llf^ 3 THEOLOGICAL SEMINARY, Princeton, N. J. I Case, Division. ,.j^, ||f- m Sli t'lf, " - ; I I Book, H^, ^ ^ 9 No v,3 Z^^ /^ \ /I Ifm m Digitized by tine Internet Arcinive in 2011 witii funding from ^ Princeton Tiieoiogicai Seminary Library Iittp://www.arcliive.org/details/worksrevjosepli03bell O^^^j-^ /^.s^*..:^ ^2 ^— THE ,^,^Wz^ ^ '^'^^^ / WORKS THE REV. JOSEPH BELLAMY, D. D. LATE OF BETHLEM, CONNECTICUT, IN THREE VOLUMES. VOL. III. J^EW-YORK: PUBLISHfiD BY STEPHEN DODGE. >RINTED BY J. SEYMOUR, NO. 49, JOHN-STREET. 1812. V- ^.^. N. > ■ *. \ I I ^ CONTENTS OF VOLUME III. Page The Law «ur School-master, - ... - 9 A Blow at the Root of the refined Antinomianism of the present age, &c. 75 That there is but one Covenant, whereof Baptism and the Lord's Supper are Seals, viz. the Covenant of Grace, proved from the word of God ; and the doctrine of an external graceless covenant, advanced by the Rev. Mr. Moses Mather, shown to be an unscriptural doctrine. Preface, ....---- 13» Section I. The nature of Mr. M.'s external graceless covenant, its differ- ence from the covenant of grace, and a general view of the subject, - - - - - - -1'26 n. The covenant with Abi-aham was a holy covenant, and could not be really complierl with hnt in the exercise of real holiness, 130 ■ III. The covenant with the Tsi-stclitps i" thp uil(l«»rnf>ai! wa« a lioly covenant, and could not be really complied with, but in the ex- ercise of real holiness, . . - . . 140 rV. The Gospel of Christ essentially different from Mr. Ma- ther's external graceless covenant, - - . . 154 — — — V. Baptism and the Lord's Supper, are seals of the covenant of grace, and of no other covenant, - - . . iQl — — — VI. It cannot be determined what Mr. M.'s external covenant requires, and wherein a real compliance with it doth consist, so that any man can ever know that he has complied with it, 168 ■ Vn. Various distinctions stated, to render the subject more easy to be understood by Christians of the weakest capacities, and to enable them to answer the usual objections, at least to their own satisfaction, -----. 17.4 ■ VIII. Mr. .M .tiler's scheme inconsistent with itself, - . I86 A careful unci strict Examination of the external Covenant, and of the principles by which it is supported: a Reply to the Rev. Mr. Mather\ piece, entitled, " The Visible Church in Covenant with God, further illustrated,^^ i^c. A Vindicutin of the plan on which the Churches in J^'ew-England were •ri^inally formed, &c. Pi'^face, 203 Introduction, •---... oil Section I. The nature of .Mr. M.'s external covenant, as stated by him- self, unde;- the notion <.f a conditional covenant, - . 215 — -— 11. VIi-. M '9 e.vternal covenant represented by him as uncondi- tional, examined in this view of it, - - . . 22t; IV CONTENTS. Section HI. The perfection of the divine law, and total depravity, incon* sistent with the notion of an external covenant appointed by God for the unregenerate, as such, to enter into, requiring graceless quatifications, and nothing else, as the conditions of its blessings, ....... 237 — — IV- A view of the exhortations and promises of the Gospel : and the true reason pointed out why the doings of the unregenerate do not entitle to the blessings promised, ... 248 * ■ V. Impenitent, self-righteous, Christless sinners, are under the curse of the law of God. But this is inconsistent with their be- ing in covenant with God, in good standing in his sight, by any works which they do, while such, .... 265 ' VI. The nature of the enmity of the carnal mind against God, and whether it remains, notwithstanding the revelation of God's readiness to be reconciled to men, .... 290 '■■ VII. Whether the Gospel calls fallen men to be reconciled to that char.'icter of God against which they are at enmity, - 314 ' Vni. How it was possible for Adam before the fall, to love tkat character of God which was exhibited to him in the law, con- sistently with the love of his own happiness, - - 327 IX. The Christian creed, the Arminian creed, and Mr. M.'s creed ; remarks on each, - . - . . 35g X. Mr. M.'s scheme inconsistent with itselt, - . 343 ~— — XI. The extraordinary methods Mr. M. takes to support his own scheme, and to keep himself in countenance, - . aso A Letter to Scripturista, ... . . 371 The Half-toay Covenant .- a Dialogue between a Minister and his JParishioner. . 393 - 405 413 . 425 Early Piety recommended ; a Discourse on Eccles. xii. 1. - - 447 The great Evil of sin, as committed against God : a Sermon, - 495 Index to the whole work, - ' - - - - 531 s THE LAW OUR SCHOOL-MASTER. GALATIANS III. 24. Wherefore the law was our School- Master to bring us unto Christ, that xee might bejustifitd by faith. The chief design of the present discourse is to give the true sense of this text; which will go far towards leading us into the nature of the Jewish religion, and of the Christian ; and help to remove several dangerous mistakes, which man- kind have been apt to run into. Now, in order to under- stand any text of Scripture, we are to consider the various circumstances of the discourse ; such as the character of the persons spoken to, the manner how the text is introduced, and for what purpose ; that we, seeing the occasion of what is written, and the scope and design of the inspired writer, may the more readily and certainly discern the true sense of the passage. Here, therefore, let us inquire into the character of the persons St. Paul had to deal with ; the occasion and design of these words, and how they were in- troduced in the thread of his argument ; and the grounds he saw in the nature of the Mosaic dispensation for this ob- servation, that the law was a school-master to bring us to Christ. I. As to the character of the persons St. Paul had to deal with. They, at least the ring-leaders of them, were by birth Jews, by education Pharisees, and now lately convert- ed to Christianity ; but yet zealous for some of their old Pharisaical notions, fond of making proselytes to their own scheme, a scheme, in the apostle's opinion, subversive of Christianity. While of the sect of the Pharisees, before their conver- sion to Christianity, they expected justification wholly by the deeds of the law. (Rom. x. 3.) But now, since their conversion to Christianity, they expected justification by the deeds of the law ; and yet it seems not wholly j for they VOL III. 2 10 THE LAW OUR SCHOOL-MASTER. hoped that Christ would profit them some, be of some eflcct, and they had some dependence on grace, as is implied in the apostle's manner of reasoning in Gal. v. 2, 3, 4. As to their notions of the law of Moses, by which they expected justi- fication, it seems they considered it, not at all as a dispensa- tion preparatory to Christianity, suited to show them their need of Christ, and to lead them to faith in him by types and shadows; but onl}' as a rule of life, to which, if they con- formed, they should be saved. And it seems they did not doubt, but that such a conformity to it as they were capable of, would answer the end. Little considering, that if they depended upon their circumcision, and their other works for life, they were obliged to keep the whole law. Just as, now-a- days, there are those who ignorantly imagine, that if they endeavour to do as well as they can, they shall be saved j little thinking, that if they depend upon their own righteous- ness for salvation, they ought to yield a perfect obedience, as they would not finally be disappointed. Had they viewed the law of Moses as a dispensation pre- paratory to Christianity, they might more readily have seen the propriety of its being, abolished, and giving [)lace to the Gospel of Christ; but while they considered it, with all its rites and ceremonies, only as a rule to which they were to conform, as a condition of salvation, Christ only making up for their deficiencies, it was natural to think it of perpetual obligation; and that not only to themselves, but also to the Gentile converts. When therefore they observed St. Paul constantly preachitigj//.s/?/uj basket, and thy store' And so on for nhn\-Q ffly rersM together, without one word of eternal damuution." Ajjs. God designed the whole Jewish dispensation as a shadow of spiritu- al things. — Their bondage in Egypt was a shadow of our spiritual bondage • tlieir redemption out of Eg} pt, a sliadow of our redemption by Christ. The land o^ Canaan, with all the milk and honey, a shadow of heaven and its eternal delights and joys. Their being tu. ned out of the land of Canaan for their sins, and cr.rsed in all their temporal interests, a shadow of an eternal banishment from heaven, aii.; of the everlasting miseries of hell : so that the curse of Moses' law was, in its spiritual meaning, of the same import with the curse tliat shall be executed at the last day » when die judge shall say, "Depart from me, ye cursed, into everlasting fire." Mat XXV. 41. And accordingly, St. Paul understood it so. This is the true solution of the difficulty. And it must be quite satisfactory to those who believe, that the Jewish dispensation was by God designed to be a shadow of spiritual things. For this being supposed, and taken for granted, as indeed it is every where in the New Testament, St. Paul might be full as certain what was the spirituuL as ■what was the literal sense. Nor was this spiritual sense designed to be wholly hid from the whole congregation of Israel, as the learned Dr. Warburtou soems to imagine ; (vid. Div. Leg. Mos.) but rather, we ought to think, God designed to give them some general idea of the substance by all those shadows which \sere held forth before tlieir eyes, (and in which the Gospel was preaclied to them : Heb. iv. 2.) because otherwise these shadows -would have been of no sc r- vice to lead them to look to the promised Messiah, who was to come : and so the end for m hich they v ere appointed, would have been frustrated. They were, therefore, not designed to secrete, but to reveal spiritual things : not indeed clearly, but yet to give a shadow oftJiem : and such a shadow, as was well suited to lead theu' minds to the substance .■ as might be largely shown. Particulariyj 0,2 THE LAW OUlt SCHOOL-MA&TER. that condition ; so it threatened eternal death and misery for the least failing : and that, all their inability notwithstand- ing. Therefore, 4. " By the deeds of the law no flesh could be justified in the sight of God '." But every Jew, whose conscience was thoroughly awakened, would by experience find, that the law which was ordained to life, which promised life upon per- fect obedience, did sentence iiim to death'". Indeed if the law could have given life, then men might have been justifi- ed this way •*. And so the death of Christ had been needless ; for if righteousness might have come by the law, then Christ had died in vain o. But the lazo was zceak through the fttsh, unable to give life by reason of human depravity •'. It could convince of sin "^ if conscience was before ever so stupid, and men's false hopes ever so high and strong; yet if the com- mandment was set home, it could cause sin to revive, and all their false hopes to die '". And it could work wrath, and fill the guilty creature with terror*; for \t shut him up under sin^, and bound him over to eternal condemnation ^, and so was to him a ministration of death ^. But it was impossible he aU the curses -written in their law against the sinner, were designed and suited, not to hide and secrete the ivrath of God, but to reveal and realize it to the heart. And while the guilty Jew died sensibly under the ivrath of God, and curse of the lata, he could have a prospect of nothing bxit a miserable eternity, nor expect any thing short of eternal damnation ; i. e. to continue for ever under the ivrath of God, an accursed creature. But whether every reader shall think this the true so- lution of the difficulty mentioned in the objectioTi or not, yet tliis is plain, that by the curse, the aposUe means that eternal misery from ivhich Christ redeems sinners : and by the law, he means the larv of Moses, of which he had been speaking, and out of which lie had quoted the passage he refers unto, when he says, Christ hath redeemed us from the curse of the laio. Read Gal. iii. 10. and compare it witli Dent. xx\ii. 26. and you may sec, it is as evident as it can be, that he is speaking of the curse of Moses* laiv. "Wherefore Dr. Doddridge's Note on Gal. iii. 13. is not satisfactory. But to conclude, if tlie life promised in the law of Moses, im- plied eternal life, as it is certain, from our Saviour, that it did ; then, according to the same rule of intei-pretation, the death Uireatened must imply eternal mise- ry ! as we see it did according to St. Paul. And no doubt that interpretation of the law of Moses must be right, which is thus confirmed by two such divine ex- positors. I Rom. iii. 20. m Rom. vii. 10. n Gal. iii. '21. o Gal. ii. 21. p Rom. \iii. 3. g Rom. iii. 20. r Rom. vii. 9. .»Rora. iv. 15. t G:»l. iii. 22. u Gal. iii. 10. .r 2 Cor. iii. 7. THK LAW OUR SCHOOL->r ASTER. tj should ever obtain the favour of God and eternal life this way. For neither his circumcision., nor any of his duties, would profit hiui, unless he kept the rchole laroy. He was a debtor, he was bound to keep the whole law % in order to life. Therefore the Jew was properly shut up under sin, guilt, and condemnation, and bound over to eternal wratli, nor was there any other way to obtain pardon, but by shedding of blood'^. But the blood of bulls and goats could not Inkt azcai/ sin^. Therefore the Jew was shut up from all other ways, and driven to an absolute necessity to look to the promised Messiah, that he might be justified by faith in him. And thus the law was so constituted, as to be adapted not to give life, but to be a school-master to bring them to Christ, that they might be justified by faith. Which will still further ap- pear, if we consider, .5. " That the whole congregation of Israel were oblisred, even in the sight of God, who searcheth the heart, to ap- prove of the law, in all its rigour, as strictly just." For in the most public and solemn manner, all the congregation of Israel, when the curse was denounced twelve times going from Mount Ebal, were twelve times to answer, and say^ Amen *=. And this was to be in the sight of God their Law- giver, who looks at the heart ; and who would esteem their saying. Amen, a mere mockery, unless their hearts approved of it at the same time their lips pronounced Amen to it. And indeed, had they not heartily approved the law, they must have appeared in the character of enemies and rebels, in the eyes of their Law-giver. Even the least degree of disap- probation of the law, being just so great a degree of enmit}' against God their Law-giver, who in his law to them had given a transcript of his nature. To dislike the law in such a case, had been the same thing, in effect, as to dislike God himself. And, besides, had they not heartily approved the law, in all its rigour, as strictly just, their ever pretending to bring a bullock or a goat before the Lord, and there lay their hands on tht head of the consecrated animal, and deliver it to the priest to kill, to sprinkle the blood, and to burn the carcass, in ft Rom. ii. 25. z Gal. v. 3. a Heb. is 22. h Ilcb. x. 4 c Detit xxvii. 24 THE LAW OUR SCHOOL-M ASTEK. order to make atonement for them, that their sin might be for- given, I say, all this must have been a nieie farce. For if the Jew who had sinned a sin, did not deserve the threaten- ed curse, why did he brin^ his atonement to God ? why did he practically say, " my blood deserves to be shed, as this bullock's is ; and I deserve to be consumed in the fire of God's •wrath; as this bullock in this fire ?" If he did not approve the law, as strictly just, what was all this, but lying to God ^ ? From all which it is plain, that the children of Israel were obliged heartily to approve of their law in the sight of God, in all its rigour as strictly just ; and to say, with St. Paul, the laze is holj/, the commandment is holy, just, and good. " 6. But if they had sucli a view of things, and such a tem- per, as would lay a foundation for ihem heartily to approve the law, the same view of things, and the same temper, would prepare and dispose them heartily to approve of the Gospel, and comply with it. And so, their school-master would bring them to Christ, to be justified by faith." It was impossible the Jews should heartily approve their law, in its requiring them " to love God with all their hearts, and obey him in everything;" unless under a view of his supreme excellency, his entire right to them, and absolute au- thority over them, attended with an answerable frame of heart. Nor could they possibly approve of it, as equal and right, that the favour of God should, by their law, be sus- pended on this condition ; unless they saw that no creature is worthy to be beloved by God, but those who love him with all their hearts, and give unto him, in all respects, and at all d And as the Jew could not consistently bring his sin-oj/viiii^, or exercise taiih in the promised ^lessiah, -without an hearty approbation of the divine law ; so neither could he love God, or repent, or yield any sincere obedience. — For, if he thous^ht the law too severe, he would think God too severe for givinjjofit; and so, not love, but dislike him : he would be disposed to justify himself in break- in" it; and in all respects, have the heart of a rebel. — So that, under the JcMish dispensation, there could be no virtuous action done, nothing that had the nature of real pietv, or that had the least true goodness in it, in the sight of God, until the law was approved of. Till this, they must be considered as etieraies to God and his law, and uniiil«rested in the great atonement of Christ, and all their reli- gious performances anil costly sacrifices, as so many splendid pieces of hypocrisy. Where there is godly sincerity in tlie heart, God's law will be siuccrely approved of; and no where else. Kom. vii. VZ, and riii. ", 8. THE LAW OUR SCHOOL-MASTER. £5 times, the honour and glory which is his clue. Nor could they heartily approve of it, that the least contempt by them cast upon the j)iiiTY, should expose them to liis everlasting displeasure ; unless they saw the infinite evil of" such a crime resulting from God's being infinitely worthy to be loved with all the heart, and obeyed in every thing. Nor could they heartily take all the blame to themselves, notwithstanding their inability to yield perfect obedience ; unless they felt that their inability did not lessen their blame. Nor could they reconcile the eternal torments of hell, threatened by their law, to the infinite wisdom and goodness of the supreme governor, unless they saw that sin deserved so great a pu- nishment; that it is a wise and good thing for the supreme governor of the world to punish those that treat him with contempt, according to their deserts ; that this honour and respect, herein shown to the deity, is due to his sacred ma- jesty, and is needful to establish his authority, and secure the honour of his govern nent. But let a Jew have these views, and an answerable frame of heart ; even such a supreme respect to the Deity, and re- gard for liis honour, as in the nature of the thing is absolute- ly necessary to reconcile him to the law, and induce him heartily to approve of it, and he would at the same time be disposed to a|jprove of, and comply with the Gospel. If the law, although a ministration of death, appeared glorious to the Jew, as being suited to exalt God, to secure to him his just rights, to maintain llie honour of his government and au- thority, to deter from every instance of rebellion ; much more would the Gospel appear glorious, as being suited, not only to answer these ends to the best purpose, but being also, at the same time, a ministration of life. If it appeared glo- rious to the Jew that these ends should be answered, although by the eternal damnation of the sinner, much more glorious would it appear, if these ends could be all answered, and yet the sinner eternally saved. If therefore he approved of the law, he would be even ravished with the gospel ; which not only exalts God, and discountenances sin, but also humbles and saves the sinner, and glorifies grace, as it is written, " the letter killeth ;" i. e. *' the law dooms the sinner to eternal VOL. m. 4 26 THE LAW OUR SCHOOL-MASTER. death:" '' but the Spirit giveth life;" i. e. the Gospel gives eternal life to the sinner. Now therefore, " if the min- istraripn of death was glorious/' as indeed it was, *' the glory of Moses countenance," being a visible emblem of it; " shall not the ministration of the Spirit be rather glorious ? If the ministration of condemnation be glory, much more doth the ministration of righteousness," and justification unto life, " exceed in glory*?" 7. And the Jew being used to see bulls and goats brought to the tabernacle, and presented before the Lord^ and sub- stituted to die in the room of the transgressor of the law ; and having often himself brought a bullock or a goat before the Lord, and laid his hands upon the head of the animal, that it might die in his room, and make atonement for his sin ; I say, the Jew being thus used to see that which was without spot or blemish substituted to die for the guilty, and this method of atonement having grown familiar by long custom, he would be prepared to understand the Gospel, and to take in the idea which it exhibited of the death of Christ, on whom the iniquities of us all were laid ', and who died the just for the unjust «, being brought as the bullock of old, and set forth to be a propitiation for sin, that by faith in his blood we might be justified ^, himself being made a curse for us, that the blessing of Abraham might come on 7is '. And the Jew, on the great day of atonement, from year to year, all his life long, having been used ro see the high-priest dressed in his holy robes, with the names of the children of Is- rael upon his heart, and holiness to the Lord written in his forehead, enter the tabernacle, to go into the most holy place, into the immediate presence of God, with the blood of atone- ment in his hand ^, would be hereby prepared understanding- ly to behold our great high-priest, christ jesus, with his own blood, enter into heaven, there to appear in the pre- sence of God for us '. And thus the law was, in its whole constitution, wisely framed, and suited to be a school-master e 2 Cor. iii. 6 — 9. / Isai. liii. 6. ff l.Pet. iii. 18. h Rom. iii. 25- i Gal. iii. 13, li. k Exod. xxviii. Lev. .\vi / Ilcb. ix. THE LAW OUR SCHOOL-MASTER. S? to bring the Jew to Cliiibt, that he might be justified by i'uiih '". And tlnis wl have gone through what was proposed, have considered the occasion of the words, viewed the character of the persons the apostle had to deal with, seen how these Words were introduced in the thread of the apostle's argument, and particularly considered what ground there was in the na- ture and constitution of the Mosaic dispaisatio/i for this obser- vation, from all which the exact sense of the words may be clearly determined. And that wjiich may, if need be, still further confirm us in it, that we have entered into the apostle's very sentiments in this point, is that tiiis sense of the text seems exactly to harmonize with St. Paul's own experience in the case. For he was born a Jew, and educated a Pharisee, and was once very zealous in the scheme he is now confuting, and now and then in his Epistles he drops a hint, or rather plainly de- clares, how he himself was brought off from the Pharisaical scheme of justification, to an entire dependence on Christ Jesus for salvation. While he was a Pharisee, he had the same superficial, indistinct, and confused notion of the law, as the rest of that sect had ; as a rule to which, if he con- formed his life, he should enjoy the favour of God, and eter- nal happiness. Not once imagining, that it required sinless perfection on pain of ettJnal dumuation. "No; so far from it, that I not only thought I could, but thought I actually did, live up to what the law required. For as touching the right- eousness zchich is in the law, I was blameless, for I was then without the law, without any knowledge, or sense of its true meaning. And this was the reason my sinfulness was by me unobserved. For in those days, 1 saw little, or no corruption in Ob J. Under tlie .lewisli dispensation "the priest made atonement for sin by sacrificing a beast, ONLY as that was a sign and testimony of the sacrificer's pure and upright heart." Taylor on Atonement, page 22. '* Nor would tliej be finally saved but by their own obedience." p. 114. Ans. Then the law was not a school-master to bring them to Christ, that they might be justified by faith, as St. Paul affirms. But rather a school-master to bring them to their own righteousness, that they might be justified by that. It was adapted to train them up in a self-righteous temper, and cifcrlually to prepar* theia to reject the great atonement of Clirist. Koni. a. 3. *i8 THE LAW OUR SCHOOL-MASTER. in my heart; and what I did see, did not terrify me. I apprehended no danger. For while 1 was without the law sin was dead. And now in these days I was an enemy to Christianity, and persecuted it, and did all I could to sup- press it. For / was alive without the lazv at that time, con- fident of my own goodness, and of God's favour, and in high expectations of eternal life upon the foot of my own virtue, ignorant of God, and of his law, and of my own heart. But when the commandment, as requiring sinless perfection on pain of eternal damnation, came into view, and was set home upon my heart and conscience hy the spirit of God, my fancied goodness began to appear as dung, a heap of filth, and sin revived, even all the wickedness of my heart and life rose up into clear view, and stared me in the face; and I immediately felt myself under.the curse, and expected to have it executed in a moment. I stood guilty before God : I was shut up under sin ; I saw no way to escape; my heart failed me; 1 died ; J felt 1 was a dead man, a lost man, b}^ law; and I gave up all hopes of ever obtaining life this wa}'. The law which was ordained to life, and by which I thought life was to be obtained, 1 found to be unto death. It slew me. It killed all my false religion, and all my self- righteous hopes, and made me forever despair of obtaininc life by my own goodness. And my mouth was stopped ; I had nothing to say, because I saw the law was holy, and the commandment hoi If, just, and good. And thus 1 lhrous,h tht law became dead to the law. But ever since that solemn hour, when Jesus Christ, and the way of salvation by free grace through him was revealed in me, I have sought to be found in Christ, and expected to be justified by faith with- out the deeds of the law. And in a word, all my hopes and expectations are so entirely built on Christ, that I may truly say, that the lije I live in thefesh, is by fiith on the Son of God, who loved me, and gave himself Jor me." So St. Paul experienced, and so he believed, and so he preached, and so he wrote in all his Epistles. See Rom. iii. 1 9, CO. And Chap. vii. 8, 9, 10, II, 12. Gal. i. IS— 16. And Chap, ii. \6. 19, 20. PA//, iii. 3—9 ". n Perhaps, by this time, some readers may bejin to pause, and reason v.itliin THE LAW OUR SC UOO L-M Ai>T ER. i9 And now there is but one thing more that needs to be ob- served, in order to our full understanding of the apostle's reasonings upon this subject, and to prepare the way to apply ^ all that has been said to us, who are not Jews, who were not Jews, who were never under Moses' law, but are by na- ture Gentiles, viz. That the law given at Mount Sinai, as to its moral pre- cepts, was nothing more than a new and plainer edition and Tepublicaiion of the law of nature, which had been in force from the beginning of the world, and was equally binding to all nations, and in all ages. To love God with all the heart, and our neighbour as ourselves, being equally the duty of the Gentiles as of Jews ; and the least sin exposing Gentile as well as Jew to the everlasting wrath of God. All this is implied in Rom. i. IS. The wrath of God is re- vealed from hearen, against all ungodliness and unrighteous- ness of men. He means, be they Jews or Gentiles, as is plain tlicinsclves, and say, — " How can these things be ? I never experienced any such thing. And there are many good men I know of, who never did. Nor do they think it necessary : but think i» I do, that if men are sincere in the tervice of God, they will be saved at last And it must be so : for neither Abraham nor David were perfect. And there is no man that livcth and sinn^th not.'" Axs. 1. However wncere a man may be, in what lie calls religion; yet he cannot possibh be sincere in the service of God, properly speaking, until after he has been brought to this rio-ht unckrstanding- of the law, and to this hearty ap- probation of it. — He must have this right imderstandinj of the law, or he does not so much as know what the law of God is, or what God would have him do and therefore he cannot so much as desii'e to do it ; or exercise any kind of sin- cerity about it — And if he has tliis right understanding of the law, he must also approve of it ; or he is so far from sinceHty in God's service, that he is an enemy to God- He to whom the law, a\lhoy\^ st. ministration of death, does not ap- pear glorious, in all its rigour ; to him, God himself does not appear glorious. For the law is but a transcript of the divine nature. It is the very image of God's heait. Or, if any such imagine they love God, it is but a false image of God thej- have framed in their own fancy. For no man loves God, who does not love the law. He that is an enemy to the one, is to the other. Rom. viii. 7. And there is nothing in the religion of such men that pleases God. Rom. viii. 8. 2. And if a man is brought rightly to understand, and heartily approve of the law, it will effectually kill a self-righteous spirit, and bring him to Christ, to be justified by faith. So Abraham and David were justified, and all other good men. Therefore be not deceived with vain words. But perjiaps you will say, (for the sinner dreads to be shut up under sin, and shut up to the faith,) " We never wex-e under the law of Moses, and so all this is nothing*to us." — Well, Uiis comes next to be considered. — T** the /aw, and to the testimony let us go. 30 THE LAW OUR SCHOOL-MASTER. from what follows: one as well as the otiier, is exposed to the wrath of God, for any ungodliness, or unrighteousness ,• i. e. for any neglect of duty to God, or man ; i. e. for any defect of perfect holiness in heart or life. And that which makes it evident this is his true meaning, is, that in these words he designedly lays down a maxim upon which to build his whole argument, by which to prove the whole world to be guilty before God, and that no flesh, whether Jew or Greek, could he justified in the sight of God, by their own virtue and good deeds. The sum of his argument is this: " everj' sin exposes to the everlasting wrath of God. But both Jew and Gentile have sinned. Therefore both Jew and Gentile are exposed to the everlasting wrath of God." The whole world stand guilty before God, " No man can be jus- tified b\' law, unless he yield a perfect obedience. But there is none righteous, no, not one, in this sense : therefore no flesh can be justified in the sight of God by law." This, I say, is the sum of his argument : which plainly supposes, that the Gentile was bound by the law of nature to sinless perfection , ']Vi^i as the Jew was by the law of Moses: and was equally exposed to the wrath of God for any neglect. For otherwise, the apostle's reasoning, although it might urove, that no one Jew could be justified by the law of Moses, which he was under ; yet it would not prove, that no ONE Gentile could be justified by the law of nature, which he was under. Which yet the apostle intended to prove ; that the Gentile as well as the Jew, might be con- vinced of his need of Christ and Gospel-grace. Besides, if the Gentile could be justified by the law of na- ture, he might justly reject the Gospel of Christ, upon the same ground upon which the unbelieving Jews unjustly rejected it. They rejected the Gospel, because they thought they could be justified by their law. But if they could have obtained justification by their law, the apostle vir- tually owns their conduct was reasonable. For, he grants that if there had been a law given which could have giv- en life, verily righteousness should have been by the law ". And he grants, that if righteousness come by the law, then Christ is dead in vain p. Which positions, the Gentile might e Gal. iii. '21. / Gal. ii. 21. THE LAW OUH SC HOO L-M A St ER. 31 have laid hold of, and turned against the apostle, and out of his own mouth have dcinonstiaied, that there was no ne- cessity of Christ's dying for them, if the law of nature, which they were under, did not require sinless perfection, under pain of eternal damnation, as did the Jew's law: hut only required them, as some seem vainly to imagine, sincerely to endeavour to do as well as they could, and to be sorry for their failings, and study amendment, and to trust in the mercy of God. If life might have been had in this way by the Gentiles, then Christ had died in vain, as to them. And if this had been the case, as to the Gentiles, that they might have been thus saved by the law of nature ; it will fol- low, that there never had been any need of Christ's death for the Jewish nation, had it not have been for the law given on Mount Sinai. Had they remained only under the law of nature, they might have been saved by it too, as well as the Gentiles. And so the death of Christ was made necessary merely by the Sinai law And so, instead of being a school- master to teach the Jews their need of Christ, it was the only thing that made Christ needful : to suppose which, would overthrow law and gospel too. All which absurdities, plain- ly following on the present hypothesis, do sufficiently prove it to be false; and demonstrate that the law of nature did require sinless perfection on pain of eternal damnation of the Gentiles, just as the law from Mount Sinai did of the Jews. And now the apostle's argument will be conclusive, and no flesh, whether Jew or Gentile, by their own good deeds can be justified in the sight of God, For neither the law of nature, nor the law from Mount Sinai, could give life. And there was a necessity for Christ to die for the Gentile as well fts the Jew ,• all having sinned, and the zchole zvorld standing guilt i/ before God, To conclude, it may be added, that sin did, accordino- to reason and strict justice, deserve eternal damnation, antece- dent to the giving of the law from Mount Sinai, or it did not. If it did, then, by the law of nature, eternal damnation was due. If it did not, then the law from Mount Sinai was too se- vere, in threatening a greater punishment for sin than in strict justice it deserved. Bui God forbid ! For we arc snrr 32 THE LAW OUR SCHOOL-M AS TEPw the judgment of God is according to truth, says the inspired apostle in this very case i. And again, is God unrighteous who taketh vengeance '^ God forbid. For then how shall God judge the world '^ ? If it should be said, (and what is there that will not be said by guilty sinners, rather than own they deserve eternal damnation for their rebellion against the great God?) If it should be said, that '' neither the law of nature, nor the law from Mount Sinai threatened eternal damnation for sin ;" it must be said by the same men, in order to be consistent with themselves, that neither did Christ come to save Jew or Gen- tile from eternal damnation ; as antecedent to the coming of Christ, not one of mankind was in danger of eternal dam- nation, according to them. And as Christ himself said, he I did not come into the world to condemn the world, but that the world through him might be saved; so these men will not say, that Christ's comfng exposed the world to an eter- nal hell, they were in no danger of before. No : so far from it, that the same first principles that will carry men to say as above, will naturally carry them one step further, to say, that those who die impenitent from under the light of the Gospel, are in no danger of eternal damnation *. And yet will any be so inconsistent as to say thus, when the eternity of hell torments is as expressly asserted in the BIBLE, as the eternity of heaven's joys ? They grant the happiness of heaven will be eternal ; and will they deny the eternity of hell-torments, which is expressed in just the same language ? These shall go azcay into everlasting punishment ; but the righteous into life eternal ^ Christ has said, that their q Rom. ii. 2. r Rom. iii. 5, 6- s Some of their first principles are ; " God's only end in the moral govern- ment of the world is the happiness of the creatiu-e. There is no evil in sin as it is against God. Sin, strictly speaking, deserves no punishment. All the miseries which God inflicts upon sinners, in this world or the next, are in mere mercy, to purify and fit them for happiness. The devils and all the damned will finally be saved. — For, goodness, or love to the creature, is the only moral perfection of the divine nature." — A sclieme that perfectly suits the heart of a secure sinner. — But a realizing sense of the being and perfections of the great God, as revealed in the holy Scriptures, set hoiue on the hc-^rt by the spirit of God, would dash it to pieces in a moment. t Matt. XXV. 40. THE LAW OUR SCHOOL-MASTER. 3S taorm shall never die, their fre never be quenched, and repeated it over and over ". And this Jire is not designed for their purification, as some dream, but expressly lor their de- struction *. for ihe'w second deathy, for their everlast- ing punishment*, than which nothing can be plainer to determine against their notion. The righteous will be con- sidered as the wheat, and the wicked as the c/ifl/T, and the tares, which are not to be purified, but to be burnt, and that ■with unquenchable Jire, and the smoke of their torments shall ascend for ever for ever. And this is so far from being out of love io them, as being designed at last for happiness, that in them God means to show his zeralh, and make his power knozc-n, as being vessels of wrath fitted for destruction. Thus God teaches us his word ; nor can any with the least show of reason say, but that the eternity of hell torments, and that un- der the notion of a punishment, is as plainly and fully ex- pressed, as though God had intended we should believe it. Why then is a guilty world so loath to believe it ? Doubtless it is because they do not feel that they deserve it. And not being sensible, that they deserve eternal damnation, thev venture to disbelieve it, and endeavour to evade the testimo- ny of divine revelation ; and then proceed to raise objections from reason against it. As to their methods of evading the testimony of divine re- velation, they need no particular answer ; because tliese men themseWes are sensible, that the Scriptures speak quite plain enough. And if tliey would for once, speak out their hearts, they would say, that it is not because the eternity of hell- torments is not plainly revealed in Scripture, but only be- cause they do not like to believe the doctrine, that makes them doubt it. It seems too severe that the sinner should lie in hell to all eternity. Therefore they set themselves to evade Scripture, and to raise objections against it. And no sooner will these men have heard, what has now been advan- '^ed concerning the law of Moses, and the law of nature, as requiring perfect obedience on pain of eternal damnation, but these objections will be in their minds. y Mark ix. 43 — 18. x Matt. x. 28. 2 TUc3, i 9. ,v Rev. x«. H z Matt. xiii. 50. Luke iii. 17. VOL 111. 5 54 illE LAW OUR SCHOOL-MASTER, I. '''^ It is not right for God to require of his creatures more than they can do^ under the penalty of any punish* raent at all." 2. " If some sins do deserve some punishment ; yet no sin> how great soever, deserves eternal damnation." 3. '' Or rather, strictly speaking, sin deserves no punish- ment at all." Now these positions, every one will soon discern, need no particular answer from divine revelation ; because^ the whole of divine revelation is itself a standing confutation of them. Did not God from Mount Sinai require the whole congrega- tion of Israel to love the Lord their Cod ruHth all their heart, and obey him in every thing'? And was not the curse de- nounced against the man that should fail in any one point ? Now could the whole congregation yield this sinless perfec- tion every day of their lives, without the least defect in heart, or life? And did not the curse mean, at least, some punish- ment ? And thus the whole law of Moses is a standing con- futation of their first maxim. And as for the other two, if any regard was to be had to the plain declarations of the JNew Tes- tament, sin not only deserves punishment, but everlasting pu- nishment ; and at the day of judgment it will be inflicted on all Christless sinners. But it is no satisfaction to these men, to have their objections answered, and their mouths stopped, by the word of God. For, although they pretend to believe the holy Scriptures to be divine; yet, finding so many things in the bible that do by no means suit them, they do as St. Paul did in another case, appeal to Caesar, as the higher pow- er, and where he hoped to have better justice done him. So^ wiih the same view, these men appeal to reason ; nor will ihey believe the Scriptures mean this or that, how plainly soever expressed, unless it quadrates with their notions, and so appears to them rational. Now were there no depravity in their hearts, to blind and bias their minds, I should have no fear of joining issue according to their desire, and submit these points to be decided solely by reason. For 1 believ tliey can be demotistratcd from reason as fully, alihoug'i not so easily, as from Sc-ripturc. The Scripture has given us an edition of the law of nature, much plainer and more legible THE LAW OUU SCHOOL-MASTER. SJJ than that which we have by nature. And this indeed is the true cause that these men appeal from it, as the lii^lu of trutli there shines too insulVerably bright, and refer themselves to reason which, our depravity being so great, they can more ea- sily si)ut their eyes against. However, who knows but that their hearts may be touched, when the great God is brought into view, and set before their eyes ! Therefore, Let us place ourselves before the awful tribunal of C'lnist, and attentively view these points, in the light in which tliey will stand at that solemn day, when every man's conscience will be convinced that God's law is stricth just. When Christ comes in the glory of his Father, and all the hnhj angth zcith him, and the infinite mtijesty and greatness of the invisible God shines forth in him, and it appears that a/l the nations of the earth are as the small dust of the balance, or drop of the bucket before him ; yea, that the zchole created system is as notiiing and vanity, when compared to God, the great being, the almighty creator, now each of these objections will be sapped at their very foundation '^. \\ lien God appears, c For these objections, and the whole scheme they belong to in all its various shapes, grow up out of the heart's insensibility of the iiifinitc greatness and g-lori/ 9/ God. — It would otherwise, be quite impossible that men, and men of thoHght and penetration, should ever once imagine, thai, in a perfect moral government \ihere an exact proportion is, as themselves acknowledge, always observed, and what is most Gt, and right, and beautiful is always done, that in such a government, the GREAT God should he less regarded, than tlic created system; the invi- xiTE CREATO R less respected, than the finite creature: for it is a more gros* absurdity, than it would be for a mnthematiciau to affirm, that a million such s}S- tems as ours, would be less than a pin's point. And yet, as absurd as it is, it lies at the bottom of almost all the corrt'p' schemes of religion now in vogue. — First tliey lay it down for a ma.\im, *' ti.al the honour of the Deity is not at all con- sidered, or regarded by the sup-vnie moral governor of the world ; but only the good of the creature." An'! upi .1 this foundalion, chevalier Itaniscy builds his scheme, and so do the in^Ciioi;.-; Ilutcheson and Turubull, and the celebrated Taylor, and so does Tindal the famous Dcist.-r-And each, taking this point foi- granted, seem to demonstrate their v.irious schemes. — Ramsey, " that all, even the devils not excepted, will be finally happy." Ilutcliesnii and Turnbull, " that Avc naturallj" have- the moral image of God in our hearts." — Taylor, " that we are not fallen creatures." Tindal, " that the Old and Xew Testament are not tVom God." But let this stupidity be rcmovcil from the heart, and a reali2ingscp.se of the infiuite greatness and glory of God lilt the rod, so as tliojisnglily to convince ihe 36 THE LAW OUR SCHOOL-MASTER. and appears in his infinite greatness, clothed with infinite majesty, vested with an authority infinitely binding, tht com- mandment will come, sin revive, and the sinner die. Reason and natural conscience wiU be fully convinced, that the law was strictly just. And every guilty creature will be forced to sa}', when doomed to depart into everlasting fire, the Lord is righteous. Then the bold libertine, in the utmost horror, will see the weakness of all his former pleas. Methinks I hear him say, trembling before the bar of Christ, "What did I mean, stupid wretch that 1 was, to say that sin deserved no punishment ? What ! was it no crime to affront the dread majesty of heaven and earth to his face, as I did in every sin? Was it no crime to treat with contempt Him whom all heaven adores ? Was it no crime to turn my back ripon my Maker, and revolt from my rightful sovereign ? And by my example to encourage others lo go on boldly in jebellion ? And if these were crimes, and dreadful crimes I now see they were, does it not now become the righteous gover- nor and judge of the uorld to be displeased, and to testify his displeasure, and to make his wrath ainoke against such a wretch ? 1 once scoffed at serious piety, and ridiculed strict godliness, and was really an open enemy to Jesus Christ. And is it not fit that he should now treat me according to my character? And with indignation banish me for ever from his presence ! And from the presence of all his saints, whom once I despised ! to dwell for ever with devils, whose interest I served ! "This is the God, the infinitely great Gon, whose law I said w as too severe ! The height of what he required of riep.rl., tlat an infinite regard is, and ouglit to be had, to the honour of the De itv, -i 1 the moral government of the world, and all their schemes w ill fall to the giound at once. For now we shall see, why sin is punished eternall}' ; and tliat human nature is, in fact, totally corrupt ; that the doctrine of original sin is true ; tliat the Old and New Testament are ])crfectly agreeable to the perfections of God, and needs of fallen man, and have all the internal marks of divinity It will be self-evident, that it is an infinite evil to sin against such a God ; we na»- .ally )iavc none of thai temper towards him which we ought; wc arc f;dlen, fost crea. jiiics ; we need sudi a Hcdeemer and such a Sanctificr as are cn' ibitcd in the Old and New Testament ; it is fit God sliould be exalted, the «nner hnmbled, aid grace glorified, agrcenbl'j to the Scriftfh-re J'lan. THE LAW OUR SCHOOL-M ASTP.R. 3/ me was to love him with all mylieart ; as I now see yonder saints and ani2;els love him- But I did not love him ! , I did not hke his ways ! 1 loved my vain companions, dnd my sinful carnal pleasures! His threatening to punish iik for it, instead of reclaiming, did but make me hate his law and go- vernment the worse. And 1 loved to indulge hard thoughts of him, as being too severe ; pretending for my excuse, that I had no power to love him ; only, alas ! because I was not suited with him ; but hated all his ways. In tiiis I was like the devil, that 1 had no heart for God, to love him, or live to him; but was disposed to walk contrary to him in all things. Aud for this, God may justly hate me, and cast me of}', with the devil for ever. For such a kind of inability, 1 never thonght, excused any of my fellow-creatures, who treated me with disrespect and ill-nature on earth. And if thej alleged, that they could not help hating me, by way of excuse ; if the fault was not in me, but in themselves, i never thought them the less to blame, but the more. Their saying they could not help hating me, instead of excusing the fault, always made it seem worse. Now, this great God will deal with me by the same rule. I said, I could not love hira; but the fault was not in him, but in me. For, to other beings he appears infinitely amiable; and 1 only am to blame, that he does not appear so to me. And it is right and just I should be punished. " And now I behold the Judge ready to pronounce my final doom, the dreadful sentence, dtpart ye curbed into ever- lasting /-re, prepared J'oi the devil (lud /lis ange/s^. 1 would not believe hell-torments to be eternal, although expressly asserted in God's word. I, stupid wretch that 1 was, did not feel that I deserved everlasting punishment. I was like the fool, who !taid in his heart, there is no God'. But now I see there is a God ; an infinitely great God ; whom all are un- der mfinite obligations to honour and obey, i might have been before convinced, that God was infinitely worthy to be loved^ honoured, and obeyed ; and that his infinite worthi- ness laid me under an iiilinite obligation ; and that an infi- nite obligation rendered me inlinilcly to blame ; and that d Matt. XXV. 41. e Psal liii. 1. 38 THE LAW OUR SCHOOL-M ASTKR. infinite blame deserved infinite punishment; i. e. the eternal torments of" hell. 1 might have known this before : but I shut my eyes against the hght. 1 pretended, that because I could not comprehttid his injimte greatness and glory, that therefore I could not be laid under an infinite obligation. thereby. But I might have known, that a conviction of his infinite greatness and glory did infinitely oblige. Conviction without comprehension, T always knew did oblige in others* cases. As, when I have been convinced that others had more knowledge and wisdom than myself, I never doubted but that I was thereby obliged so much the more to pay them a superior respect on that account, " although their knowledge and wisdom were above my full comprehension. !Nor did I ever doubt but that those who were convinced that the torments of hell were eternal, were! guiltv of infiniie folly, in rushing into such an endless misery, although dread- ful, infinitely be\ond their comprehension. And why might not I have known, that a conviction, without a comprehension, ef God's infinite worthiness to be loved, honoured, and obey- ed, would render me infinitely to blame, in treating him with disrespect and contempt I I might have known it. But I loved darkness rather than light. I loved the ways of sin ; and God was not in all my thoughts ! But now, alas ! the day is come ! And I am at the bar, ready to receive my jfinal doom! God is just! JNIy mouth is stopped! I am self-condemned !" Thus, at the day of judgment, the sin- ner's reason and conscience will be thoroughly convinced, that he deserves to be punished ; all his impotency notwitli- standinq, and that, even with the eternal torments of hell. And so that will be, not only afhii/qfccrath, but also of the Tcvelatiun of the rhj^hteous judgment of God^. And since all mankind must see the justice of God's law, sooner or later ; would it not be wiser for them who esteem themselves the wits of the world, instead of endeavouring to blind their minds by false reasonings, rather to lay open their minds honestly tc the light, while there is yet hope in their case ? since , / Rom. ii. 5. THE LAW OUR SCHOOL-MASTER. 39 speakable regret, will eternally think they acted the part •f Ibols, Thus, then to sum up all in a few words, it appears that the law from Mount Sinai, given immediately by God himself, to the whole congregation of Israel, required sinless perfection^ as the condition of eternal Wi'p ; anrl for the least failinff o threatened eternal damnation ; and therefore, by this law, not any could be justified in the sight of God ; and yet the whole congregation were obliged heartily to approve this law to be strictly just in all its rigour; which if they did, would pre- pare them to understand, believe, approve of, and comply with the Gospel ; and so the law was in its own nature, suit- ed to be a school-master to bring them to Christ, that they might be justified by faith. And the law of nature, being for substance the same with that from Mount Sinai, is suited to answer the same end, with respect to the Gentile nations, who were never under the Jewish dispensation. And so Jew and Greek are all under sin ; the whole world stand guilty before God ; and by their own virtue or goodness, no flesh can be justified in his sight, and so all stand in absolute perishing need of Christ, and free grace. And now, upon a review of all that has been said, the following remarks and inferences may justly be made : 1. "The law of Moses, and St. Paul's manner of reasonin"- upon it, are inconsistent with the Jiminian scheme of reli- gion, and do as effectually confute it, as the scheme of the Pharisees, and Pharisaical Christians of that age." One of the most fundamental maxims in the Jlrminian scheme, is, " that in the nature of things, it is not just fur God to require more of his creatures than they can do, and then threaten to punish them for not doing e." And whea g And so llicy suppose, that CoJ was bound in justice to make some abate- ments in liis law, and to bring it down to a level witli our present slate ; and yet are so absurd and inconsistent, as to suppose, that Christ y Faith alone. THE LAW OUR SCHOOL-Nr ASTKK. 51 icelsthat licll is liis proper due, that very moment he exer- cises faith in Christ." For why else does he apply to the atonement of Christ ? For if he does not deserve to go to hell, he does not need the sacriike of Christ to save him from liell. His looking to Christ by faith, to be saved from hell, supposes he feels, hell to be his proper due. Else, it is a mere mockery. But it is plain fioni Moses, and from St. Paul, " that no goodness short of sinless perfection can entitle us to the favour of God." Faith, as it is our virtue, cannot do it any more than repentance, or sincere obedience. F'or nothing short of sinless perfection can do it. But faith is not sinless perfection. Therefore we cannot be justified on the account of our faith. In a word, St. Paul's reason- ings do as effectually prove that faith cannot justify us in this sense, as that works cannot. And indeed, faith viewed in this light, is as much a work, as any other Christian grace whatsoever, or as any external act of obedience a man can do. And he that depends upon his faith to recommend him to God, depends upon his own righteousness, as much as the Galatians did. He is in the same scheme, only a litde refin- ed. There is no essential difference. The Galatians trusted in their own righteousness. So do these. The Galatians nevertheless hoped and expected that Christ would be of some effect to them, and profit them some. And so do these. The Galatians had never had the law sufficiently set home upon their hearts. So it is with these. The only difference is, that the Galatians seem to have trusted chiefly in their external religious performances ; and these trust chiefly in the internal religious frame of their hearts. But as there was nothing of the nature of true virtue in the duties of the self-righteous Galatians ; so there is nothing of the nature of true faith, in the faith of these self-righteous believers. It being as inconsistent with the nature of faith in Christ, for a man to make a righteousness of his faith, as it is to make a righteousness of an}' thing else. If it should be inquired, " in what sense then are we jus- tified by faith r" I answer — When the Jew brought a bul- lock for a sin-offering, and presented it before the Lord, and 52 THE LAW OUR SCHOOL-MASTER. laid his hands on the head of it, that it might die in his steady and make an atonement for his sin^ that it might be forgiven ; if he acted understanding!}', and uprightly, it imphed an hearty approbation of the law; which lie could not have, without a supreme love to God ; which would naturally lay the foundation for repentance and sincere obedience. Yet it was not that approbation of the law, nor that love to God, nor that repentance, nor that sincere obedience, nor his bringing the bullock, nor his laying his hands on his head, which was to make atonement fcjr his sin ; but the blood of the bullock ; accordmg to the constant language of the law of Moses. So, although true faith in Christ implies an hearty approbation of the law, which cannot be without a supreme love to God, which will naturally lay a foundation for repentance and sincere obedience ; yet, it is not this hearty approbation of the law, nor this supreme love to God, nor ihis repenrance, nor this sincere obedience, no, rvor the act of faith itself, that makes atonement for sin ; but only the blood of Christ ; according to the constant language of the New Testament. Nor are any of these, therefore, to be de- pended upon ; but only Jesus Christ. Nor can faith do any thing towards justifying us, unless as it unites us to Christ. For in the very act of faith, all pretences to the divine favour on our own account, are given up ; and hell is owned to be our due. And we look only to the merits and atonement of Christ : leave all other refuges, and fly hither : are divorc- ed from the law, and married to Christ ; according to the language of St. Paul ^. And the married wife, we know, is interested in her husband's estate. For they two are be- come one flesh *. They are one in law. And in consequence of this relation, this union, or oneness, she is interested in all his riches and honour; even if he is a prince, and she before but a poor, despised maid. And this marriage union, St. Paul considers, as resembling the union between Christ and believers, and dwells upon it at large, in Eph. v. 23 — 32. And as the husband pays his wife's debts ; so Christ gave himself for his Church, to pay the ten thousand talents she owed, and to redeem her to himself, to be his wife. To be z Rom. vii. a Eph. v. 31. rui: LAW Ol) II SCHOOL-MASTER. 63 ior t\er one zc it /i him US he and his Fdthtr are one^. Aud therefore a new convert is said to be espoased to Christ^. For in the first act of faith, the tnateh is made for tternit}-. And the whole Church, being but one mysiical body, is called the bride, the lamb's wife '^. And, if the church is the lamb's wife, then the church is God's daughter; God's child ; and every true believer is a child of God. As it is written, «<; ma/ii/ as received him, to them gave he power, or a right, to become the sons of God, even to them that believe on his name '. Wherefore they are all the children of God by faith in Jesus Christ^. And if children, then heirs ; heirs of God, and joint heirs with Christ s. And thus by faith we arc united to Christ, and so interested in him and in all blessings through him. And this is the reason that believers, in the constant language of the New Testament, are said to be in Christ. But Christ is God's beloved Son ; and so we are ac- cepted in the beloved \ And after our persons are accepted, then also our spiritual sacrifices, all our religions duties and holy exercises, in which we present ourselves to God, as a liv- ing sacrifice^ are acceptable to God bij Jesus Christ ^. And thus we are justified by faith, not as an kolj/ act, recommend- ing us to God ; but as an uniting act, uniting us to Christ. Just as a married wife, being one in law with her husband, is consequently interested in his estate. Not because her marr\'- ing her husband was an act of virtue ; but because her mar- riage made her one with him. St. Paul dearly loves, in his writings, to illustrate Gospel-truths by Jewish types ; that people, their law, and almost all God's dispensations towards them, being designed by God to be sha- dows of good things to come. The earthly Canaan was a type of the heavenly; and Isaac, the promised son, was a type of Christ, the promised seed. And as the Israelites were entitled to the earthly Canaan, not by law, but by promise, the promise made to Abraham in Gen. xii. in which God made a grant of all that country to him^ and to his seed ; so it was not anv l) John xvii. 21. c 2 Cor. xi. 2. d Rev- xxi. 9. e Johni. 12. /GaL iii. 26. _§• Rom. viii. ir. /! Eph. i. C. i Rom. xii. 1. h 1 Pet. ii. 5. 64 THE LAW OUU SCHOOL-MASTER, goodness in Abraliam's seed, bat only their relation to Abraham, that gave them a title to that good land. If they were Abra- ham's seed, they were heirs according to the promise. The law, which was given 430 years after, not being designed to disannul their former title, or to appoint any new terms.T- (Rom. iv. 14, Gal. iii. l6, 17, 18.) Even so it is in this case, says the apostle. Our title to the heavenly Canaan is not by law, not by any goodness in us, but if we are Christ's, then are zee Abraham's seed, and heirs according to the promise, (ver. 29.) For the promise was to Abraham and to his seed; not to steds, as of many ; but as of one to thy seed, which is Christ, {ver. 16.) And so Christ was appointed heir of all things. (Heb. i. 2.) Now therefore, if v\e are Clirist's, i. e, if we are in Christ, by faith, we are joint heirs with him. And so our title to the lieavenly Canaan results, not from any goodness in us ; but only from our relation to Christ. There- fore faith justifies us, not as an holy act, recommending us to God ; but as an uniting act, uniting us to Christ. Just as a descendant of Abraham was entitled to the earthly Caanan by birth ; not because it was a virtue to be born of Jewish pa- rents, but only because by this means he was a child of Abra- ham ; and so an heir according to promise. And thus we are saved by grace tkroughfaith, not of works, lest any man should boast '. Not in the least degree, or in any respect, for ixuy goodness in us, considered merely as in our- selves, that there might not be the least ground of boasting ; but that all the glory might be given io free grace through Jesus Christ"^. Arminians and Neonomians suppose it is in some degree for some goodness in us ; and so take some of the glory to themselves, and give the rest to Christ and free grace. Socinians suppose they are justified wholly for their own goodness; and so take the whole glory to themselves. For they consider Christ on the cross, not as a sacrifice of atonement; but only as a martyr. But St. Paul gives quite all the glory to Christ and free grace. And the reason is, be- cause the very best man on earth, afresh merits eternal dam- nation every hour, according to law, and strict justice ; and nil his goodness does not make the very least amends. So I Kjih. ii. 8, 0. nt F.pli. i. C. TllF, LAW OUn SCHOOL-MASTEK. 55 ihelaWjwhicli is a school-master, by divine appointment teacli- clh. O, learn this ! and then you will undcrstarul the doc- trine of justijicalioii by faith, and know why St. Paul, after all his attainments, so earnestly desired to he found in Christ ". 3. From wliat has been said, we may s-ce " what views ami dispositions are absolutely necessary, in order to a sinner's un- derstandingly and consistently exercising faith in Christ, to the end he may be justified through him. He must have a view of himself as he is, compared with the law ; and of his state, as it is, according to law : and heartily approve the laze, as'teing strictly just. As wiien the children of Israel were about to enter into the land of Canaan, which was a type of heaven, the law was bv Moses repeated in the plains of Moab; and just as thcv took possession of the holy land, they were obliged to signify their hearty approbation of the whole law in its utmost rigour, by answering amen, twelve times going, as the Levites de- nounced the curse ; so, before a sinner can come to Christ, and be through him entitled to the heavenly Canaan, the commandmint must come, be set home on his conscience, that sin may revive, and his guilty state appear, and all his hope^ grounded on his own goodness die. Nor can he consistentK apply to Christ, the great atonement, unless from his heart he ap|)roves the law by which he stands condemned, as strictiv just. As the Israelites had no title to the land of Canaan by lazi\ in consequence of their oku righteousness, being a stiff- necked people, but only by the promise made to Abraham » ; so it was fit they should see, and be thoroughly sensible, that God did not do those great things for them for their righte- ousness. And therefore such a method was by God taken with that generation for the space of forty years, as had the most direct tendency to answer this end p. And so it is, in a resembling manner vviih sinners, according to God's ordinary way of preparing them for Christ ; and a title to eternal life through him. For thei/ zvere our ensamplcs, and their liistor) was written for our instruction'^. n rhil. iii. 9. o Gal. iii. 18. f) Deut. v«i. and is. q 1 Cor. x If. 56 THE LAW OUR SCHOOL-MASTER. But inasmuch as the necessity of a preparatory work is denied by some, and the nature of it is still more misunder- stood ; therefore let us stop here a few minutes, and see what light the subject we have been upon will pour in upon these points. The necessity of preparation for Christ, must, without dis- pute, be granted ; or we shall undermine the Jewish dispen- sation, which was by God designed for this very purpose. God intended that the light of the glorious Gospel of Christ should shine into this benighted world; he intended it, in the days of Moses; but the world was not prepared for it then. Therefore, first he gives the law, appoints that to be a school-master, and keeps up the school for near two thou- sand years ; to prepare the way for the Gospel-revelation : that it might be the better understood, the more readily be- lieved and embraced. God saw many preparatory lessons needed to be taught, and that the necessity was so great, as that it was best to delay the Gospel-dispensation, and set up a preparatory school, and appoint a preparatory school-mas- ter. So that there needs no further proof of the necessity of preparation, in order to faith in Christ; as the Mosaic dis- pensation takes this for granted, and was chiefly designed to answer this end*". For, as if any man shon'd boidly say, that mankind have no need of a Saviour, it would wholly under- mine and overthrow the Gospel-revelation ; which takes it for granted that mankind do need a Saviour, and just such a Saviour as is provided ; so, if any man should boldly say, that J' Obj. "If every particular sinner needs tlic la^v to be his school-master to bring him to Christ, as much as the Jewish nation ilid, wh)- was the Je\\ish dis- pensation ever to be at an end ? Why vas it not to be periietual .' Ans. 1- The law of nature, requiring sinless perfection, on pain of eternal damnation, which was the chief i)art of the law given at Mount Sinai, all the ad- vantages of which new edition, or republication of the law of nature, we still enjoy ; I say, tliis law of nature, as it was in force pi-evious to tlie Jewisli dispensation, among all nations ; so it is still. And by it, all nations ever were, and still are, exposed totlic everlasting wrath of God, as the Jews were by their law. Nor is there any escape but by Christ. Now here is a perpetual school-master. Rom i. 18. and iii. 9. 19. Acts iv. 12. 2. But there is now no need to offer the blood of l)ulls and goats, or constantly to attend to and look upon any other of the Jewish shadows ; because Christ tlic substance is come. Theicfore tl»e ceremonial law is to be no longer in force. THE LAW OUR SCHOOL-MASTER. 57 nolhing is wanting to prepare a sinner lor Christ, it would undermine and overthrow the Mosaic dispensation, which takes it for granted, that sinners did need preparation, and just such a preparation as that dispensation was suited to work. Now, read through tlie whole law of Moses, with the histo- ry interspersed, in those sacred books, of God's dealings with the children of Israel those forty years in the wilderness ; and it will appear that the whole is admirably suited to real- ize the Being and perfections of God ; to show ^s exactly how he looks upon himself, and how he stands affected to- wards sin. " 1 AM THE Lord," he says, an hundred limes; he speaks it with the majesty of a God, and he shows an in- finite regard to his own honour, and expects all to love and worship him, to fear and obey him, on pain of death. If his anger waxes hot, behold ! the earth opens her mouth, andszoal- loiis up hundreds ! Or, the plague rages, to kill thousands in a moment ! And if he is pleased to have mercy, and not exe- cute all his wrath, it is like an absolute sovereign over cri- minals that have no claim. — / zvill have mercy on whom I K'ill have mercy : and I will have compassion on whom I will have compassion *. Thus they are in the hands of a sovereign God. Meanwhile, the law teaches that no mortal can, on the account of his own goodness, be approved of God, unless he is perfectly holy in heart and life; and that the least defect merits and exposes to eternal damnation. And yet at the same time, forbids a complaining thought, and obliges to an hearty approbation. Nor could the poor, guilty, help- less Jew, without an hearty approbation of the law, with any consistency, I'ly his hands on the head of the consecrated animal, and present it to die in his room ; and yet, this was the onlu door of hope : for, without shedding of blood, there zcas no remission. And now, it is plain what views and dis- positions all this, effectually realized to the mind, and set home upon the heart, was suited to work. " It would effectu- ally awaken his conscience, and bring the Jew to feel what he was by nature, and by practice, in the sight of God, and s Exod. xxxiii. 19. VOL III. 8 58 THE LAW OUR SCHOOL-MASTER. compared with his law ; and what he stood exposed unto^ without any possible way of escape, but by the blood of atone- ment ; which yet he could not, consistently, have recourse unto : unless first he heartily approved the law, in all its rigour, as strictly just." And herein, as in a glass, we may see the true nature of that preparation which is necessary in Older to exercise faith in Christ, And impartial reason approves it all. For is it fit the sin- ner should be pardoned, before he sees and owns what he is, and wherein, and how much he has been to blame ? Or is it fi^ the sinner should be pardoned, till he clearly sees he deserves to be punished? Or is it fit, a sinner should be pardoned, by God the lawgiver, before he sees and feels the law is just, by which he stands condemned; so as to cease complaining; yea, so as actually to approve, justify, and acquiesce in it, as quite right and altogether equitable ? Or can a sinner till then see any proper and rational ground for an atonement? Or discern his need of Christ? Or see the true beauty and glory of the Gospel-way of life ? Or heartily acquiesce in it ? Or may not these be laid down as maxims, near or quite self-evident: I must see wherein I have been to blame, and how much, before I can see wherein and how much 1 need a pardon. 1 must see, I altogether deserve the threatened punishment ; before 1 can see it altogether free grace, to be delivered from it. I must see it, reasonable, fit, and beautiful, that sin should be so punished as the law threatens ; before I can see the law, reasonable, fit and beau- tiful, in threatening so to punish sin. I must see the law reasonable, fit, and beautiful, before 1 can be satisfied at heart, that it was ever best it should be executed upon the sinner, or upon Christ his surety. 1 must see it, to be of in- finite importance, that God be honoured, and sin discounte- nanced, before the severity of the law will appear beautiful, or the death of Christ needful, or the w ay of lile through his blood glorious, or I heartily approve of the law, or cordially acquiesce in the Gospel. 1 must heartily aquiesce in the Gospel-way of life, or I cannot sincerely, and from the heart, fall in with it. THE LAW OUR SCHOOL-M ASTF.H, 5Q Now these, and each of these particulars, are essential to the exercise of faith in Christ, for pardon and justification. !Nor need anv thing further be added, in order to determine exactly the nature of tliat preparation, which is necessary to the exercise of faith in Christ. Precisely how much of this is wrought in the true convert, previous to regeneration, and goes into the idea of what is called legal humiliation, and how much is consequent upon regeneration and divine light, and belongs to what is called evangelical humiliation, I shall not stand to determine '. But this I desire may be remembered, that there can be no exercise of faith in Christ for pardon and justification, b}' a new convert, or by an old saint, without these views and tempers at least, for the substance of them ". They are so essential to justifying faith, that it cannot exist without them. Which after all that t It may not be amiss to add here, iimi previous to regeneration, while the sinner is wiiliout any seed of grace in his heart, 1 John iii. 9. dead in sin, Eph. ii. 1. at enmity with God and his law, Rom. viii. 7. he may, through the lav set Lome upon his conscience, by the s^jirit of God, be made to see and own, as iik the siglit of God ; 1. That there is no goodness in his heart, tliat he is quite dead in sin, an enemy to God and his law. 2. That he is, in himself, entirely help- less, absolutely lost and undone. 3. That God is not obliged to help or save him, for any thing he can do. 4. That he is in the hands of God, who is at liberty to have mercy on him, or not, as he pleases. 5. That it is a just and righteous thing in God to cast him off for ever. But it is after regeneration that other things come into view ; such a«, 1. The ti'antcendent beauty and excellency of the divine nature. — 2. The beauty of the law. — 3. The glory of the Gospel-way of life. — All which lay a foundation for 4. A supreme love to God, an hearty approbation of the law, a cordial acqui- escence in the Gospel, an actual compliance with that way of life, &c'. — Besides that, now the justice of God in the damnation of the sinner, and the reasonable- ness of his acting as a sovereign, in the salvation of those that are saved, appear quite in a new light. They appear even to be glorious, 2 Cor. iii. 7- Matt. xi. 25. u There is the same necessity of these views and tempers, in order to the ex- ercise of faith in Christ, at any particular season, through the course of a man's life, as there is at his first conversion. The same reason that makes them necessary to any act of faith, makes them necessary to every act of faith. In- deed, they become habitual to the true believer, who daily lives by faith on the Son of God. For, it may be observed, that tliose legal teiTors, and all those struggles and workings of the sinner's heart, while unrcgeneratc, which arc com. monly experienced previous to a saving conversion, are lcf» out of the above re- presentation ; as being, in a great measure, peculiar to that season, and not essen- tial to any act of faith, hut only naturally arising from the sinner's then present state and temper. 60 THE LAW OUR SCHOOL-MASTER. has been said, seems too plain and evident, to need any fur- ther proof. Therefore, 4- What lias been said may serve to determine these follow- ing things, concerning ?Ae nature ofjuttifying faith. 1. In general, it implies an hearty approbation of the law, and an hearty acquiescence in the Gospel ; as being suited to honour God, and discountenance sin. And therefore, more particularly, 2. It implies a conviction, and some realizing sense of the infinite greatness and glory of God ; as also a supreme love to God, and regard to his honour. For otherwise, we can never approve the law from the heart; nor will it ever ap- pear beautiful, or agreeable, that God's honour is so much consulted and set by both in the law and Gospel. 3. It implies regeneration. Or, that a new spiritual di- vine nature, taste, and relish, is communicated to us from God. For there is no principle in unrenewed nature, from which a man may have such a supreme regard to God and his honour, as from the heart to approve the law, in requiring sinless perfection on pain of eternal damnation. The law ne- ver appeared glorious to an unregenerate heart. But every unregenerate heart is at enmity against it, Rom. viii. 7. A true saint, yea, the most holy man on earth, according to law and sti-ict jus- tice, deserves damnation as much, yea, more than he did at his first conversion, considered merely as in himself. Not that he is at present so bad a man as once he was. No, by no means. But because his present goodness makes no amends for any of his sins committed before conversion, or since- So that if he «ras to be dealt with according to law strictlj-, without any relation to Christ, he must be accountable for all his sins before conversion, and for all sins since con. version. And the sins of a true convert deserve damnation, as well as the sins of the unconverted. And so, according to law, considered merely as in himself, he runs daily deeper into debt, and so stands in still greater need of Christ and free grace. For that popish notion, that the goodness of a saint makes some amends in the sight of God for liis sins, is inconsistent both with the law and with tl%e Gospel. For then a saint might possibly be so good, as to make full amends for all his sins ; and so stand in no need of Christ. Yea, the church of Rome think, upon this same hypothesis, that some saints are so good as not only to make full amends to God for their own sins, but that, over and above, they have some to spare for their poor neighbours, who have not enough for them- selves. And it is well if the hearts of some protestants are not tinged witli tliis Popish doctrine. THE LAW OUR SCHOOL-MASTER. Cl 4. It implies a conviction, and some realizing sense of the infinite evil of sin, as it is against a God of infinite glory. For oilierwise it cannot appear as an agreeable, amiable tiling in God to punish it with eternal damnation. And so the law cannot be really approved of and liked. 5. It implies true repentance ; in that we are thus hearlilv turned against sin to God, to be on his side, to approve and justify his faw, and stand for his honour. For now the rebel is become, and has the heart of a loyal subject. And so, 6. It implies a principle of new obedience. Yea, 7. It implies the seeds of every moral virtue, and every Christian grace. For they are comprised in a hearty appro- bation of the law, and acquiescence in the Gospel. And so, 8. It implies, virtually a preparedness of heart, to deny ourselves, take up our cross, and follow Christ, artd be true to him at all adventures. A character absolutely essential to every true Christian. Luke xiv. 25 — 33. And so, beyond all dispute, 9. Justifying faith is an HOLY ACT. And yet, 10. It implies, that we have no dependence, no, not the least, on any goodness, of any kind which is inherent in us, to recommend us to God's favour and acceptance. For, 11. It implies that we see and feel, that eternal damna- tion is, at that moment our proper due, according to law and reason, according to strict and impartial justice. Yea, 12. It implies that we are so far from a disposition to think hard of God, and complain of his law as too severe, that, on the contrary, we are disposed to think well of God, and to think the law to be just what it should be, quite right, altogether right,just, and fair. Yea, 13. It implies that the law, although a ministration of death, appears to be glorious. For otherwise, it cannot ap- pear tit and beautiful, that the honour of it should be secur- ed, by the blood of the Son of God. And yet, unless this does appear fit and beautiful, the Gospel-way of life cannot be heartily acquiesced in. 14. And if the law, although a ministration of death, appears to be glorious, as it is suited to honour God and dis- countenance sin ; the Gospel will appear much more exceed- 62 THE LAW OUR SCHOOL-M ASTEB. ingly glorious : as being wisely calculated, not only to answer these ends, to even better advantage than the law; but also to humble and save the sinner, and glorify grace. And therefore, in the exercise of faith, the Gospel-way of life by free grace through Jesus Christ, will be admired, loved, es- teemed, rejoiced in, as being full of the manifold wisdom of God ; while we behold how satan is disappointed, God exalted, the law honoured, God's authority established, sin punished, the sinner humbled and saved, and grace glorified, all at once. 15. Justifying faith, these views and tempers being thus supposed and implied, consists more especially in a cordial compliance with the GospeUway of life, by trusting in and entirely depending upon Jesns Christ : that Lamb of God, typically slain in daily sacrifices from the foundation of the world; who in the fulness of time bare our sins in his own body on the tree : died the just Jor the unjust : being set forth, as the bullock of old, to be a propitiation for sin, that God mi 9. Justifying faitli supposes the way of salvation by free grace through Jesus Christ, is rightly understood, as it re- sults herefrom. But a right understanding of the Gospel- way of life is not needful to this belief; as it does not take its rise from the Gospel, but from a new revelation. Yea, a clear insight into the Gospel-way of life, would do more hurt than good ; as it would tend to convince them of their delusion. 10. Justifying faith supposes, that we believe the Gospel to be true. But that belief a heretic may have. Yea, a pro- fessed infidel may have it : a Turk, or a Jew, may as firmly believe that his sins are forgiven, as any Christian. And doubtless some of them do. 11. Justifying faith supposes that the Gospel is heartily approved of and loved. But this belief is consistent with an liabitual enmity to the Gospel, as well as the law. 11. Justifying faith hath for its object^ Jesus Christ. But this belief has for its object no being ; but only a supposed fact. viz. that my sins are forgiven. 13. Justifying faiih is that by which we are justified. But this belief supposes the man was justified, that his sins were actually pardoned before he believed. — Therefore, 14. As justifying faith is founded only on truth 5 so this belief is founded only on falsehood. — And, 15. As justifying faith is founded onlj' on truths revealed in the written word ; so this belief is only on a supposed fact, 310 where revealed in the written word. Yea, contrary to the written word, which teaches, that before faith our sins are not pardoned ; but the zvrath of God abideth on us *. 16. Justifying faith is wrought by the spirit of God, en- lightening our minds^ spiritually to understand the truths of the Gospel already revealed in the written word. But this belief is begotten by an immediate revelation of a fact never revealed before. Yea, of a fact not true. 17. Justifying faith attaches the heart to that whole sys- tem of truths revealed in the Gospel. But this belief leaves the heart open to error, and inclines it to Antinomianism. a John iii. 18. 36. VOL. III. 9 66 THE LAW OUR SCHOOL-MASTER. 18. It is every sinner's duty, that hears the Gospel, to be- lieve on Christ with a justifying faith. But it is not every sinner's duty to beheve his sins are forgiven. 19. An aversion to the exercise of true faith in Christ, is a sin in all cases. But a backwardness to believe his sins are forgiven, is no sin, in one who is unpardoned. 20. Justifying faith, the stronger it is, so much the better always. But this beUef, the stronger it is in a self-deceived hypocrite, so much the worse. 21. Justifying faith works by love to God, as glorious and amiable in himself. But this belief works only by self-love. As the Israelites, at the Red sea, were from self-love filled with joy, in a sense of their deliverance, without any true love to God in their hearts ; so a man may be filled with joy, in a firm belief that his sins are forgiven ; and yet be as desti- tute of true grace, as were that ungodly generation to whom God sware in his wrath, that they should never enter into his rest. 22. The true believer naturally makes holiness of heart and life his evidence of a good estate, as this is the natural fruit of true faith. But this belief naturally leads men to make, what' they call the immediate witness of the Spirit, their only fundamental evidence ; as all their faith, and all their reli- gion arises from it, and is entirely dependent on it : and dis- poses them to think sanctification a very dark, imsteady, un- certain evidence ; their own religious frames being such. 23. The first and fundamental article of a true believer's creed, and that on which all his religion and hopes are built, is, that the Scriptures of the Old and New Testament are the word of God ''. But the first and fundamental article of the other sort, and that on which all their religion and hopes are built, is that the immediate discovery they have had of the love of God, and that their sins are pardoned, is from God. Shake them here, and you shake their very^ foundation. De- stroy this belief, and you destroy all their religion and all their hopes, and leave them quite uncertain in every thing. 24. In justifymg faith the believer is married to Christ, be- comes one with liim ; and so is interested in all his benefits. * Eph. ii. 20. THE LAW OUR SCHOOL-MASTER. ()7 But in this belief, they are pcisiiaded that the benefits of Christ are theirs, without being ever married to hini. To render this perfectly familiar to the weakest capacity, let me add, that the Church, in Scripture, is called the brides the Lamb's uifi : and being thus united to Christ, is considered as being IN CHRIST, and so interested in all his benefits. Now there arises this question. If hat is the nature oj that faith, whereby the soul is united to Christ ? When a woman is married to a man, there is, 1. The transaction itself, in and by which they are married. 2. A consciousness of the transaction at that time. 3. A remembrance of it afterwards. 4. Duties and privileges flowing from it. So it is in true faith. But wiiat if a woman should take it in her head without ever be- ing married to believe, 1. Such a man is my husband. 2. He has paid all my debts and given me all his estate ? Objection. No, but voM are not married to him. Auszcer. Yes, I am. For marriage consists in believing he is my husband, and has paid all my debts. Might it not in this case be affirmed, Belieiing I am married, is not the zihole essence of the mai- riagc-covenant, nor any part of it ? So it is equally plain and certain, that bc/iczing that Christ is mine, and that my sins are parduntd, is not the rchole essence of justijijingjaith, nor any part of it '^. To proceed, 5. From what has been said, the following case of con- science may be easily and safely resolved, viz. " A man is greatly at a loss about the state of his soul. He has been awakened, and has been comforted, and has frequently had something like communion with God. He makes conscience of all his ways. And yet for several reasons is at a great loss, c Although it appears, so clear a case, that justifying faith, and a mere belief that my sins are pardoned, are two distinct, different things, in their whole na- tJire and eft'ecls ; so that it seems strange, how they should be taken for one :iud the same thing, unless ^\ liere men are biassed by their own corrupt expe- riences : yet still I Iiuve charity for some divines, who seem to think, that justi- fying faith consists in such a belief, hoping they have a better faith in their hearti, than that whicli they describe in their books. But their being good men, does not make this notion of faith ever the better ; but on tlje contrary, the danger of its doing mischief in Oie world, is gi-eatly increased, when it is espoused and recommended by men of gi-eat names. And therefore, there is the greater re.nson, and the more need, so particularly to point out its difference Gfom true faith. 68. THE LAW OUR SCHOOL-MASTER. whether what he has experienced be a common, or saving work of the Spirit. He opens his case to his Christian friends ; they are afraid to speak comfortably, lest it should settle him down on a false foundation, if all still be wrong. But they dare by no means speak discouraging ; because, ac- cording to his account, his case is hopeful, although not clear. So they know not what to sa3\ Now what is the best advice that can be given to a man in such a case ?" Tell him, tliat althougli he is at a loss about his state, yet these three things he may be certain of: they are true, and may be depended upon, viz. he is a sinner ; the Gos- pel is true ; and it is his duty to comply with it. Thus ten- derly address him : "Although you are conscientious in all your ways, yet you know you have been, and still are, a sinner. Your heart is not what it ought to be. Your temper towards God, Christ, and divine things, is not as it should be. Nor do you take that pains in the use of means, in prayer, meditation, keeping the heart, &c. as you might. You are to blame. You are wholly to blame. God is righteous in his present dealings with you. Yea, you deserve infinitely worse than all this, even to be sent immediately to hell. Wherefore, see it, own it, come down and lie in the dust at the foot of God, and learn habitually to understand, realize, and ap- prove of God's law as holy, just, and good. " And as it is true that you are a sinner, and deserve hell ; so it is equally true that Christ has died for sinners, and God is ready, through him, to be reconciled to all that believe. And the truth of these glad tidings may be de- pended upon. And you cannot reasonably desire, that God should be reconciled to you, in any other way than this, which is so perfectly adapted and suited to honour God, dis- countenance sin, humble the sinner, and glorify grace. " Now, whether you was ever savingly converted no not, yet it is equally your duty in a sense that hell is your proper due, and that you are absolutely helpless and undone in yourself, and in a firm belief of the truth of the Gospel, to apply to the great atonement of Christ, and to look to the free grace of God through him, for mercy to pardon, and TUK LAW OUR SCHOOL-MASTER. 6Q grace to help, according to all your needs ; and through Clinst to devote and give up yourself to God, to love him, live to him, and to be tor ever his. And in this way your state m.iv be cleared up, and your doubts removed." Obj. But if there not danger, t/tat all this may settle hint dozen on a false hope ; if as yet he never rvas converted^^ Ans. 1. If he never was converted, then he never yet heartily approved of the law, or really believed the Gospel, or ever heartily complied with it. Therefore, putting him upon these things, will tend to convince him that he never did ; for it will tend to show him that it is not in his heart to do it ; and consequently that there is no seed of grace there : but that he is quite dead in sin : and that therefore unless he is born again, he shall never see the kingdom oj God. I say, it will tend to convince him of all this ; and if after all be remains unconvinced, the fault will be his own. 2. If he has been savingly converted, then this method of dealing with him will be like pointing out the way to one lost in a wilderness. He likes the directions ; he takes them, he hastens towards the road, he finds it, he remembers it ; he rejoices, and takes better heed to keep the right path through the rest of his journey. For the true convert, al- though under great backslidings, has still the root of the mat- ter in him ; has it in his heart to justify the law, to be pleas- ed with the Gospel-way of life, and to look to free grace through Jesus Christ for all things. Like Jonah in the belly of hell, when the weeds wrapt about his head, and he was ready to say, that he was cast out of God's sight ; and his soul fainted within him. Then he remembered God, and looked again towards his holy temple, where God dwelt in the cloud of glory over the mercy-seat, under which the law was laid up in the ark, in the most holy place of the holy of HOLIES, into which the high-priest entered once a year with the blood of atonement. He looked hither ; his former ideas of God revived : he remembered the Lord : and a sense of God, as there manifested, encouraged him to pray. He pray- ed, and God heard him, and delivered him out of all his dis- tresses. And many a poor broken hearted backslider has <3one in like manner, and found it good to draw near to the 70 THE LAW OUR SCHOOL-MASTER. Lord. And thus the truth clear held forth to the conscience^ as it tends to kill the false hopes of a self-deceived hypocrite ; so it tends to awaken and encourage the true saint to such exercises of grace as may be plainly discernible, and lay a foundation for a full assurance. To conclude, 6. From what has been said, "the true state of the Christ- less sinner appears in a clear light." For, while we view the sinner, as under a law that requires Sinless perfection under pain of eternal damnation, we may easil}' see how the case stands with him. He is under the curse ; he cannot obtain de- liverance, by any works of righteousness, which he can do; he daily runs deeper into debt ; he has no claim to an}^ mercy, of any kind, temporal or spiritual; till he sees this to be his case, and heartily approves the law, by which he stands con- demned, it is impossible he should see his need of Christ, or approve of, or fall in with, the way of salvation by him. *' He is under the curse." For as many as are of the works of the law, i. e. of a disposition to trust in their own doings, (as all are, until through the laze, they are become dead to the laze,) are under the curse. And that as really as il" Christ had never died. For Christ will projit them nothing, will be of wo effect to them, as it is written, behold, I Paul, say unto you, that if ye be circumcised, Christ shall profit you nothing •*. Christ is become of no effect unto you ; zvhosoever of ijou are justified by the law, ye are fallen from grace". Not that circumcision, simply and in itself, proved them to have no in- terest in Christ, (for Paul circumcised Timothy ^) But if they were circumcised under a notion of recommending them- selves to God by their duties, and obtaining the favour of God by their own righteousness, as was professedly the case with some of them, then it was a sufficient evidence of their temper, and of their state. They were of the zcorks of the laze, and so under the curse^. Wherefore, let it be observed, that according to St Paul, every self-righteous sinner is out of Christ, and every sinner out of Christ is under the curse. Being actually under a law which requires sinless perfection on pain of eternal damnation, he is by this law doomed to d Gal. V. 2. e Gal. v. 4. / A«ts xvi. 3. s Gal- "i- 10- THE LAW OUR SCllOOL-M ASTEU. 71 eternal destruction. For they are debtors to do the zrhole laic^ \ and therefore tlie curse takes hold of" them, if they fail in any one point. Therefore, '* The Christless sinner cannot obtain deliverance by any works of righteousness which he can do." Because nothing short of sinless perfection will entitle him to life. And it is too late for this. He has sinned already ; and so is a lost creature; nor is there any hopes in his case, on account of any thing he can do ; he is quite undone in himself; and his case hourly grows worse. For, " He continually runs deeper into debt.'' As his sins are constantly multiplying, and his guilt increasing, and nothing done, in the least, to make amends; so he is constantly trea- suring up zcrathK " And he has no claim to any mercy of any kind, tempo- ral or spiritual," he can claim nothing by law ; unless he had fulfilled the law. And he can claim nothing by Christ, unless he were in Christ. And so having no claim by law or Gospel, he has no right to any thing. No right to his life. — That is forfeited, and all the good things of this world are forfeited. And his soul is forfeited. Yea, he is actually un- der the sentence of condemnation ^. It is true, he is repriev- ed ; but it is only of God's sovereign pleasure. He dies, he drops into hell, when God pleases. He has no claim to the day of grace, or means of grace, or to any help from God. Hell is his due ; he can claim nothing better. Hell is his present due, and he can claim no forbearance. In every respect, he lies at God's sovereign mercy. "' When he sees this to be his case, and heartily approves the law by which he stands condemned ;" then, and not till then, is there any door of hope, or any way of escape. But he is shut up under sin': and bound down under wrath •". For until this, it is impossible he should understand, or be- lieve, or approve of, or acquiesce in, the Gospel-way of life. Or trust in Christ, as therein set forth. Unless he thus heartily approves of the law, he cannot un- h Gal. V. 3. i Rom. ii. 5. k Jolm iii. 18. / Gal. iii. 22. m John iii. 36. 72 THE LAW OUR SCHOOL-MASTER. derstand the Gospel-way of life. For while it does not ap- pear best, that sin should be so punished, he cannot under- stand why Christ died. He cannot understand what good end needed to be answered, or was answered, by his death. — ■ He cannot understand his need of him, or what it is to believe on him. It is all hid from him ^. It is all profound darkness. And all the seeds of infidelity are in his heart. He cannot really believe the Gospel to be from God. For while he does not see what ends need to be answered, it must appear incredible that the Son of God should become incar- nate and die. He cannot approve of the Gospel. For this would imply an hearty approbation of the law. If it does not appear rea- sonable, fit, and beautiful, that he should be punished as the law threatens ; it cannot appear reasonable, fit, and beautiful, that the Son of God should bear the curse in his stead. If the law is too severe, it ought to be repealed. Therefore, he cannot acquiesce, heartily acquiesce, in such a way of life. It does not suit his heart. He is not pleased with it. And so he can have no genuine disposition to look to, and trust in Christ as set forih in the Gospel, the whole plan be- ing virtually disliked, while it does not appear best, and a thing desirable, that sin should be punished with so great severity. Therefore he must remain in profound darkness, shut up under sin, bound down under wrath, and in fearful expectations of everlasting destruction, until his uncitcumcis- ed heart is humbled ° . But no sooner is the sinner brought heartily to approve the law, under a sense of the infinite greatness and glory of God, so as sincerely to say. Amen, to it ; but every thing ap- pears in a different light. The controversy is now at an end. The enmity is slain. The sinner, the rebel, is turned to be on God's side, is become a friend ; and even rejoices to see God's honour so effectually secured. And the Gospel is un- derstood, believed, approved of, acquiesced in ; yea, with all his heart he complies with this way of life. Trusting in n Matt, vi, 3$. o Lev. xx\i. 41. THE LAW OUR SCHOOL-MASTER. 73 Christ, as set forth to he n propitiation for sin, that God mii^ht be just, and yet jiistifv and savf sinners tliroui^li liim '', In consequence of which, he xs jtati/ieff hath peace with (Jod, and rtjoieeth in h^pe of the giori/ of God 'i. And beinij: now dead to sin, he ean live no loiif^er therein^. For th/ough the law he is dead to the /arc;, that he might live to God *. And he is married to Christ, that he might bring forth fruit to God^. And being now ;x chiid of God, thr spirit 0/ adoption is sent forth into his heart, crying, Abba, Father^. And so he folloxcs God a^ a dear child^. And from this dav, and forward is kept bif the power of God, through faith, unto salva- tion^. Groaing in grace, and in the knozvledge of our Lord and Saviour, Jesus Christ^. And all from the good pleasure of God's xi'ill, to the praise of the glory of his grace *. Amen. p Rom. iii. 25, 26. q Rom. v. 1, 2. r Rom. vi. 2. s Gal. ii. 19- t Rom.vij. 4- M Gill. iv. 6. x Eph. v. 1. y \ Pet. i. 5. z 2 Pet di. 18. a Eph. i. 5, 6. VOL. in. 10 A BLOW AT THE ROOT OF i THE REFINED ANTINOMIANISM OF THE PRESENT AGE. \ WHEREIN THAT MAXIM, WHICH IS SO ABSOLUTELY ESSENTIAL TO THEIR SCHEME, THAT IT CANNOT SUBSIST WITHOUT IT, LAID DOWN DY MR. MARSHALL; THAT IN JUSTIFYING FAITH, " WE BELIEVE THAT TO BE TRUE WHICH IS NOT TRUE BEFORE WE BELIEVE IT," THOROUGHLY EXAMINED ; MR. AVILSON'S ARGUlNfEXTS IN ITS DEFENCE, CONSIDERED AND ANSWERED ; AND THE WHOLE ANTINOMIAN CONTROVERSY, AS IT NOW STANDS, BROUGHT TO A SHORT ISSUE, AND RENDERED PLAIN TO THE MEANEST CAPACITY. "Go through, go through the gates ; prepare you the way of the people ; cast up, cast up the high-way ; gather out the stones ; lift up a standard for the people." Isai. Ixii. 10. ADVERTISEMENT. In apiece, entitled, " Letters and Dialogues, upon the nature of love to God, faith in Christ, assurance of a title to Eternal Life," printed at Boston, New-England, 1759, re-printed, London, 17^1^ ^J'- Marshal's account of justifying faith, was taken notice of, viz. That in justifying faith, " we be- lieve tliat to be true, which is not true before we believe it ;" and twelve queries were stated on the point. To vindicate that whole system of religion, which is founded in, and re- sults from, this kind of faith, two vohunes were printed in Lon- don, 176'2, containing about :}00 pages each ; entitled, Pala'mon's Creed revived and examined. By David Wilson. This author, among other things, has undertak-x?n to prove, that in justifying faith, " we believe thai to be true, which is not true before we believe it." The following pages are de- signed as an answer to this gentleman, on that point. And if that point, which is essential to their scheme, and the root of all the mischief, can be proved to be wrong; their whole scheme is overthrown. This little pamphlet then means to bring to a short issue, a controversy which has been the source of infinite mischief to the souls of mankind. J. BELLAMY. Bethlem, Jan. 14, 1763. A BLOW AT THE ROOT OF THE REFINED ANTINOMIANISM OF THE PRESENT AGE. The principal design of writing on controverted points, is to assist the reader, by holding forth clear light, to come to a well grounded judgment, touching the point in dispute. And to this end we should distinguish between things that differ, state the point in dispute, with great exactness ; and then present to the reader the arguments on the one side and the other, of the question in debate, and leave him to judge for himself. Accordingly, in these pages I shall, 1. Wake some needful distinctions; the neglect of which has occasioned no small confusion in this controversy, about the nature of justifying faith. 2. State the question now to be disputed, with great exactness. 3. Offer arguments agamst, and 4. Consider the arguments in favour of the position, which contains the question in dispute; and then leave every reader to judge for himself. The distinctions to be made, are these, 1. There is an essential difference between justification in the sight of God, and a persuasion in our own minds that we are justified. One is the act of God our judge ; the other is the act of our own minds; as is self-evident. God's act must of necessity be, in order of nature, at least before our act. We must be justified before we can know that we are justified. For a thing must exist before its existence can be perceived. To say otherwise, is an express contradiction. 2. We are justified by faith alone, and that whether we know our faith to be of the right kmd, or not. But we are assured of our justification, by a consciousness of our faith and otl'er Christian graces, and by knowing they are of the right kind. We are justified without respect to any thing in us, or about us, considered as a recomir.cnding qualifica- tion ; simply by frtc grace through the redtmytion that is in ^ 80 A BLOW AT THE ROOT OP Jesus Christ. Our union with Christ is the foundation of our interest in him, his alonetnent and merits; and so of our title to pardon, justification, and eternal hfe, according to the Gospel. Faith alone, is that on our part whereby we are united to Christ and become one with him, and so that alone by which we are justified. A consciousness in our own minds, that we have true faith, and those other Christian graces which are connected with it, and always accom- pany it, is that alone by which we can know that we are justified. So that while we are justified simply on the ac- count of Christ's righteousness, we can know that we are in fact justified merely by a consciousness of our own inherent graces; even as a poor woman is made rich simply on her husband's estate, with whom slie becomes one in the eye of the law by marriage: but she knows her title to her husband's estate, only as she knows that she was married to him, and actually continues to be his wife. 3. There is an essential diflrerence between a full assur- ance, that those who receive Christ, and come to God in his name, shall be pardoned, justified, and have eternal life : and a consciousness that I do leceive Christ, and come to God in his name, and am consequently pardoned, justified, and entitled to eternal life. That those who receive Christ and come to God in his name, shall be pardoned, justified, and have eternal life, is plainlv and expressly revealed in the Gospel, and was true before 1 was born. And it appears to be true to every one, who understands the Gospel aright, and believes it with all his heart. But I must actually understand the Gospel, believe it with all my heart, and in the belief of it actually receive Christ, and come to God in his name, before 1 am justified ; and so before I can be conscious to myself that I have so acted, and that con- sequently 1 am pardoned, justified, and entitled to eternal hfe. 4. Although justification in the sight of God, must of ne- cessity be in order of nature before our knowledge that we are justified ; because a thing must exist before its existence can be perceived by the mind : yet it is not impossible that a justified believer may know his justification soon, from an in- REFINED ANTINOMIANISM. 81 ward consciousness of liis receiving Cliiist, and coming to GikI in his name, and from a consciousntss of all ilie Clnis- tian graces, vvliicli are connected witii and do always accom- pany true failh. At conversion, a sinner is hrou'jr/it out of darkness into mnrvc/ious li^ht, and hckoldiiig the glort/ of the l,urd, is changed into the same image; and may of course in the time of it, in all ordinary cases, be conscious of the change. And the greater the change is, the more conscious will he he of it. No man can prove hut that divine light may possibly be imparted in so great a degree, and the change be so clear, that at once it may be known to be a saving change. 1 do not say, that it is always, or that it is ordina- rily so, at present ; but I am willing to grant that it ma\ be so. From man>' expressions in the New Testament, 1 am in- clined to think it was commonly so in the apostolic age. The three thousand on the flay ot peniecost, not only received the tt'oni g/«d, and rejoice in hope of the glory of God ; satan, that great enemy to all good, may transform himself into an angel of light, and delude hundreds and thousands, and ten thousands, (and it is foretold that satan is to deceive the na- tions, till the thousand years of Christ's reign do commence, Rev*xx. 3.) with a firm belief that their sins are forgiven, who never were converted ; and so oblige them to believe their sins are forgiven, when, according to the plainest declara- tions of Scripture, they are not forgiven ; and so necessitate them, in order to vindicate themselves, to assert that in justi- fying faith, " we believe that to be true which is not true before we believe it, and that without any evidence from Scripture, sense, or reason.'' And these false converts, emboldened by the greatness of their number, may rise, sketcli out a whole new scheme of religion, subversive of Christianity, and seek to propagate it through the Christian world, showing the greatest rancour against the true Gospel of Christ. Meanwhile, true Christians may get bewildered, and some |)crhaps brought unawares to es- pouse the language of the deluded, and to seem to plead their cause. And the common enemies to all experimental religion may rejoice, in hopes it will finally ap|)ear to all the world that there is nothing in vital piety, that all religion consists in an external regular behaviour ; and that it is no matter what b It is very observable, that Mr. Wilson, wlio is constanUy repeating it, that all the protestant world are on his side, and glorying in it, is obliged, in the midst of it all to own, that while some hold that assurance is of the essence of fiiith, oUiers only maintain, tliat assurance accompanies it : (p. 97.) two tilings in their nature essentially difTcrent, nay, contrary to each other. I'or to say, that assurunce accompanies fai/h, is to say, " it is not faith, but sometliing else which true believers are ^*t and his saivauon to any one of us in [)articuiar; neither do we know it to be true already by Scripture, or sense, or reason, before we assure our- selves absolutely of it; yea, we are without Christ's salvation at present, in a state of sin and misery, under the curse and wrath of God. Only, we are bound by the command of God thus to assure ourselves : and the Scripture doth sutficiently warrant us that we shall not deceive ourselves, in believing a lie : but according to our jhith, so shall it be to us. Matt, ix. 29. This is a strange kind of assurance, far different from other ordinary kinds ; and therefore no wonder if it be found w eak and imperfect, and difficult to be obtained, and assaulted with many doubtings. We are constrained to be- lieve other things on the clear evidence we have that they are true, and would remain true, wiiether we believe them or no: so that we cannot deny our assent, without rebelling against the light of our senses, reason, or conscience. But liere our assurance is not impressed on our thoughts by any evidence of the thing; but we must work it out in ourselves by the assistance of the spirit of God." M\stery, p. 173, 374=. In this plain, honest declaration, which opens to « Ne-w-Vork edition, page 157- VLO. ITI. J2 yO A BLOW AT THE ROOT OF clear view the heari and soul of their whole scheme, these eight things may be observed. J. In general: that *' this is a strange kind of assur- ance, FAR DiFFEREMT from Other ordinary kinds." In all other kindsol' assurance, heobserves,there are these two tilings. i. What we bejieve " is true before ^^e believe it, and whe- ther we believe it or no." 2. " We are constrained to believe, on the clear evidence we have that they are true." But *' this is a strange kind of assurance, far different from other ordi- nary kinds," in these two respects : J. As we believe *' that to be true, which is not true before we believe it ; and never would be (rue, if we did not believe it." 2. As we believe " without any evidence of the thing." — " Any evidence from Scripture, sense, or reason." Herein the strangeness consists, and its difference from all other kinds of assurance in the universe. A true convert gets assurance thus : the word of God teaches, John i. 12, That he who receives Christ and believes in his name, is a child of God ; but 1 receive Christ and be- lieve in his name, therefore I am a child of God. Again, the word of God teaches. Acts iii. J9. tliat he who repents and is converted, shall have his sins blotted out; but I repent and am converted ; therefore my sins are blotted out. Once more, the word of God teaches, Acts xvi. 31. that he who believes in the Lord Jesus Christ shall be saved ; but 1 be- lieve in the Lord Jesus Clirisi ; therefore 1 shall be saved. This is the " ordinary" way of getting assurance. And the things believed are true before we believe them : and we be- heve only in exact proportion to our evidence. But in " this strange kind of assurance," a sinner who as yet is impenitent, unconverted, has not received Christ, nor believed in his name, but is '' under the wrath and curse of God," believes his sins are forgiven ; not because they are, for they are not ; not because he has evidence they are, for he has none; but full evidence to the contrary : but, say they, because God has commanded him to believe that they are forgiven, and promised that if he believes they are forgiven, they shall be forgiven. That is, God has commanded him to believe what is not true^ and promised that if he bclievei REFINED ANTIN«)MIANISM. §1 iliat which is not true, it shall become a truth. " According ro our faith so shall it be to us." Not that that text in Mat. ix. 29. speaks a woid about " this strange kind of assurance :" for it does not. The thing the two bliijd men believed was true before they believed it : and they were constrained to Relieve by clear evidence; viz. That Christ was able to open their eyes. See ver. 27, 28. No. This kind of assurance is so strange, that it is not so much as once required, command- td, exhorted to, or recommended in the bible ; nor any thmg like it. Nor indeed is there any thing like it in the universe. For it 18 in truth " a strange kind of assurance, far different from other ordinary kinds." But to be more particular; and thai even those who are of ihe weakest capacity may not on- ly think, but be quite certain, that we do not misunderstand this author, so verv highly celebrated by gentlemen of the first rank on that side of the question, observe, 2. The thing to be believed is a supposed fact, which has no existence, viz. " that God freely giveth Christ and his sal- ration to us in particular." Which he says, " is not true before we believe it," But pray, what does he mean by God's giving Christ and his salvation to us in particular ?" We of- ten read in the bible of the gift of Christ, but every thing taught in the bible relating to that grand and glorious affair, is true before we believe, and whether we believe or no. For instance ; is it not true, whether we believe it or not, that God so loved the uorld, as to give his only begotten Son, that who- soever beliiveth in him should not perish, but have everlasting life'? John iii. l6. And are not those words true, whether we believe them or not, that God hath given to us eternal life, and this life is in his Son? 1 John v. 11. And again, were not those words true, whether the Jews believed them or not, m'/ Father giveth you ihe true brtad front heaven? Joiin vi. .12. Yes ; beyond all doubt all these things are true, and eve- ry single sentiment implied in them is true, has been true above these thousand years, and will remain true, whether we believe them or not. And indeed this is the case with all the truths contained in the bible ; yea, with every single truth, in the universe. They are true before we believe them, and whether we believe them or not. 92 A DLOAV AT THE KOOT 0> What then does Mr, Marshall mean, by God's " giving Christ and his salvation to us in particular ?" Which, he says, '^ is not true before we believe it." Not that giving of Christ we read of in the bible ; but something essentially different. He plainly means giving us in particular a saving interest in Christ and his salvation: granting us pardon, justification, atid a title to eternal life, while impenitent and unconverted. This is- plain from what he considers as opposite thereto. " Yea, we are without Christ's salvation at present, in a slate of sin and misery, under the wrath and curse of God." Which words determine his meaning with the utmost cer- tainty. So that the fact to be believfd to be true, is this, that we have a saving interest in Christ, are delivered from " the wrath and curse of God," are pardoned and entitled to eter- nal life : and indeed this is no more than Mr. Wilson, and all others in his scheme, hold that we do believe, in the first direct act of justifying faith ; and without which they all af- firm our faith is not saving. Mr. Wilson aHirms this over and over again, perhaps an hundred times, through both his volumes. Particularly, p. 14.5, he defines justifying faith in these words: " Justifving faith is a believing the remission of sins with special application to a man's self. Now ob- serve, 3. Mr. Marshall says, **" this is not true before we believe it." But had it been declared, expressly or implicitly, in the word of God, it had been true before wc believe it, and whether we believe it or no : for this is the case with every declaration in the bible. But Mr. Marshall is so open, frank, and honest, as to own that it is not taught in the word of God. " We have no absolute promise or declaration in Scripture^ that God doth or will give Christ and his salvation to any one of us in particular. Yea, we are without Christ's salvation at present, under the wrath of God." Therefore, 4. The thing to be believed to be true, instead of being true before we believe it, is false. Yea, is known to be false, is owned to be false, is publicly declared before the world to be false. Instead of our having a saving interest in Christ, we *' are under the wrath and curse of God." And therefore I his honest man, in perfect consistence with himself, declares. RETIXED ANTINOMJANISM. gS 5. Neither do we know it to be tiue ulrt-ady by Scripture, or sense, or reason :" our assurance is not *' iinpre>si'(| on our thoughts by AN Y evidence of the thing". And indeed, no- thing could be more absurd and selt-contradictory, than to pretend, (as some of the party seem to do,) to have any evi- dence of the truth of a fact, which is known and acknow- ledged not to be true. For if we not only think, but know- that it is not true, we know that there is evidence of its un- truth. Not simply no evidence of its truth ; but full demon- stration ol its falsehood ^ But how a man, not given up to delusion, can believe that to be true, which he certainly knows is false, may puzzle a Locke or Newton to say, Howt ever, Mr. Marshall goes on to declare, 6. That herein lies the great difficulty of believing, not as it is with divine truths, because the thing to be believed is contrary to our vicious biasses ; {John iii. I9.) but merely because we have no evidence of its truth, but full demonstra- tion that it is false. "This is a strange kind of assurance, far diflferent from other ordinary kinds ; and therefore no wonder if it be found weak and imperfect, and difficult to be obtained, and assaulted with many doubtings." But pray, wherein does it differ from all other kinds of assurance ? and why is it so difficult to be obtained ? He goes on to say, ,/ Mr. Marshall's meaning is so plain, that it seems impossible it should be any plainer. And these words did not drop from his pen inadvertently ; but the plain truth of the case drew them from him. For he has said nothing but what is absolutelr essential to their scheme. He knew it was so ; and he had honesty enough to own it.' True, Mr. Cudworth was sensible he could not indicate the scheme, set in this open honest light : therefore he, (absolutely without any grounds,) pretends I misrepresent their scheme ; and then buries up himself in a heap of ambiguous words ; without attempting to answer ray queries upon the point. But I appeal to all men of common sense, into whose hands this shall come, wh'ther I do not understand Mr. Alarshall's words in the sense, the very sense, tlie only sense they can possibly bear. It is plain beyond dispute, tliat Mr. Wilson understands them in the very sense I do. For, as we shall .7 discerned hv the human mind. To say oilierwise, is an ex- press contiiidicliou. Tor to discern that a thing exists before it docs exist, is to see that it is before it is : which is the same as to say that a thing may be, and not be, at the same time. A\'hich is an express contradiction. But to believe my sins are forgiven, is to discern that this fact is really so, that this thuig does exist. lis existence then is in order of nature, before I discern its existence. For to say I can see a thing to be, vvliich is not, is an express con- tradiction. So then they must say, we arc justified before faith, or their faith is an inconsistent, self-contradictory thing. ] am well aware that this sort of converts, in their inward experiences, are wont to have the love of God and pardon of sin, to their apprehension, manifested to their souls before they believe. I'or this manifestation is the ground of their belief: and indeed it vvould be simply impossible they ever should believe, if they had not something of this nature. For no human mind can believe what appears to be not true. But it will not do to speak out this secret, and tell the world plain- ly how it is. For then it would appear that they are justified before faith, and all would join to condemn them as gross Aniinomians. And therefore they are obliged to give sucli an account of their faith, as in its own nature evidently im- plies a contradiction. Nor can you get one of these men coolly and'impartially to attend to this point, because they are conscious of an insuperable difficulty. Rather, they will bury themselves in obscurity, in a multitude of ambiguous words, not at all to the purpose. \\ itness Mr. Cud worth's Further Defence, and Mr. Wilson's Review. (2. The thing believed to be true, is on their own scheme not true. For, They all hold that we arc not pardoned until after faith, at least in order of nature. To be sure, Mr. Wilson expresses this strongly. He says, p. 209, that *' justification is a con- sequent of our union with Christ by faith." And to the same purpose, p. 194, 195. 205, Sec Now, if it be a consequent of our union with Christ by faith, then it does not exist till after faith. Faith is in order of nature befwre justification. But their faith consists in believing they are justified. And vol,. HI. 13 98 : A BLOW AT THE ROOT OF SO it consists in the believing of a lie : unless they will con- tradict themselves, and say that justification is not a conse- quent of our union with Christ by faith. Or else affirm, that to believe a thing is when it is not, is not to believe a lie. Besides, The proposition believed to be true in their faith, is what they themselves must own to be a lie, on another account. For in their faith, the proposition believed to be true is, that an unbeliever is justijied. For their faith does not consist in believing this proposition, viz. /, rcho am a believer, am jus- tifed. For this is true before it is believed, and whether it is believed or not. But their faith consists in believing this pro- position, viz. /, who am an unbeliever, afn jusfi/ied, which, as they saj, is not true before it is believed, and for the truth of which we have no evidence from Scripture, sense, or reason. For they all maintain, that in the first act of justifying faith, prior to any reflection on my own act, 1 believe my sins are all for- given, p. 102. 123. " without knowing any thing further about my state, than that I am by nature a child of wrath, and an heir of hell, under the curse of an angry and sin-re- venging God." p. \7o. But if 1 believe, that /, who, to my own apprehension, rtw an unbeliever, ant justified ; then I be- lieve, that an unbeliever is justified ; which they own not to be tiue. Indeed, they hold that in my believing it to be true, it becomes true. And so, though it was an untruth, yet now it becomes true. And so they keep themselves from seeing that which they believe continues to be a lie. However, it was a lie when first believed, according to their own scheme : for it becomes true, only in consequence of their believing it to be true. — And if God has never said, as in fact he has not, that //' we believe our sins are forgiven, thty shall be forgiven ; what they believe is not only a lie, when the\ believe it, but also continues to be a lie, notwithstanding their faith ; and will be found to be so at the day of judgment, according to the express declaration of our blessed Saviour. Mat. vii. 21—27. But again, what they believe may be proved to be a lie by another, argument. Thus, according to Scripture, no im- penitent sinner, while such, ever was, or ever will be forgiven. REFINED ANTINOMIANISM. 99 But the}' believe themselves forgiven whrle impenitent: iheretuie what they beheve is a lie. That no impenitent sinner, while such, ever was, or ever will be forgiven, is plain from Lev. xxvi. throughout. I Kings viii. throughout. Prov. xxviii. ]3. Isai. Iv. 7. Luke xiii. 6. Acts ii. o8. & lii. ly. &c. &c. as I have proved at large m another place, (/•Jssoy on the Suture of' the Gospel. Sect, viii.) Nor can these men deny it, without expresslv contradicting the IVestmiust<'r confession of' faitli, which asserts, Chap. xv. Thai no sin/ier maif expect pardon wittiout repentance. And if they give up that confession of faitli, as heterodox, what will become of then- bold pietenees, and confident affirmation, that " all tlic protectant uorhf are on their side, except Arminians, Baxte- rians, and ranting Sectaries ?" p. y."). But they helieve them- selves forgiven while impenitent. As is certain from this, that thev all hold that a belief they are forgiven is the very thing which causes them to begin to repent. Therefore^ then- faith consists in believing a lie. — But, 3. Granting the fact believed to be indeed true, yet as it is acknowledged to be no truth revealed in the Gospel, their faith is not an evangelical faith, nor are those religious affec- tions which tlow from it, evangehcal graces. For as the fact believed is not revealed in the Gospel, so it is no part of Gos- pel truth. And so their faith is not Gospel faith, nor their liolmess Gospel holiness. For ail evangelical and holy af- fections are excited in the inind by Gospel truths. Psalm xix. 7. John xvii. 17. Jam. i. IS. They may be called i\ritino- mians ; and they greatly resemble the ancient iManicheans ; as I have shown in the f»^/eraentioned essa}' : but they cannot with propriety, be called Christians; for that which is the foundation of their scheme, is no part of Cliristianity, is not once taught in Christ's Gospel ; as the}' themselves acknow- ledge. For the whole Gosj)el, they own, is true before we believe it, and whether we believe it or not. But the first and fundamental article of their creed, and that from which all their religious affections flow, is not true before they believe it to be true ; and so it is no part of the Gospel. 4. In order to prove Mr. Sandeinan's faith not to be jus- tifying faith^ Mr. Wilson uses this argument : " Every one ICO A BLOW AT THE TJOOT OF who is possessed of justifying faith, must undoubtedly be justified ; but a general belief of the Gospel, or a general assent to the truth of the lacts recorded m the New Testa- ment, is to be found with many who were never justified : therefore a general faith, or assent to the truths of the Gos- pel, and history of the facts recorded in the New Testament, is not justifying faith." p. 72- This argument he asserts to be conclusive. But it is equally strong against him- self. For every one who is possessed of justifying faith, must be undoubtedly justified ; but a belitf of the remission of sins, with application to a mart's self, which is his own definition of justifying faith, p. 145, is to be found with many who were never justified ; as he himself owns, p. 102. There- fore this belief is not justifying faith." Should lie say, that self-deceived sinners do not believe their sins to be forgiven, upon the testimony of God in his word ; the same is true on his scheme, by his own acknow- ledgment, for it was not true before he believed it. But the testimony of God is true before we believe it, and whether we ever believe it or not : as he himself owns. There- fore his faith is not built on the divine testimony ; but ra- ther, as Mr. Marshall says, "is without any evidence from Scripture, sense, or reason." Or should he say, tliat the faith of deluded sinners is not productive of evangelical graces, the same may be said of his faith. For no religious affections can be called evansreli- cal graces, which do not result from the knowledge and be- lief of some truth, revealed in the Gospel. But the supposed truth which is the source of all their religious aflTeclions, is not contained in the Gospel, as ihey themselves own. Or should he say, that deceived sinners are prompted to believe their sins forgiven, from a self-righteous spirit : just this is the case on the scheme of these men. As I have proved at large, Essay, Sect. IX. There is no possible way then for him to get rid of the force of his own arsrument. It is equally conclusive against his scheme, and Mr. Sande- man's ; and dues indeed confute them both at once. Thus we see, that the fuiih of these irentlemen. in which KEFINEl) ANTINOMIANISM. 101 tliey piofcas to believe tliat to be true whieli is not true be- iore we believe it, implies a contradiction in its own nature ; is liie belief ofa lie ; is no Gospel faith; is nothing more than delutled sinuers may li'i^e : it is therefore very far from being that precious faith which is peculiar to God's elect, and which is infallibly connected with eternal life. Nothing therefore now remains, but to attend carefully to Mr. Wil- son's arguments in its vindication, which may be summed up in these four. Mr. Wilson' s argumciiU to prove y that in justifying faith, zee believe that to be true zchich is not true bejore ice be- lieve it. Arg. 1. From the offers and promises of the Gospel. His notion is, that the declaration of the Gospel amounts to this : O, mpenitent, unconverted, Christless sinner, believe and thou shaft be saved ; i. e. believe thy sins are forgiven, and they shall be forgiven. Believe thou shalt be saved, and it shall be to thee according to thy faith, it is not true before we believe; but in believing it to be true, it becomes true. iccording to thy faith so shall it he to thee, p. 14. But this declaration is n(jt made in the Gospel : but is a lie ; and he that believes it, believes a lie ; as has been already proved. Mr. Wilson has laboured the point, in vindication of Mr. Marshall's words, p. 28, 29> 30, 31 ; and this is the sum and substance of his plea : "an offered gift is not mine before I receive it." — " But the offer gives me a right to receive it.'' " To believe it mine is to receive it." Therefore, in justifying faith, we believe that to be true which is not true before we believe it ; a mere fallacy. To believe a thing mine, is differ- ent from, and a consequence of, receiving it. — For instance, a man offers me a guinea ; the guinea suits my heart, I receive it, I know I receive it, and so I know and believe it is mine. But here is nothing like believing a thing to be true, whicli is not true before 1 believe it. The Pharisees firmly believed, that the God of Abraham was their God, and father, and friend, and would make them happy for ever. This none can deny. But did they receive the God of Abraham for their God and portion, as he was l02 A BLOW AT THE ROOT OV offered to them in the Old Testament ? No, far from it. They hated and rejected him with all tlieir hearts, and mur- dered his very image, his only begotten Son. Just so a de- luded sinner may be ravished in a belief that Christ, pardon, and heaven, are his own ; and yet in the mean time may hate and reject with the utmost abhorrence, that Christ, that pardon, and that heaven, which are offered in the Gospel ; as I have shown at large in the forementioned Essay. *'We agree, that the Gospel proposes nothing to be be- lieved by us," sa3's Mr. Wilson, " but what is infallibly true, whether we believe it or not. But if any one should frotn hence infer, that the Gospel does nut afford sutficieiit war- rant, or lay a foundation for believing any thing but what is infallibly true whether we believe it or not ; this we beg leave to deny. For as God in the Gospel freely promises, or makes an offer of life and salvation to sinners through Jesus Clirist, it is evident, the promise cannot be believed but in the way of appropriating the gilt, or believing they shall be saved through his blood : which certainlv cannot be said to be a truth, whether we believe it or not; for if it was, all who hear the Gospel would ini'allibly be saved. " The matter is plainly this : the Gospel no where proposes it as a truth to be believed, that men shall be saved through Christ, whether they believe or not; but it every where testi- fies, that he that btlievith shall be saved. Now this very de- claration, published, and frequently repeated m the Gospel for the encouragement of sinners, makes it warrantable, for every one of them to believe his own particular salvation through Christ. And the truth is, till he believes this up- on the footing of the divir.e promise, faithfulness, or veracity, he in effect, really, and in the sense of Scripture, disbelieves and calls in question the truth of the divine testimony made l>nown in the proposition aforementioned. That he docs so, evidently appears by his not crediting it, so as to rest his hope of salvation wholly upon the promise of God, and the record which he has given of his Son, in the Gospel." p. 14, 15. Stop now, candid reader, and critically examine these words : ** He disbelieves the divine testimony," says he. But wliy ? because " he does not rest his hope of salvation whol- BEFINKD ANTINOMIANISM. iOS ]y upon the promise of God." But pray, what promise ? \\ hy this, " lie that believeth shall be saved." Which is so " frequently repeated in the Gospel." He tliat believeth ! that beheveth what ! pray, what is the sinner to believe ^ he is to believe " his own particular salvation ;'* to " believe that he shall be saved." l>ut is this the meaning of the text ? In- deed no. That proposition is not once used in this sense in the bible. The Gospel no where declares, that he that be- lieveth he shall be saved, shall be saved : but very many times expressly to the contrary. The thing believed is a he. But to believe a lie, is not to believe in Christ ; unless they make this lie, that very Christ on which they venture their all for eternity. Read the bible through, O impenitent, unconvert- ed, Christless sinner, and you may find enough such declara- tions as these : repent and be baptized in the name oj the Lord Jesus for the remission of sins ; repent and be converted that thy sins maj be blotted out ; except ye repent ye shall perish ,• repent, and believe the Gospel ; believe in the Lord Jesus Christ, and thou shall he saved ; and these declarations are all true before you believe them, and whether you believe them or not. But you can no where find any thing like this, be- lieve thi/ sins are /orgiven, and they shall be forgiven ; believe thou shall be saved, and thou shalt be saved. In this case, what you believe is not true before you believe it, as they themselves grant. And believing a lie, though it may make it seem true to you, yet it will not make it in fact true. Pray, who is he that believes the divine testimony i He that believes the very thing God means to say ; or he that puts a new meaning to God's words, which God never intended, and which never came into his heart ? Ma}' we not say of these men, as our Saviour did of the Pharisees ; bi/ your tra- ditions you make the command of God of none eff'ect ? So by their faith they make the declarations of the Gospel a lie. The Gospel declares, except ye repent, ye shall all perish : re- pent and be converted, that your sins may be blotted out. But these men teach, that if an impenitent unconverted sinner, while such, believes his sins are blotted out, they are blotted out. That is, if he believes a thing to be true, which is di- rectly contrary to the declaration of the Gospel, it shall be- 104 A BLOW AT THE ROOT OF come true. And so his faith shall cause the declaration of the Gospel to become a lie. Besides, O Christless sinner, what warrant have you to be- lieve that your sins are forgiven ? Is it aheady true ? No. But does " the Gospel propose any thing to be believed by us, but what is infallibly true, whether we believe it or not?" Mr. Wilson himself is obliged to say, Jso. But then says,*' the Gospel warrants you to believe, what it does not propose to you to be believed." But is not this an express contradiction? No, says Mr. Wilson. For " the promise of the Gospel can- not be believed, but in believing that they shall be saved through his blood." As if he had said, the promise cannot be believed, but in believing what the promise does not say. — For the promise does not say that you in particular shall be saved ; or that you shall be saved, if you believe you shall be saved. So that here is another self-contradiction ; viz. A promise cannot be believed, but in believing what is not con- tained in the promise. But, says Mr. Wilson, '' if a man offers me a gift freely, 1 have certainly a warrant to receive it, and in receiving it, to believe it mine.'' p. ly. That is, conscious to myself that I do receive it, I have good evidence to believe it is mine. And in this case, it is mine, in order of nature, before 1 believe it mine. And so what 1 believe, is true before I believe it. And so this similitude is nothing to the purpose, nor does it at all help to reconcile to common sense, their " strange kind of assurance, which is far different from other ordinary kinds." For they believe Christ is theirs without any consciousness that they receive him. p. 123- And constantly affirm, that that assurance of an interest in Christ, which results merely from a consciousness of any inherent grace, is altogether popish. But no man can believe the Gospel, who dues not believe his sins are pardoned, in Mr. Wilson's judgment, p. 14. J 33, 8cc. &,c. And yet he knows, and he owns, that this fact is not revealed in the Gospel. Yea, he says, " it is not proposed in the Gospel to be believed by us." p. 14. And yet no man, he says, can believe the Gospel, who does not believe it. An express contradiction again. Mr. Wilson grants a man may have saving faith, and yet not know that it is saving, p. ICl)- nEFlNEI) AN riNOMlANlsM. 103 Marg. Pxit he would have a smiier believe liis sins arc par- cloned, previous lo one single ihotiglil lliai he has saving faith, p. 1'23. But in this case it must be " without any evi- dence of the thing." However, he disbelieves the Gospel if he does not believe il, altliough there is no such thing in the Gospel. " A strange kind of assurance!" But, says Mr. Wilson, " the stung Israehtes, inlooking to the brazen serpent, had every one of them good reason to believe, and fully assure himself, that he in particular should be healed." And why? plainly because every Israelite, while conscious to hiaiself that he is looking, must be cer- tain of a cure. And just thus any sinner, who is conscious to himself tliat he looks to Christ as he is invited to do, may be as certain of a cure. But in Mr. Wilson's " strange kind of assuiance," we must be certain of a cure without any such consciousness, p. 123. It is popish, he constantly cries, to gel assurance from this consciousness. But had a stung Israelite looked to the brazen serpent, without being at the same time conscious to himself that he did look, he could not have been assured of a cure, notwithstanding his belief of the divine declaration, that uhosoever looks shall be healed. But Mr. Wilson will again say, " had not the Israelites a good warrant to take and eat the manna which lay around tlieir tents i" and has not every sinner as good a right to take Christ, the bread of life, and eat and live for ever?" p. 31. Had the Israelites loathed the manna so perfectly, as abso- lutely to refuse to gather and eat it ; and in their hunger, set themselves to work up a belief that their bellies were full, without any consciousness of the thing, it might have been to Mr. Wilson's purpose. But what was there in all their conduct, at all resembling Mr. \V^ilson's faith ? They gather- ed the manna, they made cakes of it, they eat, they were re- freshed, and they were conscious to themselves of all that passed. Here was no assurance worked up " without any evi- dence from Scripture, sense, or reason." Here was no be- lieving any thing to be true, but what was true before it was believed. Here was nothing but what was perfectly ration- al. In short, here was nothing like these men's notion of faith, not the least shadow of a resemblance. IS or indeed VOL. Ill, 14 106 A BLOW AT THE liOOT OF there is in all nature any thing to resemble their faith, un- less among those who are delirious, who very often believe strongly things to be true which would have no truth in them if they did not believe them. But then even the most delirious man alive, never attempted to act so distractedly as to try to believe that to be true, which he knew as yet was not true. This is peculiar to these men, and there is nothing like it in the universe. For, as honest Mr. Marshall says, " this is a strange kind of assurance, far different from other ordinary kinds." To hunt about therefore for similitudes tore- present it, is quite out of character. But the men are shock- ed to see their scheme stark naked ; and therefore these si- militudes, like fig-leaves, are gathered to hide its nakedness ; but all in vain. Thus we have a specimen of Mr. Wilson's manner of rea- soning, to vindicate our believing that to be true which is not true, from the declarations, offers, and promises of the Gospel. He repeats much the same things perhaps 200 times over in his two volumes. And when all is said and done, it comes to this : — " God has, in fact, no where in his word declared that my sins are forgiven ; however, 1 must believe they are forgiven, or I do not believe the word of God. It is not true before I believe it, but absolutely false ; yet I have a good warrant to believe it is true, although I have no evidence of the thing from Scripture, sense, or reason. In re- ceiving a gift, 1 know it is mine; but if this knowledge arises from a consciousness that 1 receive it, I am a papist." So absurd, so self-contradictory is his whole course of reasoning. And yet he pretends to have all the bible, and all the protes- tant world on his side. And no man can be saved, who is destitute of this unscriplural, irrational, inconsistent, self-con- tradictory thing, which he calls by the sacred name of faith in Christ. But let us proceed to another argument, which, like the former, is repeated over and over again, and scatter- ed along through his whole performance. Arg. 2. From the nature of reliance on Christ's righteous- ness. Perhaps this argument is stated and urged no where to so good advantage, as in p. 15, 1 6, 17- it will not be de- nied, that the Gospel declares Christ to be an all-sufBcient UEFINKD ANTINOMIANISM. 10/ Saviom, and bears testimony to his righteousness as every way sufficient tor the jusiificalion of ihc most guilty sinner. If one approaching to a frozen lake or river, over which he has occasion to pass, tells me that he has been assured by good information, that the ice was sufHciently strong to sup- port him ; and yet, after all proves timorous and adverse to make trial b3' venturing his person freely upon it: I plainly perceive he has no laith in the report he heard ; because he does not trust in it; or, which is the some thmg, he cannot trust, rely, confide in, or venture himself on the ice. — None can be said to believe the report of the Gospel concerning the righteousness of Christ, but those who, without being con- scions of any personal merit or good qualification about them- selves, rely firmly and wholly upon that righteousness for justification and salvation. And it is equally certain, that such a llrtn reliance, or fiducial recumbancy upon the righte- ousness of Christ revealed in the Gospel, must in the very na- ture of the thing, imply the faith of one's own justification and salvation through this righteousness. For a man to ven- ture himself, and all his most valuable interests, upon a bot- tom that he doubts is weak and insufficient to support him, would be the greatest folly imaginable ; yet this he must do, who pretends to rely wholly upon Christ and his righteous- ness for justification and salvation, and yet hath not the faith of his own salvation. — If a man has been assured by good information, that the ice of an}' frozen lake or river he has occasion to pass over, is sufficiently strong to support him ; and yet is timorous, and doubts whether he will be safe if he should venture upon it ; it is plain he docs not confide in, or give credit to the report he heard ; for if he did, he would be as much assured of his own safety, as of the truth of the re- port, or the veracity of him that made it. The application is easy. Upon the whole, it is evident, that till a man believes, and is in some measure assured of his own justification and salvation througli the righteousness and blood of Christ, he never truly believes the report of the Gospel, or the divine testimony concerning the same. Let the reader then judge whether there is any truth or sense in asserting, that the iiear- ers of the Gospel, have no warrant to believe any thing bat 108 A BLOW AT TIIR ROOT OF what is infallibly true whether thc}' believe it or not." — To which, I answer, 1. It is written. He is able to save to the uttermost all who come to God by him.. I hear the report, I understand it, I be- lieve it with all my heart ; and in the belief of it, / cotne to God bif Christ for salvation. I am conscious to myself I do so. And so I believe I shall be saved. But what I believe is true before I believe it, and whether 1 believe it or not. For he who comes to God by Christ, shall be saved, whatever doubts he may have of his good estate. And here is nothing believed but upon good evidence. And nothing like tiieir " strange kind of assurance," which is worked up " without any evidence of the thing." As Mr. Marshall honestly states the case, For, 2. On their scheme thetj believe they shall be saved with- out any consciousness of their coming to God by Christ, as Mr. Wilson declares over and over again, p. 102. 123. They believe their sins are forgiven, v>hhout any consciousness of repentance, conversion, or faith in the blood of Christ. They beheve they shall have a safe passage over the lake, without any consciousness of venturing or walking on it. And so they believe something to be true, which in fact is not true ; and which at the day of judjjment will be found to be a lie. Come, candid reader, come go with me, to the side of a frozen lake : view the ice with 3'our own eyes, and behold and see it is full ten feet thick. And will not this bear the weight of a single man ? V ea, will it not bear the weight of a thousand men ? You therefore cannot doubt of the safety of venturing upon it, " without rebelling against the light of 3'our reason, senses, and conscience." And if you venture upon it, it is equally evident you will be safe. " \ ou are con- strained to believe it by the clearest evidence." ii is true before you believe it. You are certain it is true from " tlie clearest evidence." You are then at the furthest distance from any thing like their faith, nor have you the least occasion to work up yourself to believe any thing " which is not true before you believe it, without any evidence of the thing." So, Come, O enlightened sinner, whose eyes are opened to see the whole Gospel plan in its glory : Come, view this way of Hr.FTNED AXTINOMIAXISM. 109 Sttlvalion with your own eyes. Ste God ilie Faiber, the infi- nitelv filciiious ]M;ijesty oF heaven and earth, to magnil'y his law which this revoked world all join to liale, and lu con- dcinn sin, «hich this apostate world all join to jusiily ; evea see him set lorih his own Son, of equal glory with himself* to be a propitiation, to declare liis ritihlcousness, that eonsist- ciillv with ilie honour of his government he may pardon the penitent sinner that conies to him in the name of Christ, and looks only to free grace, through the redemption that i;j in Jesus. View the infinite dignity of the Mediator; view his mediatorial character, office, and work ; see how he has, in his life and death, magnified the law and made it honour- able ; see the eternal FalhePj how infinitely well pleased he is^ in what his Son has done. He raises him from the dead • » sets him at his own right hand ; repentance and remission of sins are proclaimed to a guilty world in his name; and the cry is, repent and he converted that your sins may be blotted out. Can there be a doubt now whether it is safe to venture your all opon this Mediator, and return to God in his name r Infinitely hateful, odious, and ill-deserving as you are ! im- possible ! So sure as Jesus of Nazareth is the Messiah ; so sure as he died on the cross, and now reigns at his Fathei's right hand ; even so sure and certain it is, that it is safe for a sinner, for the greatest sinner, for any sinner, to repent and come to God in his name. " Are yon not constrained to be- lieve this, by the clearest evidence ?" And is it not equally certain, that if you repent, and come to God in the name oj Christ, venturing your all for eternity wholly and entirely up- on his atonement, righteousness, and merits, and the infinitely free grace of God through him, as revealed in the Gos()el ; thalyou shall be safe, eternally safe .? And therefore, in ex- act proportion as you are conscious of these things, you may be certain of your own safety in particular. Mor have you any need, or any manner of occasion, to believe any thing to be true which is not true; or to believe without evidence. Nay, you are set at the greatest distance from this kind ol blind faith. But on the other hand, \\ hat course for comfort, can an impenitent, unconverted, Christless sinner, while such, blind to the glory of God, to .110 A BLOW AT THE ROOT OF the beauty of his law, and to the glory and all-sufficiencv of Christ, take ? If he will believe his sivs are Joi given, when in fact they are not forgiven ; and he knows in his conscience they are not ; he must " believe without any evidence of the thing." And to c&\\ ih.h faith i)i Ckrist ; to call this trmt- ing wholly in the righteousness of Christ, is to put darkness for light ; and to substitute in the room of Christ, a Jie, and nothing but a lie, as the sole object of their faith. Arg. 3. From the nature of that faith wliich was required of the Israelites ; and for the want of which they could not enter into the land of Canaan. " When God gave the chil- dren of Israel a promise of entering into the land of Canaan," says Mr. Wilson, I presume " it will not be denied, that they had not only a warrant, but that it was their indispensable du- ty lo believe that he would bring them to the possession of it, notwithstanding the difficulties they might have to encoun- ter by the wa\' ; yet it cannot be said it was infallibly true that they should enter into the promised land whether they believed or not ; lor the event proved the contrary. It is evident then, that they were called to believe something that was not infallibly true, whether they believed it or not." p. 18, 19. " This is equally true of the promise of the Gospel made to sinners, of mankind indefinitely." p. 23. For " God hath given to all who liear the Gospel, a promise of entering into his rest of heaven ; which gives every one of them sufficient warrant to believe that he shall be saved." p. 23, 24. " This promise is the first and immediate foundation of faith. It is only by an appropriating and fiducial persuasion thereof, that any one can commence a true believer of the Gospel, or at- tain to any certain knowledge of his eternal election." p. 25. However, the thing to be believed is not true before ihey be- lieve it, and never will be true unless they do believe it. p. 18 — 26. And therefore he concludes, that in justiiying faith we believe that to be true which is not true before we believe it. To this I answer, 1. The promise which God made to Abraham, and con- firmed by an oath, in Gen. xxii. 16. referred to rsum. xiv. 30. (for God never did confirm 61/ an oath his promise to that congregation who came out of Egypt ; there is no such REFINED ANTINOMIAN ISM. Ill ihing on Scripture record. Therefore Num. xiv. SO. has re- fei'.iice to Gen. xxii. l(i.) I say, the promise which Cod made to Abraham, and confirmed by an oath, in Cjeii. xxii. 16. to u^ive the land of Canaan to his seed, was uncondition- al and absolute. And by it God obliged himself to give Abraham a seed, and in due time, in spite of all obstacles, whether from their own temper or the opposition of others, lo bring ihem to, and put them in possession of the land of Canaan. And hud C^od by any means eventually failed of doing this thing, he would have been chargeable with tlie breach of that promise which he made to Abraham. ISow this absolute promise to Abraham, was a shadow of that absolute promise which God the Father made to his Son, on his undertaking to offer up himself a sacrifice for the sins of men ; that he should see his seed and prolong his days; that he should ace the travail of his soul, and be satisfied. Isai. liii. By which promise the Father absolutely obliged himself, ihat all Christ's seed should finally be brought to the heavcnU Canaan, notwithstanding all opposition from their own hearts, and from every otlier quarter. And if by any means any one of Christ's seed should finally perish, God would be chargeable with a breach of that promise made to his Son. But as St. Paul reasons, Rom. ix. 6. All are not Israel Zihich are of Israel ; so not all the seed of Abraham, accord- ing to the flesh, had an interest in the absolute promise of the earthly Canaan, in the sense in which God originally intend- ed it, and in the sense in which he afterwards explained it. For Ishmael, who was a child of Abraham, was first cast off. And afterwards Esau was rejected. And afterwards six hundred thousand were cast oft' at once. And all in perfect consistence with the divine promise to Abraham. ISor was there, as Mr. Wilson insinuates, the least show or appearance of any breach of promise. This was merely the impious and blasphetnous construction the wicked Israelites put upon the divine conduct. For by an appropriating act of faith, exactly of the same nature with that Mr. Wilson pleads for, they had been tully persuaded, that they in parti- cular should come to the land of Canaan. And therefore, l\<2 A BLOW AT THE ROOT OF on their disappointment^ were ready to charge God with a breach of promise. Num. xiv. ;i. To which God, in great wrath, says, and ye shall know my breach of promise. As if he had said, " This is what you impiously charge me with. But, unmoved to alter my deterniinalion by your impious charge, in the wilderness you shail die : and if you call this a breach of promise, you shall know 1 will break it thus; for assuredly your carcasses shall fall in the wilderness. And this is a lively type of the final doom which will be passed at the great day, on all impenitent sinners, who by an appro- priating act of faith, have taken ail the promises to them- selves, while in fact not one of them ever belonged to them in the sense in which they imagined. >So theif shall know God's breach of promise, jast as the wicked Israelites did. 2. The absolute promise of the land of Canaan made to Abraham, had no respect to any who were not of the seed of Abraham according to the flesh. And therefore, unless a man could produce his genealogy, and prove himself a de- scendant of Abraham, he could by that promise, claim no right or share in the land of Canaan : for without this, all the good qualifications in the world would be no weight to give a m.'.n a right to an inheritance in that land. So the absolute promise of the heavenly Canaan made to Christ, has no respect to any but those who are Christ's seed : those who are in Christ. And therefore, unless a professed Christian can produce good proof that he is in Christ, he can claim no title to heaven by virtue of that absolute promise. Our own righteousness, in this case, can give no title at all. Uat if ye be Christ's, then are ye Abraham's sad, and heirs according to the promise. Gal. iii. ^9. When, therefore, any man who is unconscious that he is united to Christ by faith, is bold to put in a claim to the hea- venly Canaan, he is guiity of the grossest presumption, and has no evidence to support his claim " from Scripture, sense^ or reason." 3. God's promise in Esod. iii. 17- made to that congrega- tion which died in ihe wilderness, of bringing them to the land of Canaan, was not an absol(Uc,btn a conditional promise, as is plain beyond all dispute from Numb, xxxii. 0" — 15. REFINED ANT1NOMIAN15M. 113 whicli the reader is desired to turn to. And iiidtcd the con- ditions, althoiii^h not expressed in that promise, l£xod. iii. 17« were phiinlv irnphed in the very nature of ihe thing. For if they should, from an attachment to the pleasures and man- ners of Egypt, and from a mean and low opinion of the land of Canaan, or from a distrust of the divine power and fideli- ty to conduct tfiem safely thither, decline, and tinally refuse to march lor Canaan ; or if after tliey set out on their jour- ney, repent they ever entered on the ex'pedition, and desire to no back ai^ain ; neither they, nor any mortal else, would have had any reason to imagine, that God was obliged by that promise he made to them in Exod. iii. 17- to bring thein tliere. God's promise, then, to bring that congregation to Canaan, left him at full liberty to kill them by hundreds and thousands, W t/ui/ nbe/ltd against the Lord, instead of cor- dially tailing in with his proposal; yea, to doom all their car- casses to fall in the wilderness. It is absolutely certain, by thf divine conduct, that God viewed it in this light. And therefore. They hail no warrant, not one single soul of them, to be- lieve absolutely, when thev left Egypt, that they should come to Canaan, it is certain Moses understood the matter thus, from Numb, xxxii. 6 — 15. Nor had they any warrant to be- lieve any further than this, viz. that if they would cordially fall in with the divine proposal, and from their inmost soul bid an everlasting farewell to all the manners and pleasures of Egypt, set their whole hearts on the holy land, enlist un- der the banner of the God of Abraham, cleave to him with all thfir hearts, march alter him, trust his wisdom, sufficien- cy, and fidelity, to conduct them thither, his power to over- come all ol)statles, and so courageously march after him in- to the holy land, and fight under him against the seven na- tions of Canaan, and persevere till they had obtained a com- plete victory ; ihen, and in this wav, and in no other, might they expect to come to the possession of that good land. He therclbre, who found within himself an heart prepared and disposed to all this, might reasonably expect to arrive to a pi>«^ession of that good land Unless for special and wise reasons, God should think fit, instead of the earthly, to give vo L. HI. 1.) 114 A BLOW AT THE ROOT OF him an inheritance in the heavenly Canaan. And therefore, if the wicked Israehtes, when they came out of Egypt, far, very far, from such a temper and disposition, did contidently beheve they should come to the promised land, they had, in fact, no warrant for their belief. Nor did God hold himself obliged to order things so that it should be unto them ac- cording to their faith ; but thought himself at full liberty to lead them into such trying circumstances, as should effectual- ly discover their unbelief, enmity against God, attachment to Egypt, low thoughts of Canaan ; all which were consistent whh that appropriating belief they had when they left Egypt, that they should get to Canaan. And when their hearts were thus discovered, God held himself at liberty, notwith- standing any promise he had made to them, to doom them all to death. And just so it is in the present case. The Gospel promises eternal life, absolutely and unconditionally to no child of Adam : nor has any child of Adam any warrant to believe absolutely and unconditionally, that he shall be saved. But the Gospel brings the news of the glories of the heavenly Canaan, where God the supreme good is to be for ever en- joyed, and represents to our view an almighty Saviour and Conductor ; invites us to sell all for the pearl of great price; from our inmost soul bid an eternal farewell to the pleasures and manners of Egypt ; lay up all our treasures and hopes in heaven, deny ourselves, take up our cross and follow Christ to the end of our lives, placing our whole dependance on the merits of his blood, and the influences of his spirit ; and pro- mises that all such shall finally arrive safe to the heavenh^ Canaan : but denounces damnation against all the rest. He then who is conscious that he has such an heart in him, mav expect to see that good land. But if any, unconscious of this, firmly believe they shall assuredly inherit eternal life, their faith is absolutely " without any evidence from Scrip- ture, sense, or reason ;" just as Mr. Marshall says. And they mav depend upon it, that God does not hold himself obliged, that according to thrir faith so shaU it he to them. For if men will believe things which God never promised, he is not obli-jed to answer their presumptuous expectations, how REFINED ANTIiNO.MlAMSM. 116 much soever tbey may pervert bis word to make tliemselves believe that be is. If they will affirm, that althougli it is not true before tbey believe it, yet iflhcy believe it is true, it will become true; still God never said so. God never en- joined ibis kind of faith, nor will lie ever answer tbe expecta- tions it begets. Tbe Israelites could not enter in, because of unbelief. Spi- ritual blindness is the source of unbelief. 2 Cor. iv. 3, 4. Tbey were blind to tbe being and perfectiojis of God. Tbey did not see that tbe God of Abraham was un absolutely per- fect, an infinitely glorious and amiable Being ; the supreme all-sufficient good, infinitely worthy of supreme love, and the most entire confidence, trust, and dependance. Rather tbey entertained a low idea of God. And hence wben things looked dark, and they come to a pinch, it appeared thai they did not think in their hearts that he was a Being fit to be believed and trusted. — And so tbey did not think in their hearts, that if tbey should venture to take bis word and march after him to Canaan, that it woultl end well. Their nails rvere built up to heaven, and the sons of Anak were there. And therefore they were heartily sorry they had ever left Egypt, and wish- ed themselves back again ; they magnified the glory of the land of Egypt, and spake contemptibly of the land of Canaan ; they blasphemed God, and were on the point of stoning Caleb and Joshua. Thus they could not enter in because of unbelief; i. e. of their unbelief of those things which Avere true whether they believed them or not. For God was an absolutely perfect Being, fit to be believed and trusted. — And if they had believed him to be such, and in that belief ventured to trust him, and march after him to Canaan, it would have ended well. These things were true, whether they believed them or no. And there was sufficient evidence of their truth. And it was this that rendered their unbelief so criminal. Whereas had these things not been true, but false ; had they known they were false, they could not have been at all to blame for their unbelief. And God never did^ and never will, blaiiae bis creatures for unbelief, when he knows, and they know, that there is no evidence from Scrip- ture, senee, or reason, that the things to be believed are true. 116 A BLOW AT THE ROOT OF Arg. 4. From those words, in Mark. xi. 23, 24. " Whoso- ever shall say unto this mountain, be thou removed, and he thou cast into the sea, aind shall not doubt in hif! heart, but shall be- lieve that those thins:s which he sa/th shall came to pass, he shall have zchatsocver he saith. Therefore, I say unto uou, what things soever ye desire zchen ye pray, believe that ye re- ceive them, and ye shall have them. From these words it is plain/' says Mr. Wilson, " that men may have sufficient war- rant to believe some tbings wliich cannot be said to be in- fallibly true, whether they believe them or not." p. 27. To w[)ich 1 answer, 1. That the faith here spoken of, is the faith of miracles. And it was true before ihev believed it ; that iTthey were at any time inspired by immediate revelation, to declare that such a particular miracle should be wrought, it should be done. When therefore the immediate suggestion of the divine spirit came into their minds, prompting them to declaie thai a par- ticular miraculous event should happen, they had hum that and from the promise of Christ, full evidence to believe that it would be done on their declaration. And on this ground Peter had a good warrant to say to the lame man, in Acts iii. Rise tip and zcalk : and full evidence before he spake, to believe that on his speaking the man would be healed. And so again here was nothing like their " strange kind of assurance, without any evidence of the thing." 2. But if any are disposed to understand the promise in the 24th verse, in a larger latitude, to respect all ilie pravers of true saints ; Whatsoever thing ye desire ichen ye pray, believe that ye receive them, and ye shall have thmi ; yet even then the words will not prove that we ought to believe that to be true which is not true before we believe it- For it is true before we believe it, that whatsoever we ask the Father, in Christ's name, agreeable to God's will, shall be given to us. Mat. vii. 7, 8, 9, 10, 1 1. John xvi.23, 24. W hen therefore any one desires, and is conscious to himself, that he has an heart to ask the offered blessings of the Gospel, in the name of Christ, he cannot but know, if he believes the Gospel to be true, that he shall have them. For he is " constrained to believe it, by the clearest evidence." For he has the express promise ot REFINED ANTINOMIANISM. 11? Christ in the case. As if 1 should say to my child, "when- ever you want bread, ask me tor it, and you shall have it. I will never fail in any one instance to give it to you. You may therefore come in the full assurance of faith, nothing doubtin<; but that vou shall receive it. For this 1 establish as an invariable rule by which 1 will conduct towards yon ; viz. Ask and ye shall receive ; seek and ye shall find. When tlicrelbrc you want bread, and have a heart to ask it in the manner you know 1 would have you, you may know before you ask that you shall receive. And so you may ask, believing i/oit -shall receive, and you shall have it." And now again, in all this, there is nothing like their "strange kind of assurance ;" nothing like believing "without any evidence of the thing;" and believing "that to be true which is not true before we believe it." For it is true whether we believe it or not, that whatsoever we ask in Christ's name shall be given us. And we have the highest evidence of the thing. Wliat it is to ask in Christ's name, has been already shown. (Essay, Sect. IV. and V.) 3. In order to make this text serve the purpose of support- ing their scheme, it must be understood thus : " O, Christless, impenitent, unconverted sinner, who art in an unpardoned state, under the wrath and curse of God, impenitent as thou art, believe thy sins are forgiven, and they shall be forgiven. I do not say as Peter did, repent and be converted, that thy sins may be blotted out. Butlsay,impenitentas thou art, and certain as thou art, of thine impenitency, without any evidence of the thing, from Scripture, sense, or reason, believe thy sins are blot- led out, and it shall be unto thee according to thy faith. For although it is not true before thou believest it, in believing it to be true it shall become true. Believe therefore thy sins are forgiven, and they shall be forgiven." This is the spirit and soul of that evangelical preaching in fashion with these men. See p. 102. 123. Mo, 8cc. — But neither that text in Mark, nor any other in the bible, gives the least countenance to their scheme. Thus we have taken a view of the arguments which Mr. Wilson uses to prove, that in justilying faith "we believe that to be true which is not true before we believe it." And lis A SLOW AT THE KOOT OF thus we have finished what was at first proposed. And his scheme, in contrast with that of the gross Antinomians, stands ihns : Gross Antinomianism, and refined Antinomianism, agree in asserting, that in justifying faith we believe that our sins are forgiven, and that God is reconciled to us. Gross Antinomians assert, 1. That the elect are justified be- fore faith. 2. That their justification is manifested to them by the spirit of God. 3. In consequence of which, they believe they are justified. 4. This belief pacifies their consciences, and is the source of every religious affection. Refined Antinomians, assert, 1. That before faith, the elect as well as others, are under the wrath of God and curse of the law. 2. That yet in faith they believe God loves them, and they are delivered from the curse of the law. S. And be- cause this is not true before it is believed, therefore they be- lieve It without any evidence of the thing. 4. This beiiel pa- cifies the conscience, and is the source of every religious af- fection. Now, If the elect are not justified before faith, the gross Antino- niian scheme is fundamentally false. — And, If in justifying faith, we are not to believe that to be true which is not ture before we believe it, the refined Antinomian scheme is also fundamentally false. The fact believed on both schemes is the same, viz. that an impenitent, unconverted, Christless sinner, is justified. And a belief of this fact on both schemes produces the same effects, viz. pacifies the conscience, and is the source of all their' religion. And both schemes grant that this fact is not revealed in the bible. But one vindicates his belief by saying, the elect are justified before faith, and have their justification immediately revealed to them by the spirit of God, And the other by saying, we are commanded by God to believe that to be true which is not true before we believe it, and to believe without any evidence of the thing, and God stands obliged that our faith shall not be disappointed. We have heard how the celebrated Mr. Marshall explains his scheme ; and we have considered what Mr. Wilson has to offer in its defence. And the controversy is brought into a REFINED ANTINOMtANISM. 119 nanow compass, to one single point, viz. whether in justify- ing taith we beHeve tliat to be true which is not true before we beheve it. And it is brought down out of the clouds, and made plain and easy to the weakest capacity, and every one is freely left to judge for himself. If after all, any poor bewildered sinner is still at a loss, let liim take his bible in his hand, enter into his closet, fall on his knees, look up to God who lias given him the bible to be the only rule of his faith, and say, " O Lord, thou hast given me thy holy word to be the only rule of my faith ; and is it safe, great God, for me to venture my soul for eternity in the belief of that which all acknowledge is not revealed in thy holy word ? If every truth contained in that sacred book, all which are true before they are believed, join to declare me an vmpardoned sinner, O leave me not to quiet my conscience by the belief of that which is not revealed there ! O suffer me not to flv from the unerring word of my final Judge, and take refuge in a lie ! Rather let me have no peace than a false peace ! O lead me out of this bewildered state, and give me an heart to understand and believe thy holj- word, and make that the only rule of my faith, of thine infinite mercy through Jesus Christ." Then let him turn to read, and well consider the following texts. Mat. vii. 21 — 27. Acts iii. 19. Luke xiii. 3. 5. Isai. Iv. ?• Prov. xxviii. 13. Acts XX. 21. John iii. 19,20. 2 Cor. xi. 13, 14. Luke iv. «^, 10, 11. 1 John ii. 4. THAT THEUE 13 BUT ONE COVENANT, WHEREOF BAPTISM AND THE LORD'S SUPPER ARE SEALS; VIZ. THE COVENANT OF GRACE, ' PROVED FROM THE WORD OF GOD ; AND THE DOCTRINE OF AN EXTERNAL GRACELESS COVENANT, LATELY ADVANCED BY THE REV. MR. MOSES MATHER, IN A PAMPHLET, ENTITLED, THE VISIBLE CHURCH IX COVENANT WITH GOD, ^c SHOWN TO BE AN V NSCRI PT LRA L DOCTRINE. But unto the wicked God saith, "What liast thou to do to declare my statutes, Or that thou sliouldst take mv covenant in tliv mouth ? Psalm 1. 16. VOL. 111. \6 PREFACE. If we may judu;e of ihe sentiments of ministers, in general, b} ilie pieces lately published on this controversy, ail are agreed in these three propositions, viz. I. rher( is but one covenant, a profession of a compliance with K'hich is nquisite to an admission into the visible church of Christ, in complete standing. II. Ihose who riully comply zcith this covtnant have, in the sight of Gud, an equal right to baptism J or their children, and to the Lord's supper for themselves. III. Jll scruples to the contrary ore groundless and tin- scriptural. There is, therefore, but one single point which now needs to be settled, to decide the whole controversy, viz. With what covenant are we to profess a compliance, the covenant of grace^ «/• a graceless covtnant ? And this point is of such a nature, that it seems necessary to settle it before we proceed to act at ail in church aflairs ; in gatijering a church, settling a minister, admitting mem- bers, or administering sealing ordinances. For until this is settled, we know not upon what covenant the church is to be formed, nor what covenant is to be professed by those who are to be admitted, nor what covenant is to be sealed by baptism and the Lord's su}»per, nor what covenant the minis- ter is to preach up and hold out to public view, as the thing to be complied with by professors, and to be sealed by the sa- craments. So that if we mean to proceed like rational crea- tures, in our church-affairs, we must look this matter to the bottom, and come to a determination. To say, that it is needless to determine this point, is the same thing as to say, that it is of no consequence whether our churches are founded on a right covenant, or on a wrongone; or whether God's seals are fixed to the covenant he designed, or to a covenant to which he never intended they should be affixed; which none will pretend to sa) : for, if it is of no consequence what covenant we profess, nor what covenanf 124 rKEFACE. we seal, a right one or a wrong one ; it is surely of no con- sequence whether we profess or seal any covenant at all ; which to say, is to tear up by the roots all notion of a visible church in the world. But to set aside a visible church, as a needless thing, is to set aside Christianity, as an imposture. There must be christian churches ; tliere must be a public profession of some covenant or other ; there must be seal- ing ordinances; these ordinances must be administered by the ministers of Christ to the proper subjects ; it must be de- termined who they are ; it must, therefore, bd determined on what covenant churches are to be formed, and what covenant is to be preached up, professed, and sealed. It is a contro- versy, which no honest man, who means to have any thing to do in church afllairs, can let alone, as a mere circumstan- tial point. Much less can those, who are already in the min- istry, or are about to settle in that work, consistently content themselves to proceed without any settled scheme at all ; un- less all they aim at is to live a quiet life, right or wrong; which is what none will profess to do. Our churches were originally founded on a profession of a compliance with the covenant of grace, at least generally^ And indeed, 1 know not of one church in JSew-England, of our denomination, which is now otherwise founded, if we may judge of then- foundation by the words of the covenant which is read to those who are admitted to full communion. So far as 1 know, the formulas in use express the chief things contained in the covenant of grace : '' That they avouch the Lord to be their God and chief good, and give up themselves to him, through Jesus Christ, to live to him and seek his glo- ry." And therefore, should we be convinced that the cove- nant of grace is not the covenant with which the church of Christ ought to profess a compliance, there ought to be an al- teration in our formulas. For, as they stand at present, they tend to lead all persons whose consciences arc awake, to think they ought to be converted, before they make a profes- sion of religion, and join in full communion with the church. For, such do not think it right to profess a compliance with the covenant of grace, when they know they have no grace. Nor do they think it consistent with moral honesty, to give PREFACE. 125 • iheir consent to the covenant in a sense different from its plain and natural sense. There is a necessity, therelore, if the covenant ot" grace is not the covenant which oiij^ht (o be en- tered into, to call our churches together, to point out to ihcm plainly this fundamental error in their constitution, and to lead thein to vote out the covenant of grace, and to vote in a graceless covenant, in order to open a wide and eftectual door to let ungodly men, as such, into our churches. And in this method, may be adopted regularly the new scheme advanc- ed b the Rev. Mr. Moses Mather, an ingenious writer, in liis piece lately published, entitled, " The visible church in cove- nant with God," &-C. This author has offered this doctrine of an external grace' hss covenant to public consideration, as taught in the word of God, and as the only consistent plan on which the visible church can be founded, and infant baptism vindicated. He had no desire, it may be presumed, that his scheme should be received bv our churches without examination. The strictest scrutiny' cannot hurt the truth. The truth, like the sun, .can bear to be looked upon, without any diminution of its lustre. A glow-worm is in danger of losing its brightness, if the light of day shines around it. This may be the nature of error; but the truth itself, the more strictly it is examined, the more will it appear to be like the morning light, which shines more and more to the perfect day. Our confession of faith, and plan of church discipline, have determined for " the covenant of grace," declaring that " sacraments are holy signs and seals of the covenant of grace *;" and for the necessity of a profession of a " cordial subjection to Jesus Christ." But these are not the word of God. Mr. Mather undertakes to prove his doctrine from the word of God. And we ought, with the utmost readiness, lo give up all human composures, when found inconsistent with the word of God. He appeals to Scripture : we join in the appeal ; and let him that readeth, understand. Bethlem, June 15, 1769- a See Con. Faith, chap. 27. SECTION. I. The nature of Mr. M.'s external, s^i-aceless covenant, itsdi^er- ence from the covenant oj grace, and a geiural view of the subject. BY the covenant of grace, Mr. M. means, that covenant with which every true believer compiles in the exercise ot re- pentance towards God and t'aith towards our Lord Jesus Christ, and \hich promises pardon and eternal hfe to all who com- ply with it. Or to use his own words, '^ a sure promise of eternal life, to all such as with a true heart believe in Jesus Christ " p. 4. And in this we are agreed. But he maintains,, that this is not the covenant, a compliance with which is to be pubhcly professed b}' any of the followers of Chiist, when they join in full communion with the church. It is a chief design of this piece to prove this point. And in this we dif- fer. By the external covenant, he means, not the covenant of grace, externally entered into by a public profession of a compliance with it, which is what some divines have meant by the phrase ; but a covenant speciHcally different from the covenant of grace. It differs from it in three things, l. The covenant of grace requires holiness, a hol\ faith, a lioly re- pentance, a holy obedience : the external covenant requires no holiness at all. 2. The covenant of grace is complied with by none but the regenerate, in the exercise of holiness: the external covenant may be complied with by the unregene- rate, by those that have no grace. 3. The covenant of grace promises eternal life : the external covenant promises no such thing; but leaves those who comply with it, and do no more, under the sentence of the divine law, to eternal death. This appears through the whole performance. \\e maintain that there is no such covenant; he endeavours to prove that this is the only covenant, a compliance with which was professed by Abraham, by the Israelites in the wilderness, and by the apostolic converts, when they entered visibly into covenant with God, and hp(>aine members of God's visible church; as THE NATURE OF, &,C. 127 Will be plain to any one that reads his book. We affirm ihat a profession of a compliance with this covenant God never recjuireil of any man. There is a covenant of grace, indeed, according to Mr. M. ^vhich promises eternal life to the true believer, to which this external covenant, hesays,serves asineans to theend. p. Q. But a compliance with this covenant of grace never was required, and never was professed, in order to sealing ordinances, un- der the Old Testament or the New ; for the seals were not de- signed primarily to be seals of the covenant of grace, but of a tjraceless covenant, with which graceless men may comply in the sight of God, while such. And so there is no need of a compliance with the covenant of grace, in order to a con- sistent attendance on sealing ordinances, p. 36, 37. As graceless men may comply with this graceless covenant ; so they may consistently be active in sealing it. And so there is not the least need of our being born again, or the least occa- sion of a profession of godliness, or making any pretence of love to God or Christ, or to vital piety, in order to a regular admission into the church of Christ. We need not be saints in reality, or in profession ; in the sight of God, or in the aight of men, no such thing is required : no such thing is pretended. For " the external covenant does not respect a gracious state of heart, as the qualification requisite to a per- son's entering into it." «p. '22. A church oj Christ, therefore, is a covgrecrntion in which there is no visible profession made of real christiaiufi/ ; i. e. of friendship to Christ, or of chris- tian grace, or of am/ thing but what is consistent with a state of total enmity to God and Christ, and to all spiritual good. This is Mr. M.'s idea of a visible church ; and any higher pro- fession he thinks of very bad tendency, p. 51, 52, 53. If the least spark of grace is required in the external cove- nant, or if the least spark of grace is professed invisibly en- tering into it, then the man that knows he has no grace, but is dead in sin, cannot make a profession, and Mr. M.'s end is frustrated, which was to open a w ide and effectual door for such as know themselves to be ungodly, to join in full com- munion with the church. 128 THE NATURE OF Mil. M.'s And if this externa] covenant does not require the least de- gree of grace or holiness; then it reqmres nothing but un- gracious, unholy, sinful performance, (for Mr. M. will not choose to say, that there is a system of religious volitions, affec- tions, and actions, which are neither virtuous nor vicious, nei- ther holy nor sinful ; neither conformable to the hol\ nature and law of God, nor unconformable; for this would be to suppose that the divine law is not a universal rule of life.) So that, although Abraham and all Abraham's spiri- tual seed, when they first comply with the covenant of grace, exercise real holiness, and live in the exercise of holiness through the course of their lives, agreeable to our Saviour's character of them, in Mat. vii. 24. and at- tend the means of grace in a holy manner, (Mat. xiii. 8.) and even hate and abhor that impenitent, self-righteous, sin- ful manner in which all the ungodly attend them, (Prov. xv. 8.) yet when they come to make a public profession, they are to covenant and promise to attend all means in no better manner than that in which impenitent, self-righteous sin- ners do. For they are publicly to profess and promise no- thing but a compliance with the external covenant : and the external covenant requires nothing more. And having made this ungodly profession, and h\' covenant bound themselves to attend all means of grace in this manner, they set to it God's appointed seal ; and this unholy covenant the most holy Christian is to renew and seal every time he comes to the table of the Lord till he dies ; but liow this can possibly be done with a good conscience, Mr. M. has not yet told us ''. b The external covenant is a graceless covenant, suited to the hearts of graceless men. Therefore to be in heart conformed to the external covenant, is to have a heart destitute of grace. Every true convert therefore renounces the external covenant in his heart .it the time of his conversion, and complies with the covenant of gi-nce. Nor can he ever go back to the eKternal covenant in his heart without falling from gi-ace. So that if Abraham was in the covenant of gi-ace before, as Mr. M. says he was, p. 8. then he fell from grace when he en- tered into the extern.al covenant. And if by sealing the external covenant he obliged himself to conform to it as long as he lived, he did thereby bind himself to continue unconverted till death. But the covenant witli Abr.iham was an rverlastins:' covenant. Gen. xvii. 7. To which Abraham was obliged to conform in heart and life as long as he lived. EXTERNAL GRACELESS COVENANT. 1S9 Thus we have taken a brief and general view of Mr. M.'s sclieme of an external graceless covenant. I think I under- stand him right. But if any of his admirers should say this is not his scheme, but the external covenant requires real holi- ness, and the public profession is to be accordingly a pro- fession of godHness, then those \vho know themselves to be unconverted, are as much shut out from full communion in the visible church on his scheme^ as on the scheme of our forefathers; which Dr. Increase Mather affirmed to be the scheme of protestants in general, in opposition to papists. " I do readily acknowledge," says he, " that as it is only a justifying faiih which giveth right to baptism before God ; so it is the profession, or visibility of this faith, that giveth right thereunto before the church. Some have maintained that a dogmatical historical faith, or faith of assent to the truth of the Gospel, doth entitle to baptism. But the common pro^ testant doctrine against the papists, speaketh otherwise *=.'' But the question now before us is not, what was the doc- trine of protestants or papists ? but a question much more in- teresting, viz. What is the doctrine of the bible.'' the only book we are obliged to believe and, obey on pain of God's eternal wrath. A[\(\ the question is, what is God's covenant, which is to be professed and sealed ; a gracious, or an un- gracious covenant ': What was the Abrahamic covenant ; and what the covenant into which the Israelites professed to enter in the wilderness ? and what is that covenant revealed in the Gospel, of which baptism and the Lord's supper are seals, an holy covenant, or an unholy one.-' But before we enter on the subject, it may not be improper to observe, that Mr. M, has given up the grounds on which Mr. Jonathan Dickinson, and after him Mr, Peter Clark, vindicated infant baptism, viz. That the covenant with Abra- ham was the covenant of grace. See Mr. Clark's Defence of Infant Bajilism, ch,iv. in which the covenant with Abraham is proved to be the covenant of grace ; and Dr. Gill's objec- iions in his piece against Mr. Dickinson, some of them the san)e with Mr, Mather's, are answered. And Mr. M. endea- c Dibcouise concerning tlie subject of Baptism, p. 5'2, VOL. in. 17 130 THE COVENANT WITH ABRAHAM vours to la}' a new foundation for infant baptism, perhaps never before laid by any writer on that su])jecr^ viz. An ex- ternal graceless covenant ; and uhat the effect ajmong com- mon people will be, if they shall see Mr. M.'s external cove- nant proved to be a mere non-eniit}-, cannot yet be known. But if any are shaken in their belief of infant baptism, when they find Mr. M.'s foundation give uay.under them, they ought to remember, that the defenders of infant baptism have not built their arguments on this foundation, but always on a supposition that the covenant with Abraham was tlie cove- nant of grace. Thus Mr. Bostwick, late minister of the presbyterian church in New- York, in his Vindication of infant Baptism, p. 19. says, " The covenant made with Abraham was a covenant of grace, and the same for substance that is nozo in force under the Gos- ptL This 1 look upon to be the grand turning point on which the issue of the controversy very much depends ; for if Abraham's covenant, which included his infant children, and gave them a right to circumcision, was not the covenant of grace, then 1 freely confess that ihe main ground on which we assert the right of infants to baptism, is taken away ; and consequeaily, the principal arguments in support of the doctrine are overturned." SECTION II. The covenant zdth Abraham rcas a holi/ covenant, and could not be really complied zaith but in the exercise of real holiness. SHOULD a dispute arise concerning the contenlsofanv co- venant between two of our neighbours, what wav Wf)uld com- mon sense teach all impartial men to advise them to take, in order to settle the controversy r ^\'ould they not say, " come, neighbours, no more dispute about this matter, bring out the writing, let us read it, and see with our own eyes how the bond runs r" Now these are the contents of the covenant w iih Abraham, in Gen. xii. where it is first of all mentioned ; " Now the WAS A HOLY COVENANT. 131 Tjoid had said nnto Abiam, o^et tlice out of thy country, and from thy kindred, and (Vonj thy lailiei's house, unto a land that I will show ihce. And I will make of thee a great na- tion, and I will bless thee, and make thy name great ; and thon shalt be a blessing. And I will bless them that bless thee, and curse him that cursedi thee ; and in tbcc shall all tin families of the earth be blessed." And was this a grace- less covenant, or the very Gospel of Christ ? Hear what an inspired apostle saith. Gal. iii. 8. And the Scripture foreiieei)iy also learn that the seal of the covenant of grace may with propriety he applied to some infants. For all will allow that God is the proper judge of propriety in such a case. And all grant that God appointed circumcision to be applied to some infants. And therefore, if baptism is a seal of the covenant of grace, yet it may be applied to some in- ISG THE COVENANT WITH ABRAHAM fants ; provided only they have the same right to baptism that the children of Abraham had to circumcision. 3. We may also hence learn the foundation of the right of believing Gentiles to baptism for their children. For if we are Chrisfs, then are we Ahrahanis seed, and heirs accord- ing to the promise. Gal. iii. 29. For^ ij some of the branches be broken off, and thou being a ztild olive, wert grafted in amongst them, that with them thou partakest of the root and fatness of the olive-tree. Rom. xi. 17. But from the very time that the practice of grafting in Gentile converts into the good olive took place, it had also been the custom, by divine appointment, to put the seal of the covenant upon the chil- dren, as well as upon the father. Exod. xii. 48*^. 4. It is self-evident that those who know that they have no grace, cannot understandingly and honestly profess a compliance with the covenant of grace. But the covenant of grace is that covenant upon which God's visible church is founded. Nor is it lawful to apply the seals of this covenant to any other covenant, of a nature specifically different, devis- ed by men. 5. For any church to lay aside the covenant of grace, and introduce a graceless covenant in its room, is so far forth to unchurch themselves : i. e. so far as this has influence, to render themselves not a visible church of Christ ; but a so- ciety, visibly of a nature essentially different ; as different as d " If you consider the covenant of grace, wliich was made with Abraham, and by God's express command to be sealed to infants, you will there find a suf- ficient scripture institution for infant baptism. You will find this covenant in Gen. xvii. 2 ^10. Here we are taught as plainly as words can teach us, that this covenant was made with Abraham, as he was the fattier of many nations, the father of the Gentiles as well as the Jews ; tliat this covenant was a covenant of "race an everlasting covenant; that this covenant was to be sealed to infants. From all which it undoubtedly follows', Uiat this covenant was made witli us the seed of Abraham, as well as with the Jews ; he was the father of believers in our nations as well as theirs." President Dickinson's Divine Right of Infant Baptism, p. 10. Providence Edition. And this learned writer adds, p. 13. " That this covenant was a covenant of "race, is abundantly evident from the tenour of the covenant itself;" as he goes on to show. And, p. 16. " This llien is the sum of the mutter : Circumcision is a token or seal of the covenant of pjace ; Baptism is a token or seal ef flio covenant of gi'ace : it therefore follows," kc. Jcc. WAS A HOLY COVKNANT. 1S7 llic covenants are. But it is time to attend to the grand ob- jection against this doctrine, that the covenant with Abraham was the covenant of grace ; taken, as Mr. M. says, *' from tlie covenant iisclf." Other objections, of a more general nature, shall be obviated in Sect. VII. It may be tiius sum- med up. Onj. That the covenant with Abraham, mentioned Gen. 17. was not the covenant of grace, is evident not only from this, that he was in the covenant of grace before; but from the covenant itself, which was merely " an external mark in the flesh." For the circumcision of the flesh was the covenant : as it is written, this is my covenant. But circum- cision is not the covenant of grace, but a mere external mark which may be put upon a man that has no grace. Nay, cir- cumcision cannot be the covenant of grace, for by neglect- ing to circumcise a child, this covenant might be broken, but there is no falling iVom grace. Therefore circumcision is not the covenant of grace, but an external covenant of a vers' difterent nature, p. 5, Q, 7, 8 *=. e The reasons wliicli induce me to tliink that Mr. M. means as above, are these : J. Because, speaking of the external covenant, in order to prove that it is not the covenant of grace, and to show the difiercnce, he says, " that by which any one enters into this covenant, is an external mark in tlie flesh ; viz. Ciraumcislon ; but that by vhieh any one enters into the covcr.ant of grace, is the circumcision of the licart." p. ". By entering into covenant, he means complying vith it. For this is his argument : viz. As in the circumcision of the heart, the covenant of grace is complied with ; so in the circumcision of the flesh, the external cove- iiant is complied with : therefore they are not one and Uie same covenant, but two, of a nature as different as these two kinds of circumcisions. 2. He says, p. 8. That circumcision was a compliance with the external covenant. These are liis •words : " This covenant appears to be an external covenant, in that although a person was in a state of grace, and was consequently included in the covenant of gi-ace, yet this covenant remained to be complied with. Abraham was a true be- liever before, yet he must needs be circumcised." "Which implies, that circumci- sion itself was a compliance with the external covenant. And on this hypothe- sis, he teaches, that baptism which comes in the room of circumcision, gives a right to all the blessings of tlie external covenant ; makes us " Abraham's seed, and heirs according to the promise." p. 12, 13. Even baptism alone, p. 16. 59. which it could not be supposed to do, were it not supposed to be the only condi- tion of the blessings, i. e. the only thing lequired in the external covenant, neces- sary to give us a title to its blessings. So that we have beyond doubt Mr. M.'s true meaning in the objection above, however inconsistent it is with some other things in his book ; of which hereafter, sect. viii. VOL. 111. 18 138 THE COVENANT WITH ABRAHAM Answ. This is the foundation of Mr. M.'s scheme. And perhaps there never was a fabric built on a more sandy foundation. For he has mistaken the external seal of the covenant for the covenant itself. Because it is said, this is my covenant, he at once concludes that circumcision is the very covenant itself. Just as the papists do in the doctrine ©f transubstantiation : because it is said, this is my body, they at once conclude that the bread is the very body of Christ itself. Whereas nothing can be plainer, than that the con- tents of God's covenant had been stated, and Abraham had complied with them, above 20 years before the institution of circumcision. And this very covenant, which had, from time to time, been renewed, is again renewed in Gen. xvii. ; and an external seal is appointed to it. So that nothing hin- ders but that the covenant with Abraham may be what, the Scriptures teach it to be, and what the Christian world have always thought it to be ; viz. the covenant of grace : and circumcision may still be, what it has been always thought to be; viz. an external seal of the covenant of grace, which God made with Abraham K And if God's / And if circumcision was a seal of the covenant of grace, then every circumcis- ed Israelite was under covenant bonds, in all things to comply with and live up to f^e covenant of grace, aS administered under that dispensation. Particularly, he Avas under covenant bonds to separate himself and his household from the idola- trous world, and to love and worsliip the true God, and to believe in and wait for the promised Messiah, and to look idv a better country, that is, an heavenly one. And he was vmder covenant bonds in tliese views, and with this temper, to circumcise his children, and bind them in all things to comply with and live up to the covenant of gi-ace. And to neglect this was to be guilty of the breach of the Abrahamic covenant. And those who persiated in this neglect proved themselves to be not the genuine children of Abraham, but rather apostates from the God of their father : and as such they deserved to be cut oft' according to Gen. xvii. 14. ; for Abraham acted sincerely and from the heart in compljing with God's call to leave his native country, and in separating himself and his household from the idolatrous world, to worship and serve the true God, to lielieve in and wait for the promised Messiah, looking upon the land of Canaan as a type of heaven, which was indeed the country for which he sought. For this world was not his home. But he was a pilgrim and straiiger on earth. And all the genuine children of Abraham are of the same spirit. For they do the tvorh/t of Mraham. John viii. 39. All his seed therefore according to the flesh, by being circumcised on the eighth day, were bound by God to be of the same spirit. And when they became adult, and children were born to them, they were bound in the sarac spirit to cir- ^\ AS A HOLY rOVENANT. 139 covenant with Abraham was the covenant of grace, and if tlie same covenant which took place then, continues under the gos[)el dispensation, as Mr. M. asserts, p, 12. then the dispute is at end. Mr. M.'s scheme is deuiohshed. How- ever, because he means to gather strength from the Sinai co- venant, let us proceed to consider that. N. B. If the Abrahamic covenant was in no sense any part of the Sinai covenant, then circumcision was in no sense a seal of the Sinai covenant: and in this view the Sinai covenant ouglit to be entirely left out of the dispute. Be- cnincise tlicir cliildrcn. If tliey neglected to circumcise their children in this spirit, they broke Gotl's covenant. If they performed the external rite of cu'- cumcising tlu-ir children, they did, bj th»t action, practically profess to be of this spirit. For lliis was the import of the action. If their hearts were answer- able to their f\ti-riial conduct, then they were Abraham's children indeed ; and Leirs, not only of earthly, but also of the heavenly Canaan. If they had no love to the God of Abraham, or faith in the promised Messiah, they were pa- gans at heart. Or in other wonis, they were uncircumcised in heart ; and will ke considered and treated accordingly, as soon as ever they shall come to stand before the bar of (>howing mercy un- to thousands of them that love me and keep my commandments. And thus it was afterwards ex plained. Deut. xi. 22. For if ye liill diligently keep all these commandments which 1 command you to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him, then will the Lord drive out all these nations from before you, &c. &.c. And if any man will read the first eleven chapters of Deut. he will see with what plainness and fidelity Moses explained the covenant to the Israelites : or rather let the whole book be read through from beginning to end in this view. 5. The same kind of faith in God, as their conductor tlirough the wilderness to the promised land, which was a type of the heavenly Canaan, was required of the whole con- gregation of Israel in their covenant, as is required of every believer, under the Gospel dispensation, in Christ Jesus, the captain of our salvation, on whom we depend to conduct us safe through this world to that rest that remains for the people of God : and this they professed, when they professed to take Jehovah for thiir God. And for the want of this faith their carcasses fell in the wilderness, just as false j^o- f ruits. Therefore love is tlie sura of all virtue. Therefore, where there is no love there is no virtue : not the least degree of a real conformity to God's nature and law. Were this point understood and attended to, it vonld put an end (n more than half the disputes in the Cto-islian vorM 148 COVENANT WITH THE ISKAELITES fessors under ibe Gospel fall short of heaven through unbe- lief; as is plain from Num. xiv. and from the 3d and 4th chapters of the Epistle to the Hebrews. And this, beyond all dispute, is a saving faith, a faith of a holy nature, and not the faith of devils. 6. Paul understood Moses to include the covenant of grace in his law. This is so plain, that any may see it, that will read and compare Rora. x. 6 — 10. with Deut. xxx. 11, 12, 13. 7. Peter also understood the holiness required in the Sinai covenant to be the same kind of holiness which the Gospel requires of true saints, and without which no man shall see the Lord ; as is so evident, that none will fail to ^ee it, that will read and compare ) Pet. i. 15, l6. with Lev. xix. 2. Thus it appears, that the covenant externally exhibited, and externally entered into, in the wilderness, was not a graceless, but a holy covenant. Obj. " It will follow that perfect and sinless obedience was what they professed ;" for " nothing short of perfection comes up to the demand of loving God with all the heart. Although therefore they entered into a covenant which re- quired them to love God with all their heart : yet the pro- fession which they then made, cannot consistently be under- stood as a profession, that at that time there was such an heart in them ; but that such a heart was their duty, and in- tended as the object of their pursuit. But that an unrenewed sinner can, in no sense, be said to seek such an heart, is what to me wants proof." p. 22, 23. Ans. Although the Israelites did not profess a perfect compliance with the law of perfection ; yet they did profess a cordial compliance with it, even with the whole of it ; but flie unrenewed sinner can, in no Scripture sense, be said cor- dially to comply with it, in the least degree. But to he more particular : 1. In this objection ]\lr. jM. grants one main point for which wc contend, viz. that the law, which was the rule of duty in the Sinai covenant, required perfect holiness. He must therefore acknowledge, that it forbid every sin, the least as well as the greatest : and that it therefore required IN llli: W ILDURNESS. J 49 iothing but liDiiiicss. And thai iberefore Lis unholy grace- less covci.;iiu was not required by it, or contained in it. 2. It will oil the other hand be readily granted by us, tliat the law of God, (considered as requiring perhcl holiness, and forbidding every sin, the least as well as the greatest,) is the rule of life to believers; and as such, is presupposed and implied in the covenant of grace, which is not design- ed to make void, but to establish the law. Rum. iii. 31. And therefore, whenever the covenant of grace is complied with in the exercise of faith, the law in the very act is cordialU- received as a rule of life by the believer : even as Abraham received that divine injunction, Tcalk before me and lie thou perfect, in the very act of his renewing covenant with God. Gen. xvii. But 1 have endeavoured already to explain and prove this at large in an essay on the nature and glory of the Gospel. 3. None can consistently pretend, that Moses intended lo lead the Israehtes to profess sinless perfection in that covenant; because the daily sacrificeof a lamb, the great type of the Lamb of God which takes away the sins ol the world, which was to be offered, morning and evening continually, as well as a great variety of other sacrifices of atonement., were essential parts of the Sinai covenant. But these had been needless institutions, had perfect holiness been professedly expected. For it was professedly expected that they would keep covenant. For they were taken into covenant in that view. Isa. Ixiii. 8. For he said, sureli/ ihcy are my people, childrcji that xdll not lie. 4. And yet no fact can be plainer than tiiat Moses led them to receive the whole law for the rule of their lives, and that they professed to do this. Exod. xxiv. 3. And Moses came and told the people all the zcords of the Lord, and all the judgments : and all the people anszcered zcith one voice, and said, all the zcords zrhich the Lord hath said, zcill zee do. Compared with Deut. xxvi. 17. Thou hast avouched the Lord this day to he thy God, to icalk in his nays, and to ketp his statutes and his commandments, and his judgments, and to hearken unto his xoice. For they professed, not merely to et aVide the whole New Testament. Thus stands the case. Now what method Mr. M. will take to get along with his scheme, after time for reconsideration, is not yet known : or whether a gentleman of so much good sense will not rather give it up. Objec. But if these things are true, it will follow, that the covenant with Abraham, the Sinai covenant, and the Gos- pel covenant, are for substance one and the same covenant ; even the covenant of grace : but this does not agree with many Scripture texts. For the apostle Paul distinguishes be- tween the Abrahamic covenant and the Sinai covenant, be- tween the promise to Abraham and the law zchich nas 430 r/ears aftar, and calls them t^co covenants. Gal. 3. l6, 17, 18. and Chap. 4. 24. And he represents the Sinai covenant, which he calls the law as requiring perfect obedience on pain of the curse. Chap. iii. 10. And affirms that by the deeds of the law uojiesh can bt justified. Rom iii. 20. Gal. ii. l6. And that Abraham was not justified b\f the lazv, but by faith. Gal. iii. 2. Whosoever shall confess me before nun, him icill I con- fess also before mi/ Fui/ier which is in heaven. This is that profession unto which he invited men, and never invited them to any other. Rather to false professors Christ declares it will be said. Friend, how earnest thou in hither, not having on a wedding garment ? Mat. xxii. The apostles had no commission to preach and baptise 'jpon Mr. M.'s external covenant ; but were expressly order- ed to preach the Gospel to every creature ; a Gospel that pro- mised eternal life : and to baptise those who appeared to comply with it. Mark xvi. 15, l6. They were sent to make disciples, not to ^Nlr. M.'s external covenant, but to Christiani- ty. Mat. xxviii. 19, 30. In a word, they were sent to preach repentance and remission of sins to all natiojis in the name of Christ. Luke xxiv. 47- And they acted up to their com- mission. When the three tliousand were pricked in their heart, Pe- ter did not tell them to comply with Mr. M.'s external cove- nant and be baptised, which they might have done, and yet nave continued impenitent and unpardoned ; but exactly according to his master's orders, he said, repent and be hap- 156 THE GOSPEL OF CHRIST DIFFEREM FROM tised in the name of the Lord Jesus for the remission of sins^ Acts ii. 37, 38. Repent first, and then be baptised. And when Peter went to preacb lo Cornelius, it was not to preach up an external covenant, with wliich a man may comply and yet perish ; but to declare to him the Gospel- way of salvation^ to tell him words whereby he might be sav- ed, and all his house. Acts xi. 14. And accordingly he preached the Gospel, viz. that through Chiist's name, who- soever believeth in him shall receive remission of sins. Acts x. 43. But he said not one word about Mr. M.'s external grace- less covenant. And when the church at Jerusalem heard what liad happened, they glorified God, not that the Gentiles were admitted into an external graceless covenant, a thing not heard of in the apostolic age; but they glorified God, saying, then hath God also to the Gentiles granttd rejMutance unto life- Acts xi. 18. For it had been their notion, that an uncircumcised Gentile could not be saved. Acts xv. 1. Peter, before he began his sermon, was well assured that Cornelius was a real saint; for Cornelius had known so much about the Jewish religion, that although born a Pagan, yet he had renounced idolatry, and had become a true and ac- ceptable worshipper of the God of Israel. He was a believer in the same sense that Nathanael was, who was an Israel- ite indeed, in whom there was no guile, and who, however, did not at that time know that Jesus was the Messiah who was to come. John i. 43 — 47. For without faitli it is impos- sible to please God . Heb. xi. 6. But Cornelius obtained witness that he was righteous, God testifying of his gifts, by an angel from heaven, which appeared to him. Acts x. 4. And by a vision which appeared to Peter, and a voice de- clarin"- Cornelius, thougii uncircumcised, yet in the sight of God to be not unclean, but clean ; for that God himself had cleansed him ; ver. 9 — iG. Peter therefore began his sermon with a declaration, that Cornelius, altliough uncircumcised, was nevertheless in a stale of acceptance with God ; ver. 34, 35. It had been mad Work therefore for Peter lo have preached up Mr. M.'s external graceless covenant to one who was already really in the covenant of grace, and whom Pe- ter had just declared to be so. 3>ut Peter, far from this, MU. M.'S EXTEUNAL (iRACEI.ESS CO\ ENANl. 1 v»V knowing his business well, gave to him and lo the whole company a brief narrative ol the lile, death, and resurreelion of Jesus Christ ; exhibiting the evidence there was, that he was indeed the promised Messiah, and that llirou^h his jiume nhosofvcr beliivith in him shall rtaixe the rt'iiiisslon of a ins. \ei\ 3() — 4.3. And it happened to the hearers, while he was preaching, as Christ said it would to them that believe, even in the very commission which he gave lo his aposlle?. (Mark xvi. 15, 1(5.) 'J'hc IJoli/ Ghost fell on all than that heard the nord : and that not only in Ijis extraoidinaiy gifts, but also in his sanctifying influences, and that to a great de- gree ; for ihey not only "spake with tongues,' but "magni- fied God;" as the blessed Virgin did, wjien filled with the Holy Ghost, Luke i. 4G. Or rather, as those who, on the day of pcntecost, spake the wonderful works of God. Acts ii. 11. This appearance struck Peter and all the saints pre- .sent with astonishment. Can any man forbid wattr, that then should not be baptised nhich ham received the Holy Ghost as well as ne? said Peter. And exactly in this point of light did Peter afterwards set this fact, when he gave a narrative of it to the council at Jerusalem. Acts xv. 8, 9. j^nd God which knocceth the hearts, bearelh them nifness, givincr them the Holt/ Ghost, even as he did unto us, and put no difference between us and them, purifying their hearts by faith. And again. When Paul had the awakened jailor to instruct, and to prepare for baptism, he said not one word to him about Mi. M.'s external covenant, either name or thing; but preached the gospel to him, saying, believe on the Lord Jesus Chriaf, and thou shalt be saved, and thy house. Acts xvi. 30^ ol . And thou shall be " saved." He did not preach up a grace- less faith, the faith of devils; but a saving faith. To that, and to no other, did he exhort the jailor, in order to prepare him for baptism •'. k It is not looked upon among men, ingenuous, fair, and honest, to lead anv to sigw and seal a bond before we let them know tlie contents of it But the apostles led their converts to set tlicir seal in baptism, without saying one word lo them abi;nt Mr. M.'s external covenant, name, or tiling. Tliis, there- lob THE OOSPEL OF CHRIST DIFFERENT FROM When Mr. Sandeman says^ that " a simple belief of the simple truths" (the heart left out of the account,) is saving faith ; Mr. M. will doubtless agree with me in say- ing, " this cannot be saving faith ; because the devil has it." When therefore Mr. Mather, (p. 25.) represents the eunuch, as entering into covenant with God, by the simple belief of the simple truth, by an ungracious, un- holy faith, and is resolved to make that phrase, " with all thine heart," stand for nothing ; I beg leave to reply, '' this ftiith cannot bring those into covenant with God that have it ; because the devil has it." And I humbly conceive that no man need be at a loss about the meaning of Philip's words, or of the eunuch's answer, that will compare them with Horn. X. 9. " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved." And with 1 John iv. ]5. " Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." And chap. v. 1. " Whosoever believeth that Jesus is the Christ, is born of God." For just this was the profes- sion which Philip demanded, and which the eunuch made. And in this view of things, it is e.isy to discern the true reason why the apostolic churches were, in the epistles wrote to them, considered and treated as saints by the writers, who it is not to be supposed had any personal acquaintance at all with many of them ; and why they were spoken of as belov- td of God. Rom. i. 7. Sanctified in Christ Jesus. I Cor. i. 2. Chosen in Christ before the foundation of the icorld. Eph. i. 4, &c. &c. For such they were by profession before all the world ; and such, generally speaking, they proved themselves to be by their practice. Indeed, it was always expected, that tares would, more or less, be among the wheat. But the apostles did not think it their duty to sow tares knowingly and on design. In that age of the church this vas thought to be the work of the devil. Mat xiii. :3y. And methinks he may now, in our age, do enough at it, fore, was not t1ie covenant vliich they led them to seal. Nay, the apostles ttiemselves do not appear to have known that there was any such covenant to he ^reached up hy them, or to he sealed by tlich- coiiverls. MR. M.'S EXTERNAL GRACRLESS COVENANT, loQ without am help tVom the clergy. And if professors it) that age lived up to their profession, and gave abundant evidence of their sinceritv, by the hoUness of their live?, as Mr. M. observes they did, p. 31, &c. then thpy were nideed the salt of til-; earth, and the light of the world, in their profession and in their practice too, as all church-members ought to be. Mat. v. 13, 14, 15. Nor did the apostles think it a thing of dangerous tendency to treat them as such in the most public manner, in the sight of the world ; as Mr. M. must liave thought on his scheme, p. 61, &c. These were churches of visible saints, who appeared to be the bodi/ at Christ, a living body to a living head. p. 48, 4«J. And not m/ncigogiies of satnn, to which graceless professors are said to belong, in Rev. ii. 9- To conclude, When we read the life of John Baptist, and of Jesus Christ; when we read the commission given to the apostles, in Matthew, Mark, and Luke ; and when we read the his- tory of their conduct in the Acts, and consider how they treated the churches which they set up, nothing can be plain- er, than that they preached the Gospel, made proselytes to Christianity, set up Christian churches on the Gospel plan ; and not on the plan of an external graceless covenant, a thing no! heard of in that age. Obj. But there was not time to examine the three thou- sand on the day of pentecost, in order to form a judgment of their gracious state : nor to judge of them by their fruits. p. 26. A-vs. They professed to comply with Peter's exhortation, repent and be baptised in the name of the Lord Jesus for the remission of sins. Their profession, circumstanced as it was, was to all appearance sincere. And this was enough ; for the doctrine of the necessity of an infallible certainty, that pro- fessors were what they professed themselves to be, in order to their admission into the church, was not an apostolic doc- trine. And besides, they had as much time to examine into their grace, as into their moral sincerity. Obj. " How could the character of the apostles be main- tained as infallibly inspired guides to the church, when those' J60 the GOSPF.L OF CHRIST DIFFERENT FROM they had received did so often prove hypocrites, false bre- thren, and apostates ?" p. 29. Ans. By infalHble inspiration they were taugl)t, that it was God's prerogative to search the h.eart. They never pre- tended to do it themselves. They preached repentance to- ward God, and faith toward our Lord Jesus Christ, Their converts professed that repentance and faith which they preached. They received them upon their profession ; they expected there would be tares among the wheat. But the}' did not mean to sow tares knowingly and upon design : this was the work of the devil ; and is it not fit that the ministers of Christ sliould take the work of the devil out of his hands ? Obj. It is true, Peter said of Cornelius and those that were with him, God put no difference betrceen ns and them, pnrifying their hearts bt/ faith. But he said this some years after, in which time they had doubtless given sufficient evi- dence: but this is of no weight to prove that they were ad- mitted to baptism on that supposition, p. 28. Ans. If he did say this some years after, and if they had in that time given ever so great evidence of the sincerity of their conversion ; j'et Peter says not one word about this consequent evidence, nor gives the least hint that thev had given sucii evidence. He mentions not one single fact on which his charity for them was founded, but that only which happened before they were baptised, viz. giving them the Holii Ghost even as he did unto us. But the apostles received not only the extraordinary gifts of the Holy Ghost on the day of pentecost, but also large effusions of his sanctifying influences, filling their hearts with love to divine things. And out of the abundance of their iiearts, their mouths spake of the Tconderful icorks of God. Acts ii. 11. And it hap- pened to Cornelius and his household just as it had to the a[)ostles on the day of [)entccost, and iheir hearts were fil- led with divine love ; and out of the abundance of their hearts their mouih spake, magnifying God, extolling anri praising hiui ibr the glorious display of his perfections in the work of redemption by Jesus Christ. Acts x. 46. By which Peter and tiie saints who were with him perEALS OF THE COVENANT OF Gil ACE. l6l i>c ajccts his flesh and his blood, his atonement, and all the blessings purchased by his death, his visible actions are a lie : and lying is not a converting ordinance. An impenitent sinner under legal terrors may forsake bad company, lay aside the practice of uncleanness, of drunken- ness, of backbiting, of lying and cheating, &,c. he may make rcsiiiuiion to those whom he has injured in name and estate : he may spend much time in hearing and reading the word of God, in meditating on death and judgment, heaven and hell, in comparing his thoughts, words, and actions, with the law of God, and with the gospel of Christ: and he may spend much time in secret prayer, and in trying to get his heart deeply affected with eternal things, &.c. &c. without lying. And thus reforming his life, and attending these means, may- be useful to promote a conviction of his sinful, guilty, help- less, ruined state : But lying tends to sear his conscience and hearden his heart in sin. To make a profession of a com- pliance with the covenant of grace with his mouth, when he knows he does not comply with it in his heart; and to renew this covenant at the table of the L(jrd in visible ac- tions, while he contmues to reject it in his heart, and knows this to be the case with him, is wilful lying, and tends directly to the eternal ruin of the sinner's immortal soul. Object. By my sacramental actions I mean to acknow- ledge, that the gospel is true; but not to profess a compli- ance with it. p. 41. Answ. Should your neighbour treat you thus, in any co- venant depending between you ; should he say, '^ I own the things contained in it are true, but I do not mean to bind my- self to fulfil the covenant, by signing and sealing it before evidence ;" you, and all the world, would look upon him as a dishonest quibbler. Obj. But I mean to have the truth of the Gospel deeply impressed upon my heart by the ordinance." p. 41. Answ. This end might be as well obtained, if you tarried as a spectator. Those who stand by as witnesses, when a bond is signed and sealed, may know what is done, as well as those who are parties, and whu bind themselves. Men that mean not to bind themselves should not sign and seal the l68 IT CANNOT BE DETERMINED WHAT bond. No one seals a bond, unless he means to bind himself to fulfil it. Should a man offer to sign and seal a bond, which he did not mean to bind himself to fulfil, in order to get his heart affected with what is contained in it, his neigh- bours would think him delirious. Obj. But I mean to bind myself to " endeavour" to ful- fil it ; i. e. to " endeavour to conform my practice to the rules of it." p. 21. Ans. Should you offer your house and farm to your neigh- bour upon the most reasonable terms, which if he had a heart he might fulfil with ease and pleasure, Mat. xi. 28, 29. Prov. iii. 17-; and should he plainly tell 3'ou, that at present he could not find it in his heart to comply with your offer; nor could he promise that he ever should comply •, but however he was willing to bind himself to " endeavour'" to comply, and no more; you would doubtless think best to put off the bar- gain till you should find him of another temper. And what our Saviour thinks best in the present case, is most plainly ex- pressed in Luke xiv. 25 — 33. SECTION VI. It cannot he determined what Mr. M.'s external covenant re- quires, and wherein a real compliance with it doth consist, so that am/ man can ever know that he has complied zeith it. NEGATIVELY, Mr. M. has determined with great exact- ness, what it does not require, and what is not necessary in or- der to a perfect compliance with it : viz. holiness. For it requires no holiness at all : no, not the least spark of true grace. So that, if we could know what it did require, it might be perfectly cotuplied with by one who is quite dead in sin. This is very plain. Positively he has not determined what it does require, so that any man can ever know tliat he has complied with it ; nor can it be determined by him, or bv any other. For it MK. Af.S KXriiUNAI. COVENANT UEOUIRES. 16Q cannot l)e fleU'iiniiud from scripture, J'or llic scripture knows nothing about such a covenant, either name or thing. And il cannot be cleierciimecl from reason ; for it is supposed to be a matter of pure rovehition. Indeed, Mr. M. has attempted to settle this matter: he says, p. £1. " I will allow, that none but such as profess the Chris- tian religion, and will endeavour to conform his practice to tlie rules of it, ought to be admitted iiito the church." Upon which it may be observed, 1. That Abraham made no proft'ssion al all of any faith^ but of a saving faith. He btlievcd in the Lord, aud it teas counted to him for righteousness. And if Abrahau) is to be our pattern, as Mr. M. insists, then we must make a profes- sion of this faith, or of none. To set aside Abraham's faith^ which was, as James asserts, a Hviiiif faith ; and to introduce into its room a dead faith, which James calls the faith of de- vils ; and to substitute this in the stead of the faith of Abra- ham, and to put God's seal, which belongs to God's cove- nant, to this new invented covenant of human device, is not •' to conform our practice to the rules" of God's v\oid ; nor so much as to " endeavour" it. Besides, G. Mr. M. says^ p. 7. " That by which any one was to enter into this" external " covenant, was an external mark in the flesh." But faith, although a dead faith, is an inter- nal thing, and is as much invisible, as any other mental qualification whatsoever : and therefore is not necessary on Ills scheme to be in the heart of the professor : nor need he profess it to be in his heart. For "^ to require more of the person to be admitted into the church, than is made necessa- ry by the covenant on which it is framed, is really absurd." p. 22. For to imitate his manner of reasoning, it may be said, *' to set this matter in the clearest light, an infidel, or an atheist, with a fair profession of the external covenant, Kvhen he is received into the visible church, on Mr. M.'s scheme, is in the sight of God eitlier a member of it, or he is not. If he is a member, then the faith of devils is not neces- sary. If he is not, then on Mr. M.'s scheme there can be no visible church." This is Mr. M.'s manner of reasoning, VOL. 111. 22 170 IT CANKOT BE DEIEUMINED UIlAl p. 49 ^. 1 hope this may show the inconsistence oi' exclud- ing a living faith, because it is an invisible mental qualifica- tion ; and yet retaining a dead faith, which is equally an in- visible mental qualification. To make Mr. M.'s scheme con- sistent, no mental qualification ought to be professed. No- thing but baptism, which is substituted in the room of cir- cumcision, is needful. Baptism alone, without any profes- sion at all, is the only requisite to constitute any man a mem- ber of Mr. M.'s visible church. But in the apostolic age no man was ever received into the visible church by baptism alone, without a profession. Mr. M. is obliged therefore to allow of the necessity of a profession. But this supposes the necessity of some mental, invisible^ internal qualification to be professed : but this is inconsistent with the notion, that nothing is necessary but what is external and visible. So his scheme cannot hang together. — Besides, 3. To have no other faith than the devil has, and to pro- fess no other faith than he has professed, is not to enter into covenant with God, unless the devil is in covenant with God. Therefore let the articles of faith to which professors give their assent be ever so orthodox, and their profession be ever X These are Mr. M.'s words. " To set this matter in the clearest light ; an iinregenerate man, with a fair profession of religion, -when received into the visi- ble church, is in reality either a member of it, or he is not : if he is a member, his union must l)e constituted by something besides the covenant of grace, which extends to none but such as have true grace in heart : but if he is not in reality a meinber of the visible churcli, then there can be no sucli thing as a visible church, that has a real existence." Answ. The visible union of the visible church is con- stituted by a visible credible profession of a compliance with the covenant of grace : just as their real union is constituted by a real compliance with the cove- nant of grace. To set this matter in the clearest light ; in a Spanish milled dollar there is a certain quantity of silver, the stamp, kc. — Silver is essential to a real dollar. If there is no silver in the seeming doltai', it is not a real dollar, but a counterfeit one. So iiere — If a body of men profess friendship to Christ, they are a visible church of Christ : but if there is no friendship in their liearts, they are like the counterfeit dollar. Sliould any one object, " a pewter dollar, with a good stamp, and M-ell washed over, is a real dollar, or it is not : if it is a real dollar, then silver is not essential to a real dollar : if it is not a real dollar, then there is no such thing as a visible dollar in (he world :" would any man by such logic as this, be iirduced to receive pewti-r dollars, professedly such, in pay for his who!c estate ' MR. M.'s EXICRNAL COVENANT KKQUIRES. 17 I SO true ; yet if they profess only '* a simple belief of the sim- ple tititli/' it is not a visible entering into covenant with God. It is not a covenanting transaction. Where thtie is no con- sent of the will j)rofessed, there is no covenant visibly niadi*, in any case whatsoever. But ilthey profess not only to be- lieve, but to love the triit/i, this is what no ungodly man can understandingly and honestly do. l^'or to rtceivc the truth ill the lore oj it, is the scripture character of a true saint. 2 Thes. ii. 10. And so did Abraham^ the fatlier of all believ- ers. So again, 4. " To conform our practice to the rules of the christian religion," is to be real christians. This therefore must not be professed, liut without this, there is no compliance with the Gospel covenant. He who does conform his practice to the rules of the Gospel, does reall}' comply with the Gospel. And he who doth not, does really reject it. The one will go to heaven, and the other will go to hell. In this we are all agreed. 5. But ^Jr. M. says, they must profess, that tliey " will en- deavour" to conform their practice to the rules of the chris- tian religion. — But, pray, how much must they endeavour : N(jt so much as actually to conform : for in this real Chris- tianity consists. How much then r Can any man tell ? Will you say, " as much as they can ?" What ! quite as much ? What, every day, every hour of their lives? This is what no ungodly man ever did, or ever will do. Will 3'ou say, ''they must sincerely endeavour r" But how sincere must ungodly men be ? " As sincere as they can V What, quite as sincere as they can, every day and every hour : This is what no un- godly man ever was, or ever will be. — Will you say, " they must endeavour so much, and so sincerely, as to keep from open scandal :" But is this enough ? What if they live allowedly in secret sins, in enmity to God, in enmity to their neighbours, in stealing, in adultery, in sodomy.^ Will this do? Is this enough in the sight of God and conscience, that they arc I'ree from open scandal, while they live secretly in such and such like sins? Will you say, " no — they mwiyi endeavour to forsake all sin, and to conform their practice to all the rules of the christian religion r" But the question still returns, how i72 IT CANNOT BE BETEKMINED WHAT much must they endeavour ? Not so much as to get iVee from the dominion of sin. For this is peculiar to the godly- Rom, vi. 14, How much then ? ISo son of Adam can ever tell ! It can he determined what that repentance toward God, and faith toward our Lord Jesus Christ is, which the Gospel requires; and a man may know wlien he complies with the Gospel covenant; hut it cannot he determined what Mr. M.'s external covenant requires; nor can any man know when he complies with it. The lowest degree of true grace is a real and saving com- pliance with the Gospel covenant. Tliis is life ettriiai, to know thee, the only true God, and Jesus Christ whom thou hast sent. John xvii. 3. Where saving grace begins, it shall end in glory. Its special nature can be as certainly deter- mined, as the nature of the Gospel- way of salvation can ; for it consists in a compliance wjth the Gospel. But this ex- ternal covenant is neither law nor Gospel. . No man will say, that '' the least degree of endeavour," which ever takes place in an ungodly man, is all that is re- quired, to bring men into the external covenant. Nor will any man say, " that the greatest degree of endeavour'' that ever takes place in an ungodly man, is necessary to this end. Nor can any man fix upon any certain degree, between the least and the greatest, that is the very degree necessary to bring a man into this covenant. It is a blind affair, and is adapt- ed only to a blind conscience. Every ungodly man, whose conscience is thoroughly awa- kened to know the truth about himself, knows that he is dead in sin, an enemy to God, " utterly indisposed, disabled, and opposite to all good, and wholly inclined to all evil ;" as Mr, M. will allow. And therefore, were such men to make a profession of the truth, they would profess this ; and confess themselves to be altogether helpless and undone, under the wrath of God, the curse of the law, and condemned by the Gospel; (John iii. 18. ?>(). Gal. iii. 10.) and incapable of entering into covenant with God, (Ps. 1. iG.) and coming in- to the kingdom of Christ, until they arc born again, (John iii. 5.) — And how much soever pains such may ake, to escape Mr. M.S EXTERNAL COVENANT BKQUIKES. i7C everlasting burnings, tbey can never ihinU, that this labour of theirs brings them into covenant wiih the Holy One of Israel, so looi; as they iind ihemselves dead in sin, enemies to God, and rejecters of Jesus Christ. But rather in the midst of all their diligence and endeavours, they do, as Mr. M. elsewhere observes '^^ ''in their own apprehensions grovr worse and worse," Vea, the best saint on earth would not dare, with his eyes open, to enter into covenant with the holy One of Israel, with- out a mediator; or in the neglect of him whom God has provided on the foot of his own righteousness. No saint can have impudence enough, with his eyes open, to offer such a thing to God. Fur such know no way to come to the Father but by the Son. John xiv. 6. But self-righteous sinners, with stupid consciences, are good enough lo come nigh to God in their own names, and enter into covenant with God in their ow n strength, and in their own righteous- ness, while with their whole heart they reject the mediator and the sanctilier revealed in the (iospel. But that baptism atid the Lord's supper should be so degraded and prostituted, as to become seals to this sclJ-ri<^hteous grace/ess covenant of Korks, must be not a little shocking to many pious minds. Nor indeed can sinners under deep and genuine conviction come into this scheme. For, This external covenant is not adapted to the slate of a sin- ner under genuine and deep conviction. For it is with such agreeable to Rom. vii. 9- The commandment came, sin rtvived, and I died. Rather it is suited only to ihe hearts of secure, self-flattering, self-righteous sinners, of blind and stupid con- sciences ; and is of no use but to build them up in their self- righteous ways ; to lead them to cry, " we have Abraham to our father, yea, we have one father, even God ;" when, in the language of Christ, the meek and lowly Jesus, they are the children of the Devi!, and the zcrath of God abidcth on them. Mat. iii. 9. John viii. 39 — 44. John iii. 3Q- ij Sermon on Rom. ix. 14, 15. p. 2S. 17'> VARIOUS DISTINCTIONS STATED. SECTION VU. Various distinctions stated, to render the subject more nasy to be understood hi/ Christians of the zctakest capacities, and to enable them to answer the usual objections, at least to their own satisfaction. ]. WE are to disiingiiish between objections, which are taken from the nature of the covenant, as contained in the written instrument, and those objections wliich are taken from the character of many thai have sealed it. If there was not one unholy graceless duty required of Abraham, in that covenant. Gen. xvii. ; with which he comphed, and which he sealed, Mr. M. must lose his cause, although the names and seals of thousands of graceless hypocrites are found annexed to it. For the nature of a written covenant is to be determined from the contents of it, and not from the hypo- crisy of the men that have signed and sealed it. As for exam- ple, suppose we have a bond of 1000 /. signed and sealed by a man not worth a groat ; it alters not the case, the bond is a bond of 1000 /. as much as if it was signed and sealed by a jnan ever so rich. For all mankind are agreed in this, that the nature of the bond is to be determitied from the contents of the written instrument, and not frdm the poverty orJ^nave- ry of the signers and sealers. If the covenant with Abraham was the covenant of grace, yet possibly thousands of graceless men might be active in sealing it. Or if the covenant with Abraham required only freedom from open scandal, yet possibly it might be sealed by thousands who lived in open scandal. The ten tribes, for aught that appears, practised circumcision without one exception ; and yet they lived in open idolatry from the time of their revolt to their captivity. That is, about 250 years. And if we are to determine the nature of the covenant from the character of the sealers , then from this, it will follow, that freedom from open idolatry was not required of the Israelites, in the covenant which they were under, and of which cir- cumcision was a seal. VARIOUS DISTINCTIONS STATED. 175 2. We ouglu to distinguish hetweea fact and right, and to understand, that there is no conchisive arguing from the one lo the other. As lor instance : It is fact that there were tares sowed in the field ; but it does not follow, ihat it was right that tiie servants sliould sow thein there : this was the work ot the devil. — It is fact, that there was a man who came into the visible church without a wedding garment; but it does not follow, that it was right for him so to do. — [t is fact, that there were false profess;ors, who unawares crept into the apostolic churciies; but it does not follow that it was right, that they should creep in thither. — It is fact, that the net gathered bad fishes as well as good ; but it does not follow that the fishermen were employed to gather any but good fish. — It is fact, that in the apostolic age, some impenitent hypocrites made a profession of faith and repentance, and were baptised ; but it does not follow that it was right in them to make such a false profession. — It is fact, that the Israelites at Mount Sinai made a false profession, that they lied to God with their tongues, and flattered him with their lips ; but it does not follow, either that it was right for them to do as thev did, or that it is right for us to imitate their wicked example. — It is fact, that there have been in all ages graceless men in the visible church ; but it does not follow, either that they had a right to be there, or that we ought to lay aside the covenant of grace, and to introduce a graceless covenant merely in order to open a door for their regular ad- mission.— It is fact, when the doctrines and discipline of the Gospel are brought down to the taste of carnal men, that they appear to be better pleased with both ; but it does not there- fore follow, that it would be right for ministers to combine to set aside truth and strictness, and to introduce error and loose- ness, in order to please a wicked world. 3. There is a distinction to be made between an adult per- son's really entering into covenant, and visibly entering into covenant. He who complies with the covenant of grace, re- ally entersi nto it : but he who professes to comply with ir. visibly enters into it. The former is peculiar to the godly ; hnt ungodly men may do the latt-^r : for none hut th^ godly V76 VARIOUS DISTINCTIONS STATED. comply with the covenant of grace ; but many ungodly men profess to comply witli it. And these are like dry branches. 4. There is a difference between being in the covenant of grace, by a compliance with it ; and being under the bonds of the covenant of grace, without a compliance with it. The former is peculiar to the godly ; and from this state of grace none fall away : the latter is true of the most scandalous pro- fessor. An adultress woman may be under the bonds of the marriage covenant; and that even while she persists ob- stinately in her adulteries; but this gives her no right to the peculiar privileges of a virtuous wife. In this sense the idol- atrous Israelites were in covenant with God, notwithstanding their obstinacy in that most scandalous practice of idolatry. Jer. iii. 14. But this gave them no right to covenant blessings. For it is our compliance with the covenant of grace which gives an interest in its blessings ; and not our being under the bonds of it. For the ten tribes, who are said, in Jer. iii. 14. to be married to the Lord, and who had lived in idolatry ever since the days of Jeroboam the son of Nebat, for thus playing the harlot, had been put awaij, ver 1. and a bill of divorce had been given to them. ver. 8. They had been turned out of the pro- mised land and sent into captivity, above an hundred years ago. 2 Kings xvii. 6. And so had not only forfeited, but were actu- ally dispossessed of all the external privileges of the Abrahamic covenant : and yet they were still under covenant bonds. And so an excommunicated person may, in this sense, be said to be in covenant, even in the covenant of grace. For the en- gagement he came under to live according to that covenant all his days, when he made a profession of religion, is as binding in the sight of God as ever. But being in covenant in this sense, although it tTiay increase obligation and guilt ; yet entitles to no covenant privileges. 5. We are to distinguii^h between the means which God uses to bring us to comply with the covenant of grace, and our consenting to seal it in token of compliance. Those who have not complied with the covenant of grace, may attend the former without lying : but we ought in all cases to consent to a covenant in our hearts, before we are active in sealing it with our hands. For to seal a covenant with our hands,. VARIOUS DISTINCTIONS STATED. 177 when we reject it in our lic:\rts^ is in the sight of God to lie ; but lying is not a inenns of grace. 6. \Vc are to distinguish between the mans rule, and the c/iurch's rule of judging concerning l)is fitness publicly to enter into covenant, and publicly to seal it. The man him- self makes his judgment by looking into his own heart; but (lie church makes their judgment by looking only to what is visible. Just as it is when men swear allegiance to the king, and renounce the pretender. The man who takes the oath of allegiance and abjuration, sees his way clear to do so, by looking inward, and finding such an heart in him ; but he who administers the oaths,judges concerning the propriety of his own conduct in so doing, only by what outwardly ap- pears. And thus it is also when persons enter into the mar- riage covenant ; tliey see their way clear to act, by looking, each one into his own heart, and finding such affections in themselves as are answerable to the external transaction be- Ibrc them : but he who leads them to enter into the marriage covenant, judges of the propriety of his conduct only by what is visible. A man by looking into his own heart may be cer- tain, that he believes and loves the doctiines of the Gospel ; but the church, by outward appearances, can be certain of neither. Peter was certain he believed. Mat. xvi. l6. And as certain that he loved. John xxi. 15, l6, 17- And it is the duty of all to believe and love as he did. The blame is wholly in ourselves, if we do not. But we ought not to profess faith and love till we see our way clear ; so as that in professing we may act an honest and conscientious part : even as it would be a wicked thing for persons to enter into the marriage covenant, if the prevailing judgment of their own minds were, that they were not in a proper state for such a transaction. However, it must be owned, that not to love Christ above all things, not to be willing to forsake all for his sake, and not to espouse his cause and interest hearti- ly before men, is most inexcusable wickedness. Therefore, 7. We are to distinguish between things not at all com- manded to any man ; as eating blood : and things certainly commanded to some men ; as to confess Christ before men. It is wrong to eat blood, if we at all doubt cf the Ijiwf'ulness v©L. 111. C3 178 VARIOUS DJSTJiSiCTlOMS STATED. of it, because it is not a commanded duty to any man. So he that doubtetk is danuitd ij he eat ; i. e. is self-condemned, because in such a case as this he ought not to eat. But it will not hence follow, that we shall be self-condemned, if we confess Christ before men without full assurance. For by the command of Christ we are bound in duty, if we are on his side in our hearts, openly to confess him before men. If we neglect it, in this case we sin. And if we do it in hypo- crisy, we sin. A man's conscience in all such like cases will lead him to act according to his prevailing judgment. It is, in fact, thus with the conscientious part of mankind, in all doubtful matters; if they are obliged to act one way or the other, they make conscience of acting according to prevail- ing evidence. 8. We are to distinguish between objections which appear to be equally against both schemes, and other objections : and are to look upon the former as of no wj, and tin wrath of God abideth oti him. Indeed Mr. M. says, p. 29. * that no man, short of" perfection, can be properly said to have complied with the Gospel.' But our Saviour declares, with great solemnity, John v. 24. Verilij, veribj, 1 my unto yoii, he that heareth mi/ zcord, and helieveth on him that sent me, hath everlasting life, and shall not come into condemnation ; hut is passed from death to life. So that on the first act of saving faith a sinner becomes entitled to eternal life. (Gal iii. 26. 29-) For ye are all the children of God by faith in Jesus Christ. And if yt be Christ's, than are ye Abrahom^s seed, and heirs according to the promise. Again, a man may be said to have complied with any su[)posed graceless cove- nant, when he has the graceless qualifications to which the blessings of that covenant are promised, but not before. So that if a 'fixed resolution to forsake all known sin, and prac- tise all known duty,' is a requisite qualification to the blessings of this covenant, then no man has a covenant right to the blessings of it until he is ' come to this fixed resolution ;' i. e. if there is an external covenant, * distinct from the covenant of grace,' promising to the visible church all the 'external itieans of grace, and the strivings of God's holy spirit, in or- der to render them eflfectual for salvation,' by which the visible church is constituted. And if this ' fixed resolution is absolutely necessary to church-membership, and so to a title to these promises, then no man has a title to these promises, or' is qualified to be admitted a member of the visible church, until he is, in fact, ' come to this fixed resolution :' but when- ever he is 'come to this fixed resolution,' he ought to be con- sidered as having complied with the external covenant ; and so as having a covenant right to its blessings. Mr. M. says, (p. 64.) that 1 have ' a very singular notion about the nature of covenanting ; as if it required a present compliance with EVERY thing required by the covenant into which they en- ter.' This I never said. — But indeed I do think, that it is a contradiction in terms, to say that "a covenant promises cer- tain blessings to those, and to those only, who have certain qualifications ; and yet some who have not the required quali- fications have a covenant right to the blessings promised." INTUOnUCTION. fil3 Nor am I 'singular in this notion/ for all mankind think so too. However, * that no man short of perfection can be pro- jicily said to liave complied with the Gospel,' is a very sin- gular notion, indeed ; and in eft'ect makes the covenant of works and the covenant of grace precisely one and the same thing. i>ut to proceed, 6. By entering into covenant, and engaging to perform the duties which the covenant requires, a man binds himself to be doing the duties required by the covenant, in the man- ner in which he engages to do them, as long as the covenant is in force. To say otherwise, is to say, that a man binds him- self, and yet does not bind himself, which is an express con- tradiction. Thus the Israelites at Mount Sinai, and in the plains of Moab, bound themselves and their posterity to ob- serve all the riles of the ceremonial law, so long as that should be in force. But when the ceremonial law was abro- gated, they were no longer bound to observe its rites. And thus, if Mr. M.'s external covtnant dues in fact, require reli- gious duties to be done in a graceless manner, so long as sin- ners remain graceless, and no longer ; then as soon as ever sinners are converted, they are free from the bonds of this co- venant, as much as the Jews were from the ceremonial law at the resurrection of Christ ; and so are then at liberty to enter into the covenant of grace, and to engage to live by Jaith on the Son of God, and to be hoii/ in all manner of con- versation, pressing touards perfection, t/ie mark for the prize of the high calling of God in Christ Jesus : but not till then agreeable to the apostle's reasoning in Kom. vii. j, o 3, But if this external covenant, which requires duties to be done in a graceless manner, is in fact binding for life; if it is in this sense an everlasting covenant, as was the covenant with Abraham, (Gen. 17.) then no man who has entered into it is at libert}', while he lives, to cease performing duties in a graceless manner. For the zioman xchick hath an husband is bound by the law to her husband so long as he liveth ; but if the husband be dead, she is loosed from the law of her hus- band. So then, ifzchile her husband livctk she ht married to another man, she shall be called an adulteress : but if her husband be dead, she is free from that luiv ; so that she ii, no 214 INTirODLCTlON. adulteress, thow^h site be married to another man. Mr. M. uiay now take his choice. He may say, that his external covenant, which requires duties to be done in a graceless manner, is binding for life, or it is not. If it is not binding for life, then it is self-evident that it is not an everlasting co- tenant, like that in Gen. 17. If it is binding for life, then he who enters into it binds himself to perfom all duties in a graceless manner as long as he lives. This difficulty against his scheme he has not removed. Nor has he ventured to hjok it fairly in the face. See p. 30, 31, 32. 7. By an unconditional covenant is meant, a covenant which promises its blessings to all whom it respects, without an}' condition at all ; so that no qualification at all, of any kind, is necessary in order to a covenant right to all its blessings. Thus God's covenant with Noah and with his seed, and with every living creature with him, even with the fowl and with every beast of the earih, that all fesh should no more be cut off by the zoaters of the Jlood, is of the nature of an unconditional grant, conveying the promised se- curity to all, without respect toanv qualification whatever. Question J. Is Mr. M.'s external covenant conditional, ot unconditional'? If unconditional, then no qualification what- ever is requisite in order to a covenant right to all its bless- ings. Pagans, Turks, Jews, Deists, Heretics, and the scan- dalous, liave as good a right as such to partake at the Lord's table, as to hear the Gospel preached. If conditional, then, Question 2. Doth Mr. M.'s external covenant require, as a condition of its blessings, holy exercises of heart, or unholy exercises of heart, or no exercise of heart at all, nothing but external bodily motions, considered as unconnected with any volition ? If holy exercises of heart, then no graceless man, as such, hath a right to its blessings. If unholy exercises of heart, then it is a graceless covenant, which he says is 'a graceless phantom.' If no exercise of he-art at all, nothing but external, bodily motions ; then our hearts have nothing lo do with it; and we need not concern ourselves about it; for it is not a thing of a moral nature ; and so has no concern in the business of religion. rUli NATLRi: or MR. M.'s F.XTnnNAT, COVENANT. 215 Had Mr. M. first of all acquired determinate ideas himself, and then given an exact definition of his external covenant, wliieli he has in a public manner been called npoii to do, it would liiive rendered his readers' work easy: but now it is so (idticult to know what he means, that even his most learned admners are not agreed, whether iiis external covenant is conditional or unconditional. However, let us hear him ex- plain himself. SECTION I. The nature of Mr, M's external covenant, as stated and ex- piained hy himstlf, under the notion of a conditional cove- nant. AS our author has no where particularly enumerated the peculiar privileges and blessings of his external covenant, which those, and those onlj-, are entitled to who are in it; nor particularly stated its conditions; nor so much as let us know ■with certainty whether it be conditional, or unconditional ; so there is no way but to look through both his books, and pick up here and there what we can, in order to determine what he means, and consider it in every point of light in which he sets it. And first, we shall consider it as a conditional covenant. And in this view of it we may observe the following things : 1. In his first book, p. 58. he expressly delares, ' that the external covenant between God and the visible church is dis- tinct from the covenant of grace.' And he speaks of this, as what he had through his whole book been ' endeavouring to establish.' And in his second book, (p. 60 — 64.) he under- takes to prove this point over again at large ; that it is ' of a dif- ferent tenour,' and made for * a different purpose,' from that of the covenant of grace. I mention this, because some think that he means the covenant of grace by his external covenant. 2. He affirms over and over, ' that the external covenant has no respect to a gracious state of heart.' And it is a chief 216 THE NATURE OF MK. M.'S design of both his books to prove this point; that so he may prove that unregenerate, graceless men, as such, maj- be qua- hfied to enter into it, and may have a covenant right in the sight of God to al! it blessings. So that, professedlv, no conditions are required, but tho?e which are graceless ; no qualifications are requisite, but those which are nnholy ; for he affirms, that the unregenerate are ' totally depraved,' and in ' a state oF enmity against God,' (p. SG.) And that they do not perform 'any tridy holy obedience.' (p. 17.) So that his external covenant, if conditional, is a graceless covenant. But it is conditional, for, S. He says in his first book, (p. 21.) 'That none but such as profess the Christian religion, and will endeavour to con- form tlieir practice to the rules of it, ought to be admitted into the church.' And accordingly, (p. 42, 43, 44.) he in- sists that the 'disorderly and vicious,' should be debarred. But if it is a conditional covenant, and if it requires merely graceless qualifications as the condition of its privileges, then it is a graceless covenant., For that covenant Avhich promises its blessings to graceless men, on graceless conditions, is a graceless covenant. 4. If Mr. M.'s external covenant promises certain bless- ings and privileges upon some certain conditions; so as that those who are so and so qualified may be members of the visible church, and no others, then it is of great importance to know precisely what these conditions, what these qualifica- lioiis are, as otherwise no man can possibly determine whe- ther he hath them, and so whether he may lawfully join with the church, and seal the covenant. And this is more necessary on Mr. M.'s scheme than on any other, because he holds, which we do not, that no man may enter into cove- nant with God in a public profession of religion, and join with the church, unless he hifaUibly knows that he has the necessary qualifications; unless he is ascertain of it as a man called to give evidence in a civil court, is of a fact wliich he sees, and to the truth of which he can make oath before tlic civil magistrate, (p. 7y.) But if men must be thus certain that they have the requisite qualifications, before they can with a good conscience join with the church, then tliey must, EXTEBNAL COVENANT, 917 in this high sense, be certain what qualiHcations are requisite. Yea, tliere are four thini^s, concerniiii^ which ihey must have tlie same di^ujree of certairitv as they have about any tacl which tliev see with their eyes, before they can on his phm with a ijood conscience join with the church. I. That the bible is the word olGod, because this is the grand charter of all cliurch privileges. 2. That Mr. M.'s external covenant is contained in tlie bible, and is that on whicrh the visible churcli is constituted. Because otherwise no man has any right on this plan to join with the church. 3. What quali- fications are necessary according to this external covenant to iit them to join with the church and attend sealing ordinan-^ ces. And then, 4. They must bti as certain that they have these qualifications, as that ever they saw the sun. — Now he thinks, that on our scheme, many true saints will be kept back from the Lord's table ; but on his scheme, it is evident that no one graceless man, whose conscience is awake, and who knows any thing considerable about his own heart, can join with the church : because there never was, nor will be, any such sinner, who can say that he is as certain of these four things, as he is of a fact which he has seen witli his €yes, and of the truth of which lie can make oaih before the civil magistrate^. But at present tlie only question is this, viz. What are the qualiHcations which are requisite to full communion in the visible church, according to Mr. M.'s external covenant? The covenant of works requires perfection, as the condition g Ml'. Mather in his preface, say?, " I am not so fond of my owq judgment, •r tenacious of my own practice, but that 1 stand ready to give them both up, when any one shaU do the friendly office of setting Hght before rae." — He him- self, tJierefore, cannot swear to the truth of liis scheme ; he has not " tliat cer- tain knowledge" of it, that he has " of a particular fact, about which he is called to give an evidence in a civil coui't." It is only his " prevailing opinion." P. 79, And if his external covenant is a mere human device, his practice upon it ia ■what God hath not required at his hands. He has no warrant to put God's seaU to a covcnai.t devised by man. And, according to his scheme, he ought not to »ci iu Uiis affair without absolute certaint)'. To be consistent, he ought to Act ^0 more on his plan, until he is infallibly certain that it his duty. For, to use his own argument, p. 79. " if it being a real duty is that which gives us a real right vii duty is tiiat wjiich gives as a known right." Au4 I may add, " this is a self-erident proposition." But more of tliis, in Sec. si. VOL. HI. 28 218 THE NATURE OF MR. M.'s of its blessings. The covenant of grace requires repentance toward God, and faith toward our Lord Jesus Christ, as the conditions of its blessings: but what does Mr. M.'s external graceless covenant require, as the condition of its blessings-? What qualifications are requisite to bring a man into this co- venant, and to give him a right to all the privileges and blessings of it in the sight of God ? If this question cannot receive a satisfactory answer on Mr. M.'s scheme, then his scheme can never be practised upon. He gave no satisfactory answer to it in his first book, as was shown in the 6th sec- tion of my reply to it. He luis now made another attempt to answer this question in his second book. Let us hear his answer, and consider it. He says, (p. 64.) *That perfection is expressly required in this external covenant.' What! as a condition of its bles- sings ! as a necessary qualification to full communion in the visible church ! which was the only point in hand. If so, then no mere man since the fall might join with the visible church. He says, (p. 64.) * This covenant requires the holy obedi- ence of a gracious state.' What ! again, I say, as a condi- tion of its blessings ! as a necessary qualification to full com- munion in the visible church ! the only point in hand. If so, then no graceless man, as such, can be admitted into the visi- ble church. He says, (p. Go.) ^This covenant requires the utmost en- deavours of the unregenerate.' What ! still I repeat it, as a condition of its blessings ! as a necessary qualification to full communion in the visible church ! the only point in hand. If so, then no unregenerate man, who has not as yet used his utmost endeavours, can, as such, be admitted into the visible church, which will keep out every unregenerate man, because no such unregenerate man ever existed. Again, having spoken of the convictions, that the unre- generate may have, he says, (p. 6o.) ' under these convic- tions he may come to a fixed resolution to forsake all known sin, and to practise all. known duty ; set himself to seek an interest in Christ, and to seek needed influences of divine grace. And he may confirm these resolutions upon his own EXTERNAL COVENANT. 219 soul, by a solemn covenant dedication of himself to God; engaging by divine assistance to obey ilie wlioie will of God, one particular of which is to believe on the Lord Jesus Christ. And 1 will add, that he may confirm this covenant between God and his own soul by Gospel seals. It cannot be denied that the natural powers of our souls do render us capable of such covenanting with God. And the only question is, whether God has required this of sinners ? This is the ques- tion in dispute.' Upon which the following observations may be made : J. Was this the covenant in Gen. xvii. ? Was Abraham * under conviction r' * Had he come to such unregenerate fixed resolutions?* Did he bmd himself in some future time to believe ? No, just the reverse. Abraham had been con- Terted above twenty years before this transaction, (Gen. xvii.) and had both believed, and obeyed, in a saving manner, through all this period. So that ' the question in dispute,' is not, whether Abraham entered into this covenant in Gen. xvii.; for Mr. M. does not pretend he did. And therefore the covenant with Abraham, (Gen. xvii.) and this covenant of Mr. M.'s, are not the same, but very different. His external covenant, therefore, is, as he declares, ' distinct from the co- venant of grace,' and 'of a different tenour,' and for 'a dif- ferent purpose,' For nothing was more remote from Abra- ham's mind, than to enter into covenant, and bind himself to a course of unregenerate duties, in order to obtain convert- ing grace. ' Of this there is no dispute.' So that ' this is NOT the question in dispute,' whether Mr. M.'s external covenant is the same with that covenant into which Abra- ham personally entered, (Gen. xvii.) Where then in all the bible will Mr. M. find his external covenant, as above defin- ed .' For no such covenant was ever exhibited by the God of Israel. Besides, ii. It may be inquired, what does Mr. M. mean by 'en- gaging to obey the whole will of God?' For, 1. Does he mean, that men who know they have no grace when they join with the church do covenant and promise that they will from that time and forward, as long as they live, be ptrjtctly holy ? and so in ^fact ' obey the whole will of God ?' But 1 22©^ THE TJATURE OF MR. M.'s this is to promise to do what they infallibly know they shali not do ; which is a piece of scandalous immorality : for such promises are no better than wilful lies. And this therefore cannot be the thmg he means. Or, 2. does he mean, that a sinner under conviction enters in?o covenant with God that he will in fact repent and believe the moment he joins with the church, and from that time and forward, as long he lives, persevere in a life of faith and holiness, pressing forward to- ward perfection ? But this, again, is not much better than •wilful lying. For it is to promise that which he has no suffi- cient reason to expect that he shall do, as he has no heart to do it, and no title to ' the divine assistance,' to give him a heart to do it. And, besides, if he expected to be converted so soon, he might wait only one week longer, and so be con- verted before the next sabbath ; and thus put an end to all controversy about the affair. This therefore I suppose is what no awakened sinner ever meant when he joined with thfe church ; and what Mr. M. would not have them to mean. And therefore, 3. All that awakened sinners can mean, or that Mr. M. can be supposed to intend that they should mean, when they * engage to obey the whole will of God,' is no more than that they should 'endeavour to do it ;' as he ex- pressed himself in the first book, p. 21. ^And 1 will allow that none but such as profess the Christian religion, and will e«fi^caroi/r to conform their practice to the rules of it, ought to be admitted into the church.' And if this be his meaning, whs did not Mr. M. answer the questions which were put to him in my former piece? (p. 171.) * But pray iiovv much must they endeavour?' &c. &c. And besides, if all they mean is to bind themselves to unregeuerate, unholy graceless duties and endeavours, then it will follow, that these grace- less duties, accordmg to Mr. M. are the ' whole will of God ;' for they engage ' to obey the whole will of God ;' and, on the present hypothesis, unregenerate duties are all they engage. And therefore these unregenerate duties are all that God re- quires of them. But will Mr. M. say this? No, bv no means. Fur he expressly declares, (p. 27 ) ' nothing short of perfection may be looked upon as the whole of what is re- quired.' What then does Mr. M. mean ? In his Preface, EXTERNAL COVENANT. 2SA he savs, ' I have endeavoured, both hi this and in my formev piece, * to set my sentiments in a plain and uuelligible hght.' We believe he has ' endeavoured' to do it, but yet he has not done it. For no consistent meaning can be put upon his words. But, o. Perhaps it will be said, that Mr. M. has with great plainness exactly stated the requisite qualifications lor church- membership, in these words, "a fixed resolution to forsake all known sin, and practise all known duty," it" we only un- derstand his words in their plain commoti literal meaning. But is this his meaning ? or will he stand to it ? For, 1. The candidate for admission is to come to a fixed resolution' to forsake " all known sin." But enmity to God, impenitence, and unbelief, are " known sins," as all acknowledge, but gro)-s Antmomians. 2. And to practise " all known duty," But to repent and believe the Gospel, to love God and our neighbour, to lead lives of universal holiness, are " known duties." For all who profess to believe the bible to be the word oil God, do in fact acknowledge these to be duties indis- pensibly required of all the disciples of Christ; yea, of all to whom the Gospel comes ; gross Antinomians excepted. To be sure, our Saviour affirms, that no man can be his disciple unless he doth deny himself, take up his cross, andfollozo him. And, 3. The candidate for admission into the visible Church, Is to come to " a fixed resolution" to do all this ; to a resolu- tion which is * fixed,' in opposition to one that is unfixed; so that his goodness shall not be like the morning cloud and early derc, which quickly passeth uicay ; or like the stony and thorny ground hearers in the parable, (Mat. 3.) All whose religion came to nothing, because their resolutions wcve not 'fixed.' Now \ull Mr. M. stand to this, that none ought to be adttiitted into the visible church, but those who are thus, in deed and in truth, * come to a fixed resolution to f(jrsake all known sin, and practise all known duty ?' And who are so infallibly certain that they are come to this * fix- ham's seed, in all succeeding generations, were truly gracions by the time iliey were eight days old.' And in liis second book, p. 63. be says, ' nor can the proof of it, which I be- fore olVered, be evaded, without asserting that Abraham had sufficient grounds for a rational judgment of charily, that all bis seed would be in a gracious state by the time they were eight days old.' This be says, in order to prove that saving grace is not a necessary qualification to church-membership, even in the adult. And it equally proves, that such a ' fixed resolution' is not necessary. * For none can suppose, that every male among Abraham's seed in all succeeding genera- tions, were come to this fixed resolution by the time they were eight dass old.' But, as he adds, p. 63. * there was an express command to confirm the covenant with them at the age of eight days ; which is an incontestible evidence, that a gracious state,' and not that such a ^ fixed resolution/ ' was considered as necessary in order to their being taken into covenant, and becoming complete members of the visi- ble church.' Again, this rule of admission into the visible church laid down by Mr. jSI. must, according to his own way of reason- ing, have secluded in a manner the whole congregation of Israel, who entered into covenant at Mount Sinai : for they were not come to this ' fixed resolution to forsake all known sin.* For he observes, p. 71. *^ How soon did they cor- rupt themselves, when Moses was gone up into the mount/ and fell into that ' known sin' of idolatry. And there- fore, to use his own words, and to turn his own reasoning against himself, p. 71. "It is beyond the utmost stretch of charity, to suppose that the people who then entered into covenant,' were come to *^ a fixed resolution to for- sake all known sin.' Indeed, it is certain they were not. And therefore it is certain, according to Mr. M.'s way of rea- soning, that such a fixed resolution was ' not respected' in the external covenant, as a necessary qualification : much less, an infallible certainty that they had it. And this con- sequence he seems to have been aware of, when he said, p. 71-. ' no, it is plain God proceeded to take them into cove- nant BY MERE SQVEREiGNTv; cvcn as in his covenan; ^l^if THE NATURE OF Mil. M.'S with Abraham he included his infant seed.' And so again, speaking of the Israelites' covenanting in the plains of Moab, he says, p. 72, 73. ' By absolu pe sovereignty, God ex- tends this covenant, and this oath, even to such whose con- sent to it was not so mnch as asked ; and as the consent to this covenant was not so much as asked of some that were ta- ken into it, it is abundantly evident that they were not taken into it, as gracious persons.' And we may add, that it is equally evident that they were not taken in as persons ' come to a fixed resolution to forsake all known sin, and to prac- tise all known duty.' — iVnd thus we see Mr. M. if his reason- ing is conclusive, has confuted Ijis ovtn scheme, and has proved that his external covenant, which requires such ' fixed resolutions,' in order to enter into covenant with God, was not the covenant on which ihe visible church was constituted. And he has found out a nezv ua^ never before heard of, of taking the adult ' into covenant,' v\ithout askuig their consent, by mere ' sovereignty ;' even as infants are ta- ken in, without respect to any qualificafion in thern w hatso- ever. Because it is said in Deui. 2[). Neithtr with . vu only do I make this covenant, 8cc. but also with him that is not here. Just as it is among us, when a minister is ordained, and some of the members of the church are necessarily absent on the ordination day, the covenant between the pastor and the church is made with the whole church, the consent of the absent members being taken for granted. Or else these words have respect to those who were then unborn, even to all future generations, who were comprised in that covenant, just as infants were. But to return, Mr. M. so far forgets himself as entirely to give up, not on- ly the necessity of such 'a fixed resolution,' but of any quali- fication whatsoever; and even expressly declares, that his external covenant is absolute and unconditional, and that herein it differs from the covenant-grace, p. (iO, 6J, 62. But if his external covenant is merely an al)solute and unconditional grant of certain privileges and blessings; then since the wall of partition between Jew and Gentile is removed bv Christ, it gives the wh.ole Gentile world as much right to the Lord's table, as to the word preached, without respect to any quahfi- EXTERNAL COVENANT. 425 cation whatever. For a Pagan, a Turk, or a Jew, whilt such, have a right to hear the Gospel preached, for tlie grant is uiicoiulitional. Go preach the Gospel to even/ creature. And if all the privileges of the visible church of Christ wer^ made as common, bv a grant equally unconditional, a Pagan, a Turk, or a Jew, would have, as such, as good a right to bap- tism and the Lord's table, as to hear the Gospel preached. So now the visible church of Christ becomes invisible, being absorbed and swallowed up in the world, without any mark of distinction, according to Mr. M. It mav be observed that our author says, that in my for- mer piece I have ' wholly misrepresented his sentiments,' and given his scheme the * bad name of a graceless covenant." And if he all along meant that his external covenant was a mere absloute, unconditional grant, which has ' no respect to a gracious state of heart,' nor to any other qualification what- ever, then 1 own I have ' wholly misrepresented his senti- ments' in my former piece. But then he ought as frankly to own, that he has in his former piece *^ wholly misrepresent- ed' them also : and that he has carried on the same misrepre- sentation in this second book, in which he speaks of his ex- ternal covenant, not as a mere unconditional grants but as a mutual covenant between God and the visible church, which is to be entered into by us, and sealed on our part ; in order to which, some qualifications are absolutely necessary on our side, viz. that we " come to a fixed resolution to forsake all known sin, and practise all known duty." But I submit it to the judgment of the judicious candid reader, whether the truth of the case is not this, that Mr. M. himself does not distinctly know what his external covenant is ; and however ingenious he may be, yet it is beyond his abilities to give a consistent account of this creature of his own imagination. For let his external covenant be conditional, or uncondition- al, it is merely a creature of his own imagination. For if it is conditional, the conditions of it are merely unholy, grace- less duties ; and so it is a graceless covenant, which is a ' grace- less phantom,' as was proved in my former piece. And if it is unconditional, it wholly destroys the visible church, as it leaves no mark of distinction between the church and the VOL. in. o[) 226 MR. M.'S EXTERNAL UNCONDITIONAL COVENANT^ world. And Philip had no right to say, IJ thou hdicvtst with all thint htart, thou mayest ; for believe, or not believe, he had an equal right to baptism. And so baptism must cease to be an external badge of a Christian. Let a Pagan Indian, mere- ly that he ma^ be in the fashion, demand baptism for him- self and his children, and unqualified as he is, we have no right to refuse him; for he has the same right to baptism as to hear the Gospel preached. But that the covenant with Abraham was really the covenant of grace, which Mr. M. owns is a conditional covenant, I have proved in my former piece. But let us hear Mr. M. speak for himself. SECTION II. Mr. M.'s external covenant, represented by him as an uncondi- tional covenant J examined in this viezc ot it. OUR author says, (p. 59, 60, 6l,62.) MVhoever reads that covenant with Abraham, recorded Gen. xvii. with atten- tion, must unavoidably see,' N. B. 'That although the cove- nant of grace is set forth in it ;' for he says, (page 57.) ' the covenant of grace was contained in ever}' dispensation of God to mankind ; each of them contained promises of eternal salvation to believers.' But to proceed : ' Yet that cove- nant, as then made with Abraham, was not strictly the cove- nant of grace.' I grant, that besides pardon, grace, and glory, temporal good things were promised in that covenant. And so they are under the Gospel. Mat vi. o3. But God's fatherly care of believers in the world is one of the blessings of the covenant of grace, in the strictest sense. But this is not the thing. Mr. M. has respect to the nature of the promise, which being unconditional, is inconsistent with the covenant of grace; and therefore cannot be reconciled to it, the bles- sings of which are promised only conditionally ijuc believe ; but the blessings of this covenant in Gen. xvii. are promised uncondiiionally, believe or not believe. For thus Mr. M. says. ' it has some peculiarities which are not reconcileabic EXAMINED IN THIS \ lEW OK n. 2'27 "Willi it.' And this appears from that ' chief promise contain- ed in the covenant : And I will tstahlish my covenant bc- tuccn me and tfiie, and tht/ seed after t/iee, in their genera- tions, for an everlasting eovenant, tu be a God unto thee and to thy seed after thee.' But, pray, why is not this ' cliief promise reconcileable' wiih the covenant of grace ? This is the reason ]Mr. M. gives, because ' this promise is as full, as express, as absolute and unconditional to his seed, as it was o A .iiiham.' ISay, but the apostle Paul, when preaching pure Gospel, said to the jailor, believe on the Lord Jesiia Chri>e Hull), why bhonld they not receive it at til si hearing? And it tliey heheved him, what could hinder their immediate return to God, unless they were at heart utterly disinclined to a reconciliation to liim, let liim be ever so willing on his part r And if they were uiierlv disinclined to a reconciliation to God in their hearts, none ot" their strivings could be considered as being of the nature of a compliance with that exhortation, bt ye recon- ciled to God. I3ut if they were so prejudiced against the truth as not to receive it, when clearly held forth before them by an inspired apostle, how could they be said to ' strive to discover' it ? For a man does not strive to discover what he shuts his eyes against, when held up clearly before him. And so long as this disinclination to God and the truth remains total in a sinner, it is of the nature ol' a total rejection of the divine exhortation, be ye reconciled to God, And as soon as the least degree of love to God takes place in the heart, the sinner can no longer be considered as unre- generate, if the unregenerate are ' totally depraved,' as Mr. Ivj. says they are ''. But ]\Jr. M. supposes, p. 54. that Acts viii. 9- will be to his purpose, ylitd the people with one accord gave heed unto those things zcliich Philip apohe, hearing and seeing (he mira- cles nhich he did. True, the)' did so, and what was the conse- quence .'' Our blessed Saviour, who knows all things, tells us, viz. that every one who zi'ith a good and ho?icst heart heard the word, did understand it, and bring forth fruit, while stony and thorny ground hearers fell away. Luke viii. Now the question is this, was it not the duty of every one ol" them to have a good and honest heart, and so to liear, with a good and honest heart the first time ? Yes, says Mr. M. lor ' I assert that whatever God commands to be done, lie requires the performance to be in a perfect manner.' But what then are these texts to his purpose, and a thousand more such hke ? For there are a thousand in the bible as much to his purpose as these. « See tlie nature of sj/ii-itual blindness considered. Essay on the nature and ^•lor-ijofthe Gospel, Sec. x. 246 THE PERFECTION OF THE DIVINE LAW. 3. But the bottom of the business with Mr. M. is this, that although in words he says that the unregenerate are * totally depraved ;' yet he does not seem rightly to understand the Scripture doctrine of total depravity, as held forth in our confession of faith : but really to suppose, that unregenerate sinners are naturally inclined, while unregenerate, to love God, even God's true and real character, as revealed in the Gospel ; so that, as soon as ever they * discover' what that character is, they will love it, even without any nerc principle of grace, even as naturally as Jacob loved Rachel the first time he saw her. But as to thai character of God which is revealed in the law, he supposes that sinners never can, and never will love it : because, '' to love it is the same thing as to love their own misery.' But as to the character of God which is revealed in the Gospel, they need no new ptinciph of grace in order to love it, any more than Jacob needed a new principle, in order to love Rachel, p. 43 — 48. And this being supposed, awakened sinners may from natural princi- ples, long and most earnestly desire to * discover' this new character of God which is exhibited in the Gospel ; and so seek after this ' discovery' with proper, direct desires after it, for itself. And these desires he therefore considers as being in nature, kind, and tendency, the same with what he calls the gracious desire of those whom he esteems regenerate. These seekings and strivings he therefore supposes to be re- quired in the same sense, and for the same purpose, as the seekings and strivings of the true saint, p. 3S, 34. To establish these sentiments, is one chief design of his book. And thus far I fully agree with him, that there is no diifercnce in kind between the religious exercises of the unregenerate, and the religious exercises of his regenerate man. And in this view, I wonder not at his zeal against this fundamental sentiment of a specif c diference^ as clearly held forth in president Ed- wards treatise concerning nligious affeclions. p. 36, 37, 38, 39, 40. For his regenerate man has professedly no ncro principle of grace. And accordingly he appears in fact to have no more grace than his unregenerate man i)as. For he is as great an enemy to God's law, and to the holy nature of God, therein exhibited^ as the unregenerate. THE PERFECTION OP THE DIVINE LAW. 247 p. 41, 42, 43. And tlie God he loves is professedly of a dif- ferent character, even of a cliaracter so difVerent, that the unregenerate will naturally love it,. as soon as ihey * disco- ver' it, and its favourable aspect towards thcin, zcithout any nea? piincipft' of grace, p. 4J, 44 — 48. And this is the true reason, ' ninety-nine in a hundred' of his regene- rate men are so at a loss about their good estate, that they cannot see their way clear to make a profession of godli- ness, p. 79, 80. \\ hich renders his external covenant as necessary for them as for the unregenerate ; for if the door is not opened wide enough to take in the unregenerate, as such, his regenerate man cannot with a good conscience come into the visible churcli. For, as Mr. Stoddard, in or- der to prove the doctrine of the specific difference hetzceen common and saving grace, rightly observes, in his l^ature oj saving conversion, (p. 8.) * If the diflerence between saving grace and common, lay in the degree, no man could judge that his grace is saving.' And thus he goes on to reason ; ' men may know that they have saving grace, J John iii. 14. 2. Cor. vii. 10. But if the difference lay in the degree, how should man go about to determine that their grace was savins r The man may know that he has a greater degree of confi- dence, sorrow, and zeal, than formerly he had ; he may have reason to think that he goeth be}ond some other professors in these things; but upon what foundation can he determine that he hath them in such a degree as to secure his salvation ^ Where has God revealed what degree is saving, and what is not saving r What warrant has any man to judge himself in a safe condition, if there be several degrees of grace that are not saving ? What rule can any minister lay down to guide men in this matter ? Men must needs be left in a ■perpetual uncertainty, and remain in the dark about their eter- nal state: Thus far Mr. Stoddard. But of these things more hereafter, when we come to consider the nerc scheme of reli- gion which Mr. M. has advanced, in order to support his ex- ternal covenant. 248 A VIEW OF THE EXHORTATIONS SECTION IV. Isai. xlv. 19. / said not unto the seed of Jacob, seek ye me in vain. Mat. vii. 7. Ask, and it shall be given you : Seek, and ye shall find. A view of the exhortations, and promises of the Gospel : and the true reason pointed out n hi/ the doings of the unregene- rate do not entitle to the blessings promised. OUR author, (p. 34.) says, ' If it should be asked, whether there are an}' promises of salvation to these endeavours of the unregenerate; J readil}' answer, there are none. The abso- lute authority of God is not such a limited thing, that he can ]ay no commatids upon his creatures, without adding a pro- mise to the performance : divine soveieignty is not incumber- ed with such a tether.' These words have led me to take a view of the divine exhortations and promises through the Old and New Testament, a few of which mav be transcribed. EXHORTATIONS TO SINNERS. Lev. vi. 2 — 6. If a soul sin, lie shall restore, he shall bring his trespass-ofler- ing unto the Lord ; the Priest shall make an atonement for him, &c. Lev xxvi. 40, 41. If they shall con- fess their iniquity ; if then their uncir- cumcised hearts be hnmbled, and they then accept the punishment of their in- iquity : 1 Kings viii. 47, 48. If they shall be- think themselves, and repent, and make supplication unto thee ; and so return unto tliee with all their heart ; and pray uuto thee toward the house which I have built for thy name ; Prov. i. 23. Turn you at my re- proof : Prov. ii. 3, 4. If thou cricst after knowleclge and liftest up thy voice for understanding: if thou seekest her a.s silver, and seaichest for her as for hid treasures : PROMISES ANNEXED. Lev. vi. 7. And it shall be forgiven hira. Lev. .xxVi. 42. Then I ■will remem- ber my covenant with .lacob, and also my covenant wiili Isaac, and also my covenant with Abraham will I remem- ber ; anil I M-iil remember tlie land. 1 Kings viii. 49. Then hear thou their prayer in heaven thy dwelling,' place ; and forgive thy people, &c. Pi-ov. i. 2;1. Behold, I will pour ou» my Spirit unto you. Prov. ii. .'5. Then shall thou under- stand the fear of the Lord ; and fir.rt the knawledgc of God. AND PROMISES OF THE GOSPEL. 249 BXHORTATtONS TO SIXXEUS. Prov. xxviii. IS. Whoso confesseth and forsakcth them, i. e. his sins, ls«i. Iv. 6. Seek ye the Loi-d while he may be found, call ye ui)oa him while lie is near. Ver. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him relui-u unto the Lord, Hat. vii. 7. Ask— ■■ Seek — Knock — ^lat. vii. 8. For every one that asketh, and he that seeketh. Luke xviii. 14, himself, Mark xvi. 16. is baptised. and to him that knocketli, He that humbletli He that believeth and ed. Acts iii. 9. Repent and be convert- PnoMISFS ANNEXED. Prov. xxviii. 13. Shall find mercy. Isai. xlv. 19. I said not to the house of Jacob, seek ye me in vain. Isai. Iv. 7. And he will have mercy on him, and to our God, and he will abundantly pardon. Mat. vii. 7. And it shall be given you. And ye shall find. And it shall be opened unto you. Mat. vii. 8. Receiveth. findeth. it shall be opened. Luke xviii. 14. Shall be exalted. Mark xvi. 16. Shall be saved. Acts iii. 19. That your sins may be blotted out. These texts are a true specimen of the whole tenour of the sacred writings on this subject; and let the candid reader stop, and look over tlieni two or three times, and consider and think for himself; and these and such like remarks will rise in his mind of themselves ; or at the least, the truth of them will appear plain as soon as mentioned. 1. There are directions given to sinners, in the holv Scrip- tures, in and by which, a full answer is given to that ques- tion, zchat shall zee do to he saved? and beyond dispute, it is their duty and interest to follow God's directions, immediately and without the least delay '. t Q. If a full answer is given to that question by God himself, why do awak- ened sinners continue to repeat it ? Why do they still say, -.oliat shall we do to be saved ? If f Jo;iiuge as this — ' Oil, thou ungiKJly, impenitent, guilty wreteh ! thou hast done nothing all this while, as it ouglit to be done Thy heart is still a heart of stone, wholly opposite to God and to all good. This is thy proper eharacter ; and therefore the wrath ot God still abideth on thee' For this is the very truth. Q. 10. What directions then ought to be given to such a sinner .' And what ought we to say to him .'' A Say all the things that God has said. Hold up the perfect law of God close to his conscience, to show hun his duty and his sin: lor the law is the school-master which G jil has appointed to bring us to Christ. Hcjld up the Gospel- way of salvation, with all its evidence to his conscience, that he may understand and beheve it ; for faith comeih by hear- ino-. And let the whole tenour of all our discourse, to the sinner, be to explain and to enforce the exhortation of John the baptist, of Jesus Christ, and of his apostles, in those re- markable words, Repent, and believe the Gospel. This will tend to increase genuine conviction of all sin and jfuilt, and to prevent delusive and false hopes, and to shut him up to the faith. We are to dwell largely on the being and perfections of God, and our original obligations to him, who is by nature God, and our Creator. W^e are particularly to explain the nature and reasonableness of the divine law, and to answer the sinner's objections against it. We are to exhibit to his view the sin which he stands charged with in the divine law, and the curse he is under for ii, and the only way of obtain- ing pardon through the blood of Christ, In a word, we are lo open to his view the whole plan of the Gos[)el, the infinite riches of God's grace, the nature and sufficiency of Christ's atonement, the readiness of God to forgive repenting sinners who come to him in the name of Christ, the calls and invita- tions of the Gospel, the dreadfulness of eternal misery in the Jake of fire and brimstone ; the glory and blessedness of the heavenly state, the shortness and uncertainty of time, the worth of his soul, the dangers which attend him from the world, the liesh, and the devil, the inexcusable guilt of final A VIEW OF THE EXHORTATIONS' impenitence, the aggravated punishment of Gospel sinners, &c. &,c. 8lc. And so bring into the view of his conscience every argument and motive to repent and to rcEurn to God through Jesus Christ. Just as any plain man of common sense would do, who was sent after a run-away son, who had risen against his father, and made an attempt on his life, and then run off; for which his father had dismherited him, and was determin- ed he should be disinherited for ever, unless he would return, and before the whole family, on his knees, confess his fault, and take the whole blame to himself, and justify his father's resentments, and freely own and acknowledge that it was good enough for him to be cast off by his father, and no blemish, but a beauty in his character, to disinherit such a son ; and in this view, ask forgiveness, as of mere free grace. Common sense would teach such a man, in all he said, to this rebellious, run-away son, to vindicate his father's charac- ter and conduct, and to prove to him that all the blame was in him, and that it was his duty and interest, without the least hesitation, or one objection, on the first invitation, to do as did the prodigal in the parable, when he came to himself, viz. Arise, and go to his fathtr. And so long as the run- away son should refuse to do this, common sense would teach any plain man to consider him as impenitent ; and to look upon all his tears and cries as selfish and hypocritical. But should the run-away son not only refuse to return, but begin, in his own justification, to plead, and say, * my fa- ther's character, and my father's government, are not objects of love. He has disinherited me. To love him would be the same thing as to love to be disinherited ; which would be to love my own disgrace and poverty ; which would be to love my own misery ; which is impossible. To say, that this conduct of his is not a blemish, but a beauty in his character, •would be a sin : for I ought to love myself, and to stand for my honour, and for my right. Such a submission he shall never have from me. However, if he will receive me to fa- vour, and restore me to the inheritance, impenitent as 1 am, I will forgive what is past, and be reconciled for the future.' Common sense would declare such a son, not only irapenr- AND PERFECTIONS OF THE OOSPEL. SRS lent, but obstinately impenitent, and intolerably haughty. And, in this view, any plani man would ttll hiui, in the most peremptory language, that there was no hope in his case, un- less he would humble himself, and come to a deep and sound repentance. Thus John the baptist, Jesus Christ and his apostles, called sinners to repentance; and never once gave impenitent sinners, as such, the least ground to hope for par- don ; but expressly said, except ye repent yt shall all perish. And to the true penitent, they gave no ground to hope for pardon, on the foot of his own righteousness. For it was a settled point, that without shedding of blood there is no rtmis- sion. And indeed, that repentance is not genuine, in which we do not, from the heart, give up every self-justifying plea, take all the blame to ourselves, and accept the punishment of our iniquity, wiih a disposition to look only to free grace through Jesus Christ, for that pardon and salvation which the Gospel offers. N. B. In this plan of dealing with an awakened sinner^ two things are taken for granted, viz. 1. That total depravity and moral agency are consistent. And 2. That repentance unto life is, consistently, both the sinner's duty and God's gift. Ezek. xviii. 31. and chap, xxxvi. 26. Acts ii. :3S. Acts iii. 19. Acts v. 31. Ohj. The run-away son, in the similitude, is a moral agent with respect to all the duties required of him by his father ; and so is wholly to blame for his disaffection to his father, and may be considered and treated accordingly : but the un- regenerate sinner is not a moral agent, with respect to that love to God which is required m the law, or to that faitli and repentance which are called for in the Gospel. That is, he cannot love God, believe, or repent. Atid therefore he cannot be considered, as being wholly to blame for his disaf- fection towards God, and for his unbelief and impenitence, or treated accordingly. For ' to love God as exhibited in the law, is the same thing as to love his own misery.' And to believe in Christ and repent, before he has had 'a discovery of Christ,' is as impossible as it is to love an object ot whieh we have no idea. To exhort the umegenerate sinner, there- 264 A VIEW OF THE EXHORTATIONS fore, as we would exhort such a run-away son, is absurd and inconsistent, p. 42, 43. Ans. It is true that in thus dealing with the awakened sinner, we consider him, while unregenerate, as a moral agent, possessed of ever}' quahfication essential to moral agency. For we think that unregeneracy consists, not in being desti- tute of any of those natural i'aculties which are essential to moral agency, but only in being destitute of a heart to do our duty, and in liaving an heart opposite thereto. John lii. 6. Rom. viii. 7. Bui want of inclination, and disinclination to that duty which God requires of us, instead of lessening blame, is ihat for which we are blame-worthy. Luke xix. 27- We consider the unregenerate sinner, therefore, with respect to love to God and faith in Christ, and with respect to all duties required in law and Gospel, as a moral agent, to whom the commands of the one, and the exhortations of the other may, with propriety, be given ; and who is wholly to blame in not pbeying the one, and in not complying with the other. And all we shall, at present, say in answer to the objection, is, that if ihe unregenerate sinner is not a moral agent with respect to the divine law, then he does not deserve the curse of it, for not continuing in all things : which to say, is to contradict Gal. iii. 10. And if he is not a moral agent, with respect to the Gospel, the external revelation of it being enjoyed, then he is not to blame for impenitence and unbe- lief, nor does he deserve any punishment for these crimes ; which to say, is to contradict Mat. xi. £0 — 24. Luke x. S — 12. John iii. 18, 19. John xvi. 9. In a word, if the unregenerate sinner is not a moral agent with respect to law and Gospel, then the Old and New Testament, which con- sider and treat him as such, are not from God. To say, therefore, he is not a moral agent, is in efiect to give up di- vine revelation. That is, to say that the unregenerate sinner is not wholly to blame in not loving God with all his heart, and his neighbour a^^ himself; and that the unregenerate sinner, who lives under the light of the Gospel, is not wholly to blame for impenitence and unbelief, is to deny the first prin- ciples of the Scripture scheme of religion, and in effect, to give up the whole of it. And to give up the bible, rather AND PBRFBCTIOMS OF THE r.OSPEL. 265 ihan to tjike that blame to ourselves, which belongs to us, is the verv essence of inlulelity, and that which tonsiitutes it so great a crime. John iii. 19. ~0. — See President Edwards on Freedom of Will, part 3. sect. iv. SECTION V. Gal, iii. 10. For as main/ os are of the works of the law, are under the curse. For it is nritteii, cursed is every one that (^ontinueth not in all things lehich are written in the book of tlu law to do them. Impenitent, self-righteous, Christless sinners, are under the curse of the law of God: but this is inconsistent with their being in covenant zcith God, in good standing in his sight, by any •xorks which they do, while such. WE will premise a few things, and then particularly ex- plain and prove the above proposition, and show the incon- sistence between the covenant of works, and Mr. M.'« extciv nal covenant, considered as conditional. 1. God the Creator and moral Governor of the world, did originally deserve supreme love, and universal, perfect obedi- ence from his creature man. This was implied in that law given to Adam, in the day thou eatest thereof, thou shalt surely die. 2. God is in himself as amiable now as he was before the fall of man ; as worthy to be loved, honoured, and obeyed ; for he is the same now that he was then. There is no alter- ation in his nature, and he has done nothing to forfeit his character ; if, therefore, before the fall he was worthy of love, lie is equally worthy since. To say, that there was originally any blemish in the divine character ; or to say, that he has brought any blemish upon himself in any instance of his con- duct, since the beginning of the world, is to deny his divini- ty. It is to say, that he is not by nature God ; he is not, and never was, an absolutely perfect Being. A denial of the divinity of Christ is the foundation of the Arian heresy. But VOL. j]i. 34 0,66 IMPENITENT GHRI«TLESS SINNERS, we must deny the divinity of God the Father, we must deny the divinity of the Godhead itself, or we can never justify the least degree of disaffection toward the Deity in our hearts: but must take the whole blame to ourselves. For if God is in himself the same infinitely amiable Being he has been from everlasting, and if all liis conduct has been like himself, per- fect in beauty, without a blemish ; if we do not love him with all our hearts the whole fault must be in ourselves, and not at all in him. — And on the other hand, if God has in any in- stance done amiss, not conducted in that perfect, in that amiable and glorious manner which became him, who is by nature God ; it must be owned, that we have just cause to love him less, and in some degree, at least, to dislike him ; and our conduct in so doing may be vindicated. Nor can God be just when he speaketh, or clear when he judgeth, if iie looks upon us and treats us as being wholly to blame, in not loving him with all our hearts. But if the blame is not wholly in us, it is partly in him. And if there is the least blemish in his character or conduct, then he is not so perfect as he might be ; he is not absolutely perfect ; that is, he is not God. Therefore, 3. The denial of the divinity of the one only true and living God, is the only foundation on which, consistently, fallen man can be justified more or less, in not perfectly conforming to the divine law. For if it is granted, that the divine charac- ter was originall}', absolutely perfect, and that the whole of his conduct towards us, from the beginning of the world, has been absolutely perfect too, then every thing in God, and be- longing to God, conspires to render him a perfectly amiable and lovely Being, and to oblige us to love him with all our hearts, and to render us criminal and without excuse in the least neglect or defect. ISor can there be any excuse in- vented but what must issue in a denial of his divinity. For if the lault is not wholly in us, it is partly in him: and if partly in him, then he is not absolutely perfect; i.e. he is not God. — And to say that, by the fall, man ceased to be a moral agent is, by fair construction, subversive of the whole ol.divine rtvelation. For, UNDER THR CURSE OF tUV. LAW OF 001>. i6t7 4. It is a dictate of common sense, that we do not need a surety to pay a debt for us, which we ourselves do not owe. And, therefore, if the divine law was not binding on fallen man, antecedent to the consideration of Christ's undertaking to answer the demands of the law in our stead, tlien there was no need that he should have undertaken to answer the demands of the law in our stead. For there was no need that our surety should pay a debt for us, that we ourselves did not owe, and could never have owed had he never underta- ken in our behalf. An atonement might have been needed for Adam's first offence ; but if Adam and all his race, on the apostasy, ceased to be moral agents, and so ceased to be bound by the moral law to perpetual, perfect obedience, as Mr. M. maintains, (p. oO.) there vyas no need of an atonev nient for the matn/ offences which have taken place since the* fall : for these many off'tuces are not sins; for where there is no larcy there is no transgression. And sin is not imputed where there is no fare. And thus, if we give up the law, we must give up the Gospel too ; and to be consistent, become infidels complete. But, 5. If God the Creator, and moral Governor of the world, was originally an absolutely perfect Being : and if he deserv- ed the supreme love and the perfect obedience of his crea- ture man before the fall, and if he deserves the same since the fall; and if we, retaining our original natural faculties, by which before the fall man was a moral agent, remain the same still ; then may we consistently believe the bible to be the word of God. For, on these hypotheses, the divine law may be vindicated, which, relative to fallen man, and considered as unregenerate and Christlcss, says, cursed is eve- ry one that continueth not in all things zcritteti in the book of the laxo to do them. And if this law was worthy of God, then it might be worthy of God to appoint his Son to be made a curse, to rcdee?n us from the curse oj the law. But of this I have spoken particularly heretofore >; and so need not enlarge. Therefore, •y Essay on the nature and glory of the Gospel. Sect; III. and IV. To which essay I am constrained so frequently to refer the reader, in order to avoid re- publishing tilings which I have alre-idy written m that bofijc.- 268 IMPENITENT CHRISTLESS SINNERS, We proceed to explain and prove the proposition before laid down, viz. That impenitent, self-righteom, Christlesi sinnerSf are under the curse of the late of God ; but this is inconsistent with their being in covenant with God, in good standing in his sight. For as many as are oj the works of the law art under the curse, &c. And, 1. By sin is meant, ' any want of conformity unto, or transgression of the law of God." This definition of sin, which is given by the assembly of divines at Westminster, is taken out of those two texts. 1 John iii. 4. Sin is a tranS" gression of the law. Gal. iii. 10. Luncd is tvery one, that continmth not in all things, See. S. By the law, is meant, God's holy law, which requires holiness, and nothing but holiness. For if the law of God required sin, then sin would be not only ' a transgression of/ but al.so * a conformity unto' the law of God ; an absurdity essential to Mr. M.'s scheme. An absurdity his scheme can no sooner gel rid of, than the Ethiopian can chatrg/t his skin. The holiness required in the divine law is summed up in love. * The sum of the ten commandments is, thou shalt love the Lord thy God with all thy heart, &,c and thy neigh- bour as thyself.' So we were taught by our catechism, when we were children. Nor am I able to express my sentiments with more plainness and precision on the subject, than was done in my former piece, p. 25, 26. * The law of Moses, which was the rule of duty in the covenant into which the Israelites entered, required nothing but holiness. That co- venant which was externally exhibited, and externally enter- ed into, was so far from being a graceless covenant, that it required nothing but true grace and real holiness; nothing but love, with all its various exercises and fruits, in heart and life; love to God and man ; of this we are expressly assured by one who came from God, and infallibly understood the nature of that dispensation. Mat. xxii. 36 — 40. Master, which is the great commandfncnt of the law'^ said a Pharisee to our Saviour, referring to the law of Moses. Jesus said unto him, thou shult love the Lord thy God with all thy heart, &,c. this is the first and great commondment ; and the second is like unto it, thou shalt love thy neighbour as thyself. Thus VJNDEU THE CURSE OF THE LAW OF GOD. 20*) he had answered the Pharisee's question. But he proceeded to add another sentiment, which overthrew the Pluirisaic scheme by the roots. On thist two coinntands huii<^ all the law and the proyhtts : for if the law obhgcd the Jew to per- ibrm every duty in a holy manner, out of love ; and required no other kind of obedience but this; if all the law and the prophets hung on these tao commands ; so that radically love was all; so that this holy love was the fulfUUng of the lazc^ (Horn. xiii. 8. 10. ;) then the Pharisees, who were entirely destitute of this, were equally destitute of that kind of religion required in the Mosaic law, and so their scheme was torn up by the roots. It is not only a fundamental maxim in the scripture scheme of religion, that /ore is the JulfiUingof the laxv ; but it is expressly affirmed, that without love the highest gifts, and the greatest attainments, the most expensive deeds, and the most cruel sufferings, are nothing, and will profit no- thing. The apostle Paul carries die point so far as to say. Though I spi:ak Kith the tongues of men and angels, and have not chaiitj/, I am as sounding brass, or a tinkling cymbal; as destitute of true and real virtue. And though I have the gift of prophtsy, and understand all mi/steries, and have all knowledge ; and though J have all faith, so that I could re- move mountains, and have no charitij, I am nothing. And to carry the point as high as it can possibly be carried, he adds ; " and though 1 bestow all my goods to feed the poor, and though I give my body to be burned, and have not chari- ty, it proiiteth me nothing.'' For in his view charity, or love, was the sum total of all virtue. Therefore, where there is no love, there is no virtue : not the least degree of confor- mity to God's nature and law.' For the apostle never dreamt, that that self-love which reigns in the hearts of devils, and of wicked men, was any part of that charity in which he made all true virtue to consist. F^or then it could not have been said of the vilest sinner, that he hath no charity ; whereas the apostle supposes this might be true, of some eminent proiies- sors, who even gave all their goods to feed the poor, and thtir bodies to be burned, that they hud no charihj. Besides, if that self-love is a part of what the divine law requues, th.cn that which is the principle of all enmity against the Deity, is mat- 270 IMPENITENT CHRISTLESS SINNKKS, ter of duty : than which, nothing can be more absurd ^ But to proceed : 3. By a sinner, in the proposition, is not meant merely one that has sinned, and does sin every day, for this is true of saints. But by a sinner, is meant, one who is wholly desti- tute of that hohness which is required in God's law; one who has been born only of the flesh, and so is only flesh : who hath not been born of the spirit, and so hath not tht. spi- rit of Christ ; whose character is given by the Holy Ghost> in Rom. viii. 7, 8. " The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be : so then they that are in the flesh con not please God." For that the Holy Ghost meant to comprehend all unregene- rate sinners, is evident from the next w ords. ver. 9. " But ye are not in the flesh, but in the spirit, if so be that the spi- rit of God dwell in you." So then all those, in whom the spirit of God dwelleth not, are in the flesh ; which is the character of every Christless sinner. For ij any man have not the spirit of Christ, he is none of his. So that by a siti- ner is meant, one who is dead in sin, and an enemy to God. A character, in the sight of God, infinitely criminal ; as is evident from this, that his law dooms persons of this charac- ter to eternal misery; which is a punishment infinitely dread- ful. 4. By an impenitent self-righteous sinner, is meant a sinner who being really of the character just stated, yet instead of confessing and forsaking, is habitually disposed to cover his sins, and justifj/ himself in his wickedness. Even as our first parents covered their nakedness with fig-leaves, and did all thev could to hide themselves from God, and said all they could to justify themselves. The last words which Adam spake when called before his Judge, previous to the sentence * When it is said, tho%i shalt love thy neighbour as tnyself, this neither justifies the selfish spirit of wicked men, nor requires the exercise of a like temper with, ^•espect to their neighbour ; but only teaches us that as our neighbour's welfare is worth as much as our own, (^djcterix paribus,') so it ought to be as dear to us, as our own ought to be. Even as it is among the angels in heaven, and as it must always be in creatures under the perfect government of pure benevolence. For this will be exercised towards beings, in pi-oportion to their ti'ue worth. See President Ed-.vards 03 the nature of true virtue. ITNDEll THE CUBSE OE THE LAW OF COD. 271 passed upon him, were designed to excuse himself, and to lay the blame upon God, who had given him such a tempter ; and upon her who had tempted him. The words are very remarkable. The Tconuvi, which thou gavest to be xcith me, she gave mc of' the trtc, and I did cat. And yet Mr. M. re- presents Adam in these words, as making *a full confession of iiis guilt,' (p. 1 7) and as being so humbled, ^as that he was prepared to receive a discovery of redeeming mercy with all his heart.' (p, 47) It is a dangerous thing to flatter sin- ners into a good opinion of themselves. Adam first covered his nakedness with fig-leaves, before God came to call him to an account : for he could not! endure to see himself. And when God came he fled, and he hid himself from the presence of the Lord amongst the trees ojthe garden : for he could not endure to be seen by God. For he that doth evil hateth the light. And when he was forced to come forth, and appear before his Judge, he came with guile in his mouth, saying, / was afraid, because 1 zcas naked, and I hid myself. For it was noc the nakedness of his body, but a guilty conscience, ^iiich made him hide liimself. But he could not bear to own his sin. He dreaded to have it brought into view : and when closely examined and pinched to the very heart, so that he could not conceal the fact which he had done ; yet then he would cunningly put into his confession, every ex- tenuating circumstance, that as much as possible the blame might be cast off' from himself, wherever else it might fall. Ungrateful wretch ! to blame his kind Creator, and bountiful benefactor ! The rcoman, zchich thou gavest to be with me, she gave me of the tree, and I did eat. ISothing is owned, but merely the external act ; the bad intention, the proud, wicked, rebellious heart, is kept out of view ; their aspiring to be as God's; their believing the serpent's lies before the God of truth, &c. &c. But here we have a specimen of the true nature of impenitence. This disposition to coi'cr their sin took place in our first parents on their fall, and it has spread through all their guilty race. And mankind have proceeded so far, as even to invent new schemes of religion, not revealed in, but contrary to the holy Scriptures, to cover their sins and to jus- lifV themselves in their wickedness. Nor mav it be amiss 272 IMPENITENT CHRISTLESS SINNERS, to mention one or two schemes of this sort, that we may se?: how the charge exhibited in the divine law against the sin- ner is evaded, and himself freed from blame, and justified in his own conscience. Thus, Tht charge exhibited in God's holy law against the sinner is, that he sins and descrms eternal damnation, for not con^ tinning in all things zcritten in tht book of the law to do thcm^ But ' the sum of the ten commandments is, thou shalt love the. Lord thy God with all thy heart ; and thy neighbour as thyself.' The Arminian pleads, and says, no man can be obliged to keep this law. For no man can exercise principles which he has not. For that implies a contradiction *. Bin we have lost our power 'of yielding perfect obedience in Adam. We cannot love God with all our heart, and our neighbour as ourselves. We are not to blame for not doing what we cannot do. And therefore, we are not to blame, nor do we deserve the curse for not continuing in all things i&ritten in the book of the law to do them. This law is too severe for a fallen world. Christ has died for us ; and so the law is aba- ted.- And if we do as well as we can, we shall be saved. For it would be unjust for God to require more of us than we can do, and then damn us for not doing.' Thus they reason, and thus they believe, and thus their sins are covered even from the sight of their own consciences, and they stand justi- fied in themselves. — Again, The charge exhibited in God's holy law against the sinner is, that he sins, and deserves eternal damnation fur not continuing a By aprmciple of love is meant, a disposition to love, or a heart to love. But to say, I liave no heart to love God, and therefore I am not obliged to love him, is to say, tlr.it the more depraved I am the less to blame I am. He who has no heart at all to honour his father and liis mother, is, on this hypothesis, blameless. Let the pai'ents be ever so worthy, if the child has no heart to love and honour ihem, he is free. So a dishonest man, wlio has no heart to pay his debts, is not obliged ; and a covetous niggard, ^^•ho has no heart to give to the poor, is not bound. For on this hypothesis, our inclination is our rule of j duty, and notj the law of God. Not wliat is right and fit, and as such is required by God, the sole Monarch of the universe, is ray duly ; but only that -wliich suits my own heart. So Pharoali said. Who is the Lord? I know not the Lord, nor -will I obey his voice. Pharouh had no principle of love and obedience, and so he was not oblig- ed. So he felt. But the Gwl of the Hebrews imputed it to him for sin. UNDER THE CURSE OF THE LAW OF GOD. 273 ■in all things written in the book of the laxc to do them. — But, *■ the sum of ilie ten comuianclincuts is, tliou shall love the Lord thv Goci with all thy heart, and thy neighbour as thy- self?— The Antinomian pleads, and says, * this law is not in force with respect to fallen man at ail : and so I am not in the least to blame for not continuing in all tilings written in it. For to love that character of God which is exhibited ip his law, is the same thing as to love my own misery. But to love my own misery is to take pleasure in pain ; which is an express contradiction, and in its very nature absolutelv im- possible ; and even inconsistent with my continuing to exist as a sensible being, and a moral agent. And besides, it is contrary to the law of God, which requires me to love my- self. That law, tlierefore, whicii was given to Adam in inno- cence, and whicli obliged him to love that character of God ■which was exhibited in it, is entirely set aside since the fall ; and is binding on no child of Adam, more or less, as a rule of duty. For it is not the duty of any one, to love that character of God which is exhibited in the moral law. Nay, it is now, since the fall, contrary to the law of God to do it. For the law of God requires us to love ourselves ; but to love tliat character of God vvhicli is exhibited in the moral law, is the same thing as to love our own misery. And, therefore, instead of its being a duty, it is a sin repugnant to tlie law of God, to love that character of God which is exhibited in the moral law; and so it ought not to be done. — Moreover, no unregenerate nnbelievcr can love that character of God which is revealed in the Gospel, because he doth not know it. For an unknown object cannot be loved. For to love an ob- ject of which we have no idea, is to love nothing, which is a contradiction, and in its own nature absolutely impossible. Wherefore, before Christ is discovered to the soul by the Spirit of God, while unregenerate, no man is in duty bound to love either the ciiaracter of God, exhibited in the law, or tlie character of God revealed in the Gospel, Notliing, therefore, remains f©r unregenerate unbelievers to do, as their present duty, but to reform their external practice, use the means of grace, and strive and do tlieir utmost, as unregene- rate sinners may -^o, while such. Of such therefore it may VOL. 111. ^5 274 IMPENITENT CHRISTLESS SINNERS, be said, that they forsake all known sin, and practise all known duty. Such then, who are come to a fixed resolution thus to do, are qualified to enter into covenant wiili God, and to attend sealing ordinances. For their being destitute of faith, repentance and love, is their calamity, but not their sin.'-'-'Thus Antinomians reason, thus they believe, and thus their sins are covered, even from the sight of their own con- sciences, and they stand justified in themselves, And thus we see, what is meant by an impenitent, self-righteous sin- ner, viz. a sinner obstinate in his disaffection to the Deit)',, who covers his sins, and justifies himself in his wickedness. To proceed : 5. By a Christless sinner is meant, a sinner who doth not receive, but doth in his heart reject Jesus Christ ; and so is not interested in him, and the blessings purchased by him ; and so remains at present under the curse of the law and the wrath of God, as truly and reall}^ as if Christ had never died ; according to those words in John iii. 18. 36. He that be- lieveth not is condemned already; and the wrath of God abideih on him. But, in this sense, every impenitent self- righteous sinner, is a Christless sinner; for this plain reason, because they do not receive, but reject Christ. As it is writ- ten, Luke V. 31. The whole need not a physician, but the sick. For sinners never feel their want of Christ, or look to God through him for pardon in those things in which they justi- fy themselves ; or for divine assistance in those things which they think themselves not bound in duty to do. For instance, an Arminian, as he does not think himself to blame for not loving God with all his heart ; so he never means to ask par- don of God in the name of Christ, as being to blame for this. He only blames himself, when he neglects to do as well as lie can in his own sense of the phrase; and feels guilt and need of pardon only in these instances. But as to the law of perfection, as he thinks himself not bound by that, so he thinks himself not to blame for not continuing in all things written in the book of the law to do them ; and so no atonement, no sanctificr, no repentance, no pardon are need- ed in this case. So again, an Antinomian, as he doth not be- lieve it to be his duty to bvethai cliaracter of Got! tvhich is UNI»ER THE CUR8E OP THE LAW OF «0D. fi73 exhibited in his holy law ; so he never confesseth his tin in not doing it, or asks pardon of God, or dreams that he needs any pardon in this case; or any Redeemer to atone for this sin, or any Sanctifier to enable him to do this duty. For, -f it ii not his duty to love that character of God which is e)t- liibited in his law, then he needs no assistance to do it. For we need divine assistance only to enable us to do our duty. And if it is not his duty to love that character of God which is exhibited in his holy law, then he is guilty of no sin in not loving it; and so needs no Christ, no atonement, no repent- ance, no pardon in the affair : and thus, that Christ, that pardon, that grace, which are offered in the Gospel, he doth not need ; and so doth not receive, but reject. Yea, he re- jects all as an abuse. For, to tell a sinner he needs a par- don in that in which he justifies himself, will affront him ; lie will think himself abused ; he will think himself implicitly charged with guilt, in that in which be is not guilty. And so instead of desiring the pardon, he will reject the offer as an abuse. And thus do all impenitent, self-righteous sinners, with respect to that pardon, and to that sanctifying grace, which the Gospel offers. As they need neither the one nor the other, so they reject both, with all their hearts. For the •whole need not a physician, but the sick. And in every instance in which men justify themselves, they depend, so far as they have any dependance, for accep- tance in the sight of God, not on the atonement of Christ, but on their own innocence. For their plea is, not guilty. Here they join issue ; and appeal to the judgment-seal of God. Luke Kviii. 9— ^IS- And therefore. If the divine law doth require mankind to be perfect, as our Father which is in heaven is per/ecf, notwithstanding our fall- en state : if the law of God requires perfection of us as much as it did of Adam ; if we are to blame, and deserve eternal death, for not continuing in all things, as really as Adam did for eating the forbidden fruit ; and if, on this hypothesis, and in this view, Christ was made a curse to redeem sinners from this curse ; yet, if we plead not guilty; if we affirm that we are not bound by this law; if we affirm that io our fallen state it is not possible that we should be bound by il; if w« join ie*- 276 IMPENITENT CHtllSTLESS SINNERS, sue on this point, and appeal to the judgment of God ; if God , brings us in guilty, at ihe great day, it will be too late then to shi/t our plea. It will be too late to say, that our depen- dance was on the atonement of Christ. For it may be retort- ed, * If you were not guilty, you needed no atonement. But this was your plea, not guilty. And you appealed to the judgment-seat of God. It is too late, therefore, now to pretend you depended on the atonement. Your first plea precludes this,' They must therefore have their trial, and stand or fail, for eternity, on their first plea of not guilty. And therefore it will come to pass, that every impenitent, self-righteous sinner will be condemned, unless ihey can make their first plea good, at the bar of God. Jf the Judge will give up his law, they may be acquitted. But if he abides by what is written, viz. ^s many as are of the zc'orks oj ihe law are under the curse ; as it is reritten, cursed is every one that continueth not in ail things zcritten in the book of the law te do them ; there will be no hope in their case, at that day. And therefore, all who, either on the Arminian, or on the An- tinomian, or on any other plan, do in heart reject the per- fect law of God, for their rule of life in this world, will perish for ever in the next. And thus we see what is meant by an imptnitent, self- righteous, Christless sinner. Now in the proposition it is said, that * impenitent, self-righteous, Christless sinners, are under the curse of the law of God.' But, 6. By the curse of the law is meant, the curse threatened in the law of God ; even all the curses written in God's book, comprising ' all the miseries of this life, and death itself, and the pains of hell forever.' 7. When it is said, that they are under this curse, it is in- tended, that they are already condemned to all this by the law of God, and are liable to have the curse executed in its utmost rigour, i. e. to be struck dead, and sent to hell, at any moment. They are reprieved, moment by moment, by the so- vereign pleasure of their Judge. That Christless sinners are thus under the curse of the law, is evident, not only from the tenour of the law itself, but also from the whole course of the divine conduct. For accord- UNDER THE CURSE OF tllE LAW OF GOD. 277 ing to this rule God lialli dealt with Christless sinners in all ages of the world. As io the miseries of this lift, he infliets them upon them according to liis sovereign pleasure. As tq death itself y he intlicts it just when he pleases. And as 3oon as the Christless sinner is dead, in an instant he is in hell, jind must endure the pains of hell for ever. Therefore, from. the tenour of the divine law, and of the divine conduct, it is evident, that God is at liberty, with respect to them, to kill and damn any Christless sinner, at what moment he pleases. And therefore he is not bound not to do so. And therefore there is no covenant between God and the sinner existing, obliging God to bestow any favour on any one Christless sin- ner now in tlie u6rld : but he may strike dead and send to hell, justly and without breach of covenant, any Christless sinner who draws the breath of life. Thus in this sense, im- penitent, self-righteous, Christless sinners, are under the curse of the law. 8. And this is true of self-righteous, Christless sinners, without exception, as the apostle affirms. As many as are of the works of the law, are under the curse. Be they circumcis- ed Jews, or baptised Gentiles ; or be they both circumcised and baptised too, as doubtless many were in the churches of Galalia, to whom he was writing ; yet neither their circumci- sion, nor their baptism, at all altered the case. For the circum- cised and the uncircumcised, the baptised, and the unbaptis- ed, are all equally under the curse of the law, if of a self- righteous character. For they reject Christ, and so can have no interest in him ; as by divine constitution none are inter- ested in him, but those who receive hiin. John i. IC. and iii. ly. And therefore, they must stand or fall by mere law. But the law says. Cursed is every one that continueth not in all thing's. The law doth not say, 'cursed is every uncircumcised Gen- tile ;' nor doth the law say, ' cursed is every unbaptised Pa- gan :' but thus it is written, ' cursed is every one ;' be he Jew, or Gentile; be he Christian, or Pagan ; be he circumcised, or baptised, or neither; if he be self-righteous, and Christless. he is cursed. For these things alter not the case at all. Rom. "r 25. 28, 29. For circumcision verily piojildh, if thou keep IMVENiTENT CHUISTI^ESS SINNEUS, the law ; but if thou be a breaker of the law, thi/ circumcision is made vncircamcision. For he is not a Jew which is one out- xeardly, neither is that circumcision which is outward in the flesh : but he is a Jew which is one inwardly : and circumci' sion is that of the, heart, in the spirit, and not in the letter, whose praise is not of men, but of God. Therefore, baptised jinnersj if ihey are Christless, are as much under the curse of the Uw, as those who are unbaptised : and so, are as Uable to ' all the miseries of this life, to death itself, and to the pains of hell for ever.' And God is as much at liberty to strike dead and send to hell, at any moment, self-righteous, Christless sitiners who are baptised, as those who are unbaptised. He is not bound by covenant to the one, any more than to the other. But, as to life, and to the outward means of salvation and to the strivings of the spirit, he is at perfect liberty to have mercy on zvhom he zcill have mercy. This is certain from the whole tenour of the divine conduct. For we all know, that baptised sinners are as liable to sudden death as the unbaptis- ed. And when they die, there is an end to all the outward means of salvation, and inward strivings of the Spirit, and nothing before them but the pains of hell for ever. So that there is no covenant between God and them in the way ; there is nothing of this kind to hinder ; but God is at perfect liberty to execute the curse of the law, on any Christless sin- ner, at any moment he pleases. For they are all in his hands, held up over hell by the thread of their lives, justly condemn- ed, at his sovereign disposal. And accordingly, he lets one drop into hell now, and another then, just as he pleases, from day to day, from hour to hour, continually. And this hall) been his constant course of conduct in all ages p.ist. And thus every Christless sinner is under th^; curse of the law. But here it may be inquired, for what crime, or crimes, are they thus, by the law of God, sentenced to eternal wo? 1^ which the answer is plain. For, y. This curse, self-righteous Christless sinners are sentenced unto by the divine law, for not yielding a perleci obedience to it. continually, every day. Cursed is every one that con- tinucth not in all things. So that the law of perfection is binding on the unrcgenerate, Chrisilcss sinner. And in the UNDER THE CURSE OF THE LAW OF GOD. $7^ judjjment of him, whose judgment is always according to truth, they deserve eternal wo, for every instance of defect, in thought, word, or deed ; in matter or manner. And that whether they were frotn eternity elected to salvation, or not; and whether Christ died with an absolute design to save ihem, or not ; and whether they enjoy the strivings of God's spirit, or are given up to their own hearts' lusts : yea, and whether they enjoy the benefit of a written revelation, or not. l{om. i. 18 — 21. For tht wrath of God is revealed from hea- ven against all ungodliness and unrighteousness of men. So that even the heathen are without excuse ; because when they knew God, only by the light of nature and tradition, they glorified him not as God, neither xvere thankful. Rom. iii. 9, For we have before proved both Jews and Gentiles, that they are all under sin. ver. IQ- That everif mouth may be stop' ped, and ALL the world may become guilt if before God, For the corse extends to every one, to every Christless sinner of Adam's race. So that the divine law is binding on fa'len man, previous to the consideration of the grace of the Gos- pel. And mankind are under so great obligations to perfect obedience, that in the judgment of him, who is over all God blessed for ever, they deserve eternal wo, for any one defect for not continuing in all things. For such is the infinite dignity of the Deity, such his infinite Worthiness of supreme love and universal obedience, in being what he is in himself^ and our Creator, that on these original grounds, it is infinite- ly criminal not to love him with all our hearts, and obey him in every thing. Nor doth our original apostacy in Adam, or our present depravity, or our guilt and exposed ness to eternal destruction, exempt us from the divine law, as our rule of duty, or from its curse for every transgression. Nor is God obliged in justice to grant us any relief: for this law itself is the rule of justice ; holy, just, and good. Rom. vii. J 2. Thus stands the matter in the sacred writings. This di- vinity how new soever it may appear to those who never be- fore attended to it, was taught of old by Moses, Deut. xxvii. and afterwards by the apostle Paul, Gal. iii. 10. or rather the God of Israel is the true author of this system. It was of old revealed, in the law of Moses : it was afterwaixls hononr 2.80 IMPENITENT CHRISTLE^S SINNERS^ ed with the highest honours, on the cross, by the blood of God's own Son. And it was considered as fundamental in that scheme of religion which the apostles preached and wrote under divine inspiration. And to be an enemy to this law, is to be an enemy to God himself, who is its author, and whose image it bears ; and to his Son, who died to do it ho- nour. To say that this law ceases to be binding, is to say, that God ceases to be God, or that we cease to be iiis creatures. For if God is God, and we are his creatures, we ought to glorifj' bim as God and j)ay the honour to him that crea- tures owe to their Creator, unless he has done something to forfeit our love and obedience, or we cease to be moral agents. But to say that the supreme Mnjest}' of heaven and earth lias hurt his character, by any part of his conduct, is to say, #iat he is not an absolutely perfect Being : which is the same as to say that he is not God. Nor can we throw the blame off from ourselves, by saying, that we cease to be moral agents, without casting it on our Maker. Tor either he is to blame for continuing this law in force, armed with its curse ; or we are to blame for breaking this law, and deserve the threatened wo. And to saj' that it is not in force, is express- ly to contradict divine revelation, which says. Cursed is ever ij one that cotit'niueth vot in all t/iings rchick are vritlen in the book of the law to do them. But, 10. For God in his holy law to require holiness, and no- thing but holiness, of the Cbristless sinner, and curse him for the least defect, is inconsistent with requiring of him something Wsides holiness, viz. sin ; and promising by covenant, to bless him with great blessings, on condition he performs the sin- ful action required. For this is to bless, and to curse the same man, at the same time, for the sameactio.n. Those very actions of the Cbristless sinner, * who hath no righteousness but his own, in which to appear before God ; which by the law he is under, justly deserve, and really expose him to pre- sent damnation ; cannot, at the same time, qualify him, in the sight of the same God, (considered as searcher of hearts,) for any blessings whatever. For that which merits God's eternal curse, considered in itself, cannot, considered in itself. UNDER THE CURSE OF THK LAW OF GOD. 281 Cjualiry for God's blessing : unless that which is in itself infi- nitely odious ill the siglit of God, is a meet qualificiltiqn for a token of tl^^ divine favour. Besides, he who is by divine constitution, at this present moment, liable to be struck dead and scut to hell, without time to breathe one breath more, for doing as he does; cannot by divine constitution, be entitled to anv one blessing by those doings ; for this would imply two divine constitutions, in their own nature inconsistent, both in force at the same time, the one cursing, and the other blessing, the same sinner, at the same time, for the same ac- tion. \\ hich is the same thing, as to suppose a thing to be, and not to be, in the same sense, at the same time : which is an express contradiction. Objection. If this reasoning is just, then God is at liberty to kill and damn all the ungodly now at this present time before the elect are called in ; and so before Christ has seeJt his seed, and the travail of his soul. And so God was at li- berty to have killed and damned every unregcnerate sinner in the congregation of Israel, while in Egypt ; and so the pro- mise to Abraham, that at the end of 430 years his seed should be brought out of Egypt, might have never been fulfilled. Or he might have killed and damned every unregcnerate sinner, in any period afterwards ; and the very ancestors of the Messiah himself might have been cut off. And so that great promise to Abraham, in thy seed shall all the nations of the earth be blessed, might have never been accomplished. jinsmer. Christ Jesus may have a covenant right to see. his seed, and the travail of his soul ; and yet the self-right- eous sinner may be under the curse of the law, in perfect con- sistency. Both these are Scripture doctrines, and both are perfectly harmonious. God may not be at libert}', with re- spect to Christ Jesus, to kill and damn every unregcnerate sinner now in the world ; because this would be inconsistent with his promise to him : but yet, with respect to unregcne- rate sinners themselves, God is at liberty ; because God hath made no promise to unregcnerate sinners, as such, by which ihey can any one of them now on earth claim a covenant right, to an exemption frem the curse of the law, one single moment. vox,. ITI. Sd t8^ JMPENITENT CHRISTLESS SINNERS, Again, Abraham might have a covenant right to a posterity, iu number like the stars and like the sands, because God promis- ed this to hnn ; and so, on the same ground, l)e might liave a covenant right to the land ot Canaan, and to all the bless- ings comprised in God's covenant with him ; and yet such of his posterity as refused to walk in his steps, and rejected the covenant of grace, and remained under the curse of the law. Alight have for their parts no covenant right to any one blessing ; but rather lie exposed to all the curses written in God's book. And that this was in fact the case, is plain from the whole tenour of Lev. xxvi. Deut. xxvii. and xxviii. Now, if these things are true, then it will follow, 1. That Chrisiless sinners, as they have no covenant right to atl^/ good, being by the curse of the law already sentenced to a/l evil ; so all the good which thev do receive from God, before the}' are united to Christ by faith, are, as to them, the fruits of the mere sovereign grace of God, which he is at liber- ty, with respect to them, to continue or take away at pleasure. Thus it is as to life and all the comforts of life. And thus it is as to all the outward means of salvation, and the inward strivings of the spirit. Every Christless sinner being under the curse of the divine law, God is at full libert}', with respect to them, to strike them dead, and send them to hell at any moment; and so put an eternal end Xo all the good which thev enjoy, and let in all evil upon them like a flood. — See this sentiment illustrated at large through the 20ih chap, of Ezekiel. And if this is true, then, 2. The carnal, unregenerate, Chrisiless Israelites, undec the Mosaic dispensation, being under the curse of their law, agreeable to Deut. xxvii. 26. and Gal, iii. 10. had, considered as such, no covenant right to one blessing of the Abrahamic covenant, no, not so much as to draw a breath, or live one moment in the promised land where all the peculiar blessngs of that dispensation were to be enjoyed ; but God was at full and perfect liberty, with respect to them, to strike them dead, and send them to hell at any moment ; and so for ever separate them from that good land, and from all the worldly good things and religious advantages, which were J UNDER THE CURSE OF THE LAW OF GOD. '283 there to be enjoyed. And on this hypothesis, and on this hypothesis alone, can the divine conduct towurO that people be vindicated. Tor in fact he always did strike dead and send to hell impenitent sinners, under that dispensatu>n at what time he pleased, according to ins own sovereign plea- sure, just as he haih done ever since. And that he had a light so to do, by the constitution which they were under, is, evident from Lev, xxvi. Deut. x.wii. and x.wiii. and £zek. XX. And accordingly we may observe, that by the divine ap- pointment, the whole congregation of Israel were obliged to acknowledge this as soon as ever they entered into tlie holy land, in a most public, solemn, and affecting manner, saving; with united voices, amen. Deut. xxvii. 2 — C6. And as soon as they entered into the holy land they did acknowledge it^ according to the divine appointment. Josh. viii. 30 — 35. So that while in an impenitent, unpardoned state, they by their own acknowledgment were under the curse of their law, at the sovereign mercy of their God. And thus the Mosaic dis- pensation was of old understood ; but in later ages, the Pha- risees by their false glosses put another sense upon their whole law, justifying themselves, and supporting their claims of having God for their Father, whereby the nation were pre- pared to reject the Gospel of Jesus Christ. Whereas, had they retained the ancient meaning of their law like a school- master, it might have led them to Christ. As this view of things, if agreeable to truth, will without more ado settle the present controversy ; so it is worthy of a particular consi- deration. 3. No unregenerateChristless sinner hath, as such, any right, in entering into covenant, to promise and engage ' to obey the whole will of God bi/ divine assistance.' Because they have no title to ' the divine assistance,' for any one holy act. In- deed, it is their duty to *obey the whole will of God;' and they are justly hable, in the judgment of him whose judg- ment is according to truth, to the curse threatened, if they contiuut not in all things ; and that on the foot of mere law, which promiseth no assistance at all to any sinner. Aqd while sinners reject Christ and the grace of the Gospel, they IMPENITENT CHRISTLESS SINNERS, have by the divine constitutiun, no title to any inward assist- ance of the Holy Spirit at all, on the foot of the covenant of grace. For all the promises of God are in Christ Jesus, yea, and in him amen. 2 Cor. i. 20. But as to those who are out of Christ, they are ander the luzo ; and sin hath dominion over them. Rom. vi. 14. This is their standing, and this is their true and real state. They are bound to perfect obedience. They are considered as moral agents. They are held to be without excuse. Rom. i. 21. They stand guilty before God. Rom. iii. 19. They reject the grace of the Gospel. Eternal death is threatened for every transgression, by the divine law. Gal. iii. 10. And the Gospel doth not make void, but establish the law. Rom. iii. 31. As it is written, he that believeth not is condemned already, and the wrath oj God abideth on him. John iii. 18, SQ. And so every impenitent, Christ-rejecting sinner, lies at the sovereign mercy of God ; as it is written, Rom. xi. 7. The election hath obtained it, and the rest zccre blinded. Death and damnation may fill them with terror, and beget reformations, tears, vows, and promises; and so, in the lan- guage of the apostle, they may bring forth fruit unto death. For DEATH coming into the view of their consciences, begets all the religious exercises of their hearts, and is the father of the children they bring forth. And this, according to St. Paul, is the state of all those who are married to the lata. For sin still hath dominion over them while vnder the las:. But when once they are married unto Christ, they become temples of the Holy Ghost, and so now they bring forth fruit unto God. God is the Father of all the holy exercises of their hearts, he zcorks in them to mil and to do, and so all Christian graces are not only called, but in reality are the fruits of the Spirit. Law, death, and hell, will not beget one holy exercise in an unregenerate heart ; rather they will irri- tate the corruption of the carnal mind Rom. vii. j. 8, y. Hence the sinner who, wh.ile ignorant of law, death, and hell, hath a good heart, as he imagines; when these come into view his goodness is lost, his heart grows worse ; and so far as he can discern, he grows worse and worse, until all his hope of acceptance with God, on the foot of law, languishes UNDER THE CURSE OF THE LAW OF GOD. 285 and dies. So lliat the law kIucIi zcas ordained unto life, and by which lite was originally to be obtained, he finds to be un- to dioth ; as it is written, Rom. vii. 8, >in talcing occasion by the commandment raged the more, urought in me all man- ner ofeoncupiscenec. For zcithout the laze sin zcas dead. For J teas alive zcithout the laze once, and had a good opinion of mysell : but zihen the commandment came, sin revived, and I diid. For it is not the design ot" God by legal conviction to Hiake the heart better, or so much as to excite one holy ihoMght, or holy desire in the u n regenerate sinner ; but rather to give such light to the conscience, as that all those thoughts and desires which used to be accounted holy, may appear to have no holiness in them, but to be of a nature contrary thereunto: to the end that the sinner who is in I'act dead in bin, and at enmity against God, ma}' come to know the truth ; and so find himself condemned, lost, and undone by the very law by which lie sought and expected life. Thus, as by the covenant of works, sinners have no title to any divine assist- ance; so while unregenerate, God doth in fact never assist ihem to one holy act. Nor under genuine conviction do they seem to themselves to grow better, but on the contrary to grow worse and worse, imtil they find themselves perfectly destitute of every good thought, and of every good desire, and in a state of mind 'wholly opposite to all good, and wholly inclined to all evil,' in the language of our confession of faith : or in the more accurate and expressive language of Scripture, until they find themselves dead in sin, and at enmi- ty against God ; i. e. until they see themselves to be as in fact they are, and as in fact they always were before the}' saw it. But to see themselves dead in sin, and enemies to God, and wholly inexcusable, and altogether criminal in be- ing so, and on this foot justly condemned, is what, above all filings, impenitent, self-justifying sinners are averse unto. And therefore their hearts, instead of concurring to promote this conviction, do resist the light, and twist and turn every possible way to evade it : and often even rise and fight against it, with horrid blasphemous thoughts. And it is sel- dom th;it awakened sinners luc brou2,lit to a thorough convic- 286 IMPENITENT CHRISTLESS SINNERS, tion **. More generally they have some partial conviction, and sorae short terrors, and then false humiliations, and then false hght and joy, which lasts a while, and then all theirin- ward religion is at an end. Or else, without receiving any comfort true or false, they gradually lose their convictions, and go to, sleep again as secure as ever. For straight is the gate, and narrow is tht reay that leads to life, and few there be that find it. But to return, If self-righteous, Christless sinners, while under the curse of the law, have no title to divine assistance for any one holy act ; and if, as was before proved, the divine law requires ho- liness and nothing but holiness ; then they have no warrant to ' enter into covenant to obey the whole will of God by di^ •cine assistance.' It is true, the Gospel offers pardon to im- penitent, self-righteous sinners, for not continuing in all things written in the book of the law to do them: but impenitent, self-righteous sinners, plead not guilty, in manner and form, as set forth in, the divine law : and so reject the pardon offered. And it is true, the Gospel offers the sanctifying in- fluences of the Holy Spirit to impenitent, self-righteous sin- ners, to enable them to love that character of God which is exhibited in his law, and which is honoured on the cross of Christ ; but they do not desire to love it, and therefore the assistance offered is rejected. Now when they have thus re- jected the only assistance which God ever offered, to obey the very law which he hath given to be the rule of their lives for them, under these circumstances, ' to enter into covenant to obey the whole will of God bi/ divine assistance/ is a piece of hypocrisy suited to the character of none, but such as are in fact totally depraved ;' and yet, at the same time, near> or quite totally blind, as to their true character and real state. A woman, however poor and low in the world before mar- riage, and however insufficient to be trusted by any of her neighbours ; vet no sooner is she married to a rich man who A ' It is not enough for men to ice that they can do nothing of themselres. Men may say that, when they only find need of assistance, and not of the infusion of a principle of grace into them.' Stoddard's Safety, p. 183. Edit, 3. UNDER THE CfRsE OP THE LAW OF GOD. 287 loves her, and whom she takes dehght to obey and honour, but with his approbation she may trade largely at any merchant's shop for any thinu; she needs, and may warrantably promise^ * by the assistance of her husband,' to make good pay ; nor will the merchant, who knows her husband's riches, and his love to her, and his approbation of her conduct, be backward to trust her. And thus it is with the poor bankrupt sinner, vi\\jo is in himself not sufficient for one good thought, as in him there djvelleth no good thing, as soon as he is married to Christ Jesus, in whom all fulness dwelleth, and o( whose fulness lie receives, and grace for grace, he may now enter into cove- nant with God, and warrantably promise, ' by the assistance of Christ Jesus,' to love Gud, and walk in all his ways with an upright heart. But should a woman of an adulterous heart enter into covenant with a man of honour and of a great es- tate before the priest, and as soon as the ceremony was over, even on the very same day, leave his bed and board, and run off, and prostitute herself to her former gallants, and refuse to return, and continue to refuse, although invited thereto by her husband, yea, obstinately refuse, notwithstanding repeated in- vitations and repeated offers of pardon and forgiveness, until he being justly provoked should advertise her in all the public papers, and forbid all to trust her on his account, for that he would hold himself unobliged to pay any of her debts, or to afford her 'any assistance,' until her perverse heart should be humbled, and she should confess her iniquity, and justify him in this token of his displeasure, and ask forgiveness foi" her crimes, and return to her duty with true matrimonial affection : and should she, on seeing what her husband had done, declare, that * to love such a husband is the same thing as to love to be advertised as a run-away in the public papers, which is to love disgrace itself, which is in its own nature im* possible, and even contrary to the law of God, which requires us to love ourselves ; in this view, therefore, I can never re- turn, nor is it my duty to return ; for I ought to have a re- gard to my own reputation ; until, therefore, he will recall this advertisement, and assume a different character, 1 can no more love him than I can love my own misery ;' and fin this temper should she go on, giving her heart to her lovers, and 288 IMPENITENT CHUISTLESS SINNERS, making herself common to all comers, until, being overtaken with extreme poverty, she is reduced to great distress; and then, instead of returning to her husband and humbling her- self before him, as in duty she is bound, should she apply* to her neighbours for relief, and put on a bold face, and pro- mise, by the ' assistance of her husband' to make good pay — would they regard her words? would they trust her on his account? Rather, would they not be filled with indignation at her impudence, and be ready to say, * Woman, first of all make up matters with your husband, before you presume fo be trusted on his account ; for what warrant have you, in your present circumstances, to promise to make good pay, by his assistance, to which you have no title, and to which you know you have no title, and to which the public knows you have no title, by the advertisement in the public papers? Jso, no, thou wicked woman, thy word is not to be taken. Thou art not worth a penny in the world. The man whom ihou callest thy husband, thou hast run away from, and he declares that he will hold himself unobliged to pay any of thy debts, or to grant thee the least assistance.' She cries, she laments bitterly, she says, — ' I desire to love him, I wish I could love him, 1 long to love him, I try to love him, but I cannot. I do all I can to love him, but it is above my pow- er. But this I can say, that I am willing to do mi/ utmost, and I am come to ajixed resolution to try every day to love him, and I am willing to bind myself by the most solemn covenant to do so. And more than this, he cannot reason- ably require at my hands, in my present circumstances.' IJer husband happens to stand at the door, and hears all the talk, and goes off in high indignation, saying to himself, 'What! can she find a heart to love her gallants, but no heart to love me ! am I so vile in her eyes ! is it such an im- possible task to love such an one as 1 am ! is this more than she can do I is this more than I can Justly riijiiire at her hands! am I to be pacified with her hypocritical tears, and deceitful vows ! and an unreasonable man to demand more at present ! shall other men thus liavc her whole heart, and shall I bear this contempt at her hands! far be this from me. 1 will as- sert my proper dignity ; that woman shall no longer be call- UNDER TIIR Ctf^SR OF Til K LAW OF f?OD. 28fj C(l my wife; 1 will get n bill ; I will put her away for ever.' Common sense would a|)j>rove and justify his conduct. Thus ihe mo.st high God, whose character is perfect in beauty, without a blemish, might justly resolve, with respect to every impenitent, self-righteous, self-justifying sinner. And he might justly strike them dead, and send ihem to hell^ in a moment. l\)r every plea they make to justify them- selves, in not loving Cod, casts tiie hiame on him; even every argument they use for their justilication, is to his con- demnation. For if the fault is not in them, it is in him. If they are not to blame for not loving him, it is because he is not worthy of their love. For if God is in himself, and in all his conduct, absolutely perfect, even perfect in beauty, without a blemish, then we nuisi be inexcusable, and wholly criminal in not loving him with all our hearts. And if there is the least blemish in the divine character, or in any part of his conduct, then he is not an absolutelv periect Being. That is, in other words, he is not God. The divinity of the only true and living God, is therefore denied in every self-justify- ing plea. Which is a crime aggravated beyond expression. A sinner, therelore, in such a temper, is an enemy to the true God, ani act 'of sin. For, as is the tree, such is the fruit ; as is the fountain, such are the streams ; as is the heart, such are its acts. Beside:, If justifying faith is the act of an unregenerale sinner, theh it is the act of an impenitent sinner. And then pardon is, in order of nature, before repentance. And so it is not neces- sary, that we repent of our sins, in order to our being forgiv- en. Which is contrary to the whole tenour of Scripture, and to the plainest and most express declarations of Almighty God. Pray reader, stop a minute, take your bible, and turn to, and read. Lev. xxvi. 40, 41, 42. 1 Kings viii. 47 — 50. Ps. xxxii. S, 4, 5. Prov. xxviii. 13. Isai. Iv. 7. Jer. iv. 4- Ezek. xviii. 30, 31, 32. Luke iii. 3. and v. 31, 32. and xiii. 5. and xxiv. 47. Acts ii. 37, 38. and iii. ig. and v. 31. and X. 21. And then lay your hand on your heart, and say, does God oft'er to pardon impenitent sinners while such ? Did the Son of God die that pardon might be granted to im- penitent sinners, as such ? Or can God, consistent with the Gospel, forgive the impenitent, while such, and as such, any more than if Christ never had died? If any doctrine tends to delude sinners, it is this, that they may expect pardon with- out repentance. They have no heart to repent ; they wish to escape punishment; they hope they shall escape: if they ean believe that they shall escape, it will give them joy. This doctrine is suited to give joy to an impenitent heart. But to teach impenitent sinner:^, that they may expect pardon, without repentance toward God, is as contrary to Scripture., 2{)6 THE NATURE OF THE ENMITY OF as it is to teach tliem, that they expect pardon without /r/f/A torcaid on?- Lord Jesus C/irist. This doctiiiie of pardon 6e- fore repentam-e, had been taught ; yea, it had spread far and wide. This occasioned the aasembli^ of diviues at Westmin- ster expressly to assent the contrary. Confession of faith, chap. XV. * Kt'pentance is of such necessity to all sinners, that none may expect pardon without it.' In fine, If the first act of justifying faith is an unregenerate, grace- less, sinful act, so are all succeeding acts of ihe same faith. And if so, then to /ive a life of faith on the Son of God, as the holy apostle Paul says he d.d, (Gal ii. GO.) is to live a life of unregenerate, graceless, sinful acts. For it is an agreed point, that the first act, and the sucfxeding acts of justifving fuiih, are of the same nature and kind. And so a life of faith is a life of sin ; a course of unregenerate graceless acts. And tliis graceless faith will bring forth selfish graceless fruits. All our love and joy will arise merely from self-love; in a belief that ouf sins are pardoned, and that God loves us. The holiness, jus- tice, and goodness of the divine nature, exhibited in that law which is holy, just, and good, (Tlom. vii. IC.) which Christ loved and lionoured, living and dying ; instead of a|>pearing perfect in beauty, without a blemish, in our eyes, can never be thought of with pleasure. We never can say with David, O, hozc love I tin/ laic ! It is my meditation all the dm/. Vs. cxix. 97. Ill a word, as our faith is of the Antinomian kind ; so our whole hearts will be all over Antinomian. ^lio won- der, ' ninety-nine in a hundred' of such converts are in the dark about their good estate ; and feel as much need of an external, graceless covenant, as though they never had been converted. A late writer, in order to prove, ' fde nos regenerari, that we are regenerated by faith,' quotes Gal. iii. 20. Ye are all the children of God hi/ faith in Jtsns Christ, But this text speaks not of regeneration, but of adoption. Again he refers to John vi. 53. Except yc eat of the ftsh of the Son of Man, and drink his blood, ye hove no lij'e in you. Just as if eating and drinking were acts of the dead, and not of the living. Just as if the dead might eat and drink while they are dead, and i*y so doing be made alive. However, this THE CARNAL MIMD ACAINST COD. 2Q7 is certain, that that is a dead corpse, and not a Hving man, which neither eats nor drinks, lie who does not hve a lite of faith in Christ, is dead in sin. Yet still repentance toxvard God, and faith toward our Lord Jexus Christ, are acts of spiritual hie, and not of spiritual death. However, it is granted that there is a kind of faith which niav be exercised by a graceless, unregenerate, impenitent sinner. For such an one, although he rejects Christ Jesus with his whole heart, yet he, may firmly believe that God loves him, and that his sins are forgiven, and be ravished in this belief. But the thing believed is a lie. And all the affections which result from this belief are founded in delu- sion. And yet, this is the very thing which is sometimes called res^tneration by faith, and beholding the glory of God in the face of J''.stis Christ, And it was one chief design of President Edwards' Treatise concerning Religious Jffections, to show the difference between true religion and this kind of delusion. But to return : 3. If a belief that God is become our friend, without any change of nature, will reconcile us to God, then satan, trans- formed into an angel of light, is able to do the business. For when the sinner is terrified with the thoughts of death and hell, satan can bring to his mind such texts as these, Son, be of good cheer, thy sins ore forgiven thee. O, thou of little faith, wherefore dost thou doubt ! And at the same time strike the sinner's imagination with a view of heaven, of God upon a throne, of Christ sitting at his right hand, till every doubt is banished, and until the sinner cries out in transport, I believe, I believe. And, 4. If our enmity against God arises only from conceiving God to be our enemy, then all those graceless deluded sin- ners who believe that God loves them, are truly regenerate. That is, the love to God, which they experience in this be- lief, is true love. For, as the cause of our enmity is believing God to be our enemy ; so in every instance where the cause is removed the effect will cease. But in all deluded sinners, who believe that God loves them, the supposed cause of en- mity is removed, and accordingly they really think that \hey love God. Thus gross ^oa/naw*, who deny the eternity of VOL. 111. 3!i 29s THE NATUHE Of JllB liNMllY OF hell-torments, who believe the universal salvation of devils and damned, and in this belief view God as the friend of the whole intelligent system, all made up of love to his creatures, do in this vievr of his character, love him, and so are all of them, on this scheme, truly reconciled to God. Rather, these men, if they were instructed in these principles from their childhood, and believed them, were never totally de- praved. For they always loved God. And accordingly we find they universally deny the doctrine of total depravity ; and say, that it is natural for all mankind to love God ; and that in fact they all would love him, were his true and real character brought into their view. And so would the devils too, on this scheme, were the divine character what the Socinians suppose it to be. And while Socinians love God, viewed as they view him ; Antinomians, of the grossest sort, whose faith professedly consists in a belief that God loves them, are often full of love to God, in this view of him. And why may not Socinians and Antinomians have charity or each other? For their schemes are not so differentia eality as in appearance. For both look upon God as a ovely being ; and both love him; and both profess to love him, ' for the transcendent excellency of his perfections.' The one does this, because God loves all, and so loves him ; the other, because, although God does not love all, yet he loves him in particular. And why is not the love of the one of as good a kind as the love of the other ? And the Phari- sees, concerning whom Christ declared, that the luve of God was not in than, John v. 42. and who hated and crucified the Son of God, ought also to be received to charity, on this scheme ; for they really believed that God was their father and their friend, and in this belief, they experienced this kind of love, of which we are speaking. Yea, our charity ought to be more extensive still ; for, ;). On this scheme they who are totally depraved, have as mucli of a principle of grace, as the}' that are regenerate. — That is, sinners are at heart as well disposed to love God, be- fore regeneration, as after. For after regeneration they are dis;iosed to love God, only considered as one that loves them ; and before regeneration, tlicy are disposed to love God, con* THE CARNAL MINO AUAINST COD. ^99 sidered and viewed in this light. For it is written, sinners lovt those that love them ; and they need no Mf «> principle of grace to incline them to it. And so the unregenerate only need light to see that God loves them ; and could they but have this light they would love God as much as others. And, therefore, 6. On this scheme, satan's charge against Job, that he was at heart no better than other men, was true and just; and the high commendation which God had given of him, that there was none like him in the earth, was without reason. " And the Lord said unto satan, hast thou considered my servant Job, that there is none like him in the earth, a per- fect and an upright man, one that feareth God and eschew- eth evil ? Then satan answered the Lord, and said, doth Job fear God for naught ? Hast thou not made an hedge about him, and about his house, and about all that he hath on eve- ry sidei* Thou hast blessed the work of his hands, and his substance is increased in the laud." As if he had said, ' no wonder he loves God, while God is so full of love and kind- ness to him. And who is there under the like circumstances, that would not love God as much as he does ?' " But put forth thine hand now, and touch all that he hath, and he will curse thee to ihy face ;" 'just as we fallen spirits have done, ever since we were turned out of heaven. And there- fore this Job, who is commended as a none such, has in reali- ty no more grace in his heart than we have.' And if the enmity of fallen creatures against God arises only from con^ ceiving him to be their enemy, and their love only from con- ceiving God to be their friend, satan's reasoning was just. All Job's seeming superior goodness was entirely owing to the more abundant tokens of the divine love ; and therefore he would have turned to be like the devil, in an instant, it' God had only touched all that he had. He would have cursed God to thejace. Indeed, 7. On this scheme, Adam had no more grace before the fall than he had after; but his different alVcctioos toward the Deity were entirely owing to the different external circum- stances which he was under. For, on this scheme, before the fall God loved him, and so ho loved God ; and after th^ 300 THE NATURE OF THE ENMITY OF fall, had God continued to love him, he would have continu- ed to love God also. For the ' true reason, and the only rea- son, why Adam could not love God after the fall, was be- cause, as he thought, God was become his irreconcileable ene- my. As soon as he found out his mistake, and perceived that God was ready to be reconciled, he returned to the love of his Maker, without any > new principle of grace.' Before the fall, that principle of self-love, which, according to Mr. M. was ' essential to him as a moral agent' — ' naturally inclined him to love God with all his heart as his greatest good.' And after the fall, this same principle did as natural- ly incline him to hate God with all his heart, as his greatest evil. p. 9. His love and his hatred arose from the very same principle. And his different affections were entirely owing to his different external circumstances. As soon, therefore, as his external circumstances were altered, and God became friendly again, he immediately returned to the love of God, without any new principle of grace ; * there was no- thing in his fallen circumstances to prevent it,' (according to Mr. M.) Adam therefore, on this scheme, had no more grace before the fall than after. It is true, the fall made an altera- tion in his external circumstances, which different external circumstances occasioned different affections; even as it was with the Israelites at the Red sea, when Pharaoh and hisijhosts vjfere drowned, and their expectations of a prosperous journey- to the land of Canaan were raised very high, they were full of love, and joy, and praise : but three days after, when they came to the waters of Marah, they murmured : and that from the same principle from which they before rejoiced. It is true, they had different affections toward God at these dif- ferent times ; but * the true and only reason,' was iheir dif- ferent external circumstances, for they had no more grace nt the one time, than at the other. And thus it was with Adam, on Mr. M.'s scheme. — \ea, 8- On this scheme, there is no essential difference between ihe nature of satan, and the nature of Gabriel ; but their dif- ferent aft't'ctions, and different conduct, arise merely from ii;e different external circumstances which they are in. For I here is no higher principle than self-love in either. The one TUB CARNAL MIND AGAINST GOD. 301 looks on Gotl as an enemy, and so hates liiin merely in that view. Aud the other looks upon God as a friend, and so loves han merely in that view. And thus their natures are exactly alike, and their ditierent affections and conduct arise merely from the different external circumstances which they are under. And thus satan stands justified in his enmity agamst God ; and thus the holy angels are degraded to a level with devils. For satan might say, ' to love God in my circumstances would be to love my own misery : but to take delight in misery, to take pleasure in pain, is a contradic- tion ; and is in its own nature impossible. Therefore, 1 am not to blame. And as to the angels, who dwell in heaven, do they fear God for naught, la the paradise above, surround- ed with ever>' blessing ? Far from it. But Itt God put forth Jus hand nozv, and touch ail that they have, and they will curse him to his face-, just as we do.* Thus much in answer to the first question : and to prepare the way for the second, we may observe, that Mr. M. says, speaking of Adam after the fall, (p. 9.) * In every view, it must appear to him that God could deal no otherwise with him, but to execute the curse, unless he should act contrary to his divine and glorious perfections.' And, p. 10. *To de- light in God, in this case, was the same thing as to delight in his own misery.' And, p. I'i. ' This was the true reason, and the only reason, why Adam could not love God after the fall.' But Adam soon found he was mistaken ; for it soon appeared that God knew how to open a way to pardon sin- ners, * consistent with his divine and glorious perfections.' — Therefore, Question II. yire zee, as fallen creatures, enemies only to false and mistaken ideas of the Deity? Answer. If we are enemies only to false and mistaken ideas of the Deity, then it will follow, that we have no enmity against God's true and real character, even no7ie at all ; but rather are in a disposition to love it as soon as known. Nor shall we need any inward influence of the Holy Spirit at all, to dispose us to the knowledge of it; for we shall not be averse to the knowledge of it, as not being at all prejudiced -igainst it. In this case vre shall n«t hate the light, but love THE NATURE OF THE ENMITY OF and receive it with ail our hearts, of our own accord. And theretbre, if the external manifestations of God's true charac- ter are sufficiently clear, we shall know it, and we shall love it. And, on this hypothesis, had God given mankind, from the beginning of the world, an external exhibition of his true character, sufficiently full and plain, all mankind would have known and loved him from the beginning of the world. So that the great and general depravity of mankind, and the wickedness which hath overspread the earth, in all ages, have been entirely owing to God's not giving a sufficient external revelation of his true and real character to the children of men. But they are not to blame for this. If there be any blame at all, it Ues at his door, who hath neglected to let his true and real character be known. For had he but revealed it to mankind, they having no prejudice against it, bat being naturally disposed to love it, would of course have attended to the revelation with good and honest hearts, and would have understood it, and have brought forth fruit accordingly. — How to justify the divine conduct, in this view of things, I do not know. Nor can I tell how to justify the conduct of Mo- ses and the prophets, of Christ Jesus and his apostles, who were commissioned to reveal God's true character to men, in suffering both God, and themselves for his sake, to be hated, when things, if this scheme is true, were so circumstanced, that if they had but plainly told the truth, all would have un- derstood it, believed it, loved and obeyed it ; and they would bave been the most universally beloved of any persons in the world. If mankind, with respect to God's true and real character, stand affected as Mr. Sandeman represents, even as the inhabitants of an island perishing with hunger do, with respect to a large importation of corn, the news of which would spread like lightning from end to end of the isl- and, and give hope and joy to all the inhabitants at once, then had Jesus of Nazareth and his apostles plainly revealed llie Father's character to mankind, the news would have spread over the eaiih, and would have filled the world with joy ; and these bringcrs of good tidings had been the delight of all nations. \^ hy then did ihcy suffer themselves to be hated, persecuted, murdered^ for nothing ! Yea, for worse THE tlARNAL MIND ACAINST COD. 303 than nothing! even tor secreting the true and real character of God, which they were sent expressly to reveal. To say, that thev did plainly reveal God's true and real character, but mankind did not understand them right; is to say, either the revelation was not on a level with the natural capacities of mankind, and so was not plain enough, not so plain as it ought to have been to answer the end ; and so these divine teachers were blame-worthy : or else their not under- standing the revelation aright must be owing to their being at enmity against God's true and real character, w hich w as reveal- ed. For if the revelation was plain enough, and jf they had no prejudice to blind their minds, they must have understood it. ^Nothing could have prevented a right understanding of the revelation but bad and dishonest hearts, by which they were in- clined to hate the light and truth itself For every gocxl and honest heart would have understood the revelation, believed and loved it, and brought forth fruit. Lukeviii. 15. We there- fore proceed. Question III. Is the carnal mind enmiUi against God's true and real character ^ and that votzcithstandiug the plain and most express revelation, zchich God has made of his readiness to he reconciled to its, if zee repent and return to him through Je- sus Christ ? Ansu'trl If God would forgive us without repentance, we should like him. As in this, he would yield us every point in contest, and implicitly take the whole blame to him- self. Or in other words, if God would give up his law, we would give up our enmity against him ; as in this he would do as we would have him do, and implicitly become altogether such an one as we are. Or, which amounts to the same thing, if God will give up that character of himself exhibited in the moral law, and allow us to hate it, and yet love us, then we will like him ; as in this he would justify us in our wickedness. But if he asserts his own dignity, abides by his law, and vindicates the honour of his character exhibited in it, and obliges us from the heart to acknowledge him to be wholly right, and ourselves to be wholly wrong, to repent and take the whole blame to ourselves, and ask forgiveness as of mere grace through Jesus Christ, then his character w-ll not suit a carnal S04 THE NATURE OF THE ENMITY OF mind. In a word, if God will forgive us without repenlancie. then we can love him without any change of nature; but otherwise our enmity will remain. For his offering pardon, in the name of Christ, upon repentance, will not pacify the heart of an impenitent, self-justifying sinner, and induce him lo become a willing and obedient subject to the divine govern- ment. Before the foundation of tlie world, the fall of man being foreseen, God had contrived a method in which he might, consistently with his perfections, pardon and receive to fa- vour the true penitent. And no sooner had man fallen, but he revealed his designs of mercy to our first parents, that they might inform their posterity ; and instituted sacrifices as a shadow of the great atonement. So that all mankind were under sufficient external advantages from the beginning of the world, to have known that God is, and that he is a re~ wardtr of those who diligently seek him. And yet soon it came to pass, not only that Cain slew his brother, but that th^ whole earth wasjilled with violence. After the flood, mankind in a body, soon cast off the true God, and idolatry spread over the face of the earth. For they did not like to retain God in their knowledge. At this time, that he might not leave himself without witness, God took one nation and set them up as a beacon on a hill, in the sight of all the nations; and to them, in the sight of all the world around them, he exhibited his true and real character, and laid them under every possible obligation to love him, and to walk in his ways, that they might be to him for a peo- ple, and for a name, and for a praise, and for a glory, in the sight of all the nations ; that they might yet have opportunity to return to the true God ; but the nations around hated the God of Israel, and even the Israelites zcould not hear. Jer. xiii 10. Yea, the Israelites cast off their God, whom they did not like, and joined with the heaihcn around them, in the worship of Baal, Ashtaroth, and Dagon gods, whom they did like; and this notwithstanding God himself used all external means that were proper, and the most wisely adapted, to in- duce them to love him, and to walk in his ways, from th.eday he took them by the hand to lead them out of Egypt, always. THE CAHNAL MIND AGAINST GOB. 805 givins; tlieni the lii{;licst assurances of his readiness to forgive all past ofTenccs, and in the highest sense to he a God to ihcm, if they would walk in his ways indeed, hut they zoould not hear. So that after the experiments of many ages^ and a G:reat variety of means contrived and used by infinite wisdom, Ciod was at length obliged to cast iIk in off. But not until he had tried every external means, which, with propriety, could be tried. Mot until he could say, xchat more could have been dofif to mi/ vineyard, that I have not done in it ? For he sent unto them all his servants the prophets, rising early and send- ing; and they stoned one, and killed another. At last he sent to them his only Son, and they slew him. And in them we have exhibited a true specimen of human nature, in its present fallen slate*. Since the Jews have been cast off, God has sent the Gos- pel to the Gentiles, and fof seventeen hundred years has been making experiments on them, as of old he did on the Jews : and such has been their opposition to God nnd Christ and Christianity in all ages, that agreeable to revelation made to John in the Isle of Patmos, the true Church of Christ hath been in circumstances, either like " a woman in travail, with a great red dragon before her, ready to devour lier child as Soon as born ; or like a woman obliged to flee, as upon eagles' wings, into a wilderness to iiide herself from the face of the dragon," Rev, xii.; or like two ztntnesses prophesying in sack" cloth, who are killed from age to age, for the testimony they bear to God and the truth, and in whose suflTerhigs they that drcell upon the earth rejoice, Rev. xi. And now after a course of the most obstinate rebellion, for almost six thousand years, d * Ae face ans-wereth to face in -water, so doth the heart of in*n to tnan.—U lliey -were in Cain's circumstancee, and God should suffer tlicm, tliey M'Ould do as lie did. If thej- were in Pliaraoh's circumstances, and left of God, they would be as cruel, false, and hard-hearted, as he. If they were in the like circumstan- ces with Doeg, though they condemn him for his hypocrisy, flattcrj', and cruelty, they would do every whit as bad as he. If they were in like circumstances as Ju- lias was, whatever indignation they have against him, they would be as Iklse and impudent, and as very u-iiitoi-s as he. Yea, if they were under the circumstance* that the fallen angels are, they would be as verj- devils as they. That origiuai Eiu that reigns in everj- natural man is the fountain of ever}' abomination.' Mr. Sloddai-d. Mature of Conversion, p. 95, 06, VOL, J 1 1. 39 3G3 the kature of the enmity of it is become a question among us rebels and enemies, whether we are at enmity against God's true and real character, or not ! After we have cast off the true God, and set up false gods all over the earth ; after we have stoned the messengers of God, and killed his prophets, and murdered his Son ; and after his followers have, according to his prediction, been ha^ ted of all men for his namth sake ; even now, after all these exercises and fruits of enmity, it is become a question, whe- ther we are, or ever were, properly and strictly speaking, en- emies to God's true and real character ! So slow of heart are we to understand our own true character and real state. But that the carnal mind is enmity against God's true and real character, may be proved by these arguments, viz. 1. If the carnal mind is enmity against God himself, then the'carnalmindis enmify'against God's true and real character. But the carnal mind is enmity against God himself: as is as- serted by the inspired apostle. For he says. The carnal mind is cumitif against God. But to be enmit}' against false and mistaken notions of the Deity, is not to be enmity against God. For to hate falsehood is not to hate the truth. To hate false gods, is not to hate the true God. But that being whom Paul called God, was the true God. To deny this, is to give up the whole of divine revelation. To say, that Paul's God was not the true God, is to say that the God of the bible is not the true God. 1. That which is opposite unto a true and real transcript of the moral character of God, is opposite to his true and real character. But the carnal raind is opposite unto the di- vine law, which is a true and real transcript of the moral cha- racter of God. This is the apostle's argument. For in order to prove that the carnal mind is enmity against God, he says, for it is not subject to the lam of God, neither indeid can be. 5. To bo at enmity against false and mistaken notions of God is no sin, and deserves no punishment ; but rather is vir- tuous and praise-worthy : for even God himself hates all false gods, and all mistaken notions about the true God. But if the Scripture account of things be true, that enmity against God and Christ, which mankind have discovered, is the most inexcusable wickedness ; for it is spoken of by our blesied THE CARNAL MIND AGAINST GOD. 307 Saviour us such. Mat. x. 1(5, 25. and cliiip. xxiii. 29 — 36. John XV. '22 — 25. And, as such, it deserves the wraili of God. Luke xix. 27. But those mine eneinies, ichich taouUl not that [ should reign over thtm, bring hither and slaj/ then before me. Besides, had not the Pharisees been at eimiiiy against the true and real character ot God, and of his Son, and inexcusably to blaine on that account, those words of Christ to them had been very abusive. Mat xx. 33. Ye serpents, ye gen- eration oj vJptrs, hoic can ye escape the damnation of hell V But if they were as venomous as serpents, and as spiteful as viper* toward the true God and his Son, the damnation of hell was good enough for them. Remark 1. If the carnal mind is enmity only against mis- taken ideas of God, but disposed to love God's true and real character, as soon as known, then nothing more is needful to bring us to love God perfectly, even with all our hearts, than a right speculative idea of him, commonly called doctrinal knowledge, or head knowledge. For if we are naturally dis- posed to love God's true character, then as soon as we know it, we shall love it, just as Jacob loved Rachel, the first time he saw her. And our love will, on this hypothesis, increase in exact proportion to our doctrinal knowledge. And we shall need the regenerating influences of the Holy Spirit, to give us an heart to love God, no more than Jacob did, to give him an heart to love Rachel. An external revelation of God's true character, sufficiently clear and plain, is all that; will be needful to beget perfect love to God in our hearts. And then we may be regenerated, and perfectly sanctified by light, without any internal influences of the spirit of God at all. And this is what Pelagians and Socinians really mean. Rem. 2. If the carnal mind is enmity against God, only as conceiving him to be our enemy, as one who will damn us ; then a belief that he is our friend, and will save us, will cause our enmity to cease, and beget love, without any change of nature in us. And then again, we may be regene- rated by light. And this is what Antinoraians really mean. And were there any evidence /rom Scripture, sense, or reason^ of the fact to be believed, no spirit would be needed in thia case. But because there i« no evidence Jrom Scripture, sense, 308 THE NATURE OF THE ENMTTT OF or reason, as the celebrated Mr. Marshall honestly owns, therefore some spirit is needed. But not the spirit of God. For it is not the office of the Spirit of God, to enable us to believe that to be true, zehich was not true before we believed it. But God is not our reconciled friend while out of Christ. Nor does pardon ever take place before repentance. When the unregenerate impenitent sinner has it discovered to him that God loves him, aad is reconciled to him, the thing dis- covered is a lie; and the father of lies is the author of the discovery. But of this heretofore, in J blow at the root of ike refined Antinomianisni of the present age. Rem. 3. If the carnal mind is enmity against God's true and real character, as exhibited in the moral law, and as honoured with the highest honours on the cross of Christ, not- withstanding the fullest and plainest declarations of God's readiness to be reconciled to us through Christ, if we repent and return to God through him, then the clearest possible speculative idea of this character will not beget love ; the greatest possible degree of doctrinal knowledge will not rea- der God amiable in our eyes. For if the true and real cha- racter of God itself is odious to a carnal heart, the idea of that character will excite, not love, but dislike : if the true and real character of Jesus was odious to the heart of a Pharisee, the idea of that character would excite, in the Pharisee's heart, not love, but dislike. So reason teaches; and so the fact was. They have both seen and hated both me and my jpa- ther. The longer Christ lived, the more he preached, the plainer he spake, the more the Pharisees hated him. For his character was perfectly opposite to theirs. But every impenitent, self-righteous sinner, hath the heart of a Pharisee. Therefore Christ's words to ISicodemus are equally true with respect to all mankind iu their natural state. John iii. 3. Except a man be born again, he cannot see the kingdom of God. — For, Rem. 4. Spiritual life is, according to scripture, com- municated by God to the dead soul, to enable it to see and act iu a spiritual manner. For, according to scripture, we are dead in sin ; as perfectly dead, as the body of Christ was when it lay in the grave. And the same power which i lUE CARNAL M I N 1> AGAINST COD. 30^ raised that from the dead, doth raise ih from spiritual doath. £ph. i. ly — <23. and ii. 1 — 10. And \vc know, tliat a dead, corpse must be restored to life, in order of nature, before it can gee or hear. So the scripture teaches us, that spiritual lite is necessary to enable us to see and act in, a spiritual manner. For those who are spiritually dead, are spiritually blind. They cannot discern, they cannot know spiritual things, spiritually. 1 Cor. ii. 14. They ave foolishness io them, imi\ a stumbling-bluck. 1 Cor. i. 18. 23, 24. As the veil on Moses' face hid the glory of it from the congregation of Israel ; (Exod. xxxiv. 29 — 35.) so the spiritual glory of God and the things of God are hid from the natural man, by a veil on his heart. 2 Cor. iii. 13 — 18. For that enmity to divine things, in which spiritual death consists, implies spi- ritual blindness. Rom. viii. 7- Eph. iv. 18. Foranideaof the glory of God is always attended with love to God. 2 Cor, iii. 18. Enmity against God, therefore, implies that we are blind to his glory ,• yea, that his true and real character, in- stead of appearing glorious, and giving pleasure to the mind, appears odious, and excites disagreeable and painful sensa tions. Rom. i. 23. John xv. 18 — 25. It is not the design of the Gospel to accommodate the divine character to the taste of the carnal heart. Rom. iii. 31. But on the contra- ry, the flesh must die; it must be put to death; it must be crucified. Gal. v. 17 — 24. And a new^ divine, spiritual life, must be communicated to the soul, to enable it to see and act in a spiritual manner. For, John iii. 3. 5. Except a man be born again he cannot see, nor enter into the kingdom of God. He must be born again, or he cannot see the glory of Christianity, or cordially embrace it. A man may be a Pharisee, as was Nicodemus ; so a man may be a Socinian, a Pelagian, an Arminian, or an Antinomian, without regenera- tion : but no man can be a Christian, except he be born again. Experience and iact confirm the truth. For when Christ was on earth, he spake as never man spake ; and yet the spi- ritual glory of Christianity was hid from their eyes. JNIat. xi. 20 — 25. For although he came, not to those who had been bred up in pagan darkness, but to his men people, who had received their education under Moses and the prophets ; vet 310 iiiu; NATURE or riii: en.mity op his own reccivtd him not. JSot one received him, not one be- lieved in his name, but such as were born of God. Joliii i. 1 1, 12, 13. So that it was indeed a universal maxim among the apostolic converts, that whosoever belitveth that Jesus is the Christ, X^ot rail be, hut gegenetai,) hath been born of God. 1 John V. 1. For this word in this tense, ever hath this signi- fication, in tlie writings of this apostle, as every man of learn- ing may see, who will look into the original. See 1 John ii. ly. and iii. 9. and iv. 7- and v. 1. 4. 18. and John viii. 41. and i.x. 52. — None therefore, but those to whom good and honest hearts are thus given, understand the word and bring forth fruit. Ezek. xxxvi. 26, 27. Luke viii. 12 — 13. But these ail with open face, (the veil being taken off,) beholding as in a glass the g/ori/ of the Lord, are changed into the same image. 2 Cor. iii. 13 — 18. For the truth being spiritually uq- derstood, i. e. seen in its glory, is cordially believed. 2 Cor. iv. 3 — 6. And the truth being seen in its glory and believed, produces every answerable effect in heart and life. John xvii. 17. 1 Cor. iv. 15. 1 Pet. i. 3. 23. Jam. i. 18. Thus this mat- ter is represented in the sacred writings. A more particular explanation of this subject may be seen, Essay on the Nature and Glory of the Gospel, Sec. xii. The nature oi'iUsii spiritual life which is communicated in regeneration, and how it opens the eyes to see the beauty of God's moral character, is explained with great accuracy, by that great philosopher and eminent divine, president Edwards, in his Dissertation oh the Nature oj True Virtue, p. 121, 122, 123, 124, 125. Question IV. fVhat contrariety is there between the carnal mind, and God's true and real character ? Answer. Without entering largely into this question, on which a volume might be written, it will be sufficient for the present purpose, only to say, that the contrariety between the carnal mind and God's true and real character, is the same as is the contrariety between sin and holiness. For the contrariety between God's nature and ours arises merely from this, viz. that God's nature is holy, and our nature is sinful '. e But, 1. Sin is as contrarj' to holiness, as holiness is to sin. And therefore our sinful nature is as contrary to God's holy nature, as CJod's holy nature is to «Mv sinful nature. Aud, 2. Our coatraricfy to G«cl n as universal as is our sinfut THE CAnNAL MIND AGAINST GOD. 31J And ih.nt this is the truths is evident from tliis, that originally God's nature and ilic nature of man were alike. As it is written. Gen. i. '2(). yincl God said, let us make man in our image, after our iikentss. Ver. 27. So God created nian in his oun image. And therefore there was no contrariety be- tween the holy nature of God and the nature of man, origi- nally. U hen man began to exist, he viewed things as God did, and was aflecfed accordingly. And as God loved his own character exhibited in that law which he gave to Adam ; so Adam loved it too. There was then no principle of enmi- ty against God in his heart; no disposition to dislike the strictness of the law, or the severity of the penalty, upon the most mature deliberation. Yea, he was perfectly pleased with both. For as God perfectly loved his own law ; so Adam, being like God, created in his image, perfectly loved riess. If ve ai-e totally depraved, our contrariety to God is total. 3. Contrarie- ty to the doctrines and duties of revealed religion, in which God's moral charac- ter is exhibited, is contrariety to God's moral character. Everv objection against ♦he doctrines, and all backwardness to the duties of religion, are so many expres- sions of contrariety to God's true and real character. 4. If the true God and the true scheme of religion suited the human heart, mankind would as naturally be united in love to the one true God, and to the one tiiie scheme of religion, as ihey are in love to the world. Had mankii\d liked the true God, they never would have set up a false God ; and had they liked the true scheme of religion, they never would have invented a false one. 5. I^ove to a false god, and to a false scheme of religion, is the exercise of a sjiirit of contrariety to the true God, and to the true religion. 6. Love to God's moral character, properly expressed, ■was the only thing which exposed tlie prophets, Jesus Christ, and his apostles, to be hated, reviled, and murdered. 7. Christ on the cross shows that the enmity of the carnal mind against God, is mortal enmity. 8. The Jews expressed and justified their enmity against Christ, both at once, by calling him hy reproachful names. John viii. 48. Sai/ 7ve not veil, that thou art a Sumaritan, and hast a devil- Meantime saying, (Mat. 23, 30.) " If we had been in the days of our fathers, we would not have been partakers with them in the blood of thf prophets" So while they hated and crucified him, who was foretold by all the prophets ; they thought them.selves doing God good service. 9. They knew they Jiated Jesus, and had they known him to be true God, their contrariety to the true Gwl would have been ascertained to their consciences. 10. Let God's trtit and real character be agreed upon, and we shall no longer difier about the cha- racter of man. 11. God's true and real character would be sgi-eed Hjjon, if we flid not hate to admit the truth. I'J. The contrariety of our sinful nature i<> God's holy nature, is the source of all the heresies in tiie world. — Men Iom' l» Iia^e a God and a relijrion to suit their own hearts. 3!2 The nature of the enmity of it too. vSo that there was originally no contrariety to God iu Adam's nature. And therefore there is no contrariety now, in man's nature to God, hut only and merely so far as man's nature is become sinful. For as before sin took place in the human heart, there was no contrariety to God in human na- ture ; so now there is no one thing in human nature, that is contrary to God, but sin ; nor is there any root of bitterness, but wickedness. But nothing which is now, or which oriiii- nally was essential to moral agenc}', is of the nature of sin. For Adam was a moral agent when he had no sin ; when he wasjn the image of God. Besides, if something essential to moral agency were sinful, it would be a sin to be a moral agent. There is therefore in the essential properties of a moral agent, no contrariety to the divine nature. For there is nothing in the .universe that is contrary to the holy nature of God, but sin. And whatsoever is contrary to the holy nature of God, is sin. To say that there is something in us which is opposite to the holy nature of God, which is not sin, but a duty; is to say, that opposition to God himself, is not sin, but a duty And if opposition to the hoi}' nature of God is not sinful, there is no sin. For if it is no sin to be opposite to the holiness of God, there can be no sin. For if opposition to the holy nature of God is lawful, b}' fair construction, God is legally dethroned, his law is vacated, we are become gods, too big to be under any government. For if it be lawful for us to oppose God, much more to oppose all other beings. So that to say that opposition to the holy nature of God is not sinful, is itself perfect wickedness. Yet, according to Mr. M. that self-love which in us is opposite to the holiness of the divine nature, and absolutely inconsistent with the love of God, is not sinful, but a duty. This is the most shocking sen- timent in his book. It is, in effect to say, that it is our duty to be at enmity against God. ■ Besides, Adam rebelled against his Creator, while God was his friend ; prompted not by despair, but in a belief of satan's lies, Ye shall he as Gods, ye shall not siinli/ die ; he look and cat, contrarv to the express prohibition of iiis Maker. And we, his posterity, for near six thousand years, have gone on in rebellion, while God has offered to be our friend again. And y^ THE CARNAL MIND AGAINST COD. 315 I his inspired prophets liave been abused, and his Son has been crucified in this our world, while sent to invite us to a recon- ciliation, and to offer us a pardon. Thus stands the fact as recorded in the sacred writings And thus our contrariety to God began when sin began. Nor is there any thing \\\ out nature contrary to the holy nature of God, but sin. And we began to be sinners while God was our Iriend. And we have continued in our rebellion through a long succession of ages, while God iias been offering pardon all the time. Therefore, 1. Tue carnal mind is as really contrary to the holy nature of God, as the holy nature of God is to the carnal mind. For sin is as contrary to holiness, as holiness is to sin. And yet God is willing to forgive us through Christ; but we are not willing to be reconciled to him. And therefore, *i.. The enmity of the carnal mind against God is entirely of a criminal nature, and comprises in it the sum of all wick- edness. For as a conformity to God's holy nature is the sum of all holiness ; so a contrariety to God's holy nature is the sum of all wickedness. To say that a contrariety to the holy nature of God is not sinful, is in effect, to say that there is no sin on earth, or in hell. And indeed Mr. M. gives a broad hint, (p. 50.) that in hell there is no sin in all their en- mity against the Deity. And if his scheme is true, he must be right in this. But to use arguments to justify ourselves in our enmity against God, which will equally justify the devil, is to carry the point as far as the devil himself can de- sire it should be carried. Nor can any thing belter please the devil, than to find himself justified in his enmity against God and his Son, by the professed friends of both. 3. If the enmity of the carnal mind against God is entire- ly criminal, and the sum of all wickedness, then while we jus- tify ourselves in it, we are disqualified for sealing ordinan- ces by it, if any sin, as such, can disqualify us. For to say that a small sin, persisted in, disqualifies for sealing ordinan- ces, and yet the greatest sin does not ; to say, for instance, that stealing one shilling from our neighbour, considered merely as an injury done to him, without repentance, disquali* VOL. III. 40 314 WHETHER THE GOSPEL CALLS lALLEN MAN fies for sealing ordinances, and that 3'et a state and course of enmity against God, persisted in, does not, is to strain at a gnat, and to swallow a camel. 4. But if it be really true, as Mr. M. says, that ' to love that character of God which is exhibited in the moral law, is the same thing as to love our own misery :' and if ' this is the true reason, and the only reason' we do not love God ; then our enmity against God is not in the least degree crimi- nal. And so it doth not in the least degree disqualify us for ' sealing ordinances ;' especially, if we are heartily disposed to love that character of God which alone it is our Uuij t^ u,rp_ so that, without fail, we shall love it as soon as we know it ; and that rcithout atry were principle of grace. Thus the ene- mies of God are taught, to think themselves blameless in their enmity against God : and thus they are emboldened to approach the table of the Lord. But what communion can there be between him, who loved the character of God ex- hibited in the moral law, and became incarnate, and lived and died to do it honou"*, and such an Antinomian law-hat- ing heart! Prov. xxix. 27. 2 Cor. vi. 14, 15. SECTION VII. 2 Cor. v. 20. JVeproy yon in Christ's stead, be yt recon- ciled to God. Question. Doth the Gospel call fallen man to he reconciled to that character of God, which fallen man, as such, is at enmity against ; or, onhj to be reconciled to another charac- ter of God, which fallen man, as such, is not at enmity against, but is naturally disposed to love as soon as known? OUR author undertakes to prove, (p. 40, 41, 42, 43.) that it is not the duty of fallen man * to love that character of God which is exhibited in the moral law.' But that, instead of its be- ing a duty, it is a sinful thing to do so ; as it is ' inconsistent with the character of God, and the character of man ; con- TO BE RECONCILED TO GOD. S15 trary to both law and Gospel ; to nature and grace.' Because, 'to love this character, is the same thing as to love our own raiseiy.' And he also undertakes to prove, (p. 43, 44. 45, 46, 47, 48.) that fallen man, as such, from the mere principles of nature, is disposed to love that character of God which is exhibited in the Gospel, which is the only character the Gos- pel teaches us to love ; so that we shall love it, as soon as known, without a new principle of grace. And therefore the common doctrine of the necessity of a ' new principle of grace' is wrong, and ' ipgcneraiion is wrought by light.' • rne question relative to this scheme of religion, which we would now propose to examination, is this, viz. 'Doth ihe Gospel call fallen man to be reconciled to that character of God, which fallen man, as such, is at enmity against; or only to be reconciled to another character of God, which fallen man, as such, is not at enmity against, but is naturally disposed to love as soon as known ?' — We will, in the first place, offer some arguments to prove, that the Gospel doth call fallen man to be reconciled to that character of God, which, as such, he is at enmity against, and then consider what Mr. M. has said to the contrary. Argument 1. The Gospel called Adam, immediately after his fall, to be reconciled to that very character of God against which he was at enmity, or it called him to no reconciliation at all. For to say that the Gospel called him to be recon- ciled to a character against which he was not at enmity, im- plies a contradiction. For it supposes a thing to be, aad not to be, at the same time. For a call to a reconciliation sup- poses enmit}'. Therefore the Gospel did not call Adam after his fall to be reconciled to God at all, or else it called him to be reconciled to that character of God against which he was at enmity. But, to say that the Gospel did not call Adam to be reconciled to God at all, supposes that God was willing to be reconciled to Adam, but did not desire Adam to be recon- ciled to him. For if the Gospel which was preached to Adam by God himself, did imply no call to Adam to be reconciled to God, then it is plain God did not desire Adam to be recon- ciled to him ; for he did not call him to it ; he did not invite him to it : that is, he did not desire that Adam should be recon- 316 WHETHER THE OOSPEL CALLS FALLEN MAN ciled to that character of himself which he had exhibited in his law. But if he did not desire him to be reconciled to that character of himself which he had exhibited in his law, he was willing he should continue to hate it. But if God was will- ing that Adam should continue to hate ihat character of him- self which he had exhibited in his law, then he did really bate it himself. For if God loved it, he would desire Adam to love it; for he would desire Adam to be like him, and after his image. But to say that God hated that character of himself which he had exhibited in his law, supposes an es- sential change in God's moral character. I'or Ood ix^^^a that character before Adam fell, as will be granted. Remark 1. In this Mr, M.'s scheme is consistent with it- self, viz. In supposing no change of nature necessary to be in us in order to our reconciliation to God ; because the change of nature necessary to a reconciliation between God and us, has already taken place on God's side. His nature is changed, and so there is no need that ours should be changed. We only need to know the change which has taken place in God's nature, in God's moral character, and all will be well. The breach will be made up, friendship will commence mth- out any new principle of grace in us. Rem. 2. In this also the Scripture scheme is consistent with itself, viz. In supposing a change of nature necessary to take place on our part, in order to our liking the divine cha- racter. Because, according to Scri|)ture, no change of na- ture has, or ever will take place on God's side. For it is a Scripture maxim, that contrary natures are an abomination to each other. Prov. xxix. 87- ^^n unjust man is abomination to the just ; and he that is upright in the nay is abomination to the wicked. Therefore contrary natures cannot /ike and take pleasure in each other. 2 Cor. vi. 14, 15. For zchat fellow- ship hath righteousness tcith unrighteousness ? Jnd zchat com- munion hath light uith darkness ? ^■iind zchat concord hath Christ with Belial'^ But our sinful nature is contrary to God's holy nature. Rom. viii. 7- The cnral mind is enmity against God. And therefore regeneration is necessary. John iii. 3. Except a man be born again he cannot see the kingdom of God. And a new nature is communicated in regeneration. TO BE RECONCILED TO CO». 3l7 John ill. G. That n^hich is born of the Spirit is spirit. The old nature is taken away, and a new nature is given. Ezek. xxxvi. 'i6. A fit-rc heart also nill 1 give you, and a nac spirit nill 1 put xiithinyou, and I nill take azcay the stoni/ heart out ofyourJle%h, and I nill give you an heart nfficsh. And this new nature lays a foundation for delight in God and in his ways. Ver. 27. I will put my spirit nithin you, and cause you to walk in my statutes. Psalm Ixxiii. 25. fVhom have I in heaven but thee ? And there is none upon earth that I desire besides thee. «v,i*x. o>. Ihere are two kinds of delight in God, which may take place in the human heart, viz. 1. Delight in a mis- taken idea of God. 2. Delight in God's true and real charac- ter. True delight is delight in God's true and real charac- ter. And lalse delight, is delight in a false and mista- ken idea of God. Deists and Socinians believe, that God designs to make all his creatures finally happy : this is theii idea of God. And they delight in this idea. The impenitent, law-hating Antinomian, believes, that God de- signs to make him finally happy : this is his idea of God ; and he delights in this idea. The Christian believes, that God has a supreme regard to the Deity, and designs to assert the dignity of the divine nature, and the infinite evil of sin, in the just punishment of every transgression, without exception in the criminal, or in his surety : and so to maintain the honour of his law, which is the image of his heart, a transcript of his moral perfections ; and to pardon none but penitent believers ; and to grant pardon only as an act of mere pure grace, and only through the atonement of Christ, who hath borne the curse of the law, died the just for the unjust. This is his idea of God. And he delights in this idea. It gives him pleasure to see God exalted, the law honoured, sin punished, the sinner humbled, grace glorified. This is a glorious way of saving sinners. Christ crucified, in this view, is in his eyes the tcisdum of God. It appears to be wisdom, truly di- vine, to be at such infinite expense, to do honour to that cha- racter of God which is exhibited in the law. For that cha- racter appears to be truly divine, and so to be worthy of this infinite honour. It is K'ise to pay infinite honour to that ol8 WHETHER THE GOSPLL CALLS FALLEN MAN which is ittfinitely glorious. But it is foolish to render honoui to that which is odious, and dishonourable. To a regenerate lieart Christ crucified is therefore the wisdom of God, but to othevs foolishness and a stumbling-block. 1 Cor. i. 18. 23, 24. and ii. 14. These sentiments are explained and proved at large, in my Essay on the tiature and glory nf the Gospel. And this is what Mr. M. misrepresents and cries out against, as nez0 divinity, p. 40, 41, 42. Ptem. 4. Every uinegenerate sinner, be his doctrinal know- ledge what it will, is in the temper of his heart, an infidel. For it is incredible, that infinite honour should be done lu ihcLt which appears wortiiy of no honour at all. But the divine law, and the divine character tlierein exhibited, to a carnal heart, appear worthy of no honour at all. For they appear not amiable, but odious. For, Rom. viii. 7- The, carnal mind is cnmiti/ against God. Therefore, a cordial belief of the truth of the Gospel is peculiar to the regenerate. 1 John v. 1. Whosoever belicveth that Jesus is the Christ, is born of God. Therefore, Rem. 5. It is not strange, that an unregenerate man, when the true Gospel of Christ.is explained and set in a clear light before his eyes, should cry out, ' this is new divinity to me.' For it may truly be quite new to him. A system of senti- ments he never believed to be ^true. But it is strange that the true Gospel of Christ should appear to be new divinity to an old saint. But it is ti me to proceed : Arg. 2. God the Father loves that character of himself, which he exhibited to Adam in his law. But the Gospel calls us to be like God ; to be conformed to his image : there- fore the Gospel calls us to love that character of God which is exhibited in his law. That God the Father loves that character of himself which he exhibited to Adam in his law, is evident from this, viz. That character which is exhibited in the law was God's true character ; as Mr. M. grants, p. 41. ^'The divine character exhibited in the moral law, was that which was exhibited to Adam in his stale of innocenc}', and it was God's true character." Indeed, it was God's true and real character, or else God gave himself a character contrary to truth in the moral law : which none will dare to say. But TO BE RECONCILEB TO GOD. ^lO if that character of God was God's true and real character, then it will follow, that God loved that character then. For all will tirant that God loved his own character. But if God loved that character ihen, he does love it still, unless his nature is chan'^cd. But that God is immutable, the same ijes- Urdaiit tu-day, and for ever, needs no proof to those who be- lieve the bible. But if God still loves that character of him- self, which he exhibited in his law, since the fall, as much as he did before, then in order to our being like God and in his imat^e, we must love it too. For if he loves it, and we hate it. then w ""^ "^i- J"^*^ bim, but are contrary to him : are not of tiie same spirit, but of a spirit and disposition contrary to him. But the Gospel calls us to be like God ; and in a true and real conversion we are changed into the same image ; as aW grant. And therefore the Gospel calls us to be reconciled to that character of God which is exhibited in the moral law, which he ahvays did, and always will love, and without the love of which we are not like God, but con- trary unto him ; are not in his image, but are in the image of the wicked one, who doth now, and always will, hate that character of God which is exhibited in his law. Arg. 3. God the Son, in character of ^Mediator, loves that character of God which is exhibited in the law, and against which the carnal mind is at enmity. But the Gos- pel calls us to be like Christ in the temper of our hearts : there- fore the Gospel calls us to be reconciled to, and to love that character of God, which is exhibited in his law, against which all unregenerate sinners are at enmity. That God the Son, in character of Mediator, loves that character of God which is exhibited in the law, is evident, because he is the express image of his Father s person- Heb. i. 3. But his. Father loves that character, as has been proved ; and therefore he loves it as much as his Father does. And besides, he became incar- nate, lived and died to do honour to the divine law, and to the divine character therein exhibited. But the Gospel calls us to be like Christ, to be of the same spirit, to imitate him, and follow his example. But if we hate that character of God which is exhibited in the law, we are not like Christ, we are not of the same spirit, we do not imitate him, nor follow 320 VTHETHEU THE GOSPEL CALLS FALLEN MAN his example ; but we are of a temper contrary to him, and like the devil. Remark 1. To hate that character of God which is exhibit- ed in the law, is to hale Christ Jesus and his righteousness. For Christ Jesus loved that character, and lived and died to do it honour : and in this his righteousness consisted ; and for this his Father zcas well plta^ed in him Therefore, Rem. 2. Those who are at enmity against God the Father, are also at enmity against God the Son. For to hate the law, is to hate the Gospel. Because the Gospel vindicates the honour of the law. Thus the Pharisees, who liaicd tl>o ti-Qg cha- racter of God the Father, which was exhibited in the law of Moses, likewise hated the character of Jesus Christ, exhibit- ed in explaining and vindicating that law in his public minis- trv, and in detecting and condemning the false glosses which they had put upon it. They have both seen and hated both me and mif Father. For if God's character, exhibited in his law, is odious, then the character of Christ, as Mediator, is odious also. Because Christ's mediatorial character consists in supreme love to that character of God which is exhibited in the law, exercised and expressed in his life, and in his death. Rem. o. To expect acceptance with God on the account of the righteousness of Christ, which consists in love to that character of God which is exhibited in the law, while we allow ourselves to hate that character, and really believe that the Gospel does not call us to love it, implies this gross inconsist- ence, viz. that we acknowledge that love to that character is above all things acceptable to God, and that yet God does not desire us to love it. It was his will that Christ should love and ho» our it to procure the salvation of his disciples, but his disciples may lawfully hate it. Moreover, to depend on Christ's righteousness, i. e. on Christ's loving that charac- ter and doing it honour, while we allow ourselves to hate it, and affirm, that *it is contrary to the character of God and to the character of man ; contrary to the law and to the Gospel ; contrary to nature and to grace,' for us to love it ; is grossly inconsistent. For it is to depend on that as our justifying rigliteonsness in the sight of God, which, if it were TO BB RECONCILED TO OOD. S'21 in us, would be ;i sin. For sin is a transgrcasion of the iaa;. But Mr. M. says, that it is * contrary to the law of God for us to love that character of God which is exhibited in the moral law.' p. 4l,4iJ. Thus men are taught to trust in th« righteousness of Christ for justification in the sight of God, while they allow themselves to hate that righteousness of Christ, and to believe it would be a sinful thing in them to love what he loved, and to be holy as he was holy, and right- eous as he was righteous. But, if we thmk it lawful to hate that character of God which is exhibited in the divine law ; then we think ourselves innocent in hating of it. And so our real dependance for acceptance with God in this case, is noi on Christ's righteousness, but on our own innocence. By the law given to Adam it appears, 1. That God was disposed to punish sin. 2. That in his view, it became him as a moral governor of the world, to punish sin. 3. That it wa« his fixed determination that sin should not go unpunished. And by the cross of Christ, it appears in a still clearer light, 1. That God is disposed to punish sin. 2. That in his view, it becomes him as moral governor of the world, to punish ijin. 3. That it is his fixed determination that sin shall not go unpunished. — But a determination, in all instances, to pu- nish sin in the criminal, and never to accept a surety to die in his room, is not, and never was, any part of God's revealed character. However, if God's disposition to punish sin is not an amiable disposition, it never was and never will be an ob- ject of love, whether exhibited in the law, or in the cross of Christ. But if it is a beauty in the divine character, it always was, and always will be, an object of love, whether exhibited in the law, or in the cross of Christ. To say, that the holi- ness and justice of the divine nature are glorious, when the surety is the sufferer; but odious, when the criminal himself is punished, is the grossest absurdity, and the most barefaced hypocrisy. Arg. 4. The regenerating, sanctifying influences of the Holy Spirit, are necessary in order to that reconciliation to God, to which the Gospel calls us, as is evident from John iii. 3 — G. But the regenerating, sanctifying influences of the Holy Spirit are not necessary in order to our loving acharac- VOL. III. 41 3'2Qi WHETHER THE GOSPEL CALLS FALLEN MAN ter, which, while uniegenerate, we are not at enmity against. For, 1. There is no need of the regenerating influences oi' the Spiritj in order to all that prtparatory work, which is be- fore regeneration ; as all grant. 2. After this preparatory zvork is completely finished, according to Mr. M. * the un- regcnerate sinner is capable of receiving the light of the knowledge of the glory of God in the face of Jesus Christ :' while unrcgenerate, he means; for he adds 'by which his soul will be regenerated.' p. ol. Thus the glory of God in the fiice of Jesus Christ is actually seen, according to Mr, M. by the unregenerate sinner, while unrcgenerate. And there- fore there is, according to him, no need of the regenerating, sanctifying influences of the Holy Spirit to brmg the smner thus far. Nay, in fact, the sinner comes thus far while un- regenerate. And, 4. being brought thus far, the sinner now needs ;/o new principle of grace, as he says, p. 47, 48. For in- deed it is natural for all mankind to love that which appears glorious and amiable in their eyes. Nor is any assistance needed in this, according to Mr. M.; no, not so much as ex- ternal means; 'it will have this efl^ect without the necessity of an exhortation.' p. 52. Just as it was natural for Jacob to love Rachel, as soon as he saw her, * without the need of an exhortation.' And much less did he need any supernatural assistance of the Spirit of God in the affair. Yea, according to Mr. M. the reconciliation will be perfect on the first disco- very, so that an exhortation to be reconciled to God will ne- Ter more be needed. Thus it is evident, that on Mr. M.'s scheme, the regenerating, sanctifying influences of the Holy Spirit, are entirely needless in order to a sinner's loving that character of God, against which, Adam was no more at en- mity after his fall, than he was before he fell, which Mr- M. supposes is exhibited in the Gospel. And therefore, j. Rege- neration in his sense of it, may * be wrought by light,' with- out any sanctifying influences of the Spirit at all. For as God's supposed new character may appear glorious and amiable to one, who is at enmity against God's old character; so this new character may for the same reason be loved by one, who is at enmity against his old character. That is, by \Ue carnal mind. For this neav God leaches his votaries. TO BE rfECONClLF.n TO GOD. SC5 tliat^ it is 'contrary to the character cif God, and contrary to the character of men ; contrary to the hiw ai.d t.) the ('ospel ; contrary to nature and to grace,' to love that character of God whicli is exhibited in the divine hiw, hofi/, JKst, ttiul {^oud, as it is, against vvhicii the carnal mind is at enmity. And this doctrine is so perfectly agreeable to a carnal heart, tiiat il" we may have the favour and love of the Ahni^;hty on this plan, Mr. M. might well say, p. 43. ' That there is nothing in our fallen circumstances to prevent our returning to the love of God,' and that xnthout amj ncrv pritnijile o/ grace. Arg. 5. All the holy mhabitants of heaven love that cha- racter of God, which is exhibited in his holy law, as it is set forth in the clearest and strongest point of light, in the eternal misery of the damned. For they all Join to cr\, Ilal- lelujnh, while their smoke asctndeth for ever and ever. Rev. xix. 1 — 6. But if we are not by the Gospel brought to a re- conciliation to the same character, we cannot join in the worship of heaven, nor with atiy comfort live among them, a Cor. vi. 14, 15. But if Mr. M.'s scheme is true, Arg. 6. The breach between God and the sinner may be made up, and a perfect reconciliation take place, without the sinner's ever repenting of that enmity against God which is in his heart as a fallen creature. Yea, it is lawful for the sin- ner to continue in that enmity. Yea, it is his duty. For Mr. M. says, it is 'contrary to the law of God' to love that cha- racter of the Deity, which is exhibited in the moral law. p. 40, 41, 42. And therefore, when Christ came to call sinners to repentance y he had no intention that they should repent of their enmity against his Father's character exhibited in that holy law, which he loved and obeyed in his life, and honour- ed in his death ; but was free and heartily willing they should go on in their enmity to it to all eternity. For Mr. M. says, (p. 43.) 'The love of God which the Gospel teacheth,' is not love to the divine character exhibited in the law, but ' love of that divine character which is exhibited to us in a Mediator, and NO OTHER.' But if God the Father loves that character of himself which is exhibited in his holy law, and if God the Son loves that character, and if all the holy inhabitants of heaven are like God and his Son, and love that character too. 524 WHETHER THE GOSPEL CALLS FALLEN MAN tlicn converts, on Mr. M.'s scheme, when they arrive to hea- ven, if they ever should arrive there, could not join with the church above, or make tliat profession of love to God, which all the rest of the inhabitants do there ; but would need an external graceless covenant in that world, in order to join in full communion there, as much as they do in this world here below, in order to join in full communion here. But it is time now to attend to Mr. M.'s reasoning; and this is the sum, and this is the whole force of his argument, on the strength of which his whole scheme stands, and which he has repeated over and over again. Objection. "To love that character of God which is exhi- bited in his law, is the same thing as to love our own misery. But to love our own misery is to take pleasure in pain ; which is a contradiction, and in its own nature impossible. Contrary to the character of God, and to the character of men ; con- trarj^ to the law and to the Gospel ; contrary to nature and to grace." p. 10. 12. 41, 42, 43. Answer, 1. Our author says,^(p. 11.) * That the primary rea- son why God is to be loved, is the transcendent excellency of the divine perfections '. But ' the transcendent excellency of the divine perfections' is the same yesterday, to-day, and for ever. And therefore, that character of God which is exhibited in the law, is as * transcendantly excellent' since, as it was before the fall. And therefore this reason of love remains in full force to us in our guilty state. y ' If all the ground and reason there is for fallen man to exercise dependence ou God,' i. e. for eternal life, ' ai-iseth from the covenant of grace, as Mr. M. says, (p. 12.) yet all the ground and reason that mankind Jiave to love God does not arise from the covenant of grace.' P"or God was in himself infinitelr worthy of our love, antecedent to a consideration of the gift of Christ, otherwise the gift of Christ to answer the demands of the law, in our room, had been needless ; for there was no need onr surety shwdd ever pay a debt for us vhich ve ourselves never owed. And it was as ' repugnant to the law, and as much • presumption,' to e.\pect eternal life before the fall, as since, without perfect obedience, on the foot of law. This kind of dependence was never required by the law of Adam, or of any oUicr man. It was no more his duty before the fall ihan it i\ as afterwards. TO BE RECONCILED TO GOi>. Stj Ans. 1. God the Father, God the Son, and God the Holy Ghost, and all the holy inhabitants of heaven, love that cha- racter of God which is exhibited in his law ; and yet they do not love misery itself, or take any pleasure in the pains of the damned, considered merely as pain. If God did take plea- sure in ihc pains of the damned, considered merely as pain ; if this were the character which he exhibits of himself in his law ; then to love tliis character would be the same thing as to love misery. So that this is implicitly, and by fair con- struction, imputed to the Father of the universe, when it is said, that ' to love that character of God which is exhibited in the divine law, is the same thing as to love our own mise- ry.* But to say, that God and the holy inhabitants of hea- ven take pleasure in the pains of the damned, considered mere- ly as pain, is to impute to them a spirit of disinterested malice. But to justify our enmity against God by such an imputa- tion, is exceeding impious. But on the other hand, if God may love that character of himself which is exhibited in his law, and yet not love misery itself; tlien, were we regenerate, were wc made partakers of the divine nature, wc might be like God; and be affected as the holy inhabitants of heaven are; and so might love that character of God which is ex- hibited ni the divine law, and not love misery in ourselves, or in any other beings. A wise and good father, when he inflicts just punishment on a haughty, stubborn child, for some heinous crime, ap- proves and loves his own conduct, and the character which he exhibits therein ; but jet he does not love his child's mi- sery, itself, or take pleasure in his pain, as such, or desire his child to take pleasure in it. And if the proud, haughtv, stubborn, impenitent child should say, *To love a whipping father is the same thing as to love to be whipped ; but to love to be whipped is to love misery' ; but to love misery is a contradiction, and in its own nature impossible, and con- trary to the law of God, which requires me to love rajseli';' every obedient child in the family would be able to see the; fallacy of the argument. And love to their father's honour, would make them love him for vindicating his honour in the just punishment of such a son. Nor is there a father on 326 WHETHER THE GOSPEL CALLS FALLEN MAN, &C. earth, hearing such language as this from a child, but that would think it proper and fit that his uncircumcised heart should be so humbled as to accept the punishment of his ini- quity before he pardoned him. Nor would he forgive him, until he should feel and say, ' I deserve to be whipped. It is good enough for me. It becomes my father to do it. Nor is it a blemish, but a beauty in his character, to be disposed to chastise such a haughty wretch as 1 am.' For the father approves of his own disposition to punish his child. He knows that it becomes him. And until his child knows it too, he cannot but disapprove of him, as a stubborn, impeni- tent child. And yet no father ever desired his child to love misery. Nay, on the contrary, did the child love to be whipped, did whipping give the child pleasure, it would cease to be of the nature of a punishment. It would gratify the child, and frustrate the father. To say in this case, that ' to love a whipping father is the same thing as to love to be whipped,' is to say, that the father whips the child merely for the pleasure of whipping it, and takes delight in its mise- ry, for itself: and so is guilty of disinterest td malice, which no man ever was guilty of, and which to charge on the Deity is the highest blasphemy. For if the father loves his own character, and delights in his own conduct toward his child, without loving the child's misery itself; then nothing hin- ders, but that the child might love his father's character and conduct too, without loving its own misery. For a more particular answer to this objection, see Essav on the nature and glonj of the Gospel. C ^27 ] SECTION VIU. iicn. i. '27. ^0 God crtntcd man in his own image, in the image of God created he him. Question. How was it possib/c for Jdam before thefaU, to love that character of God whiclt zcas exhibited to him in the hii', consistently with the love oj his orcn happiness ? THE difficulty which attends this question may come into view, if we consider, 1. That a state of eternal misery is infinitely worse than not to be. Existence itself is desirable to mere nature, only as it implies a capacity for the enjoyment of happiness. Nature dreads annihilation, as thereby all happiness is lost for ever. But it is better to be without happiness, than it is to be not only without happiness, but miserable. Pure mise- ry is worse than non-existence. Hence abandoned guilty sinners often wish for annihilation. And had Adam for the first transgression been threatened with annihilation, it might have been thought of with less horror and dread. But mise- ry is a dreadful thing. And eternal misery is infinitely dread- ful, infinitely worse than not to be. How therefore could Adam think of that dreadful word death, as implying eter- nal misery, and yet love that Being who had threatened this for the first transgression ? Yea, and love that very character exhibited in the threatening itself? How could love to this character consist with his love to his own happintss ? — It is true, God had been kind to him, in giving him a happy ex- istence, surrounded with many delights: but this happiness and these delights to be enjoyed for thousands of ages, were lighter than a feather, compared with eternal misery. — And it is true, he might remain happy for ever, in case of perfect obedience. And this was a glorious prospect. — But what if he sinned ? What then ? Death! eternal death ! never ending woes were threatened, as his just desert. But why eternal death for one oflcnce ? Where was the wisdom. 328 Adam's love to god, justice, or goodness of this ? This is the language of self-love, as it now takes place in fallen man. And if, as Mr. M. says, * this principle of self-love was essential to moral agency' in innocent Adam, it must have been the language of his heart before the fall. But, 2. One bad property entirely approved of, and constantly exercised, will render any moral character devoid of beauty. If there is no moral beauty in the divine character, he is nei- ther worthy of supreme love, nor capable of being the supreme good. A law, a fixed law, is an expression of the fixed cha- racter of the law-giver. If God's disposition to punish sin ivith eternal misery appeared in Adam's eyes to be a bad pro- perty in the Deity, it was not possible he should love him with all his heart. It was as impossible before his fall as after, even as it is as impossible to love a tyrant before we fall into his hands, as afterwards. And if Adam could not love the divine character before his fall, then he could take no de- light in him. For an odious character, instead of giving plea- sure, gives pain. And if Adam neither loved the divine cha- racter, nor delighted in it before the fall, he was in the same state and temper of mind before as he was after the fall. And if so, then he was not created in the image of God, but came into existence as much depraved as we are. 3. To say that this dark side of the divine character was out of his view before he fell, and that he viewed the Deity only in the character of an almighty benefactor, and his friend ; and therefore in this view of things, ' the love of God, and self-love were consistent :' is really to say, that Adam be- fore the fall did not love God's true and real character, as ex- hibited in the law which he was under. But rather that cha- racter was so entirely out of his view, that he had no exer- cises of heart about it, good or bad ; for it, or against it : which amounts to the same thing as to say, that he was never ac- tually friendly to God's true character, even before the fall. But rather had he fully known it, and taken a deliberate view of it with application to himself, he would have disliked it, even then. And this must with as much reason then, as af- terwards, have been the language of his heart ; ' to love this rharacter pf God is to love nay own misery^ but to love my BEFORE THE FALL. 3§9 own niisciv is impossible. For to take pleasure in pain im- plies a contriuiiclion.' 4. Mr. M. says, p. 4^. ' For a principle of self-love is es- sential to our nature, lake away all self-love, and a total iri- (lilferenc-c to pleasure and pain will take place in us; and then we become incapable of being infiuenced by promises and tlireatcniiigs, rewards and punishments; which strips us of our moral agency. But to love God in onr guilty state ac- cording to the character of him in the moral law, does thus totally exclude all self-love I'rom its proper place and exer- cise in the heart. For to be well pleased in God as a holy and righteous Being, from the perfections of whose nature it becomes abso/utt/i/ iitcssary that he should make us for ever completely miserable s, is directly repugnant to, and ab- ^ Q. 1. Was it absolutely neces'sary from the perfections of the divine nature, that fallen Adani should be miserable for e^er ? i. e. that his siii should be pun- ished iu iiis own person ? Or, Q. 2. Did God, by the law given to Adam, lay him- st'-Jf under an absolute necessity to make Adam miserable for ever .' i. e. to piu>- ish his sin in his own person. If so, then the doctrine of substitution, of onn the dying in the room of another, is absolutely inconsistent with the perfections of divine nature, and with the tenour of the divine law. Which to say, s.ips tiie very foundation of divine revelation ; and demonstrates that tlie Gotl, wlio appeared to Adam after the fall, was not the same God that had appeared to him before. Tlie God of the law and the Gotl of the Gospel, are two beings, absolutely in- consistent with each other. The truth is, 1. That God's disposition to punish sin according to its desert is, and ever was, and ever will be, essential to his nature. But to punish sin, in all instances in the criminal himself, without ever admitting a surety, is not essential to his nature. But, 2. God's disposition to punish siu according to its desert, is set in as clear and strong a point of light in the Gospel, as in the law ; in the death of Christ, as if every sinner had been punished in his own person. 3. This disposition is a beauty in the divine character, or a blemish. If it is a beauty, then it is, and al\i-ays was, and always will be, an object of love. If a blemish, then it is not an object of love, as exhibited in the law, or in the Gospel ; in the death of the criminal, or of his surety. But if it is a blemish, it is more odious, as exhibited in the Gospel, than in the law. 4. As a regaid to a parent's honour renders the parent's disposition to maintain his honour, in the government of his house, a beauty in the eyes of a child ; so a re- gard to the honour of the Deity renders his disposition, to maintain his honour, in the government of his kingdom, a beauty in the eyes of every regenerate soul But the holiness and justice of the divine nature are disagreeable in the eyes of every one, who is under the government of supreme self-love. For mere self-love has no regard for God. However, 5. A carnal heart, which is enmity against God's true and real character, from a mere selfish spirit, may be greativ pleased with the idea of an almighty reconciled fattier and friend, determined to VOL. 111. 42 330 Adam's love to god, solutely inconsistent with^ tiie least degree of regard to our own well being. There can * be in nature no sucli sort of re- generation as to bring^lhe heart, under such circumstances, to exercise true love to God.' Therefore, if these things are true, 5. It was in the nature of things impossible that Adam, before the fall, should deliberately and understandingly love that character of God which was exhibited to him in the law he was under. For it implied * love to his own misery,' to love it one time as really as another, before his fall as well as afterwards. Thus when a wise and good father threatens to v,'hip his child in case he commits some particular crime, which he warns him against; to love the character of that fa- ther exhibiled in that threatening, is as reall}- contrary to self- love before the crime is committed, as it is afterwards. For it is precisely the same thing to love a character exiiibiied in a threatening, as it is to love the same character exhibited in the execution of that threatening. For the character exhibited is precisely the same. But to love the same character is the same thing. And if it implies a 'total indifference to plea- sure and pain,' to love this character at one time, it does also equally at all times. For love to it is always, at all times, and under all circumstances, precisely one and the same thing. So that, if Mr. M.'s reasoning is just, Adam came into existence with a spirit of enmii}' to God in his heart. Nor was it possible in the nature of things, that he should ever have had it in his heart, to love that character of God which was exhibited in the law which he v,as under. Nor is it pos- sible, that we his posterity should ever be brought to love it. * There can be in nature no such sort of regeneration.' There- fore Adam was not created in the image of God, nor are any of his posterity recovered to the image of God by the re- generating, sanctifying influences of the Holy Spirit. And *make him happy for ever, and may ciy out, tMs God is trancendently excellent and glorious ,- but God does uot sustain tliis character, with respect to any ira- petiitent sinner. It is ti-ue, many impenitent sinners liave such ' a discoven ,* but llie tiling discovered is a lie, and the father of lies is the author of the dis- covery. And yet they misiake. this lie, for (rloty of God in the face of Jesus Chrict. JJEIORE THE FALL. 531 thus divine revelation is sapped at the very foundation. Tor one ot the first facts revealed, is in its own nature absolutely impossible, viz. That Adam was created in the image of. God. Because, for Adam to love that character of God which was exhibited in that law which Adam was under, was ' inconsistent with the least degree of regard to his own well-being.* — Besides, 6. If it is inconsistent with that regard to our own well- being, which we ought to exercise, in our guilty state, to love that character of God ; it is equally inconsistent with that regard to our neighbour's well-being, which we ought to exercise. For it is an agreed point, that we ought to love our neighbour os ourselves. And it is as ' contrary to the law of God* to delight in our neighbour's misery, as in our own. So that, 7. Unless a universal salvation of devils and damned takes place, it will eternally be ^ absolutely inconsistent' with that recjard wliich we ouirht to have to ourselves and to our neigh- hours, to love the Deity. And therefore, if Mr. M.'s reason- ing is just, all holy beings in the intellectual system must join in a general revolt, unless the Deity entirely lays aside his moral character, exhibited in the moral law ; and grants a general release to all the damned. And thus, 8. The doctrine of the eternity of hell torments must be given up, or God's moral character is wholly ruined. For it is as bad a piece of conduct in the Deity to damn my neigh- bour, as it is to damn iTjyself. For my neighbour's welfare is worth as much as ni}' own. And it is as 'contrar}' to the law' to love my neighbour's misery, as to love my own misery. It never was, therefore, if Mr. M.'s reasoning is just, any part of God's moral character, to be disposed to punish sin iviih everlasting putuxhmeut, as Jesus taught. Mat. xxv. 4(>. And so Jesus was not the Christ. Or else the Socinians are right, and we must join with them, and say, that God never did think, 1. That he was God, i. e. an infinitely glorious and amiable being, infinitely worthy of the supreme love and universal obedience of his rational creatures. Or, 2. That sin was an infinite evil. Or, 3. That sin did deserve an infi- nite punishment. Nor, 4. Did he ever intend to punish i 332 Adam's love to god, with eterlasiiug pumshment. And, 5. If sin is not an infinite evil, an infinite atonement never was needed, or made. And so, 6. Our Saviour is not God. And thus a denial of the di- vi nit J/ of God the Father, issues in the denial of the divinittf of God the Son, And having framed in our fancy a God to suit our hearts, the Ho/t/ Ghost, as a sanctifier, becomes need- less. For we can love this God, zvithout arn/ nezv principle of grace. And thus, if ISlr. M.'s reasonii-g is just, and if we will pursue it, in its necessary conse((uences, we are Socinians, or infidels : and the odds between Socmianism and infidelity is nt)t great. Thus the dithculty is stated. And the answer to it is as fol- lows : This must be admitted, as a self-evident maxim, that that regard to the welfare of ourselves and of our neighbours, which is inconsistent with the love of God's moral character, is of the nature of opposition to God. But opposition to the moral character of God is not a dut^-, but a sin. Thac self- love, therefore, ' which is absolutely inconsistent with the love of God,' is criminal. And therefore it was so far from being ' essential to moral agency' in innocent Adam, that it did not belong to, but was inconsistent with his character. He loved happiness, but he placed his chief happiness in God's glory : of whom, and bif whom, and to whom, are all things ; to zchom be glory for ever. Nor had he any separate interest of his own, independent of God, and in opposition to his honour and gloiy, nor the least degree of a selfish spirit. For him- self, his soul and body, his all, was oflered up as a living sa- crifice to God, without reserve. And it was no more incon- sistent with Adam's love of happiness to love God for saying, Jn the day thou euteat thereof thou shalt surf It/ die ; than it was inconsistent with God's goodness, for God to love his own character exhibited in this threatening. It is in its own na- ture, and by the consent of all mnnkind, perfectly consistent, to give up and sacrifice a lesser good to a greater, if the greater cun be secured in no other way : while yet at the same time, the lesser good, which is given up, is valued according i«) its worth. If God acted a consistent part in exercising a greater regard to his own honour than to Adam's welfare^, in giving j UEFOIIE THE FALL. 3S3 out ihat lliiealening, //* the day thou calest thereof thou shalt sureli/ die, tlu'ii it was equally consisient iu Adam to be aflect- cd as his Maker was. If ihe Deity was consistent with him- self, then A(hini, who was created in his image, was consistent also. If the holiness and justice of the divine nature, exhi- bited in that threatening, were perfect in beauty, without a blemish in the eyes of infinite goodness, they must Hkewise appear so in Adam's eyes, while he had no other kind of re- gard for his own welfare, than had his Creator. That is, so long as he continued to be in the image of God. And if love to God and to l)is own happiness were originally consistent in Adam, when in the image of God, they may be equally consistent in any of Adam's sons, who are anew restored to that image of God which Adam lost. And tlie iioliness and justice of the divine nature, as exhibited in the divine law, may appear to be perfV'ct in beauty, with application to ourselves ; and God appear to be infinitely lovely, in his disposition to punish sin according to its deserts; and yet our own eternal welfare be at the same lime prized according to its worth, and the salvation of the Gospel appear infinitely precious, and the fruit of grace infinitely great and absolutely free ; and the Gospel way of salvation worthy of God. But were not the divine character exhibited in the divine law perfect in beauty, without a blemish, it ought to have been laid aside in disgrace, and not honoured with the highest honours on the cross. If * to love God is the same thing as to love mise- r}',' if to love God is ' contrary to the law of God,' then that law which re(|uires this, is an absurd, inconsistent, tyiannical law, not worthy of God, nor worthy to be honoured by the blood of his own Son. For a more large and particular view of this subject the reader is referred to my Essay on the Gos- pel, sect. vi. Wr. M.'s reasoning implies, that in Adam before the fall, there was really * no principle of holiness,* no disinterested regard to the Deity : and that his whole soul was under the government of self-love, even the same ' principle of self- love' wliich governed him after the fail. And therefore, as soon as God's favour was lost, and he exposed to destruction, this favourite principle of self-love became 'inconsistent with Adam's lovf. to god, the love of God/ and continues to be so, until God appear^i to be our friend again. And so Adam had no ' principle of holiness' to lose, nor is there any such thing for us to expect. Mr. M. says, p. 48. ' But when we inquire of them what they mean by this ntio principle which is implanted in the soul by regeneration, they can give no account about it.* Yes, we can give as distinct an account about it, as we can of a ' principle of self-love.' It is that image of God in which Adam zeas created, restored anero. It is true, that in Adam this hofy principle was not a confirmed habit, but liable to be lost by the first sin ; but in believers who are united to the second Adam, the * principle of grace' is a confirmed habit, and shall never be lost. It becomes confirmed in conse- quence of the first act of saving faith. Eph. i. 13, 14**. But A As x\dam was created in the image of God to prepare him for holy acts and exercises of heart ; so the same image of God is restored in regeneration to prepare us for the first holy act. As there was a holy principle in Adam before the first holy act ; so there is a holy principle in the regenerate sinner before the ftrst holy act. And, as Adam's holy principle was not a confirmed habit in its first existence, but was te have been confirmed on his acting up to the covenant he was under ; so the holy principle given in regeneration Is not a confirmed habit in its first existence, but immediately becomes confirmed as soon as the re- generate sinner complies with the covenant of grace in the first act of saving faith. And thus, as Adam would have been entitled to eternal life on his com- pliance with the covenant of works ; so the regenerate sinner is entitled to eter- nal life on his compliance with the covenant of grace. For a confirmed habit of grace is eternal life, i. e. life never to end ; life everlasting. John v. 24. He that bcUeveth hath everlasting life. Hence the promises of the Gospel are not made to the holy principle, passively considered, but to its acts and exercises ; even as the blessings of the first covenant were not promised to that image of God, in which Adam began to exist, but to his active compliance with that cove- nant. And thus, that faith, by which we are married to Christ, is not an unre- generate, sinful act ; but as our catechism expresses it, ' a saving grace.* But if faith is before regeneration, the act of a sinner, dead in sin, ' totally depraved,' it is not ' a saving grace ;' but a saving six. Or che it is not an act, but a mere passive thing, and implies no consent of will. ' Qiitsiion. But here it may he doubted, and objected against this position. If we cannot believe till we are quickened with spiritual life, as you say, and can- not be justified till we believe, as all say, then it will follow, that a regenerate soul may be in a state of condemnation for a time, and consequently perish, if death .should befall him in tliat juncture.' TIius Mr. Flavel states llic objection, and tlius he answers it. * Solution. To this I return ; that when v,e speak of the priority of this quickening work of the spirit to our actu^J believing, ve rather understand it ir>T BEFORE THE TALL. S3'i its nature is the same. For there is but one kind of true ho- hness in tlie universe. For the hoMncss of Christ is of the s;une nature with tlie hohness of God the Father. Clirist is the express image of his Father ; and of his fulness we re- ceive, and grace for grace. In regeneration, therefore, we are restored anew to that image of God, in which Adam was created. So that this 'principle of grace' is that whereby we are inchned to a disinterested supreme regard to the Deity, an in- Hnitely worthy Being; and so disposed to love that character of him exhibited in his law in which his infinite dignity is asserted, in the threatening of an infinite punishment for sin. Even as self-love is * that principle' w hereby a fallen creature is inclined to a supreme regard to himself, and to his own honour and interest, separate from, independent of, and unsubordinate to, God and his glory. A^^hich self-love is in kind, different from that love of happiness which is essential to every holy being. The one is contrary to the holiness of the divine nature, and the source of all our enmity against the Deity. The other is in perfect Imrmony with the divine nature, and consistent with the perfect love of the hoUness and justice of God, as exhibited in his law. Mr. M. says, (p. 48.) ' But if this be true, that there must be a gracious principle implanted in the heart of a sinner, before he is capable of any gracious acts ; then for the same reason, there must be a corrupt principle implanted in the heart of a holy creature, (Adam, for instance,) before he is capable of any sinful acts.' The Scripture teaches us, that God crtated man in his own image, whereby he was prepared to holy acts and exercises : but the Scripture does not teach lis, that God afterwards created man in the image of the devil^ (he priority of nature, tlian of time, the nature and order of the work requiring it to be so; a vital principle must, in order of nature, be infused, before a vital act can be exerted. First make the tree good, and then the fruit good : And admit we should grant some priority in time also to tliis i|uickening principle, before actual faith ; yet the absurdity mentioned would he no way consequent npon tliis concession ; for as the vital act of faith quickly follows the regenerat- iog principle, so the soul is abundantly secured against the danger objected ; God never beginning any special work of grace upon the soul, and then leaving it, and the soul with it, in hazard ; but preserves both to the finishing and com- pleting of his gracious design.' Mr. Flavel's tiiethod of grace. Sermon 5. 3SG Adam's love to god, to render him capable of sinful acts. And therefore, 'if we would acquiesce in the plain Scripiure account of these things, we should readilj' allow,' that it was needful, in order to pre- pare Adam for holy acts, that he should be created in the image of God ; yet it was not necessary ' for the same reason, that there should be a corrupt principle implanted in his heart, beibre he was capable of any sinful act.' For sm be- gins in that which is merely negative; i. e. it begins in not loving God with all the heart ; in ceasing to exercise that re- gard to the Deity which is his due. Or in not having such a sense of his worthiness of love and rcgaid, as ought to take place in the heart. But a sense of God's inhnite worthiness, of supreme love and perfect obedience, may cease to fill and govern the whole soul, without a previous implantation of a corrupt principle. It did so in Adam. For had he remained under the entire government of supreme love to God, he would not have eaten the forbidden fruit ; and as supreme love to God ceased, supreme self-love took phice of course : but it never was in Adam's heart before. He now, for the first time, began to have a frame of heart answerable to Sa- tan's words. Ye shall he as Gods ; i/e shall not surely die. And so he took and eat. In consequence of which, this principle of supreme self-love became a confirmed habit, and his whole heart was disposed to justify hitnself in it. x\nd thus Adam became totally depraved. Remark ]. Holiness, as it originally took place in human nature, had God for its author : and it was produced by a creating power ; in the image of God, cki^atkd he him. So it is restored by the same power. Eph. ii. 10. We are his work- manship, CREATED in Christ Jesus unto good works. But that which is God's gift, (Ezek. xxxvi. 2(J.) A new heart will 1 give you; is also the sinner's duty. Ezek. xviii. 31. Make you a new heart. For total depravity and moral agen- cy are consistent : otherwise those words, (Eph. ii. 1.) Dtad in sin, would be an express contradiction. To say that the doctrine of created holiness is absurd, is to say that the bible is not the word of God : for this is one of the first doctrines taught in that book. In the iina';'i: of God created he him. BEFORE THE FALL. S57 Rem. '2. As Adam, while in ihe image of God, viewed the diviijL- cliaracttr exhibited in liie moral law, in the same glo- rious |)omt ol ii^ht in wl)ich God hnnself did, in which view the iijiai^e of God in Adam paiiiy coMjisted, and which view he totally lost b} the fall ; so this view of the divine charac- ter is restored, when the image of God is renewed in regener- ation. As it is written, (Col. iii. 10.) The mzo man is reuezc- td in knowledge, after ihe imtige of him that created him : i. e. that view of divine things, which is hit a covenant which requires no condi- 553 MR. M.'S EXTRAORDINARY METHODS tions at all : for no other sort of covenant can be thought oF, But if Mr. M.'s external covenant is absolute and uncondi- tional, then a Pagan, a Turk, or a Jew, as such, hath as good right to the Lord's table, as to hear the Gospel preached. And if his external covenant is the same with the covenant of works, then no mere man since the fall is qualified to join with the church. And if his external covenant is the cove- nant of grace, then no graceless man, as such, is qualified to enter into it and seal it. It is, therefore, nay, it must be, a graceless covenant, or nothing at all. 3. This pretence is very extraordinary, because Mr. M. was so pinched with what I liad advanced against his scheme, that he had no way to get rid of my arguments, but to deny first principles, and give up the doctrines contained in the public approved formulas of the church of Scotland, and the churches in New-England, and advance a new scheme of religion, never before published in New-England. And why did not he point out at least one single argument of his, which he judged to be unanswered c Or why did not he mention one single instance, wherein 1 had represented his covenant to be' more graceless than it was? Or what need was there, if I had said nothing to the pur- pose, to expose himself and his cause, by the publication of such a system of new notions, to make all the country stare * ? i ^Ir. M. offered five arguments, in his first book, (p. 7, 8.) to support his external covenant. These five arguments the reader may find answered, in my former piece, p. 16, 17, 18. 65, 66. 69. And if he will read my piece through, he may find the two points fully proved, which I undertook to prove, on which th« whole controvei-sy turns, viz- That there is but one covenant, of wliich bap- tism and the Lord's supper are seals, even the covenant of grace ; and that the doctrine of an external graceless covenant is unscriptural. Some wonder why !Mr. M. did not make a particular I'eply, and wonder more wliy, instead of a particular reply, he should advance such an inconsistent, absurd, sliocking scheme of religion, in support of the external covenant, which instead of supporting, rather tends to sink it. For, say they, if the external covenant cannot be sup- ported without going into this scheme of religion, we \vill give it up. But I wonder not at Mr. M.'s conduct in all tliis. The external covenant cannot be supported but by overthrowing the- scripture scheme of religion, and establishing Mr. M.'s scheme in hs room. His scheme of religion is absolutely necessary to support his external cx»venant. WiUiout the introduction of Mr. M.'s new scheme of religion, my former piece can receive no answer at all. He could not be silent. He must take this way, or none at all. TO SUPPORT HIS SCHEME. 35? 2. Tile loud out-cry wliich lie makes of new divinity, new divinity, is anollicr of the extraordinary mcihoils wliich he takes to keep liiinself in conntenance. And it is very ex- traordinary in him, to raise this cry, on this occasion, in an- swer to me, and that when he himself was writing such an an- swer. 1. Because 1 was justifying tlie old scheme, on which otir churches in this country were originally settled, tiie good old way; and he wrote with a design to bring in anew scheme, callt d by the name of the external covenant, both name and thing unknown in all the public formulas approv- ed by our churches, and absolutely inconsistent with some of the fundamcntul articles of our confession of faith, and cate- chisms. U.. Because, in order to justify the good old way, and confute his new scheme, 1 built my arguments on the good old protestant doctrines of the ptrfiction of the divine law, and total dcpiatily, as lield forth in scripture, and in our public formulas, withoutany one new sentiment; yea, without express- ing old sentiments in stronger language than the language of Scriptme, and of that confession of faith, which Mr. M. himself professes to believe. While, on the other hand, Mr. M. was writing not only in defence of a new scheme, l)ut endeavouring to justify it by a whole system of new divi- nity, never before advanced, so far as I know, in New-Eng- land. However, it is not entirely new. It was some years ago published in London, by Mr. Cudworth, and an answer to it was printed in Boston, 17(J2, in An Essai/ on the nature and glory of t fie Gospel, before referred to. 3. Another extraordinary method which he takes to keep himself in countenance, is, to impute the most absurd and odious doctrines to those whom he opposes, which neither tliey, nor any christian writer, ever believed, to be true. Par- ticularly, " That the enmity of the carnal mind against God consists in disinterested malice. That in regeneration new na- tural faculties are created in us. That the unregenerate, being without these new natural faculties, let their hearts be ever so good, are under a natural impossibility of hearkening to the call of the Gospel. That we must be willing to be damn- ed in order to be prepared for Christ. That Christ has no band in our reconciliation to God." To be sure, I was ne- voL. ill. 45 •354 MR. M.'S EXTRAOUDIJ^ARY METHODS ver acquainted with an}' man, or any book, which held these points. Should it be affirmed concerning a very poor, and very lazy man, that although he is convinced in his conscience, that it is his duty and interest to be industrious ; yet the more he thinks of it the more averse he J'tels to it : would this amount to saying, that this lazy man has a disinterested ma- lice against industry^ Or should it be affirmed concerning the unregenerate, that God hath not given them eyes to see nor ears to hear ; would this amount to saying, that they are des- titute of eyes and ears, considered as natural faculties, and so can neither see nor hear ; and therefore are not at all to blame for their spiritual blindness and deafness ? Or, should a wise and good father, when his impudent haughty child, about to be corrected for a crime, insolently say, well, father, if you do whip me, I shall never love you again as long as I live ; should a wise and good father say to such a child, * You de- serve to be whipped, nor will I ever forgive you until you will own that it is good enough for you, and that it is not a blem- ish, but a beauty in your father's character, to be disposed to maintain good government in his house,' would that amount to saying, that the child must be xoilling to be whipped in order to prepare him for a pardon ? Or, if by the regenerating in- fluences of the Holy Spirit, communicated through Jesus Christ, the only Mediator, as the fruits of his purchase, the holiness and justice of the divine nature are viewed as a beau- ty in the divine cliaracter, by the true penitent, will it hence follow, ' that there was no need of Christ to die, or to be ex- alted, that through him, repudance and remission of sins might be given unto us, consistently with the divine law.' It is true that there is no need of Christ to make us amends for the injury done us in the divine law, and so to reconcile our angry minds to the Deity, and bring us to forgive our Maker. Such a Christ would suit the taste of a carnal heart. But a true penitent, having a new taste, already grants that God and his law are wholly right, perfect in beauty, without a blemish, prior to the consideration of the gift of Christ : and this pre- pares him to see the wisdom and grace of God, in giving his Son to die upon the cross, in the manner, and for the purpose, set forth in the Gospel. Rom. iii. 25. 1 Cor. i. IS. TO suppout his scheme. 355 4. Another extraordinary method Mr. M. has taken, is to insinuate, that tlie sacramental controversy turns on these ahsnrd doctrines. Whereas, in truth, he cannot produce an instance o\' any one writer, on our side of the question, who ever bcMevcd these absurd doctrines, raiich less ever built his arguments on them. Let him read Mr. Richard Baxter, Dr. Watts, Dr. Guise, Dr. Doddridge, Mr. Henry, Mr. Fiavel, and look through the IVestminsttr Confession of Faith and Catechisms, and read over President Edwards, Mr. Green, and others in these parts of the world, who have written on tile subject, and he will not find a syllable to countenance him in such an insinuation. Nay, the chief of the argu- ments used, by writers on our side of the question, are con- clusive, to prove that baptism and the Lord's supper are seals of the covenant of grace, and of no other covenant, without entcrmg into any dispute about the perfection of the divine law, total depravity, regeneration, &,c. &c. The point is so clear and plam, that Calvinists, Arminians, Neunomians, Arians, &,c. have agreed in thi-i, while they have ditt'ered in almost every thing else. 'If we may believe Dr. Increase Mather, it was, in his day, the * common doctrine' of pro- testarits in ojiposition to papists, ' that it is a justifying faith only which giveth right to baptism before God,' how much soever they differed in other matters. And as to all the or- thodox, the celebrated Dr. Van Mastricht, in his Treatise on Regeneration, says, ' As to the baptism of arhilts, that, if right- It/ administered, doth bv the consent of all the oithodox, cer- tainly presuppose regeneration as already effected.' But this leads me to observe, 5. Another very extraordinary method Mr. M. takes to keep himself in countenance, is bv misrepresenting that plan, unanimously agreed to by the svnod at Saybrook, and on which the churches in New-England, in general, were formed at the first settling of the country, which alone 1 was endea- vouring to justify', ' as a very groundless and unreasonable notion of the Anabaptists, in which Dr. Bellamy and a few others have joined with them.' p. 6Q. And at the same time claiming the Westminster assemblv, Mr. Shepard, Mr. Jona- than Dickinsoo, and Mr. Peter Clark, as friends to his exter- 356 MR. M.'S EXTRAORDINARY MErHODS nal covenant. So that one would think, that scarce any are on our side of the question, but the Anabaptists. Now this is very extraordinary in Mr. M. 1. Because, in his former book he speaks a very different language, well knowing how the matter really stands, (p. 59.) — * Shall I then prevail with them, to lay aside all prejudice, all attachment to rectived maxims, all veneration for great names' For he had before him the sentiments of the protestant world, collected by the late learned Mr. Foxcroft, in an appendix to president Ed- wards' Inquiry, &c. And he well knew that rectived maxims and great names, stood in the way of his new scheme. 2. It is very extraordinary that he should say, that his external cove^ nant is included in the covenant of grace, described by the assembly of divines at Westminster, (p. 6l.) when, as has been before shown, the doctrines of the perfection of the divine laxe, and o^ total depravity, as held by ihat assembly, are in- consistent with the existence of his external covenant. And in their Confession of Faith, (chap. 29-) they, say * all ungodli/ persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table, and cannot, without great sin against Christ, while they continue such, partake of these holy mysteries, or be admitted thereto.' Whereas, the very professed design of his external covenant is to open a door, that ungodly men, as such, should be admitted to par- take oj these holy mysteries. And, 3. It is equally extraordi- nary that he should pretend that Mr. Jonathan Dickinson was a friend to his external covenant, when, in his Dialogue on the Divine right of Injant Baptism, he proves that the co- venant with Abraham, Gen. xvii. was the covenant of grace itself, in opposition to the Anabaptists, who, with Mr. M. maintain the covenant with Abraham, Gen. xvii. was not the covenant of grace. And, having proved that covenant to be the covenant of grace, then proceeds, on this hypothesis, to prove the divine right oJ infant baptiam. Dr. Gill wrote an answer to this piece of Mr. Dickinson's : Mr. Peter Clark wrote a reply to Dr. Gill, in which he spends above a hun- dred pages in proving the covenant in Gen. xvii, to be ' a pure covenant of grace,' in answeiing Dr. Ciill's objections, which arc the same for substance with Mr. M.'s Five Arguments, in TO SUPPORT IMS SCHEME. .'{.j7 )iii Hibt book, (p. 7, 8.) and it) eslablisliing infiint baptism on this lounclaiion. And he expressly airnms, (p. 208.) * Ex- cept a man be born again, he cannot enter into the kingdom of God. And if, without regeneration, no man can enter into the kingdom of God, then surely not into covenaot with (Jod.* liut the unregenerate, as such, can enter into covenant with God, on the plan of Mr. M.'s external cotenant. And yet Mr. M. pretends that there is ' no material ditl'erence' be- tween these authors and his scheme. But, 4. It is more ex- traordinary still, that Mr. M. should bring in Mr. Shepard as a friend to his external covenant, when the piece he refers to, (p. 61.) is not wrote on Mr. M.'s scheme, but on a scheme essentially difTerent ; and when Mr. Shepard, in his sermons on the parable of the ten virgins has so plainly declared his mind. These are his very words : attend to them, candid reader, and say, was Mr. Shepard in Mr. M.'s scheme ? ' We may see hence one just ground of that diligent and natTow search and trial, churches here do or should make of all those whom they receive to be fellow-members. The Lord Jesus will make a very strict search and examination of wise and foolish, when he comes, and will put a difi'erence be- tween them then. May not men nor churches imitate the Lord Jesus according to their light now ? If indeed all the congregation of the baptised were holy, then, as Korah said, thei/ take too much upon them. If Christ at his coming, would make neither examination, nor separation, not only of peo- ple baptised at large, but of professors, and glorious profes- sors of his truth and. name ; if churches were not set to dis- cern between harlots and virgins, foolish virgins and wise, as much as in them lies, that so some of the glory of Christ may be seen in his churches here, as well as at the last day ; then the gate might be opened wide, and flung off the hinges too, for all comers; and you might call the churches of Christ the inn and tavern of Christ to receive all strangers, if they will pay for what they call for, and bear scot and lot in the town, and not the house and temple of Christ only to enter- tain his friends. But, (beloved,) the church hath the keys of the kingdom of heaven ; and what they bind and loose, fol- lowing the example and rule of Christ, is bound and loosed in 358 MR. M.'S EXTRAORDINARY METHODS beaven, and they judge in the room of Christ. 1 Cor. v. 4, 5. '2 Cor. ii. 1 1. Whom the church casts out, and bids depart to satan, Christ doth. Wliom the cliurch receives to itself, Christ doth. We should receive in none but such as have visible right to Christ, and communion of saints. None have a right to Christ in his ordinances, but such as shall have communion with Christ at his coming to judge the world. Hence, if we could be so eagle-eyed as to discern them now that are hypocrites, we should exclude them now, as Christ will, because they have no right. But that we cannot do ; the Lord will therefore do it for his chuvclies. But yet let the churches learn from tliis to do what they can for the Lord no»v. — The apostle gives a sad charge, Heb. xii. 15. Look ditigtutly, lest a root of bitterness grozv up. The apostle doth not say, it is no matter wliat roots you set in Christ's garden ; only when they spring up, and begin to seed and infect others, then have a caie of them : but look there be not a root there. — Look di/igejit/i/ to it. — It is^ill counsel to the gar- dener to say, Have a care to weed your garden ; but it is no matter, God looks not that you should be careful of your seed, so long as it be seed. Nay, the Lord that forbids me to suf- fer weeds to grow, forbids my carelessness in sowing what seeds I please. It is the judgment of some divines, iliat the first sin of Adam and his wife, was in suffering the serpent to enter into the garden, uncalled for. T/ie ruin of a clinrch may be the letting in of some one ill member. * Objection. Bat t/ie primitive church never received in any with such strict confessions, and large examination ; three thou' sand in a day zcere admitted. ' Ans. I remember a godly divine, in answering an objec- tion of late repentance IVoni the example of the thief; hav- ing whipt it with many other rods, at tlie la^l lasheth it wiih this, it is an extraordinary case ; and hence not to be brought in for an ordinary example. Hence he speaks thus ; when therefore the time comes that Clirist shall come and be cru- cified again, and thou one of the thieves to be crucified with him, and it fall out that thou be the best of the two, then shalt thou be srfved by Christ, that despising Christ now, puts off thy repentance till then ; so I say here, there is someahai TO SUPl'OKV HIS SCHF.ME. 35^ unliable and orilinarv in ihe aposllc's example, in admitting three thousand in a day, but soineihing unusual, and tar difl'er- ent trom our condition now ; and therefore that I would say, when the time couiea, that the spirit is poured out on all flesh ; and that time is known to be the spring-tide, and large mea- sure ot" the S[)irit, when ministers are so honoured as to con- vert many thousands at a sermon ; and so God and reason call for quickness; when elders of churches arc as sharp- sighted as the apostles, when the conversion of men also shall be most eminent, and that in such places where it is death, or half hanging, to profess the Lord Jesus ; as that they shall be j)r!cked at their hearts, gladly receive the word, lay down their necks on the block, cast down all their estates at the church's feet, out of love to God's ordinances ; when men shall not have Christian education, the example and crowd of Christians, from the teeth outwardly, to press them to the door of the church, as those times had'not ; then, fur my parr, if three hundred thousand were converted, I should receive them as gladly, and as manifestly, as they receive Christ. But truly there is such little takings now, that we have leisure enough to look upon our money, and the hypocrisy of the world gives us good reason to stay and see.' Mr. Skepard's Hermons on the parable, Sec. part 2. p. 184, &c. This ser- mon was preached at Cambridge, near Boston, about the year 1640, and so about ISO years ago, ten years after they began to settle Boston, by one of the most godly and most celebrated ministers then in the country, a few years before his death. And this passage shows us the spirit of the godly in New-England, in those early days. And t© all godly people in the country, the name of Mr. Shepard is precious to this day, and Mr. M. knew it ; and therefore, to keep him- self in countenance, thinks fit to bring in him as a friend to his external covenant. But is not this an extraordinary me- thod ? To omit the rest, we will mention but one instance more. 6. Another extraordinary method Mr. M. takes to support Ills scheme, is to bring arguments against us, built on princi- ples which he himself does not believe to be true; and which, if they were true, would infallibly overthrow his own SGO MR. M.'S EXTRAOUniNAllY METHOD!* scheme. Nay, and persist in such arguments, after their falla- cy has been pointed out, without saj ing one word in excuse for such a piece of conduct. Thus he insists upon it, that if infants may have the seal of the covenant without saving grace, then also may the adult. And therefore, saving grace is not needful to qualify any one for sealing ordinances. And therefore, the covenant to be sealed, is not thecovenantof grace, but an external covenant, *" distinct from the covenant of grace,' which only requires, as a necessar}' qualification for sealing ordinances, that sin- ners should be under such 'convictions,' as to 'come to a iixcd resolution to forsake all known sin, and practise all known duly.' But have all infants these convictions, and such a Jixed resolution? Does he believe they haver Is there any evidence of it ? No ; he docs not believe they have. Nor is there any evidence, that there ever was one infant since the world began, that had these comiciions, and such tt fixed resolution. What then does Mr. JM. mean? Does he mean to give up infant baptism ? no, by no means. WHiat then does he mean ? Odd as it is, he means to confute our scheme by an argument which confutes his own ; i. e. by an argument, built on a principle which he himself docs not be- lieve to be true, viz. That the same qualifications are necessa- ry in infants as in the adult, (a qualify them for baptism. For Mr. M. does not believe this principle to be true. For he does not believe that infants need any qualification at all. And 3'et he does believe that the adult must have some quali- fication. Now how extraordinary is it, for a man of learning to conduct thus ; and to go on and persevere in this conduct without a blush, or the least excuse, in the sight of all the country, after the absurdity had been pointed out before iiis eyes, in my former book, p. fi4, 60, 06. And thus again, he insists upon it, that if saving grace is necessary, then no man can with a good conscience join with the church, without assurance, an absurance equal to that cer- tainly which we have of facts, which we see with our own eyes, and to the truth of which we ran give oath before any civil court, p. 78, 79, But * ninctv-nine in a hundred of true believers' are destitute of this a t .iance, he says, (p. 80.) Tr> s;3PP0RT HIS SCHEME. S6l and therefore, saving grace is not needful. Nothing more is needful, than to come to a fixed resolution to forsake all known sin and practise all known duty But does Mr. M. believe that no man can, with a good conscience, join with the church, without being thus infalhbly certain that he has the requisite quuhfications? for on the supposed truth ol thi« proposition is his argument built. But does Mr. M. believe this proposition? does he teach his people to believe it? had all his church-members this high degree of infallible assur- ance, that they had the requisite qualifications, when they joined with the church ? and have they the infallible assur- ance every time they attend sealing ordinances ; an assurance equal to that certainty, which they have, that they ever saw the sun sliine ! Tiiat they ' are come to a fixed rt solution to formke all known sin, and practise all knozcn duty ? Does he insist upon it in his public preaching, and in his private in- structions, that without this high degree of assurance, without this infallible certainty, they cannot with a good conscience come to baptism or to the Lord's table? that ' they are guilty of gross prevarication, and double-dealing with God,' if they do? p. 82. Because no man ought to come without this in- fallible certainty, that he has tlie requisite qualilications : I say, does Mr. M . believe these things himself ? or does he teach them to his own people ? I appeal to his con- science. 1 appeal to his people, for my witnesses. Mr. M. does not believe that men must have this infallible certaint\', thftt they have the requisite qualifications, in order to attend sealing ordinances with a good conscience. Nor does he teach this doctrine to his people. What then does he mean, in all he says upon this subject to us ? Wh}', he means to con- fute our scheme, by an argument built on a principle which he does not believe to be true ; and which, were it true, would effectually overthrow his own scheme. And all this, after the fallacy of this manner of reasoning had been pointed out before his eyes, as clear as the sun, in Mr. Edwards' last piece on tlie sacramental controversy, to which no answer has ever been made. Now is it not extraordinary, that a man of so good sense, should urge against us arguments built on principles which he himself does not believe; and which, if VOL. 111. 46 MR. M.'S EXTRAORDINARY METHODS ^ they were true, would effectually overihrow his own schemer For no unregenerate man in this world is, or ever was, or ever will be, while such, inl'allibly certain, as he is of what he sees with his eyes, that his resolution to forsake all known sin, and practise all known duty, is ' fixed,' so that his religion will not prove like that of the stony and thorny ground hearers. For if the common protestant doctrine of the saints' persever^ ance is scriptural, yet Mr. M. does not believe the doctrine of the perseverance of graceless sitmert, in their religious reso- lutions, is taught in scripture. So that there is no possible way in which an awakened sinner can be certain that his resolu- tion is ' fixed,' without an immediate revelation from hea- iven, to give him this assurance. But Mr. M. does not be- lieve, that an immediate revelation from heaven ever was, or ever will be, made for this purpose. But he well knows, that without any such revelation, Peter was able to say. Lord, thou knowest all things, thou knozcest that I love thee. And he well knew that the saints in the apostolic age are spoken of, without excfp- ion, as having received the spirit of adoption, whereby they cried Jbba, Father ; with an assurance that they were the children of God. Rom. viii. 14, 15, l6. Nor is there one instance, among all the apostolic converts, that can be mentioned, of a doubting saint. Nor does it appear, by the acts of the apostles, or by their epistles, but that ' assur- ance did in those days attend the first acts of faith among all their converts.' See Acts ii. 41 — 47. and viii. 39« and x. 44 — 47. and xvi. 30 — 34. For, to use the apostolic language, " Being justified by faith, thev iiad peace with God, and re- joiced in hope of the glory of God : because the love of God was shed abroad in their hearts by the Holy Ghost." Rom. V. 15. j4nd theu knew that they had passed from death to life. 1 John iii. 14. And this renders the conduct of Mr. M. soiTiuch the more extraordinary, that he with so much zeal, should push an argument, which, were it well grounded, is much more against his own scheme than it is against the apostolic practice. For it does not appear but that their converts universally knexc that they were parsed from death to life. Whereas it is capable of full proof, that no one unre- «^enerate man ever did know that his religious resolution?^ lO SUPPORT HIS SCHEME. 363 were • fixed,' so that liis goodness should not be as the morn- ing cloud and as the early dew, which quickly passeih away. Besides, we are naturally as conscious of our volitions and affections, as we are of our speculations; and therefore we are as capable of knowing what we chouse and love, as what we believe: and therefore, we may as well know that we love God and Christ, if we really do, as know that we have right speculative ideas of the true and real character of God and Christ, and of the doctrines of revealed religion, in which they are exhibited. Many are confident they believe aright, who are heretics ; and many are confident they hve aright, who are hypocrites : and yet tliis hinders not but that true saints, who believe aright, and love in sincerity, may know it: and know the one as well as the other. And it cannot be proved, but that tliere are as many who have doubts about the truth of Gospel doctrines, as there are that have doubts about the sincerity of their love to Gospel doctrines. It cannot be proved, that there is one professor who doubts tlie sincerity ol liis love, who lias an infallible assurance which is the right scheme of religion, among all the schemes in vogue. It is very evident, that there is a great degree of scepticistn among the professors of Christianity in this age, and as much among the learned as among the unlearned ; as is obvious to every one who is acquainted with books and men. And, for aught that appears, it might be as difficult to find men who believe Christianity to be true, real Chris- tianity I mean, to that degree as to have no doubts about what is truth ; as to find men that love it, so as to have no doubts about their love. This is certain, that it was the con- stant doctrine of Mr. Stoddard, \\\aX no tinregeveraie man does know the Goapel to be true, as ever}' one knows who is ac- quainted with his writings. And it is also certain, that in the apostolic age, it was the universally receired doctrine of the whole Christian church, that trhosotver bcUeveth that Je- sus is the Christ, is born of God. 1 John v. 1. And it was in that age believed, that the unregenerate, however thej might, for a time, believe and rejoice ; yet neither their faith^ nor their atTections, were ' fixed,' because they had no root in theiDselves : and therefore in time of temptation they would 364 MR. M.'S EXTRAORDINARY METHODS fall away from both. Mat. xiii. And therefore, if we open the door wide enough to let in the un regenerate, as such, in- to the church, we must not insist on their being ' fixed' what to believe, or ' fixed' what to do ; for there is no root in them. Much less must we affirm, that they must be * infal- libly certain' that they are ' fixed,' when, if the bible is the word of God, it is infallibly certain, that they are not * lixed.' And their very confidence, that they are ' fixed/ is a full proof that they do not understand and believe the Gos{)el, which declares that they are not * fixed,' that they have no root in themselves. But to return : Our author says, (p. 79.) ' If it is a real gracious state, that gives us a real right to join with the church ; then it is a known gracious state that gives us a known right.' And he adds, ' This is a sell-evident proposition.' And this he says in order to prove, ' that no man can, with a good con- science, make this prolession, without as certain a know- ledge of the gracious state of his own heart, as he must have of any particular fact about which he is called to give an evidence in a civil court.' But if this argument is conclu- sive, then his own scheme is overthrown. For, turn the ta- bles, and the argument stands thus: " If it is real orthodoxy, that gives us a right to join with the church ; then it is known orthodoxy, that gives us a linown right." And 1 may add, * this is a self-evident pro- position.' And therefore, according to Mr. M. " no man can with a good conscience, join with the church, without as certain a knowledge of his orthodox}-, as he must have of any particular fact about which he is called to give an evi- dence in a civil court." So then, according to Mr. M. un- legenerate, graceless men, must be as certain whicii of all the various schemes of religion in vogue, in the Christian world, is the right one, as they are of any fact which they see with their eyes, to the truth of which they can make oath ; or they cannot, with a good conscience, join with the church : i. e. they must have as high a degree of infallibili- ty as the apostles had under inspiration, or they cannot, with a good conscience, join with the church. But does Mr. M. TO SUPPORT HIS SCHEME. 36j believe this ? Does he look upon his graceless, conscientious chiuch-meinheia, as inlalhbic as the apostles? To say, that real orthodoxy is not a requisite qualification, is to give up his own scheme. To say, that alihoiigli real orthodoxy is a requisite qualilication, yet a degree of infalli- biliiy, equal to that which the apostles had under inspiration, is not necessary to quality a man, with a good conscience, to join wiih the church, is to give up his argument. For the apostles were not more certain, which was the orthodox scheme of religion, than we are of facts, which we see with our eves, and which we can swear positively, that we did see. And our certainty must be equal to this, he says, or we can- not, w iih a good conscience, join with the church. Every conscientious, graceless church-member, therefore, according to Mr. M. is as infallible, in points of orthodoxy, as was the apostle Paul. But does Mr. M. believe this? No, by no means. What then does he mean ? Why, he means to con- fute our scheme, by an argument built on a principle which he himself does not believe to be true; and which, were it true, would overthrow his own scheme. Objection. But I kuoxc that I bclitve such and such doc- trines ; yea, I can swear I b':lieve them, Anszver. You can swear that you believe your own creed ; but can you swear that your own creed is orthodox ? For not a confident belief^ but real orthodoxy is, according to Mr. i\l. a requisite qualification to church-membership. There- fore, according to him, 3'ou must be certain that your creed is orthodox ; even as certain as you are of facts which you see, and to the truth of which you can make oath before the civil magistrate ; which is a degree of certainty equal to that which the apostles had under inspiration. The Arians, the Socinians, the Pelagians, the Papists, &c. &c. can swear that they believe their schemes ; but does this qualify them to be church-members ? Would Mr. M. re- ceive them to communion ? If so, ihen it is no matter what scheme of religion men believe, if they do but believe it con- iidently. And then orthodoxy is not a requisite qualification >"or church-membership, but rather bigotry ! 366 MR. M.'S EXTRAORDINARY METHODS Our author says, p. 78, 79- * This affair of covenantin^i with God^ Moses styles, Deut. xxix. 14. This covenant and this oath.' And ' will it do to tell people, that they may give a positive evidence, when tliey have only a prevailing opinion about the fact ?' That is, will it do, to tell people thai lliey may enter into covenant witii God, and bind them- selves under the solemnity of an oath, as the Israelites did to keep covenant, (Deut. xxvi. 27. Thou hast avouched the Jjord this day to he thii God, and to 'walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken to his voice,) when they have onl}' a prevailing opinion, that they have such an heart in them ; but have not a certain knowledge of it, as they have of facts, which under oath, they can positively declare to be true ? Answer I. When men have not such a heart in them, they fire not qualified to enter into this covenant and this oath. And therefore, if unregeneracy consists in being without such an heart, and in having an heart opposite hereunto, agreeable to St. Paul's doctrine, Rom. viii. 7- then unregeneracy dis- qualifies us for entering into covenant with God. 2. No man can, with a good conscience, enter into this co- venant, unless he is conscious to himself, that he has such an heart, to such a degree of clearness, as to be satisfied in his „. conscience, that he indeed has such an heart. And there- P fore, for men who know that they liave not such an heart, to enter into this covenant, is gross immorality. But he who is satisfied in his conscience, that he has such an heart, may with a good conscience enter into this covenant. Tiiat is, his conscience will approve of his conduct in so doing. 3. A man may be satisfied in his conscience, that he has such an heart b}' prevailing evidence, short of strict certainly. For instance, Mr. Mather was satisfied in his conscience, that it was his duty to write in the defence of the external co- venant, upon prevailing evidence of its truth ; but yet if it were put to him, he would not positively declare under oath, that he knows it to be true ; as he knows the truth of facts which he sees with his eyes. For he declares in his preface, ' Yet I am not so fond of my own judgment, or tenacious of my own practice, but that / stand ready to give them both up TO SUPPORT HIS SCHEME. 36? when any one shall do tlie friendly office of setting light be- fore me.' And therefore he cannot swear that his scheme is the true Scripture scheme. He knows that he has writ- ten on this subject. This fact he is certain of. He could give oath to this before a civil court. Nor could he give up the truth of this fact, let all the light in the world be set be- fore him. Nor could he with a good conscience, offer to give up the truth of this fact, on any condition : because he knows that the fact is true. He knows it with certainty, with infallible certainty. But he has not equal certainty that his scheme is true. It was only his prevailing opinion. And so, he offers to give it up on further light. Yet he acted con- scientiously in writing in its defence. That is, his conscience, instead of condemning, approved of his conduc',. For the truth of this I appeal to Mr. M. The application is easy. And yet, 4. ft is readily granted, that we are to blame for every wrong judgment we make in moral matters, relative both to truth and duty, how conscientious soever we were in making the judgment. Thus, for instance, Paul, before his conver- sion, was conscientious in judging and acting against Christi- anity ; but still he was to blame forjudging and acting as he did. And if Mr. M.'s external covenant is unscriptural, how conscientious soever he has been in believinc; and acting as he has, yet he is to blame. So, if we judge that we have such an heart, when in fact we have not, how conscientious soever we have been, yet still we are criminal. For we might have known better. It was our fault that we did not know better. And in this world, or in the next, we shall know that the blame lies at our door. Therefoie, 3. Those words of our blessed Saviour ought to be attend- ed to and regarded, by every one who entertains thoughts of making*a profession of his holy religion. Luke xiv. 25 — 35, Jnd there rcent great muUitud'iS rath him, and instead of pressing them to an inconsiderate profession of his religion, as a means of tlieir conversion, he turned and said unto them, if ainjman come to me, by an open public proiession, and hate, not his father, and mother, and rvife, and children, and bv.th- rcn and sisttrs, yea, and his own life also, so as to have an 368 CONCLUSION. heart to give up all for my sake, he cannot he my disciple; but will in time oF trial desert me. Jnd zvkosoever doth not bear his cross, and come after me, with a heart to suffer every- thing for my sake, cannot be my disciple ; but will in time of trial desert me. Therefore, consider what you do. For which of you, intending to bmlda tower, sitteth not dozen Jirst and conntelh the cost, &c. &c. So fi/cewise, wfiosoever he be of you, that forsaketh not all that he hath, lie cannot be my disciple. My disciples are the salt of the earth. Salt is good, if it is salt ; but if the salt have lost its savour, nheretcilh shall it be seasoned. It is good for nothing. It is neither ft Jor the land, nor yet for the dunghill : but men cast it out, as good for nothing. And what are such disciples good for, who will desert me in time of trial Attend to what 1 say. lie that hath ears to hear, let him hear. CONCLUSION. Mr. M. speaking of our sentiments of religion, as contain- ed in president Edwards' treatise concerning religious aff'tc- tions, which is beyond doubt one of the best books that has been published on experimental religion and vital piet3' since the days of ins[)iration, says, (p. 3C).) 'These sentiments are surprisingly spread in the land, in the present day.' Yes, and always will spread among people, in proportion as true religion revives and spreads. Nor am I without hopes, that Mr. M. should he thoroughly look into the scheme, and get a right understanding of it, would yet himself become a pro- selvte to it ; and if he should become a proselyte to it, he would soon give up his external covenant, as being wholly inconsistent with it. And it is quite certain, that when the divine promises, scat- tered through the sacred writings, relative to the glorious prevalence of true Christianity, come to be accom[)lished, that Mr. M.'s graceless covenant will become a useless and an impracticable thing. When nations i^hall be born in a day; when all the people shall be righteous, when the knoTcledse could possibly be guilty of so gross a mistake, is very hard to say. To attribute it to wilful malice, I cannot ; to attribute it to your ignorance, I do not know how to do it. And on the whole, 1 am ' really surprised.' You don't pretend to quote but one author, and it is not only plain from his piece, but he expressly tells me by word of mouth, that he never meant any such thing : but if he did, how does this prove that the Christian church in all ages have been in this scheme ? Or what warrant had 3'ou to raise such an evil re- port against the church of Christ ? As to the questions, you state, p. 6, 7, 8. &c. The an- swer is short. — ' Who have right to make such tests of ortho- doxy ?' No body.-^' What principles should be put into sMcA tests .?' None at all. — ' And who should be bound by them r' None in this world, or in the next. But you have said so much about imposition, and persecu- tion, (p. 21 — 28.) that we must stop here a few minutes, lest ignorant people should be imposed on. You do not mean to charge your own scheme, my good friend, with being a per- secuting scheme. Nor do you think it necessary that our churches should give up their right to judge for themselves, and become indifferent to all principles, as willing to receive an Arminian or Socinian to communion, as an orthodox Christian ; and particularly declare that it is no matter what men's principles be, if their lives are but good ; and so com- mence Pagans '", in order to avoid the dreadful guilt of impo- m The P.ag:ins in the apostolic age exceedingly cried out against the Christian sect, for damninvf all parties Imt their own . i. e. for preaching as their Master hail WAihcm, he thut belifveth not shall be damneil. Mark xvi. 16. Nor all the vari- ous tribes of heatlien idolaters, with all Uieir different gods, were in full charity T«'ith one another : and so they all joined to look ui)on the Christian sect, as uirto- < iai atid inimical to the human kind. See WarburtoiCs Biv. Leg. TO SCRIPTURISTA. iJ83 sUion and perstcntiuri. Pmy, my good Sciiptuiisto, do tell me who acis llic manly Uontsl part, and who iln; part of an iniposcr and pemtcutor'^ Aristocles was educated in a Socinian church at Siena. One article of their faith was, that Jisus Christ is a mere creature, who never had any existence before he reus born of the Virgin Mary. And they professed to understand all those texts of Scripture which speak of his divinity, to imply no more than that he was God by vjjicc. Aristocles, at the age of sixteen, joined in full communion with the church, and publicly gave his assent to their creed. At the age of taentij-Jour, the former minister being dead, Aristocles was chosen his successor, and put into possession of all their par- sonage lands for life, on condition he should continue to preach the doctrines embraced by that particular church. Which, not having studied the controversy, he inadvertently engaged to do, being by the influence of education full in the Socinian scheme. However, within two years after his ordi- nation, having carefully searched the Scriptures, Aristocles was fully convmced of his error, and became a sound be- liever and a good man. And having counted the cost, lie came to a full resolution, at the risk of all his outward com- forts, honestly to inform his- church and congregation of the change of his sentiments ; and to preach up the divinity and satisfaction of Christ, and endeavour to set these points in the clearest light from the holy Scriptures. And at the same time honestly to acknowledge to his people, that he had bro- ken the covenant, which in the times of his ignorance he had wade with them ; and so forfeited all claim to the church's parsonage lands, which accordingly he resigned, ' And now,' says he, ' if you will choose me for your minister, as 1 am, I am willing to serve you ; but I claim no right to impose a Calvinist minister upon a Socinian church.' — And pray, sir, did not this man act an honest part"? n ' Did I therefore tJter my notions as to articles of faith, which I liad once sub- scribed, and came to perceive the falsehood of them, 1 would think myself ohlig.;d to follow the dictatesof ray own conscience, and would endeavour also by all due means to persuade tl»e church to which I belonged to change timxr faith also. But if I were not able, it would be extremely foolish to fancy that they would act directly contrary to their own principles,in continuing lae tiieir minister, and endowing me 384- A LETTER Authades, in another part of the Christian world, where Cal- vinism was the only established religion, in his youth, joined with the church where he lived ; and puhhcly gave his as- sent, according to custom, to the articles of the Christian faith, as contaiued in their formula, which were strictly Calvinistical, although the church was grown very lax in examinations, without which, formulas, though never so good, will not an- swer the end. He did not believe their articles at the time, but it was for his credit to be a church-member ; therefore he kept his infidelity to himself, nnd made a public profession. At length the minister, a good old Calvinist, died. I'he chuich and congregation invited Aulhades to be his successor. All the time he was on probation, his chief study was to con- ceal himself. For by this time, he began to be full in the Socinian scheme. He generally preached on moral subjects, as these gave him the largest scope for popular declamation, and the best advantages to hide his principles. If at any time he preached on original sin, regeneration, justification, the satisfaction of Christ, or the injlutnces of the Holtj Spirit, as he was obliged sometimes to do, to prevent their suspicions, he took the greatest care to express himself so, as that his secret sentiments should not be discovered by the people. How- ever, some of the more judicious sort suspected him, and fear- ed he meant to act a part. Nevertheless, a great majority invite him to settle, and he is ordained. He expressly co- venants to preach to them according to their Calvinistic arti- cles of faith ; and on this condition, they engage to pay him 100/. per annum. He knew tiiey would not settle him, if he did not delude them. And he still knows he cannot keep possession of the 100/. per annum, unless he can keep them deluded. Therefore he uses all his art to conceal himself from the congregation in getieral ; and in the mean time, is usually cunning to make proselytes to the Socinian scheme, in a secret under-handeil way. At length, having made a par- vltb that salary, y Iiicli tUej- had allotted to a /xjs'or that should teach them doc- trines which I had found myself obliged to abandon. It were absured to imagine that though those -who serve the altar should lihe the altar, that yet I should live by an altar whicli Ilbad abandoned, and set up one iu opposition to, and hideed en- dcavouied to ovjr throw.* EcUs on Crgedi. p. 01. TO SCRIPTURISTA. 385 ty he begins to take courage ; and slily dresses upCalvinists as bigots, and vital pitty as enthusiasm ; and more openly de- claims against creeds and co/ijKSsions, -ds inijjositions and engines of pejsecntion, ihe tesiih of -d proud and domineering spirit; and ID a word, the fatal source of ail mischief. For so ihcy feel to him. For as he that doth evil hattih the light ; so he that is an heretic hates orthodox creeds and confessions. Poor Aiilhades ! he knows very well, that if his church and congregation would strip off liis false colours, and get legal proof of his true character, he must lose his lOOA per annum. He thinks it no roguery for him to impose upon bis church, and cheat them out of their money, and out of their princi- ples ; but he thinks it would be a piece of the greatest tyranny, and the most cruel and barbarous persecution, if they should find him out, and prove him to be a Socinian, and, as such, have him silenced, and take away his 100/. per annum. Thus every man lives, and thus he dies; and to be sure, you will, candid Scripturista, join with me to look upon and abhor him, as a thorough practised knave. For you grant, the Calvinistic church had *a right to judge for themselves, what was the true sense of Scripture, and what principles were necessary according to the holy Scrip- tures, to be believed and professed, in order to be admitted to sealing ordinances, or to be employed as a public instructor.* And if they had a right to do so, their doing so was an im- position upon Authades; but Authades was the only man wor- thy of imposition. He imposed upon the church when he joined with it at first ; he still in a higher degree imposed upon the church and congregation too, when he settled in the work of ilie ministry among them. He wanted their money. He obtained it first by dissimulation, and kept it through his whole life by one series of deceit. And if Calvinistic churches in the Christian world, in this corrupt age, have reason to fear that there are too many of Authades' character, the ver}' zcolves in sheep's clothing our Saviour warned us to beware of, {Mat. vii. 15.) can you de- sire, that instead of obeying the divine counsel, they should tamely resign their * right to judge for themselves,' and admit to sealing ordinances and to the work of the ministry, any that VOL. 111. 49 386 A LETTER offer, without any regard to their principles ? And to suffer themselves to be imposed upon in the highest degree, to the great injury of themselves, and of their posterity, only to avoid the bitter resentments of such men as Authades, who will cry out, Imposition ! imposition ! Persecution ! persecution ! if you only insist on your right, as Christians, to know the articles of their belief, and refuse to admit them to communion and into the ministry, unless they appear to be sound in the faith ? No, sir, you can, consistent with your own avowed principles, desire no such thing. But rather, as Christ has made it the in- dispensable duty of all his followers, openly to profess the doctrines of his holy religion, (Mat. x. 22. 32, 33.) charg- ed them to heziure of fake prophets, (Mat. vii. 15.) and commended them for trying and delecting false pretenders, (Kev. ii. 2.) and as even common sense teaches, that the disciples of Christ have a natural right to know, andjud2;e of the religious sentiments of those who claim to be theiryf/Zori:'- disciples, and expect to be treated as such ; so instead of dis- countenancing the little concern of Calvinistic churches in the present day, to be consistent with yourself, you, who cannot bear to be thought not a Calvinist, ought rather to blame their too great indifference, and call upon them to awake, stand upon their guard, and watch, lest cunning deceitful men slihr creep in, and before we are aware, bring another gospel into our pulpits, and the utmost confusion and discord into our churches. For how can we walk together except zee be agreed? {Amos iii. 3.) Or keep the ttniti/ of the spirit in the bond of peace, except we have one faith, one Lord, one baptism ? (Eph. iv. 3, 4, 5.) But perhaps you will say, 'The Calvinists are too suspicious already. There are no Arminians, no Arians, no Socinians &c, among us. The cry is raised by designing men, merely to answer political ends.' Oh, my good Scripturista! O, that this were indeed (he case ! O, that our iears were quite groundless! How soon woidd 1 believe it, if you could help me to 'see just reason for it.' liut how would the party e point ; you own the command of Christ, do this in remtmbranct of me, is binding on all his disciples: but, pra}', upon what grounds, do you now so boldly claim bap- tism for your child ? P. Although I was " uncommonly dull and muddy," in my first visit ; yet, " you know, sir, what I wanted was lo have my child baptised. As you told me there was but one cove- nant, so we were agreed that 1 had entered into that cove- nant, the very same covenant that you entered into three and thirty years ago, when you was admitted into the church. And, sir, why may I not have the seal of it set upon my child?" p. 4. M. Did not I expressly tell you, that " If the covenant owned is the covenant of grace, and if the parent acts under- siandingly and honestly in the affair, he is a good man; he lias a right before God to baptism for his children, and an equal right to the Lord's supper ? But that if the covenant owned is not the covenant of grace, those who have owned it, have in the sight of God no right to either of those ordinances, which are seals of that covenant, and of no other : no more right than if they had given their assent to any chapter in the Apocrypha ? ' P. True, you did so ; and there is but ont covenaut, says my patron. DIALOGUE III. 4II» M. This covenant then is the covenant of grace, which, we are all agreed, requires lepentaiice toward God, and faith toward our Lord Jesus Christ : or else there is no covenant of grace at all ; for he says there is but one. But lay your hand upon your heart, and tell me the truth honestly, did you mean to profess repentance toward God and faith toward our Lord Jesus Christ, when you owned the covenant ? or in other words, did you mean to profess a compliance with the covenant of grace ? Pray, sir, recollect and repeat the very words you spake to me in your first visit. P. You make me blush ; for I told you the truth in my first visit, from the bottom of my heart ; and this is what 1 said : I " knew myself to be unconverted ; I meant to own the covenant, as the phrase is, and have my children bap- tised ; but I had no design to profess godliness, or to pretend a real compliance with the covenant of grace. This godly people may do, but it had been great hypocrisy in me to do it. To lie to men is bad, but to lie to God is worse. I sup- posed that owning the covenant was what the unconverted might do." These were my very words : and on these prin- ciples I acted, as do all others that I am acquainted with, who own the covenant, have their children baptised, and do iiot come to the Lord's table ; and I verily thought this was right before ray first visit. M. How is it possible a man so honest as yo\i then ap- peared to be, should now act such a dishonest part, as you have done? It is my duly, as a minister of Christ, to rebuke you sharply ; for then you told me, as you now own, that you did not mean to profess a compliance with the covenant of grace, upon which I denied baptism to your child ; and yet just now you pretended you did mean to do it. You have need to blush ; this deliberate dissimulation in such an affair, is no small crime. Did your learned patron advise you to this step, to get your child baptised ? Is this the way to obtain God's blessing .* P. Be this as it may, I am willing now to make a profession, and publicly to enter into covenant with God, and I have no objectien against the form used in your church. 1 can make 41t> THE HALF-WAY COVENANT. that covenant, and speak truly in the sight of God, notwith- standing I know 1 have no grace, p. 6, 7. M. How can a man who knows he has no grace, profess a compHance with the covenant of grace, without wilful lying? P. I do not mean to make a profession that shall imply conversion. There would he ' special hypocrisy' in doing so. p. 14. M. What then ? do you suppose the unconverted do com- ply with the covenant of grace ? That the unconverted have repentance toward God, and faith toward our Lord Jesus Christ ? That the unconverted choose the Lord Jehovah for their sovereign Lord, and supreme good through Jesus Christ, and give up themselves to his service, to walk in all his ways, seeking his glory ? P. No, sir, by no means. But "if it be true that the Lord Jehovah is my sovereign Lord and supreme good through Jesus Christ, i. e. if it be true, that he who through Christ is the author of being, and of every mercy to all the living, is the sovereign Lord and supreme good of every living soul, it is no harm to avouch it." I mean to give my assent to this truth, and no more. M. Doth not the devil believe the truth of this proposition as firmly as any wicked man does: and is he in covenant? You have need to be better instructed about the nature of en- tering into covenant with God, before you can be considered as qualified in point of doctrinal knowledge. P. No, sir, I am not so ignorant, neither. I know in what sense you mean to understand your covenant. But knowing m3self to be unconverted, I cannot profess a compliance with the covenant of grace in that sense. I cannot profess su- preme love to God, and that I do actually lake him as ray God, my chief good, through Jesus Christ. This is not in my heart. Therefore I mean to adopt the words of the cove- nant in a different sense; even in the sense in which an uncon- verted man who is at enmity against God may use them, and yet speak true. M. But this is not to profess a compliance with the co- venant of grace. And therefore should you make it, it could give you no right to sealing ordinances ibr yourself or your DIALOGUE III. 417 child. Katlier is it gross and scandalous dissimulation, very much like what is practised by Arians and Socinians among the clergy of ti)e church of England, when tliey subscribe the thirty-nine articles, in order to (jualit'y themselves for a bene- fice upon the cstablislunent ; which practice is condemned by all honest mcii. P. Be this as it mav, I can at least with moral sincerity promise, " to walk in all his ways and keep all his com- mands, seeking his glory." p. 1 . M. The obedience engaged by one who professes a com- pliance with the covenant of grace, is that kind of obedience which the covenant requires, viz. an holy obedience, an obedience which proceeds from faith and love. And do you mean to engage this ? P. No, by no means. 1 only mean to engage what an unconverted man may do, while such. p. 7 ^• M. But this unhol}' obedience is not that kind of obedi- ence which the covenant of grace requires at your hands. So that you mean to profess neither to comply with the co- venant of grace at present, nor to live such a holy life as it a Other writers roaintaio, that such as know themselves to be unconyerted, ■when tliey joia in full comraunion witli the church, are to engage tliat Tery kind of obedience required in the covenant of grace, from that time and forward till they die. They are not to profess that they have as yet loved God, believed in Christ, repented of their sins, or lived holy lives; but they are to engage that they will do all this as soon as ever they have joined with the church, and from that time forward till they die. This is Mr. Beckwith's scheme, answer to Mr. Green, p. 26. If these professors are so j. car being converted in their own judg- ments, really and honestly, that they do expect to be actually converted as soon «8 they have joined with the church, it is a pity they do not put oif their public profession till the next sabbath ; and so be converted first : and then they might make a full profession of a present compliance >yith the covenant of grace, and so the whole controversy might be ended. This is always the way that honest peo- ple take when tliey enter into the marriage covenant, to which this writer com- pares this transaction. They do not come and present themselves before the pric«t to enter into the marriage covenant, till they begin to love each other. And now they can with a good conscience give their consent to the whole mar- rige covenant^ as being conscious to tliemselves that they already have such an heart in them. But should a pair offer to be married, who Iiad, through their whole courtship, and to that moment, been at enmity against cath other, as much as Paul declares eveiy carnal mind to be against God, (Rom. viii. 7.) it would lie looked upon as a hypocritical, inad, and stupid piece of conduct. VOL. III. 53 418 THE HALF-WAY COVENANT. requires for the future. In short, you mean to use the words of a saint with the heart of a hypocrite ; and so to come into Christ's visible church with the language of a friend, but with the heart of an enemy. Your proposed conduct may serve to give a very true and just exposition to those words of our Saviour, Frietid, how earnest thou in hither not having a wedding garment 9 As if he had said, "1 call you friend, because you, in words, make the same profession which my real friends do. But why do j'ou do this, when at the same time you have the heart of an enemy ? why do you act this hypocritical part ? Such dissimulation is special hypocrisy." If you could not comply with our covenant in its plain sense, and in the sense you knew we understood it, why did not you rather come like an honest man, and say so, and desire to have it laid aside ; and a new covenant, an ungracious cove- nant, introduced in its room ; a covenant which you could make, and act an honest part ? P. I thought there was but one covenant. I supposed the covenant you use in your church, as you understand it, was that one covenant. I thought that baptism and the Lord's supper were seals of the covenant of grace, and of no other. And so I must profess a compliance with the covenant of grace, or I cannot be received among Christ's disciples, or claim the privileges of such. Therefore I put this new sense on the words, that I might consent to them with a good con- science. M. But the words, in this nevfr sense, are not the covenant of grace, but an ungracious covenant ; in sense and meaning exactly like the half-way covenant, in use in some churches, where they have two covenants, (a number of such churches I could name to you,) so while you cry out against the name of a half-covenant, you take the covenant of grace, and turn St into the very thing, in order to bring it down to a level with your graceless heart ; and then put on a bold face, and come and claim the privileges peculiar to those who profess a com- pliance with the covenant of grace itself. p. Sir," I am persuaded God has made the Lord's supper a converting ordinance to many, and he may make it so lo me," DIALOGUE in. 41& M. And, O my friend, will you dissemble in this shocking manner, in order to get into the church, that you may come to the Lord's table, and be converted ! Is this what you mean by moral sincfrily'? 1 tell yeu with that plainness that be- comes my office, that to come thus, is not the way for a bleg- €inff. but for a curse. For he that eateth and driukcth «;*- tcort/iily, instead of being in the way of a blessing, exposes himself to the righteous judgment of God ; agreeable to the iipostle's words to the Corinthians. P. Nay, sir, the Corinthians " turned the Lord's supper into a feast of Bacchus/' And what is this lo me ? p. 14. M. Is not deliberate, designed dissimulation, in the most solemn, religious transaction on earth, even in cove- nanting with the great God^ as bad as drunkenness ? P. Nay, sir, but I am expressly commanded to come to the Lord's supper, by Christ hiniseif, p. 15. M. This command was given to none but Christ's disci- ples. And in the apostolic age none ever pretended to at- tend the Lord's supper, but those who had miide a profession, and were admitted into the Christian church. As yet you have not made a profession, to be sure, not such a profession as God ever required ; nor is the profession you now propose to make, a profession of a compliance with God's covenant, even with the covenant of grace. P. " I am able to demonstrate, as clearly as any theorem is demonstrated in Euclid, that if an unconverted man may not avouch the Lord for his God, nor resolve to obey him, he may not say, Our father zvhich art in heaven ; forgive us pur debts as we forgive our debtors." p. 8. And it is damna- ble heresy to teach that the unconverted ought not to pray, p. 9. And if they sin in praying, yet it is less sin to pray than not to pray. p. 12. M. It is a greater sin to lie than to do nothing. Lying is not a means of grace. Lying is not an appointed means of conversion. There are many things unconverted sinners may say to God, and speak true. To speak the truth to God is well : Jam. ii. IQ. but to say that which they know is not true, is a thousand times worse than to say nothing. Mat. xxiii. 14. Acts v. 3. And for a man who is sensible that it 420 THE HALF-AVAY COVKNANT. is not in his heart to forgive those who have trespassed against him, and that in fact he does not forgive them, to come into the presence of God, and pray, saying, Forgive us our debts as we forgive our debtors^ is imphciily to ask God not to forgive him ; hut this is a greater sin than not to pray at all, as all will allow ; and it will hold true, as true as any *' theorem in Euclid," that lying is worse than nothing, in praying, in covenanting, and in every thing else. P. Sir, on your plan three quarters of the Christian world will be shut out of the church, p. 14. M. Were it not better, were it not more for the honour of Christ and Christianity, in the sight of Pagans, Jews, and Mahometans, and in the sight of the ungodly in Christian countries, and more for the good of their own souls, that nine tenths should be shut out of the church, if need so re- quire, than to come in by wilful lying ! But for a man to profess a compliance with the covenant of grace, when he knows he has no grace, is no better; and yet without such a prof«ssion no man can visibly enter into covenant with God. For God has no other covenant extant, of which baptism and the Lord's supper are seals ; Ibr there is but one covenant, as you allow; and to use the words of this covenant in such a sense as to make it a graceless half-covenant, gives no more right to sealing ordinances, than to repeat any chapter in the Apocrypha. P. If your scheme "should prevail, it would bring back the country into the ancient state of heathenism ••." M. And pray, sir, who do you think will have the hottest Jiell, a heathen who dares not lie, or a Christian who allows himself to lie in the most solemn religious transactions? or which will be the likeliest to be converted by the preaching*of the Gospel ? P. " When men of sense and conscience find themselves denied the enjoyment of ordinances fur themselves and chil- dren in our churches," they will turn to the church of Eng- land •'. M. No man of sense or conscience will desire to make a lying profession to get his children baptised ; he would ra- 0 Mr. Beckwith. DIALOGUR III. 121 tlier tliey never should be baptised than do such a wicked deed. And we stand ready to baptise tlie children of all, who can, understaruiingly and honestly, make that prot'essioii which God requires. F. " Cinist'a visible kingdom requires in its members qua- lifications like itself", viz. those that are visible and know- able." p. 16. M. And we, in receiving ihem, act entirely on what is visi- ble, viz. on their public profession, attended with an an- swerable conversation, just as they did in the apostolic age. P. " Every baptised person is a member of Christ's visible church : but 1 was baptised in my infancy, therefore I have a right to all the exernal privileges of a church-member." p. 16. M. You remember the answer I gave to this at your se- cond visit, viz. " Baptism alone, in the apostolic age, never made any adult person a church-member without a profes- sion ; profession was first made, and then they were baptised. Those therefore that are baptised in infancy, in order to be y members in this sense, must make a profession when they be- come adult. The New-England churches, therefore, are right in demanding it." P. You must then have a half-covenant for these half-mem- bers. M. No, by no means. They are bound by their parents' act and deed to comply with the covenant of grace itself, as soon as they become adult. With this covenant, and with this alone, do we urge them to comply. Whenever they ap- pear to do it, we receive them to full communion. But if they openly renounce the God of their fathers, and obstinately per- sist in it, they must be considered and treated as persons who have visibly renounced their baptism, in which their parents devoted them to God through Jesus Christ, to be for ever his. P. " It is certain that the Gospel contains no rule whereby to determine with any certainty that a man is gracious." And therefore your scheme cannot be acted upon, p. 9, 10. M. It is equally certain the Gospel contains no rule to de- termine with certainty that men are orthodox, or sound in the faith. They may make an orthodox profession, but we can- mot be certain that they mean as they say. To be sure, if they 422 THE HALF-WAY COVEN A Ml. allow themselves to use orthodox words in a heterodox sensf , asjou do in the business ot covenanting ; and the truth is, let the qualifications be what you please, it is not necessary the church should have a certainty that the candidates for admis- sion to sealing ordinances, have them really and in the sight of" God. It is sufficient, on every scheme, that they appeal- to have them, to a judgment of charity, regulated by the word of God. P. Such inconsistency may by no me^ns be charged on the Deity, as to institute an ordinance with a design that never can be carried into execution ; as is the case, if Christ has not given some infallible criterion, or mark, whereby to know who may be admitted, p. p, 10. M. Very well, sir, be pleaf5ed to take the inconsistence to yourself, until you can be infallibl}' certain, that the candi- date for admission is really orthodox and morally sincere in "the sight of God, as searcher of hearts. And in order to this, you will need the aid of that enthusiastical sort of people of whom your minister speaks; (p. 10.) for it cannot be known, without an immediate revelation. You must get their spirit to come and tell you, whether men are as orthodox and mo- rally sincere in the sight of God, as they profess to be before men. For there is no infallible mark whereby you can cer- tainly know it. An immediate revelation is absolutely ne- cessary for this, " as I am able to demonstrate as clearly as any theorem is demonstrated in Euclid." P. Be this as it may ; whether the church must be certain or not ; yet we ourselves must be certain, that we have the necessary qaalifications, or we must not come. p. 10. M. We are naturally as conscious of volitions as of specu- lations, of love as of belief, whenever we look into our own liearts, as all will allow. A man whose mind is wavering be- Ijween Arminianism and Calvinism, inclining sometimes to one s ide from ihe corrupt biasses of bis heart, and sometimes to Khe other by the force of evidence, may not be able to say •which lie believes. So a man whose mind is wavering be- tween God and Mammom, inclining sometimes to one mas- ter with a view^ to his future interest, and sometimes to the otlier from an attachment to his present, may not be able lo niALOOUE 111. 42$ «ay wliicli maatcr'npon the whole he chooses ; for tlie double minded mnn is unstable in all his wai/s. But Christ does not desire men to make a profession of being his disciples till they have sat down and counted the cost, and are come to a set- tled determination; as is plain from Luke xiv. 25 — 35. And ■when men are come to that settled determination, which our Saviour there describes, they may say that they have come to it. And this is all the profession which we desire. P. Thus far I have acted the part of a disputant, and I have now done. Suffer me therefore once more to reassurae that horiest character which 1 sustained in my first visit; for let others say what they will, I design to act an honest part. Now the truth of the case is this, I am not specially concern- ed to know by what rule the church must be governed in admittinir members; neither am 1 concerned to know what lhe\' must do who are in doubt about themselves : the only <:juestion about which I am exercised, relates to my own par- ticular case. I know 1 have no grace. 1 know 1 am uncon- verted. I told you so at first, and so 1 have told all the min- isters with whom I have conversed ; and how any man, that knows he has no grace, can profess a compliance with the covenant of grace, and speak true, I could not understand, years ago. It was this that induced me to own the covenant, as the phrase is, and not to join in full communion, that so I might have my children baptised. Not one of the minis- ters with whom I have conversed, appears to justify the prin- ciples upon which I acted ; but all as one man, say, there is but one covenant, and this one covenant is the covenant of grace : indeed, they explain away the covenant of grace, till they bring it down into a graceless covenant, and then tell me I can comply with that, and ought to do so, and thus join in full communion. But you have full}' convinced me of the inconsistence and absurdity of this; and yet I would beg leave to inquire, why might not the covenant of grace be voted out by the church, and a graceless covenant be sub- stituted in its room ^ and then such as I am could consistent- ly profess a compliance with such a covenant, and have bap- tism for their children. 424 THE HALF-WAY COVENANT. M. But if a church should vote out the covenant of grace, or, which is tlie same tiling, in other words, should vote out Christianity, how could it any longer be considered as a visi- ble church of Christ, or as having a visible right to the visi- ble seals of God's covenant? And besides, should you bind your child to one of your neighbours, to learn some mechan- ic art, why, in this case, might not the covenant be sealed, ratified, and confirmed by the administration of baptism, in the name of the Father, Soti, and Holu Ghost '? P. The proposal shocks my mind. It would be a profana- tion of God's holy ordinance, to take God's seal, appropriat- ed to God's covenant, and j)ut it to man's covenant. M. But this ungracious covenant is man's covenant, and not God's. And to take God's seal, appropriated to God's covenant, even to the covenant of grace, and apply it to a covenant which God never made, to a covenant made by men, is to profane the holy ordinance: and knowingly to profane God's holy ordinance, is not a duty, nor is this to put ourselves in the way of a blessing. P, What need is there of any covenant at all r M. It is not the manner of men to put a seal to a clean piece of paper. Nor did God ever appoint seals to be put to a blank. God's seals were appointed to be put to God's co- venant; and we have no right to put them to a blank; and besides, it would be to give up the import of the actions, and to render scaling ordinances unmeaning, empty, useless cere- monies. P. What shall I do ? M. Repent and believe the Gospel. Thus preached John the Baptist : thus preached Jesus Christ ; and thus his apos- tles. And therefore, being emboldened by their examples, I say unto you, Enter in at the strait gate ; J or wide is the gate, and broad is the zcay, that leadcih to destruction, and many there be that go in thtreat ; because strait is the gate, mnd narrow is the zvay, which leadelh unto life, and few there bt that find it. P. 1 thank you, sir, for your kind and friendly instructions. 1 ask your prayers. — I must go. DIALOGUE 111. 425 M. I will detain you but a minute longer. You remember your former mmisier, the author ot" the second Dialogue con- cvruing the luilf-tiay covenant, said, " There is no hall-way covenant. Doubtless it is the covenant of grace. No or»e disputes its being the covenant of grace ; no one dare de- NY IT." And your present patron says much the same. You remember also, that in your second visit, 1 told you, that to say this, was impliciily to " yield up every point for which we contend ;" and, in this view, 1 added, " nor do 1 doubt, if this controversy should go on, it will so 'hat a true believer cannot niskc a pro- fession honestly, because be is not pcrfecUy holy, supposes that a saving com- pliance with the covenant of grace implies ]:";i !lct holinc??. "Which is not true, as is granted on all hands. DIALOGUE IV, 435 ebilitv to yield lioly obedience to ail God's commands ; and so as complying wiih the covenant of grace, in reality, though but in an imperfect degree, it will not help your cause at alK Por this graceless man, so called, is in fact a gracious man, and is entitled not only to the seals, but also to the blessings of the covenant of grace. Because he does, in iact, comply Aviili ir. Kaiher it runs you into the absurdity of saying that some unconverted, graceless sinners, are real converts and true saints, and have a title to eternal life, i. e. of expressly con- tradicting yourself. Or, 3. If you say, " a graceless sinner may comply with the co- venant of grace, vpith moral sincerity, though not with gra- cious sincerity :" it will not help your cause. For there is but one kind of real complying with llie covenant of grace ; and this entitles to eternal life. For he that really complies with the covenant of grace, doth, in so doing, act graciously. Thus, he who loves God supremely with moral sincerity, does love God supremely, in reality ; but this real supreme love to God is a gracious and holy love to God. And you have already said, " that obedience to God is always holy," *' and the obedience of the unrenewed, as holy as any that a gracious man can yield." p. 8. But if so, then this obedi- ence is performed with gracious sincerity, as really as the obedience of any gracious man is. But, if your graceless man docs comply with the covenant of grace, in a gracious manner, he will go to heaven along with true saints. And, therefore, that saying of our blessed Saviour is not true — ■ " Except a man be born again, he cannot see the kingdom of God." it remains, therefore, that this proposition must pass for a, self-evident truth, which cannot but be believed, as soon as it is understood, viz. " A man who knows he has no grace, cannot profess a compliance with the covenant of grace, without wilful lying." You may as well say, that black is white, or that a dead man is alive, or that a graceless sinner is a real saint, as say, that " a man, who knows he has no grace, can profess a compliance with the covenant of grace, honestly and with a good conscience.^' And, therefore, a man must either not know what he is about, or his conscience must be 436 THE HALf-WAY COVENANT. very much seared, or he will not dare to profess a compli- ance with the covenant of grace while he knows he has no grace. Indeed, it is a full proof that a man is to a great de- gree destitute of moral honesty, if, with his ej'es open, he dare to make such a profession. It is at least as gross wick- edness as that which Annanias and Sapphira were guilty of, in saying. This is all the monei/, when they knew that it aas not all. They lied to the Holi/ Ghost,and this man flatters God with his mouth, and lies unto him with his tongue. Psal. Ixxviii. 36. To be consistent, therefore, we must vote the covenant of grace out, in our church, and vote in a graceless covenant in its room, or vou cannot be admitted as a member. And if we should vote out the covenant of grace, and vote in a graceless covenant in its room, we should, so far as this vote should have influence, cease to be a visible church of Christ. Nor sliould we have a visible right to baptism and the Lord's supper, which are seals of the covenant of grace, and of no other covenant. For there are but two covenants which now take place between God and man, viz. the covenant of works, and the covenant of grace. Rom. iii. 27. P. I am not able to think of this seriously, and to answer it honestly. I have no other way therefore to get rid of the truth, but to misrepresent and ridicule it. p. 5 — 9- How- ever, I have two objections against this scheme, viz. 1. The church cannot know who do really compi}' with the cove- nant of grace, p. l6. Nor, 2. Can any join with the church but those who have full assurance '^. p. 19. e Ob J. Baptism alone makes me a church-member, or it (toes not. If it does, then I have a right to the Lord's table : if it does not, then the church have 110 right to discipline me. Ans. If baptism alone gives a right to the Lord's table, then all baptised per- sons in Christendom, young and old, good and bad, the excommunieated not ex- cepted, have an equal right : which none will grant. And if the church have ao right to discipline any but those who have a right to come to the Lord's table, then they have no right to discipline any who are guilty of heresy or scandal ; for such huve no right to come to the Lerd's tabic. The objection is founded oi^ two propositions, both of which are false, even in the judgment of the objector, via. 1. That baptism alone gives a right to (he Loid's table, w ithout any other ^uali&cation >yLatsoever : wpon vchich rule, even the excoraraunicatcd cannot be BiALoauE IV. 457 M. "^'ou niav fintl a full answer to these objections in what I have already published on this subject, which you appear* not to have attended to. But pra}, what rule would you have the church proceed by in the admission of members? Would you have certain evidence, that the candidates for ad- mission have the requisite qualifications insisted on by the church ? P. Yes, indeed. For, ' this is my principle, that every man, (asking special ordinances,) is as certainly qualified to partake of the Lord's supper, as he is to breathe, unless there is certain evidence that he is disqualified." p. l6. M. But one, who is at heart a deist, and who lives secretly in adultery, may, to answer political ends, "^ ask for special ordinances," and there may be no " certain evidence" of his crimes. Therefore, according to this new divinity, this infidel, this adulterer, is as certainly qualified to partake of the Lord's supper, as he is to breathe." P. Shocking consequence ! However, this I lay down for an infallible truth, that all who have visibly entered into co- venant, as I have done, '* to walk in all God's ways and to keep all his commands," are bound by their own vow to at- tend special ordinances, p. 10, 11, 12. M. What ! Bound, though they know themselves to be unqualified? Is the abovemcntioned infidel and adulteier bound ? What ! bound in the sight of God, and a well-regu- lated con'^cience, to come to the Lord's table, as he is? Pray, who bound him .'' God never did ; nor does the vow he pub- licly made to " walk in all God's ways, and keep all his com- mands," bind him to corne as he is. For this is what God riever commanded. And it is equally evident, that God never commanded men to make a lying profession in any instance, either verbally or practically. But to seal a covenant is, (practically,) to profess a compliance with it. To seal a covenant, therefore, with which we know we do not comply, is what God, never «lcl)arrecl. ~. That lh« ehurch have no authority to exercise discipline orcr a»j but those ■« ho have a right to the lord's table : upon which rule, those w ho are disqualified for the Lord's table, by heresy or scandal, are not subjects of disci- flinc". 433 THE HAL'F-'.VAY COVENANT. ' commanded. Yea, it is what God has forbidden in every text in the bible which forbids lying. So that, if tlie covenant to be sealed in baptism and the Lord's supper, is the covenant of grace, as rou allow it is, then those who know they have uo grace, are forbidden to seal it, by every text in the bible which forbids lying. And therefore, that command, do this in remembrance of me, is beyond all doubt, a command which respects belicTcrs, and them only ; agreeable to the publicly professed belief of the church of Scotland, and the churches in New-England, held forth in their public formulas. Indeed it is the duty, the indispensable duty of every one to whom the Gospel comes, and their highest interest, to comply with the covenant of grace, and that on the very first invitation. As soon as the glad tidings come to our ears, come, {or all thi/igs are now readi/, whosoever will let him come ; we ought not to delay a moment, we ought not to make one excuse, we ought not to feel the least reluctance : no, rather on the con- trary, ue ought, with Peter's hearers, to receive the word glad- It/, that same day, and to make a public profession and join with the church the first opportunity. Mat. xiii. 44. — And to neglect this, is a sin so great and aggravated, as to expose the neglccters to be given up to God in this world ; Luke xiv. 24. and to be cast off for ever in the world to come, Mark xvi. l6. So that your mouth is stopped, and you stand guilty before God. But, to return to a consideration of your visi- ble standing. Pray, sir, was you esteemed a church-member, in full comiiiunion, in the town where you lived before you moved into this parish ? P. No, sir, by no body. I never looked upon myself'to be a church-member, in this sense of the [)hrase. 1 never meant to join with the church, nor did the minister or the church mean to receive me as a church-niember, and accord- ingly, I never met with the church when they had church meetings upon church business. 1 never staid when the church was desired to stay, as they sometimes were, after worship on sabbaths, and at other times. 1 never votcfl when the church were called to give in their vote in an}' matter whatsoever. Nor had 1 any right to go to the Lord's table without making a public profession over again, and DIALOGUE IV. 439 ihevehy joining uith the church, as the common phrase wag, Kg such thinn; was allowed where i was brought up. So up. that 1 did not diink myself a church-member before I moved into this puiibh, nor wa.s 1 esteemed and used as a church- member, ^'ea, it never entered into my heart, to pretend any such thing, till my New-London patron taught me to say so, and to put in these high claims, and to deny my old principles, and contradict myself, and finally, even to deny my own name, and pretend to be another man. And since then I have felt " bravely,'' and liave looked down upon you with great contempt. M. The more men mock God in religion, the more proud^ haughty, and insolent, are they apt to be towards their fel- low men. A religion begun in ignorance like yours, and car- ried on and perfected in this shocking manner, if it may do to live with, yet will not do to die by. P. Be this as it may; yet to say as you do, "better do nothing than licj" tends to increase the number of prayer- less persons, and prayerless families, to put an end to all means, and in the end to overthrow all religion, p. 20. M. Doth not God himself say, Eccl. v. 5. Better is it that thou shouldtst not vow, than that thou shouldest vow and not ftay ; i. e. in other words, " better do nothing than lie." And will you condemn the Holy One of Israel? Either give up the bible, or abide by its sacred maxims. Besides, there is a difference between covenanting transactions and common means. And accordingly, Christ ordered his ministers to preach the Gospel to eterij creature ; but he did not order them to baptise tvtry creature. For, Graceless sinners may hear the Gospel preached, may hear all the truilis and duties of it explained, proved, and urg- ed ; and may attend, yea, may be very attentive, and medi- tate on them day and night, till they are pricked at the heart : they may fors:ikc vain and vicious company, become sober, serious, deeply distressed about their eternal welfare. Thty may spend much titne in secret prayer, fund an awakened sin- ner ctnnot fail to do it, J and frequrntly spend whole days in fasting and prayer, as Mr. Braineid used to do, under Ijis ter- rors, when lie was unconverted ; pray read his life : 1 say. 4iO THE HALK-WAY COVENANT. graceless sinners may do all this, without making any profes- sion ofgodhness. Yea, they may do all this, and yet in all profess that they have no grace, no love to God in their hearts, but are dead in sin. You insinuate, that the doctrines which 1 preached tend to licentiousness. I appeal to facts. Look from the reforma- tion down to ti)is day ; look through England, Scotland, and Ireland ; look through the British colonies in America, and through our West-India islands : and put the question ; when and where, and among whom, has there been, or is there now the greatest strictness maintained, and the most constant, diligent, and painful attendance on means ? Either, among Calviuists, who heartily agree with the Westminster confes- sion of faith and catechisms, and where these doctrines are taught privately, and preached publicly ? or, among Pela- gians, Arminians, and Semi-Arminians, who are constantly teaching and preaching in another strain ? While the assem- bl) of divines sal at Westminster, composing the formulas, which I am now vindicating, London, that great city, was full of sermons, and prayers, and strictness : but since these doctrines have been laid aside, and contrary doctrines intro- duced, they are become very licentious and debauched. The more you flatter the sinner, the further will he run from God and all good. But tell him the truth, pierce him to the heart, and he will begin to cry, What shall I do to he saved f P. But can an unconverted sinner say the Lord's praver, and speak true ? i. e. can he profess to God, that he h:ith all those holy and pious affections in his heart, which our Sa- viour designed those words to express r p. 12. M. I also will ask you one question; answer me; and then I will answer you. Is not the man, rcho thus sai/s the Lord's prayer, entitled to pardon and eternal life ? P. No doubt he is. For, our Saviour says, //' i/e forgive men their trespasses, your heavenly father n ill also forgive you, with a design to explain in what sense he meant thot petition should be made, forgive us our debts as zee forgive our debtors. And besides, in the satne sermon, he expressly declares, that everj/ one that asketh, reciivelh. M. It therefore follows, that no unconverted man ever niALotiUE It. 441 said tliat prayer, in that sense, unless you will own, what seems to be a necessary consequence ot the scluwie you are pleacling for, that some unconveried men are entitled to par- don and eternal life ; which is so contrary to the most plain and express declarations of Scripture, (John iii. 18. 36. Gal. iii. 10.) that as yet, you have not ventured to own it. Thousands, no doubt, have after a sort said the Lord's prayer, who have fallen short of eternal life. For the papists sa\ the Lord's prayer oftener than protestants do, ten to one, and for every Pa/er-.Vos/rr they count a bead. And while sinners are secure in sin, such kind of praying, i. e. using words without an}' meaning, will quiet their consciences. For they now think they have done their duty. For without the law sin rras dead : and so I reas alive viithout the laic once. But no sooner do they fall under deep convictions, but that they find something else to do. Pray read Mr. Brainerd's life, and there you may see how an awakened sinner feels, and how he prays. P. Thus far, sir, I have acted the part of a disputant. I have passed over nothing in the New-Haven letter that is new and to the purpose. For this letter-writer has not said one word for my old beloved scheme, the half-way. Now there- fore, 1 beg leave to assume the friendly, honest character, which I sustained in my first visit. For let others do as they will, 1 am resolved to be an honest man. Wherefore, to suni up the whole, 1. I believe, that there is but one covenant, of vvhicli bap- tism and the Lord's supper are seals. And that he that is qualified to offer his children in baptism, is equally qualified for the Lord's table. And therefore, that the half-way prac- tice is not according to Scripture. 2. I believe, that any man who seals any covenant doth> in and by the act of sealing, declare his compliance with that covenant which he seals : because this is the import of the act of sealing. 3. I believe, that it is of the nature of lying, to seal a cove- nant, witlj which I do not now, and never did, comply in my heart ; but rather habitually and constantly reject. Therefore, VOL. III. 56 442 THE HALF-WAY COVENANT. 4. I believe, tbat a man who knows he has no grace, can- iiot seal the covenant of grace, honestly and with a good con- science. 5. I believe, that the only point which needs to be settled, in order to setttle the whole controversy, is this, viz. Are baptism and the Lord's supper seals of the covenant of grace, or of a graceless covenant ? 6. 1 believe, that there are but two covenants between God and man, called in Scripture language, the law of works and the law of faith, but commonly called the covenant of works, and the covenant of grace. And that the doctrine of an ex- ternal covenant, distinct from the covenant of grace, is not from heaven, but of men. Thus, sir, you have my creed. M. Sir, I hope the time will soon come, when you and all my other parishioners, through the country, will well understand the controversy, and be able tojudgefor yourselves what is truth and what is not so. In the mean time, remember, my friend, that he that knowcth his master's will and doth it not, shall be beaten with many stripes. Behold, nozv is the accepted time, and noze is the day of salvation ; therefore to-day, if you will hear his voice, harden not your heart. Every moment in which you continue practically to renounce your baptism, by rejecting Christ Jesus and his Gospel, you hang over hell, ready to sink under the curse of the divine law, into eternal burnings. For he that brlieveih not is condemned already. Wherefore, repent arid believe the Gospel. Some seem to think that baptism alone makes a man a Christian, and brings him really into the covenant of grace, so as that he is no longer under the covenant of works, as the unbaptised are. But the apostle Paul did not think so. For lie, speaking to the baptised Galatians, among whom he fear- ed there were some who were self-righteous, Christless sin- ners, he says. Gal. iii. 10. j4s many as are of the zcorks of the law are under the curse. " As many," be they circum- cised, and baptised too, " as are of the works of the law," as depend on their own works for justification in the sight of God, " are under the curse," even they are under the curse ; for it is writen, Cursed is every one, &c. But if baptism deli- vers men from the covenant of works, they cannot nmt one ot DIALOGUE IV. 445 them be under its curse. For no man is liable to the curse of a law which he is not under. Besides, in this apostle's view of things, it was peculiar to true believers to be really in the covenant of grace, and not under the law as a cove- nant of works. Rom, vi. 14. For sin shall not have domifi' ion over i/ou,Jor yt are not under law, but under grace. For, according to this scheme of religion, every soul is either mar- ried to the laze ; and these bring foi'th fruit unto death ; or married to Christ ; and these bring forth fruit unto God. (chap, vii.) Wherefore, know assuredly, that your baptism, although it increases your obligations, and so enhances your guilt ; yet it alone gives you not the least right to any one of the peculiar blessings of the covenant of grace, so as at all to exempt you from the curse of the law ; but you are now, this moment, in fact, as liable to be struck dead and sent to hell, by the divine justice, as any unbaptised sinner in the land. And should you die in the state you are now in, you would most certainly be damned along with the unbaptised heathen : only your hell would be hotter than theirs. Mat. xi. 20 — 24. For if thou be a breaker of the law, thy circumcision is made uncircumcision. Rom. ii. 25. Wherefore I advise you, First of all, immediately to repent of your sins, and return to God through Jesus Christ, looking only to free grace through him for pardon and eternal life. For I testify unto you, that if you trust in your baptism to recommend you to God, Christ shall profit you nothing. Gal. v. 2. Where- fore, give up this, and all your other self-righteous claims, and apply to the mere, pure free grace of God, through Jesus Christ, as all your hope For, as to acceptance with God, there is no difference between the circumcised Jew and the uncircumcised Greek, or between the baptised nominal Chris- tian and an unbaptised Indian. Rom. iii. 22. If you will thus repent and believe the Gospel, and in this way, not in falsehood, but in truth, " avouch the Lord Jehovah to be your sovereign Lord and supreme good, through Jesus Christ," you shall, in fact, have your choice, that is, have God for your God and portion in time and eternity. This, my dear Parishioner, this is the way to take upon you your baptismal 1|44 THE HALF-WAY COVENANT. covenant, and to get delivered iVoin the curse of the cove- nant of works, and to enter into the covenant of grace, in reality and in truth. Tliis therefore do without delay. And having done this, tlien make a public profession of religion, and join yourself to God's people, and bring your dear child and dedicate it to the same God to whom you have dedicat- ed yourself. And let it be the business of your life to bring up that, and your other children, in the, nurture and admuni- tion of the Lord. And now, as you travel through the country, for 1 under- stand you are become a great traveller, and gain admittance into all companies, and among men of all denominations and character, 1 advise you to use your utmost influence to dif- fuse a friendly spirit every where, among all your acquamt- ance, in this controversy. Particularly, urge it upon parish- ioners of your acquaintance, to treat their ministers in a re- spectful manner, while they apply to them for light and in- struction, or when they undertake to dispute these points with them ; especially, wherever your influence extends, let no man on our side of the question, treat his minister ill because he is in the opposite scheme. It is not manly, it is not Christian- like, it is not prudent, to do it. For there is no way to pro- mote truth so effectually, as to hold forth light in love ; and to treat your opponents in a kind and friendly manner. For my part, I have an high esteem for many in the ministry, \r4iod;fferin their practice in the admission of persons to sealing ordinances for themselves and for their children, from what I think is right. For it is a controversy which has not been attended to, nor is it an easy thing, at once, to get rid of the prejudices of education, and in the face of a frowning world to espouse the true Scripture plan. I have great hopes, how- ever, that ere long we shall think and act nearer alike, when there has been sufficient time to understand one another, to weigh and deliberate, to get rid of the prejudices of educa- tion, &c. &c. In the mean time, I most earnestly desire, that the controversy may be carried on, in the most open, fair, honest, cool, calm, friendly manner possible. Who this letteT'Tcriter is, is not known by the public, as he has secreted his name. And whether it was with design. blALUOUE IV. 44i> or through inadvertance, that he haih given up tlie doctrine of total depravity, as held forth in Scripture and in our pub- lic formulas, I shall not determine. Perhaps, on second thouglusj he will retract every thing he hath said, which hath that aspect. 1 wish he may. But if it should come to pass, as 1 fear it will, that in the course of this controversy, numbers should openly fall off to the Arminian scheme, in order to defend their lax manner of admission to sealing or- dinances, I advise you, to keep by you and to spread every where among your acquaintance, the Westminster Confes- sion of Faith, and larger and shorter Catechisms: a book which will be of excellent service to teach people sound doc- trine, and to guard them against Arminian errors. To conclude : 1 shall always retain a most grateful sense of your kind treatment of your minister, when acting yourstlf, and be always ready to do every kind office in my power, which either you, or any other of my parishioners, shall need at my hands. 1 esteem it among the great blessings of my life, that 1 live in a parish, and among a people, so well dis- posed to treat a minister with that respect which is due to his office. And 1 hope you may never find me wanting in any instance of kind and friendly conduct towards you. I wish you the best of heaven's blessings. — My dear parishioner. Adieu. EARLY PIETY RECOMMENDED ; OR, THE OBLIGATIONS TO EARLY PIETY, AND THE NFXESSITY OF RENOUNCING YOUTHFUL VANITY, BEFBESERTED IN A DISCOURSE on Eccles. xii. 1. DELIVERED AT STRATFIELD, OCTOBER 7, 1747- Mat vii. 13, 14. Enter ye in at the strait gate ; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow the way, which leadeth unto life, and few 'here be that find it EAULY PIETY RECOMMENDED. ECCLESIASTES xii. 1. Remember now thy Creator in the days of thy youth. There are many considerations of very great weight, to awaken our mind to a holy reverence and most sacred atten- tion, when we read or hear the word of God. It is the word of God, the infinitely great and glorious God, the supreme Lord and sovereign Governor of the wliole world ; whose are all things, and whose zi^e are, and who has a right to command us ; the God that angels fear, and to whose voice ihey al- virays hearken with the deepest reverence, esteeming all his injunctions most sacred. And besides, all that he speaks to us is calculated not only for his own glory, but also for our best good. As the kind Father of our spirits, in his infinite wisdom he marks out that path for us to go in, which is not only right and fit in itself, but also suited to render us most happy. His laws are all holi/, just, and good. And that he may reach our hearts the more effectually, he singles out particular cases, and adapts himself to the particular tempers and circumstances of the children of men. He knows just how it is with mankind, how they feel, what their hearts are apt to be set upon, and what their temptations and dangers are, and how to speak a word in season to every soul. So of old he used to deal with the children of Isratl : all the na- tions round about them were idylaters, and worshipped their godsunder some visible form. And he knew what temptations his people would be under to do as others did, and conform to the common mode. How often, therefore, and how solemnly, by Moses and by the prophets, does he warn them to beware^ lest at any time they should be led away from the Lord their God to other gods, or to worship him under some visible form, as the heathen nations round about did their deities. So here in our text, he admonishes persons in their youth- VOL. III. 57 450 EARLY PIETY RECOM M EN^DED. He knows the temper and temptations of young people ; how apt the}' are to be unmindful of the God that made them, and to forsake their own mercies to follow after lying vanities, and run into many foolish and hurtful lusts, which drown men in destruction and perdition. He sees them, he pities them ; and as the great Govtrtior of the world, and the kind Father of their spirits, he calls after them, reproves and warns them. " Unto you, O men, 1 call, and my voice is to the sons of men. Stop ! hearken ! consider ! No longer forget the God that made you; be not unmindful of the hand that formed you, and holds your soul in life, nor delay any longer; but remembeh now thy Creator in the days of thy youth." As if he had said, " 1 see what your temper is, I know what your thoughts are, what your temptations, and what your danger : you are inclined to have no sense of God upon your spirit, to give a loose to your vain imaginations, to indulge wanton affections, and put far away all serious thouohts ; flattering yourselves with vain hopes of a better time hereafter. The world looks gay to you, and your com- panions entice you along : but verily that road leads to eter- nal ruin. I see you, and know the way you take ; I pity you, I call to you, I warn you, I command you, remember thy Creator ; be mindful of God tiozv, without any further delay, in the days of thy youth.'' And should not young peo- ple hearken when God thus speaks to them, and attend with the utmost solemnity ! Especially, considering that all this is in and through Jesus Christ, the Mediator. For so bad were we, and such were our guilty circumstances, that we cannot in any reason suppose the great and holy Governor of the world would have had any thing to do with us in a way of mercy, but for the interposition of a Mediator. It would have been a reproach to the holy Majesty of heaven and earth, to have ever spoken one kind word to a guilty tcorld, but for the mediatorial undertaking of his own Son. It would have been inconsistent with the honour of his Majesty, of his holiness and justice, and sacred authority ; because, by our apostacy trom God, we were become too bad to be pitied, too bad to have any mercy shown us ; so bad, that every thing was too good for us, that was belter than damnation. Such was EARLY riETY KECOMMRNOBO. 451 our deplorable case ! But ihe Son of God lias interposed as Mediator, to secure his Father's honour, and to open a door for mercy. He was made of a woman, made under the law ; has obeyed, suffered, and died, to make atonemeni for sin by his blood, and lo bring in everlasting righteousness. Jn his obedient life and death, the holmtss and justice of God have received perfect satisfaction, and the honour of his law and government is secured ; that now the great Governor of the world may show favour to sinners^ and yet not so much as seem to be a favourer of sin. Hence he has reprieved this guilty world from ruin, and entered upon methods of grace^ to recover sinners to himself. And shall we not now hearken, to any kind word he speaks, and attend to every command with all our hearts ! — O that these thoughts which have been suggested, might awaken us all, and particularly every youth in the asscinbl)', to attend with the utmost solemnity of mind, while we lake the words of our text into serious consideration ! The\' are immediately spoken to you that are in your youth, and that from God, the great Governor and Judge of the world. In this warning he seeks your welfare ; and it is the precious blood of Christ, which has purchased for you the mercy of this call from God. That I may assist you to dwell a while upon these words in serious thoughts to better advan- tage, I will observe this method in the following discourse: 1. I will endeavour to show what is implied in remember- ing God. 2. What obligations young people are under to this. And, 3. Offer some directions and motives. I am, 3. To show what is implied in remembering GOD. And in general, it is a heart-affecting, soul-transforming, vital, efficacious remembrance of God, that is here recommended; and not any mere empty, dry, lifeless notion of God in the head. It is such a remembrance of God, or such a sense of God on the heart, as effectually divorces and weans us from all other things, and influences us to love him with all our hearts, to choose him for our portion, take up t)ur contentment in him as om' all, and devote ourselves to him, to walk in all 452 EAKLT PIETY RECOMMENDED. his wars, and keep all liis commands, seeking bis glory as ourend. Forwhen God requires us to knowliim,tolhinkof him^ to acknowledge him, or to remember bim, he alwaj-s means, as our Saviour more plainly expresses it, (when speaking of love to God,) thatit should be zvith our heart, and znth our soul, and irilh our mind, and with our strength. And hence those that do not thus remember God, do in Scripture-account for- get the Lord, and God is said to be 7iot in alt their thoughts: yea, the Scriptures carry the point so far, as to express it thus, the fool hath said in his heart, there is no Go^; because wicked men in their security, although they are not profess- ed atheists, yet they practically deni/ the God that is above, and feel at heart as if there was no God; for they do not worship him in spirit and in truth ; they do not come to him in and by Christ ; thev do not love him, nor fear him, nor trust in him ; but they feel, and act, and live, as if in very deed there was no God ; and hence they are said to be without God in the zcorld. Faith zcithout zcorks is dtad, saith St. James : and that remembrance of God which is unaifecting, and inefficucious, is dead, and good for nothing. But to be particular, 1. Remembering God imphes, that wc hnozs) him, tliat we have right apprehensions of him, that we set him to be just such nil one as he is. For we cannot with any propriety be said to remember that God, whom we do not know : and if we have wrong apprehensions of God, though we think of liim ever so much, yet it is not God that we remember, but «)nl3' that false image we have framed in our own iancy. A right remembering of God therefore supposes, that he who rommands the light to shine out of darkness, shineth into our hearts, to give us the light of the knowledge of the glo- ry of God in the face of Jesus Christ; and tliat we with open jace behold as in a glass, (in the glass of his works and of his word, of the law and of the Gospel,) ^//fg/on/ oj the Lord; so as to take in that very representation of God which he himself has made. 2. Kemcmbering of God implies, that wc have a vital seme of God in our hearts ; a realizing, living sense of his Bf ing and perfections, that we see and fee! there is a God, and EARLY FIETY RECOMMENDED. 453 such an one as he really is: a Bcinu; of infinite nndcrstand- ing, and almighty power, of infinite wisdom, holiness, justice, goodness, and truth ; and so a heiiig of infinite majesty and greatness, of boundless glory and excellency, absolutelyj wor- thy to be esteemed, and loved, and feared, trusted in and obeyed, for what he is it; himself. Such a sense of God on our hearts is necessarily implied in remembering of God ; and seems indeed to be that in which it primarily and princi- pall}' consists. To forget God, and to be without such a sense of God on our hearts, seems to be much the same thin"- in Scripture-account. Beware, says Moses to the children of Isriicl, " that thou forget not t[)e Lord thy God, when thou hast eaten, and art full," encompassed about with all the good things of this world ; but thou s/ia/c then remem- ber the Lord thy God, &c. Deut. viii. 1] — 18. As if he had said, " Innumerable methods have been taken with you in the wilderness, to beget in 3'ou a sense of God; beware then that you do not lose this sense of God, when you come into that good land, and have plenty of all things." Then do persons remember God, when thev daily have a livino- sense of God on their hearts; a living sense of his all-seeiu"- eye and all-governing hand, a living sense of his glorious moral excellency and infinite all-sufficiency. This will make the thoughts of God natural and free, genuine and un- forced. He will become the object of our continual devout contemplation. We shall think of him wherever we be • at liome or abroad, in company or alone. In the day-time our hearts will be with him, and in the night season. On our beds we shall remember him, and when we awake in the morning we shall still be with him. Having tasted that the hard is gracious, the Saviour of his grace will lie always on our spirits, in some degree. ^. Remembering God, also implies a sort of forgetting all other things. It includes in its idea a taking our eyes off from ourselves, and losing a sense of our own fancied excel- cies; a turning away our eyes from beholding vanity, a losing sight of the glory of this world, and losing our relish for car- nal and worldly delights; ourselves and all things about us appearing infinitely mean in our eyes, compared with God. 45l EARLY PIETY RECOMMENPED. It implies a hearty divorce from ourselves, and from all other ' things, out of a superlative love to God. Forget thine ohh people, and tht/ Father's house, Ps. xlv. 10. A hving sense of God on our hearts will naturally beget this spiritual weaned- ness from all other things. A sense of his greatness and glo- ry will make us, (like Job,) to abhor ourselves, and compara- tively to lualh life under its highest temporal jadvantages, all earthly grandeur appearing mean and wortldess to us. A senseof God's infinite beauty and excellency will make all the gay and enchanting things of this world fade away into insignificant and empty toys ; and the sweetness there is in the enjoyment of him, will for ever spoil our relish for world- ly lusts and the pleasures of sin. So that a due sense of God will effectually deaden us to all other things. Yea, what things Tttre gain to ns, this will make us to account but loas and dung, that ue mat/ rein Christ, and God in him. This is necessarily implied in remembering God. Surely, those cannot be said to remember God, who are al- ways full of themselves, full of a sense of their own goodness, and are dwelling for ever upon their own high attainments ; ready al ways to say, God, I thank thee,\ I am not as other men ! Such may be said to remember their own duties, or their own experiences and good frames. But in the Scripture-sense, God is not in all their thoughts. Neither can those be said to re- member God, who are full of a sense of the glory of this pre- sent world, full of worldly views and worldly schemes, and only seek after worldly and sensual enjoyments. No man can serve txco masters, says our Saviour; ye cannot serve God and Mammon. Ye cannot remember God, whilst your hearts are full of other things, and entirely wedded to them. If young people would remember God, they must be brought to have just such a temper of mind towards all youthful lusts, and carnal sports and vanities, as old Barzillai had towards the entertainments of David's court ; that is, no relish, no heart for them. " 1 am this day, says he, fourscore years old. Andean I discern between good and evil? (^an thy servant taste what I eat, and what I drink? Can 1 b.ear any more the voice of singing men, or singing women ? Wherefore let thy servant, I pray thee, turn buck again ; that I may die in EARLY PIETY R liC 0 M M E N D E D. 455 my own city." 2 Sam. xix. 34 — 37. To love youthful vani- ties and sensual pleasures, is inconsistent with renieniberinif God. }i husocver icill be a friend of the world, is the enemy of God, (James iv, 4.) Such are they who are iovers of pUasurtf more than lovers of God. Persons of this character cannot possibly be such as remember God. Tbe hearts of young people must therefore be divorced from all their beloved plea- sures and carnal merriments ; or else there can never be any room for God in their souls. Thus a remembering of God im- plies that all other things are set light by, and are in a sense out of mind and forgotten. They are in a manner quite done with ; the heart being otherwise taken up. 4. Remembering God also implies, that we choose him as our chief good, and are devoted to him, to seek his glory, as our last ejid. That we bid adieu to all other lords and lovers, and cleave to him only as the satisfying portion of our souls. That we renounce all other masters, and become his servants in the very temper of our hearts, steadfastly bent to do his will, to walk in his ways, and keep all his commands ; seeking his glory as our supreme end. When we look upon God as a satisfying portion, and take contentment in him, as such ; when we look upon Gud as a being infinitely worthy, and as such are entirely devoted to him, accounting it the chief end of man to glorify God and to enjoy him for ever ; then do we remem- ber God in deed and in truth. Nor will any thing short of this effectually keep our hearts from departing from God, and growing unmindful of him. Mat. vi. 21. For nhere your treasure is, there will your heart be also. And a due sense of God on our hearts will effectually influence us to choose him and adhere to him. It did so influence the Psalmist, when he said, "Whom have I in heaven but thee? And there is nothing on earth that I desire besides thee ? Thou art the strength of my heart, and my portion for ever. Ps. Ixxiii. 25, 26. It did so influence the primitive Christians, who could say, Uhethcr zee live, we live to the Lord, or nlnthtr zee die, we die to the Lord. Rom. xiv. 8. It was a maxim with them in those happy days, Whether they did eat, or drnik, <■> . hnUvcr the If didy to do all to the glory of God. 1 Cor. x. il. And 4o0 liARLY PIETY RECOMMENDED. when God comes to be truly remembered by us, to be upper- most in our l)earts, it will be our maxim too. In a word, this remembering God, implies in it both the principle and practice of '' repentance towards God, and faith towards our Lord Jesus Christ : a turning to God from all idols, to serve the living and true God, and to wait for his Son from heaven ;" a thoroi;;h conversion to God, and a good conversation in Christ. Thus, remembrance of God supposes, that we know him, that we have right apprehensions of him, that we see him to be just such an one as he is; that we have a living sense of God on our hearts; that we become strangers and pilgrims on earth in the temper of our minds, dead to ourselves, wean- ed from the world ; that we look out toward* another and a better country, even an heavenly, and that we cleave to God with all our hearts, and are consecrated to him, to do his will, and seek his glory. And a due remembrance of God will make Christ precious to the soul, will afiord powerful induce- ments to lite by tht faith of the Son of God, and lay a foun- dation for all holy living. We shall love to think on his name, to read and hear his word, and to keep it, to live a life of conformity to him, and of communion with him. If young people remembered God as they ought, they would esteem " a day in his courts better than a thousand else- where." And one evening spent in prayer alone, would be better to them than a thousand spent in vain company abroad. And such children will love, and honour, and obey their pa- rents, and be kind and endearing in their behaviour to all. Happy parents, that have such children ! And happ^' chil- dren, that thus remember their Creator in the days of their youth ! W^e are now, II. To consider the obligations that young pcojile arc un- der, thus to remember God their Creator m the days of their youth. And, 1. They are under infinite obligations to do so, arisirt^ from the consideration ofzihat God is, in himself. To for- get and slight things, that arc mean and worthless, is v.o evil : but for children to forget and slight their parents, especially if they are knowing and wise, holy and good, argues a very EARLY VIETY It ECOMM EN DED. 457 bad temper of iniiid. Bui to forget and slight God, the in- finitely great and glorious God, the glory of heaven, the joy of angels and saints — this is infinitely wicked. God is infinitely glorious and excellent in himself, as be- ing what he is, antecedent to any consideration of what he has done, or intends to do for us. Holy men, such as Mo- ses, David, and Paul, are excellent and amiable, in being what they are, in having such a holy temper of mind. An- gels and saints in heaven are still more excellent, on the same account. But God is the original infinite fountain of all per- fection and excellency : In a word, he is by nature God. Hence, from being conscious to his own divinity, from seeing himself what he is, he takes state to himself, asserts his ex- alted character, as he whose name alone is Jehovah, the livmg and true God, saying, / am the Lord, and besides me there is no othet God. Isai. xlv. 5. It would be infinite wickedness for an angel to set up himself for God : but this conduct is infinitely right, and fit, and beautiful in him, who is b'j nature. God. And on this ground he commands all the world to fear, love, and adore him : and he esteems the wretch who does not do so with all his heart, worthy of ever- lasting damnation. Infinite goodness itself accounts the eter- nal torments of hell a punishment but just equal to the crime. How often does he say, in the five books of Moses, O Israel, ihou shalt do thus and thus, for I am the Lord ? Nearly twenty times is this repeated in one chapter, (Lev. I9.) thus and thus shall ye do, for I am the Lord. This is the first thing mentioned in the ten commandments, Exod.xx. lamthehonD THY God, &,c. which teaches us, that because he is the Lord, 8cc. therefore we are bound to keep all his commandments. i\i)d as our Saviour expresselh it in Matt. xxii. 37. Thou shalt love the Lord thy God with all thy heart. His being !he Lord, his being by nature God, his being what he is in liimself, is the grand and primary foundation of his infinite amiableness : this ought therefore to be the grand and pri- mary foundation of our love to him. And from hence we are under infinite obligations to love him with all our hearts, always to remember him, to live under a sense of his being and perfection?, to be divorced from all other things, to VOJ-. 111. 58 458 EARLY PIETY RECOM.M ENDED. choose hiiii as our all, and seek his glory as our last end. And it is infinitely wrong not to do so. We are under many obligations from self-love to remem- ber God, to love him, and be devoted to him ; for he is our Creator, Preserver, and great Benefactor. And besides, to love him with all our hearts, and seek his glory in all we do, is the most delightful thing on earth ; it is a pleasure, near akin to heaven. But antecedent to those, and to all other selfish consider- ations whatsoever, there is an infinite obligation lying upon us to love him with all our hears, to remember him, to cleave to him, and so seek his glory, resultaig from hh being zchat he is in himself, his being by natme God, the original infinite fountain of all moral good and moral excellency. \'\'^hence to forget him is infinitely wrong, and so justly deserves an infinite pun- ishment. If we were under no obligation but what results from self- love, then the great and the only evil of sin would consist in its being contrary to our own interest and happiness ; for there is no evil in sin but what results from our obligations to do otherwise. And if our happiness was all that obliged us to virtue, then there could be no other evil in vice, but its natur- al tendency to make us miserable ; that is, there would be no evil in sin, as it is against God and contrary to the reason and nature of things ; but only and merely as it is against us, and contrary to our own interest. And hence sinners could be considered by the great Governor of the world as being to Llame, in no other respect, or upon no other account, than merely as doing what wrongs themselves, and is contrary to their own interest. So much as they hurt their own in- terest, so much tlierefore would they be to blame, and 110 more ; they would be blameable merely for that, and upon no other account. But it is certain, that God thinks them infinitely to blame over and above all that, or else he would never inHict an infinite punishment >jpon them, over and above all the misery which necessarily results from the nature of vice. If there were no evil in sin, but as it is against lis, and not as it is against God, there would be no mom nor just ground for his everlasting tcrath, and for the lake offirt EARLY PIETY RECOMMENDED. -459 and brimstone, which he has threatened to the wicked ; for no crime deserves to be punished, but only in proportion to its bhime-uorl/iiiiess. But upon this hypothesis, sin h blame- uorthi/, merelv because of its natural tendency to make us miserable : and theret'oie, in this view of the case, sin can de- serve no other punishment, but merely that misery which ne- cessarily results from its own nature. No inflicted misery, I. e. no proper punishment, is at all deserved. But God thinks, that the least sin deserves everlasting damnation ; even the least defect in our love, the lest un- mindfulness of God. — And why ? Because, being conscious to his own nature and infinite excellency, he knows that his in- telligent creatures are under infinite obligations thence aris- ing, antecedent to any consideration else whatsoever, to love him with all their hearts, to remember him, to have a con- stant sense of him on their spirits, so as to be divorced from all other things, and be entirely devoted to him*. a If there is an infinite moral excellency in the divine nature, upon the account of -which he is injinitely amiable, and so we under infinite obligations to love him with all oar hearts, antecedent to all selfish considerations ; then not to love him. with all our hearts is an injinite evil, and so deserves an infinite punishment. And upon this ground the eternity of hell torments may be accounted for. But if there is no such excellency in t)ie divine nature ; and if all our obligations to love and obey him result merely from self-love, then I think the above argument con- elusive, nor can I see hoiv the eternity of hell torments can possibly be accounted for. Learned men, who leave this excellency of the divine nature out of their idea of fiod, seem to have been aware of this difficulty, and they have laboured to solve it ; but all in vain. Some consider God as the sovereign Lord of life and death, vested with all pow- er and authority. And they say, things are right merely because he wills to have them so. But I answer, it is impossible that he should will the everlasting dam- nation of sinners, if they do not deserve it. Because that would be to act counter to his own nature. See Gen. xviii. 25. Some consider Gwl as aiming at the general ffood of the whole system of intel- ligent creatures, as his last end. And they say, that it is for the general good o^ the whole, that the wicked should be everlastingly tormented in hell ; because such severity will tend to confirm the rest in everlasting obedience. But I answer, if the wicked do notinjusticedeserve the eternal tormentsof hell, their beingso treat- ed will rather tend to dishonour God in the eyes of all the angels and saints in hea- ven, and tempt them to cast off their allegiance to hira, to flee from his presence, and conceive a hati'ed of him, just as we naturally detest a merciless and cruel tyrant. And besides, God, who has'forbid us to do evil that good may come, most •ertai:tlv will not do this himself. 460 EARLY PIETY RECOMMENDED. I have insisted upon this the longer, because many seem to leave this moral excdhncy of the divine nature out of their idea of God ; and consider him only as the author of their happiness, as one disposed to exert his infinite wisdom and al- mighty power to promote their best good, and only as such do they love him : and so all their love to God is nothing but self-love, in another shape. And consequently, all their re- ligion is vain, a mere selfish thing ; a religion that God ne- ver meant, that the law never required, and that the Gospel never taught. We will suppose, there is a man, who formerly was greatly awakened, and trembled for fear of divine wrath ; but since then, he has had his heart full of love to God and Christ, and now doubts not he is going to heaven. But whence did this man's love to God and Christ first take its rise ? Why, he had it discovered to him, (as he thought,) by the Spirit of God, Again, some seem to suppose, that there will be no proper punishment inflicted upon the damned in hell ; that they will have no other torment but what necessa- rily results from the nature of vice ; that they will be a torment to themselves, but shall have no additional punishment. But, I answer, this notion is directly contrary to all the New Testament, which every where sets the case in a very different light. Everlasting punishment, tlie damnation of hell, a lake of fire and bHmstone, the indignation and wrath of God, &c. are constantly threatened to the wicked. And particularly, God is said to sho7v his -wrath and make his potver knoivn in their destruction. Rom. i.\. 22. All which phrases evidently de- note a proper inflicted punishment Others have taken another course, and have ventured even to deny the eternity of hell torments. But they may as reasonably, and had as good, deny the Scrip- tures to be the ivord of God. For nothing can be more plainly and fully as- serted. Their worm shall not die, their fire shall never be quenched, the smoke of their torments shall ascend for ever and ever, &c. &;c. without the least hint, that such phrases arc not to be understood in their most natural sense, as denot- ing the infinite duration of their punishment. So that the eternity of hell-torments cannot be denied ; nor can this be ac- counted for upon the hypothesis. That all our obligations to love and obey God re- sult merely from self-love. And yet if the moral excellency of the divine nature be granted, and our infinite obligations, thence arising, to love him with all our hearts, antecedent to any selfish consideration, then surely the Arminian and An- tinomian schemes of religion must both be false. For ujjon the principles of either of these schemes, all religion results merely from self-love ; nor «lo they seem to have any just aotion of the moral excellency of the divine nature, or of our in- finite obligations to love and obedience thence arising. If the reader desires to see more upon this subject, let him read Mr. F-dwards upon licligious -iffec- tinns, from page 134 to page 18'2. EARLY PIETY RECOMMENDED. 4G I ihal his sins were pardoned, or that l)c was elected, or that Christ (lied for him, or that God loved hiin, or that Christ loved him, and he was assured of eternal life. And so he was filled full of love, and rapturous joy : just as the graceless Israelites were filled at the side of the lied sea, when they saw Pharaoh and his army drowned, and themselves deliver- ed. And now this man admires God, and magnifies Christ; but still all is, at bottom, merely from self-love. There is no more true grace in his heart now, than there was before. And when such an one comes to find out, after death, what God is, and how he always looked upon him, and when he hears that sentence, Depart from me, I never knetc you, he will then find his love turn into hatred ; will hate God with all his heart, and blaspheme his name for ever. Such an one does not love God at all, for what he is in himself, or on thie account of that in which his infinite amiableness truly con- sists : but false apprehensions of God are the ground of his love. He only loves a false image of God, formed in his own fancy. But as for J ehovah, the God of Israel, the man neither knows nor cares for him. See 2 Cor. xi, J 4. Matth. xiii. 25. 39- And there is another man, we will suppose, who is a great enemy to all spiritual experiences; but who, as he thinks, loves God sincerely, yea, has always loved God, and imagines it is in a measure natural to him to love God. But why does he love God ? and what a God is it that he loves ? Trul}', it is the God that loves him, and loves all mankind, and is heartily engaged to make all his creatures happy, as his ultimate end. And who, (says he,) can help loving so good and kind a Being.'' And besides, if I goon to love him as well as ever I can, he has assured me of his final fa- vour and eternal life. And thus, he also having framed a god in his own imagination, to suit his humour, he now idol- izes the image which he has set up. This man seems to have no just notion of the infinite holiness, and justice of the divine nature, and his infinite excellency on that account ; but fan- cies within himself a God all made up of mere goodness and love : and it is natural to him to love such a kind and bene- volent Being; self-love prompts him to it. Only false a p- 462 EARLY PIETY RECOMMENDED. prehensions of God are the ground of his love. The Holi/ One of Israel, instead of making the happiness of a worm of the dust his ultimate end, values the honourof his moral per- fections above the happiness of all worlds. And when self- deceived sinners come to be in hell, they will know, that God does not aim at their happiness as his ultimate end, but that the honour of his own name, which is holy and reverend, is infinitely dearer to him. And then their pretended love to God will die awav, and all come to nothing; then they will feel themselves Artftrs of God, and turn everlasting blas- phemers of him. While the whole host of heaven will still cleave to him, and love and praise him, for that wherein his most amiable beauty consists, even the infinite excellency of his moral perftctiuns. See Isai. vi. J. Rev. iv. 8. and chap. xix. 1 — 6. Now, on the account of tJiis original, underived, immense, moral digniti/ and glory of the divine nature, are all mankind under infinite obligations to fear and love God, to remembtr their Creator, and so to esteem him, as to renounce all other things, and cleave to him only with all their hearts, and be for ever entirely devoted to him. On this account, pri- marily and first of all, antecedently to all other considera- tions, are young people under infinite obligations to remem- ber nozi) their Creator in the dai/s of their youth. If God be not considered as being what he is, all other considerations put together would not make it half so wicked a thing to forget the Lord. But under that view of him, it appears a conduct utterly inexcusable, altogether intolerable, infinitely vile. Every moment's unmindfulness of God me- rits the eternal torments of hell. It is really so ; for God would never threaten everlasting damnation for the least sin, if the least sin did not really deserve it: since there can be nothing like tyranny in his government, or cruelty in his na- ture. It is worse, it is infinitely worse, O young people, to be unmindful of God, than you are wont to imagine ! It is so heinous and provoking an evil, that the kindest angel in hea- ven could not find in his heart to bear with you one hour, were he able to see this sin fully in the same light that God does. It is infinitely wicked ; and so too much for any but infinite patience to bear with. Think of it, O young man ' EARLY PIETY RF.COM M EN DE r». 46* Think of it, O young woman ! And tremble to see what the frame of" your heart has been ! Be ashamed of all your past forgetful ness of God : and remember voxc thy Creator in the days of ihx/ j/outh. 2. If young people seriously consider what they themselves are, their obligation to remember God in their youth, will fur- ther appear. ^ oung people are under exceeding great obli- gations, to have a sense of God on their hearts, to sit loose to all other things, to cleave to the Lord, and be entirely de- voted to him, arising from the consideration oj their being nhat they be, i. e. rational creatures^ born to an endless ex- istence, and capable, by divine grace, to know and love God, and be everlastingly blessed in the enjoyment of him. Had they nothing beyond a mortal brutal nature, they might live as the beasts do ; never think of God, delight only in animal pleasures, spend their days in wantonness and all carnal sports and pastimes : But in the reason of things, it is entirely unfit for human creatures, that have immortal spirits, to do so. The same minds which are taken up with a thousand fool- ish vanities, might be employed in contemplating the infi- nitely glorious God, his works, and his word. The same hearts, which are wedded to the world and the flesh, capti- vated with the objects of sense, and carried out after mean, sordid, and brutal pleasures, might be full of divine light and life, of love to God, and joy in the Holy Ghost. The hours that are spent in vain company, might be spent in commu- nion with God. The same time that is spent in fitting them- selves for an eternal hell, might be spent in preparing for an eternal heaven. And for rational creatures thus to abuse themselves by serving divers lusts and pleasures, is to degrade their own nature, to despise their own souls, and to afl^Vont the God that made them of an order of beings superior to the beasts that perish. They are rational agents by creation, but they practically choose to be beasts. They are capable of being made partakers of the divine nature and of divine pleasures, but they prefer the brutal nature, and brutal plea- sures. And is not this infinitely absurd, and infinitely wick- ed ! Surely, since they have souls, and are rational creatures, they ought to aspire after the knowledge and enjoyment of 4(i4 EAULY PIETY KECOMMEN DEI). God ; of God, the proper center of every intelligent being. If they would show themselves men, they ought to remember God their Creator in the clays of their youth. 3. Their obligations to remember God will appear still greater, if it be considered, " what an original, underived, entire right, he has to them, as the work of his hands, and the care of his constant providence." Were they perfectly their own, then if they did throw away themselves, it would not be so bad. But they are not their own, they are the Lord's, they are his entirely. Him, therefore, they are bound to acknowledge and remember; his must they be in the very temper and bent of their minds ; to him must they live, and not to themselves. Go f) is absolutely the first Being, self-existent and inde- pendent, the original fountain of all being, the author and preserver of all things that are. He it is that created the heavens and the earth ; and all things therein are the work of his hands: He is the great Father of the whole universe. But for him these things would never have been ; and but for him, they would cease to be. Now since they do thus exist of his mere good pleasure, and as the effects of bis al- mighty power, surely he has an absoluie property in them ; he has an original, underived, entire right to all things; his they are : and it is fit, infinitely fit and reasonable, therefore, that all things should be for him, and that he should receive a revenue of glory from all. Hence the heavenly hosts fall down before him, and cast their crowns before his throne, and worship him as the Lord of all, saying, " Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created." Rev. iv. 10,11. And since young peo- ple, in common with all other created beings, are thus entire- ly the Lord's, it is infinitely fit that they should know and feel this to be the case, in the very bottom of their hearts ; and from a deep sense of this, be inHuenccd to remember God, and give up themselves to be his ; his in a peculiar sense. Parents have a kind of right to their children ; they call them their own, and look upon them in a measure at iheir EARLY PIETY UKCOMMENDED, 465 disposal, and under their authority. And children ought to feel their parents* interest in them, to own themselves in somt sense theirs, and at their disposal, and to be devoted to please and honour them, and do their will. But the parents' ri<;ht is only a secondary, derived, and partial right : their children are the Lord's oris^inally, and onl> lent to them ; they are tiie Lord's by an underived, supreme, absolute, and entire right. He made them, his liands loimed them, he is the Father of their spirits, and he holds their souU in lite. Piirents were instrumental to their existence; but God was the proper Author of their being. Parents have been instrumental to feed and clothe them ; but the food and raiment were the Lord's, and from iiim the\ derived all their virtue to nourish and clierish them. And the parents themselves were not their own, but the Lord's, and acted but in subordination to liim, and with an entire dependence on his providence and blessing. So that parents have, comparatively, but a small claim to their children, but an inferior interest in them ; they are not strictly their parents' property, but are only lent to them for a while. Yea, in some sense, parents have no right at a.\j. to their children, they are so entirely the Lord's still. They are as much the Lord's as if they had been immediate- ly created out of nothing, and as if they had always received all their food and raiment immediately out of heaven. In a word, they are his by a sovereign, original, perfect right. And this his entire right to them is renewed every moment, in virtue of his sustaining and preserving them. For in him thty live, move, and have their being. And were it not for his providence, themselves, and this world and all things in it, would instantly dissolve and fall into nothing. JNow, since they are entirely the Lord's in fact, they ought also to be en- tirely his in the temper and disposition of their minds; to look on themselves as his, and accordingly to i/ield them- selves to the Lord, to have no w ill but his, and no delight but in pleasing him. To forget God, therefore, and not live to him, but to themselves, is infinitely wrong. With a special eye to this consideration, the words of our text seem to have been spoken ; remember now thy Creator, in the days oj thy youth, VOL. iiT. 59 466 EARLY PIETY RECOMMENDED. 4. Young people are under infinite obligations to remem- ber now their Creator in the da>s of their youth, arising from the consideration oi the authoriti/ of God, the great Governor of the world, who epjoins this upon them as their indispensable duty. Since God is what he is, and since he has made and does preserve all things ; it is fit, infinitely fit, that he should sustain the character of supreme Lord and sovereign Governor of the whole world ; and it is infinitely fit, that all his intelli- gent creatures should have a most sacred regard to his autho- rity. When therefore he enjoins any thing upon angels ot men, they are under infinite obligations to the most ready and perfect obedience. But God, the great Governor of the world, does with all his authority command young people to remem- ber now their Creator in the days of their youth. He is infinitely glorious in himself, and so infinitely wor- thy of their highest esteem. And it is therefore infinitely fit that all their powers should be exerted in contemplating and loving God, the best of beings, and the proper object of their happiness. And besides, they are the Lord's : they are not their ozcn, they entirely belong to him ; and so it is infiniiely fit that they should be his, in the temper and bent of their minds entirely devoted to him. But the great Governor of the world looks down and sees they are naturally disposed to have no regard to the reason of things, to what is right and fit, and suited to make them hap- py. He sees them, he knows their hearts, hs abhors their unholy unreasonable temper, and pities poor creatures run- ning to ruin. With the authority and compassion of a God, he calls aloud to the young person in particular, Remember now thy Creator in the days of thy youth. And for them to tread under foot the rightful authority of such a God, whom all in heaven reverence and fear, love and obey ; and to break such a law, so reasonable in itself, and so well suited to their welfare, is big with rebellion ; it argues high contempt of the Majesty of heaven, and the greatest follj and madness. If one should pretend to command them, who had no right to them, nor authority over them ; they might reasonably feel themselves at liberty, his command notwithstanding. But ^ EAR^Y PIETY RECOMMENDED. 467 if their parents command them to do what is right and dt, they are no longer at hberty ; they are obliged lo obey. Much more when God commands them ; the intinitely great and glorious God, the great Governor of the whole world, whose they are ; their obligations to obedience now are in proportion to the dignity and authority of him who com- mands; i. e. they are infinite. And they are so far from being left at liberty, that they are bound and obliged by all the authority of heaven to do what is enjomed. And there is no other way now by which they can proceed in a course of disobedience, but to lift up themselves above God, and set up their wills above his, and despise his authority, and bid defi- ance to his vindictive justice. And surely this is a terrible course for a worm of the dust to venture upon, who is every moment in the hands of God, and liable by his resistless pow- er lo be crushed to hell in an instant. Think of this, O 3'oung man ; think of this, O young woman, and tremble to see what the frame of your heart has been; and hearken to the voice of God, and remember nozv thy Creator in the days of thy ijouth ! 5. Young people are under infinite obligations to remem- ber now their Creator in the days of their youth, arising from the consideration of " the undertaking, death, and sufferings of Jesus Christ, the great Mediator, and of the tenders of pardon and eternal life, that are made to a guilty undone world through him." Mankind had apostatized from God, forgotten him, lost a sense of his glory, and plunged themselves into a state of sin and misery, out of which they could by no means recover themselves. They lay in the open field, pulluted and perish- ing in their blood and guilt; without any eye to pity, or arm to save ; self-ruined, self-destroyed ! And when this was the case, " God so loved the world, that he gave his only begot- ten Son, that whosoever believes in him should not perish, but have everlasting life. He set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sin, that he might be just, and the justifier of him which believeth in Jesus." And now God is in and through him reconciling the rvorld to himself. All are invited 468 EARLY PIETY RECOMMENDED. and called upon and commanded to repent and be converted, to change their minds, and turn to the Lord, and give up themselves to God through Jesus Christ. God is reconcile- abie, and is usinii means actually to reconcile the world to himself. And tiiis being the case, we are all under new obli- gations to bethink ourselves, and remember God, whom we have forgotten and forsaken, and return and give up ourselves to him through Jesus Christ. JSow for young people, after all this, to remain unmmdful of God, and go on in tlie wa^^s of vanity and sin, is aggravated ly vile. They despise the liindness and love of God our Saviour, and show themselves obstinate, in their aversion to him. They cast contempt upon the dying love of Christ, tread under foot his blood, and un- dervalue and slight all his grace. This is to be in a dreadful degree etil and unthankful. 6. They are under great obligations to early piety, arising from their having been, in their infancy, dedicated to God in haijtiam. Baptism is not the instituted means of regeneration, as some pretend ; nor do we see any such effect usually follow- ing upon it. But baptism signifies our engagement to be the Lord's, and lays us under obligations to be his. Young peo- ple, your parents, when they made a profession of religion, gave themselves and all they had, or ever should have, to the Lord t so that you were virtually given to God before 3'^ou were born. And as soon as you were born, they brought you in their arms, and presented you before God and his peo- ple, and by their practice implicitly said, " whereas hereto- fore, when we made a profession of religion, we gave our- selves and all wc had, or ever should have, to the Lord; and whereas God has now given us this child, we now come and present ourselves and our child before God and his peo- ple, that we may dedicate it to God in baptism, according to divine appointment : and we do hereby lay our child under the strongest bonds we can to the Lord, and enter into cove- nant to bring it up in his fear : we put our child also under the care and watch of the church, that they may stand en- gaged for its good education. And all this to the intent our child may be preserved from the ways of vanity and sin, and EARLY PIETY BECOMMENDED. 46^ be trained up for God." And hereupon in solemn prayer the case was spread before the Lord, and then you was bap- tised ^// f /if nu//if o/" f/atan. And if you do so, verily., as St. Paul said in a like case, your circumcision is made u}i- circumcision : you renounce your baptism, and practically turn apostates: and will be treated as such, in that great day when Christ shall come to judge the world. 7. Young people are under special obligations to early piety, because youth is the time uhen ptrsons usually have most oj the strivings of God's hohj Spirit. It has been commonly observed by those that have had much to do with souls, that mankind have usually more of the strivings of the spirit, when they are young, than after they are grown old in years and old in sin. And it is no wonder. EARLY riETV RliCOM MENDED. 471 W persons wlien they are young grieve the holy Spirit time after time, that they are gradually very much left and forsa- ken of God, and suffered to go on unmolested in their way to ruin ; in after years, perhaps there are very few young peo- ple, but what are now and then met with, stopped in their ca- reer of vanity and sin, and brought to some serious thoughts of the state of their souls, and of their way of living, and to think what is like to be their end. And this, O young people, 1 doubt not, has been the case with one and another of you, time after time. You have been awakened to some sense of your guilt and danger, and to serious thoughts of another world. At such times yoK have gone alone, and sat down solitary, and been ready to say, " alas, what a wretch 1 am ! What a dreadful life do I live ! What a dreadful state am I in ! And what will be my end !" At such seasons you think of your sins and vain courses, with a heavy heart : you think of your frolics and merry-meetings with regret ; and are ready to say, " I shall certainly perish at last, if 1 go on in this way." Perhaps you have sometimes terrible apprehensions of death and judg- ment; and imagine how you will feel, when the Judge shall say, Depart, ye cursed, into everlasting fire, prepared for the devil and his angels. It may be, you sometimes with fear and trembling think of the lake oj fire and brimstone, of the wrath of a provoked God, of the anguish of a condemning conscience, of the eternity of hell torments, and the dreadful- ness of the misery and despair of the damned : and are rea- dy to say, " I am a fool to live as I do, I am distracted to go on any further ; I will never do any more as I have done." And here you reckon up your beloved ways of sin, and form resolutions to leave them. " Farewell to my vain frolics, and farewell to my vain companions : I will now begin to be se- rioas, and have done with my light, airy, unprofitable way of living ; and for time to come, I will be constant in secret prayer ; those leisure hours I used to spend abroad among vain companions, 1 will devote to reading the bible, and good books, to meditation, and prayer." And thus you re- flect, and thus you mourn, and thus you resolve upon a nc-r life. 472 EARLY PIETY RECOMMENDED. But perhaps in a few days afterwards your sense of things begins to wear off, 3'ou grow unwatcliful, and a careless vain temper by little and little returns upon you ; your vain com- panions make you a visit, they invite you to some recreations, and you have a mind to go. It may be, on tliis occasion, your conscience reproves and warns you ; telling you how things looked to you at such a time, and at such a place, and what solemn resolutions you made ; and goes on to say, " If you do go with these, your old companions in sin, you will get to be as vain and careless as ever; you will presently have done with secret piayeryand v/ith reading the bible and good books: you will be just where you was, or rather in a much worse condition, and more unlikely ever to come to God : you know, that vain company has always been of hurt- ful tendency : and many a time has put an end to hopeful beginnings : and therefore you must not go." But when your conscience has been thus dealing with you, you have replied in some such foolish and self-flattering manner as this : " pray, let me go this once; I will be upon my guard, and behave seriously and civilly ; so I hope it will do me no hurt : and I will come home in season, and not neglect my prayers." Thus you have quieted your conscience, and have gone with enticing companions : and so all your concern for your soul has gradually worn off ; 3'ou have returned to folly, and have got as good a heart for vanit\' as ever ; but secret prayer is now left off, and your bible and good books are all now neglected. Much so, perhaps, it has been with some of you, time after time. And thus, as it is God's usual way, time after time, to meet with young persons, and awaken them, and try them, to see if they will return to the Lord ; so, after a while, the spirit of God being often grieved, their resolutions broken, the dic- tates of their consciences not obeyed ; God begins to leave them : they grow more secure and hardened, and almost for- get that they ever had any serious thoughts. And now they lay the reins loose, and give themselves a full indulgence ; they spend their younger days in pride and wantonness, and their riper years in worldliness, and in contention ; in family- contentions, between the husband and the wife ; in neigh- EARLY PIETY RECOMMENDED. 473 bour-contcmions, in society-conleniions: and at last they go down to the dead, and to hell. No doubt there are now thousands and niiUions in hell, who went thitlier in this very road. And shall not this melancholy view of things, O young people, awaken you to refiect more seriously on your way, and to change your course ! Can you, will you, dare you, go on any longer, in the very iace of 3'our own consciences, against light and knowledge, and in spite of all the inward warnings of God ! O, stop this day, and come to an unal- terable determination, to go not one step further, in your foolish, vain, and sinful courses ! Lest you, as it were, tire the patience of God, and he szi^ear in his zcrath, that you shall never enter into his rest. Read Frov. i. 24 — Ji. and consi- der what you do. 8. Consider how many resolutions and solemn vows you have made to God, and to your own consciences, in days past, that you would forsake all the wa\ s of vanity and sm, and that in good earnest you would make a busmess of reli- gion. And think of it seriously, " that all these resolutions and vows are now as much binding in the sight of God, as ever they were, .yea, as much as when they were newly made." You have broken them so often, perhaps, that they now seem to have lost all their binding nature, and you can now break them without horror. Once, perhaps, it seemed a dreadful thing, almost an unpardonable crime, to break your resolu- tions ; but now you can do it, and never so much as reflect upon it. And }et those vows are as binding as ever. God remembers them all, and conscience will remember them all at the day of judgment, and in their light will your conduct be viewed. Think of it, Oyoun^ man ; think of it, O young wo- man ; and tremble to see what you have been doing ! And this dav, even this hour, come toanunalterabledetermination, with- out any delay, by the help of God, to put all your old resolu- tions in practice. g. Consider, if ever vou intend to become religious, now is your time, your best time, and it may he your only time It will be great stupiditv and folly, to flatter yourselves with the notion of a better time hereafter. For by eveiy day's delay, VOL. 111. 60 474 EARLY PIETY RECOMMENDED. your sins, your guilt, your hardness, and God's anger are in- creasing ; and you ripening for ruin, and divine patience is growing weary. Youth is the best time to begin to seek after God. As hard as it is to bring yourselves to it now, yet it will be more difficult hereafter. As many temptations as you have now, yet you will have more, (though perhaps of an- other sort,) hereafter. And as little hope as there is now of your obtaining mercy, yet there will be less in \ears to come. So that now is your time, ^our best time, and it may be your only time ; for unexpected death may stop your breath, and put an everlasting end to all your opportunities. O, there- fore, delay not ; but reniembtr now thy Creator in the days of thy youth. Vi'hilt the evil days come not nor the years druii) nigh, tihen thou shalt say, I have no pleasure in them. Lastly ; Let it be considered, God claims a special propriety in y:ntr youthful da'js ; as being the best, and most sprightlu and active part of your lives. This we may learn from some in- junctions under the Jewish dispensation. For God always in- sisted upon it, that the first and best of every thing should be in a peculiar manner devoted to him ; the first-born of man, and the first-born of beast, and the first-fruits of all the in- crease of the field, were to be the Lord's. And the very best of their herds and of their flocks, were to be oflfered in sacri- fice to the Lord. It was an abomination to bring their blind, their lame, and their sick for an offering, to sacrifice unto the Lord a corrupt thing, while they reserved the best for themselves. And surely it was perfectly reasonable, that God, who is the first and the best of beings, should have the first and the best brought him in sacrifice. How dnectly contrary, therefore, to reason and Scripture, are the natural notions of young people, (yea, and of parents too,) who are ready to think, and say, " Certainly young people may be al- lowed some more liberty ; there is no need that they should live by such strict rules; now is their time to take their plea- sures; it is time enough for them to be serious and religious hereafter, when they are settled in the world." Just as if it was reasonable and fitting, in the nature of things, that tiie world, the flesh, and the devil, should have their first and best days; and that God should be turned off with hereafter, when EARLY riETY RECOMMENDED. *75 they are become too old for carnal delights, for sports, and frolics, and vanity. "And if ye offer the blind for sacrifice, is it not evil ? and if ye offer the Innie and the sick, is it not evil ? Offer it now unto thy governor, will he be pleased with thee, or accept thy person ? saith the Lord of hosts. Mai. i. 8. That wretched plea, although it be a verv common one, casts infinite contempt upon God : for it supposes, tliat young people have good reason for it, and may very warraniably please themselves, rather than God ; may reasonabh disobey bis will, to have their own ; may reasonably spend the best part of their lives in vanity and sin, and turn oft God with an hereafter. Just as if themselves and their corruptions were more worthy of regard than the blessed God. It even sup- poses, that there is more benefit and oomfort in vain compa- ny, than there is in communion with God; yea, that to love and serve God is a piece of mere drudgery, which cannot be borne with ; but that the ways of sin are ways of liberty. Blush, O parents ! Be ashamed, O children ! To treat the Lord of glory, the delight of heaven, the joy of angels and saints, in such a contemptuous manner ! You that are in your youth, realize it, these are your best- days, and therefore they must be the Lord's. These are your sprightly, active years, and therefore they must be devoted to him that made you, to serve him. Now your understanding is active, and your memory strong, your affections warm, and nature ail alive. Now you are more free from worldly cares and incumbrances ; now therefore n'ou have many leisure hours for reading, meditation, and prayer ; now you have, in a sense, nothing to do, but to seek after God. And surely now you must be the Lord's. These active powers, these blooming days, these pleasant years, these leisure hours, must all be consecrated to the Lord. Nor can you, without abom- inable sacrilege, spend them away in vanity and sin. Thus, you lie under many and great obligations to early piety. Since God is what he is in himself; since you are rational creatures ; since God has such an entire right to you, and authority over you, therefore you must be the Lord's. And since Christ has died for sinners; since you have been given up to God in baptism through him j since God has ta- 476 EARLY PIETY RECOMMENDED. ken so much pains with you by his spirit; since ail the so- leuin vows you have made are still as binding as ever ; and since this is your best time, yea, perhaps your only time, and a time that God claims a special propriety in ; therefore you must be the Lord's, you must remember now your Creator in the days of your youth. There is no saying. Nay. The obli- gations are infinite, and you must be the Lord's. 1 proceed, in. To offer some directions and motives, to assist and en- courage young people to early piety, to remember now their Creator in the dai/s of their youth. In the first place, I begin with directions. And in gene- ral, 1 lay this down for a certain maxim, that " whatsoever has a natural tendency to make you unmmdful of God, must be conscientiously avoided ; and whatsoever has a natural tendency to beget and cherish a sense of God in your hearts, must be carefully practised." This the light of nature teach- es ; and so do the holy Scriptures. Heb. xii. 1. Let us lai/ aside every weight, and the sin which does so easily beset us. And, Eph. vi. 11. Put on the whole armour of God, thai ye may be able to stand. Read also ver. 12. to the IBth. iSee also 1 Cor. ix. 24 — 27. Eph. iv. 29, 30. Are you under infinite obligations to remember God ? b}^ consequence you are under infinite obligations to avoid every thing that has a natural tendency to make you unmindful of him ; and un- der infinite obligations to practise all those means which have a natural tendency to beget and cherish a sense of God in your hearts. You are not, therefore, at liberty to choose whether you will follow good directions, or not ; but are un- der infinite obligations to hearken and obey. And here, ,1. I will point out some things that have anatural tendeU' cyto make yon unmindful of God ; which you must therefore industriously watch against and avoid. Particularly, 1. Indulging a vain, light, airy, jovial, wanton frame of spirit, has a natural tendency to banish all sense of God from the heart j and therefore must be industriously and continu- ally prajed, and watched, and laboured against. Young peo- ple aie naturally inclmed to such a temper, and it is their EARLY PIETY RECOMMENDED. 477 common \vay to give it a liberal indulgence ; whereby all serious thoughts of God and religion, oi' death and judgment, of heaven and hell, are banished from their minds. There- fore the apostle Paul directs Titus, to exhort young men to be sofftr-fnindfd. Tit. ii. 6. A temper contrary to sober-mind- edness will be your ruin, if it be not mortified. Youthful levity and wantonness of mind, will quench the motions of the holy Spirit; it will stifle convictions; it will make you prayerless, and heartless in duty ; it will extinguish all so- lemn sense of the vows of God upon you, and bring all your good resolutions to nothing. You have found it to be so in days past, and will find it so again,if you do not change your course. In the first place, therefore, begin here; no longer indulge such an unserious light, and frothy temper of mind. Watch your heart, and strive to be serious : labour to gel, and cherish a sense of God, and of things divine and eternal. 2. Sptndin^ precious time in idleness, is another thing of very bad tendency'. Young people have many leisure hours lying upon their hands every week, which ought to be spent in reading, in meditation, and prayer: but it is the common way to spend them in nothing, or that which is worse than nothing. And hereby the world, the flesh, and the devil, have a continual advantage over them ; by means of idleness they lie an open and easy prey to every temptation. O, young people, therefore make this your constant rule, to employ all your leisure hours for the good of your souls, as you will wish jtju had done when you come to die ! See Eph. v. 15, l6. Head and apply the counsel there given you. 3. Bei)ig much in vain company, whether at home or abroad, is another thing of bad tendency. In such compa- ny there is nothing but foolish jesting, sportful, wanton, and unprofitable discourse at best; whereby the heart is rendered still more vain and unmindful of God, and indisposed to eve- ry thing that is serious and good. Nothing can therefore be done in religion, until vain company be entirely and for ever renounced. Leave such companions, therefore, you must; or be one of their companions in hell for ever. (See Psalm i. 1, 2. Rom. xiii. 13, 14. Eph. iv. 29, SO. and v. 4- 1 Pet. iv. 2, 3, 4, 5.) " He that walketh with the wise, shall be wise^ 47S KARLY PIETY RECOMMENDED^ but a companion of fools shall be destroyed." O, then, for- sake the foolish, and live. Seek some pious companion, and make such an one your friend, who will kindly instruct, ad- vise, and admonish you, as there may be occasion. For it i'i better to hear the rebuke of the wise, than fur a man to hear the song of fools. Eccl. vii. 5. 4. The gratifying of a favourite lust is of very dangerous tendency. Commonly there is some special beloved sin which lies in the way of young people's entering upon a religious ]ife, and causes them to break a hundred good resolutions ; often some secret sin, which it seems almost unpossibie to part with, and which they often fall into; whereby the Holy Spi- rit of God is grieved, conviction killed, conscience seared ; and it is a wonder if it does not prove their final ruin. (Eph. V. 12.) Now when this is ihe case, there is nothing to be done to any purpose, until this Achan be slain. With fast- ing and prayer, therefore, seeking to God for his grace, engage in the conflict with your beloved sin, and never leave, until you have gotten the victory. In the last place, 5. One of the greatest hinderances to serious piety among young people, in most towns and societies, is the habit of attending places of vain and fashionable amusements. This is a habit of long standing in the country ; one generation after another has been trained up in the practice of it, whereby a spirit of seriousness and sobriet)^ has been almost rooted out of the land, though a land once famous for religion, for sobriety and universal temperance. Indeed, a few years ago this practice was generally laid aside, throughout all the country. When the Spirit from on high teas poured out, when the great things of the eternal world were realized, when con- science was enlightened, awakened, in multitudes; then this practice was judged to be sinful. And no doubt there were hundreds, yea, thousands and thousands of vows, and solemn resolutions made among young people in New-England, for ever to lay aside the pernicious and ensnaring practice of dancing. But since the spirit of God has withdrawn, and sinners have fallen asleep again, the old practice is set up anew. And here, in tliis school of debauchery and corrup- EARLY PIETY EEOOMMENDED. 479 tion, the rising generation are training up in pride and vanity, in wantonness and levity; if not in drunkenness, and luxury, in lasciviousness, in gaming, cursing, And swearing. In a word, a passion for vain amusements and parties of pleasure, has been heretofore one principal means of banishing almost all appearance of serious religion, from the generality of young people especially. And it has been so of late very evidently. Nor is it Any wonder; for this is its natural tendency. It tends to stifle all serious reflections, to cherish a vain and airy temper, and lo promote an idle and dissolute course of life. It tends to draw off the heart from God, to loosen the thoughts from eternal concerns, and to give the mind a relish for nothing but carnal and sensual pleasures. It tends to make young people forget that they are sinners, and that they must die and come to judgment. It tends to make them neglect reading, meditation, and secret prayer ; and to put oflT religion, until they are settled in the world, under the vain notion of their having a better time then. It tends to render ihem deaf to all the inward warnings of God's Spirit, and to the checks of their own consciences; and deaf to all the out- ward calls of the Gospel, and counselsof their ministers, their parents, and other spiritual friends : whereby all the means of grace become of no advantage to them. Or, if at any time a youth is met with by the Spirit of God, and awakened to some sense of his sin and guilt and danger ; if a sermon reaches his conscience; if a fit of sickness, or the death of one of his companions, excites him to serious thoughts, and re- solutions for a new life, a few amusements and gay parties will presently put an end to all. Hereby his serious impressions are worn off, and he quickly becomes as vain and thoughtless as ever. These things being evident, vain amusements must there- fore be for ever renounced, if you would remember now your Creator in the days of your youth. That you are under inji- nile obligations to have a sense of God on your hearts, and such a sense of God as will effectually divorce you from all other things, and influence you to be entirely devoted to him ; this has been already proved. Hence, to forget God, and to 480 EARLY riETY RECOMMENDED. live unmindful of him, is infinitely sinful. To indulge your- selves, therefore, in what you know has a most natural ten- dency to make you do so, must be infinitely sinful too. BuC following those vain amusements, you know, is a thing that has such a tendency. And since such is the nature of that custom, hence every time you go to such a place or party, you turn your back upon the God of heaven ; and practically say, " I love vain company, more than I do communion with God." You turn your back upon a crucified Saviour, and upon all the grace of the Gospel ; and practically say, " 1 do not care for the dying love of Christ, nor for the kind invitations of the Gos- pel : I have something else to do besides repenting and re- turning to God through Jesus Christ ; I must have my plea- sures first ; Christ must wait until this season is over, until I get settled in the world ; it will be lime enough then to heark- en to him." Thus you make light of the Gospel-invitation, like those in Matth. xxii. 5. — And what infinite contempt is herein cast upon God and Jesus Christ, and upon all the blessings purchased by his blood ! Hut zehercf'ore do thctvick' ed condemn God, and tread underfoot the Son of his love ! Who are you, and what are your circumstances, all this while ? Why, you are fallen, guilty, polluted, condemned creatures; hanging over the grave and hell, by the brittle thread of a frail life ; entirely at the mercy of an incensed Deitv, in whose hand is your breath, and whom you are in- sulting and continually afTronting to his i'ace. And how does it look, to see condemned malefactors singing and danc- ing round the mouth of the pit, ready every moment to drop into hell ; and kept out merely by the power and clemency ' of the God whom they despise, and whose redeeming grace they trample upon ! — Think of this, O young man ; think of this, O young woman ; and tremble to see what your temper and conduct have been ; and now, this dav, come to an un- alterable determination, forever to renounce this vile practice. See your danger, break the snare, and esca[)e \ and if sinners entice thee, consent thou not. Here, to fortify you against their enticement, I will briefly EARLY PIETY RECOMMENDED. 481 t onsider and lepiy to some objections^ that may be made against this part ot my discourse. OBJtcrioN. But is the I c no recreation lawful for ijoune, people y Ans. 1. No recreation is lawful, that naturally tends to make them unmiudlul ot God, and to indispose them lor a life of the strictest piety. See Heb. xii. 1 . No recreation is lawful, that tends only to please the flesh. See Rom. viii. J2, \:y. And Chap xiii. 14. No recreation is lawful, that cannot be done to the glory of God. See 1 Pet. iv, 1— ^i I. Vam amusements therefore are not lawful, according to the iScrifjturcs. 2. The only design of recreation is to fit us the better to attend on the great duties of life. We were made lor the service of God ; and all our tune, even quite all of it, is to be spent in doing his will. And every employment undertaken by us, ought to be with a view to the great end for which we were made. 1 Cor. x. SI. Such recreation, therefore, and so inuch of it as is necessary to fit us for the service of God, is lawful : but the rest, all the rest, is sinful. The practice of dancing, so prevalent among young people, like all other vain amusements, is sinful ; for this is so far from having any len- denc}' to fit them for the service of God, that it naturally tends to keep them secure in the service of sin. 3. No recreation is lawful, but that which, upon the whole, (nil things considered,) is a duty. For all our time is to be entirely devoted to God, and all our powers employed in glo- rify ing him. (1 Cor. vi. 20.) Every duty is to be gone about, out of love to God, in his fear and for his glory But dancing is such a thing, in its nature and circumstances, that I do not see how it is possible young people should be influ- enced to it from love to God ; or attend upon it in his fear, and with an eye to his glory. So far as these principles and views prevail in the heart, so far will the heart be entirely averse to dancing. And therefore this custom is not lawful, but forbidden, and to be shunned by all that would flee youth- ful lusts. Ob J. But Solomon says, there is a time for all things. Eccl. iii. And particularly, there is a time to dance, ver. 4. VOL. III. 6l 482 EARLY PIETY RECOMMENDED. Ass. Yes, and he says too, There is a time to be born, and a time to die, ver. 2. Now do you think, that he means, there is a time when it is lawful to be born, and lawful to die ? Surely no : but only, that there is a time when men are born, and a time when they do die. For neither our birth, nor death, come under the notion of lawful, or unlawful. So that, from the context, it is evident, that Solomon does not mean to say in the words objected, what is lawful, or unlaw- ful : but only speaks of events happening, or that such and such things do come to pass ^. And besides, that Solomon did not design to befriend dancing, is evident from Eccl. vii. 2—6. Obj. Again it is pleaded, that holy David danced before the ark. Ans. But can any be so weak as to think, that David was in a frolic at that time, a time of so great solemnity ! No, he only expressed a religious pleasure, by dancing bejore the Lord, and playing bejore the Lord. 2 Sam. vi. 14. 21. Obj. Nay, Christ himself zoent to a zvedding. Ans. Yes, but he did not go to a ball, nor do any thing a-kin to dancing. He abstained from all appearance of such an evil. Obj. When the prodigal son came home, there was music and dancing. Ans. Christ is there only showing what joj/ there is in heaven over a sinner that repenltth, by a similitude borrowed from the common custom of this world: but says nothing about the lawfulness of that custom among his disciples. So in the parable of the unjust steward, (in the next chapter, Luke xvi.) from his wicked policy, he takes occasion to re- commend and inculcate spiritual wisdom. But we cannot from hence argue that Christ approved of the unrighteous conduct of that steward. And besides, Paul says expressly. Be not conformed to this world. Rom. xii. 2. And expressly forbids chambering and wantonness, Rom. xiii. 13. And an- b " He doUi not here speak of a time allowed by God, wherein all the fol- lowing Uiings may lawfully be done, which is wholly besides his scope and business, but only of a time fixed by God, in which they would or should be daue." Pool's Auuot. on the place. i;arlv piety recommended. 48* iJtlier apostle says, If am/ man is merri/, let him sing psalms. Jam. V. 13. And ihe whole tenoiir of ilie New Testament requires us, " to pray always, to rejoice in the Lord always, to give thanks to God for all things, to admonish one another in psalms, hymns, and spiritual songs, singing to the Lord :" And this is the Christian way of expressing joy and gratitude. But dancing and vain merriment shows a Spirit entirely in- consistent with the true spirit of Christianity. Obj. Yet the Scriptures no where forbid dancing. Ans. But do not the Scriptures require us to love God with all our heart and zcith all our strength'^ And is not that incon- sistent with a frolicsome spirit ? Do not the Scriptures require us " to lay up our treasure in heaven, and to have our conver- sation in heaven, to set our affections on things that are above, to pray always and to rejoice in the Lord evermore ?" And are not all these things inconsistent with a frolicsome spirit ? And do not the Scriptures forbid us to be "carnally- minded, to live after the flesh, to make provision for the flesh to fulfil the lusts thereof r" &c. L)o not the Scriptures require us to "crucify the flesh, to mortify our members which are upon the earth, to deny ourselves ?" &c. Do they not require of 3'oung people in particular that they be sober, discreet, giving none occasion to despise their youth 9 And is not this inconsistent with a frolicsome spirit ? Besides, what do you think of those words of holy Job, (Chap. xxi. 11, &c.) where, giving the character of the wicked, he says, "Their children dance, they take the tim- brel and harp, and rejoice at the sound of the organ. There- fore they say unto God, depart from us, for we desire not the knowledge of thy ways. What is the almighty, that we should serve him .'* And what profit should we have, if we pray unto him ?" First, they indulge themselves in carnal sports and pleasures; and then, as a natural consequence, they say unto God, depart from us. In Job's opinion this is the character of the wicked. And is not this very exactly the description of the gay and licentious in our days ? Again, what think ye of that of the prophet, Isa. v. 1 1, 12- "Wo unto }ou that rise early in the morning, that ye may follovr strong drink ; that continue until night, until wine inflame 4B^' BARLY PIETY BECOMMENDED. thera. And the harp, and the viul, and the tablet, and the pipe, and wine, are in their feasts ?" The consequence where- of IS this, " But they regard not the work of the Lord, nor consider the operation oi his hi^nds !" And so again, Jrnos vi. 1—6. *' Wo to them that are at ease in Zion ; that put far away the evil day, that chaunt to the sound of the viol, that drink wine in bowls : (and what is the consequence t) But thev are not grieved for the affliction of Joseph." And thus, you see, the holy Scriptures seta life of carnal pleasure in just the same light that your faithful ministers do. In Scrip- ture-account, it IS the way of wicked men, of secure sinners, of those that are at ease in Zion ; and it makes them bid God depart from them ; it makes thera put far axvay the evil day, and disregard all the judgments of God, and calamities of his church and people. And the holy Scriptures denounce an awful wo against all such. Obj. " But if 1 renounce dancing and fashionable amuse- inents, and bid farewell to my vain companions, and enter upon a life of serious and strict religion, 1 shall never be I'es* |)ected any more, nor take any more enjoyment of my life." Ans. If your vain companions do not love you as they used to; yet they will fear and reverence you, as Herod did John the Baptist. And if you never have any more of your for- mer carnal enjoyment, yet you may have spiritual consolation, which is infinitely b<^tter. But make the worst of things, and suppose you must part with every thing that is at present dear to you, what then ! Is not this our Saviour's constant lan- guage, that no man can be his disciple-, unless he detiits him- self, takes up his cross, and follbws him ; unless he heartily rives up his reputation and all carnal delights and pleasures, and is heartily willing to sacrifice every thing that is dear to him, even his very life, for Jesus Christ .-' But then Christ has assured such, that they shall have a hundred-fold in the present tcorld, besides eternal life in the world to come. Bid farewell, therefore, to a life of sensual pleasure ; and no more turn aside after satan ; quit the tents of wickedness, and list under ihe banner of Jesus Christ. Let the world say what they will, follow ye the captain of our salvation ; thus go victorious and triumphant to eternal glory. EARLY PIETY RP.COMMENDEO. 48i By this time I suppose, my young iiiends, you are all rationally convinced, it" you have suimhly attended to what has been said, that it is your duty, without any more delay, entirely to change your careless vain way of living, and en- ter upon the great business of religion. Yea, some of you, I hope, have already determined to do so. Yet 1 fear there may be some among you, who are disposed to resist convic- tion, and harden your hearts, saying within yourselves some such words as these which follow. Obj. " Well ! others may do as they please, but for my part, I am resolved to take my pleasures, and live a merry life. Let ministers say what they list, 1 shall not regard it; if young peeple do not attend balls and theatres, and other parties of pleasure, they will do that which is as bad. And I hate your precise ways.'' Ans. Just so Pharaoh of old impudently lifted up himself against the Almighty, and said. Who as the Lord'? 1 knoxc not the Lord ; nor zeill I obey him. But wherein he exalted him- self, God was above him; and thus spake the Lord to him. For this very cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth, Exod. ix. l6. So, thou stubborn and haughty wretch, gird up your loins, set your face like a flint, fight against hea- ven, as much as you please, and scorn to mind the authority of almighty God : but know it, from God almighty, the hot thutiderbolts of his vengeance, if you repent not, will ere long smite your guilty soul down to hell. And the God, whom you now contemn, will get himself a great name in your eternal destruction. Nor are you strong and hardy enough to bear up under the wrath of the Lord almighty, and to endure the torments oi the lake of fire and brimstone. Alas ! your courage will fail you, when the unquenchable flames have kindled upon you, and the smoke of your tor- ments shall ascend up for ever and ever. Then you will cry out in horror, in extreme anguish and despair; and will weep, and wail, and gnash your teeth. And it will add to your eternal torments, that this day you have been repeatedly warned, int he name of the Hving God, but hated instruction, and despised reproof. 486 EARLY PIETY RECOMMENDED. You say, "Young people will do that which is as bad, if they do not attend balls and theatres." 1 onl}' leply^ then they will be as bad fools, and in the end shall they go to as bad a hell. But, parents, (to turn myself to you in a short address,) will you stand by, and see 3'our children drown themselves in perdition ! Where are your former solemn engagements to God ! Your children are the Lord's : you gave them to God in baptism. Remember the bonds you are under, and defer not to pay your vows. Where are your bowels of pity ! Where is your parental authority ! Who is on the Lord's side ! Who ! Their blood will be required at your hands, if through your neglect they run to ruin, and are finally lost. O, theref«re, by your prayers and counsels, 3'our example, and authority, do all you possibly can to restrain and reform them. Re- member the heavy judgments Eli brought upon his family by pot restraining his children, nhen they made themselves vile. And consider, that bringing up your children in the nurture and admonition of the Lord^ or teaching them to obey God, is a most effectual method to make them obedient to you, to train them up for being blessings in their place, and to ren- der them great comforts to you in your old age ; besides all the happy consequences that will accrue to them, in time and to eternity. Therefore resolve with good Joshua, that as for you and your house, you will serve the Lord. Ob J. But what ij our children should lay aside all obsti- nacij, and put on an obedient, dutiful air, and say, " my fa- ther, my mother, I would by no means go contrary to vou in this matter, nor would I willingly do any thing displeasing to God : I own that young people are loo extravagant. But if dancing might be carried on civilly, and break up seasona- bly, what harm would there be in it ? There is such a minis- ter, and iheie is such a deacon, and there is such a good man, who let their children go to balls : and would you have us singular ? And besides, if we never go abroad, we shall ne- Ter know what genteel behaviour is, nor how to conduct our- selves in company." jind now what shall we say, or zchat shall we do, in such a cose ? j4ns. Were tl)cy my children, I would in tlie first place, EARLY PIETV RECOMMENDED. 487 «ilh all the love and goodness of a tender parent, assure them that I did not desue to deprive tliein of any liberty, which, (all things considered,) would be reasonable, and for their good. And 1 would furnish them with such books as were proper, not only to instil religious sentiments into ilieir hearts, but also to improve their minds. The money tkat others waste upon their childrens' pride and extravagancies, I would lay out in valuable books for them. And besides, I would use my best skill to teach them a decent, an amiable, and agreeable behaviour. 1 would also allow them, at pro- per times, lo visit such of their companions as were discrete in their deportment, and religiously disposed ; and 1 would teach them to be endearing in their carriage toward all. Nor do I doubt but that in this method of education, they would soon lind such sensible advantages, as would effectually convince them that dancing is not at all needful lo learn them polite behaviour, or to fit them for a most agreeable conversation among the better sort of men. But then, at the same time, I would tell them, 1. That as things are circumstanced, it is impossible to bring dancing under such regulations, as will prevent its ten- dency to be greatly detrimental to a life of serious pieli/. Be- cause the generality of young people are so very vain, and extravagant, and ungovernable. 2. I would tell them, that if they should go to balls, then either they must, contrary to their own consciences, do as ethers do, or else, in being singular there, be more ridiculous : and that therefore, it is for their interest and reputation to keep away. And, 3. I would tell them, that if balls were brought under sucli regulations as aforesaid, it would be impossible to maintain them: for those that only mean to gratify the flesh, would not like them, nor go to them, much sooner than to a praying meeting. And others that only mean to use recreation in the fear of God and for his glory, that they may be the better fit- ted for the great duties of life ; these would presently say, they do not want to dance, they had rather read and pray, and sing psalms together; and all with one consent would be for turning their frolics into meetings for religious exercises. 4j6S early piety recommended. In the last place, 4. I would tell them, that ministers, and deacons, and such as we are ready to hope are good men, are not our rule : nor, will it be inquired at the day of judgment, whether you were no worse than the children ol'such and such men. But the question will be, were you really samts in Christ Jesus? And was your conversation such as becometh saints r Did you live like children of the light, and of the day ; having no fellowship with the unfruitful works of darkness ? Did you live soberly, not in chambering and wantonness, not in sport and vanity, not making provision for the flesh to fulfil the lusts thereof, but putting on the Lord Jesus Christ, having the same mind in you as was in him, and imitating him in your whole temper and conduct? Did you live bv the faith of the Son of God, and show your faith by your works? Or did you live like the children of this world, walking after your own lusts, in the way of your own hearts, and in the sight of your own eyes, even as others ? Thus in a kind, and rational, and Scriptural way, I would deal with them, and endeavour to afford them full conviction. But 1 hasten, 2. To point out, very briefly, some things zohich have a natu- ral tendency, to hegtt and cherish a sense oj God in the heart : or to direct you to the means instituted by God for that pur- pose, and in the use of which, it pleases God, of his sovereign gracCi and according to the good pleasure of his will, to grant the necessary influences of his holy Spirit for this blessed end. Be much in reading the word of God, the holy bible, that best of books, that sacred treasure of divine knowledge. Spend many of your leisure hours in this profitable and delightful employment. And let your minds be always ta- ken up with the great things therein revealed concerning God and Christ, and the holy Spirit : concerning the fall of man, and the way of recovery opened in the Gospel, the greatness of the salvation by Christ, your absolute need of it, and your obligations to Christ for it; concerning death and judgment, heaven and hell, and eternity : and while you read, labour for a realizing sense of those great truths. And in order to this be much in secret praj'cr, in close meditation, and iin- EARLY PIETY UECOMMENDEB. 489 partial self-examination. Daily retire into your closet, ami spend manj' an hour alone in these religions exercises. And maintain an everlasting watchfnlness over your hearts to keep out vain thoughts, and to suppress all bad inclinations. IVIoreover, seek out a serious religious companion, and make such an one your friend, your monitor, and helper : and sometimes spend an hour with him, in serious discourse to- gether. Get acquainted with your pastor, and freely open to him your spiritual concerns, entreating him to be 3 our faith- ful guide. Be swift to hear, and take heed hozoyou hear, that the word preached may pro/it i/oii. And children, obey your parents in the Lord ; for this is right. Diligently attend family-duties every day ; and let the sabbath of the Lord be carefully observed by you. Be diligent in the use of all the means of grace. Be resolute, be engaged, let no time run to waste; exert yourselves to the utmost, in striving that you may enter in at the strait gate, and escape the wrath to come. And never rest in any thing short of a saving conversion to God, nor be content without an assurance of the divine fa- vour, and a life of communion with the father, and with his Son Jesus Christ. In a word, never rest satisfied without obtaining the faith of God's elect, and such a holy heavenly temper of mind, as was described under the^rs^ general htad, when 1 showed what is implied in remembering God. Only let it be minded here, that I do not give you these directions, under a notion of putting you upon making amends to the law and justice of God for your past sins, by 3'our re- pentance and reformation, and of recommending yourselves to the divine favour by any works of righteousness that you can do : nor under a notion of your having ability to renew your nature unto holiness, by the exertion of your own pow- ers. No, but rather under a notion, that in the use of these means, you may come to be convinced, by the Spirit of God, of the insufficiency of your own righteousness, and to be made sensible of your spiritual impotency ; and so be led to see your need of both righteousness and strength from Jesus Christ, the one Mediator and only Saviour ; in whom all fulness dwells, to whom you must look, on whom you must trust, from whom yon must derive all things, (.Tohn xv. } — (L VOL. in. C\2 4(90 EARLY PIETY RECOMMENDED. Rom. X. 3, 4.) in the diligent and constant believing use of all the means of grace. But I must not enlarge. In the second place, I am to offer some arguments or mo- tives, to encourage and persuade young people to the pursuit of early piety. I have already shown the many and great obligations that ^ie upon you, to remember God, to have a sense of him on your hearts, even so as to be divorced from all other things, and entirely devoted to him. And have showed, that those obligations are absolutel}' binding, and of everlasting force. And so 1 have considered early piety as a matter of duty. But now I come to view the matter in a differ- ent light, to consider it as a point of prudence, a matter of in- terest and expediency. For it is not only your duty, O young people ! early to devote yourselves to God, and to a life of strict piety ; nor only a duty to which you are under infinite obligations ; but it is also your wisdom, as it is for your inter- est; unspeakably for your advantage: more for your interest, than to be made worth thousands a year : more for your inter- est, than to be adopted into the family of a king ; yea, more for your interest, than to be made lords of all this lower world. The service of God is certainly then your most reasonable duty. Let it be particularly considered here, 1. There is an unspeakable pleasure in religion itself, ante- cedent to all other considerations ; yea, joi/ unspeakable and full of glory. (1 Pet. i. 8.) A sinful state in Scripture-account is a state of death, but to be spirituallj/ minded is life and peace, Rom. viii. 6. Yea, it is eternal life begun in the soul ; it is the dawning of eternal glory. There is an unspeakable pleasure in seeing and knowing God to be just such an one as he is. An unspeakable pleasure in having a sense of God on the heart; of his all-seeing eye and all-governing hand, and of the infinite moral excellency of his nature, discovered in his moral government of the w orld, in the law and in the Gospel, in the nature of the first covenant and of the second. It is this that ravishes all the heavenly world, and makes them in ecstasy cry out. Holy, hohj, holy, Lord God ahnigh' ty, the zc'hole earth is full of thy glory, (Isa. vi. 3. Rev. iv. 8.) It is this that will be the grand founchition of the blessedness of angels and saints to all eternity. They shall see God, they EARLY HETY RECOMMENDED- 491 shall behold him in his glory, their hearts shall be everlast- ingly fill! of a sense ofhis transcendent beauty. (Mat. v. 8. John xvii, 3. 1 John iii. 1, C.) The moral excellency of the divine naluie gives a lustre to all the perfections of God, and speaks him infinitely glorious in being what he is ; and here is the foundation of that infinite happiness he has in the enjoyment of himself. It is this, that fills all heaven with glory ; and it is this, that makes a little heaven begin to dawn in the hearts of the godly here on earth. Indeed, a true spiritual sense of the giory of God, in the face of Jesus Christ, is the beginning of heaven, and a foretaste of eternal happi- ness. And therefore in Scripture it is called eternal life. (John xvii. 3.) There is an unspeakable pleasure in being divorced from all other things, and in cleaving to that best of beings. It was so sweet to the Psalmist, that he cries out. Whom have Tin heaven but thee ? jlnd there is none on tarth I desire be- sides thee, Ps. Ixxiii. 25. To love him, to delight in him, to live upon him, in this present evil world, is neara-kin to hea- ven. To be transformed into his image, is angelic blessed- ness: to be entirely devoted to him, to live a life of commu- nion with him, and obedience to him, affords the most refined pleasure, srceeter than the honey, yea, than the honey comb. In a word, to have a spirit of pride, and vanity subdued in us, to have a spirit of worldliness and sensuality mortified, and to be strictly pious, is the happiest thing, that can possibly be had in this present world. To be spiritually minded, is life and peace. Leave therefore the cruel slavery of sin, the vile servitude of gratifying your corruptions, and no longer love death. But come now and be blessed ; begin now to enter into the joy of your Lord. He that commits sin, is the ser- vant of sin ; but if you will be Christ's disciples, you shall be free indeed. And the glorious liberty of the sons of God h infinitely preferable to the licentious liberty of the children of this world. His yoke is easy, his burden is light: wis- dom's ways are pleasant, and all her paths are j)eace. It is a thousand times sweeter, to mourn for sin, than to commit it ; to be weaned from the world, than to possess it all ; to have pride mortified, than to have it gratified ; to enjoy commu- nion with God, than to be in vain company; to forgive an 498 EARLY PIETY RECOMMENDED. injury, tlian to revenge it ; to love enemies^ than to hate them. Yea, the seeming pleasures of sin, which are but for a season, carry a sting in them, and are so many keen torments, com- pared with the sweetness there is in the v.ays of God. All the generation of God's children can witness to the truth of these things. Therefore remember now thy Creator m the dai^s of thy youth ; and so begin early to be happy. Besides, 2. Great and many are the superadded privileges you will be entitled unto, if you indeed become religious betimes. Your sins shall be forgiven for ever. God almighty will become your everlasting friend. You shall be taken into the family of God, and he will be your father : Christ will be your Saviour. The Holy Spirit will be your sanctifier. He that governs the whole world, will be your powerful guardian and protector. His eye will be over you for good. He will give you as much of the good things of this world as he thinks best ; and will teach you to choose, that he should be your continual carver. He will make all things work together for your good : He will train you up for eternal glory ; and at last bring you to his iieavenly kingdom. Instead of being in the guilt}', des- titute, and forlorn state of nature, you shall even while in this world have a God to go to ; an almighty all-sufficient, infi- nitely glorious, infinitely gracious God and Father, to go to j to go to under all spiritual distresses, and under all outward trials ; to go to in sickness, and when you come to die. And after death, guardian angels will convey your souls to the world of the blessed. And Christ will own you as his members, before ajl the heavenly host. And God will openly acknowledge you for his children. All the inhabitants of heaven will con- gratulate your airival there, and rejoice over you as joint-heirs with them of eternal glory. And here shall you be everlast- ingly and perfectly blessed, in the ©pen vision and full frui- tion of God and the Lamb. If therefore you desire heavenly blessedness, and have any relish for divine pleasure, if you have a heart to bedivinely hap- py, in time and to eternity ; O hearken, this day, to the counsel in our text, Ranembcr now thy Creator in the days 0/ thy youth. But if you have no relish for spiritual and heavenly bles- sincjs, no rec;ard to God, nor care of vour souls, and cannot EAKLY PIETY RECOMMENDED. 49S be persuaded by any argument whatsoever ; if you are entire- ly attached to the tlesh and the world, and resolutely set in your ways of sin and vanity ; see, hell is before you ; under- stand what you do; and consider what will be your end ! Alas ! such is the temper of mankind, that no arguments, as of themselves, will effectually divorce them from their lusts and turn them to God, and to real religion. Their alienation from the life of Cod, their enmity to his holy law and Gos- pel, is unconquerable, by any but a special divine influence, (Rom. viii. 7. l Cor. iii. 6, 7 ) And since this is the case, it is mrinitely fit, in the nature of things, that the great Gover- nor of ihe world, if he does save any of this guilty rebellious race, should be at liberty to save whom he pleases. He has declared himself reconcilable to any that will return to him through Jesus Christ. But since none will be persuaded to this, since none will do this, if they can help it, he is certain- ly now at liberty ; he may let sinners take their course and go vn to perdition, if he pleases : or, he may have mercy on zchom he xcill have mercy. O see your entire dependance on sovereign mercy for salvation ; and be looking diligently lest you fail of the grace oj God, by resisting the holy Spirit, and wilfully indulging unbelief and impenitence. Young people fondly flatter themselves, that hereafter they sball have a better time, and then they will repent, then they will believe and obey the Gospel : and so they quiet their consciences for the present, and, securely give way to delays from time to time. But, alas ! they understand not what it means to remember their Creator, or become truly religious ; nor how averse to it they are, as of themselves : nor do they consider, that this very temper of mind, which makes them unwilling to turn to God now, will always do so, if sovereign grace do not over-rule and prevent it. They imagine not how the case really stands ; nor do they once glance at half the misery and danger attending their condition. But O the safety and blessedness of such as are early seized by divine grace, and brought to an early acquaintance with God in Christ ! Who krioze the things of their peace, and choose the good part ; who taste the sweetness of religion now, and arc training up for erernal glory in the world to come ! O the 494 SASLT riETY RECOMMENDED, liappy condition such of you are in ! Adore sovereio;n and dis- tinguishing mercy ; be deeply sensible of your obligations to God; sing the praises of redeeming love; and let all your days be devoted to him who has called you by his grace, who hath delivered you from the power of darkness, and translated you into the kingdom of his dear Son ; to whom be dominion and glory for ex'er. Amen. THE GREAT EVIL OF SIN, AS IT 13 COMMITTED AGAINST GOD. SERMON, PREACHED IN GOSHEN, AT A MEKXIXG OS THE CONSOCIATION OF LITCHFIELD eoUNTY, IS SAlB TOWN, MAY 30, 1753. Numb. xiv. 9. Rebel yc not against the Lord. Jer. xUv. 4. Oh, do not this abominable thing which I hate. Mai. i. 14. I am a g:reat King, saith the Lord of hosts, and my name DREADFUL among the heathen. THE GREAT EVIL OF SIN, AS COMMITTED AGAINST GOD. PSAL. li. 4. Against thee, thee only, have I sinned. A SKNSE of the great evil of sin, is essential to true re- pentance. It may be laid down as a general maxim, that " we cannot be suitably affected towards things, unless we see them as they are." Be they, on the one hand, ever so amiable and lovely, yet if their beauty is not seen, our hearts will be untouciied. Even the infinite glory and excellence of God will not excite our esteem and love, if we have no sense of it : and let the moral beauty of the divine govern- ment be ever so great, although it may ravish the heavenly ■world who see it, yet we, while blind to it, shall be wholly unmoved. And be the Gospel-way of salvation, by free grace through Jesus Christ, ever so glorious, yet if the glo- ries of it are not discerned, we may be far from admiring that divine constitution. So, on the other hand, let sin be ever so great an evil, yet if the great evil of it is not seen, we shall never be suitably affected towards it. Though it de- serves to be hated ever so much, and though there be ever so great reason that we should be humbled and abased before God on the account of it, and mourn in the bitterness of our hearts for it, and be afraid of, and watch against it, as the greatest of evils ; yet we shall not, unless it be seen as it is. Did we see it perfectly as it is, we should feel towards it per- fectly as we ought : but unless we see it in some measure as it is, we shall feel towards it in no measure as we ought. So that a sense of the great evil of sin is plainly essential to true repentance. And, indeed, it is that from which repentance does nextly and most immediately take its rise. Love to God, faith in Christ, and hope in the mercy of God through him, prepare and dispose the heart to mourn for sin : but it is a VOL. III. 03 498 THE GREAT EVIL OF SIN, sense of the great evil of sin, which immediately affects the heart with sorrow, and humbles and abases the soul before the Lord. Mif sin is ever before me ; against thee have 1 sin- ned; thou art just, zehen thou speakest ; have mercy upon me, O God. So also St. Paul; the law is spiritual; lam car- nal, sold under sin ; Oh, wretched man that I am, who shall deliver me * / Now, The evil of sin arises from our obligations to do otherwise. And the more strongly we are obliged to do our duty, the more wicked is it in us to neglect it, or go contrary toil ; and the more are we to blame ; and the greater cause have we to be sorry and penitent. We may be under various kinds of obligations to the prac- tice of virtue. The honour and authority of God may oblige tis ; the welfare of our fellow-creatures may oblige us; and our own present and future happiness, may oblige us too : and therefore, we may be to blame, and have cause of repentance, on several accounts ; and that, for the evil contained in one par- ticular action, viewed in various respects, as it is; against God ; our fellow-men ; or our own interest, for this world and the next. And as is our sense of these things, so shall we be affected ; i. e. we shall be sorry, and blame ourselves accordingly. For let our obligations be ever so great ; yet, if they are not seen, we shall not feel ourselves obliged, or look upon ourselves to blame, when we do wrong. And if ever we do blame ourselves at all, it will be only as we have gone con- trary to such obligations as we are sensible of. Although we may be to blame, in other respects ; yet we shall not blame ourselves. If we be to blame, for instance, for going contrary to the honour and authority of God ; yet we shall not be disposed to blame ourselves on that account, unless we are sensible how that the honour and authority of God did oblige us. If we are sorry for what we have done, at any time, it will be only on such accounts, on which we see we have done wrong; and for such reasons, for which we see we ought to have done otherwise. Thus, if we see our a Rom. Tu. 14. 2-i. As COMMITTED AGAINST GOD. 4f)P great obli2;alions to all holiness and righteousness, arising from the nature of God, and the reasonableness of his go- vernment, sin will accordingly appear as an infinite evil. But if we see ourselves under no obligations to God, but merely in way of gratitude for the kindnesses we have receiv- ed, we shall feel to blame for our sins, on/i/ as they are in- stances of ingratitude. And in a word, in what respects so- ever we see ourselves obliged to do right, in those respects we shall feel ourselves to blame when we do wrong; and that in exact proportion to the weight with which a sensed of our obligations lies on our spirits. Hence, Persons of an epicurean, and atheistical temper, who see themselves under no obligations to virtue, but merely from present self-interest, as a virtuous conduct tends to their pre- sent ease, profit, and honour ; if they neglect their duty, and do wrong, they will blame themselves and be sorry, onlv be- cauiC they have hurt themselves, and gone contrary to their own interest for this world. But if persons have some belief of a future state, and of the rewards and punishments of an- other life ; they may be sorry for their sins, because by them they have forfeited heaven, and exposed themselves to hell* Or if they are under the influence of a compassionate temper, or of natural affection, and have injured aneighbour, a friend, or near relative ; nature may prompt them, on that account, to be sorry. Or, if thev firmly believe that God loves them, that Christ died for them, and that they are made heirs of eternal glory; and see that by their sins, they have been guilty of great ingratitude towards their almighty benefactor; they may, merely from natural gratitude, be sorry on that account. But if the great evil of sin, as it is against a goo OF INFINITE GLORY, be not sccn ; thev will not mourn for sin on that account. And yet if that which constitutes the great evil of sin is not seen ; and sin is not hated and mourn- ed for, upon the account of that which is its chief and prin- cipal malignity, our repentance is not genuine. It is of im- portance, therefore, that we know wherein the great evil of sin does really consist. P'or which purpose, let us attend to the words of our text, which contains the confession of a ^00 THE GREAT EVIL OF SINV, true penitent, and exhibits the sentiments of a contrite heart. Jigainst thee, thee only^ have I sinned. Where, observe, 1. The particular sins referred to in these words, viz. murder and aduhery. For this Psahn was composed after that Nathan the Prophet came to David, and reproved him, and denounced the judgments of God against him for those sins. And in this Psalm he expressly refers to the sin of murder, which he had been guilty of, v, 14. Deliver me from blood-guiltiness, O God J And it is supposed, he has reference to his other sin, in those words, v. 10. Create in me a CLEAN heart, O God! INow it is commonly and justly ob- served, that some sins are immediately committed against God, such as blasphemy, idolatry, &,c. while other sins im- mediately respect our neighbour, and are injurious to him, as was David's murder and adultery. And yet, it seems, if we injure our neighbour, God is sinned against, and we are to blame principally on that account. For, observe, Q. The great evil of David's sins, as set forth in his confession, and that which made them so exceeding heinous, was, that they were committed against God. Jgainst thee, thee only, (thee chiefly and principally,) have I sinned. He had injured Uriah, and done wrong on that account: he had exposed himself to reproach among his subjects, and to anguish in his own heart, and was to blame for bringing so great a calamity on himself. But the greatness of his sin consisted in its being against God. And this seems to swal- low up all his heart, and to overwhelm him with sorrow. jigairist thee, thee only, have 1 sinned. And on this account, his sin appeared so great to him, that he was ready to justify God, in the dreadful sentence which God denounced against him, by Nathan the prophet : that his nives should be defiled in the sight of the sun, the sztord never depart J rom his house, and that his child should die ''. I'hou art just when thou speakest, and clear when thou judgesl ". God had sent Na- than to charge home his sin and guilt upon him, and to tell him, that by what lie had done he had despised the Lord, ^nd despised the commandment of the Lord, nm\ g\\cn occa- * 2 Sam. Vii. c Psalm li. 4. AS COMMITTED AI.AINST GOD. JOl biou to the enemies of God to blaspheme '*. He had despised the Lord, and despised the commandment of the Lord; tor God liad said, thou shalt not kill, thou shult not commit adut- tenj ; tor 1 am the Loud. But David had practically said, " I will comuiit adultery with Baihshcba, and gratify my lust, for all that God says: and I will murder her innocent husband Uriah, that 1 may hide my sin and shame by this wicked means, notwithstanding the divme prohibition. I do not care for God nor his law, or authority, so much, but that 1 will go through with my designs, and that, let come what will ; for I value my lust more than God, and my reputaiioa more than his honour ; and therefore neither Go(!, nor liis law, authority, or honour, will I regard." This was the an- guage of David's conduct ! And this is the language of eve- ry sin ! And thus he despised the commandment of G(xl, and despised God himself. And this was, with good reason, charged home upon him, as the great evil of his sin ; and lor which God would severely punish him. And in a sense of this, with a broken heart, he cries out, " Against thee, thee only, have I sinned, and done this evil in thy sight : where- fore thou art just when thou speakest, and clear when thou judgest." And thus we see wherein the great evil of David's sins did consist, both in the sight of God, and to his own sense and apprehension after he was become a sincere peni- tent. And because every sin is as really committed against God as those were ; and so what was true, in this case, will hold true in all other cases : therefore from the words we may make this doctrinal observation, viz. DOCTRINE. The great evil of every sjn consists in this, that it is com- mitted against God. Of every siri ; not only of those which immediately respect God; as blasphemy, idolatry, sabbath-breaking, and the like; but also of those which immediately respect and injure our- selves or neighbours ; as in this case of David. d 2 Sara. xii. 0, 10. 14. 502 TttE GREAT EVIL OF &\N, Their great evil ; their great aggravation, that which above all things renders us to blame, and deserving of" pu- nishment for our sins, is, that they are against God. Thev may be against our own interest and honour in this world ; ajid we may be to blame on that account. They may be against our welfare in the world to come; and we may be to blame on that account. They may be against our neigh- bour's good, for time, or for eternity, or both ; and we may be to blame in that respect. But this is the great evil of sin, that it is against God. Some assert, that our great obligation to virtue arises from its tendency to our own particular happiness : and that there- fore the great evil of sin consists in its tendency to our own particular misery. Others maintain, that our great obliga- tion to virtue arises from its tendency to promote the public good : and consequently the great evil of sin must consist in its tendency to injure the public. But the Scripture-scheme is different from both : for according to that, it seems, our great obligations to virtue must arise from God ; because it is plain, in Scripture-account, the great evil of sin consists in its being against God. Against thee, thee only, have I sinned. Here I will attempt to show, I. HoiG, and in what respect, sin is against Go». II. How great an evil it is on that account. III. That this is the great evil oj sift. Which heads being gone through, I shall ofl'cr some re- marks, and then apply the whole to our own use. I am to show, I. Iforc, and in what respect, sin is against God. And here, 1. S'm is contrari/ to the naXme of God. A sinful nature and a holy nature are in direct opposition ; they are a per- fect contrariety to each other. The carnal mind is enmity af^ainst God '. And sin is that abominable thing which God's soul abhors*. The holt/ One of Israel, is a Being of infinite understanding, and of perfect rectitude ; and has a complete and comprehensive view of all things; and in all cases sees what is right, and fit, and beautiful to be done ; how the df.i- e Rom. viii. 7. f Jw. xliv. 4. AS COMMITTllD A^iAINST «on. 508 TY sliould be loved and honoured in the world which he has made ; and how his creatures and subjects should live toge- ther in mutual love and benevolence, and not an unjust or cruel act be ever done throughout all his dominions. And as God sees what is righi, and Ht, and beautiful, and what is contra- ry; so he is accordingly afl'ected towards things. He loves righteousness, ami hates imquily ^. Let God be esteemed, reverenced, honoured, and «)beyed : let love and good-will prevail, and be established among his subjects. Let everj thing of a contrary savour be eternally banished his domin- ions; and God will be well pleased: but ii any dishonour is done to the deity, or injurv to our fellow-subjects, nothing can displease him more : for there is nothing he hates like sin : it is the abominable thing uhich his soul hates. Sin is more odious and detestable to him, than the most abominable thing on earth is to us. His aversion to it is vehement bevond the conception of any finite mind. His aversion to it is ab- solutely infinite. Li this respect, therefore, sin is against God. It is a going directly contrary to his nature ; and that in the most tender point ; in a thing which comes nearest his heart. Nothing is so cross to him, nothing can disoblige him so much, or displease him, or grieve his heart, like this. As when a man's wife departs from him, and commits whore- dom with another man, and breaks his heart by her ill car- riage ; so, says God, / am broken zeith their whorish heart *. And therefore, says he to his beloved people, If ye will not for all this hearken unto me, hut walk contrary unto me : then, such a conduct would be so intolerably provoking, I will not, I cannot bear it, but / will walk contrary unto you also in fury '. But a sinful conduct is called a walkin^ _§• Psalm xiv. 7. h Ezek. Yi. 9. / am broken irith their -whorish heart. From the covenant- relation between God and his people Israel, they are said to be married unt» him, Jer. iii. 14. and hence, their going from God to idols is called whoredom. And to prefer an idol before the true God was a very proToking thing: there- fore he sajs, / am broken -with their lohorish heart. But to prefer a vile lust before God seems to be in like manner provoking : it is a kind of spiritual idola- try. And yet this is done in every act of sin. No sin caa be committed, but God is grieved. Eph. iv. 30. i Lev. xsvi. 27, 28. 504 THE GKEAT EVIL Oi' SIN, contraiT to God, in Scripture, not only because it is thus in direct contrariety to the divine nature : but also because, g. Sin is against the law, authority, and government of almighty God; for, as God hates sin with an infinite hatred ; so he has with the utmost engaged ness forbidden it : saying, Cursed is every one that continues not in all things written in the book of the laze, to do them^. As Governor of the world, he sets up himself against sin ; forbidding it with all his authority, and standing ready to punish it with all his power: and it is even one main end of his universal govern- ment, to discountenance and suppress it, throughout all his dominions. No doubt, almighty God has right to govern the world : for originally he is absolute Lord of it; and by nature he is God most high : and his Godhead, and his Lordship, give him an undoubted right of government. And accord- ingly he has taken the throne, set himself up at the head of the universe, and undertaken the government of all things, and especially of the whole system of intelligences. And, No doubt, his government is worthy to be universally submitted unto: for it is all perfect and glorious. His laws and his dispensations are perfect in wisdom, rectitude, and goodness: and even as hehitnself is infinitely worthy of all love and veneration, so that his very Being affords infinite ground of joy among his creatures ; even so his government is just like himself, and exhibits his very image, and is wor- thy universally to be rejoiced in. As it is written^ the Lord reigneth ; let the earth rejoice K Wherefore it is the fittest, and happiest thing in the world, to be, and do, just what he requnes: and in his favour, and under the protection of his ahnighty arm, there must be the most absolute safet}' and security. So that it might reasona- bly have been expected, that all his subjects, throughout all his dominions, would join to say, let God reign eou ever; and that they would all, with one heart, have exult- ed at the thought of being in subjection to such a King. But the siimer conies in, and dissents from his whole con- stitution, and that both in heart and life. " As for his law," L- Gal. ill. 10. I Psalm xcvii. 1 AS COMMITTED AGAINST OOD. 60o says Vie, " I do not like it, and will not obey it. As forliis authority, I do not own it, and will not regard it. As for his universal government and glorious kingdom, it is not to my mind ; I revolt ; I will not iiave him to rtign over me *". I can prescribe better rules to live by. I will not be dependent on him, nor in subjection to him." Thus the sinner revolts from his government, casts off his authority, breaks his law, and ill the language of Scripture, rebels against the Lord. For, in Scripture, this is always considered as God's world; He our rightful Lord and King ; and all our duty is enjoin- ed, and all sin is forbidden, by his authority ; and there- fore every act of sin is considered as an act of rebellion against the Lord, and sinners have the character of rebels'^. Now, inasmuch as God stands ready, at the head of the universe, to employ his infinite wisdom and almighty power, to discountenance all rebellions, and suppress and crush all obstinate rebelsj and maintain good government throughout his dominions ; so that, things being thus, there is no way for the obstinate rebel to escape an eternal overthrow, and everlasting shame and contempt : it is therefore in his heart, to wish the almighty dethroned, his whole government overturned, and the sword of justice wrested from him. And had he sufficient power on his side, the latent temper of his heart would soon form into the terrible resolution ; nor would he delay venturing on the dreadful attempt. Thus, sin is against the law, authority, and universal government of al- mighty God. Hence, God esteems the sinner as his enemy : and accordingly, sinners are called enemies to God in Scrip- ture". And are said to be even enmiti/ against him p. And m Luke irix. 14. n Deut. ix. 24. Ezek. xx. 8. 13. 21. o Rom. v. 10. Col. i. 21. p Rora. viii. 7. The carnal ndnd ia ennuty against God. N. B. The aposUe means here to give the chai-acter of every Christless sinner. For to be ^rnally minded, and lo be in the flesh, is one and tlie same thing, in the lan- guage of the apostle ; as is evident from ver. 8. But he looks upon all as being in the fesh, who have not the Spirit of Christ diBelling in them ; as is {)laia from ver. 9. And those who have not the Spirit of Christ, are none of hit, ver. 9. Every Christless sinner is tlierefore in the fesh, and at enmity against God. This is the doctrine of St. Paul. And just thus God looks upon every •nregenerate sinner ; however they look upon tliemselves. Arvd no wonder; for let subjects conduct bo towards an earthly prince, as ail unregenerate sinners TOL, III. 64 506 THE GREAT EVIL OF SIN, they are not, says the apostle, subject to the divine law, nei- ther indeed can be. And this leads me to add, that, 3. Sin is against the Being of God. For, since God is at the head of the universe, (as was before said,) and unchange- ably determined to maintain good government throughout all his dominions, and possessed of an almighty, irresistible power ; there is no hope that the obstinate rebel should es- cape punishment so long as God lives : for so long as God lives, God will reign : and so long as God reigns supreme, obstinate rebels cannot escape : for God's determination to punish sin is immutable as his very being : and therefore, if God liveSj the impenitent sinner must die. But those wh© are enemies to God, had rather there should be no God, than that themselves should be punished. When once a creature has become so vile and impious, as to revolt from the government of the most high, and begin rebellion, and enter the lists against the almighty ; if left to himself, without any restraint, or hope of mere}', (and we know God was not obliged to open a door of hope to any rebel in his dominions,) and if armed with sufficient power to bear down all before him, we may easily guess to what length he would carry things. The same disposition which moved him to begin rebellion, would naturally excite him to cro on. Bv his first act of rebellion, his life and soul are for ever forfeited, according to law, and might justly have re- mained so. To repent, and undo what he had done, and luimble himself, and sue for mercy, is what a sinner, in such a case, would never do. And as to the threatened punish- ment, he could never think of bearing that. He would ven- ture upon the boldest and the most dreadful deeds, but that he would cany his point : deeds almost too dreadful to think of, and hardly fit to hint at. Whosoever hateth his brother, is a murderer ^, as it is written ; and would therefore murder his brother, if left to his own heart, without any re- straint, and having sufficient ability and opportunity in his nr fellovv-crcaiures." liut such is the soitishnoss of a secure sinner, that he scarce passes a single thought upon it, for (hiys, and weeks, and months, and years, how tlie inrinitely glorious and ever blessed God is hy hiiu continually aflTronted and despised. But, turn the tahles ; let the secure sinner meet with abu- ses from his neighbours : let him be despised : let him be scorned- let even his inferiors treat him with contempt: let liis name be cast out as evil by all men : let every man's hand be .against him, to defraud him in their dealing with him, to disappoint him, and vex hitn : and now he will feel it ; it will reach his heart; he will think of it night and day ; aggravate it continually ; and be ready to cry out, " Never was mortal abused as I am ! Never were there such wicked doings in the world before !" If God is despised, aftiontcd, and abused ; the sinner's heart is 'd heart of stone : he cannot feel it : for he does not care for God. But let it come to his own case ; and his heart is a heart ofjiesh, very tender ; as tender as the apple of one's •eye : every thing touches him to the quick : for he loves himself dearly. If God is abused and injured, an apostate world care little about it : but if themselves are wronged, it is highly resented. Hence, this is the doctrine of ungodly sel- fish hearts, viz. The great evil of sin consists in its BEING AN INJURIOUS THING TO US. Nor, indeed, is it very strange that a rebellious world care so little for God's honour. For this is the nature and way of rebels in earthly kingdoms; when they have cast off their rightful sovereign, and turned enemies to him, they care not what becomes of him, nor how he is treated. Their only concern is about themselves, and to secure their own welfare. In order to which they may do many toilsome and heroic deeds, and call them by the name of virtue % which virtue of theirs they may a Call them by tlie name of VIRTUE. Wlien Milton has represented satao, the mighty chief among tlie powers of darkness, as willing, at all adven- tures, to undertake a voyage from hell to earth, in oi-der to seduce man, and find out for themselves a hahitation more comfortable than that burning lake ; he introduces all the infernal crnv, as paying a pidilic honour to his vinTuc. 5£0 THE GREAT EVIL OF SIN^ honour and reward, and labour to counlenance and promote it; but it is all the while only to serve their own ends. And they are nevertheless a company of rebels, in the estimation of their rightful sovereign. The application is 'easy. Rem. 2. Hozt) amazing is the patience of God, towards a rebellious guilt ij zeorld ! and how witonishing the divine good- ness, tchich sends rain, andfruitful seasons, filling their hearts Thev rose : ■ Towards him they bend " With awful reverence prone ; and as a god " Extol him equal to the highest in heaven : " Nor fail'd they to express how much they praisVT, " That for tlie general safety he despis'd " His own : (for neither do the spirits damn'd " Lose all their Virtue ; lest bad men should boast " Their specious deeds on earth, which gloiy excites ; " Or close ambition varnish'd o'er with zeal.'') JMilton, Paradise Lost, Book ii. lin. 575. And in the same page, in very beautiful lines, he intimates, what indeed is agreeable to our Saviour's words. Matt. xii. 25, 26. that there is a great ap- pearance of love and good agi-eement among devils : the kingdoms of this world are divided against themselves ; but satan's kingdom is not. — And elsewhere the following lines: *' O, shame to raeti ! Devil with devil damnM, " Firm concord holds, men only disagree, •' Of creatui-es rational, though under hope " Of heav'nly grace : and, God proclaiming peace, " Yet live in hatred, enmity, and strife " Among themselves, and levj- cruel wars, " Wasting the earth, each other to destroy : " As if, (which might induce us to accord,) " Man had not hellish foes enow besides, " That, day and night, for his destruction wait." Par. Lost. Ikiok ii. I. 49C. And yet the little appearance ofprMic love, and pnbUc spirit, there is among Hiftnkind, although not so well united among themselves :iS devils be, is by some writers wonderfully applauded, as true virtue, and used as an unanswerable ar- gument, to prove that mankind naturally ha^e, in a measure, tliat moral imujc of God, wliich it is acknowledged the devils have totally lost : and that, notwith- standing we are represented in Scripture as being dead in sin, (Eph. iii. 1.) by nature children of ivrath ; (ver. 3.) enemica to God; (Kom. v. 10.) enmito a:r(iinst him. (Rom. viii. 7.) AS COMMITTED AGAINST «0D. oCl with fond and gladness ; when htll is tfnir proper place, and the pains of the damned their just desert! God looks down from heaven upon the cliildren of men, and beholds the work of his hands combined in rebellion against iiim, their rightful sovereign : contemning his natui^e and will, despis- ing his law, and authority, and of a temper bad enough to de- throne him, and overturn his universal government, had they sufficient power on their side: and conscious to his own in- finite glory, and to the reasonableness and excellency of his government, and tlie infinite obligations his creatures are un- der to him ; he has an adequate idea of the infinite vileness of their temper and conduct, and of the infinite provocation they give him, immediately to come out against them : yet he stays his hand '': he holds back destruction : he waits up- on a guilty world from age to age ; and feeds and clothes the wretches that affront him to his face. But, Rem, 3. IIok' dreadful zcill the day of wrath he ! and how miserable the state of the obstinate sinner! rchen God's patience shall he at an end^ and his hand shall take hold on vengeance, and render a recompense to the nicked, equal to the injijiite evil of their sins. If one sin, and the least sin, has so great an evil in it, and deserves so great a punishment ; liow dreadful must their state be, who have committed hun- dreds, and thousands, and millions of sins, and sins of the largest size, wherein they have cast the greatest contempt on the MOST HIGH, millions of times over! Their torments musf be, not only eternal, but exceeding intense and very dread- ful. The least sin deserves eternal damnation *=; every degree of guilt deserves a proportionable degree of punishment; the more guilty, the more miserable*: the torments of the damn- ed will therefore be not only eternal in duration, but most dreadful in degree. Hence it is written, that God will shoio b Yet he stay a his hand. N. B. It is in Scripture, attributed totliecREAT- KESS of Ood's pOTuer, that he is able to contain himself, and to keep back Ijis hand from dcstroj ing the God-provoking sinner immediately. Numb. xiv. 17. And had he not a sirengtli and fortitude of mind infinitely gi-eat it -nould doubtless be beyond him to bear with mankind a minute longer. Such infinite provocations vould be loo much for any but an iuGnitc patience. r Gal. iii. 10. d Rom. ii. %. vol.. III. tJ6 5S2 THE GREAT EVIL OF SIN, Jiis rcrath and make his poiver knoziin in their tleslruction •. His power was made known in creating the heavens and the earth : and by the same power these heavens and earth, which are now kept in store, reserved unto fire, against the day of judgment and perdition of ungodly men ; I say, bj the same power, which first created them, they shall at last be dissolved, burnt up, melted ; and so be turned into a lake of Jire and brimstone : and when the heavens shall pass ateay XiHh a great noise, all in a flame, and the whole material uni- verse be hurled together in one general heap, then his power nill be made known ^ And then he will shozi> his wrath. Is'ow God IS insulted and despised by worms of the dust ; and yet is very bountiful to his enemies, and seems to take no no- tice of their affronts. As it is written, these things hast thou dune, and J kept silence s. For now is the time for patience to reign: but when the day of wrath comes ^, God will let all tlie world see and know, how infinitely vile it is for worms to rise in rebellion against the most high. When the hea- vens begin to be on tire, and the elements to melt with fervent heat, a guilty world will begin effectually to be roused to a sense of what they have done. I^ow God will show his wrath ; and now a rebellious world will feel their guilt. Rem. 4. Hoxt) jar beyond the capacity of any finite crea- iure is it to make amends to God for the Itast sin, which casts such an infinite contempt upon the Most High ! A worm maj rise in rebelhon agauist the great Jehovah, and may despise God, and despise the commandments of God, and make « light matter of it : but if he would give " thousands of rams, and ten thousands of rivers of oil,'' to make amends for his crime, it would not answer. Yea, if he would give " his first- born for his transgression, and the fruit of his body for the sin of his soul," it would not avail. It is easy, for a haughty worm to despise the majesty of heaven : but it is beyond the reach of all created nature, to make a proper amends to God for such an injury. It is, even between man and man, ea- sier to do wrong, than to undo it : but it is clean beyond the whole creation, to make amends to God for the least sin. For it requires an infinite atonement : but if all finite crea- • IValm 1. 21. A Rom. ii. 5. AS COMMITTED AGAINST OOD. 525 turcs in heaven and eaith should join toi^ether to do and suf- fer their utmost, it would not amount to any thing inHnite. And besides, what can a creature do towards making the least degree of atonement for sin ? For, what he does, must ei- ther be what God requires, or what God docs not require. IF it be what God does not recjuire, God will not accept of it ; for there is no virtue in it : and it it be no more than what God requires, it is no more than his duty. And his paying a present debt, cannot alone for a fault that is past. The creature 13 not his own, he wholly belongs to God, and all that he Iiath ; he has nothing therelore to give to God, but what is his own already. If he gives himself to God, wholly to God, it is the most that he can do: and yet he was whol- ly the Lord's before, it is beyond the capacity of the crea- ture, therefore, to make the least degree of atonement for sin. He may justly lie under the whole guilt, and be exposed to the whole punishment of it, notwithstanding the utmost he can do. If ever he is saved, therefore, it must be by free grace through Jesus Christ. Rem. 5. How absolnteli/ necessary was it that our Rb- DE£MER should be God ! For otherwise, he could have nothing properly his own j and so nothing to offer to make atonement. But being by nature Gon, he is now naturally his own ; and so may offer to God that which is his own, and that which is of infinite werth too. A being of infinite dignity can make an infinite atonement.. And such an atonement it was that we needed. Without such an atone- ment, we must have perished. Therefore, God purchastd hit church with his own blood '. Rem. 6. How great is the goodness of God. that he could find it in his heart, to give his only begotten Son to die for mch an apostate, rebellious, guilty race ! A race, which had treated him so vilely, that in honour he could not pardon them ; the honour of himself, of his holiness and justice, of Ills law, and government, and sacred authority, would not al- low of their being pardoned ; unless his oien Son, equal to himself in power and glory, were set forth to be a propitia- tion for sin^- A race, that are habitually inclined to des- :. Acti xr. 528. k Rom. iii. 35, Si. 524 THE GREAT EVIL OF SIN, pise him, cast off bis government, walk contrary to him ; and who, were they able, would soon join in the most impious attempt against his crown and glorious dignity. O ! that he could find in his heart to love and pity them ; and this, to so great a degree, as to give his only begotten Son to die in their stead ; and now, through him, offer to be reconciled, and invite them to return, and tender them pardon, peace, and eternal life; this is the most astonishing goodness ! APPLICATION. Now, are you convinced of these truths? Do you look up- on sin in this light ? Are you sensible, that all sin is thus against God, against his nature, law, authority, honour, &c. r Do you know, that this is God's world ? That you are God's creatures and subjects ? That he is your Lord and Owner ? That he has an entire right to j'ou, and an absolute authority over you ? That you are entirely dependent upon him, 'nfi- iiitely indebted to him, absolutely under his government i* And do you know, that the Lord your God is a great God, and a great King, infinitely worthy of all love, honour, and obedience ? And do you see what a great evil it is to rise in rebellion against the most high, slight his authority, throw off his government, break his law, go contrary to him, do the abominable thing which his soul hates ? Do you see what contempt this casts upon God ? And how it tends to grieve his heart ? For a worm to set up against the Almigh- ty ! For a creature, absolutely dependent, to turn his back upon his Creator, in whose hands his life and breath is, and whose are all his ways ! To love sin more than the infinite- ly glorious God ! To delight in earthly pleasures more than in the supreme fountain of all good ! To be more concerned to please fellow-rebels and secure their favour, than to please the sovereign Lord of the universe, and secure his favour I Do you see the infinite malignity of such a conduct ? Oh sinner ! if you never saw the great evil of sin, you arc to this day a stranger to God, and blind to the infinite beau- ty of his nature ; and are to this day under the power of sin, and in an impenitent and unpardoned state. Never was a AS COMMITTED AGAINST GOD. .'325 sinner pardoned, while impenitent: never was a sinner truly penitent, while insensible of the great evil of sin : and never did a sinner sec the great evil of sin, before he was first ac- quainted with the infinitely great and glorious God. You may indeed have been sorry for sin on other accounts; as, that you have exposed yourself to shame before men: or hurt your estate; or brought God's judgments upon you in this life ; or exposed yourself to his judgments in the life to come: or, perhaps in times past, yon have been greatly awakened and terrified, and then filled with joy, and even ravished, through a false, but confident pei-suasion your sins were pardoned ; and in consequence of this, from natural gratitude, have felt real grief for your sins against God, con- sidered merely as ^/oj/r ^r^o/ beitffactorK But if you never saw the great evil of sin, as it is against a God who is infinite- ly glorious in himself, your repentance was never genuine : and you are yet unpardoned. Here it may be observed^ that if ever men were thoroughly convinced of this great evil of sin, the conviction would be permanent and abiding. For where true grace is evei- wrought in the heart, it will continue. The water that Christ gives will be in us a never-failing fountain, a tcell of water springing up into everlasting life "". Those, therefore, who were greatly terrified with their sin and guilt, some years ago, but have since learnt to make a light matter of sin, and can easi- ly get quiet, and go on in their evil ways, they never truly saw the great evil of sin. ^ ea, 1 may add, that where true grace was ever wrought in the heart, it will not only continue, but increase ; like the mustard-seed, zihich grows into a tree": and so a sight and sense of the great evil of sin, will conse- quently increase and strengthen. For as men grow in the knowledge of God, and sense of his glory, and of their obliga- tions, to him : so, proporiionably, will they see more and more of the infinite evil there is in sin, as it is against him. The ease therefore may soon be decided against all those who / That those religious affections, which men may have towirds God, connider- ed merely under the iiolioD of a benefactor, are not of the nature of savino- mace, 13 evident from Job L 9, 10, 11. and Mat. t. 46. m John ir. 14. n Mat. s'it\. .11, .12 526 THE GREAT EVIL OF SIN, were once awakened and enlightened, but have since falle» away, and returned with the dog to his vomit, and with the sow that iras washed to her walloimng in the mire ". Their eyes never were truly opened : the heart of stone was never taken away : they never tasted the bitterness of sin to good purpose : and they are still in the gall of bitterness and bonds oj iniquity^; and must return to their awakenings and sor- rows again, in this world, or in the world to come. Answer me, to these six questions : 1. Does God's government appear reasonable, and his law just? Behold, and see how God governs the world; ob- serve how he looks upon sin, and how he treats it. The sin- ning angels, for their first transgression, are turned out of heaven, and doomed to an eternal hell. Our fallen world too, but for the interposition of a Mediator, had sunk into eternal ruin. Every impenitent sinner will, at the day of judgment, be sentenced to depart to everlasting burnings. Now, does it appear reasonable that sin should be so severe- ly punished? In heaven, they cry Hallelujah! just and righteous are thy judgments, Lord God almighty ! But what is the language of your heart ? Say, do you approve God's government ? or be you an enemy to it ? And, in all this, God does but proceed exactly according to law. For the law says, cursed is every one that continues not in all things'^. Now, do you heartily approve the law as strictly just, that threatens eternal damnation for the least sin ? Does sin ap- pear so great an evil, as to deserve, in all reason and justice, to be so severely punished ? Put it to your own case ; and can you justify God and his law ? 2. Can you justify God in his present dispensations ton'ards you? How are you actually affected under those chastise- ments which God inflicts upon you for sin in this world? When God told David, that for his sins, his wives should be defiled in the sight of the sun, the sword never depart from his house, and his child should die ^; penitent David says, j^gainst thee, thtc only, have I sinned, and done this evil in thy sight : wherefore thou art just zchen thou speakest, and clear wlun thou judgest. And when afterwards he tied out • 3Pft. ii. 2i. p Acts riii.'iS. line, church, not maiatained by false churches,' iii. 196. Directions to be given to awakened sin- ners, uliat, iii. 261. Douliting, mistakes about it, what, i. 252 — is diflFerent from weak faith, ii. 195. Divinity of Christ, i. 463. and passim. Divine will, can that be evil which ex- actly coincides with the, eousidered, ii. r48. Dunlop, Mr. his decisions respecting public creeds, what, iii. 374. 381. Duly, what God requires of us in his law, i. 53. — motives from which it must be done, ibid. — the measure of svhich God require* in his law, what, i. 54. E. Edwards, President, sentiments of, res- pecting Divine illuminHtioD, what, ii. 510. Edwards, President, the author's opinion respecting hit works, ii. 509. 512. iii. 368. Election, personal and absolute, i. 390. Elect, God's designs towards, what, i. 332. — under condemnation while unbelie- vers, i. 397. iii. 279. and passim. Election sermon, i. 517. Enlightened sinners invited to come to Christ, iii. 109. Enmity against Grod and Christ the same, iii. 320. Enmity against God, whether arising merely from considering Qod to be our enemy, iii. 293. — whether we are enemies only to false and mistaken ifleas of the Deity, iii 301. or to his true character, iii. 303. — in what this enmity and contrariety consists, iii. 310. — criminality of it, iii. 313. Encouragement to return to God, through Christ, ground of, ii. 263. Encouragement to all sinners to return through the blood of tJhrist, i. 386. Enthusiasts, love and zeal of, what, i. 205. 229. — faith of, i. 445. — delusions of, i. 446. — conduct of, what, ii. 289. 295. — false pretensions of, to inspiration and extraordinary sanctity, i. 50. Enquiries respe'tting the duty of the unregenerate, in the use of means, avswered, iii. 257. and with what pro- bability of success attended, iii 259. Eternal damnation of the irapeniteat^ just and glorious, i. 201. Eunuch, faith of the, what, iii. 158. 410. Evidences of revelation, external, insuf- ficient to convince the heart, ii. 208. Note. 334. Examination, self, how to he perform- ed, i. 267. — standard by which, i. 269. Excellency of the Divine nature, the foundation of moral obligation, i. 127. Excellence, moral, not amiable but odi- ous to sinners, i. 151. 154. Existence, whether a blessing, consi- dered, i. 333. iii. 327. Exhortations, and promises of tlie gos- pel, a view of, iii. 248. — cerUiin connexion between the first act of compliance with the gospel, and the enjoymcat of its blessings, iii. 536 INDEX. Experiences, diftereuce of in th.e un- converted, i. 422. Pall of Adam foreknown, i. 307. and decreed, how, i. 308. — man's doplorablc state hj it, i. 333, — manner of, what, ii. 56. — temporal e«ls entailed on mankind by it, what, i. iOi- — reflections of the elect angels upon the ftdl of man, ii. 69. Fall of angels and men wisely permitted by God, i. 89. ii 64 — to display his own perfections, i. 90. ii. 78. 82. 169. Faith, saving, nature of, i. 426. — definition of, ii. 303. — consists in, what, i. 434. — various senses of, i- 436. — justifying, what, i.437. — not a persuasion that Christ died for me, ii. 193. 224. — fruits of, what, i. 435. 438. — perpetuity of, i. 440. — unites to Christ, i. 456. ii. 239. 272. iii. 80. — is before justification, iii. 80. Faith of the legal hypocrite, what, i. 442. — of the evangelical hypocrite, what, i. 444. Faith, self-righteous, what, ii. 240. Faith, passive, not evangelical, ii. 403. iii. 252. 258. Faith, appropriating, mistakes about, ii. 226. 250. iii. IOC. 107. doctrine of, dangerous, iii. 112. Faith, blind, condemned, ii. 285. Faitli always founded on evidence, ii. 231. 250. Faith required of the Israelites, what, iii. 110. Faith of miracles, what, iii 11C. Faith, true and counterfeit, difterence between, ii. 270 — 273. 464. Filial frame of spirit, peculiar to be- lievers, i. 452. Finite beings, mutable and peccable, why, ii. 57. — incapable of making atonement for " the least sill, iii. 522. Flavcl, Mr. his notions respecting the priority of regeneration to faith, what, iii. 334. Nulc. Forbearance of Cod to a sinful world, i. 404 Foreknowledge of Cod, i. 310. — connected \viih foreUetferroination, i. .'^SS. Foreordination, ii. 32. Forgetfulness of God, criminality olj what, iii 462. Forgiveness, a spirit of, necessary to our being forgiven, ii. 445. Free-grace, the only ground of hope and salvation, i. 107. 125. iii. 54. — gives ample encouragement to return to God througli Christ, i. 399. iii. 109. God, his infinite understanding display- ed, i. 72. — his infinite power, i. 73. ■ — his infinite wisdom, i. 74. ii. 34, — his infinite purity and holiness, i. 77- — his impartial justice, i. 82. ii. 3§l. — his infinite goodness, i. 84. displayed in the gift of liis son. and spirit, i. 85. iii. 523. in his providence, i. 86. — his truth and faithfulness, i. 92. — his sovereignty vindicated, i. 87. — his love of holiness and hatred of in- iquity, how manifested, i. 80. — his last end in creating and governing the world, what, i. 90. — the display of his own perfections, i. 90. ii. 337. not merely the happiness of his creatures, i. 91. ii 109. iii 459. objection to this stated and an- swered, i. 261. — to be loved for what he is in liim- self, ii. 203 321 404. — M'orthj of being loved and obeyed, i. Mi. 127. — his claims to our homage, love, and obedience, reasonable, i. 78. iii. 457. 464. — mean and contemiituous thoughts of him wliich tlie wicked have, i. ';09. — in what sense grieved by the wicked- ness of men, ii. 157. iii 509. — will overrule it to his own glorv, and the good of the system, i. 511. (Sec sin, permission of,) — the supreme good, ii. 427 — 433. — unciiangeable, ii 180. — reconcileable to the world, i. 39P. how, ii. 309. — willing to be reconciled to all that return to him through Jesus Christ, ii. 432. — juslifier of all them that believe in Jesur,, ii. 392. Cud's love, greatness of, manifested, i. 338. ii. 218. — his love to the world, hov tnani ■ fested, ). 2?r. INDEX. 53r God, new chaniutev of revealed in the gusiiel, wlictlier true, considered, iii. 24G. '290- and {tassuin. God of this world, ii. -189. Gooerience of its cffieacy, what, iii. 27. Law of Moses inconsistent with the Ar- niinian scheme, iii. 39. Life, everlasting, promised to believers, what, i. 449. nature of, ii. 430. Light, spiritual, nature and cfTecta o^ i. 426. Libertine, his language before the tribu- nal of Christ, considered, iii. 36. Living by faith, mistakes about, ii. 195. 297. Love of God to us, various senses of, what, ii. 217. Love f) God, what is implied in, i. 54. — a true knowledge of God, i. 54. — esteem of him, i 59 — 61. — benevolence, i. 61 — 63. — delight iu him, i. 65. — (Uvotedness to him, L 64. £See dc- votediiess.] — motives from which tnie love to God takes its rise, i. 67. from his infinite amiab1enes.s, i. €7. from what he has done, and pro- mises to do tor us, i. 131. from his command and authority, i. 133. iii. 466. — measure of love to God, what is re- quired, i. 143. Love to God, obligation to it binding, originally from what he is in himself, i. 97. infinitely, i. 09. eternally, i. 108. uncbangc.ibly, i. 109. — the foun— his natural capacity to fulfil the lav/ of God considered, i. 144 — 1-19. — destitute of the moral image of God, by nature, i- 200. 316. — perishing condition of, i. 299. ground of it, what, i. 300. 514. ^Mankind, all equally sinful by nature, i. 240. 31". ii. 34. Note. iii. 305. Note. — naturally enemies to God, i. 162. 317. iii. 303. 311. Note. evidences of it, i. 318, iii. 306. in their opposition to the gospel, i. 420. iii. 305. — voluntary in their bad and sinful tem- per, i. 153. — naturally insensible of their guilt and perishing condition, i. 318. — are restrained by the goodness of God, how, i. 407. — greater part of, may yet be saved, i. 510. ]\Tagistrates, duty of, i. 535. JVIanicheans, their notions respecting the origin of evil, what, ii. 170. 173. Matlicr, Dr. Increase, observations of, respecting the proper subjects of bap- tism, and the qualifications whicii ^ive parents tlie right of baptism for their children, iii. 395 — 397. | Marshall, Mr. his notions about assur-j ance, wlir.t, ii. 228. 244. Means which God uses lor tiic recover/ of sinners, what, i. 388. 409. — of grace, their use and efficacy to sinners, what, i. 225. how, and for what ends to be used by them, i. 424 —426. [See unregenerate.] — external, sufficient to render the sub- jects of them accountable, i. 170 — *177. misimprovement of, criminal and ])unishable. [See heathen. 3 Mediator, office of, i. 295. — necessity of, i. 339. and why, i. 351. — Christ's fitness and sufficiency foi-, L, 366. — God-man mediator, i. 481. — interposition of, necessary before God could deal with man in a way of mercy, iii. 450. Mediation of Christ, design of, what, ii. 376. — the procuring cause of all benefits to man in the present world, i. 389. 403 —408. — procures a reprieve from, and sus- pension of the threatened ruin, i. 403. — lays men under infinite obiigations, \\\. 467. Messiah, final judge of the Avorld, ii. 8.3. Merit, personal, insufficient to obtain a title to heaven, i. 1 5. none in the perfect obedience of creature?, i. 99. 101. 129. false notions of, i. 107. Mercy, God's, designs of, by what ex- cited, considered, i. 320. '- not to mitigate the severity of the constitution made witli Adam, ibid. nor of the law of nature, i. 322, nor by man's inability to keep it, i. 326. nor by an}' gooilness in man, i. 329. but are from his own self-moving; goodness and sovereign gi-ace, i. 330. IMercy, exercises of, what, i. 348. — door of, opened by Jesus Christ, i. 380. 428. ii. 399. — Ciod's purposes of, how carried into cffiL'ct, i. 409. Millennium, i. 496. — commencement of, i. 503. — certainty of, i. 504. — glory of, i. 510. — duration of, i. 511. Miui.stcr.s duty of, i. 538. — — in the admission of persons into the church, iii. 124. 408. in the administration of baptism, iii. 401. Misery in itself undesirable (o God, i. 88. love of it ucft to be aUributud to him, iii. 325. INDEX. 541 Moriil e\cellincy of Gcd, a sigl.t of, lavsilic foiiiiJalioii for ilivinc love, i. 96. — tlie fountlation of mor«l obligation, iii. 458. TJew of, convinres the mind of the truth of the (j'icodemus, his coming to Christ for in- struction, i. 295. — Christ's conference with, i. 294. Non-elect, dealings of God towards, what, i. 394. 421. — subjects of common mercies and «ommon grace, i. 396. — causes of their own destruction, i. 395. 400. O. Obedience, active, of Christ, necessa- ry, i. 358. ■ the ground of our acceptance witli God, i. 363. [See Christ.] Obedience of Chvist, meritorious, -whv, ■■' 389. Oljedience of creatures to God, rea- Honiibleness of, i. 79. why approved and rewarded, i. 79 —80. Obedience, perfect, lays God under no obligations, i. lUl. — — the condition of life by the first covenant, i. 101 . the condition on wliich the law promises life, iii. IB. — sincere, not all that is required, i. 113. is insufficient, iii. 44. Obligation?, God under none to save sinners, i. 332. 3C9 — 371. — ours to live devoted to God many and solemn, i. 279. 285. Obligation to love God ceases not from our indisposition, i. 109. — nioi-al, foundation of, what, i. 81 — 83. 262. Opposition of Jews and Gentiles to the gospel, i. 418. Original corruption, God not the au- thor of, i.2l9. — whence derived, i. 221. P. Pardon of sin, inconsistent A\ith the Dirine perfection, without an atone- ment, ii. 343. — how obtained, ii. 454. Parents, obligations of, to their baptised children, iii. 185. — their right to their children, what, iii. 464. — duties towards them, what, iii. 486. Passive faith, insufficient and unscriptu- ral, ii. 397. note. 403. — Mr. Sandeman's notions of, errone- ous, iii. 258. Patience and forbearance of God, abu- sed by sinners, i. 406 — 408. greatness of, tow.irds a rebellious, guilty world, iii. 520. Patriarchs, dealings of God with, i. 4J3 —415. Paul's way of reasoning, in his epistle to the Galatians, shown, iii. 12, 13. Peifections of God, natural and moral, i. CO. — how discovered, i, 69 — 97. by his works, i. 70 — 9.3. by his word, i. 9." — 95. by Ills Holy Si>iril, i. 95—97. — gloriously displayed in t]io death of Christ, ii. -637. 350. Permission of sin, lessens not the evil and ciiminaUty of it, ii. 145. 155. [Sec sin.] 542 INDEX. Perfect obedience, required by the law, iii. 17. — required of the Israelites, iii. 57. [See obedience.] Perseverance of saints, doctrine of, i. 242. 440. ■— a motive to Christian diligence, i. 244. — inseparable from effectual calling, i. 398. Perseverance, christian, motives to, what, i. 285. necessity of, i. 287. — — essential to admittance to heaven, iii. 48. directions for, what, i. 291. Pharaoh, dealings of God with, i. 75. ii. 217. ■ ■ display the wisdom of God, i. 91. — his conduct under the dealings of God, what, ii. 18. • — hardens his own heart, ii. 31. Pharisees, their false notions concern- ing the law of God, i. U4. iii. 143. — their false glosses of tlie law, a cause of their rejecting the gospel, ii. 424. iii. 283. Prayers of awakened sinners, natui-e of, considered, i. 234. Preparation of the world for the advent of (Christ, necessary, iii. 56. Preparatory work, necessary to sinners, in order to receive the gospel, ibid. Presumption, what, and liow different from faith, ii. 234.— 230. Principles, " no matter what they are if the life be but good," false and dan- gerous, i. 55. Note. iii. 372. Principle, holy, in the regenerate, given in regeneration and confirmed after the first act of faith, i. 449. iii. 334. Note. Probation, the present life a state of, i. 47. — new state of, to sinners, i. 348. S50. — under the gospel, i. 393. 403. Promises of God to Christ, absolute, iii. 111. — of the gospel to sinners, conditional, ii 240. iii. 114. Piomises of God to believers, what, i. 449. — none Imt believers interested in them, iii. 112. — to Abraham, what, ii. 249. iii. 110. Promises of grace, none to the unrege- nerate, i. 224. ii. 240. iii. 343. and passim. — none to unbelievers, iii. 284. — objections answcrfed, i. 225 — 228. Promises of graoe, performed to thcxr. that seek aright, iii 254. Providence of God, i. 70. and passim. — extent of, ii. 178 — 180. Punishment, eternal, a doctrine of scrip- ture, iii. 32. 460 the just desert of sin, iii. 31 — 38. inconsistent, e.\cept sin be a viola tion of infinite obligation, and an in finite evil, iii. 459. not designed merely to confirm tltc righteous iu everlasting obedience., ibid. Punitive justice essential to the char.ic- ter of God, i. 346. iii. 509—512. and an amiable perfection of God, ii, 4l3. iii. 321. Q. Questions respecting the duty of the unregenerate, in the use of means, answerecneuccs of, in the Arniinian and Antinomian, i. 116 — 120. 126 195. 229. 275. Religions, false, result from self-love, i. 1 PE8 2 8 '17. ■P 4, \ ■ 1