
 for it. If you want light, " he also is the light of men;" and 
 his Spirit must be a " word behind you, saying. This is the 
 way, walk ye in it." If you want comfort, " your consola- 
 tion must be in Christ;" and you must *' rejoice in Christ 
 Jesus, without confidence in the flesh." Would you live 
 near to God? " Draw near with a full assurance of faith." 
 Would you have a victory over the sting and terror of death? 
 You must be " delivered from this bondage," and " obtain 
 the victory, through Jesus Christ our Lord." Would you live 
 in the prospect of a blessed immortality! " Christ in you is 
 the hope of glory." Thus to live is Christ and then to die 
 is gain: gain unspeakable ! " To depart and to be with 
 Christ, which is far better than to abide in the flesh," under 
 the happiest circumstances of life, even amidst all the honors, 
 pleasures, and riches of this vain, perishing world. 
 
 Thus I have given you some brief general hints concern- 
 ing that " walk with God," which he who would be a " Chris- 
 tian indeed," and would possess " the peace of God" in his 
 soul, should endeavor to maintain. Your own experience in 
 the divine life will teach you how to improve upon these di- 
 rections; and to make a continued progress from grace to 
 grace, and from strength to strength, till you come to the per- 
 fection of grace in glory. 
 
 Now, that the God of all grace may grant you the " supply 
 of the Spirit of Jesus Christ," in his sanctifying, quickening, 
 comforting influences; and that he would " guide you by his 
 counsel," and " keep you by his power through faith unto 
 salvation," is the piayer of. 
 
 Sir, your sincere friend, and servant, 
 J. DICKINSON. 
 
 FINIS. 
 
DATE DUE 
 
 
 t 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 CAYUO«D 
 
 
 
 PRINTED IN U.S.A. 
 
TT> • 
 
 Princeton Theological Seminary-Speer Lil 
 
 1 1012 01019 6642 
 
 ." ' -0. *' '^'""