ftnt

YALE UNIVERSITY
LIBRARY

ESSAYS

ON THE

MOST IMPORTANT SUBJECTS

IN

RELIGION.

BY THOMAS SCOTT, D. D.
AUTHOR OF THE COMMENTARY ON THE BIBLE, &c.

"TO THE LAW AND TO THE TESTIMONY j IF THEY SPEAK NOT ACCORDING
TO THIS WORD, IT IS BECAUSE THERE IS NO LIGHT IN THEM/'

PHILADELPHIA .•
PUBLISHED BY WILLIAM W. WOODWARD,
No, 52, SOUTH-WEST CORNER OF CHESNUT
AND SECOND STREETS.
1821.

PREFACE.
 <$:§> 
THE original design of this compendious work was,
in some respects, different from the direction it took during
the course of its publication. The author intended, by a series
of Essays, each comprised in a single Number, to have guarded
the minds of young people especially against the infidelity and
scepticism of modern times, as well as to give a distinct view
of the grand peculiarities, and excellent tendency of genuine
Christianity. He proposed not to be strictly methodical, argu
mentative, or systematic : but to treat a variety of subjects in a
familiar, easy, and engaging manner. The attempt, however,
soon convinced him, that he had not the requisite talents for
Essays of this description ; and that he must leave it to persons
of a more versatile and happy genius, to furnish that species of
publication which seems most suited to the present circumstan
ces, and best adapted to the taste of modern readers.
As, however, the Essays first published met with great en
couragement, and had considerable circulation, he proceeded
on the plan to which he found himself most competent ; and
without the least previous design, he at length completed, ac
cording to his views, a compendious system of the Christian
religion. The improvements in the present edition will, it is hoped, be
deemed fully adequate to the advance in the price. Great pains
have been bestowed in correcting the inaccuracies of the style,
in rendering perspicuous such passages, as had been left
rather obscure from regard to brevity, in giving energy to some
arguments which had not been stated in their full force, and
in placing several illustrations to greater advantage. Peculiar
care has likewise been taken to render the Scriptural references
and quotations accurate ; and further proof from the sacred
oracles has frequently been adduced in support of the conclu
sions which had been formed.
The work thus revised, the Author commends to the can
dour of the public, from which it hath already met with a
favourable reception : and he earnestly begs the prayers of all
pious Christians, for the divine blessing on this attempt, and on
all his other feeble endeavours to spread the knowledge of the
blessed gospel of God our Saviour, and to excite and direct
believers to adorn that holy doctrine by their whole conduct
and conversation.

CONTENTS. — «§:§» —
ESSAY I. Pagb
On the Divine Inspiration of the Holy Scriptures 5
, ESSAY II.
On the importance of revealed Truth ; the duty of reading the
Scriptures ; and the manner in which they should be read - 23
ESSAY III.
On the Scriptural Character of God - - - 36
ESSAY IV.
A brief exposition'of the Ten Commandments, as comprising the
substance of the Moral Law ... 49
ESSAY V.
On Man's situation, as a Sinner, in the present world 71
ESSAY VI.
On the Deity of Jesus Christ - 84
ESSAY VII.
The Doctrine of Christ's Deity shewn to be essential to Christi
anity : and some objections to the Doctrine briefly answered . 103
ESSAY VIII.
On the nature and design of the Mediatorial Office, sustained by
the Lord Jesus Christ - - - - - -119
ESSAY IX.
On the Merita and Atonement of Christ ... 13 7
ESSAY X.
On the Exaltation of Christ, and his Appearance in the presence
of God in our behalf - - - 148
ESSAY XI.
On Justification ... - - 162
ESSAY XII.
On Regeneration - - - - 179

CONTENTS. ESSAY XIII.
On the Personality and Deity of the Holy Spirit; with some
thoughts on the Doctrine of the Sacred Trinity - " 194
ESSAY XIV.
On the Gifts and Influences of the Holy Spirit - - 209
ESSAY XV.
On the uses of the Moral Law, in Subserviency to the Gospel of
Christ 224
ESSAY XVI.
On the ^Believer's Warfare and Experience - 239
ESSAY XVII.
On the Privileges enjoyed by the True Believer - 253
ESSAY XVIII. '
On the disposition and character, peculiar to the True Believer 268
ESSAY XIX.
The Subject continued - - • 282:
* ESSAY XX.
On the Believer's attention to relative Duties - - - 301
ESSAY XXI.
The Subject continued , - - 31£|
ESSAY XXII
On the Christian's Improvement of his Talents 329||
ESSAY XXIII.
On Prayer - - -, 34^
ESSAY XXIV.
On Baptism, and the Lord's Supper 3j8
ESSAY XXV.
On the state of separate Spirits ; the Resurrection of the Body;
Judgment, and Eternity - - - . - 372
\

ESSAY I

Ox rue Divine Isspiba¥ioh of fax Hotr ScniprajtBS.

JLT is manifest to all who seriously reSect on the
powers and propensities of human nature, that we are
formed capable of -.religion-* and have an inward con
sciousness that we ought to worship some superior
Being, on whom our safety ahd happiness depend :
but at the. same time, the state of the world, in all
places where the Bible has not been known, unanswer-
bly proves, that we are incapable of discovering for
ourselves a religion, which is worthy of God, suited to
our wants, and conducive to our true interest. The
shortness of life also, and the reasonable persuasion that
men in general entertain of a future state, concur to
show that our grand concern lies in another world.
Yet uncertainty and perplexity, nay, palpable error and
absurdity, have ever incumbered men's reasonings and
conjectures on these important subjects. — Even at
Athens, Jehovah was " the unknown God." And all
beyond the grave was an unknown world.
The wisest of the Pagans, therefore, considered a
revelation from the Deity to be exceedingly desirable,
in order that bewildered mortals might learn the way,
in which they could worship him with acceptance, and
be happy ; and some of them entertained hopes, that
such an inestimable favour would at length be vouch
safed. Indeed confused expectations of this kind have
been common in the world ; as is manifest from
the reception that hath been given to pretended re
velations, which otherwise could not have obtained credit
and currency.
Various impositions, in this important concern, have
been ^detected by careful investigation : and there- is
but one bopk in the world, which so much as appears

DIVINE IJJSBIKA.TIQK.

to be a revelation froni God. This has stood the tea*
of ages, and undergone the most severe scrutiny ; ane*
the more it has been examined by serious inquirers,.
the fuller conviction have they obtained of its divine
authority. Ha. one now ventures forth as an avowed,
sober, and manly adversary, to dispute its claim in
the open field of fair argument .- yet few m comparison
are practically convinced, that it is the unerring word
of God ; and an increasing number of objectors perplex
themselves and others, by discovering supposed in
consistencies, or unimportant difficulties : or by setting
up their own reasonings and imaginations in opposition
to its doctrines, and making that disagreement a ground
of hesitation or rejection. So that scepticism, and a
partial, frivolous, disingenuous, carping infidelity, have
become exceedingly common ; the minds of young
persons especially are poisoned by them 5 great pains
are taken to disseminate these cavils and objections,
though tbey have been solidly answered again and
again ; and those persons are treated as weak enthusiasts,
or irrational bigots, who. simply believe the Scriptures
as the, sure testimony of God.
It may, therefore, be seasonable, to state with'all
possible brevity, some of the most conclusive reasons,
by which reflecting men have been induced to submit
to the authority of the Bible, and to believe that it
is a revelation- from the God of Truth. By the divine
inspiration of the Holy Scriptures, 1 'mean, such an
immediate and complete discovery by the Holy Spirit
to the minds of the sacred penmen, of those things
which could^not have been otherwise known; and
such an effectual superintendency, as to those matters.
which they might be informed of by other means,
as entirely to preserve them from error in every par
ticular, which could in the least affect any ofthe doctrines
«r commandments contained in their writings. Every
proposition, therefore, is to be considered as the sure
testimony of God, in that sense, according to which
the sacred penmen proposed it as truth. Thus facts.
pecurred, arid word* were sppken, as to tbe 'import

OF THE HOLY SCRIPTURES. 7
of them, and the instruction to be deduced from them,
as they stand recorded ; but we must judge of those
facts, or discourses, by the doctrinal and preceptive
parts of the Scriptures : nor does it at all invalidate
the complete inspiration of the sacred writers, 10 allow
that they expressed themselves in common language,
and wrote of things as men generally spoke of them ;
rather than according to philosophical exactness, or in
the style that was used in the schools of the learned,
during the ages in which they lived. Supposed or
unimportant errors, or inaccuracies of expressions, in
such things, are not in the least inconsistent with that
entire divine inspiration of which we speak ; for the
Scriptures were not written to render us exa,ct philos
ophers, or to instruct us in ancient history ahd geography*
but to make us wise unto salvation. Nor do the few
immaterial mistakes, which in a long course of years
have crept in) through the errors of transcribers, create
any difficulty or uncertainty to the humble and teach
able inquirer: though they frequently give occasion
to the self-sufficient to cavil and object ; for the " Lord
taketh the wise in their own craftiness."
It is futile and absurd, for any man to dispute a-
gainst particular doctrines as unreasonable, to disallow
facts as incredible, or to quarrel with the divine
dispensation as unrighteous ; when he finds himself
unable to answer the. plain arguments, which are ad
duced to prove the whole to be the word of God.
Where the premises are undeniable, and the deductions
unavoidable, obstinacy and self-conceit alone will per
sist in incredulity ; and ridicule, revilling, subtle in
sinuations, or witty sarcasms, are, in such a case, certain
indications of a proud and bitter enmity to the truth
itself, If then the arguments that shall be adduced*
be sufficient to establish the divine authority of the
Scripture;! trust the reader will recollect, (hat, as a
reasonable and accountable creature, he is bound to
study, believe, and obey it; and to make it the rule
and standard of all his principles, affections, and con
duct. These things premised, I observe —

8 iii vine iNSpijsAtictfr
I. That vast numbers of wise and good men, through
many generations and in distant countries, have agreed
in receiving the Bible as a diyine revelation. Many
of them have been noted for seriousness, erudition,
penetration, and impartiality in judging of men and
things. With much labour and patient investigation^ ,
thev detected the impostures by which their cotero,
por'aries were duped : yet the same assiduous examina
tion confirmed them in believing the Bible to be the
Word of God; and induced them to recommend it,
living and dying, to all others, as the source of wisdom*
hope, and consolation* In this view, even the traditioii
of the church has much weight : for* whatever abuse1
has been made of the term,, by such as generally were nd
part of the true chufch ; yet the whole company of"
those, who have Worshipped the living God in spirit and
truth, including them who ventured and laid down thetf
lives for conscience' sake* and who were the most pious*
holy, and useful men in, every age*- having unanimously
concurred in handing down, to us the Scriptures as a1
divine revelation, and having very little differed about;
the books which form a part of that sacred deposit;
must be allpwed tp be a consideration, of great impor
tance. And I cannot but suppose* that if, a Being of
entire impartiality, of sound mind* and holy disposition^
should be shown the two companies* of those who have
rejected the Scriptures ; and shduld compare; the serious^
ness, learning, patient investigation of truth, solid judg
ment, holy lives, and composure in a dying hour* with*,
out unmanly terror or indecent levity, of the one com- :
pany, with the character and the conduct of the other ;
he would be induced to take up the Bible with pro
found veneration, and the strongest prepossession in it*
favour. ' ,. v
II. The agreement of th© sacred pehrhert among
themselves is another cogent argument of their divine
inspiration. Should an equal number of cotemnorarfeg
of the same country, education, habits, profession,
r^tyraj, disposition, and rank in life, concur in writing
a book on religious subjects as large as the Bible eael

0.F -fllE jioi.Y

S'CttlPrUUES;

furnishing his proportion without comparing notes to-;
gether ; the attentive reader, whose mind had been
long inured to such studies, Would be able to discover
soihe diversity of opinion among them. But the pen
men of rhe S,:riiHui'<;,s'U:ceeaVd each other, during the
term of fifteen hundred vears : some of therrl were
pVirrees or priests, bthcis shepherds and fishermen ; their
natural abilities, education, habits, and employments,
were exceedingly dissimilar ; they wrote laws*- history^
prophecy, rides, devotional exercises, proVerbs, parables,
doctrines, and controversy ; and each man had his dis
tinct department ; yet they all exactly coincide in the
exhibition they give us of the perfections, works, truths;
and will of God ; of the nature, situation; and obliga
tions of man ; of sin and salvation ; of this world and
the next ; a*hd in short of all things connected with our
duty, safety, interest, and comfort j and in the whole
of the religion ineuleated by them. They all Were
evidently of the Same judgment, aimed to establish the
same principles, and applied them to the same practical
purposes. Appcfreftt inconsistencies will indeed perplex
the superficial reader j but they will vanish after a more
aceurate investigation : nor could ever any charge of
disagreement, among the penmen of the Bible, be sub
stantiated : for it cain only be said, that they related
the sarne facts with different circumstances which ;a*re
perfectly recbncifeable ; and that they gave instructions'
suited to the persons whom they addressed,1 .Without
systerriatically showing the harmony of them with other
parts of divirte truth. TheJ" wrote hot' by concert, and
bestPwed no pains to avoid the appearance of incort-
sfeteilcy : yet the exact coincidence that is perceived
ariiong therri by the diligent student, is mbst astonish
ing, and cannot be accounted for ©ti atriy ratibrial princi
ples, without admitting that they wrote ''ais they were
moved by the Holy Ghost."
To this we may add, that the scriptural history ac
cords, in a wonderful mariner, with the most authentic
records which' remain of the events, customs, and
! fcanners of the countries arid litres to whu-h it standi
I ' B

10 DIVINE INSPinAiiok
related; fhe rise and fall of empires the revolutions
that have taken place in the world, and the grand ,out.
lines of chronology* as mentioned or referred to m the
Scriptures, are coincident with those stated by the
most approved ancient writers: whilst the palpable er.
rors in these respects, detected in the apocryphal books,
constitute one of the most decisive reasons for rejecting
them as spurious, fhe history of the Bible is of far
greater antiquity than any other records extant in the
world Y and it is remarkable, that in numerous instances
it shows the real origin of those absurd fables, which
disgrace and obscure all other histories of those re
mote times : which is no feeble proof, that it was de
rived from some surer source of information than
human tradition.
HI. The miracles, by which the penmen of the
Scriptures confirmed their divine mission to their co-
temporaries, afford us also a most convincing proof in
this matter. The account of these miracles may be
evidently shown to have been published very soon
after the time, and at the places, in which they were
said to have been wrought in the most conspicuous
manner, and before vast multitudes, enemies as well
as friends : yet this public challenge never called forth
any man to deriy that they were really performed ; nor
was an attempt of this kind made till long afterwards.
Can any man of commpn sense, think that Moses and
Aaron could possibly have persuaded the whole nation
of Israel, that they had witnessed all the plagues of
Egypt, passed through the Red Sea with the waters
piled on each side of them, gathered the manna every
morning* and seen all the wonders recorded in their
history ; had no such events taken place ? If then
that generation could not be thus imposed on ; when
could the belief of these extraordinary transactions be
palmed upon the nation ? Surely, it would have beer|
impossible hi the next age, to persuade them that their
fathers had seen and experienced such wonderful things*-;
when they had never before heard a single word about!
them in aU their lives : and when an appeal must have

OF THE KOLY SCRIEfURES. '' \\
been made to them, that these were things well known
among them! What credit could, have been obtained
to such a forgery at any subsequent period ? It would
have been absolutely necessary, in making this attempt,
to persuade the people that such traditions had always
been current among them ; that the memory of them
had for ages been perpetuated by days and ordinances
observed by all the nation ; and that their whole civil
and religious establishment had thence originated : and
could this have possibly been effected, if they all had
known, that no such memorials and traditions had ever
before been heard of among them ? The same might
be shown concerning the other, miracles recorded in
Scripture, especially those of Christ and his apostles :
and it might be made evident that the man, who de
nies them to have been actually performed, must ber
lieve more wonderful things without any evidence, than
those which he rejects, though established by unanswer
able proof. But brevity will only allow me to insist
on one miraculous event, viz. th= resurrection of the
Lprd Jesus : for this being once proved, the substance
of the whole Scripture is evinced to 4>e a divine re
velation. His doctrine and authority establish the au
thenticity of the Old Testament : and the witnesses of
his resurrection were the penmen of the New Testament.
Almost all human affairs are conducted by testimony ;
the concurrence of two or three unexceptionable wit
nesses is sufficient to prove any fact, that is in its own
nature credible : and the resurrection, of a dead per
son, by Omnipotence, and for the most important pur
poses, cannot reasonably be deemed incredible. The
ancient prophets had predicted the resurrection ofthe
Messiah.* And indeed every pre- intimation of his
glorious and perpetual kingdom, when compared with
the prophecies of his sufferings and death, implied that
he would rise again from the dead. His very ene
mies knew, that he had foretold his own resurrec
tion withm three days, and they took precautions ac»
*Ps. 16, 10i Isaiah 53. 10, 13*

\4 DIVIDE INSPIRATION
pordingly : yet the body was gone* and they cou$
eive no rational account what was become ot it. 1 hey
had the whole authority vested in them, and their re
putation was deeply concerned : yet they rather chpse
to bear the open "charge ofthe basest murder and
prevarication imaginable* than excite any further itr-
quiry, by bringing either the soldiers who guarded;the
sepulchre, or the disciples who were said to have stol:
en the' body, to a public, trial ; though they had, the
latter in their custody. ' The eleven apostles, to whom
a twelfth was soon added, were a sufficient number
of competent witnesses : being men of plain sense anjjl
blameless lives, they pould not put identify the perf
son of their Master, whom they had SP 5onJ? atten
ded ; they unarjirnpusly testified, that they had receiv
ed the fullest assurance of their senses tp his resur
rection, and at length beheld him ascend up towards
heaven, till he was received out of their sight; anr}
they persisted invariably in this testimony for many
jears. They were evidently intimidated tp a great de-'
gree by the' crucifixion of their Lord, and backward.
to credit his resurrection : and they could have no
possible secular motives, to invent and propagate such
a report : for ignofniny, torture, and death must be the
probable consequences of espousing the cause of one^
who had been crucified as a deceiver. In all other
things, they appeared simple* upright, hply rn,en ; yet,
if in this they deceived, the world never yet produ
ced spch a company of artful and wicked impostors :
thpugh it is evident, they could propose up secular
advantage to themselves from their deep laid and wel|
conducted schemes J For they spent all the rest of their
lives in promoting the religion' of J,esus, renouricing
every earthly interest, facing all kinds of opposition anq
persecution, bearing contempt and, ignominy, prepare!
habitually to seal their testimony with their blborfl
and most of them actually dying martyrs in the cause)
recommending it with their latent breath as worthy bl
universal acceptation. It is likewise observable, thl
when they went forth tp preach Christ as risen 'from

0-E TJHE HOLY SCRIPTURES, J^
the dead, they were manifestly changed, in alrhosj: ev
ery respect, from what they bad before been : their
timidity gave place to the most undaunted cour
age, their carnal prejudices vanished, their ambitious
contests ceased, their narrow views* were immensely
expanded ; and zeal for the honour of their Lord, with
Joye tp the souls of men, seems to haye engrossed
and elevated all the powers of their minds. There
were also many other competent witnesses to this great
event, even to the number pf 500 : these top, concur.
red in the same testimony to tlie end of their lives ;
and neither fear, hope* or dissention among themselves,
jnduced so much as one of them to vary from the
testimony of die rest : nay, the very apostates from
phristianity, however malignant, never openly charged
the apostles with any imposition in this respect. -A
more complete human testimony to any event cannot
even be imagined : for if our Lord had shown himself,
" openly to all the people" of the Jews, and their
rulers had persisted in rejecting him ; it would have
rather weakened than confu-med the evidence ; and if^
they had, unanimpusly received him as the Messiah ;
it might have excited in others a suspicion, that it
was a plan concerted for aggrandizing the nation.
But God himself was' also pleased to add his own
testimony to that of his seryants ; conferring on thern
the gift of the Holy Ghost, and enabling them to im
part the the same miracujous powers to others, by thp
laying on of their hands- Thus the number of wit
nesses; continually increased, the testimony was more
widely diffused, and no enemy could deny that they,
who attested Christ's resurrection, performed most stu
pendous miracles.* In sonsequence of this, the unletr
tered, unarmed, and despised preachers of a crucified
and risen Saviour, prevailed against all the combined
power, learning, wealth, superstition, and wickedness
pf the world, till Christianity was comletely established
upon the ruins of Jndaisrn pnd Pagan idolatry ! — Here
* Acts. 4, 13, 16.

14, BJVnjE IKSMRATIOK
again, it may be demanded, when could the belief pf
such facts have been obtruded on mankind, ii they natt
never happened? Surely not in the age when they were
said to have been witnessed by tens of thousands,
who were publicly challenged to deny them if they
eould ! not in any subsequent age ; for the origin of
Christianity was ascribed to them, and millions must
have been persuaded, that they had always believed
those things, which they had never to that time so
much as heared of ! We may then venture to assert,
that no past event was ever so fully proved as our
Lord's resurrection ; and that it would not be half
so preposterous to doubt, whether such a man as Julius
Caesar ever existed, as it would be to question, whether
Jesus actually arose from the dead — What then do
they mean, who oppose some little apparent variations,
in the account given of this event by the four Evan
gelists, which have repeatedly been shown capable of
an easy reconciliation ; to such an unparalleled com
plication of evidence that it did actually take place ?
IV. The prophecies contained in the sacred Scrip
tures, and fulfilling to this day, prove them to be di
vinely inspired, These form a species of perpetual
miracles, which challenge the investigation of men in
every age ; and which, though overlooked by the care
less and prejudiced, cannot fail of producing convic
tion proportioned to the attention paid to them. Th©
prophecies of the Messiah, which are found in almost
all the books ofthe Old Testament, when compared
with the exact accomplishment of them, as recorder}
in the authentic wlrftings of the Evangelists, abundantly
prove them, to have been penned under the guidance
of the Holy Spirit : whilst the existence of the Jews,
as a people differing from all others upon the face,
of the earth, and their regard ta these writings as the
sacred oracles handed down from their progenitors,
sufficiently vouch for their antiquity ; though further
proof in abundance is at hand did brevity allow me
to insist upon it. According to the, predictions of

O* THE HOLY SCRIPTURES. j|
these bobks, Nineveh hath been desolated* ; Babylon
swept with the besom of destruction f ; Tyre become
a place to dry nets in £ ; Egypt the basest of the king*
doms, &c. & These and many other events, fulfilling
ancient prophecies so many ages after they were de-
liveied, can never be accounted for ; except by allow
ing, that He, who sees the end from the beginning,
thus revealed his secret pui poses, that the accomplish
ment of them might prove the Scriptures to be his
word of instruction to mankind.
In like manner, there are evident predictions inter
woven with the writings of almost every penman of the
New Testament, as a divine attestation to their doc
trine, fhe destruction of Jerusalem, with all tbe cir
cumstances predicted in the Evangelists, an account
of which may be seen in Josephus's Histof y of the
Jewish wars; the series of ages* during which that
eity hath been " trodden under foot of the gentiles ;''.
die long continued dispersion ofthe Jews, and the con
version of the nations to Christianity ; the many an
tichristian corruptions of the gospel ; the superstition,
un commanded austerities* idolatry* tyranny, and per
secution of the Roman hierarchy 3 the division of the
empire into ten kingdoms ; their concurrence during
many ages to support the usurpations of the 'church
of Rome ; and the existence of Christianity to this
day, amidst so many enemies, wko have used every
possible method to destroy, it ; when diligently com
pared with the predictions of the New Testament, do
not come short ot the fullest demonstration which the
case will admit of, that the books, which contain them
are the unerring word of God-
V. Only the Scriptures, and such books as make
them their basis, introduce the infinite God speaking
in a manner worthy of himself, with simplicity, ma-
* Nahum i 2, 3.
! t Ezek. 26 4, 5.
t i Isaiah 13 14. .. *
§ Ezez. 29 14, 15.

1^ aivinE iNsi'iitATrbK
festy, and authority. His character, as there delineated;
Comprises all possible excellence without any inter
mixture ; his laws 'and ordinances accord to his per
fections ; his Works and dispensations exhibit them <\
ahd all his dealings with his creatures Wear the stamp
of infinite Wisdom, power, justice, purity, truth, good-
ness ahd mercy, harmoniously displayed. The de
scription there given df the state df the world, and of
human nature, Widely differs from our ideas of them;-
yet facts unanswerably rirove it to be exactly true.
The records of every nation, the events of every age,
and the history of every individual, confute men's self*
flattery in this respect ; and prove that the penmen of
the Bible knew the human character better, than any
philosopher, ancient or modern, ever1 did. Their ac
count teaches us What men are about, and what, may
Be expected from them: whilst all who form a different
estimate 6f human nature find their principles irtappli:
cable to facts, their thedries incapable of being redu^
ced to practice, and their expectations strangely dis-
a^pointed. The Bible, well Understood, enables us td
account for those events, wich have appeared inexplfl
cable tb nleii in every age :< and the more carefulh]
any one watches and scrutinizes all the motives1, itf:
fenttonte, imaginations, and desires of his owh heart fol
a length Pf time ; the clearer Will it appear td bin*;
that the penman of tMe Scriptures give a far more j(ri
account of his dispositioH and character, than he cbtfll
have done himself. Ih short, man is such a beirtJ
aitd tHe world is ih sUch a state, aV they have describe®!
yet multiplied facts, cdnstant observation, and reiteratf4§
experience, are insufficient to convince us pf it, till
we first learn it frbm! the Bible ; and then Compar*
ifig all that passes vvithin and around \ii, with whl
we there read, We become more and more acdtlaintii
with our own hearts, and established in the beliefl
its divine original. a
The mysteries contained in Scripture rather confirrJ
than invalidate this conclusion ; for a pretended revela-
tioto without mystery would confute itself. Incompfll

Oi? THE HOtt S&RJPTURES. \f
hensibility is inseparable from God, and from all his
Works, even the most inconsiderable, as the growth
of- a blade of grass. The mysteries of the Scriptures
are sublime, interesting, and useful ; they display the
divine perfections, lay a. foundation for our hope', and
inculcate humility, reverence, love, and gratitude. What
is incomprehensible must be mysterious : but it may
be intelligible as far as revealed ; artd though it con
nect with things above our reason, it may imply no- "
thing contrary to it. So that, in all respects, the con
tents of the Bible are suited to convince the serious
inquirer, that it is the word of God.
VI The tendency ofthe Scripture constitutes anothU
er unanswerable proof. Did all men believe and obey
the Bible as a divine revelation, to what conduct would
it lead them ? and what would be the effect on .society ?
Surely repentance, and renunciation of all vice and im
morality, when connected with the spiritual worship
of God in his ordinances, faith in his mercy and truth
through the mediation of his Son, and all the fruits
of the Holy Spirit, as visible in the life of every true
believer, would form such characters, and produce such
effects, as the world hath never yet witnessed. Men
would then universally do justice, speak truth, show
mercy, exercise mutual forgiveness, follow after-peace,
bridle dieir appetites and passions, and lead sober* righ
teous, and godly lives. Murders* wars, bitter conten
tions* cruel oppressions, and unrestrained licentiousness*
would no more desolate the world, and fill it with mis*
ery : but righteousness, goodness, and truth, would
bless the earth with a felicity exceeding all our present
conceptions. This is, no doubt, the direct tendency
of the Scriptural doctrines, precepts, motives, artgj promi -
ses : nothing is wanting to remedy the state of the
world, and to fit men for the worship and felicity ot"
heaven* but that they should believe ahd obey the Scrip
tures* And if many enormous crimes have been com
mitted under colour of zeal for Christianity ; it only
proves the depravity of man's heait\: for the Scripture,
soberly understood, most expressly forbids such prac*
C

lfl Divine inspiration
tices ; and men do not act thus, because they duly
regard it* but because they will not believe and obey it.
The tendency of these principles is exhibited in .the
characters there delineated: whilst the consistency be
tween the doctrines and precepts of Scripture, and the
actions of men recorded in it, implies another argu
ment of its divine original. Ungodly men are char
acterized,, and their actions are recited, according to
the abstract account given, of human nature, and be
lievers are represented as conducting themselves ex
actly in that manner, which the principles ofthe Bible
might have led us to expect. They had like passions
with other men ; but they were habitually restrained
and regulated by the fear and love of God, and by
other holy affect ions, Their general conduct was good,
but not perfect ; and sometimes their natural prone-
ness to evil broke out, and made way for bitter re
pentance and deeper humiliation : so that they appear
constantly to have perceived their need of forgiveness
and divine assistance ; to have expected their felicity
from the rich mercy of God ; and, instead of abusing
that . consideration, to have thence deduced motives for
gratitude, zeal, patience* meekness, and love to man-
kind. But one character is exhibited, in the simplest and
most unaffected manner, which is perfection itself. Phi-
losopbers, Orators, and Poets, in their several ways,
have bestowed immense painse to describe the char*
acter of some man, in such a manner that no fauli
could be found in it : and they have given ps com-
plete models of their, own estimate of excellence, and
sufficient proof that they laboured the point to the ut->
most of their ability* But the four evangelists, \xh®M
divine inspiration is now frequently doubted on th?
most frivolous pretences, without seeming to think of
it, have done that which all other writers have failed
in. They have shown us a perfect human" charactei
by recording facts, without making any comment m
them, or showing the least ingenuity m the arrangement
of them. ihey have given the history of one, whosp

OP THE HOLY SCRIPTURES. 19
spirit, words, and actions, were in every particular
what they ought to have been ! who always did the
very thing which was proper, and in the best man
ner imaginable ! who never once deviated from the
most consummate wisdom, purity, benevolence, compas-
sion, meekness, humility, fortitude, patience, piety, zeal,
or any other excellency ! and who in no instance let
one virtue or holy disposition intrench on another, but
exercised them all in entire harmony, and exact pro
portion!' — 'This subject challenges investigation, and
sets infidelity at defiance ! Either these four men ex
ceeded, in genius and capacity, all other writers that
ever lived; or they wrote under the guidance of divine
inspiration : for without labour or affection they have
performed what hath baffled all others, who have set
themselves purposely to establish it*.' This is a fact
which cannot be denied : no perfect character is else
where delineated, and probably no mere man could
have drawn one ; no person would have thought of
such a character as that of Jesus ; yet noflawvor fault.
can be found in it: this alone I apprehend, and their
entire consistency in this respect with each other, dem
onstrates that the evangelists wrote under the guidance
of the Holy spirit.
It hath often been observed, that Satan would never
have influenced men to write the Bible ; for then he
would have been divided against himself : wicked men
would not have penned, a book, which so awfully con
demned their whole conduct : and good men would
never have ascribed their own investigations to divine
inspiration ; especially as such forgeries are most severely
reprobated in every part of it. But indeed, it is a
work as much exceeding every effort of mere men, as
the Sun surpasses those scanty illuminations, by which
his splendour is imitated, or his absence supplied.
VII. The actual effects, produced by the Scriptures,
evince their divine original. These are indeed far from
being equal to their tendency ; because, through human
* The author's answer to Paiae's Age ef Reason, p. 81.

2,0 DIVINE INSPIRATION
depravity, the gospel is not generally believed and obey
ed : yet they are very considerable ; and we maj as
sert that even at present there are many thousands,
who have been reclaimed from profane and immoral
courses to sobriety, equity, truth, and piety, and to a
good behaviour in relative life, by attending to the
sacred Scriptures. Having been " made free from sin,
and become the servants of God, they have their fruit
unto holiness ;" and after " patiently continuing in well*.
doing," and cheerfully bearing various afflictions, they
joyfully meet death, being supported by the hope of
eternal life " as the gift of God through Jesus Christ :"
¦whilst they, who best know them, are most convinced,
that they have been rendered wiser, holier, and hap,
pier, by believing the Bible ; and that there is a reality
in religion, though various instances and passions may
keep them from duly embracing it. Th^re are indeed
enthusiasts also ; but they become such b\ forsaking
the old rule of faith aivd duty, for some new fancy;:
and there are hypocrites ; but they attest the reality
and excellency of religion, by deeming it worth their*
while to counterfiet. it.
o VIII. Brevity is so connected with fulness in the
Scriptures, that they are a treasure of divine knowledgd
which can never be exhausted. The things, that are
absolutely necessary to salvation, are few, simple, and
obvious to the meanest capacity, provided it be attended
by an humble teachable disposition : but the most learn
ed, acute, and diligent student cannot in the longest
life obtain an entire knowledge of this one volume.
The deeper he works the mine, the richer and more
abundant he finds the ore ; new light continually beams
from this source of heavenly knowledge, to direct his?
oenduct, and illustrate the woiks of God, and the ways
of men $ and he will at last leave the world confessing,'
that the more he studied the Scriptures, the tuller con-'
viction he had of his own ignorance and of their in-
estimable value.
IX. Lastly, " He that bejieveth hath the witness
in himself." The discoveries tyhieh he hath made by

OP THE H01.Y* SCRIPTURES. 21
the light of the Scripture ; the experience he hath had
that the Lord fulfils its promises to those who trust
in them ; the abiding effects produced by attending
to it, on his judgment, dispositions, and affections; a.id
the earriests of heaven enjoyed by him in communion
with God, put the matter beyond all doubt : and though
many believers are not qualified to dispute against
infidels, they are enabled, through this inward testimony,
to obey, and suffer for the gospel ; and they can no
more be convinced by reasonings and objections, that
men invented the Bible, than they can be persuaded,
that men created the Sun, whose light they behold,
and by whose beams they are cheered.
And now, if an objector could fully invalidate one
half or two thirds, of these arguments, to which many
more might be easily added, the remainder would be
abundantly sufficient — Nay, perhaps, any one of them
so far decides the question, that were there no other
proof of the Bible's being the word of God, a man
could not reject it, without acting in opposition to those
dictates of common sense, which direct his conduct in
his secular affairs — But in reality, I have a confidence
that not one of these proofs can be fairly answered ;
at least it has never yet been done ; and the combined
force of the whole is so great, that the objections, by
which men cavil against the truth, only resemble the
foaming waves dashing against the deep rooted rock,
which hath for ages defied their unavailing fruy. But
though these can effect nothing more, they may beat
off the poor shipwrecked mariner, who was about to
ascend it, in hopes of deliverance from impending de
struction. The consequences of our present conduct, according
> to the Scriptures, are so vast, that if there were only
a bare possibility of their truth, it would be madness
to run the risk of rejecting them, for the sake of gain
ing the whole world : What then is it, when we have
such unanswerable demonstrations that they are the word
of God, and cannot reasonably doubt of it for a mo
ment, to disobey the commands and neglect the salva-

22 DIVINE INSPIRATION
tion revealed in it, for the veriest trifle that can be
proposed to us ! Especially, as it may be shown that,
besides the eternal consequences, the firm belief of
the Scriptures, and that conscientious obedience which
true faith always produces, will render a man happier*
in this present life, even amidst trial and self-denv«
ing services, than any other man can be made, by all
the pomp, pleasure, wealth, power, and honour, which
the world can bestow on him !

ESSAY II.

?:•»:

On ¥be Importance of Revealed Truth, rue Burr of
BEADING ME ScJIIPTURBS, AND <THE MANNER IN WHICH
IV SHOULD BE PERFORMED.

lS the Bible may be unanswerably proved to be
fhe word of God, we should reason from it, as from
self-evident principles, or demonstrated truths : for " His
Testimony is sure, and giveth wisdom to the simple."
Many parts of Scripture accord so well with the
conclusions of our rational powers, when duly exer
cised, that either they might have been known with
out Revelation, or else men have mistaken the capacity
of perceiving truth for that of discovering it. Hence
various controversies have arisen about natural religion,
which many suppose to be rather taken for granted,
than made known, by Revelation.' But the term is
ambiguous: for the word natural includes the propen
sities of our hearts, as well as the power of our un
derstandings ; and the same truths which accord to the
latter, are often totally opposite to the former. The
Gentiles might have known many things concerning God
and his will, if they had " liked to retain him in their
knowledge ;" but their alienation of heart from him
prevailed to keep them in ignorance, or entangle them
in error. So that the religion of reason would express
the idea much more intelligibly, if any such distinction
be deemed necessary.
This, however, is obvious, that many truths and pre
cepts which are found in the Bible, have been main
tained by persons who were ignorant of, or rejected,
that divine revelation, or who chose not to own their
obligations to it : and many others, professing to re
ceive the Scriptures as the word cf God, assent to
some truths Contained in then, rot he- njuch because
they are revealed, as because they think that they

24 ON THE IMPORTANCE
may be proved by other arguments ; whereas, they f&
ject,, neglect, or explain away, those doctirines, which
are not thus evident to their reason, or level with their
capacities. So that at last it comes to this, that they
discard all that is deemed peculiar , to revelation ; and
refuse to believe the testimdny of God, if their own
reason will not vouch for the truth of What he savs.
It may indeed be questioned, whether those ppin-
ions, which men so confidently magnify as the oracles
of reason, were not originally without exception bor
rowed from revelation, as far as there is any truth
in them : and it is evident, that they cannot possess
sufficient certainty, clearness* and authority* to render
them efficacious principles of action, except as they are
enfoiced by revelation, and its awful sanctions. And
the wildest enthusiast never dreamed of a grosser ab
surdity, than they maintain, who suppose that the only1
wise God hath given a revelation to man,' confirmed
by miracles and prophecies,* and established in the world
by the labours and sufferings of his servants, and the
crucifixion of his well beloved Son ; and that this revv
elation at last is found to contain nothing, but what
we might have known as well without it ! Nay, thad
it is expressed in such language, as hath given occa
sion to those, who have most implicitly believed and
reverentially obeyed , it, to maintain sentiments, and a-
dopt practices, erroneous and evil in themselves, and,
of fatal consequence to mankind.
We might, therefore, have previously expected that
a revelation from. God should illustrate, confirm, and'
enforce such . things, as seem more level to our natural
powers : and that it should make known to us many;-
important matters, which we could not have otherwise!
discovered ; and which would be found exceedingly
different from all pur notions and imaginations ; see
ing that our contracted views and limited capacities;
are infinitely distant from the omniscience of God. So
that it is most reasonable to conclude, that the doctri
nal truths, which more immediately relate to the di
vine nature* perfections, providence, and government)

OF REVEALED TRUTfl. " 23
the invisible and eternal world, and the mysteries of
redemption, constitute by Tar the most important part
of revelation ; as discovering to Us such things " as
eye hath not seen, nor ear heard, neither have they
entered into the heart of man ;" and yet they are es
sentially connected with our present hope, worship, and
duty, and with our future happiness or misery.
He therefore cannot, according to the common use of
language, be called a believer, who only holds those
doctrines, which he deems the dictates of reason as
well as of revelation ; whilst he rejects the testimony
of God, whenever he deems it unreasonable. And we
may hence learn what judgment to form of those who
affirm* without hesitation, that the moral precepts and
sanctions, with the more evident truths of the Bible,
are the only important part of it ; that it is of little
consequence what men believe, especially concerning
those things which are in any degree mysterious ; and
that none but narrow bigots, and weak and ignorant
people, lay any stress upon speculative opinions. " He
that believeth not, maketh God a liar ;" especially he
that believeth not the testimony which God hath given
of his Son* and of eternal life bestowed on sinners
through him :* this is the uniform doctrine of Scrip
ture ; and to contradict it is equivalent to a total re
jection of divine revelation. Can it be supposed that
the prophets and apostles were commissioned, and that
the Son of God was manifested in the flesh, died on
the cross, and rose from the dead, merely to inform
mankind that the Lord approved honesty, temperance,
truth, and kindness, and disapproved the contrary vi
ces ? Or that the unnumbered testimonies which the
scriptures contain* to the mysteries ofthe Divine na
ture, the Person of the Redeemer, the work of Re
demption, and the influences of the Holy Spirit, may,
without criminality, be disbelieved, derided, or reviled ;
provided men are moral in their conduct towards one
another ? Or that God is equally pleased with thos©
* John 3 12—31. 31—36. 1 John 5, 9— n.
D

26 ON THE IMPORTANCE
who thus kffront his veracity, as with them who irrh.
rjlicitly submit to his teaching and credit his testi-
mony ? If this be the case, in what does the difference
between the infidel and the believer consist ? All, ex
cept avowed atheists, will allow the propriety of many
precepts, and the truth of some doctrines, coinciding
with those contained in Scripture : but the infidel ad-
Xr.'v's them as the dictates of reason, not as the testi-;
mony of God ; and the pretended believer rejects all,
wiihout hesitation, that appears not to accord with the
same standard. So that both of them believe their
own reasonings, " lean to their own understandings,"
and make God a liar, when his testimony contradicts
their own self-confident decisions ! It appears, therefore,
that the prevailing notion of the comparatively small
importance of doctrinal truth, is subversive of r<.vela*;;
tion ; and, in fact, is only a more plausible and more
dangerous species of infidelity.
If we believe the scriptures to have been written*;
by inspiration from God, and have any suitable ap
prehensions of his omniscience, veracity, and perfec
tions ; we must be convinced, that it is the height ofr
arrogance for us short-sighted erring creatures of yes«|
terday. to speak of any doctrine contained in them*!
as false or doubtful, because it is not coincident withf
our reasonings or conceptions. Surely, a small portion
of modesty and humility might suffice to induce a con
fession, that we are more likely to be mistaken than
the only wise God ! In rejecting his authenticated tes
timony, we must either advance our knowledge abovl
his omniscience, impeach his veracity, or deny the Scrip
tures altogether or m part to be his word ; reserving
to ourselves the infallible determination, what part; is
of divine authority, ard what is not! If, on the other
hand, we deem any part of the Scriptures, though
trt :\ to be of little or no importance, or of bad ten-
denes, what do we, but affront the infinite wisdoitt
or goodness of God, as if He did not know what truths
were proper to be revealed to man ; or as if he pur-
posely discovered those matters, which would have

OF REVEALED TRUTH. 27
been better for mankind never to have known ? And
seeing it is evident -that the Lord hath, in the Scrip
tures, required the belief of certain doctrines as ab
solutely necessary to salvation ; to insinuate that these
doctrines are either false, doubtful, or of no value,
must involve in it the grossest and most affronting
blasphemy imaginable.
We do not indeed maintain that all the truths of
revelation are of equal importance ; because they are
not stated in scripture to be so ; but none can be
wholly unimportant, and we are not always competent:
to decide upon their comparative value. Some things.
are more obvious than others ; and such as are more
hard to be understood, are not so well adapted to
those persons " who are unstable and unlearned " in
the school of Christ ; yet we are not authorized to
reject, or even to doubt, any pf them. We may in-.
deed demur as to the true interpretation of them,;
Whilst in humble reverent teachableness, we wait for
clearer light upon the subject : and we must remain
for some time in partial ignorance or error, because
we cannot at once become acquainted with all the
truths which are revealed to faith, even when we have
got a disposition implicitly to believe them. There
are some things which relate to the very life and es
sence of religion ; others are rather necessary to our
stability, comfort, and holy conduct ; these we must
by no means reject, or treat with indifference ; but it
is possible, that to the last, we may be mistaken or
ignorant about some of them, and yet be found a-
mong the heirs of salvation.
The importance of revealed truth may be shown in
another way ; for it. is the seed or principle in the
soul, whence all inward and real holiness proceeds.
" Sanctify them by thy truth, thy word is truth #:"
" behold as in a glass," namely, in tbe doctrine of
Christ, " the glory of the Lord, we are changed into
the same image."f Without controversy great is the-
* John 17. 17— '9;
t 2 Cor. 3. 18. 4. 3— -6;

23 on the importance
mystery of Godliness, God was manifest in the flesh."
This doctrine was, in the judgment of the apostle,
" the great mystery of Godliness";" and indeed all holy
dispositions and affections towards God, all the gen,
uine spiritual worship, all the willing obedience of fih
ial love,! and all the cheerful acquiescence in the di-
vine will, and affiance on the divine truth and mer,
cy, whieh have been found in the world since ' the
fall of man, have arisen from a proper perception of
this great truth, and the doctrines connected with it.
Spirituality, or delight in and supreme valuation of the
holyexcellence of spiritual things, and a disposition'
to seek pleasure and satisfaction in religion, is intim-
ately connected with a believing dependence on the
promised influences of the Holy Spirit : and that view
of the worth of the soul, the evil of sin, the justice
and mercy of God, the vanity of the world, and thc!
believer's- obligations to a Saviour " who loved him*
and redeemed him to God with his blood," which the
doctrine of the cross communicates, is fundamental to
deep repentance in genuine humility, gratitude, patience,'
meekness, forgiveness of injuries, love of enemies, and*
other parts of the Christian temper and character. With
out this, a proud morality, and pharisaical task and
form of Godliness, will comprise the sum total of man's
religion ; except as he is brought under those impres
sions and leadings, which will in time influence him '
to embrace "the truth as it is in Jesus." This will
appear more fully, arid be proved more at large in
thV subsequent essays. The importance of revealed
truth, therefore, may be evidently perceived, both from
the authority of Him who speaks to us in the Scrip,
ture ; the various methods he has taken to confirm the
words of his servants ; and the tendency and efficacy
of sound doctrine to produce spiritual affections and
holy obedience.
Indeed, the doctrines of Scripture mav be received
by a dead faith into the understanding "as true, whilst
the heart does not' embrace them as good; and then
Ihey will " be held in' unrighteousness." But a real

OF REVEALED TRUTH- 3$
and living belief of them is the proper root of true
holiness. By regeneration the heart is prepared for
thus receiving the truth, which then becomes the prin
ciple of progressive sanctificaiion : " a whited sepulchre"
is the emblem of all that can be attained to, where
this is proudly rejected or treated with indifference :
and every man's, spirituality, piety, humility, and en
larged, disinterested, unostentatiPus philanthropy, will
bear proportion to the degree in which he knows and
cordially embraces the great doctrines of the Bible.
It must, therefore, be evident, that every person to
whom the Scriptures are sent, ought to study them,
and get acquainted with their contents. For if God,
in compassion to our ignorance and love to our souls*
as well as in regard to the honour of his own name
and government, hath given us a book, penned under
the inspiration of his Holy Spirit ; and if the truths
revealed in it be of the greatest importance : it must
be most reasonable, that we should bestow pains to
acquire the knowledge of them. Whether we con
sider the Scriptures, as a revelation which the Lord
hath made to us of himself, that we may know, wor
ship, and glorify him ; or of his law and government,
that we may submit to and obey him, and learn our
true condition as sinners ; or of his mercy and salva
tion, that we may find acceptance with him ; or ofthe
privileges of his children, in this life and that which
is to come : in every view of the subject, the duty
of searching them must be manifest. Nor can we ne
glect it, without avowing that we despise the know
ledge of God and heavenly things ; that we do not
desire to serve our Creator ; that we neither value his
favour nor fear his frown ; or that we can discover the
way of peace and happiness without instruction. No
thing, therefore, can be more expressive of our ingrati
tude, rebellion, and alienation from God, than the gen
eral neglect of the Bible, which prevails among those
that profess to believe it to be his word.
Does He then speak from heaven to us sinners a-
bout the way of eternal salvation, and shall we refuse
to hear his gracious words ? Does He give us a book,

jjy CN THE IMPORT. VNCB
to euide us to happiness in this world, and for ever,
and shall we not study it? Does he make known to
us mortals those glories which angels adore with un
ceasing rapture, and shall we turn away with contemp
tuous aversion ! Hath he provided for us sinners such
a redemption, as sinless "angels desire to look into .
and shall we think "the subject unworthy of notice ?"
Who can pretend to justify this conduct? Yet how
much more pains do lawyers, physicians, and other.
students, who desire to excel in their professions, be
stow in poring over voluminous authors, than men call
ed Christians do in searching the Scriptures! Yea,
how many give a decided preference \& amusing and
ingenious triflts, or political discussions, not to say
publications suited to corrupt their principles and mor.
als, above the sacred word of God ! They would be
ashamed not to have read some admired or popular
author, though the work perhaps be wholly useless,
if not worse; yet they remain, year after year, unac
quainted with the Holy Scriptures 1 " Surely in vain
is the word of the Lord given to them ; the pen of
the scribes is in vain*."
It cannot be necessary, in such a compendious es
say, to show particularly, how the study ofthe Scrip
tures is inculcated in every part of the sacred volume.
Let the more attentive reader turn to what Moses
spake to Israel f what the Psalmist teaches %, and Sol
omon \, and what is contained in many passages of
the New Testament ||. Indeed the apostles and evan
gelists always reasoned from, and appealed to, the, Scrip
tures of the Old Testament, and supposed the Jews
to be acquainted with them ; and the penmen of the New
assure us, " those things were written, that we might
believe that Jesus is the Christ, the Son of God ; and
that believing we might have life through his namelf ?"
* Jer. 8. 8, 9.
t Deut. 6. 6—9. 11. 18, 19.
% Psalms. 1. 19, 119.
§ Prov. 2. 1—6-
|| John. 5. 39, 40. Acts. 17. n. 2 Tim 3. is— lr
t John 20. 31. '"

of Revealed truth. &1
The case then is plain, that our obligation to search
the Scriptures is indispensable ; and that it is a duty
of the greatest importance Every person whb allows
th( m to be the infallible word of God, must be con
victed in his own conscience of acting in an unrea
sonable and criminal manner, if he do hot diligently
study them ; and the general neglect of men in this
great concern, manifestly proves them not to be fully
satisfied that tbe Bible was given' by inspiration from
God, and that it reveals the only way of peace and
salvation. We do not urge men to believe without
evidence : but we call upon them humbly and seriously
to examine the proofs affordtd them that the Scrip
tures are the word of Ged ; and then to bestow pains
to learn the religion contained in them, and to com
pare the doctrine we propose, with that unerring stan
dard from which we profess to have learned it.lpNor
can we doubt, but they who will not comply with
such requisitions, will be left without excuse at the
day of final* retribution, whatever excuses or pretences
they may make at present. It may therefore be useful
to give a few directions to those who are convinced
of their duty in this particular ; and desire to attend
to it with profit to themselves, or those placed un
der their care.
1. Examine the whole of the Sacred Scriptures*
I do not mean, that the same degree of attention and
time should be employed about every part of the Bible :
some things are but more remotely useful to us ; some
are easily understood and applied ; pthers require more
close and frequent investigation; whilst the obscurity
of some passages, especially to unlearned readers, ren
ders them less adapted to edification. Yet every part
of the sacred oracles has its use, and throws light up
on the rest : and as preachers very properly make their
appeal to the Scriptures in support of their doctrines ;
so the hearers connot well judge how far their argu
ments, are conclusive, unless they have a competent
acquaintance with the whole of them Nor is the Bi
ble so large a book, but that even they who have not

,&i ON TH? I.MPORTAftfcE'
much leisure, may, in process of time, get a general
knowledge of it in every part ; if they bestow a mea.
sure of diligence proportioned to the value of the-»c-
quisition: and as "all Scripture is given by inspira
tion from God, and is profitable for doctrine, for reproof*
for correction, for instruction in righteousness ; that the
man of God may be perfect, thoroughly furnished unto
all good works 5" so every word demands a measure
of- our' attention. It is, therefore, a very great hin
drance to edification, when serious persons rest satisfied
with text-books, and abstracts from Scripture, or with
a few favorite passages that are continually restored to,
whilst the rest of God's word is little regarded ; and
above all those parts are neglected, which teach men
the particulars of the Christian temper, and of those
duties in which they are most deficient.
Iyjjhath been found very useful by many, to divide
the Bible into two or three parts, and to read a portion:
from each of them in order, in the morning, at noon*
and in the evening, as people have leisure and oppor
tunity : allowing a large measure of time to the New
Testament, or devotional parts of the Old j and read
ing these wholly, or principally, on the Lord's day, '
or other seasons set apart for religion* This in a few
years, will bring a man familiarly acquainted with the
whole Scriptures. And though singing the praises of
God'very properly forms a part of family worship, where
both can be attended to ; yet reading the Scriptures
in course, with a few exceptions, at the discretion of
him who officiates, seems a most valuable method of
preparing the minds of children and servants for profit*
ing by public instruction, as well as for giving them
a comprehensive view of our holy religion.
It is also very advantageous to ministers, and others
who have much leisure, to vary their method of read-
ing: at some times going through a larger portion*
with a more general regard to the scope of the sa
cred writer ; at others minutely examining every word
and sentence in a smaller , portion, its connexion with
|he context, and its coincidence with other Scriptures j

Of REVEALED TRXlTtf. 33
arid to mark well the harmony and mutual subserviency
of every part of divine truth ; the proportion of one
part to another; the distinct parts of which the whole
consists ; and the way in which the several subjects
are stated, handled, arranged, and expressed.
II. Search the Scriptures daily. Divine truth is the
food of the soul, which wants its nourishments as often
as the body does. That day must have been mispent,
in which no part of the Scriptures has been read or
meditated on; we should therefore redeem time from
indolence, recreation, useless visits, trifling, conversation,
and inordinate attention to secular affairs, for this em
ployment : and then no lawful business would prevent
any one from finding a little leisure, morning and e-
vening at least, for reading some portion of the Scrip
tures ;' which would furnish the mind with subjects
for meditation when not necessarily engrossed about
other matters, to the exclusion of vain thoughts and
polluting imaginations. The more habitual this prac
tice becomes, the greater pleasure will it afford ; and
even the old Christian will not think that his know
ledge renders it superfluous, or seek an excuse for
omitting it ; but will apply to it, as a healthful person
craves and relishes his food. I would especially en
force it upon the consciences of the young, not to
let any day begin or end, without reading carefully a
portion of Seripture : this will become in a short time
a most useful habit ; and if they be abridged of a little
sleep by this means, their bodies will not be injured,
and their minds will be improved by it. It may also
be observed, that hearing sermons, reading religious
books, or joining in pious discourse, will often mislead,
and seldom profit, those who do not compare the whole
with the sacred Scriptures, by " daily searching them,
to know whether things are so or no."
III. Head the Bible with the express purpose of ap
propriating the information communicated by it from God
to man. When we have humbly and attentively con
sidered and ascertained the meaning of any proposition ;
we should impliciUy believe it, how contrary soever
E

ON THE IMPORTANCE

it may be to our former opinion, or that of others in
reputation for wisdom Wfc ought to reverence the
authority, omniscience', veracity, and faithfulness of the
Lord, uho speaks to us in his word; not doubting the
truth or importance of any of his instructions, but stu
dying the meaning of them in docility and patience.
Thus imbibing wisdom and knowledge from their source*
thr ugh the appointed medium, we shall grow more
learned in divine things, than any teachers or aged stu
dents who lean to their own understandings* : even
as the bosom friend of the prince, who learns his se-
erets from his own lips, will know more of his designs*
than any conjectural politicians can do ; though their
sagacity and abilities be far superior to his.
IV. Use helps in searching the Scriptures, but not
depend on them. The labours of those pious men who
have spent their lives in studying and elucidating the
sacred oracles, may be very profitable* to those who
either have less leisure or ability, or who are newly,
engaged in such researches as an experienced guide
may be to those who are strangers to the road ; and
it savours greatly of self-sufficiency to undervalue ei
ther commentators, or other writers on divine things.
Yet all men are fallible, and we should call no man
teacher upon earth : it must therefore, be proper to
compare all their elucidations, or inferences, with the
Scriptures themselves. Above all it behooves us, " to
ask wisdom of God ;" and to beg of him to give us
the Holy Spirit, to remove from our minds every pre
judice and carnal affection, and whatever may close
them against any part of revealed truth, or indispose
them to receive the illumination of heaven, as the vi
tiated eye cannot make a proper use of the lightfof
the Sun. He alone who inspired the Scriptures, can
help us to understand them : and if we search them*.
in dependence on, and prayer for his teaching, .He
will lead us into all truth, as far as our safety, peace,
and duty require It. — I* may be proper here to caution
the reader against fanciful interpretations, which surprise '
* Ps 119. 98—100.

OF REVEALED TRUTH.

and amuse, but mislead men from the practical mean
ing of Scripture ; and against those who pretend to
modernize divine truth ; not choosing to " speak accor
ding to the oracles of God," but as they suppose the
apostles would have done, if they had possessed the ad
vantage of modern improvements : a supposition just
as wise, as to attempt improving the light of the Sun
by astronomy ! In short, every text has its proper mean
ing as it stands related to the context; and its piope'r
application to us: these we should seriously investigate,
with fervent prayer for divme teaching ; withour pre
suming to add to, alter, or deduct from the revealed
will of God*.
Lasdy, we should search the Scriptures as the na
vigator consults his chart, and makes his observations ;
that he may discover where he is, and what course he
must steer ; or as any one looks into a glass, that he
may both know what manner of man he is, and learn
to adjust what is unbecoming ; or as an heir reads his
Father's will, and the inventory of his effects and es
tates, that he may know what the inheritance i>, and
the nature of the tenure by which he must possess it.
We should accompany our reading with impartial self-
examination ; both in respect of our knowledge, judg
ment, dispositions, motives, affections, words, and ac
tions, in every particular, at present, and in times past ;
that we may learn the state and want of our souls;
and with self -application, as the persons spoken to, in
every instruction, precept, sanction, counsel, warning,
invitation or promise, according to our state, character,
conduct, and circumstances ; pausing to inquire, whether
we have understood what we have read, and what we
have learned from it ; that beseeching the Lord to pardon
what is past, and to help us for the future, we may, with
out delay or reserve, begin to practice what we know, wait
ing for further light in such matters as still continue
doubtful or obscure to us. — It would be easy to multiply
directions, but the Scriptures thus studied, " are able to
make us wise unto salvation, by faith in Jesus. Christ."
* Deut. 2,9. 39.

ESSAY 111.
On *hb Scriptural Character of Gon. , %t.

HiVERY attentive and intelligent student of the
Bible will perceive, tbat revelation was vouchsafed to
man, in order to deliver or preserve him from idolatry,
by instructing him in the character and perfections of ^
the one living and true God, and the way in which
He would be worshipped ; as well as to teach other
duties, and to influence him to perform them. The
jealous care of Jehovah td distinguish between himself
and every idol, and' to secure the glory, to himself
without allowing -any of it to be given to another *
with the terrible denunciations pronounced against idola
ters, and the severe judgments executed upon them,
must attract the notice of all who are conversant with
the sacred oracles, and convince every impartial person,
that idolatry is the greatest of all sins, atheism alone
excepted. Yet in this, as in other things, the l< wisdom of man,
which is foolishness with God," had led numbers te
adopt a contrary opinion : so that whilst an elegant and
admired poet hath employed his -fascinating ingenuity
to persuade mankind, that God is worshipped with equal
acceptance " by saint* by savage, and by sage," or
whether he be called " Jehovah, Jove, or Lord,*"
which in this connexion may signify Baal : it is also
become a fashionable principle of modern rational di
vinity, that all such distinctions are immaterial, and
all religions very much alike, if men be sincere in their
way. Indeed, numbers seem to think what they caU
bigotry, though wholly free from intolerance or per
secution, to be worse than any mental errors, even
* Pope's ynuers^l Prayer,

CHARACTER OF GOD. S?
in respect of the object of religious worship ! and that
candour and liberality of sentiment, are more important
virtues, than the supreme love and spiritual adoration
of Jehovah, as distinguished from all false gods !
But who does not perceive, that this principle, if
carried to its obvious consequences, amounts to a re
jection of the Bible, or at least puts it on the same
footing with Hesiod's Thepgonia, or the Koran ? — •
Who can avoid seeing, that it imputes bigotry and a
contracted mind to the prophets and apostles, and to
every approved character of holy writ, without except
ing that of our Lord himself ? Nay, will it not fol
low from it, that Jehovah wrought many stupendous
miracles to no manner of purpose ? For we must not
only inquire, why Moses was so careful to distinguish
the God of Israel from the idols of Egypt, and of the
nations ? or what induced David to expect assistance
in meeting Goliah, who despised the armies of Jehovah,
" that all the earth might know that there was a God
in Israel * ?" or on what account Elijah was so earnest
to determine whether the Lord or Baal were the true
God f ? But we must also demand, why He answered
their expectations and prayers by miraculous interposi
tions, if the point to be decided were of little* or no
importance. When the God of Hezekiah delivered him from the
power of the Assyrians, by the slaughter of 185,000
men ; whilst Sennacherib was slain by his own sons
in the house and worship " of Nisroch his God ;" the
distinction between Jehovah and every idol was strongly
marked. These are a few, out of very numerous instances
and proofs, which might be adduced from Scripture,
to confirm this point ; and, if duly regarded, would be
abundantly sufficient for the purpose. When our Lord
told the woman of Samaria, that her nation " knew
not what they worshipped, for salvation was of the
Jews % ;" when Paul proposed to declare unto the polite
* 1 Sam. 17. 45— 4 .
t 1 Kings 18.
| 1 John 4. 22—24-

Sa ON THE SCRIPTURAL
and philosophical Athenians that " unknow God, whoni
they ignorantiy worshipped," and to distinguish the
Creator and Judge of the world from all their idols $ ;
and when he informed the Corinthians that their idol
sacrifices were offered unto devils, and not to God (| ;
they plainly showed, that such candour as is no >v con
tended for, was no part of their plan, but absolutely
Incompatible with it.
Indeed, the Apostle has informed us, that idolatry
originated from men's aversion to God ; " they liked
not to retain him in their knowledge*" His holy
character and spiritual service suited not with their
carnal minds ; and therefore deities were invented of
another sort, and a worship coincident with their cor
rupt inclinations was devised. When we consider how
Christians festivals are generally celebrated we shall
cease to wonder, that Israel preferred the golden calf
to Jehovah, and joyfully " sat down to eat and drinkj
and rose up to play," instead of attending the sacred
ordinances of the living God : and a competent know-
ledge of human nature will enable us without difficulty,
to account for the predilection, which that people ever
manifested for the gods of the nations, and their jovial
and l^entious rites. For the religion of the gentiles*
instead of producing any salutary effect on their con
duct* led them to practise the grossest enormities;
not only without remorse, but, in order to appease or
find acceptance with their deities ; and thus it tended
to corrupt both their principles and morals. No doubt,
the great enemy of God and man, both from ambition]
of engrossing the worship of idolaters, and from the
malignity of his nature, aided their invention, jn forming
the characters and imagining the explots of their deities,
partly in resemblance to his own abominable pi open-
sities, and partly according to the worst vices of man
kind ; that so the most destructive crimes might be
sanctioned, and the vilest affections, as it were* cotu
§ Acts 17. 23—31.
|| Cor. 10. 20.
• Rom. 1. IS— 23. 28,

CHARACTER OF GOD. 39
secrated, by conformity to the objects of their worship.
No wonder that they were ferocious in war, and de
bauched in their general conduct ; when their religious
observances, comprised the most savage cruelties, the
most shameless licentiousness, and the greatest exces
ses of intemperance ! and when at last they could not
equal, in these respects, the gods whom they had in
vented for themselves !
If religion be supposed to produce any effect on the
conduct of mankind, every person of common sense
must allow, that the character and actions ascribed to
the object of worship must be of the greatest possible
importance : for as these are, so will the sincere worship
per be. To please, to resemble, to imitate the object
of adoration, must be the supreme aim and ambition
of every devotee, whether of Jupiter, Mars, Bacchus,
Venus, Moloch, or Mammon ; as well as of every
spiritual worshipper of Jehovah : and we might there
fore know what to expect from any man, if we were
acquainted with his sentiments concerning the God that
he adores : provided we could ascertain the degree,
ih which he was sincere and earnest in his religion,
It would have been absurd to expect much honesty
from him, who devotedly worshipped Mercury as the
god of thieving; much mercy from a devotee of
Moloch ; love of peace from the worshipper of Mars ;
or chastity from the priestess of Venus : and, whatever
speculators may imagine, both the Scriptures and pro
fane history, ancient and modern, show that the bulk
of mankind in heathen nations were far more sincere
in their absurd idolatries, and more influenced by them,
than professed Christians are by the Bible ; because
they were more congenial to corrupt nature. It is
likewise a fact, that immense multitudes of human sacri
fices are, at this day, annually offered according to the
rules of a dark superstition ; and various other flagrant
immoralities sanctioned by religion, among those idola
ters, who have been erroneously considered as the
most inoffensive of the human race. But these effects
on the moral character of mankind are not peculiar to

40 ©N THE SCRIPTURAL
gross idolatry : if men fancy that they worship the true
bod alone, and yet from a wrong notion of his char*
acter and perfections, they only substitute a more re-
fined idolatry in the place of paganism, and worship
the creature of their own imagination, though not the"
work of their own hands : for in what doth such an
ideal Being, though called Jehovah, differ from that
called Jupiter or Baal? The character ascribed to him
may indeed come nearer the truth than the other, and
the delusion may be more refined : but if it , essentially
differs from the scriptural character of God, the effect
must be the same, in a measure* as to those who
earnestly desire to imitate, resemble, and please the
object of their adoration.
When sinful men presume to delineate the character
of God for themselves, however learned or sagacious
they may be, their reasons will inevitably be warped
by the general depravity of fallen nature, and by their
own peculiar . prejudices and vices. Partial to their
own character, and indulgent to their master-passion,
which perhaps they mistake for an excellency, they will
naturally ascribe to the Deity what they value in them
selves, and suppose him lenient to such things as they
indulge and excuse : they will be sure to arrange their
plan ; in such a manner, as to conclude themselves the
objects of his complacency, and entitled to his favour 5
or at least not deserving his abhorrence, and exposed
to his avenging justice ; they will consider their own
judgment of what is fit and right, as the measure and
rule of his government : their religious worship will
accord to such mistaken conclusions; and the effect
of their faith upon their conduct will either be incon
siderable, or prtjudical. Thus men " think that God
is altogether such a one as themselvesf *"- and a self-
flattering carnalized religion is substituted for the hum
bling, holy, and spiritual gospel of Christ.
The different ideas which men form of God, whilst
the scriptural character of him is overlooked, result
t Ps. I. 21.

CHARACTER OS GOB 41
from the various dispositions and propensities, which
they derive from constitution, education, and habit.
The voluptuary will imagine, with a certain dissolute
monarch*, that ' God will not damn a man for taking
a little pleasure in an irregular manner :' nor can the
ambitious warrior, or covetous oppressor, be convinced,
that the supreme being will demand a strict account
of all the blood shed, or the injustice committed, in
their respective pursuits. The speculating philosopher
may imagine' a deity too dignified to notice the con
duct, or too clement to punish the crimes of puny
mortals ; at least he will deem him very favourable
to the self-wise, and such as are superior to vulgar
prejudices, whatever he 'may do in respect to debau
chees, and sanguinary tyrants. Thus men's ideas of
God are framed according to their own prevailing pro
pensities : and then those ideas of Him reciprocally
tend to form their characters, and influence their con
duct, both in respect to religious duties and in the
common concerns of life.
These observations suffice to show us the reason*
why "the world by wisdom knew not God;" and to
prove, that it is impossible in the very nature of things
for a fallen creature to know him, except by revela
tion, and by faith appropriating the instruction thus
vouchsafed : for self-love and carnal affections will so
bias the mind, as to defeat the design of the most
patient investigation, and to deduce erroneous conclu
sions from the most accurate and apparantly most im
partial reasonings upon this subject; except as they
are conducted with a constant regard to the revelation
which God hath made of himself.
Thus the Jews knew not the God they zealously
worshipped ; they totally mistook his character, and
therefore despised and rejected " the effulgency of his
glory," and the express image of his invisible perfec
tion ; and they hated and persecuted, most conscientiously,
* Charles II. F

4"# os The scriptural

\

his spiritual worshippers*. Would we then know Gorf
in a living and sanctifying mannert, we must not "lean
to <>ur 'own understandings," nor " trust in our own.
hearts ;" we must not resort to the schools, or sit at the1
feet of renowned philosophers, ancient or modern : but
We must apply to the Word of God himself, that* we
mav thence learn, in humble teachablenes and implicit
faith, what we ought to think of his perfections, and the
glory and harmony of them : remembering that "his*
testimony is sure, and giveth wisdom to the simple :n
and likewise, " that no man knoweth the Father* save
the Son, and he to * whomsoever the Son will reveal
hir., X "
If then we carefully " search the Scriptures," we
shall find that this subject constitutes a principal part
of their contents; and 'that the Lord makes himself!
known to us in two ways. 1. By express declarations :
and 2. By his works and dispensations, as illustrating
and exemplifing his declarations. A few hints 6'n each
of these will constitute the remaining part of this essay ;
it b-irig chiefly intended to. assist the serious student
ofthe Scriptures in profitably considering this important
subject, as he proceeds with his daily researches."
I. We consider the Lord's express declarations con
cerning himself. There is a majesty in the passages'
of holy writ, that relate to the -natural perfections of
God, which vastly exceeds whatever is admired as' su
blime in Pagan writers. Jehovah speaks of himself,
" as the high and lofty One, who inhabiteth eternity:"
" Heaven is his throne, and* the earth his footstool."
" The heaven of heavens cannot contain him." " All
nations before Him are as nothing ; they are counted
to him as less than nothing, and vanity." " From ever
lasting to everlasting he is God;" " the Almighty, the
AU-suffieient God." " His wisdom is infinite." "There
is no searching of his understanding." " He knoweth
all things." "He searcheth the hearts of all the chit -
* John. 8. 54. 55. 15. 21—24. 16 3.
t John. 17. 3. 2 Con. 3.. 13. 4. 3—6.
| Matt. 11. 2s— 30.

CHARACTER O? GOD. 43v
dren of men ; yea, knoweth their thoughts afar off."
V Theit is no fleeing from his presence." " The light
apd darkness to him are both alike." " He dwelleth in
light inaccessible, no man hath seen or can see him."
" He doeth what he will in the armies of heaven, and
among the inhabitants of the earth." " His is the king
dom, and the power, and the glory, for ever ;¦" " He
is most blessed for evermore ;" " for with him is no
variableness or shadow of turning.". These, and num
berless other declarations, expressly and emphan ally
ascribe eternity, self-existence, omnipresence, omnipo
tence, omniscience, immutability, incomprehti v,r/te
greatness and majesty, and essential felicity and giory-
in full perfection, to the Lord our God.
But in this respect the instructions of Scripture do
not so materially differ from the deductions of num's
reason on this subject, or at least from what it approves
and allows : and it is principaU \ to be observed, that
such an infinite Agent can, with most perfect ease, su
perintend the affairs, whether vast or minute, of the u-
niverse : whereas some philosophers have supposed, that
such an attention would be either a. degradation or an
encumbrance to him ; thus virtually ascribed to him
imperfection, and attempting to deprive him of his tnrone,
as if he were not qualified to fill it. But indeed in
finite power, knowledge, and greatness, if thev could
subsist without infinite truth, justice, and goodness,
would be terrible beyond conception, yet not at all
adorable, or amiable : and these natural perfections do
not so properly constitute any part of the divine char
acter, as define and describe Him to whom that char
acter belongs. Accordingly we continuaU) read in the
sacred Scriptures, that Jehovah " is righteous in all his
ways, and holy in all his works." " He is not only
a God of knowledge;" but " by him actions are Weigh
ed." A God of truth without iniquity; just and right
is he." " Shall not the Judge of all the earth do right ?"
" for he is of purer eyes than to behold evil." So
that he is declared to be both infinitely holy in Ins na
ture, and unalterably rightepus in his government of

4A ON THE SCRIPTURAt
the world;: for "God is jealous, and the Lord reveng,
eth ; the Lord revengeth and is furious ; he will take
vengeance on his adversaries* :" We are indeed told
by speculating men, that such expressions are only an
accommodation to human infirrriity, and that there are
no such passions in the divine nature : and if this were
merely intended to direct our interpretation of them,
and to remind us, that all that perturbation which anger
and revenge excite in our minds, and all those effects
which flow from them, were to be excluded from our
apprehensions of the Deity, it would be very proper.
But surely, the only wise God knows best how to
speak of himself: and we may safely " speak according
to his oracles." Abhorrence of evil, and indignation
against evil doers, are not sinful passions, but requisite
to a holy character; and to execute vengeance on crirat$.
inals is an indispensable duty to a ruler. We pretendj
not to explain how these things subsist in, and are ex-
ercised by the divine, mind ; but we know who hath
said, " Vengeance is mine, and I will recompense^"
and we hesitate not to repeat his words, without at
tempting to explain away their awful import.
When we have added to this delineation, the enlarged,
goodness and liberality of the Lord, who delighted in com
municating being and blessed i it ss, and " openeth his hand
to fill all things living with plenteousness ; wt perceive a
character completely amiable, adorable, and glorious, and
peculiarly animating to all obedient creatures ; and must
allow the reasonableness of the command, " thou shalt
love the Lord thy God with all thy heart, and with all thy
soul, and with all tfcy mind, and with all thy strength."
Yet is this very character most tremendous to sinners*
who must be discouraged, and verge to despair, in pro
portion as they become acquainted with it ; except as
they attend to the discovery of his plenteous, rich, and
everlasting mercy. Mercy respects misery, and trans-
gressian as the cause; it pities and relieves misery,
and pardons sin : and without this attribute, even the
providential goodness of God would tend to aggravate
Nah. 1, 2-— 6.

CHARACTER OF GOD. 45
our guilt, and increase our condemnation. Mercy, there
fore, is in Scripture spoken of, as the peculiar glory of
God, and the grand subject ot the believer's confidence,
joy, and grateful praise. Yet when the Lord proclaims
his name, as " merciful and gracious, slow to anger,
long suffering, and ready to forgive ;" he commonly
gives some intimation, " that he will by no means clear
the guilty," or the impenitent and unbelieving.* All
his declarations of compassion and love to sinners,
connect with his holy abhorrence and righteous in
dignation against their sins ; and contain sortie inti
mations of that change, which his grace effects in those
who share his pardoning love. Yet even this would
be insufficient to render the exercise of mercy, especially
in that extent spoken of in Scripture, consistent w ith
the perfection of his holiness and justice : for should
mercy be shown to such as merit vengeance, without
any provision made on that behalf, justice would ap
pear imperfect, its rights violated, and its glory eclipsed :
the law would be in a measure degraded, and the divine
purity would not shine forth in its full splendour.
Some intimations, therefore, were given from the be
ginning, that mercy would be exercised in harmony
with justice ; and that Jehovah would, through the
promised Seed, be " a just God and a Saviour." Under
the old dispensation, however, his servants seem rather
to have believed that it would be so, than to have had
clear perceptions of the imsterious way in which it
would be effected : but the New Testament hath re
moved the veil from the subject, provided the veil do
not still remain upon our hearts. This appears to be
the only method in which the divine character could
be displayed to us in all its glory : at least, all created
understanding must for ever have proved incapable of
conceiving in what way the largest exercise of pardon
and love td the vilest sinners could consist with, and
illustrate the infinite justice and holiness of God, and
establish his law in honour and authority. Infinite
* 1 Exod. 34- 6. 7.— Nali. 1. 2— .7.— Rom. 3. 19—24— 2 Pet
2. 4—9.

ON THE SCRIPTURAI,

wisdom alone could devise a plan adequate tp these,
purposes ; it must spring from boundless love ; an<|j
we may be sure, that the plan , revealed to us was the^
most approved, of all that were possible, by infinite
wisdom and love. . (
Every intimation, thereof, of a Messiah, a Mediator.
a mercy-seat, a High Priest, or an atoning sacrifi^
should lead our minds tp the great doctrjne of redemption
through Emmanuel's blood* as the central point in which
every part of the revelation God hath made of himself!
to man, must meet. But, without' further anticipating
this part of the subject, we may observe,, that, the
Scriptures every where describe our God, as perfect,
in wisdom, holiness, justice, truth, goodness, and merc^
in all its manifold exercises ; they represent these at
tribute's as the glory of his nature, and as constituting'
him the proper object of our supreme love, adoration,;
and service ; as all harmonizing in his consummate
character ; and each of them subserving the exercise
and glory of all the rest.
II. In more exactly investigating the Scriptures, we
find * these attributes exemplified, in the. works and]
dispensations recorded of our God. Tlie display ol
his omnipotence, and other natural perfections in the^
works of creation, or the miracles, he wrought^ in de
livering his servants, or punishing his, enemies, is too.
obvious to need a particular discussion ; nor is it re
quisite to enlarge on his providential goodness. But
that combination of justice, holiness, truth, and mercy*
which" hath been stated as comprising the character
of God, is manifested in his dealings with his rational
creatures. Infinite in holiness and justice, " he sparej|
not the angels that sinned, but cast them down to
hell : " he denounced on fallen Adam and his race,
the awful sentence, "dust thou art and to dust tho'ii,
shalt return ; " and unnumbered millions have been
swept into the grave by most dire and torturing diseases.,
The. destruction of the old world by the deiuge ; that;
of Sodom by fire ; the plagues of Egypt ; the vengeance
executed on the Canaanites : and all the judgmentis;

CHARACTER OF GOD. 4f
inflicted on "the rebellious '- Israelites, in the wilderness*
ih the promised land, and through every age, are such
exhibitions of these awful attributes, that our minds
jFatiirally turn from the narrative with aversion ; nor
can any man fully understand them, till hd hath acquired
a deep sense of the evil of sin, and the justice of
God. Nay, the corrections inflicted on Lot, David,
and other offending believers, whose sins were event
ually pardoned, display the same attributes, and authorize
the same conclusions ; so that the Psalmist might well
say, " My flesh trembleth for fear of thee* and I am
afraid of thy judgments. "---On the other hand, the
Lord's patience, compassion, mercy, and grace, are
exhibited in all his dealings with fallen man : " he
endured with much long-suffering even the vessels of
wrath : he hath ever appeared ready to forgive the peni
tent, to pity the wretched, to relieve the distressed, to
lift up the self-abased, and comfort the broken-hearted.
" His mercy has been upon those that feared him from
generation to generation :" his dealing with Israel as a
nation, and with individuals, prove this; nor did any
sinner ever humbly seek his face in vain. The faithful
ness of God is so illustrated in accomplishing his prom
ise concerning the Seed of the woman, 4000 years af
ter it was given,, that other instances need not be ad
duced. His judgments coincided with his threatenings,
except as repentance intervened ; and a reserve of mercy
was in that case implied in them all. The manifold
wisdom of God is also most conspicuous, in arrang
ing these displays of justice and mercy, so as to secure
the glory of all his attributes, and to leave no man any
ground to presume, dr to despair. And the whole of
the' discoveries given us of'the future judgment, and
the eternal state of happiness or misery, most perfectly
coincide with the declarations relative to his perfections.
But of this, and of redemption by the incarnation of
Emmanuel and his atoning blood, we must forbear to
speak in this place. We may, however, observe, con
cerning this last, which is doubtless the greatest of all
the discoveries God hath given of himself, that it un-

48 ON THE bCRIPTURAi
avoidabiyJeads us to fix our peculiar attention upon thosft
mysteries ofthe Deity, which are so peculiar to revela
tion, that they who " lean to their own understandings"
would represent them as contradictory and impossible,
Yet, it will be shown that they are certainly^re\ea\ed in
Scripture ; and thence it will follow* that they are appro-
priatcd to the true Object of all adoration, and distin
guish him from every idol : so that they, who reject the
peculiar mysteries which it reveals, and adore not the
One Name ofthe Father, the Son*' and the Holy Ghost,
into which Christians are baptized, cannot be said to
worship that God, whose nature and perfections are de-
clared in the sacred Scriptures. And as all the divine
perfections are only seen, in perfect harmony, " in the
face of Jesus Christ ;" they, " whose eyes are blinded,
that they should not see the sighr of this glory*," cer
tainly worshipi the invention of their own minds and not
the God who hath revealed himself to man in 'the per
son of Jesus Christ. Indeed, this is manifest from the
imperfection of the object of their worship, whom they
delineate as so clement* that he cannot hate arid punish
sin according to-its desert ; and by the blasphemies which
they often utter against God's justice and holiness, anrJs
the judgments which he hath executed and threatened.
Let us then regard this* as a matter of the greatest pes*
sible importance, and seek the knowledge of God from
his word, and the teaching of his Spirit, as the funda
mental concern in all ourreligious inquiries: that so
we may be engaged, above all things, to fear, love,
confide in, worship, and serve him ; and to seek all
our happiness in enjoying his favour, and glorifying
his name.
.* 2 Cor. 4. i— €.

ESSAY IV,

."A Brief Exposition of the Ten Commandments, as com
prising The Substance of The Moral Law.

F,

ROM the scriptural character of God, we proceed
to the consideration of his moral government, as made
known to us by revelation : and a clear knowledge of
his holy law is peculiarly requisite, in forming our judg
ment on this subject. This was delivered to Israel by
Jehovah himself, from Mount Sinai, with most tremen
dous displays of his majesty, power, and justice : and
though other Scriptures must be adduced, as a divinely
inspired comment ; yet the decalogue may properly be
taken for our text, in examining the demands of the mor
al law. — It is evident, that there is a distinction between
moral precepts and positive institutions : some things are
in themselves so indifferent, that the same authority,
which commanded, might have forbidden them ; as the
use ot bread and wine in one ordinance, and that of wa
ter in another : but it is absurd to suppose, that God
could have required his creatures to despise him or to
hate one another ; or to have forbidden them to speak
truth and to do justice.
Some traces of the moral law are discoverable by our
natural reason, and the whole accords to it : it has
its foundation in the nature of God and man, in- the
relations men bear to Him, and to each other, and in
the obligations that result from them ; on which ac
count it is immutable in its requirements, and demands
obedience from all mankind, as far as they have an op
portunity of becoming acquainted with it. Different
circumstances may indeed occasion a coincident vari
ation ; as the entrance of sin hath rendered patience,
and forgiveness of injuries, exercises of our love to
God and our neighbours : but though these will cease

5p A BRIEF EXPOSITION Olf
in heaven, yet the grand principles whence they arc
deduced will continue the same to eternity.
The law is also spiritual; that is, it takes cognizance
of our spirits, or our most secret thoughts, desires, pur-
poses and dispositions ; and demands the exact regn-
lation of the judgment, will, and affections, in conformi
ty to the holy excellencies of the divine character.
Love is its principal requisition, without which the
best external obedience is condemned as hypocrisy.
This is peculiar to the law of God, who alone can
search the heart : but in common with other laws, it
requires, entire, uninterrupted and perpetual obedience ;
for no law can tolerate tht transgression of itself. Fronail
the entrance to the close of life the Lord enjoins up
on us exact conformity to every precept : every de
viation from this perfect rule, whether by omission or
commission, excess or defect, is sin ; and every sin*
deserves wrath, and needs forgiveness*. ,m
As the ten commandnents are divinely commented'
upon in all the preceptive part of Scripture ; so the
substance of them is summed up, in the two great*!
commands of "loving God with all our heart, with
all our wiind, with .'all our soul, and with all our strength,"<J
and ofv' loving our neighbours as ourselves :,? and we
are aufhorized»by our Lord's example, to interpret e-
very one of them in the strictest, most spiritual, and
mosfc^xtensive sense, of which it is capable. Even re
pentance, faith in Christ, and all other evangelical gra-!
ces and duties, are exercises of this entire love to God,
and required of a sinner as placed under a dispensation
of mercy; though originally the law had nothing to do
with redemption, but lay at the foundation of another
covenant. We may, therefore, wave the controversy
concerning the rule of duty ; whether it be the ten
commandments, or the whole word of God : for the one,
properly understood, will be found as broad as the other ;,
seeing we cannot love God with all our hearts ; un
less we love every discovery he is pleased to make of
* Rom. 3. 19—23.

THE TEN COMMANDMENTS. jf
his glory, believe every testimony and embrace every
promise which he gives, and seek his favour in the use
of all the means he is pleased to appoint. Yet this
relates only to the law, as the rule of duty, and as giv
en in subserviency to the gospel: for originally it con
tains- nothing about mercy, repentance, or acceptance
of imperfect obedience ; but only says, " Do this and
live," and " Cursed be every transgressor."
Thus the law was given to Israel, not only to show
them their real condition according to the covenant of
works, but also with reference to their national covenant,
and as the rule of duty to redeemed sinners : and there
fore mercy is mentioned in the second commandment ;
not indeed as communicated by the law, but as shown
by the Lord to his obedient people. The remainder
of this essay will consist of a compendious exposition of
the ten commandments, as introductory to a further con
sideration of the divine government.
The great lawgiver prefaced his injunctions, by pro
claiming his own essential glory and immutable excel
lency, " I am Jehovah.'" As the source of existence,
and consequently of all power, wisdom, justice, truth,
and goodness, He is the standard of excellence and beau
ty ; from whom all created amiableness is an emanation,
of whose glory it is a feeble reflection. To Him alone
the throne belongs ; He only is qualified to be the uni
versal Lawgiver and judge ; and be has the sole and un
alienable title to that love and service, which his law
demands. — To this he added, " Thy God," to express
Israel's relation and obligation to him. We all are ra-*
tional creatures, and every benefit he bestows binds us
more forcibly to love and obedience. We, like Israel,
are his professed worshippers ; if we be what we pro
fess, He is our portion and everlasting felicity ; and this
still enhances our obligations to devote ourselves to his
service. The redemption of Israel from the house of
bondage was typical of our redemption by Jesus Christ
from sin and misery : and though all men ought to obey
the law of God, yet none do render any spiritual obe-
dience to it, except his redeemed people.

S3, A'fe-RIE* EXPOSITION OB
After this solemn introduction, Jehovah first added^t
" Thou shalt have no other gods before me." TI4
commandments are addressed, in the singular number,
to each person, because every one is concerned in thera
on his own account; and each prohibition implies apos-
itive duty. This first requires a disposition and con
duct suited to the relation in which we stand to " the
Lord our God." He alone is the adequate object of our
love, and able to satisfy our capacity of happiness : all
We have and are belong to him, and he has an unalien.*
able right to prescribe the use that we should make off
all his gifts* He has so clear a title to our love, grat
itude^ reverence, adoration, submission, Credence, eoiik
fidence, and obedience ; that we cannot withhold rheia
from Him without the most manifest injusuee. CoenS
sidering who< He is, arid what He hath done for us,
except we love him, to the full extent of all our natural;
powers, we do not render him his due ; and if we thus
loved him all contrary affections would be excluded*
all inferior affections subordinated Admiring his ex
cellency, desiring and delighting in him and his favour*;
being grateful for his kindness, and zealous for hist
glory, with all ihe energy of our, whole souls ; it ist
evident, that we should lov. other objects only for his
sake, and according to his will : no creature could then
rival him in our affections, or prevail with us to ne
glect his service; and whilst we rendered: him the tri
bute pf adoring love and praise, and so glorified Him,
we should possess unalloyed felicity in the enjoyment
of his favour. This is the reasonable state in whicfe
things ought to be ; and all that deviates from it is
sin, and the effect of man's apostacy.
In the preceding essay, some thoughts have been
offered on man's propensity to idolatry. To the dis-;
grace of the human understanding, the grossest specks
of it have been very general, in the world ; and a more
refined and plausible kind of idolatry hath often sup
planted them in those few places, where! samefhitt^S
more rational hath prevailed. We need not, however,-'*
enlarge on this violation of the fin>t commandments or

The ten commandments. s.C
show particularly how the Pagans, and Israel, and some
part of the professing church of Christ, by worship
ping creatures, have ascribed to them the glory of thos^
.attributes, Which Jehovah incommunicably possesses.
#This must be allowed to be the grand transgression
of this law, and all pretences to witchcraft, fortune-
telling, charms, or incantations, partake in a measure
of the same guilt ; as information, or assistance, are
professedly sought from creatures, where God should
be wholh depended on and submitted to. But this
spiritual precept reaches much further. To love, de-
sin . ijhght in, or expect good from, any forbidden
indulgences even in the smallest degree, must be a
viokion of it; and to suffer the most excellent
or amiable of creatures to rival God in our affections,
must be a proportionable contempt of him. Atheism
and irreligion violate this law ; for by them men set
up themselves as gods, aspire to independence, reject
subordination, and refuse to render homage or worship
to any superior being, as if thev had created themselves,
and were sufficient for ^heir own happiness ! The proud
man idolizes himself, and offers incense to his own
deity ; and therefore ' God resisteth him as his rival.
The ambitious pay homage to the opinions of men,
and seek happiness in their -applause, or in such honour
able distinctions as they can bestow ; the revengeful
usurp the throne of God, and invade the prerogative
of him to "whom vengeance belongeth." The co
vetous deifies his wealth, the sensualist his vile ap
petites, and the rapturous lover his mistress ; he lives
on her smiles, his heaven is placed in her favour, and
her frown would make him the most wretehed of all
creatures. Nay, the doating husband and fond parent
may deify the object of their affections : for though
they ought to love them tenderlv ; yet it should be
in subordination to the will and glory of God.
But no comment can equal the extent of this com
mand. Whatsoever consist not with the most perfect
love, gratitude, reverence, submission, and devotedness
®f the whole heart to God, is a transgression of it ;

54 A BRIEF EXPOSITION OF
and it requires us to love the Lord, and all his creatures,.
according to their real worthiness, not more nor less,
except as finite beings cannot love infinite excellency
in an adequate manner. Obedience to it enthrones
the Lord in our judgments and affections ; and the,
whole of our love being thus given to Him* we should
love all others for his sake, and according tp the
measure that he hath enjoined ; whilst the violation
of it destroys this regular subordination, and grves the
creatures the throne in our hearts. Well therefore may
it stand foremost in the decalogue, for our obedienee
in all other things depends on it ; other transgressions
injure the subject, and affront the Sovereign ; but the
violation of this law is high treason against the majesty
of heaven ; and it is equally destructive to the happi-,
ness of _ all who transgress it. The expression il be
fore me" implied that idolatry could not be kept so
secret, but it would be known to the Lord ; it would?
at all times affront him to his face ; but especiallyji
when committed by Israel, who had his glory con
tinually displayed before their eyes.
II. The second commandrnent requires us to ren-<
der the Lord our God a worship and service, suited
to his perfections, and honourable to his name. His
incomprehensible nature cannot be represented by any
similitude. The most exquisite painting or sculpture
can only give an external resemblance of a man : even
animal life with its several functions cannot be thus
exhibited, much less can a likeness be made of the
soul and its operations, How dishonourable then must
every attempt be to represent the infinite God, " by
silver, or gold, graven by art and man's device ! "s
, The general disposition of mankind, to form such simili
tudes of the Deity, proves that low apprehensions of
him are congenial to our nature ; and the practice hath:
exceedingly increased the oonfusion and grossness of
men's conceptions concerning him. The more stupid
ofthe heathens alone worshipped the picture or image
itsef ; others used it as a visible representation ofthe
invisible JVumen or Deity, and all that ingenious papists^

THE TEN COMMANDMENTS. ' $'$
have urged in behalf of their images, is equally applicable
to Israel's worship of the golden calves, or that ren
dered by the Ephesians to the image of Diana which
fell down from Jupiter. A material image of the Deity
is likewise an affront to the Person of Christ, the only
adequate " Image of the invisible God ;" and the
worship of saints and angtls, as mediators and present
deities, by images, in every respect robs him of his
mediatorial glory. — The commandment does not pro
hibit the making of images and pictures for other pur
poses, as some have ignorantly supposed, for God com
manded several to be made even in the construction
of the tabernacle ; but the making of them, in order
to men's bowing down before and worshipping them ;
and in this case both the image-maker and the image-
worshipper are involved in the guilt. The prohibition
includes every kind of creature, because all are utterly
unfit to represent the infinite Creator : and there some
devices common among us, as emblematic of the Trinity,
which seem not to accord to the strictness of injunction.
But the spiritual import of the commandment reaches
much further. — Supersition, and human inventions in
religious worship, as if they could procure us acceptance
with God, are evident violations of its spirit and intent.
The use of things indifferent in religion, without any
commands from God, leads men's minds to gross con
ceptions of him, as if he delighted in outward splen
dour or external forms ; and it commonly connects
with a false dependence, substitutes something else in
the place of God's appointments, and tends to an
usurped authority over men's consciences. But many
circumstances of worship must be regulated by human
discretion : and every man should judge for himself
which regulations tend to these evils, and which do
not ; and be candid in judging such as differ from
him — Hypocrisy and formality^ arising from unworthy
apprehensions of God, together^ with those unscriptural
delineations of his character that have been described,
are certainly here prohibited — In short the second com
mandment requires us to conceive of God, in all re-

46 A BRIEF' EXPOSITION Off

spects. as far as we are able* according to the reve
lation he hath made of himself to us ; to realize his
glorious presence to our minds ; by faith, not by fancy,
and to worship him as a spirit, in spirit and truth, not
with corporal representations of him before our eyes,
our low conceptions of him in our minds, but sincerely,
inwardly, with the most fervent affections, and profound
reverence of his infinite majesty ; in all his appointed
ordinances, and in them alone, and with frequency, as
performing a service reasonable in itself, and most
pleasant to our own souls, as well honourable to his
great name.
The reason given for the prohibition of image-wor
ship, shows us that the Lord is so tenacious of his
honour in this matter, especially in respect of his pro
fessed people, that the least approach to it will excite
his hottest displeasure, even as the jealous husband is
exasperated and roused to seek vengeance, by what
ever leads him to suspect his wife of adultery. If
Israel, or any Israelites revolted to idolatry, they would
be deemed haters of God ; as the wife would be sup
posed to hate her husband, when she preferred every
worthless stranger to him : and the national covenant,
with its peculiar blessings, being forfeited, the sins of
the parents would involve their offspring in the punish-
ment, even to the third or fourth generation. The
mention made of mercy, even to thousands, to vast
multitudes, through successive ages to the end of time,
relates to the law as given in subserviency to the gospel,
which was administered to the Israelites by their legal
expiations and purifications ; and it shows how the
Lord delights in pardoning the penitent, and blessing
the obedient. Thus the natural affection of men for
their children, should have engaged the Israelites to
obedience; and by every tye they were kept close to
the instituted worship of God, and at a distance from
all idolatry.
III. The worshippers of the Lord must have fre
quent occasion to mention his name : and sometimes
it will be requisite for them to call him to witness

THE TEN COMMANDMENTS. $7
the truth of their words, or to bind themselves by
vows and engagements as in his sight. The thud com-
mandme it, tlviefoie, prohibits us " to take the name
of the Lord oui God in vain," that is, to use it need
lessly, irreverently, profanely, or in fraud, dissimulation,
and hypocrisy. It forbids all rash and unlawful vows,
and such as relate to things uncertain or impracticable.
Perjury, of every kind, is the capital transgression of
it : for by this men appeal to the omniscient heart-
searching God for the truth of what they testify or
assert, or their sincerity in what they engage to do;
when they do not know the truth of the one, ahd are
consciously insincere in the other. This is one of the
most atrocious and provoking crimes imaginable, though
common among us to an inconceivable degret ; so
that it is little noticed except it be accompanied with
flagrant injustice ! For it is connected with other in
stances of disregard to this law : by the unnecessary
multiplication of oaths in our judicial transactions, even
on the most frivolous occasions ; and by the extreme
irreverence with which they are administered, which
should always be done, if possible, with all the so
lemnity of a religious ordinance, or act pf worship. —
All appeals to God in common conversation, with such
expressions, as ' the Lord knows ;' when the matter
attested is either not true or not important, involves
a measure of the same guilt. All cursing and swear
ing are a most horrid violation of this commandment.
The use of the words, ' God, Lord, Christ,' or such
like, without necessity, seriousness, and reverence,
whether in improper religious discourse, or as explet
ives in talking about other matters ; every expression
that takes the form of an adjuration or imprecation,
though the name of God be not used ; yea, all that
is more than yea, yea, nay, nay, in common discourse;
all jesting, with God's word or sacred things ; all ir
reverence to whatever relates to him, and the use of
his tremendous name, in religious worship, after a heed
less or hypocritical manner;. all these, I say, are vi
olations of the spirit of this law. Moreover it implies
H

5*. A BRIEF EXPOSITION OP
a command to remember habitually the infinite majesty
purity, and excellency of God ; to behave towards
him, "in Word and deed, with that awe and reverence^
of his perfections, which becomes such mean and worth
less creatures in his infinitely glorious presence.— To
this law is added, that " God will not hold the trans-
gressor guiltless." Men may not discover, or they
may neglect • to punish, this crime ; the sinner's con
science may scarcely trouble him about it: but*let
him kndw that God will most certainly detect and1
punish that atrocious affront which is thus put upon
him, and often without the plea of temptation, or ex-
pectation of profit or pleasure ; unless men can find
pleasure in disobeying and defying their creator ! But
when, it shall at last be said to the daring transgress;
or, " Wherefore hast thou despised the commandment
of the Lord ?" His profane trifling will be turned in;
to terror and despair.
IV. The form of the fourth commandment implies,
that it had been previously known td Israel, though
they were prone to forget it. The separation of 3
portion of our time to the immediate service of God
is doubtless of moral obligation ; for his glory, and ouf
good, personal and social, temporal and eternal, are in
timately connected with it : but the exact proportion,
as- Well as the particular day, may be cdnsidercdas
of positive institution. Yet the proportion of one day
in seven seems to have been fixed by infinite wisdota
as most proper, in every age of the world : though
the change of the dispensation, at the coming of Christ
and after his resurrection, has occasioned an alteration
Pf the day, and an addition to the topics, to be -pi.
euliarly commemorated and meditated on, during the
sacred rest. The sabbath among the Israelites- was
also ceremonial, and therefore it forms a part of that
law : and being introducecr into the jddicial law, the
violation of it was punishatrle by tfie magistrate : which
seems also to be proper in ail Communities where Chris
tianity is professed. Six davs are allowed us for the
dili§e¥rt perfbrrnstHce of our worldly business ; but the-

THE TEN COMMANDMENTS. £{}
seventh is consecrated to the immediate service of the
Lord. Our souls indeed must be attended to, and
our God worshipped, every day, that our business may
be regulated in subserviency to his will : but on these
days " we should do all our work" with the sole ex
ception of works of charity, piety, and necessity ; for
" the sabbath was made for man." All works, there
fore, of avarice, distrust, luxury, vanity, and self-indul
gence, are entirely prohibited. Our affairs should be
previously so arranged, that as little as possible of a
secular nature may interrupt die sacred duties ofthe
Lord's day. Trading, pav ing wages settling accounts,
writing letters of business, or reading book1* on ordinary
subjects, trifling visits, journeys, excursions, dissipation,
converse which only amuses, connot consist v ith " keep
ing a day holy to the Lord :" and sloth is a carml
not a spiritual rest. The sabbath should be a cessa
tion from worldly labour, and a rest in the service of
God : serious self-examination, perusal ofthe Scripture,
closet, family, and public worship, instruction of chil
dren and servants, meditation and pious conversation,
should occupy our time, from morning till evening ;
except as these duties are suspended by attention to
such things, as really conduce to our own good pr
that of others. All this is obligatory on those who
can do it: but servants, and others, Hiay be und§r
a real necessity of doing things which are not necessary
in themselves ; though liberty of this kind should be
preferred to gain, and good management might often
greatly lesson this evil. Were our love to God and
spiritual things as intense as it ought to be, we should
deem a day thus spent, our great delight ; for 'hea
ven will be an eternal rest not essentially differing
from it. All our aversion to such strictness arises
from " the carnal mind which is enmity against God :"
and the advantages that would accrue from thus hal
lowing the sabbath, to the morals, health, liberty, and
happiness of mankind* are so many and obvious, that
they who doubt its obligation, often allow its expe
diency. But men should not only forbear to set thejr

60 A BRIEF EXPOSITION OF
children, servants, or slaves about any needless work;
thty should also with authority require them to keep
holy the Lord's day, which is greatly intended for
their benefit. The cattle must also be allowed to rest
from the hard labour of husbandry, journeys, and other
employments connected with trade or pleasure-; though
doubtkss we may employ them too, in works of ne
cessity, piety, and charity : and thus they may properly
be used for the gentle service of conveying those to
places of public worship, who could not otherwise at
tend, or perform the duties to which they are called :
yet ostentation and self-indulgence multiply violations
of the Lord's day in this respect. Even strangers, re
siding among us, should be persuaded to hallow, and
restrained from profaning the sabbath. — It was indeed
originally instituted in honour of God our Creator :
reasons are adduced in other parts of Scripture, which
peculiarly respected the Jews, or referred to the cause
of humanity : but redemption by Christ, as completed
in his resurrection, and the descent of the Holv Ghost
to glorify him, are espt cially commemorated by Chris
tians, »¦' hilst they hallow the first of the week, as the
Lord's day. — This very compendious exposition ofthe
first table of the law suffices to prove its requirements
to be very extensive, spiritual, reasonable, and ben
eficial ; v et it must be owned to be entirely contrary
to the disposition of our hearts, and diverse from the
tenor of of our lives : we all, therefore, need mercy,
redemption, and a new creation to holiness, in order
that we may please God and be made fit for heaven.
*— We proceed to the second table.
V. This commandment of honouring parents must
be considered as the abstract of our relative duties.
All other relations spring from that of parents and chil
dren, or partake in a measure of its nature ; and this
shadows out our relation to the great Creator. Chil
dren are required to honour their parents; which im
plies that it is the duty ot parents to behave honourably,
by diligently performing the several parts of their im
portant charge, as entrusted with the care of their

THE TEN COMMANDMENTS. 6!
offspring, both in body and soul ; and by a becoming
deportment in all other respects. Yet children are not
absolved from their duty by the parents? sin, for which
they must answer to God : and such a limitation, in
this and other relative precepts, would absurdly con
stitute all the inferior relations to be judges and lords
over their superiors. Children under God, derive their
being from their parents ; and thev are generally taken
care of by them, during helpless infancy and inexpe
rienced youth, with much labour and expense. It is,
therefore, reasonable, that they should so long obey
them unreservedly in all things, lawful ; and afterwards
in all things that are not manifestly injurious to them,
though they should be disagreeable. They ought to
love their persons, respect their characters, counsels,
and instructions ; consult their interest, ease, credit*
and comfort ; conceal their infirmities, bear with their
tempers and humours, alleviate their sorrows, and re
joice their hearts as far as possible ; and when they
are grown old and incapable of maintaining themselves,
they are bourid, if able, even to labour for their support,
as their parents did for them when infants In all
this, both parents are equally included ; and should a-
like be honoured and obeyed, and not in opposition
to one another, which should teach them to set their
children an example of impartiality, and to be harmo
nious in their conduct towards them. By parity of rea
son, they who have acted a parent's part, are intitled
to a correspondent respect and deference ; and all the
superior and inferior relations have their several recip
rocal duties, which may be referred to this command ;
but will be distinctly considered in a separate Essay,
on a future occasion. The annexed promise of long
life to obedient children might bave a peculiar refer
ence to the covenant of Israel ; yet careful observers
of mankind have noted its remarkable fulfilment in
other nations. Subordination in the family ahd com
munity tends to personal and public felicity ; and the
dislike which the human heart bears to submission,
renders it proper to enforce it by motives of every kind.

62 A BRIEF EXPOSITION OF
Vf . This commandment requires tis to " love our
^neighbour as ourselves," in respect of his person and
Kfe. Magistrates, as " God's ministers in executing
vengeance," are in some cases commanded to put men
to death ; and in others it may be allowable, because
conducive to the public good. Witnesses or execu
tioners may concur in such capital punishments. We
may doubtless take away another's life in defence of
our own ; and perhaps in some cases in defence of our
property.— *-Some wars are necessary, and the blood
shed in them is not imputed as murder to those that
shed it ; yet the guilt of it must rest somewhere ; and
alas ! few wars are so entered upon and conducted,
as to leave any of the contending parties free frojB
blood-guiltiness. A man may by misfortune kill an
other; yet God condemns as wilful murder many of
those incidents, which are called by our law man
slaughter. Furious passion, excited by sudden prove* .
cation or drunkenness, is no where in Scripture ex*
cepted from the general rule, " He who sheddeth man's
blood, by man "shall his blood be shed." The duel.
list is a revengeful murderer of the most atrocious kind j
aU fighting for wagers or renown violates this com
mand, and the blood thus shed is murder. What then
shall we think of the accursed slave trade, which will
surely bring vengeance on this nation, if much longer
tolerated! — Even laws, needlessly sanguinary, as I fear
many are in this land, involve the persons concerned
tn this enormous guilt; and they* who should punish
the murder and yet suffer him to escape, will be num
bered among the abettors of his crime at God's tribunal.
The commandment likewise prohibits us to assault,
maim, or wound others, or to assist those that do ; to
tempt men to crimes that destroy their constitutions,
or endanger their lives, either from the sword of justice
or the resentment of the injured party : nay, to entice
men, by the prospect of a large reward, to such enter
prises and labours as are known generally to shorten
life. Many parents and wives are murdered by the
gross misconduct of their children or husbands ; and

THE TEN COMMANDMENTS. S3
nhmbers will be found guilty of (transgressing it, by
covetously or- maliciously wishing the death of others.
The spiritual import of tbe commandment prohibits all
envy* revenge, hatred," or causeless anger; all that in
sulting language which provokes to wrath and murder ;
and all the pride, ambition, or covetousness with prompt
to it. Nay, that man will be condemned as the hater
and murderer of his brother, who seeing his life en*
dangered by the want of food, raiment, or medicine,
and having ability to relieve him, selfishly neglects to
do it.* But the murderer of the soul is still more
heinous. This is committed by seducing men to sin ;
by a bad example ; by disseminating poisPnous prin
ciples ;r by terrifying Others from religion by persecu
tion, or reviling or ridiculing such as attend to it ; and
by withholding due instructions, warnings, and counsels,
especially suGh as parents owe to their children, or
ministers to their people : and it is tremendous to think,
what numbers will be thus condemned as the murderers
ofthe souls men. — The heinousness of suicide likewise
should be especially marked — It is in reality the most ,
malignant of all murders ; and as scarcely ever repented
of, it combines the guilt of murdering both soul and
body at once. We are not the authors, and are not
the lords, of our own lives ; nor may we leave our
assigned post or rush without a summons into the
presence of our judge ; any more than ,ve may execute
vengeance on our neighbour, or send him to God's
tribunal. Self-murder may be easily shown to be a
complication of ingratitude, contempt of the Lord's
gift, of life, defiance* impatience, pride, rebellion, and
infidelity ; nor is it generally the effect of insanity, as
verdicts, m which perjury is committed from false
tenderness, would lead us to suppose; except as all„
are in some sense insane, wh£ are hurried on by fierce
passions and Satan's temptations. That original mur
derer knows this present life to be the only season,
in which salvation can be obtained ; and therefore, he
tempts men to such exeesses as destroy the consti-
* 1 John 3. 15— 17.

64 A BRIEF EXPOSITION OF
tution, or as render life miserable ; and he urges them>
on to suicide, that he may destroy body and soul by
their hands, hot being permitted to do it by his own
power. Extravagance, discontent, and despondency,
should therefore be most carefully shunned ; and gratis?
tude. patience, and hope most diligently cultivated, that
he may be disappointed. — -In a word, this command
requires enlarged benevolence, kindness, long-suffering,
and forgiveness ; and a disposition to seek the welfare
in all respects of every human being.
VII. This commandment regulates our love to our
neighbours, in respect of their purity and domestic com
fort ; and requires the proper government of those in
clinations which God hath implanted in order to the
increase of the human species. The marriage of one
man with one woman was originally the institution of
the Creator, and not merely a civil contract, as some
pretend: tht se " became one flesh," inseparably united
for helps meet to each other, to promote and share
one another's satisfactions, and with united attention
to educate their common offspring. The entrance of
of sin and death made way for the dissolution of this
union ; a variety of evils began to embitter the rela
tion ; and abuses were soon introduced. But though
some things were formerly connived at, which accorded
not with the original institution ; yet Christ refers his
disciples to that as the standard of honourable marriage,
as far as the change of circumstances can admit of it.
The force, acquired by men's passions in consequence
of sin, renders the " prevention of fornications" one
express end of marriage ; mutual forbearance and re*
ciprocal compliances are now needful and incumbent ;
the sorrows of the female sex, as well as the afflictions
of life, require peculiar sympathy to alleviate the an
guish of the suffering party : whilst the separating stroke
of death leaves the survivor free to take another com-
panion. We must not then define adultery, as pro
hibited in this commandment, according to the judi
cial law of Moses, but bv the decisions of Christ;
with which poligamy and divorces, except for unfaith-

THE- TEN C0MMANBM<SNf3, &S
fulness, are utterly incompatible. It is evident, that
marriage, being recognized in some appointed way, to
distinguish it from illicit connexions, gives each party
such a property in the other's person and affections,
that every violation of conjugal fidelity, on either side,
is adultery, according to the New-Testament ; and far
more deserves death, if we estimate crimes by the
mischief they do, than many offences which are capitally
punished. All other commerce between the sexes is
prohibited by the spirit of this law ; from the temporary
connexions, that are formed ahd dissolved at pleasure,
to the lowest scenes of prostitution. The difference
between the tempters and the tempted, and other cir
cumstances, vary the degree of guilt contracted ; the
seducer's character is diabolical : but fornication is in
almost every black catalogue in the Scripture : and,
hp.vever men may be deceived by vain Words, its dire
effects on the human species prove the goodness, as well
as justice of God in this arrangement. — -Under the word
lasciviousness, various transgressions are denoted, which
cannot be mentioned without offence : nay, every thing,
which does not comport with the design of marriage,
though sanctioned by that name, violates the spiritual
meaning of the prohibition. All polluted discourse,
imaginations, or desires are condemned by it ; " he
that looketh on a woman to lust after her, hath com
mitted adultery with her already in his heart." Wri
ting, publishing, vending, circulating, or reading ob
scene books; exposing to view indecent pictures or
statues, or whatever else may excite men's passions,
must partake of the same guilt : whilst wit, elegance,
and ingenuity, only increase the mischief, wherever the
specious poison is administered. All the arts of dress,
motion, or demeanor, which form temptations to heed
less youth ; with all those blandishments, insinuations,
amorous looks and words, which subserve seduction,
fall under the same censure'; In short the command
ment requires the utmost purity, both of the body and
soul, in secret as well as before men ; with an holy in
difference to animal indulgences, and strict govermruail
I

So A BRIEF EXPOSITION O?
of all the appetites, senses* and passions : and it eirjoins
the desire and endeavour of preserving the same dis-f
position and behaviour in all others also, as far as we
have it in our power.
VIII. This commandment is- the law of love in re.
spect of property. The productions of the earth are
obtained and prepared for use by labour: this gives
property, and that justly descends to the owner'spos-
terity or heirs, *rom tfiis and similar causes, com
bining their effects for ages, the difference in men's
.circumstances originates. That portion which we can
honestly obtain, is " the bread in which God hath given
us," with which we should be satisfied. But men's
passions crave more, and sloth refuses to iabour ; hence
fo ce and fraud are employed to get possession of the
property of others, without their free consent. We
heed not enumerate those violations, of which human
laws take cognizance : but men may in various ways
break the divine law, and yet escape present punish
ment. Fraudulent bargains which impose on tbe igno
rant, credulous, or necessitous ; abuse of confidence,
extortion, exorbitant gain, deceitful combinations to
enhance the price of g oods, or lower the wages of the
poor, will be condernned at God's tribunal as violations
ef it. The overgrown ravager of nations and provinces,
will be adjtMged a principal thief and robber, without
any other distinction. Plundering the publie, whether
by oppressive rulers and exorbitant exactions,, or by
smuggling and evading taxes ; contracting debts to sup
port vanity and luxury, or in pursuit of some scheme
of aggrandizement, or for any thing not absolutely ne
cessary, Without a fair prospect of paying them ; taking
advantage of humane laws, to evade payment, when the
insolvents are again able to do it ; all extravagance,
beyond the sober allowance of a man's income ; and
slothfulness, or unnecessary subsistence upon charity;
are violations of this law in different ways. Indeed it
cannot consist with it to withhold from real objects
of compassion proper relief; or to squeeze the poor
so low in their wages, that they can scarcely subsist,

THE TEN COMMANDMENTS. (jf
that men may live in affluence and enrich their fam
ilies. In short the spirit of it prohibits covetousness,
luxury, and the pride of life ; and it requires industry,
frugality, sobriety, submission to God's providence*
and a disposition " to do to all others," in respect of
worldly property, " as we would they should do unto
us." IX. This commandment is the law of love, as it
respects our neighbour's reputation : though, in the con
nexion of human affairs, the violation of it may like
wise effect his property and life ; and bearing false wit
ness, in a court of justice among us, may be perjury,
robbery, and murder, as well as calumny. In such im
portant concerns, we should testify nothing, of which
we have not the fullest assurance; and every human
passion should be watched over, that our evidence
may not be warped by any of them. We should be
exact to a word in reporting what we know, and in
speaking the truth, and no more than the truth : and
equal caution is required in juries, and in the judge
who decides the cause. — The malicious invention and
circulation of slanderous reports, to the injury of a man's
character, has a large proportion of the same atrocious
guilt. To do this in sport is an imitation of the mad
man, who throws about arrows, firebrands, and death,
for his diverson : to spread such stories as others have
framed to the discredit of our neighbour, when we sus
pect them to be false or aggravated ; or even, if we
suppose or know them to be true, when there is no real
occasion for it, such as the detection of a mischievous
hypocrite or designing villian, is prohibited by this law :
for the practice results from pride, self-preference, ma
levolence, or conceited affectation of wit and humour.
Severe censures, bitter sarcasms, ridicule, harsh judg
ments, ascribing good actions to bad motives,: inuendos,
misrepresentations, collecting and vending family anec
dotes, and various other practices of the same nature,
consist not with it. This commandment is frequently
violated by authors ; a lie or slander is far worse when
printed, than when only spoken ; and religious contro-

68 A BRIEF EXPOSITION OT
versy is too generally disgraced by the most abomin-|
able calumnies : for bigots of all parties agree in mis-sta
ting the actions, mis-quoting the writings, and mis-re.
porting the words of their opponents. All lies are a vi
olation of) this law. The\ are in every possible case
an abuse ot speech, and of our neighbour's cpnfidence,
and a derogation from the valuation of truth ; and al
most always- injurious to mankind. Envy of others'
praise also runs counter to the spirit of the law. In
short, it requires sincerity* truth, fidelity, candour and
caution ; with a disposition to honour what is honourable.
in all men, ahd to be as tender of their reputation,*
as we could reasonably expect them to be of ours.
With this in constant view, our feelings will instruct
us how far this rule should extend its influence on
our conduct.
X. Lastly, we are commanded not to covet any?
thing that is our neighbour's. This restriction is pla-i
ced as the fence af all the rest : the Apostle's reference
to ii *, shows that it comprises the utmost spirituality"
of the law ; and it is a perpetual confutation of all-
those systems, by which the outward gross crime is
considered as the onlv violation of the command. We
must not so much as desire any thing whatsoever, whichs
God forbids, or which his providence withholds : and*
so far from levelling property, or seizing violently on
our neighbour's possessions, we may not so much as
hanker after them. The most secret wish for another;*}
man's wife violates this precept : but to desire an union
with an unmarried woman, only becomes sinful when
it is excessive, and when it is not submitted to the will of
God if he render it impracticable. We may desire that
part of a man's property, which he is inclined to dis
pose of, if we only mean to obtain it on equitable terms s
bit what he chooses to keep we may not covet. The
poor man may desire moderate relief irom the rich \„
but he must not hanker after his affluence, or repine-
even if he do not relieve him. Men exposed to equal
hazards, may agree to a proportionable contribution
* Rom. 7. 7, Br

THE TEN COMMANDMENTS. 6,9
tp him who suffers loss ; for it accords with the law
of love to help the distressed. This exculpates insu
rance when fairly conducted. But every species oi gam
ing originates from an undue desire and;hope of increas
ing wealth by proportionably impoverishing other men ;
and is, therefore, a direct violation of this law. Public
gaming, by lotteries, so far from being less criminal
'than other species of that vice, is the worst of them
all: for it abets and sanctions, as far as example and
concurrence can do it, a practice which opens the door
to every species of fraud and villainy '. which is pregnant
with the most extensive evils to the community and
to individuals ; which seldom fails to bring several to
an untimely end by suicide or the sentence of the law ;
which unsettles an immense multitude from the honest
employments of their station, to run in quest of imagin
ary wealth ; and which exposes them to manifold temp-
tations, unfits them for returning to their usual mode
of life, and often materially injures their circumstances,
breaks their spirits, sours their tempers, and excites
the worst passions of which they are susceptible. In
deed, the evil of lotteries, political, moral, and religious,
are too glaring to be denied even by' those who plead
necessity for continuing them ; and too numerous to be
recapitulated in this place. Can it _ therefore consits
with the law of God, " Thou shalt not covet," or with
the character of a Christian, to concur in such an in
iquitous and injurious system, from a vain desire of
irregular gain ? Whatever argument proves it unlaw
ful for two or three men to cast lots for a sum of
money, or to game in any other way, much more
strongly concludes against a million of persons gaming
publicly by a lottery for a month or six weeks together,
to the stagnation in a great measure of every other bus
iness : whilst the gain made by government and by
individuals, from the stakes deposited with them, ren
ders it as impolitic as unlawful; for every individual
Stakes three to two on an even chance, if a covetous
appeal to providence may be so called*. — Even Tontines
• Prov. 16- 33.

?0 A BRIEF EXPOSITION OF THE TEN COMMANDMENTS.
seem not wholly excusable. These constitute a kind
of complicated wager about longevity, to be decided
by Providence in favour of the survivors; and must
therefore be equally culpable with other games of chance*
Cpveting other men's property, contrary to the law of
love, and enriching the survivors commonly at the ex
pense of the relatives of the deceased, are intimately
connected with them: whilst they lead men into strong
temptations secretly to wish the death of others, for
the sake of advantages which they inordinately desire
and irregularly pursue. — In fine, discontent, distrust,
love of wealth, pleasure, and grandeur, desire of change,
the habit of wishing, and every inordinate affection,
are the evils here prohibited; and we know them to
be the sources of all other crimes, and of man's mis-
ery. And the command requires moderation in respect
of all worldly things, submission to God, acquiescence
in his will, love to his commands, and a reliance on
him for the daily supply of all our wants as he sees
good. * .
We cannot close this brief explication of the divine
law, in which we find nothing redundant, defective,
or injurious, but all things holy, just, and good, more
properly, than by the words of our church-service, ' Lord
have mercy upon us,' forgiving all our past transgres
sions, ' and write all these thy laws in our hearts, we
beseech thee.'

ESSAY V.

On Man's situation, as a Sinner, in this present Worid'.

T,

HE Apostle has defined sin to be " the transgres
sion "of the law*," and whatever, in any respect or
degree, deviates from this perfect rule, is sin, and ex
poses a man to condemnation. " By the law, there
fore, is the knowledge of sinf :" the better we un
derstand the holy, just, and good commandments of
God ; the more enlarged will be our acquaintance with
the vast variety of sins that are continually committed,
as well as with the evil and desert of every transgres
sion : and a comprehensive knowledge of our whole
duty is essential tp a just estimate of our own character,
or our situation in respect to the eternal world.
But we should not only attend to the requirements
and prohibitions of the divine law ; its sanctions also de
mand our most serious consideration. Indeed the law,
strictly speaking, as distinguished from the gospel, is
merely a rule and a sanction : a rule formed by infinite
wisdom, holiness, and goodness, and enforced by su
preme authority ; a sanction to be awarded by immuta
ble justice and almighty power, according to the de-
, clarations of eternal truth. Repentance and amendment
are right, and accord to the spirit of the commandment ;
but they make no compensation for transgression, and
are not' noticed by the law : and the mercy exercised
by the Lawgiver has reference to the provisions of
another covenant. Perfect obedience is the uniform
demand of the precept ; condemnation inevitably fol
lows transgression. " Whosoever shall keep the whole
law, and yet offend in one point, he is guilty of allj ;'*
* 1 John 3. 4.
t Rom. 3, 20.
j James. 2. 8— -II.

72 ON MAs's SITUATION as a sinneK,
even as a man is condemned for violating one of the
many statutes of the realm, in a single instance, though
no other offence be charged upon him. The Apostle
therefore declares, that " as many as are of the works
of the law, are under the curse ; for it is written,
cursed is every one, that contin ueth not," during his
whole life, "in all things which are Written in the
book of the law to do them : *" and the moral law
must at least be included in this general language.
They alone, who have at all times perfectly kept the
whole law, can have the least claim to the reward
which it proposes, for " the man that dOeth the com
mandments shall live in them," but " the soul that
sinneth, shall die." And as " all have sinned, and
come short of the glory of God," of rendering to him
the glory due to his name : so in this respect " there
is no difference," but every mouth " shall be stopped,
and all the world shall become guilty before God ;\n
though an immense difference will be be found be
tween some men and others, in respect of the nature,
number, and aggravations, of their offences. All at-*'
tempts, therefore, in a sinner to justify himself, must
result from ignorance of God and his law, and of him
self; or from a disposition to impeach the strictness
of\the law, and the justice of the Lawgiver.
Our Lord himself explains the import of the curse
of the law, from which he redeemed his people by
becoming a curse for them, when he forwams us, that
¦he will say to the wicked at the day of judgment,
*' Depart from me, ye cursed, into everlasting fire, pre
pared for the devil and his angels; — and these shall
go away intp everlastinig punishmentj " In reflecting
on this awful subject, we should recollect that man is
constituted" of body and soul j and that the soul pur
poses the act of disobedience, while the body executes
its purposes ; so that it is highly reasonable to suppose,
that the soul will at least share the punishment which
* Deut. 26. 15, 16.
t Rom. 3. 9—23.
I Matt. 25. 41—46.

In tiiis p&esent wests. 73
the law denounces against; the offender. When there
fore, the apostle remindeth his brethren of their ob
ligations to the Lord Jesus, he says, " Who delivered
us from the wrath to come?" whence it is evident,
that he considered himself and all the Christians in
the world, to have been previously exposed* not only
to present effects of the divine displeasure, from which
Jesus does not deliver his people, but also to future
condemnation. The original transgression* through
which by "one man sin entered into the world, and
death by sin," was indeed a violation of a positive.
injunction ; but love to God, to himself, and to his.
posterity, absolutely required Adam to obey it ; so that
by disobedience he fell under the curse ofthe law,
which doubtless existed, and was in full force /from,
the creation, in respect of its essential requirements;
and the event sufficiently proves* that all Adam's pos
terity were interested in that transaction, and fell with
him ; for it is an undeniable , fact, that men are uni
versally prone to break the law of God and univer-?
sally liable to pain, sufferings, and death. All* that
truly believe the Bible, will rest, satisfied with the scrip.
tural account of this mysterious subject : others will
never be able to account for the state of the world
on any principles that are more rational s and the pro
per answer to those, who object to an evident fact,
as inconsistent with divine justice*- wisdom, and good
ness, has been already given by the apostle, " Nay hut,
O man, who art thou, that repliest against God ?" *
But our situation, as sinners* in this present world,
will no£ here be .considered so much as the effect of
Adam's"' sin, as of our personal transgressions : for, what
ever we might argue concerning those " who have not
sinned after the similitude of Adam's transgression,"
by willingly and knowingly preferring their own incli
nations to God's express commandment; such as are
capable of reading this essay, will hardly pretend that
they have never once sinned in this manner. It is eyi-

* Thess. l. 10.

7;4 ON man's situation as A SIGNER,
dent that -"it is appointed to all men once to; die;"
the sentence " dust ye are, and to dust ye shall return,"
overta'kei> every one : no vigour, power, wisdom, learn
ing*' wealth, efforts, or virtue, can rescue any man frani'
thfe common lot of Our fallen race : only two excep
tions have" hitherto been made, to the general rule ;
no, more are to be expected till the coming of Christ ;;
and few have 'ever been so absurd as to think ofe-
lUding, or overcoming this universal conqueror. But
" after death is the judgment :" and though few are
willing to believe the solemn truth :* yet. it would have
been found equally impossible for any sinner to escape
condemnation, at that decisive season; had not merest
brought in another hope by Jesus Christ.
;!If we judge of dispositions and actions by the holy
law of God, we shall not long be able to doubt but
that all men are born in sin, and by nature prepense
to evil and averse to do good. " That which is born
of the flesh, is flesh;" and the carnal mind, which is
natural to us, is " enmity against God* " It is the*
universal law of the whole creation, that every plant
or animal possesses the properties of that from which
it was derived. When Adam became a sinner, he
begat sons "in his own likeness:" that which the
Creator had pronounced very good, soon became v ery
bad ; " the imagination of men's hearts were only evil'
continually," the earth was filled with violence" and
wickedness, and so it evidently continues to this day.'
If men argue, that all this results from the education,.
habit, and example; we might enquire bow it came
to pass, that bad education, examples, and habits be
came so general, if the nature of man be not bad also ?
But the impossibility, in the ordinary course of thingaj
of " bringing a clean thing put of an unclean," shows
us how the world comes to be so full of all vice and
wickedness. It must be allowed by all observing and impartial
persons, that men in general", in all parts of'the earth,
are very different, in their dispositions and conduct,
* Rom. 8. s— 9,

IN THIS PRESENT WORLD. ti
to what the law pf .God., requires them to be. It is
also most certain, that they are liable tp a vast variety
of miseries and pains ; that anxiety, vexation, disap
pointment, and dissatisfaction are inseparable from
earthly condition, pursuit, possession, and connexion.;
that life itself is short and uncertain ; that the approach
and stroke of death must always be accompained with
grevous sufferings, if not with terror and dismay ; that
every earthly pursuit and enjoyment must, shortly be
thus terminated ; and that the body, however active,
vigorous, comely, pampered, or decorated it may now
be, must then be consigned to the dark and noisome
tomb, there to moulder to original dust. All this would
be very gloomy and dreary, even if it could be cer-
tainly known that nothing further was to be apprehen
ded : but a future state of righteous retribution musj:
exceedingly enhance the horror ofthe prospect, to such
persons as are condmnened at the bar of their own
consciences. The expectation of, a future state seems
congenial to the human mind: and the arguments of
various kinds, which have been urged in proof of the
immortality of the soul, and other doctrines connected
with it, are so cogent, as to evince such expectations
to be the result of serious reflection, and not the oft
spring of credulity, superstition, or imposture : nay,
facts manifestly show, that no ingenuity or efforts can
wholly erase the idea, even from the minds of such
persons, as are most deeply interested, and most ear
nestly desirous, to find it a mere groundless imagin
ation. \.r\- ' .••
But this expectation of a future state is too vague
and confused, to answer the practical purposes of tha^t
doctrine. The ignorance of men in general concerning
the character, commands, and government of Gpd, uni
ted to the self-flattery that is . natural, to us all, preserves
them in great measure from , that terror, which the
thoughts of a future judgment, if considered apart from
the gospel of Jesus Christ, must otherwise inspire ; sp
that the more men know of God, and of themselves,
the greater horror will be associated- wkh the prospect

76 on man's situation as a sinne'r,
of death ahd judgment'; except it be dispelled by " peace
and joy in believing*."
The immortality ^of the soul, the resurrection of the
body, a future judgment, and a state of righteous ret
ribution, are doctrines most evidently confirmed to us
by "the sure testimony of God *" and sb clear and
explicit are the Scriptures on these topics, that scarcely
any ¦ thing, but the consciousness of such conduct as
weakens the hope of eternal felicity, connected with.
reluctance to admit the dread of eternal misery, seems
sufficient to induce men to deny or argue against the
real eternity of -that state which commences at death*
and shall be confirmed and completed at the day of
judgment; whilst the absurdity of reasoning against
the justice or goodness of those things which God hath
done, or declared he will do, seems the summit of
man's pride, presumption, and folly. The Greeks were
a speculating people, and could not but have the idea
of duration without end, which is all the idea of eternity
to which we can attain : the strongest words in that
copious language are employed by the sacred writers
on this subject ; and I apprehend, that the expression,
translated for ever and ever, always means eternal in
the strictest sense of that word./ He however that shall
make the trial, will scarcely find more energetic phrases
in the whole compass of the Greek language as author
ized by the example of ancient writers, to express the
idea of eternal misery, that are to be found in the New
Testament. The very words are used on this awful
subject, by which the eternity of heavenly felicity;
and the eternal existence of God are expressed, and
in the same manner : the repeated declarations concern
ing the wicked that " their worm never dieth," which
must denote eternal consciousness and self reflection ;
that " their fire shall never be quenched ; with the
Words "eternal punishment," "the blackness of dark
ness for ever," most obviously imply this alarming
doctrine. It may hereafter be shown, that sinful crea«
* Rom. 15. ia.

I'N this present would.* 1g
tures must continue guilty and polluted, yea, must in
crease in evil propensities and multiply crimes to all
eternity, whatever they suffer ; unless they are changed
by an exertion of almighty power, and pardoned by
an act of free mercy. Not the most remote hint is
given through the whole Scriptures, that mercy or
grace will be vouchsafed to any who die in their sins,
or that God will ever annihilate his rebellious crea
tures ; but every thing warrants the opposite conclu
sion. It evidently answers the purpose ofthe enemies
of pur souls, and forwards their work of temptation
and destruction, to persuade men that they will not
be finally miserable, though they continue impenitent
and indulge their lusts till death : and the folly and
madness of those who profess to believe the Bible to
be the word of God ; yet sin on, in hopes of finding
all the denunciations false or unmeaning, which it con
tains to this effect, and who bolster^ up their own and
other men's presumption with vain reasonings ' and so
phistical arguments, are great beyond expression.
Our sentiments will not alter the purposes of God :
it is therefore as irrational as uncandid to charge those
with want of sensibility, compassion, or philanthropy,
who explain such Scriptures in their most obvious
meaning ; and who warn and persuade men by " the
terror of the Lord," to repent and seek the salvation
of Christ. If several persons were fast asleep in a
house that was on fire, we should best express our
compassion for them, by alarming them speedily and
even violently, and so forwarding their escape ; not by
leaving them to sleep on, lest they should be too much
terrified. They who really believe that all impenitent
and unbelieving sinners will be for ever miserable,
suppose such men to be in a condition infinitely more
tremendous than the person alluded to ; and they can
not but endeavour to convince them of their danger,
ere it be too late ; the more they love them, the greater
will be their earnestness in warning them to "flee
from the wrath to come ;" and they often show their
philanthropy by spending their time in incessant la-

7i on man's situation as a sinner,
fcours, and by distributing their property to relieve, the
miseries of mankind; and sometimes by laying. down
their lives for their good.
We mav also observe, that the Scripture uni-
fot <nly speaks of two ways, two descriptions of me\%
and two places to which they are removed at death,
and never intimates a middle path, state, or character?
though there be degrees both of happiness and misery;
nor does it mention any alteration in the condition
either of the righteous or the wicked ; except as the
resurrection will re-unite their bodies to their souls,
and display to the whole world the justice and mercy
pf God in his dealings with them. All purgatories;,
therefore, whether before or after the day of judg
ment, are wholly unscrjptural ; -all reasonings on this
subject are vain and presumptuous attempts to remove
"the great gulph which God hath fixed;" calculated
to take men off from preparing seriously for that day,
when " the wicked shall go away into eternal pun*
ishment, and the righteous intp everlasting life."
It appears, therefore, that every man lies under a
twofold condemnation for his sins ;' he is sentenced to
various temporal sufferings to be terminated by death ;
and to eternal misery in another world ; and if any
one should object to this* on the supposition that, his
sins do not merit so tremendous a punishment ; I
Would inquire whether human legislators and judges
ever think the criminals themselves competent to de
cide on the equity of their statutes and decisions?
Qr whether we indeed are capable of determining the
degrees of evil, contained in rebellion against the au-
thority of the infinite Creator ; and vwhat punishment,
$he glory of his name, and the everlasting advantage
of the whole creation, may require him to inflict up
on transgressors? In respect of the former part pf
jhis sentence, alleviations and, respites alone can he
expected ; but we . may hope for the entire abolition
ef the latter; as we live under a dispensation of mercy,
through the great mediator of the new covenant. On
this ' salvation .we may hereafter enlarge ; at; present it

IN THIS PRESENT WORLD.

Suffices to say with the Psalmist, " If thou. Lord, should,
mark iniquities, O Lord, who shall stand ! but there;
is forgiveness with thee,, that thou maycst be feared?*
The inevitable certainty of death, the uncertainty of
the time and manner in which each person shall die ;
with the manifold troubles and sorrows of life, the tur-
bulency of the passions, the remorse and terrors, and
the anguish ofthe closing Scene, of wicked men, bear
no faint resemblance to the confinement, chains, and
tortures of a condemned criminal, terminating only in
his execution. The miseries, which they occasion to
each other, aptly represent those scenes, that meet the
observation 'of such persons as are conversant with pris
ons ; in which wretched men have little relief from the
anguish of their own minds, except in reproaching and
plaguing their companions in guilt ; while the dissipated,
sensual, and noisy 'pleasure, by which at times they
stun reflection, and excite transient turbulent joy, re
sembles the drunken carousals of the criminals sing
ing and dancing in their chains, and the infatuated le
vity of some of them even to the very moment of ex
ecution But the believer has another prospect opened
to his view ; he is indeed a criminal, but he is par
doned and reconciled to his prince ; a few days he
must abide in his prison, previously to his regular dis
charge ; but' when the other criminals shall be led to
execution, he will not only be set at liberty, but ad
mitted to the presence and full favour of his graciPus
Benefactor, ennobled with the greatest dignities, and
enriched beyond expression. In the mean time, the
hopes and earnests of such felicity support and solace
his mind, and he knows amidst his' pains and sorrows^
that "blessed is he, whose iniquities are forgiven,, and
whose sins are covered."
The uncertain continuance of this vain life is the,
space allotted us, by the long-suffering of our offended
God, to seek the reversal of that sentence which re
lates to our final condemnation. To direct our course
in this important pursuit, " unto us are committedlhe
oracles of God ;" "which are able to make us wise

§0 fol MAM'S SITUATION AS A SINNER;
unto salvation by faith in Jesus Christ." Information
counsels, invitations, warnings, ana* promises, suited to
our case, are there given us ; means of grape are ap/
pointed, in which we may apply for every needful bles
sing ; and especially the Holy Spirit is promised to aljj,
who humbly depend on his gracious teaching, sancti
fying and comforting influences, and seek these blcsi
sings by earnest prayer ; so that no man, whatever his
sins may be, can come short of this salvation, ; prp-
vided he apply -for it in the appointed way, and with
a diligence suited to its inestimable value. This is
the situation of every man, so long as life continues;
for that judicial blindness artd obduracy, to. which many
are given up, consists in a total and final neglect, con
tempt, or abuse of this salvation. But when death, re
moves a man out 'of this world; his opportunity is
passed, and his state fixed to. all eternity.
We are then criminals, reprieved for a sliort and un
certain time by the mercy of our Prince ; that we may
have an opportunity of casting ourselves on his clemency,
and seeking forgiveness in a way which for his own;
glory he hath prescribed. If we- avail ourselves of this
advantage, the more terrible part of our punishment
will be remitted, and the remainder counterbalanced by
most animating hopes and consolations, sanctified to our
greatest good, and soon terminating in everlasting fefipi-
ty; but if we neglect so great salvation, our vain apd
vexatious worldly pursuits and pleasures will soon is
sue in final and eternal misery.
Our first great business and interest therefore* during
our present uncertain state, must be to prepare tor death
and judgment by seeking " eternal life, as the gift of
God "through Jesus Christ our Lord:" for if we suc
ceed in this grand concern, all inferior disappointments
or losses will shortly be most amply made up to us}
but. if wc fail in this respect, our present successes
will only serve to aggravate our future anguish. Every
pursuit which is incompatible with this primary, in
terest, must be madness and ruin, however fashionable,
reputable, lucrative, or agreeable it may otherwise be.

t» THIS PRESENT WORLD. 81

V

Not only inferior elegancies, distinctions and honours,
but even croWns and sceptres, the splendour of courts,
the councils of statesmen and , senators, the grand con
cerns of empires, yea, " all the kingdoms Of'the world,
and all the glory of them," dwindle into utter insigni
ficancy, ahd fade as a withering flower, when com
pared with eternal^ happiness or' misery; " For what
is a man profited, if he gain the whole world and lose
his own soul?" The soul of man bearing the natural
image of God in its noble powers and faculties ; ca
pable pf being renewed to his moral image " righteous
ness and true holiness ;" endued with the capacity of
most exquisite pleasure, or most inconceivable anguish,
and formed to subsist in happiness or misery, through
the countless ages of eternity, is lost when the favour
and image of God are finally forfeited ; and when it
is condemned to endure his tremendous wrath, and tb
be given up to the unrestrained fury of all vile affec
tions in the company of fallen spirits for evermore.*
This loss is incurred by sin; but the forfeiture is rat
ified by the sinner's persevering impenitence, unbelief,
and disobedience. The pleasure, profit, honour, power,
or ease, which men* seek by continuing in sin, is the
"price of their souls : they are so infatuated, as thus
to sell them for the most worthless trifles ; because,
like our first parents, they credit Satan's lies more than
the truth of God-, through desire of the forbidden fruit ;
or because they put off the grand concern to a future
season, and quiet their consciences, as debtors do their
importunate creditors, by fixing on some future time
of intended amendment ; or because they think their
state good, when God's word declares the contrary.
Thus their opportunity elapses, and too late they un
derstand the energy of the question, " what shall a man
give in exchange for his soul?"
This shows us the importance of our Lord's exhorta
tion, " Seek ./inst the kingdom of God, and his righteous
ness." Admission into that kingdom, which God hath
set Up among men by the gospel ol his Son, the pri
vileges of which consists in " righteousness* peace, and
L

82 ON MAN'S SITUATION AS A SINNE.H,
joy in ',tk' Holy Ghost ;" the holiness and blessing^
of tha( kingdom for ourselves, and the. peace, prospt.-ity*
and' enlargement of it in the world, should be sought^
b>- dUigence in all appointed means, as our grand oH-
je'ets, with, the first and best of our time and affec
tions, in preference to all other things, and with a wil-'
fineness to venture, or part with, whatever, comes in
competition with them; even it that should- be our es-"
tates, liberty, friends, or life itselT. We are not allowed
"to fear even them who can only kill fhe body, and
after that have no more that they can do ;" when this
would lead us to incur the displeasure of Almighty
God, " who is able to destroy both body and soul in
hell." ' A proper attention tb our worldly business and
interests is apart of our duty to the Lord, to his church,
to the community, and to our families ; every thing
lawful arid expedient may thus be rendered subservient
to our grand object ; and all things needful will be ad
ded to us. But. men are ruined by reversing God's
order, and seeking first the world, and the things that
are hi the world, even "the lust ofthe flesh, the lust
of the eye, and the pride of life."
Evep where gross vices and open ungodliness are
avoided, how greatly are persons of all ranks, endow
ments, and professions, " careful and troubled about ma
ny things ;" instead of attending simply and diligently
to fhe one thing heedful, and decidedly " choosing
that good part, which' could never be taken from them."
Mm*s thoughts, contrivances, hopes, fears, joys, sor-
rsws, maxims, wisdom, assiduity, and conversation* are
almost wholly engrossed by the perishing vexatious
trifles of time. Every vague, 'strange, and uninteresting
report is rpore attended to* than "the glad tidings.of
salvation ;" every science deemed better worth cultiya-
ting than the knowledge of God; every question is
tliought to be sufficiently important to set the ingenuity
of men at work to give it a satisfactory answer, except
it be inquired "what, we must do to be saved ?"' And
such topics only excite astonishment, disgust, a short
sUence, and the starting of some more congenial subject I

IN THIS PRESENT WORLD. 83'
If a man pretend to teach other:, the way to health,
to riches, to the enjoy me$t of Hie, or how to appear
to advantage among their companions ; assiduous at
tention and liberal compensation, will not be withheld :
but they, who would teach men the way of eternal
life, must not expect much regard, even when they
desire no other recompense.
But time and room would fail, should we attempt
to enumerate the proofs of man's folly and madness
in this respect. Even the very messages of God, res
pecting judgment, eternity, and his great salvation, in
stead of meeting with a serious regard, are often set
to hiusic, and profanely employed to vary the species
of pleasurable dissipation ! Nay, they are often preach.
ed out of ostentation, avarice, envy, or strife ; heard
as a matter of curiosity or amusement ; or contended
for in pride, virulence, and furious anger ! The grand
business of -most men seems to be, to avoid the burden
of reflection, to cause time to glide away as impercep-
tibly as possible, and so apparently to shorten the span
allotted them to prepare for eternity ! Well might the
Psalmis*t tjien say, ".Rivers of water run down mine
eyes, because men keep not thy law." — But, O ye
giddy sons and daughters of Adam ! what will ye think
of your present pursuits when death shall summon
you to God's tribunal ? What will then your riches,
pleasures, decoration, elegancies, honours, or dignities,
avail you ? what comfort will the knowledge of all
languages and sciences then afford? What will you
think of your present anxious cares, covetings, envyings,
repinings, and disputes; when " the night corrieth in
which no man can work ?"" Seek, then, the Lord
while he may be found, call upon him while he is
near ; let the wicked forsake his Way, and the unrigh
teous man his thoughts, and let him return to the
Lord, tand he will have mercy upon him* and to bur
God, fortie will abundantly pardon."

ESSAY VI.
, Ffl

On the DeiTt of Christ.

T,

HE doctrine of a Mediator, through whom a just
and Holy God deals mercifully with believers, is the -
grand peculiarity of revelation ; it must, therefore, be
of the greatest importance for us to form a proper
estimate of the personal dignity of this Mediator. The
doctrine which I shall here attempt to establish from
Scripture, may be thus stated ; " That Jesus Christ
is truly and really God, one with and equal to the Father ;
being from eternity possessed of all divine perfections,
and justly entitled tp all divine honours ; yet personally
distinct from the Father, and so called his own Son,
and his only begotten Son. But that in order to the
performance of his mediatorial office, he assumed our
nature into personal union with the Deity, became One
with us, truly man, like us in all things, sin alone
excepted; and that he is thus God and Man in one
mysterious incomprehensible Person : so that all the
fulness of the Godhead dwells in him bodily."
No argument can properly be brought against the
doctrine of our Lord's essential Deity, as here stated,
from those Scriptures which speak of his human nature,
his mediatorial office, or his inferiority to the Father
in both these" respects ;* for our doctrine implies this,
and even absolutely requires it. An ambassador, though
subordinate by office to his prince, is not supposed
to be ot an inferior nature, or of inferior abilities to
.him. We need not therefore discourse on this part of
the subject • it is generally allowed by all, except Deists
and Atheists, that "Christ is come in the flesh;"
though numbers contend that he could not have come
in any other way ; which renders the language of in
spiration unmeaning* if not absurd ; while others deem

ON THE DEITY OF CHRIST. 85
him a mere creature of some supra-angelic nature, and
only called God in consequence of his mediatorial
exaltation. But the idea of a creature, however exalted,
being advanced to divinity, is so -repugnant to all ra
tional principles, as well as to the declarations of Jehovah,
that " he knows no God besides himself, and will not
give his glory to another ;" that it will not be necessary
to discuss the subject before us with any particular
reference to these distinct opinions ; as it fully answers
the purpose, if we can evince that our Redeemer is
by nature '' God over all blessed for evermore." At
present I shall adduce a few select arguments, in du
rect proof of this point ; leaving some other things that
belong to the subject, to be discussed in the subse
quent essay.
I. The reader will naturally turn his thoughts to
those Scriptures, in which Jesus Christ is expressly
called GOD, and LORD. " Without controversy,"
says the Apostle, " great is the mystery of godliness,
God was manifest in the flesh."* He not only allows
his doctrine to be very mysterious, but even appears
to glory in it as " the great mystery of godliness ;"
and it could not be controverted nor denied that it
was a great mystery. We may therefore be sure, that
they who would so interpret the Words, as to render his
doctrine, scarcely mysterious at all, do not understand
them : but all they who suppose him to mean that Jesus
was Emmanuel, God with us ; that the child born at
Bethlehem was the mighty God, as the prophet foretold ;
consider his proposition both as a great mystery, and
as the source,- centre, and support of godliness.-]- It
would be superfluous in this brief attempt, to do more
than refer the reader to the well known passages to
this effect, J and to intreat him to read with attention
as the word of God, and with earnest prayer to be
enabled to understand and believe them : for it seems
impossible for human language to express any sentiment
more strongly than they do the Deity of Christ. "He,
* 1 Tim. ii 16. t Isaiah 7. 14—9. 6*. J: John 1 1—18. Phil.
8-1—8. Col. I. IS— 17. Heb. 1.

3$i aW-JHE DEITY OF CHRIST,.
Who was in the beginning with God, and was God
who made all things," so that "without him was no
any thing made that was made ;" by whom, and fo\
vihom, all things were created, and by whom all thing!
consist," and who " upholds all things by the wore1
©f his power," must be " God over all, blessec
fpr evermore ;" tor " he that made all things is God,'
Which surely none but an avowed Atheist will deny
These and several other passages of this kind, will
come again under consideration towards the close oj
this essay : and this first argument may be concluded
by intreating the reader to consider what the Apostk
could mean by saying " The second 'man is the Lore
from heaven,"* if Christ be only a mere man or i
created being ?
II. Several texts. of the Old Testament concerning
Jehovah, are applied in the New to Christ. TJhe pro.
phet declares, " that whosoever shall call on the name
of Jehovah shall be delivered :" and the Apostle ex
pressly refers this to Christ :f for he adds " how shall
they call on him of whom they have not heard ? ot
how shall they hear without a preacher ?" It is manifest,
that Joel predicted the judgments which awaited the
Jews for rejecting the Messiah :% certainly they did
very earnestly call upon Jehovah, the God of their
fathers to deliver them from the power of the Romans :
yet they were not delivered, because they would not
join with those who called on the name of Jesus ; and
they only who called on him were saved. As there
fore the Scripture cannot be broken, Christ must be
Jehovah; Paul considered him as such, and the event
demonstrated him to be so. — The Psalmist says " Taste
and see, that Jehovah is good ; to this the Apostle
manifestly refers when he uses these words, " If so
be, ye have tasted that the Lord is gracious — to whom
coming as *to a living stone, &fc." and in what-Toh
lows the attentive reader vvill perceive, that he applies

* 1 Cor. 15. 47, | Joel 2, 32. Rom. 10. IS. iActs 2. 16— SI

ON THE DEITY OF CHRIST: $?
to Christ in the most unreserved manner, what the
Prophet had spoken of " Jehovah, God of hosts him
self."* — Isaiah had a most extraordinary vision of
Jehovah in his temple ; and the Evangelist declares
that "he then saw the glory of Christ, "and spake
of him f — Paul applies to Christ's coming to judgment
what the same Prophet had written of Jehovah swearing
by himself, that " every knee should bow to him, and
every tongue confess to God :"$ Indeed the whole
passage referred to, especially the last verse, " In
Jehovah shall all the seed of Israel be justified, and
shall glory," proves that Emmanuel was especially meant
in whom alone believers are justified and glory. § In
stances of, this kind might be easily multiplied, , did
not brevity forbid : but I would rest the argument
principally on tbose which follow. Jehovah, speaking
to Moses, declared his self-existent, immutable, and
eternal Deity, by saying, I AM THAT I AM ; and
ordered him to inform Israel " that I AM had sent
him to them ;" This Christ expressly applied to him
self, when he said to the Jews, " Before Abraham was,
I AM." Had he said ' before Abraham was, / was,"
it would sufficiently have proved his pre-existence to
all who believe him to be Truth, or to speak truth t
but we cannot affix any meaning to the words, as
they now stand, unless we allow Him to be the eternal
God. This his enemies of old clearly perceived, and
therefore they went about to stone him for blasphemy :
nor can they who deem him only a man fairly dissent
from the verdict ; however it may be convenient tp
them to palliate the language in question. Should we
render the words "I AM HE ;" they are then equi
valent to those of Jehovah, " Before the day was I
AM HE ;" {[ and the use of the present tense, with
reference to Abraham who lived so many ages before,
perfectly discriminates this passage from all others, in
which the same expression is used either by our Lord
or any other person.H Indeed the language of the
* Ps. 34. 8. Isaiah 8. 13—15. 28. 16 2 Pet. 2. 3— >0.
t Isaiah 6. John 12. 39—42. \ Isaiah 45. 21 — 25. Rom. 14.
9— ia. § l Cor. l, 30, 31. U Isaiah 4$. 13. f Exod. 3. 14.
John 8. 58.

8,8 ON THE DEITY OF GHRtST-
passage in Exodus, and that of Luke concerning
it,* lead us to consider the eternal. Son, 4he great
Angel of the covenant, as speaker on this occasion ;
and whoever attentively compares the appearances of
Jehovah to Abraham, Moses, Joshua, Gideon, and
many others ; with the words of the Evangelist, "No
man hath seen God at any time, the only begotten
Son — hath declared him ;" vvill be apt to conclude that
all these were discoveries of that very person in the
form qf. God, who afterwards appeared in the form of
a servant. — Again, Isaiah introduces Jehovah, saying,
"I am the first, and the last, and besides me there is
no God." This Christ, appearing in vision to John,
expressly and repeatedly claimed to himself. " Fear
not, I am the first and the last : I am he that liveth
and was dead, and am alive for evermore. "f How
can any reasonable man suppose, that Jesus, had he
been no more than a mere creature, would have used
such language of himself, and appropriated the very
words by which Jehovah declared his own eternal power
and Godhead ?"{ Finally, Jehovah claims it as his
prerogative to search ths hearts, and try the reins :"
and Christ most emphatically says, " and all the churches
shall know that I " am he, which searcheth the reins
and heart. "J Did any holy Being ever use such lan
guage ? Or would the holy Jesus, if he had not been
One witk, ahd Equal to, the eternal Father ?
III. We may next consider some things, which
Christ spoke of himself, or his disciples concerning
him, as manifest proofs of his Deity. "Destroy, says
he, this temple, and in three days I will raise it up
again: but he spake of'the temple of his body IJ."
Not to insist on the appropriate sense in which he
called his body a temple, as the immediate residence
of his Deity ; I would inquire whether it be not an
act of divine power to raise the dead ? whether any
mere man ever raised his own body, after he had been
* Acts, 7. 30—37. f Is 44. 6. Rev. 1. 8. 11. 17. 18. 2.8.
22. 13. | Isaiah 41. 4. 44. 10— -12. 48. 11, 13. § Jer. 17.10.
Rev. 2. 33, f| John 2. 19—21.

ON THE DEITY OF 8HRIST. 89
violently put to death ? and whether God did not ac
tually raise again the man Christ Jesus? The obvious
answer to these questions will evince, that Christ had
a nature distinct from his manhood ; that He was truly
God, as one with the Father ; that He had " power
to lay down his life, and power to take it again;" and
that by so doing he proved himself to be the Son of G°d,
in that sense which the Jews deemed blasphemy : for
that was the crime alleged against him, and which they
supposed to be blasphemy by their law*. — Again, " I
will, saith Christ to his disciples, give you a mouth
and wisdom ; which none of your enemies shall be ible
to gainsay, or resist :" Now who can give a mouth
and wisdom but God only f. Did any mere man or
holy creature ever advance such a claim, or induce
others to form such expectations from him ? Yet ac
cording to this promise, the evangelist says, " Then
opened he their understandings to understand the Scrip
tures:}: — To Nicodemus, who was astonished at his
discourse on regeneration, he said, " If I have told you
earthly things, and ye believe not, how shall ye believe,
if I tell you of heavenly things ? And no man hath as
cended into heaven, but he that came down from heaven,
even the Son of Man who is in heaveri§ ?" But in
what sense could the Son of man be said " to come
doWn from heaven, and at the same time to be in
heayen," even when he was speaking on earth, if there
had not been such an intimate union between the
man Christ Jesus, and the Word, which " in the be
ginning was with God, and was God," that what be
longed to the one nature* might properly be said of
the other ? Thus it is said that " God purchased the
church w\th~his own blood;" because He, who shed
his blood, was God as well as man. In like manner,
" the Son of Man was in heaven," because that Per
son, whose omnipresence filled the heavens* was also
the Son of Man ; and this was doubtless a specimen
of those heavenly things, which are far more myste-
* John 19. 7. t Exod. 4. 11. Prov. 2. 6. Luke. 16. 55.
t Luke 24. 45. § John 3. 12, 13.
M

90 ON THE DISITY OF CHRIST.
rious than regeneration. — The same conclusions may
undeniably be' drawn from our Lord's words, when he
says, " Where two or three are gathered together in
my Name, there am I'm the midst of you ;" and, " Lo,
I 'am with you always, even unto the end ofthe world*."
These are" certainly equivalent to the promises of. Je
hovah in the Old Testament, that he would be with
his people in all their trials ; and can by no ingenuity
be separated from the attribute of omnipresence; for
Christ, as man, is in heaven, and not personally pres
ent with his ministers and congregations. — " No one,
says he, knoweth who the Son is, but the Father;
neither knoweth any one who the Father is, "save the
Son, and he to whom the Son will reveal hirnf." Can
nnv man deny this to be an assertion, that the Son is
equally incomprehensible with the Father; and a de
claration that all knowledge of God is erroneous, which
is not learned by faith. in him?
When he was called to account, probably before the
sanhedrim, for healing on the Sabbath day J ; he answer
ed, " My Father worketh hitherto, and I work;" and
the Jews considered this as a declaration, that, " God
was his own Father," and as " making himself equal
with God." His subsequent discourse, in which he
stated his union of counsel and operation with the Fa
ther, and often referred to his human nature and me
diatorial undertaking, has been frequently misunder
stood : but surely He who spoke of "quickening whom
he would," of " having life in himself," and of being
" honoured by all men, even as they honoured the Fa
ther who sent him," cannot be thought to have objected
to the inference, which had been drawn from his first
assertion. — In like manner, when he had said, "land
my Father are One," one Being or Deity, and the Jews
charged him with blasphemy, " because being a man
he made himself God ;" his answer, which concludes
thus, "that ye may know, and believe, that I am in
the Father,, and the Father in me," could not be in-
* Mat. IP. 20.— 28. 20. f Matt. 1 1. 77. LukelO. 22. t John &•

ON THE DKI1T 0* CHRIST. 9 <
tended as a denial of their allegation ; though we should
allow that he waved the further discussion of the sub
ject, by referring to the language of Scripture concern
ing magistrates as types of the Messiah. The Jews
at least did not so understand him ; for they renewed
their attempts to seize and stone him as a blasphemer*.
It would not consist with brevity to consider particu
larly our Lord's words to Martha, " I am the resur
rection and the Life," &c. ; his reply to Phillip, " He
that hath seen me, hath seen the Father. — I am in
the Father, and the Father in me," with other expres
sions of his last discourse with his disciples. " They
have both seen and hated both me, and my Father"
" All things that the Father hath are mine" — " Glo
rify thou me with thine ownself, with the glory, which
I had with thee before the world was. " All mine,"
in the neuter gender, implying all things, as well as
all persons, " are thine, and thine are mine," and o-
thers of similar importf. If Christ be not more than
a man, or a created being, such language can only
serve to perplex a plain subject, and mislead a simple
reader : aud it is evident that much learning, ingenuity,
and labour are required to put any plausible sense
upon it, when his Deity is denied.
But our Lord's repeated promises of sending the
" Holy Spirit, to convince the world of sin, righteous
ness, and judgment," " to glorify him," and to teach
and comfort his disciples, require a more particular
consideration. Without anticipating the subject of a
future Essay, on the Deity and Personality of the Ho
ly Spirit, we may assert without hesitation, that such
promises could not properly have been given by any
mere servant of God. The Holy Spirit must denote
either a divine person, or the one living and true God
operating in a peculiar manner on the minds of men :
and is it not palpably absurd to suppose, that any
mere creature should direct, or send, the Spirit of God,
* John 10. 27—39.
f John 11'. 25. 14. 7—10. 16. 15—21, 17. 5— 1C

93 OX THE DEITY OF CHIV1ST.
in either of these senses ? The believer's union with
Christ, and with the Father through him, has some
times been considered as coincident with our Lord's
union with the Father; but can it be thought, that
any Christian is one with God in such a sense, that
the Holv Spirit may as properly be called his Spirit,
as the Spirit of God ? Yet He is frequently called
the Spirit of Christ, as sent by and proceeding from
him*. Indeed the words ot Christ, by which the pro
mise of the Spirit is introduced, are very remarkabl ;
" Whatsoever ye ask in my name, I will do izf!"
The language of his disciples should also be noticed.
They repeatedly observe, " that he knew the thoughts
of men :" and John expressly says, that " he knew
all men ; and needed not that any should testify of
man, for he knew what was in man%." If this were
an undeniable ascription of omniscience ; yet Peter cer
tainly appealled to that divine attribute without any
reserve, when he said, "Lord, thou knowest all things,. ¦
thou knowest that I love thee J." The attentive rea
der of the Evangelists will observe for himself many
expressions of a similar nature, which are never used
of Prophets, of Apostles, or Angels : these serve to
show us what the disciples thought of their Lord.
Thus John remarks, that by his miracles " he mani
fested forth his glory :" whereas all other Prophets
and Saints referred all their works to the glory of God
alone|| .
The testimony of John Baptist is peculiarly impor
tant in this inquiry. " He was filled with the Holy
Ghost from his mother's womb;" being, more than a
prophet," and " great in the sight of the Lord above
all that had been born of a womanly." Yet he deem
ed himself " unworthy to loose the Redeemer's shoe
latcnet :" he declared, that " of his fullness he and
all his fellow servant had received," that "he need
ed to be baptized of him," and that " Christ came
* John 15 26— 16. 7. 10, IS. 15—17 21. Rom. 8. 9—11.
t John 14. 13— 18.:^ John 2, 25. 2 Chron. 6. 30 Jer. 17 9 10.
§ John 21. If. || John 9. 11. f Lake 1. 15.— 7. 26— 2«.

QN THE DEITY OF CHRIST. 93
from heaven, and was above all." And though Jesus
was the younger man, yet John assigned as the reason
why he was preferred before , him, " that he was be
fore him," which is absolutely decisive in respect of
his pre existence*. To such a degree did this most
excellent servant of God abase himself, and exalt the
Saviour ! and in this he was a perfect contrast to those,
who manifestly exalt themselves and degrade him. The
words of Gabriel to Zacharias concerning John are also
very remarkable ; " Many of the children of Israel shall
he turn to the Lord their God, and he shall go be
fore Him,," even before the Lord his God, "in the
spirit and power of Elias." John was the forerunner
of Christ, and was sent to prepare his way before him $
who then can doubt, but the angel considered the Mes
siah, that was about to appear as Emmanuel, to be
the Lord God of Israel ? This the prophets had fore
told, and one of them calls the Messiah, the' Angel of
the, Covenant, Jehovahf. We find Jehovah of Hosts
repeatedly saying to another Prophet, " thou shalt know
that Jehovah of Hosts hath sent me to theej. And
when the word' became flesh, and tabernacled among
men," all his true disciples " saw his glory; the glory
as of the only begotten pf the Father, full of grace
and truths"
IV. The works, which Christ hath undertaken, or
performed, evince his Deity. He, " who created all
things, and upholds them by the word of his power,
came a light into the world, to be fhe Light of the
world, and to enlighten every man that cometh into
the world||." That eternal Life which was with the
Father, was manifested to be the life of menlf. He
hath engaged to give eternal life to all his true disci
ples, notwithstanding the opposition of their enemies ;
to prepare mansions in heaven for them ; to receive
them to himself; to raise the dead by his word; to
* Matt, 3. 11—14. John 1. 15- 16. 3. 27—36.
t Luke I. 16, 17. Isaiah 40. 3, 4.' 10, 11. Malachi 3. 1.
i Zee. 2. 8—11. 6 12—15. 13. 7. § John 1. 14.
II John s. 4—9. 12. 46, f l John 1. 1—3.

94 0N THE DEITY OF CHRIST.
judge the whole world ; and to destroy all his adver
saries " with everlasting destruction, from his presence
and from the glory of his power, by which he is able
even to subdue all things unto himself*:" and can any
thing except omnipotence and omniscience fulfil these
engagements ? — The Apostle speaks of Christians, as
"" looking for the glorious appearance of the great God,
and our Saviour Jesus Christf :" now the great God
will not appear at the day of Judgment, in his Es
sence, for no man hath seen nor can see him": but
Christ will appear as the great God our Saviour and
Judge, in his own glory as Mediator, and in the glory
of the Father ; exercising al] divine perfections with
sovereign authority before the whole world : and in
deed his language respecting that decisive season is
uniformly majestic beyond expression, as every atten
tive reader must perceive. He is likewise "exalted
to give repentance ; he is the Author and Finisher of
faith ; and even, when he was in the form of a servant*
hr had power on earth to forgive sins." "He has
the keys of death and the invisible world :" " Angels,
principalities, and powers are subject to him ; nay, they
are the angels of his power ; and all creatures serve
him." — Who then is the Son ofTJavjd? [s he not
" the Son of God ?" Is he not the Roc-t, as well as
the Offspring, of David? ivho for that reason, in Spirit
called hiin his Lord, many ages before he became
his Son ? for He is " the Lord of all, the Lord of?
Glory, and the Prince of life."
It must be evidently absurd to ascribe all this to a
derived and delegated power ; for how can omnipotence,
omniscience, or omnipresence be communicated, or ex
ercised by a mere creature? But indeed Jehovah ex
pressly declares, that "He made all things by himself;"
and "will not give his glory to another;" and that
" there is no God and Saviour besides HimJ." The
manner likewise in which Christ wrought his miracles,
in general without the least appearance pf relying on
* 2 Thess. 1. 7—10. Phil. 3. 21. t Tit. 2. 13.,
i Is. 43. 10. 11—14. 8. 24.

ON THE EEITY OF CHRIST. 95
any power but his own, was very different from that
of Prophets or Apostles: for while they took great
care to have it understood, that they were merely the
instruments of him in whose name they spoke, lest
honour should be ascribed to them ; he authoritatively
issued his mandates in his own name, evidently wrought
by his own power, "and manifested forth his own glory.
V. This appears still more conclusively in the be
haviour of our Lord towards those who honoured him.
The servants of God have always decidedly refused
every kind and degree of honour shown them, which
seemed to interfere with the glory ot God; and the
Scriptures referred to, must put this beyond all doubt*:
yet it is obvious, that Jesus did not object to similar
honours ; nay, that he most honoured those, who " thus
honoured him-J- ;" and approved of men in exact pro
portion as they had high thoughts of him and large
expectations from him. Nor is there a single excep
tion to this rule in his whole history ; for his answer
to, the young ruler* who called him " good Teacher,"
was in fact an intimation that he did not think highly
enough of him, and misaplied the epithet good to one
whom he deemed a mere roan like himself.— When
the ceaturion compared his power, over all diseases*
even in such persons as were at a distance, to his
own authority over his soldiers and servants ; Christ
highly, commended the greatness of his faithf. — When
the afflicted parent besought him " to help his unbe
lief:" and when the disciples desired him " to increase
their faith ;" no intimation was given that their language
was improper : but who can believe tbat apostles would
have approved of such request being made to them!) ?
He received without reserve that prostration, or worship,
against which Prophets, Apostles, and Angels, reso
lutely protested when paid to them|| : and when va
rious opinions were formed of him, he always best
* Gen. 12. 16. Dan. 2. 28—30. Acts. 3. 12, 13. 10. 25, 26.
14. 14, 15 Rev. 19. 10. 22. 9. t 1 Sam. 2. 30. | Matt. 8.
8—10. § Mark 9. 24- Luke 17. 5. || Matt. 8. 3.— 15. 25.—
Luke 17. 16. John 9. 35— 3».

S6 ON THE DEITY OF CHRIST.
approved of those that thought, most highly of him,
and even suggested s-.ill more exalted apprehensions
of his glory*. Novr how can we account for this ?
Must we not conclude, either that the servants were
more humble, and more jealous of the glory of God,
than his beloved Son : or that Christ was conscious,
"all men ought to honour Him, even as they honoured
the Father?" for it is manifest that he readily accepted
of those honours, which they most strenuously rejected.
¦VI. The undeniable instances of divine worship paid
to Christ constitute another most conclusive argument.
Worship, properly so called, is an ascription of the
peculiar honours of the Deity to any Being. To sup»
plicate a creature, though visibly present, for those bles
sings which God alone can bestow, is idolatry ; be
cause omnipotence is ascribed to a creature. And it
is the same to pray to any being, when not sensibly
present, even for such deliverances as a creature might
afford : because it ascribes to that creature omnipresence^
or omniscience ; which proves all the prayers qfi Papists
to Saints and Angels to be idolatry. The petitions
before mentioned, for " increase of faith," were acts
of worship paid to Christ : as was the address of Tho*
mas, "My Lord and my God:" noi would any holy
man or Angel have received them — The~ form of
baptism, "in the name of the Father, the Son, and
the holy Ghost," must be considered as an appointed
adoration of the Son, and Holy Spirit, equally with the
Father ; or we must admit the greatest absurdities —
No doubt Stephen worshipped Christ when he prayed
to him to receive his spirit, and not to impute his
death to his murderers : or on similar grounds we
might deny Christ's own prayers to the same effect,
when he hung on the cross, to be an adoration of the
Father.* — What candid person can deny* that Paul ad
dressed Christ, concerning '" the thorn in his flesh;
for when the Lord answered, that his grace was suf
ficient for him," he even "gloried in his infirmities,
* Matt 16. 13—19. John 11. 12—17.
t Luke 23. 34. 46* Acts 7. 59, 60,

ON THE DEITY OJ CHRIST. 97
v
that the poweg of Christ might rest upon him* ?"
Did he not pray to- Christ when he said " now God
himself and our Father, and the Lord Jesus Christ,
direct our way unto you ?" And " now our Lord Jesus
Christ himself, and God, even our Father, comfort
j^our hearts, and establish you in every good word artd
workf ?" Such instances show how familiar it was
to the Apostles, " to honour the Son, even as he hon
oured the Father ;" and as tending to the " glory of
God the Father J." — The apostolical blessing is an act
of worship coincident with that appointed by Moses§ ;
yet Christ and the Holy Spirit are joined in it ;
and doubtless he was prayed to, whenever " grace arid
peace, the sum of all spiritual' blessings, were sought
from God our Father, and from our Lord Jesus Christ."
Indeed it was the grand peculiarity of Christians, that
" they called on the name of the Lord JesuS|| ;" and
those who have attempted to interpret such expres
sions in some other sense, do as little credit to their
critical talents as to their orthodoxy. Npt to multiply
instances, to which some possible objection might be
""made ; the words of Peterlf are incapable of any% other
construction, " Grow in grace and in the knowledge
of our Lord and Saviour Jesus Christ ; to him be glory
both iiow and for ever. Amen."
As all the Angels of God were commanded to wor
ship his incarnate Son ; so, when a door was opened
'in heaven, the whole angelic host is introduced as join
ing the company of redeemed sinners, in ascribing e-
ternal" honour and praise to " the Lamb that was slain,'*
in union with "Him that sitteth on the Throne**:"
no words can possibly be more emphatical than those
used on these occasions. Can any man, therefore, af
ter reading them, assert that Christ is a mere created
"beingi> or that it is idolatry to vvorship him ? Or
will he pretend to believe that Book to be "the un-
» 3 dor. 12. 7— 10. t 1 Thess. 3. 11—13 2 Thess. 2. 16. 17,
4 Phil. 2. 11. § Numb'. 6. 24—27. 2 Cor. 13. 14,.
|| Acts 9. 14. 2t. I Cor. 1. 2. % 2 Pet. 3. 18,
** Rev, -5. 7 N

98 ON THE DEITY OF CHfttSf.
erring word of God ?" or can he disapprove its divine
inspiration; when its prophecies have been so remark.
bly accomplished ? This shows that our Version is faith
ful in another place*, and that every Christian ought
to join the saints of old, in saying, "Unto him that
loved us, and washed us from our sins in his own
blood, — be glory and dominion for ever and ever.
Amen "
VII. Lastly, our doctrine is confirmed by the ab
surdities into which its most able . opposers have been
driven. Such men have principally laboured to inval
idate those texts, that seem most explicit on the sub-
ject : though we could prove our doctrine, even if
these evidences were set aside. For this reason I have
omitted one testimony, which is decisive, if genuine,
as upon the whole I suppose it to be; because its
authenticity has been so much disputedf. — A short
specimen, however, may show with what success they
who deny the Deitv pf Christ > have laboured. The
Psalmist, and from him the Apostle says of the Messiah,
" Thy throne, O God, is for ever iind everj." To
elude the» obvious inference from this text, it hath been
said, that the words may be rendered, '*' God is thy
throne for ever and ever." We read that heaven is
God's throne, and the earth is his footstool ; but who
can conceive God himself to be the throne, on which
a creature should reign to eternity ?— Instead of " God
was manifest in the flesh ; some would 'read it, who
was manifested in the flesh ;" in which case God must
be the antecedent, as the context shows ; and then the
sense remains precisely the same§. Others would read
it " which mystery- was manifested in the flesh ;" and
then which mystery must be the nominative case to
all the subsequent clauses in the verse : but whatever
may be thought of the other propositions, " which mys
tery was received up into glory," will scarcely be deem
ed the language of inspiration, by any who do not pre-
fer nonsense to orthodoxy. — But sometimes these per-
* Rev. 1. 5, 6. f 1 John 5 7, 8. i Ps. 45. 6, 7. '
,. b. 1. 8, 9. § 1 Tim. 3. 15, 16.

a» THE DEITY OF CHRIST. 99
sons seem dispo|pd'to retain our reading, and to ex
plain the expression to mean, that the ' wisdom and
power pf Go^ wee conspicuous in Christ;' whuh
Would be also true of Peter, or Moses ; and so this
great mystery of godliness at length is found to be no
,. mystery at all! ,
When incredulous Thomas was at last convinced of
Christ's resurrection, he exclaimed, " My Lord and
my God !" And it cannot seem wonderful to those,
who consider that he knew the Messiah was to be call
ed Emmanuel, and had heard him say, " he that hath
seen me, hath seen the Father," that. he Should be con
vinced of his Deity by his resurrection from the de-nd*.
To set aside this testimony, it. hath been said, that
the Apostle's words were the language of astonishment,
and not of adoration, as men often exclaim, my God,
when greatly surprised. But are not such excli na
tions manifest violations of the third commandment,
and certain proofs of men's irreverent contempt ofthe
name of God ? Who then can believe, that the Apos
tles used such profane language before Christ, without
meeting with the least reproaf for itf ? Surely such
a solution must be improbable in the highest degree ;.
and they, who can admit it, have no right to despise
other men's credulity ! But indeed, the words cannot
admit of any such construction, consistently with the
idiom of the original language.
That most august passage, with which John opens
his gospel, has been so construed, in order to evade
our inference from it, that the nominative case to the
verbs used in it must be changed again and again,
without the least intimation given of it ; contrary to
all the rules of Grammar. By others, the word is sup
posed to mean nothing more, than the energy or power
of God, which was eternally with him and essential to
him, by which he made the world, and which was
manifested in the man Jesus : but can any one in hife
senses (Suppose* that this was all the meaning of the
* John 20. 26—31. Rom, 1- 2, 3. f Matt. 5. 37. .-,

100 ftlf THE DEITY OE CHRIST.
Apostle's introduction to his gospel, of the sublime
things he says of the word, and of his becoming flesh
and dwelling among us ? If any one shpuld think so
for a moment, a second attentive perusal must surely
convince him of his mistake. Aware of this, it is now
deemed convenient to set it aside as no part of re-
ivelation !
The interpretation, given of another decisive evi:
dence*, is grounded on a proposed different translation,
implying ' that Christ did not think of such a robbery,
as that of being equal with God.' But not to men
tion the various expressions used by our Lord, which
certainly were thus understood by the Jews; who can
believe that the Apostle should propose to his breth
ren, as a perfect example of humility, the conduct of
a mere man or creature, who barely did not claim
equality with the eternal God; when at best this could
be. no more than an exemption from the very summit
of all possible pride and ambition ? His argument,
as well as the meaning of the words, proves that " in
the form of God" signifies, being truly God and ap
pearing so ; even as the form of a servant and the fash
ion of a man signifying being truly man : and how could
a mere creature " take upon him the form of a servant,"
seeing he must always have been a servant of his
Maker? The Apostle, speaking of the patriarchs,! said/" of
whom, as concerning the flesh, Christ came,* who is
over all God blessed for ever, Amen." To evade this
decisive testimony, it has been proposed to: render the
latter clause, "God be blessed for ever, Amen." But
where then is' the meaning of the preceding expres
sion, " as concerning the flesh ?" Did ever a sensible
¦writer use such language concerning the descent of any
prince or hero? Does not the energy and propriety
of the passage depend on the contrast between the
clauses, " of whom as concerning the flesh Christ came ;"
and " who is over all God blessed for ever ?' Ahd
* Phil. 3. 5—10. f Rom. 9. 5.

ON THE DaiTT O* CHRIST. 101
do ydu not convert it into unmeaning absurdity by
such a change in the version ?
Stephen's dying address to Christ has lately been Con*
sidered, 'as the words of a man, in an extacyof de-'
votion, or in the agonies of death,' and therefore not
of much u eight in the argument ; as if modern reasoners
could better direct our faith and worship, than this
protomartyr, when full of the Holy Ghost, favoured
with the visions of God, and replete with the light,of
Heaven !—" ye know the grace of our Lord Jesus
Christ ; that though he was rich yet -for your sakes he
became poor ?" What shall we say' to Paul's words ?*
Could fit, who was born in a stable, had not where
to lay his head, and died on a cross, be rich before
he was pour ; if he had not existed before he became
a man ? — The words of Christ, which his disciples
thought so plain, " I came forth from the Father, and
am come into the world ; again, I leave the world and
go to the Father,"t and many other declarations he
made, " that he came down from heaven,'' so pressed
the ancienr* Socinians, as to induce them to feign that
Jesus, like Mahomet, went to heaven to receive his
instructions, previously to his entrance on his ministry 5
But modern Socinians have given up this figment-
they seen} conscious of their inability to maintain their
old ground, and therefore, they now intimate that
Apostles and Evangelists were mistaken, and thaf several
books or parts of the Scripture are not authentic, or
not divinely inspired. Thus they save themselves much
trouble by answering all our witnesses- at once; and
doubtless, they act prudently in imitating the , church
of Rome ; constituting themselves judges of the Scrip
tures, determining what parts of it are divine* and making
their own scheme the standard, by which it is to be
interpreted ; for neither of their systems can subsist,
except by a proportionable disregard to and degrada
tion of the word of God.
I feel a confidence, that each of the arguments here
* 2 Cor. «. 9. f John 16. 28. „

103 ON THE DEITY OF CHRIST.
adduced, is separately conclusive : how great / then
must be the united force of them ? Yet only a small
part of the evidence can be contained in so brief an
essay. I would, therefore cpnclude, with observing,
that the Scriptures were written to recover men from
idolatry, to the worship of the true God ; and that idolatry
consists in worshipping such as by nature are no gods.
What then shall we think bf all the texts here ad
duced, if Christ be not God ? or what shall we say
to John's conclusion of his fit st epistle? Having men
tioned Jesus Christ, he adds, " This person is the
true God, and eternal life. Little children, keep your
selves from idols."*
* J John 5. 20, 21.

ESSAY VII.

Shopping the Doctrine of our Lord's Deity To be essbn-
tial re Christianity: with a brief jIniwer To somm
objections.

w.

E are not in all cases capable of determining
exactly what things are essential to our holy religion,
and what are not ; yet the Scriptures most evidently
declare some particulars to be so ; and I cannot but
consider the doctrine of our Lord's Deity as one of
these essentials, nor hesitate to say that Christianity
itself must stand or fall with it. The greater deci
sion is proper on this subject, as our opponents seem
lately to have shifted their ground. " They used to
maintain that Christ's divinity was the master- piece of
absurdities — directly contrary to every part of natural
and revealed religion, and to all the rational faculties
God has given us :," " that by making more gods than
one, it was a breach of the first commandment," and
much more to the same purpose. This was a direct
charge of gross idolatry, which surely must be a mortal
sin ; and as the defenders of the doctrine denied, and
even retorted the charge, showing that another god is
substituted by Socinians in the place of the ^God of
the Bible; the cause was fairly at- issue, allowed to be
of the greatest possible importance, and entitled to the
most careful, serious, and impartial investigation. But
at present men are generally put off. their guard by
the plausible and indolent sentiment, that speculative opin
ions are of little consequence ; and that those who are
sincere and lead good lives, will not be condemned for
doctrinal errors. And an attempt has lately been made,
by a champion of the party,* to persuade a very large
body of men, who universally profess the doctrine of
* Dr. Priestley's address to the Methodists, preface tq the Let
ters of the Wesleys.

JC4 ON THE DOCTRINE
Christ's Deity, that there is no essential difference be*
tween, them and the Socinians! On the other hand,
Some able defenders of the doctrine seem disposed to
allow, that the belief of it is not necessary to salva
tion, or essential to Christianity; nay, that they who
most strepuously oppose it, and not always in the most
unexceptionable manner, may notwithstanding be ac-
ceptedpf God as sincere believers. Thus the subject,
which used to be considered as of the utmost , im
portance, is now generally thought to be rather a mat
ter of doubtful disputation among Christians, than im
mediately connected with our eternal interests : and the
cause hath more to fear from the indolent and con
temptuous indifference of mankind, as to theological
questions which are not supposed essential to salvation,
than from the most strenuous and ingenious efforts of
its very able and learned opponents. , •..'•••
I shall therefore endeavour, in this place, to. show,
that the doctrine of our Lord's Deity, is essential y>
the faith and hope of a Christian; and this will lead
our attention to many arguments in proof of it which
were not produced in the former essay,
I. There are several texts of Scripture which ex
pressly decide on the subject, The Lord Jesus him
self declares, that '»' the Father hath committed all judg
ment to the Son; that all men should hpnour the Son,
even as they honour the Father ; he that honoureth
not the Son, honoureth not the Father that sent him."*
If the, very end of his mediatory authority, as the Son
of man, Were this, " that all men,sbould honour him"
with the same kind arid degree of honour that is shown
to the Father ; and this must be the case if our doctrine
be true; then such persons" as deny his Deity, re
fuse to worship him, and spend their lives, with, all
their ability, influence, and diligence, to draw men off
from this faith and worship, do not honour him at all,
but greatly degrade him; and, therefore, by the ver
dict pf their future judge, they " do not' honour the
* John 5. 22, 23.

OF OUR LORD'S DEITY. 10$
Father that sent him." So that the Deity of Christ,
if true, must be essential to Christiavity. — It appears
from Scriptures already referred to*, that they have no
true knowledge of the Father, who do not receive it
from the revelation made of him by the Son : but
how can that man be thought to learn the knowledge
of the Father from the Son, who disregards his ex
press declarations, that " He and the Father are One,"
and that, " He that hath seen him hath seen the Fa
ther?" If .these words do indeed imply the Deity of
the Son, as One with the Father; the knowledge of
Ged, which they who deny his Deity possess, cannot
accord to the revelation made by the Son, but'must
be entirely of another nature.— The Apostle likewise
expressly saysf, " Whosoever denieth the Son, the
same hath not the Father :" and can any man sup»
pose this related only to a denial that Jesus was the
Messiah ? If this were all that was meant, then none
but avowed unbelievers were concerned in the warning:
whereas it is manifest, that the Apostle spoke of those
who seduced, not those that opposed, his christian breth
ren ; and wfio, by denying Jesus to be the Son of
God, drew them off from the doctrine in that particular.
As therefore they, " who denied the Son, had not the
Father ;" the inference is unavoidable, that they, who
deny the scriptural doctrine concerning the Son of God,
whatever this doctrine be, have not the Father for
their God and Portion. Many errors relate to differ
ent parts ofthe structure, the removal of which, though
ill-spared, may not wholly subvert it : but this con
cerns the foundation, and is of fatal consequence ; "for
other foundation can no man layj."
The same Apostle gives it as a rule, that the truth
was to be known, by its agreement with the doctrine
taught by him and his brethren, and that every tenet,
however supported, must be a doctrine of Antichrist,
which accorded not > with what they had taught con
cerning Christ. " Hereby know ye the Spirit ot God :
» Matt. 11. 27- Luke 10. 22. t 1 John 2. 22, 33.
i 1 Cor. 3. 10—15. O

1C6 ON THE DOCTfttNfc
every spirit that confesseth that Jesus Christ is come
in the flesh is of God. And every spirit that confess
eth not that Jesus Christ is come in the flesh,' is not
of God — and this is that spirit of Antichrist. — We
are of God ; he that knoweth God, heareth us ; hie
that is not of God heareth not us — hereby know we.
the Spirit of truth, and the spirit of error*." Accord
ing to this rule," all pretences to new revelations, and
every philosophical reasoning, must be wholly disregar
ded as springing from the spirit of error, if they con
tradict the testimony of the Apostles as recorded in
the Scriptures ; and if this error relate to the Person
of Christ, it is of Antichrist. It may be allowed, that
by " coming in the flesh," the reality of our Lord's
human nature was maintained : but who could have
doubted that he was really a man. if it had been gen
erally believed that he was no more than a man? Ii*
he could not have come otherwise than in the flesh,
the Apostle Would hardly have made that an essential
part of his confession. But the coming of the only
bt gotten Son qf God in the flesh, as the anointed King,
Priest, and Prophet of the church, was indeed essen
tial to his doctrine ; apd they who denied it must re
ject or pervert all the rest. But indeed some of those
heretics, whom John here so strenuously opposed, as
the forerunners of the principal Antichrist, were the
very persons, whom certain modern Antitrinitarians
would persuade us to regard as the only primitive Chris
tians, who retained the faith of the gospel in its ori
ginal purity !
The Apostle afterwards declares, that the principal
testimony of God related to his Son : " If we receive
the witness of men, the witness of God is greater. For
this is the witness of God which he testified of his
Son. — He that believeth not God, hath made him a
liar, because he believeth not the record, that God
gave of his Son. And this is the record, that God hath ,.
given to us eternal life,, and this life is in his Son.'
* l John 4. 2—6.

0* OITR LORD'S DEITT. 10r
He that hath the Son hath tile, and he that hath not
the Son of God, hath not life*.^ As the whole of
revelahon centers in this point, it is vain for a man
tp pretend that he believes other parts of it, whilst he
rejects its principal doctrine. His opinion may indeed
accord with thg testimony of God in some parties
lars : he may assent to Scriptural truths, because he
thinks they may be otherwise proved ; but if his own
reasonings, or those of some philosopher, lead to con
clusions opposite to the word of God, he hesitates not
to treat that as a lie. So that in fact such men do
not believe God, but other witnesses, when they as
sent to scriptural truths: for they treat him as a false
witness, when he contradicts theii pre-conceived opin
ions. It is tfterefore evident, that no man's belief of
the Bible, or of any thing contained in it, can be gen
uine, whilst he rejects "the testimony which God hath
given of his Son." And this illustrates all those other
passages, in which it is declared, that " he that believ
eth not shall be damned;" and that " he who believ
eth not the Son, shall not see life, but the wrath of
God abideth on him:" because it hence appears, that
unbelievers treat tlie truth of God as a lie, and so ex
clude themselves from that salvation, which is in Christ
Jesus, for sinners who by faith apply for an interest in
it. For it is plain that a man cannot believe the Son,
if he refuse to credit what he says of himself, and con
cerning his personal dignity and excellency ^
*The same important caution is again inculcated -by
this AposUe. " Many deceivers are entered into the
world, who confess not that Jesus Christ is come in
the flesh. This is a deceiver and an Antichrist. —
Whosoever transgresseth and abideth not in the doctrine
of Christ, hath not God. He that abideth in the doc
trine of Christ, he hath both the Father and the Sonf ."
The doctrine of Christ must certainly relate to his Per
son, either, as God and Man, or merely Man. But
if he that abode not in that doctrine had not God ;
*.l John 5. 10— 13. ' t 2 Jolm 7~ '11

lOjS on the DocthinS
and if Christians were forbidden to " receive him into
their houses, or bid him God speed," or at all to
sanction his delusions; though they might doubtless
have relieved his urgent wants, as an enemy in dis
tress ; it must follow,' that the doctrine concerning the
Person of Christ is essential to Christianity, and a re
jection of the true doctrine is an antichristian departure
from the faith. And I appeal to every impartial man
to determine, whether such language, if we had first
Used it, would not have excited the sneer of num
bers, and an outcry of bigotry against us.— The rea
der must observe, that the texts here quoted, are not
brought as direct proofs of our Lord's Deity, ,though*
many of them do prove it ; but to show that a right'-
faith in this respect is essential to salvation by Christ ;•
and they doubtless so far establish tl is point, that those*
WhP treat such questions as immaterial* will find it
most convenient wholly to overlook them, or to deny <
them to be the unerring dictates of the Spirit of truth.
II. The peculiar nature of our Lord's mediation
warrants the same conclusion. The office of mediator,
between two parties who are at variance, seems to im- <
ply, that the person performing it stands in some re-i
lation to each party ; is likely to take. care of the in
terests of both in an equitable manner ; and possesses
influence, either from excellency of character,, dignity
cf rank, or services performed, to give weight to his
interposition. Now Jesus is Mediator between the great
Creator and holy Governor of the universe, and his*
unholy rebellious creatures; and it is supposed, ' that
there are those things in his person, character, or ser
vices, for the sake of which the Father is pleased to
pardon and bless those in behalf of whom he mediates.'.*
But. not to anticipate the subject of a future Essay,
h suffices to observe at present, that if the Father saw
it necessary for the display of his glory in the salva
tion of sinners, that the Mediator should be Emmanuel*
his. co-equal Son in human nature, God manifest in
the flesh ; and that it was wholly improper for any other
persdn to sustain this office, or approach him in this

or our lord's deity. IQ9
character, except " his well belovtd Son, in whom he
is well pleased ;" and if sinners pertinaciously reject
his authenticated testimony to this divine Mediator, and
will regard him as a mere man ; they must exclude
themselves from the benefit of this gracious constitui
tion, and exceedingly affront both the Father and the
Son. Can it indeed at all be supposed, that such men
are taught by drat Spirit, whose office it is to glorify
Christ, when they thus studiously degrade him ? yet
" it any man have not the Spirit of Christ, he is none
«Of his." It will be shown in due time, that the media
tion of Christ is the grand display of the divine glory,
of the honour of the law, and of the evil of sin : and*
in this view of it, the personal dignity of Christ, like
tbe centre stone of an arch* sustains the whole : take
that away, ~the , whole must fall, either at once or by
degrees. This reasoning is supported by well known
and multiplied examples. They who deny the Deity
of Christ next learn to explain away the doctrine of
the atonement. That of his intercession and priest y
character is soon proportionably disregarded ; ' the evil
and desert of sin then seem to vanish from their view ;
and they have little fear of future punishment, but object
to the plain language of Scripture on that subject :
this makes way for doubts about the authentici
ty, or divine inspiration, of the sacred oracles, and
often terminates in rejecting them : and when such men
are still pressed with difficulties from undeniable facts,
they proceed to deny the providence, and the very be
ing of a God. It is manifest, that this hath been the
unhappy progress of many : for when the Deity of
Christ is denied, his mediation cannot consistently be
maintained; and when that is rejected, the Book, in
which it is the principal subject, must soon sink into
insignificancy at least, and be treated with neglect.
III. The peculiar nature of the faith, love, and obe
dience, which the word of God expressly requires us to
exercise towards the Lord Jesus; confirms the point
in question. The prophet says,* " Cursed be the man
• 1 Jer. 17. 5. 6.

lit? »« THE DOC THINS
that trusteth in man, and maketh flesh his arm, and??
whose heart departeth from the Lord :" and the Psalm
ist* cautions us in these words— " Put not your trust
in princes, nor in the son of man, in whom there is
no help :" yet nothing can be plainer, than that we
are required to put our trust in Christ ; and if he were
only the Son of man, and had only an arm of flesh,
I cannot see how we could trust in, him, without " de
parting from the Lord." — The form of Baptism, "into
the name of Father, the Son, and the Holy Ghost,"
implies a professed, dependence for salvation on thcSon,
and on the Holy Ghost, and a devoted faithful attache
ment to them, as well as to the Father. — The ex
pression, " believe in the Son ot God," signifies not
only an assent to his truths, but a reliance on him for
all the blessings which he is exalted to bestow. -• The,
Aposik- speaks of Christians, as those " who trusted ,
on ^Christf :" faith, or its inseparable, effect, is commonly
described by " coming to Christ," " receiving him," or
.*' abiding in him ;" and such expressions must imply
application to him, and habitual dependence on him,
even now he is invisible to us, and not present in his ,
human nature.
We are commanded to " walk in him" which must
include a constant reliance on his power, truth, and
love, as well as a regard to his authority:}: : "He suf
fered being tempted, that he might be able to succour
us when tempted^; -does not this teach us to apply to
and rely on him iii our temptations? He promised
his disciples a mouth and wisdom || : ought they not,
therefore, to rely on him to fulfil that promise ? Can
he be our life, unless we depend on him for the life .
of our sOulsH? Does he forgive sins, and ought not ;
the sinner to rely on him for pardon ? Does he send
the Holy Spirit, to teach, comfort, and sanctify -his
people ; and ought we not to depend on him for that
blessing? Hath he all power- in heaven and earth;
and shall we do wrong to trust that^power in all cir-
* Ps. 146. 3. f'Eph. 1. 12. $ Col. 2.V. 7. § Heb. 2. 17, 18,
ll'tuke 21. 15. 1 Col. 3.' 1—4. 13.

Ot OUR LORD'S DEITY. 'II
cumstances ? Has he engaged to be with his assem
bled disciples ; and should they not expect and depend
on his gracious presence* ? In short, the believer can
do nothing of himself ; and "can do all things through
Christ who strengthened him ;" "he has communion
with the Father, and with his Son Jesus Christf :"
and how can these things be, unless he habitually relies
on him and applies to him in all these respects ?
They, who do not trust in Christ, can receive no com
munications from him, nor maintain any intercourse
with him ; and it is no wonder that they deride those
as enthusiasts, who experience what they despise. But
if such a dependence on Christ be essential to faith,
the doctrine of his Deity must be esential also : for
no man can reasonably rely on a mere creature, to for
give his sins, to sanctify his soul, to raise his body
* from the grave, and to give him eternal life: andean
one deny such a reliance to be idolatrous ? To form
these expectations from Christ we must believe that
He is "God over all, blessed for evermore; thesame
yesterday, to-day, and for everj."
In like manner the love, which , Christ demands of
us, cannot belong to any mere creature. We are re
quired to love him more than our nearest relatives,
or even than our own lives ; nay, to bate all these, when
they come in competition with our love to him ; other
wise we are not worthy of him, and cannot be his dis
ciples^ : Now, what is this but to love him supremely,
and as we should love the Father ? Yet we are never
cautioned not to let our love of Christ interfere with
" that love of God with all our hearts," which the law
requires : it is not once intimated, that there is any
incongruity, disparity, or even distinction, between our
love of the Father, and of the Son : nay, the more we
love Christ, the greater our love of the Father is sup
posed to be, arid the more shall we be loved of him ||.
The decisions of the great day of account are represen-
* Matt 18. 20. 28. 20. John 14. 20r~24. t r John 1. 3.
t Rom. 9. 5. Heb. 13. 8. Rev. 1. 4. 11. 17. .,
§ Matt. 10. 37. Luke 14. 26. II Job*: 8. 42. 14„ 2l~24. 15. 33.

318 ON THE DOCtKINE
ted as awarded by this rule : they who have loved
Christ, and shown their love to him by kindness to
his disciples for his sake, will be considered as true
believers and righteous persons ; they, who shall be
proved not to have loved him by their neglect of his
poor disciples, will be considered as unbelievers and im
penitent sinners, and condemned to have their portion
with the wicked*. But pan we suppose, that no men
tion would on this occasion be made of the love of God,
if the love of Christ had been entirely distinct from
it ; or if it were not certain, that the more we love
the Son, the more we love the Father that sent him ?
The Apostle Paul likewise solemnly blesses " all*
that love the Lord Jesus Christ in sincerity ;" he de
nounces an awful curse on every man whp does not
love the Lord Jesus Christf ; and he represents the
love of Christ, as the constraining principle of all his
own devoted labours and services^. Another Apostle
speaks of the love of an unseen Saviour, as the uni
versal experience of all Christians^ ; and when that
Apostle denied his Lord, he was thrice interrogated
whether he loved him, before he was re-instated in his
pastoral office||. No such special and pre-eminent love
towards any one of the mere servants of G,od is required
of us : nay, the Apostle was afraid lest he, or his breth
ren, should be put in Christ's place, when he inquired,
" was Paul crucified for you ? or were you baptized
in the name of Paullf ?" But our Lord never intima
ted, that there was any danger, lest his disciples should
love him, in a degree that would be derogatory to
the rights of God the Father. — The Lord is a jealous
God, and cannot endure a rival in our affections, but
demands our whole heart. How then can "Christ
dwell in our hearts," as Lord of our affectionsyif He
and the Father be not One ? Seeing therefore we ought
to love Christ, even as we love the Father -r it must
be necessary that we believe him to be the adequate
* Matt. 25. 31—46. f Eph. 6. 24- 1 Cor. 16 22.
t 2 Cor 5. 14, .15. § .1 Pet, 1. 8. , || John 21. 15—17.
f 1 Cor. 1. 13.

6f our lord's DElTt. Ifjj
eiiject of that love ; both for what he is in himself,
and what he hath done for us : and thus the doctrine
of his Deity* if true, must be essential; and unless
we believe it, how can we keep clear of the A, os-
tle's anathema ?
We are constantly reminded in the sacred Vvripmr^s
that we are "not our own but the Lord's:" ne are
his property, becuse he^ made us : and, when by sin
We had alienated ourselves, we became His again, as
" bought with a price, to glorify him, in body and
spirit, which are his* " Yet the Apostles always speak
of believers, as belonging to Christ ; they are his ser
vants, his purchased flock, his espoused bride, though
the Lord of hosts is called the husband ofthe Churchf,
yea, the members of his body PaUl says, in one place,
that * He was dead to the law, that he might live unto
God ;""-4n another, ' that he lived no longer to himself*
but to him who died for him and rose again / and that
* Christ died and rose again, that he might be the
Lord both of the living and of the dead!.' And he
observes, that ' the Lord Jesus gave himself for us, to
redeem us from all iniquity* and purify us unto him
self, to be a peculiar people zealous of good works!)."
Could such language as this be properly used concerne
ing services rendered to a mere man ? Surely it would
be an idolatrous alienation of ourselves from the ser
vice of our Maker, to devote ourselves to that of a
fellow- creature. But if Christ be truly God, One with
the Father : then our dedication of ourselves to his ser
vice is the same as our devoted obedience to the Father
that sent him ; and is no other than* the prescribed
manner, in which as redeemed sinners we are rrquir-
ed to render it.
In short* it must be evident to all, who reverence
the language of Scripture* and diligently investigate the
subject ; that we honour, obey, and worship the Son i
and that all the glorv rendered to the Son, redounds
to the glory of the Father, ' who is glorified in tho
« 1 Cor. 6. 19. 20. to. 31. f Is. 54. 5. { Rom. 14. 8,9.
% Cor 5. 14. GaL 2. 19. § Tit. 2. 14.
P

114 ON THE BOCTKINE
Son*.' But indeed who "cm believe, that it should
be the office of the Holy Spirit to ' glorify Christ,' if
it be of little or no consequence what men think of
his person ; or if proper views of it are not essential
to Christianity ? or that the Apostle woiild, in that case,
have spoken of his " name being glorified in and by
his saints," both now and at the day of judgment ?f
Finally, we are every where in Scripture required
to glorify and rejoice in the Lord ; and not to glory
or rejoice in ourselves, in worldly advantages or in
men — Yet Paul characterizes Christians, as "rejoicing
or glorying in Christ ;'{ He says, " I protest by your
rejoicing, which I have in Christ Jesus") He speaks
to the Philippians of their rejoicing being more abun
dant in Christ Jesus :j| and he evidently applies the
language of the prophets, requiring men to " glory in
Jehovah,' to Jesus Christ ; even while he cautioned
his people, not to glory in men.1T In like manner Pe
ter, speaking of the appearing of Jesus Christ, says to
his brethren, " Whom having not seen ye love ; in
whom ye see him not, yet believing, ye rejoice with
joy unspeakable and full of glory."** And could this
joy be any other, either in its nature or object, than
that mentioned by the Apostle Paul. — " We rejoice in
the hope of the glory of God." — " And not only so,
but we also joy in Gorf. "ft On the supposition that
Jesus is a mere creature, Jehovah would give his glory
to another, if he inspired his servants to use such lan
guage : so that the confidence, love, gratitude, devo
tedness of heart, and honour, which the Scriptures
require us to render to Christ, must be impracticable,
unless" we have a proper judgment of his dignity and
excellency ; and we must either rob him of the glory
due to his name, or give Jehovah's glory to another,
if we mistake in this fundamental matter.
IV. The nature of heavenfy felicity confirms this
reasoning. The language of the Apostle is emphatical,
* John 13. 31. 32. 17 I — 10. Phil. I. 20. 2- II
t 2 Thess. 1. 10—12. \ Phil 3. 3. § 1 Cor. 15 31
|| Phil. 1. 26 f Is. 45. 24, 25. Jer. 9 23 24. » »
! Cor. 1. 30, 31. 3. 21. •• 1 Pet. 1. 8 ft Rom. 5. a-H.

OT OCR lord's deitt. 1J5
" To depart hence, and to be with Christ, which is
far better :" for this implies that the presence of Christ,
the discoveries of 'his glory, and the enjoyment of his
love, constitute the happiness for which he longed ;*
and in what does this differ from the beatific vision ?
But in the last chapters ofthe Revelation of John which
describe the heavenly state, this is still more plainly
declared. He, whose name is " Alpha and Omega,"
says, " I will give him that is athirst of the water of
life freely. He that overcometh shall inherit all things ;
and I will be his God, and he shall be my Son."|
If any person should explain this passage of the Father,
it would only prove, that " the Father and Son are one ;"
for the Son is doubtless called Alpha and Omega.
Again, the Apostle " saw no temple in the new Jeru
salem ; for the Lord God Almighty and the Lamp are
the Temple of it : and the city had no need of the
Sun, neither of the Moon ; for the glory of God did
lighten it, and the Lamb was the light- thereof."^ He
next saw a " pure river of water of life — proceeding-
out of the throne of God, and ofthe Lamb : — and ther*
shall be no more curse, but the throne of God, and
of the Lamb shall be in it, and his servants shall serve
him ; and they shall see his face, and his name shall
be in their foreheads."^ Can any thmg be plainer, than
that the writer of this book believed the Son to be One
with and equal to the Father ; the Fountain of light,
life, purity, and felicity; in whose "presence is fulness
of joy, and pleasures at his right hand for evermore ?"
The worship of heaven likewise is represented, as a
constant. ascription of praise and honour to Christ, to
gether with the Father ; so that we cannot sing on
earth the very words of the heavenly choir, .with appa
rent fervour and unreserved approbation, without dan
ger of being deemed enthusiasts ; as it is manifest from
the care taken by many persons,, to expunge every ex
pression of this kind from their books of psalms and
hymns for public worship, as well as from their other
* Phil. 1. 23. John 17. 24. t Rev^2.1. 6, 7.
t Uev.-21. 22, 23. § Rev. 22. 1—5.

116 OJf THE DOCTRINE '
services.* — Will there then be discordant companies of
worshippers in heaven ? Or, if all must be harmonious,"
are we never to learn the song of the Redeemer, till
vie come to heaven? Or how can we learn this song,
if we never come to a settled determination in our
minds, whether the Lamb that was slain be worthv of
all worship and honour, or not ? or if it be indifferent*
Whether we adore and expect felicity from him, as God;
or only respect his memory, as a good man ?
V. Lastly, the language of a>'thority, which we are
assured our future Judge will use at the last day, should
not pass unnoticed in this argument. As the happi
ness of. heaven is represented under the idea of " en
tering into his joy, and beholding his glory :"\ so the
misery of the wicked is spoken of, as a banishment
from his presence, and the endurance of his wrath. He
will not say, " Depart from God, but Depart from
me :"| and in a figurative description ofthe great con
sternation of his enemies, in which is an evident re
ference to the day of. judgment, they are introduced
as " calling on the rocks and mountains to hide them -
from — the wrath of the Lamb ; for the day of his great
wrath is come, and who is able, to abide it."§ If then
we believe that ' he shall come to be our Judge ;' it
must be of the greatest importance, that we know
¦who he is, by whom our eternal state is to be decided.
For surely it will be very dreadful for those to meet
him arrayed in glorious majesty, who, during their whole
lives, refused him the honour he demanded, treated
bis declarations of his personal dignity as false or un
meaning, and continually uttered hard speeches against
him ! || The season of his coming will be emphat
ically " the day of God ;"TT and it behoves every one
of us to " prepare to meet God, that we may be found
of him in peace, without spot and blameless."
But to all these, Scriptural demonstrations of the truth
and importance of this essential doctrine, some objec
tions are opposed, which are considered as insurmount-
» Rev. 7. 16. 17. t Luke 12 37. Matt. 25. 21. '
$ Matt 25. 41. 2 Thess. 1. 9. 10 § Rev. 6. 16, If.
|j Jude 14. 15. Rev. 1.7. 12 Pet. 3. 13— 14

o> our lord's DEi*y- ly
¦able ; — a few of 'which shall here be very briefly noticed.
It is objected, that the Deity of Christ is inconsistent
with the unity of God ; or else that it is irrational,
unintelligible, and contradictory. But doubtless, some
thing more than confident assertion is requisite to prove
the doctrine of the Trinity to be inconsistent with the
divine Unity. The Apostle speaks of the body, soul,
and spirit, as constituting the same individual man,
though some perhaps may object to this language : if
then a man may be three in one respect, and one in
another, do we not -know so much of God, as to as
sert it is impossible that somewhat similar, but far
superior, and more entire both in the distinction and
in the unity, should take place in his incomprehensible
nature ? And ought not men to speak more reveiently
and cautiously on a subject, about which we know
nothing more than what God himself hath taught us;
especially as much is spoken in Scripture, which so
appears to have this meaning, that the most of Christians
in every age have thus understood it ? We do not
say that the Dehy is Three in One in the same sense ;
nor do we pretend to explain or comprehend how God
subsists in three Persons, the Father, the Son, and
the Holy Ghost; but we would humbly believe his
testimony concerning himself, and adore his incompre
hensible majesty.
One would scarcely have expected, that this doctrine
should have been objected to, because it is mysterious ;
when the Apostle expressly calls it the great mystery
of godliness. But indeed, till we can comprehend
ourselves, it is absurd to object to mysteries in those
things which relate to the infinite God ! The power
of mind over matter is mysterious in the highest de
gree ; yet our will moves our tongues and limbs con
tinually, and we know not how : so that our own exis
tence, as well as |hat of God, must* be denied, if we
admit it not. Mysteries are found in the productions
of every plant and animal, which philosophy can never
Explain. The style of God in all his works is mystery ;
and shall we suppose that his own nature is not, above
all, mysterious? J&xperimenf is allowed to be the pro*

IIS ON THE DOCTRINE OF OUR LORd's DEIW.
per standard pf our discoveries of the powers of nature :
should not then the testimony of God concerning him
self, terminate our inquiries concerning his incompre
hensible Essence ? For " can we by searching find out
God ? Can " we find out the Almighty tp perfection ?"
If men object Christ's inferiority, as Man and Mediator,
to the Father, or his growth in wisdom and stature;
we answer, that such testimonies, when compared with
those which ascribe omniscience and other divine per
fections to Him, demonstrate that he had another nature
in union with that true humanity of which such things
are Spoken., And "his delivering up the kingdom to
God, even the Father," which has sometimes been ob
jected to the doctrine of his Deity,* only establishes
the distinction between the absolute and evei lasting
kingdom of God as Creator; and the mediatorial king
dom of Christ, as the Divine Saviour of sinners. The
absolute kingdom existed before sin entered, and will
exist for ever, after the mediatorial kingdom hath an
swered its grand design, and is come to an end ; but
the Son will be One with the .'ather to eternity, as he
was in the beginning, before time was, or creation had
taken place.
If any person should be convinced, by these plains
arguments, of the truth and importance of this doctrine,
I would conclude with warning him not to rest in the
notion of it ; but to apply it practically, by relying on
Emmanuel for all things belonging to salvation, and by
rendering him that love, and honour: and worship, and
obedience, which are due to his name. . The truth held
in unrighteousness can only increase a man's condem
nation ; but they who deem it the life of their souls
should endeavour to adorn, and promote the knowledge
of it, by all suitable means ; remembering that " the
servant of ihe Lord must not " strive, but be gentle to
all men ; in meekness instructing those that oppose them
selves ; if God peradventure will give them repentance
to the acknowledging of the truth *• and that Jhey may
recover themselves out of the snare of the devil, who
are taken captive by him at his will."f
* 1 Cor. 15. 24—28. t 2 Tim. 2. 24—26. .

ESSAY VIII.

. ;¦* * . ,

&>n The Nature^and Design of the Mediatorial Officx^
sustained bt tub Lord Jesus Christ.

T

HE Mediation of Christ, between a Holy God and
sinful men, has an immediate connexion with every part
of that religion which bears his name : and all who call
themselves Christians should use great diligence in seek
ing an accurate and adequate knowledge of this interest
ing subject, as far as they can deduce it from the sacred
Scriptures. It is therefore intended in this Essay, to
make some observations on mediation in general — to
explain the nature and ends of our Lord's mediation
in particular — to show in what respects He, and none
else, was qualified to sustain such an office- — and to
prove from Scripture, that he is a Mediator according
to the import of that term as here explained.
The interposition of a Mediator in the affairs of men,
implies that some difference, subsists between the two
parties : it supposes, that, at least, one of them has
cause of complaint or resentment against the other ; and
that consequences, injurious to one, or both of them,
or to those connected with them, may be apprehended,
if the controversy be not amicably terminated. To pre
vent these effects, some person, either of his own ac
cord, or at the request, and by the appointment of one
or both the contending parties interposes ; aiid endea
vours, by his authority, influence, or good offices, to
effect a pacification on such terms as are supposed to
be equitable, or at least not materially injurious to either
party: for if a Mediator should take great care of the
rights and interests pf one party, and. evidently neglect
those ofthe other; he would be justly condemned, as
acting inconsistently with the design and nature of his
effice. He should, therefore, behave as tlie friend of

l$0 '6N THE MEDIATORIAL
both parties; accommodating. the differences according
to the justice of their claims, and in a manner as satis
factory to each of them, as can consist with equity and
impartiality. In some cases a superior in station or power may
assume the office of Mediator, and by authority induce
the contending parties to accept of the terms proposed
to each of them. In others, the end may be accom
plished by argument, remonstrance, or persuasion : and
this is nothing more than convincing both parties, that
they ought to make, or accept of such concessions, for
the sake of peace and their mutual good, as are equitable
and reasonable ; and then inducing them to act accord
ing to the dictates of their understanding and conscience.
But sometimes, especially when one party is much in
ferior to the other, and hath been highly criminal of
injurious, the office of a Mediator chiefly consists, in
prevailing with the offended superior to accept of such
concessions and satisfaction, as the other can make ;
and not to proceed against him with rigour, though
he deserve it : and if this can be effected, it only re
mains for him to prevail with the inferior, or criminal
party, to make the required concessions. A Mediator,
however, on some occasions, out of love and pity to
the offender, may offer to make compensation at his
own expense for the injuries done ; in order that the
, other party may, without loss or dishonour, lay aside
his purposes of inflicting deserved punishment.
Various qualifications are requisite for persons who
sustain the office of a Mediator between two parties at
variance, in any of the cases which have been stated :
but our attention must principally be fixed upon the
last ; as it doubtless most accords to the interesting sub
ject, which it is intended to illustrate. Should any one
interpose between a sovereign prince and his rebellious
subjects, in order to prevailwith him to show them
mercy ; it is obvious* that he should himself be free.
from all suspicion of in the least favouring their rebel
lion ; otherwise his interposition would render him the
more suspected. He ought likewise, to be a person of

Oiffice of Christ. 121
that rank and character* or to have done those important
services, which entitle him to the confidence of his
sovereign, and tend to render it " honourable for him,
at his instance, tp pardon those that deserve punishment.
Every one must perceive- the absurdity of a criminal
undertaking to mediate in behalf of his associates in
guilt: nor could an obscure person, of indifferent char
acter, and in no respect intitled to, or possessed of the
affection or confidence of the prince, attempt such an
interposition without manifest impropriety. If a com
pany of men, in such circumstances, were desirous of
thus conciliating the favour of their offended lord ; they
would naturally turn their thoughts to one of his chief
nobles, to some person that had performed signal ser
vices with great renown, or to his principal favourite,*
or even to his beloved Son, if they had any prospect
or hope of obtaining his good offices. — And if such a
mediator could be engaged in their behalf, with so firm
and cordial an attachment to their cause, as to say with
Paul, when he mediated with Philemon for Onesimus,
" if they have wronged thee* or owe thee aught, put
that on mine account — I will repay it,"f and if he really
were competent to make good such an engagement ;
his interposition would have its utmost advantage for
success. But no mediator can (be fully authorized for his of
fice, unless, by one means or other, both parties allow
of his interference : at least his mediation cannot have
its due effect, till they both accede to his terms, or
plan of accommodating their differences For if one
party authorize him to propose certain terms to the
other* as the utmost that he will yield ; the whole must
yet be frustratt d and the dissention perpetuated, if these
terms be pertinaciously rejected : except when the media
tor acts also as an umpire, and compels the partita to
accept of his prescribed conditions.— There is also an
evident propriety in a mediator's standing in Mich a
relation to each of the parties, as to lay a foundation
* Acts 12, 20. t Philemon 19. 30.
Q

i82 Oii the MEDtATOHiAt
for his being considered as an equal friend to both of
them, in all respects, in which their rank* or the justice
of the cause vvill admit of it : so that there Can be no
reason to suspect, that a person thus situated, will sacri
fice the interests or rights of ^>ne party, from a partial
regard to the other,
These observations concerning the office of a Media
tor, as well known among men, may enable us to under
stand more clearly the doctrine of Scripture respecting
the mediatorial office of Emmanuel ; and we may very
properly argue from them, in something of the same
manner that Paul did from the office of High- Priest a-
nioilg the Jews, when he wrote to them concerning the
High-Priesthood Of Christ. This indeed was a divinely
appointed type and shadow of the subject, that the A-
postle illustrated and confirmed by it: whereas, our
arguments, from the office of a Mediator among men*
derive their force from analogy, or the particulars in
which the 'cases coincided Yet as the Lord himself has
represented -the office of Christ under the idea of a
Mediator ; it is manifest that he intended to assist, and
not to mislead or confuse our apprehensions by the al
lusion; and this allows us to make what use we can,
with caution and sobriety, of the case alluded to, in
order to explain more clearly the subject which it il
lustrates. We must, therefore, in the next place, reflect on the
need there was for "a Mediator between God and man."
Had the human species: never forfeited the favour, or
incurred the displeasure of their bountiful Creator, a
Mediator could never have been wanted; for he was
of himself sufficiently disposed to favour and bless the
work of his own hands. Had not man been brought
into a state of alienation from God, and exposed to his
just indignation ; no reconciliation, and consequently no
peace maker, could have been required. The Angels
in heaven approach their God and Father, without the
intervention of a Mediator : and so doubtless did man,
before sin had made a breach between God and him.
When the firs^Adarr! had broken the commandment.

Office of Christ. 12S
and forfeited the covenant of his Creator ; and so sin
and death had entered into thp world, to pass upon the
whole race that was about to descend from him : then
was " the second Adam, tlie Lord from heaven," pro
mised, to be the Mediator of a new covenant ; under
the title of "the Seed of the woman," who " should-
bruise the Serpent's head." Thus the entrance of sin
gave rise to the whole plan of a Mediator : and the
malignity or desert of sin alone required such an exalted
Mediator, and such a meritorious mediation, as the
Scripture reveals and proposes to us. For if a righteous
and holy God had not viewed sin, as, so evil in its nature
and effects, that it would be utterly inconsistent with
his glory to show mercy to transgressors, unless some
constitution of this kind were previously formed ; that
love, which provided the Mediator, would have sufficed,
so to speak, to induce him to pardon them without one.
We must not, therefore, imagine that the mediation of
Christ is needful, in order to prevail with God to pity,
love, and save sinners : on the contrary, we should con
sider it as the grand effect of his compassion and good
will ; and as intended to render the exercise of his plen
teous mercy consistent with the honour of his justice,
and conducive to the hormpnions. display of all his per
fection. '-¦
Men had forfeited their Creator's favour, and deserved
his anger, by transgression ; thei had also lost his holy
image, and become vile and miserable, even " vessels
of wrath fitted for destruction :" but it pleased their
offended Sovereign, " to the praise of his glory," and
the discovery of his infinite and everlasting mercy and
bounty, for God is Love, to purpose the reconciliation,
recovery, and eternal felicity of an innumerable multi
tude of the fallen race. It did not, however, become
Hitn, as fhe jnfinitely righteous and holy Governor of
the universe, to show such favour to the guilty and
unholy, without adopting some decisive method of de
claring his judgment concerning their crimes and de
serts. Otherwise it might have been supposed, that
he did not wholly abhor sin ; that he meant to desist

184 On the Mudjatokim,
from the demands of his .violated law ; that it needed
not to. have been made so strict; that it was not re
quisite for his rational creatures on all occasions to obey
it, or that transgressors should be punished according
to its sanction ;, and that it was owing to some other
cause, than his perfcet justice and holy abhorrence of
evil, that he so severely executed vengeance on some
of his rebellious subjects. To obviate such conclusions,
it became the God of glory to devise some plan, ac
cording to which the largest exercise of his pardoning
mercy, and saving grace, might consist with the most
affecting display of his avenging justice and hatred of
iniquity. For this purpose, as' it is manifest from the
Scriptures, his inifinite wisdom and love had formed,
and thui revealed, the plan of a^ Mediator, through
whom a new covenant was arranged and proposed to
sinners ; according to which all things pertaining to
eternal life are freely bestowed, for his sake, on all who
apply for them iu the appointed way. " Thus the riches
of God's mercy have abounded towards us in all wisdom
and prudence." * Through the intervention of a Media
tor, sinners are saved ; and y el; the Lord does not so
much as seem to , favour sin : nay, he in the most de
cisive manner shows his judgment of what punishment
it deserves, his holy abhorrence of it, and his deter
mination m all possible cases, " to mignify the law and
make it honourable." **
& If, in discoursing on such subjects, we are constrained
to accomodate our language and reasonings to the con
ceptions and 'usages of men ; we do no more than imitate
the sacfed writers, and can aptly express our meaning
in the words which they have used before us : whereas,
they, who object to such explanations, are obliged to
represent the style pf Scripture, as highly, if not ab
surdly, figurative ; and frequently to caution their dis
ciples against too literal an explanation of it ; nay, it
costs them much labour,, as well as great ingenuity,
to ^furnish such interpretations as accord with their
* Eph. l. 7, 8.

Office of Christ. 12t5
rational systems, and which common readers could never
have thought of. And what is this, but an insinuation,
that the sacred writers have used a language, extremely
suited to mislead and confuse the unlearned and simple
part of mankind ? But, indeed, the Apostle has shown
at large, that the Mediation of Christ was intended
especially for this end, " that God might be just, and
the justificr ofthe believer;" "a just God, and a
Saviour."* If we examine the subject more minutely, we shall
find, that the Mediation of Christ is of that kind, which
required such a person to sustain and perform it, as
the Scriptures testify him to be. If any one should
interpose between an offended sovereign and his re
bellious subjects, in order that for his sake exemption
from punishment, and the grant of valuable privileges,
should be conferred on them ; he must stand high in
the estimation of the prince, and be a person of known
worth and dignity among all who are acquainted with
the transaction : otherwise their would be no ground to
expect that his requests would be attended to : nor any
care taken, if they were, to manifest the demerit of the
pardoned offenders, or the clemency and bounty of their
reconciled sovereign. But what man, or mere creature,
could thus interpose between the infinite God, and the
apostate children of men ? Who could have thought
of requesting, that for his sake, and at his instance, all
the crimes of those who came in his name, should be
pardoned, all their wants supplied, and all spiritual and
eternal blessings conferred upon them ? Would not
such an intrusion have been considered as an act of
rebellion, or at least a preference given to the happiness
of rebels above the glory of God? Who among the
Angels of heaven, or any of the creatures that God has
made, could pretend to personal dignity, excellency,
merit, or services sufficient to authorize such a requi
sition ? Or how could it have" been imagined, that, if
the ' Lord did not see good to spare and bless sinnere
* Rom. 3. 2. Is. 45. 21.

V26 On the Mediatorial
for his own name's sake; he would be induced to do
it for the sake of a derived dependent being, who lived,
moved, and existed in and by him alone ? If it bad
been consistent with the display of his glory, to have
saved sinners without an atonement, he would -not have
wanted any external inducement to do it ; but if his
honour and the salvation of sinners in this way were
incompatible, who could possibly prevail with him to
dishonour himself? Or could any mere created being
have undertaken to render the exercise of mercy and
grace to sinners, consistent with his perfect justice
and the honour of his law ? Alas ! their best services
must all be due for themselves, and on account Pf bene
fits already conferred : even their own felicity, strictly
speaking, must be gratuitous, not merited : nor hath
one of them power to endure the punishment of a
single transgression, without finally sinking under it ;
for ' the wages of sin is death'. So that it cannot be
conceived, that the office of Mediator between God and
man, which Christ performs'* could possibly have been
sustained by any mere creature ; or that any one had
sufficient love to have induced him to undertake it.
for the benefit ot the unholy and rebellious. — But when
.|he eternal Son of the Father ; when He, who created
and upholds all worlds, for whom all things were made,
and whom all Angels worship, voluntarily engaged him
self to mediate a peace. between the offended Sovereign
of the universe of his sinful creatures : ' to the princi
palities and powers in heavenly places was known — the
manifold wisdom of God ;' and all the holy intelligences
that ever have been* or shall be, made acquainted with
this grand design, must perceive, that his personal dignity
and excellence ; his ineffalbe union with, and relation
to, the Father ; as well as his boundless power, love,
and holiness, rendered him in all respects the proper.
Person to accomplish it, and bring it to a happy and
glorious event; and that He only was competent for
such an undertaking.
If a Mediator was to be constituted for such ends
as have been stated, it must be proper that the Lord

Office of Christ. 12?
should choose and appoint him to this important office.
• No one taketh this honour to himself, but he that is
called of God.' A self-appointed Mediator must have
been deemed an intruder. The criminals could not
reasonably expect to have the nomination of him : they
had no just ground of complaint ; the whole design
must be formed for their relief and advantage : the rights
and glory of God must be first considered and secured
in the execution of it ; and he alone could know whom
it became him to intrust with so vast a concern, as
involved in it, not only the interests of his universal
kingdom, but the eternal honour of his own great name.
We know to whom he hath committed this office ;
and we are sure, from the event, that he saw none else,
in heaven or earth, vwhom he could so properly have
appointed to it : for he does nothing in vain, and would
not have- sent his only begotten Son on a design, which
one of his servants could have executed with the same
success and advantage. But we may understand enough
in this matter to perceive, that it would have been highly
improper, for the infinite God to have appointed a mere
creature to this office, and to have intrusted his own
glory, the salvation of innumerable souls, and the in
terests of his everlasting kingdom, into his hands. In
such a cause, ' he puts no trust in his servants, and
charges even his Angels with folly '*
¦- At the same time, however, this Mediator is, in all
respects, suited to our case, and worthy of our confi
dence. If it had been revealed, that God would deal
With 'us through a Mediator, and we had been required*
to look out for one, on whom we could most entirely
and Unreservedly depend, when eternal happiness or
misery was at a stake ; what could we have done ?
We could never have intrusted such an important cause
in the hands of any mere man: nay, the more we had
considered the matter, in all its difficulties and conse
quences, the greater hesitation should we have felt to
confide it to the hands of a mere creature : for air are
* Job 4. 18.

igg On the MfiDiAtotitAt v
changeable; and we should have been apprehensive?
lest some want of poWer, love, truth, wisdom, or con
stancy should induce.. a failure, when our eternal AH
was at a stake. Yet We could never bave thought of
such a Mediator, as our offended God hath hirriself pro
vided, appointed, and revealed, who is ' the same yester
day, to-day, and for ever,' and who is ' the true and
holy One,' 'Emmanuel,' ' God overall blessed for ever
more.'— *Here we can have no ground for fear ; unbe^
lief alone can hesitate. He, whose power sustains the
universe, is able to save pur souls in all possible cases'.
He, who is worthy to be intrusted with the rights of
God and the eternal glory of his Name' iwust also be
Worthy to be intrusted with our immortal interests;
for our rights, in this respect, are all forfeited : and He,
Who, in perfect justice and purity himself, could so pity
and condescend to guilty polluted creatures, as to un
dertake such an office wholly for their benefit, cannot
Want love to accomplish whatever is wanting for the
eternal salvation of all who accept of his mediation.
But the appointed method, in which this great Media-
tor performs his most gracious design, hath laid a still
more firm foundation for our unshaken confidence. It
was proper* that the terms of our reconciliation should
he proposed by the Lord himself : and, as these had
respect to tfie Mediator, they required him to assume
oUr nature into personal union with his Deity ; that as
'God manifest in the 'flesh,' he might stand related
to us also, in the most intimate manner, as our Brother,
bone of our bPne, and flesh of our flesh : that so, he
might properly represent us, undertake our cause as in
terested in it by the ties of one common nature, and
encourage our most unlimited confidence in his com
passion and love — Thus hath he humbled, emptied and
impoverished himself. As they, in behalf of whom he
mediated, • were partakers of flesh and blood* he also
took part of the same : * 'he is not ashamed to call them
brethren :' and, as his union with the Father,, in the
div ine nature, renders him a proper Person to vindicate
his rights and display his glory ; so, in virtue of his

Office of Christ. 139
union with us in the human nature, we may most cheer
fully rely on him to take care of our immortal souls.
This also shows the propriety of his interposing in our
behalf: for some connection or relation is supposed to
subsist between the Mediator and those for whora.<he
acts ; else, why does lie solicit favour for them, rathet'
than for others in similar circumstances? And, even
if the plea be supported by some payment or satisfaction
made, if seems proper, that there should be a ground,
on which to determine for whom this is done, and to
whom the benefit of it shall belong,
When, therefore, the Son of God undertook the of
fice of Mediator between God and man, ' he took not
on him the nature of Angels,' as he meant not to mediate
in their behalf ; but he assumed the human nature. And
this renders it very obvious and natural for us to con
clude, that all he did and suffered on earth,, and all he
now performs in heaven, in the character of Mediator,
was exclusively intended for the benefit of men, whose
nature he bears, for whom he mediates, and to whose
account the whole will be imputed ; that , is, to such
of them as avail themselves of his mediation. For if
men, who have this divine constitution stated to them.
with suitable evidence, do not approve of the Mediator,
but reject his mediation, they of course exclude them
selves from the benefit of it. We shall •therefore, in
the two following Essays, consider more particulary the
righteousness and atonement of our great Mediator, and
his continual intercession in heaven for us. It is, in
deed, almost impossible to discourse in general con
cerning his mediation, without in some degree adverting
to these subjects ; but it would be improper any further
to anticipate them in this place.
It does not seem necessary to attempt a laboured
proof, that our Lord's mediation is of that nature, and
instituted for those purposes, which haye been stated.
The . general language of Scripture conveys this idea
of it, to those who understand and believe it in its
obvious literal, import. In particular the scope of- St,
Paul's reasoning, in the epistle to the Hebrews, establi-
R

130 On the Mediatorial .
shes the doctrine under consideration. Was Moses a
typical - mediator, at the giving of the law, that through
his intervention the national covenant might be ratified
between God and the people ? This only shadowed
forth a better covenant, founded on better promises
which Christ had mediated between the Lord and his
spiritual Israel: and " this Person was counted worthy
of more honour than Moses," being a " Son over his
own house," which he had builded ; whereas "Moses
was no more than a servant," or even a part of the
house itself.* Where the high priests, of the order
of Aaron, typical mediators between God and the people,
in virtue of their perpetual sacrifices, and the burning.
of incense ? The insufficiency and unprofitableness of
such mediators, and of all their sacrifices and services,
must be shown, to make it manifest that another. Priest
must arise, after another order ; whose dignity, excel
lency, and invaluable ministrations, might really effect
those ends, which the other merely prefigured and re
presented, as in a picture, or rather as an indistinct and
feeble shadow. For through Him access was given to
believers to the Mercy seat of God, in the holy places
not made with hands : whereas before, the very shadow
of this blessing was concealed by the Veil, and none
might approach to it on pain of death,, but the high-
priest alone ; nor he more than one day in . a year* with
the blood of the sacrifices, and the burning of incense.
What do all 'these arguments, which fill up more than
half this epistle, signify ; but that Jesus is such a Media
tor, as hath been described ? " There is. then one Media
tor between God and man ; even the Man Christ Jesus."-j-
No doubt he is truly Man, and performs his mediation
in human nature : for he assumed our flesh for this
very purpose : but the ApPstle, by declaring him to be
the one Mediator, excludes all other mediators.  Moses
and the priests of Aaron's line were, in a common sense,
mediators between God and man ; and every believer,
when he .pray for others* in some degrees interposes
* Heb. 3. 1—6, + Tim. 3.

Office of Christ. 131
his requests between God- and them, to seek mercy in
their behalf. Yet Christ is the only Mediator ; because
he alone is capable of and appointed to perform such
a mediation, as hath been described ; in virtue of his
personal dignity and the ransom he hath made. " Through
him we have access to the Father." " He is our Peace
maker : " " our Advocate with ?hc Father." He says,
"I am the Way, and the Truth, and the Life, no
man cometh to the Father but by me : "* so that no man
ever did, or ever will, find acceptance with God, who
rejects Christ's mediation. We must come to God iii
his Name, asking all blessings for his sake, and pre
senting all our services by his hands, and through his
intercession, even " giving thanks to God and the Father
through him."
In this view of the subject, we may consider Christ
as the Mediator between God and man, in such a sense,
that no sinner on earth can be found to whom we may
not propose all the benefits of his mediation; provided
he truty; come to God by faith in Christ ; whereas fallen
Angels, and those men who have died in their sins,
are wholly excluded from this benefit by the very con
stitution of the covenant which he mediated. But all
other mediators and all attempts to approach God without
a mediator, are an affront both to the Father and the
Son; even as the sacrifices which the Israelites offered
contrary to the law, were an abomination to the Lord.
As, therefore, we must shortly meet our offended Sove
reign at his awful tribunal; let us now avail Ourselves
of this inestimable appointment ; and constantly approach
his throne of grace, through our " faithful and merciful
Highpriest" and mediator , " that we may obtain mercy*
and find grace to help "in every time of need."

* John 14. «.

ESSAY IX.

©w the AIerits and Atonement of Christ,

T.

HE opinion, that the Deity might be appeased by
expiatory sacrifices, has been very widely diffused among
the human race ; and the attempt has generally been
made, by shedding the blood, and burning a part of
the body, of some useful animal. This notion and practice
seem very remote from the dictates of our natural reason ;
and it is extremely improbable, that they should have
been the result, of man's invention. We may therefore
most rationally conclude, that it is wholly the doctrine
of revelation, and the appointment of God, handed down
by tradition, from the progenitors of our race to the
several branches of their posterity : and it is certain that
we meet with it in the Bible immediately, after ,the
entrance of sin, When Cain's oblation of the first-fruits
of the earth was 1 ejected, and Abel's sacrifice of thq
firstlings ofthe flock accepted; we may naturally con
clude, that the latter was presented according to the
divine appointment, and that the former was not. But
if we inquire into the reason of this appointment, the
practipe of the patriarchs,,, and the multiplied precepts,
in the Mosaic law, as to this particular, we shall not
easily arrive at any satisfactory solution ; except we ad
mit the doctrine of Christ's, atonement, and suppose the
whole to refer to hire, as the substance of all these
shadows. I shall, therefore, in this Essay, endeavour
to explain, illustrate, and prove that . doctrine, and to,
show its importance in the Christian religion.
The rules and general usages, respecting expiatory
sacrifices under the Old Testament, may assist us in
understanding the nature of our Lord's atonement, of
Which they were types and prefigu rations,* . The of,
* Hcb. 10. 1,

Atomemett of Christ.

138

fender, whose crimes might be thus expiated, was re
quired, according to the nature of the case, to bring
"his offering of the flock or of the herd, to the door
of the tabernacle." , The very nature of; the animals ap
pointed for sacrifice was significant : not the ferocious,
the noxious, the subtle, or the unclean; but such as
were gentle, docile, and valuable ; and none of these
might be offered, but such as were " without blemish,"
or perfect in their kind. The offender was directed to
bring an offering, in which he had a property to be
presented untQ God, and thus substituted in his stead
for this particular purpose He must then " lay his
hands upon the head" of the sacrifice ; which denoted
the typical translation of guilt from him, by imputation
to the substituted animal, This is generally thought
to have been attended by a confession of his sins, and
prayers for pardon through the acceptance of his obla
tion : and doubtless it implied as much, and Would be
attended at least with secret devotions' to that effect by
every pious Israelite.* The blood of the sacrifice was
then shed, which, being the life of every animal, was
reserved to make atonement, and was therefore not
allowed to be eaten under the Old Testament dispensa-
tion-t Afterwards the body, or a part of it, was burned
upon the altar with the fire which came immediately
from heaven, both at the opening of the tabernacle-
worship, and afterwards at the consecration of Solomon's
temple. X Now, who can help perceiving that this fire
represented the avenging justice of God, who is a con
suming fire ; and that, when it consumed the harmless
unblemished sacrifice, whilst the guilty offerer escaped,
it aptly prefigured the way of a sinner's salvation, through
die expiatory snfferings of the spotless Lamb of God?
The animal's violent death, by the shedding of its blood,
denoted the offender's desert of temporal death ; and the
subsequent burning of its fat, or flesh, showed him to
be exposed tp future vengeance : but then, they repre
sented the guilt and punishment, in both respects, as
* Lev. 1. 4. 3. 2. 4. 4. 16 21. t Gen, 9. A. Lev. \1. 11.
| Lev. 9. 24. 2 Chron. 7. 1—3-

134 Oan'THE Merits and.
translated from him to the sacrifice which bore then*
in his stead. — The whole ceremony concluded with 'the
sprinkling of the blood, and in many cases its? appli
cation to all those things that pertained to the worship
of God: which evidently typified the believer's deliver
ance from guilt arid punishment, from the sting and
dread of death, and finally from death itself, from sin
and all its consequences ; the acceptance of his person
and services, and his participation of eternal life and'
fehcity, through " Him who loved him, and washed him
from his sins in his own blood,"
These appointments were varied, in divers particulars^
as they respected the several kinds of sacrifices : but
most of them coincided in the grand outlines here men
tioned. The paschal Lamb, the flesh of which was
roasted and eaten ; and the bodies of the sin-offerings
for the congregation, which were buri.ed without the
camp, form the principal exceptions : but these variations
serve to illustrate the several parts of that great sub
ject, which was exhibited by them. Even the thank-
offerings and peace-offerings, though evidently typical
ofthe believer's spiritual worship, and communion with
God and with the saints, were all attended with the
shedding and sprinkling of the blood, and the burning
of the fat, of the sacrifices on which they feasted. Nay,
the very purifications with water, the emblem of sancti-
fication, the re-admission of a leper into the congregation,'
the consecration of a priest, and the performance of a
Nazarite's vow, were in different ways connected with
the same observances. " Almost all things were purged
with blood, and without shedding of blood, there was
no remission,"* so that this ran through the whole
ritual law, and was interwoven with every part of the
Worship performed by the ancient *church of God.' '
We need not to be surprised, that they who over
look the typical import of the ritual law, or doubt of
the atoiiement of Christ, should either consider these
institutions as ' an overgrown mass of trivial ceremonies '*
* Heb. 9. 22.

AtokekenT of Christ. 135
or attempt to account for them from the policy of Moses ;
or trace them from the customs ofthe surroundingnations.
But indeed the Israelites were expressly forbidden to
imitate the Gentiles ; several institutions in the law were
intended to keep them at a distance from their supersti
tions : if any agreement be found in other respects, it
is far more reasonable to suppose, that the Gentiles
borrowed their usages from the Israelites, than that the
Israelites were encouraged or required to copy the wor
ship of idolaters ; and the Epistle to the Hebrews suf
ficiently proves to all who read it as the word of God,
that these ceremonies were shadows or types of the re
demption by Jesus Christ as made by him, and as re
ceived by the believer. — Indeed, some persons of great-
eminence in their line, would persuade us, that the pen
men of the New Testament accommodated their language
on this subject to the usages of the Jews ; and rather
wrote agreeably to vulgar notions and prejudices, than
according to the true nature of the subject. Thi6 must
mean, if , it mean any thing more, than at any rate to
evade an argument which cannot be answered, that the
apostles were mistaken, or that they wilfully misled man
kind. We may therefore safely infer, from this method
of reasoning on such a subject, that the divine inspira
tion of the New Testament in general* of the Epistles
in particular, and especially of that to the Hebrews,
must be given up by all who persist in denying the
real atonement of Christ ; whenever this argument is
used against them with energy, by some able and zealous
controversialist ; or at least, that they must be forced
to betake themselves to evasion, and other ingenious
ways of losing sight of the precise point contested with
them. As every one of the grand divisions of Holy Scripture
carries along with it the evidence of its own divine
original; so it may not be unseasonable to observe,
that this is particularly the case with the "books of
Moses, which some have lately affected to speak of, as
a respectable ancient composition; yet, with very plain
intimations, that they are not to be regarded as oi divine

136 Ok. the Merits,, ash
inspiration. But are not the prophecies contained in
these books, fulfilling even at this day, in the state of
the Jewish nation, and of the prosterity of Ham ? Did
not our Lord-quote them as the unerring word of God,
and not merely as the words of Moses ?* And can
any man,, truly believe in Christ, who speaks of those
bpoks as a human composition, which he quoted, and
by quoting authenticated, as the oracles of God ? — But
it is most to our present purpose td observe, that the
astonishing coincidence between the types of the law,
and the language used concerning Christ by his Apostles,
establishes the authority of the books of Moses, in
separably from that of the New Testament, as well as
teaches us the real meaning of them. If attempts to
lessen our regard to this part of Scripture be not the
covert attacks of infidelity, most certainly they are well
calculated to subserve its cause.
" Known unto God are all his works, from the be
ginning of the world, f What man of common sense
therefore, if not warped by prejudice, can -suppose that
the Lord, having appointed a number of ceremonies,
without any reference to a future dispensation, and not
. suited to give mankind any just views of it, but the
contrary, should afterwards so arrange that dispensation,
or at least leave his servants so to speak of it, as to
lead man to form notions more conformed to those an
tiquated rites, than to its real nature ? Who can con
ceive, that this new revelation should be made in such
language, as must give believers erroneous views of.it :
unless they are extremely careful how they 'understand
it, make large allowances for the prejudices of education
in those who first propagated it, and employ much in
genious labour to discover the truth, by divesting it of
the numerous metaphors under which it lies concealed
or obscured ? Surely, if we allow the Scriptures to
be the word of the unerring, unchangeable, and All-
wise God, we can scarcely speak of such a method of
interpretation, without failing of that reverence which
* Matt. 4. 4. 7. 10. 22. 31, 32. Luke 24. 27. 44.
t Acts IS. 18.

Atonement of Christ^ 13/
we Owe to his divine Majesty ! Does an Architect.
when about to erect a magnificent edifice, purposely
arrange his plan to suit some inconvenient scaffolding,
which happens to be upon the spot, having been raised
on another occasion? If he build according to a scaf
folding, previously made by his directions, i%.;he ever
supposed to form the plan of his structure for the sake
of the scaffolding ? Or does any one doubt, that the scaf
foldings was raised to suit the plan he had already drawn
for his> intended building ? And is it not almost in
finitely more rational to suppose, that the. Mosaic law
was arranged, with a reference to the future revelation
of the gospel ; than that the gospel was obscured, and
even mis-stated, that it, might be made apparently to
accord to the abrogated ceremonies of the law ?
Though " without shedding of blood, there was no
remission" of sins, under the old dispensation ; yet it
was not possible, that the blood of bulls, and of "< goats*,
should take away sins."* If the question should be pro
posed to a Socinian, why "this was not possible ? he
might perhaps find it not very easy, to give a direct and
satisfactory- ans wer. But if we allow, according to the
idea of " no remission withpUV shedding of blood," that
the necessity of an atonement, in order to forgiveness,
originates from the infinite holiness and justice of God,
and the intrinsic evil and desert of sin ; and the'eon-
sequent imposibility , that He could pass by sin* with
out showing his abhorrence pf it, and determination to
punish it according to its demerit; we shall readily
perceive* that nothing could render it consistent t with
the divine glory to pardon and save sinners, which did
not exhibit bis justice and holiness iu as/L clear a light
in showing them mercy, as these attributes would, have
appeared in, had he executed the threatened! vengeance.
And ifvthis. were the case, hpweyer it might suit the
design of infinite wisdom, to appoint the sacrifices of
lambs, bulls, and goats, as types and shadpws, means
of grace, or conditions of temporal remission ; yet they

* Heb. 0. 22. 10. 4. ' S

ijaS,, Q-N the MeriTs as»
could not possibly take- away the guilt of sin, because
they were not adequate exhibitions of the infinite justice1
and holiness of God. — For, what proportion epuld the
death of an animal bear to the remission of that guilt,
which merited the eternal punishment of an immortal
soul ? > Or how could rational creatures behold, in such
an observance, God's holy hatred of sin ajpd love of
sinners? The, same reasoning is conclusive, in respect
ofthe vicarious sufferings of any mere man, or creature.
Suppose it were right that one creature should bear
the punishment merited by another ; and that one could
be found, free from guilt, and willing to be substituted
in the place ef his guilty fellow?creature ; yet he could
answer, one for one, body for body,, life for life, soul for
soul ; his temporal sufferings could only answer to the
temporal release of the condemned criminal; but could
not be aa adequate ransom for his immortal soul from
future punishment ; much Jess could it expiate the guilt
of the unnumbered crimes of many millions. Should
it be said, that this might be, if God had so appointed :
I answer, that God appointed the sacrifices of bulls
and goats ; yet it was " impossible, that they should take
away sin :'' and for the reason before assigned, it was im
possible that God should appoint them as more than a type
of the real atonement. — Brt no mere man can be found,
who has not himself deserved the wrath of God : no man's
body and soul are his own : no mere creature could be wil
ling to bear the vengeance of heaven for another, if
he might ; and none might if he would. It may be
our duty to lay down our lives for* our brethren.; but
it cannot be allowable for us to choose to be eternally
unholly and miserable. The eternal Son of the Father,
therefore, seeing that no other sacrifice could suffice,
said, "Lo, I come to do thy will, O God.?'*
r I do not say that the Lord could not have devised
some other way of redemption ; but we can conceive
no other, ' by which perfect justice and purity' could
harmonize with boundless mercy ; and as infinite wisdom
gave this the preference, we are sure that it was. in itself
» Hcb. 10. 4— td.

Atonemest of Christ. J 39
most eligible. The dignity of the divine Redeemer, as
One with the Father in the unity of the Godhead ; his
eternal relation to the Father, as the adequate object of his
infinite love; his appointment to, and voluntary suscep-
tion of his office ; his incarnation, "and consequent re
lation to us in the human nature ; the perfect purity
of his manhood ; the complete obedience pf his whole
life, amidst all kinds of difficulties and temptation ; the
tortures and ignominy of his death ; the entire resigna
tion and meekness with which he suffered ;• the prin^
ciple from which his obedience and submission sprang ;
and the end to which the whole was directed ; when
duly considered and estimated, will combine to show,
that he more honoured the law of God and its awful
sanction, by his righteousness and atonement, than if all
men had either perfectly obeyed or finally perished. —
When the Father was pleased thus to wound and bruise
his well beloved Son, for the transgressions of his people ;
his judgment concerning the evil and desert of sin ap
peared most illustrious ! His love to sinners was shown
to be inconceivably great ; yet he would rather, lay the
load of their guilt and punishment on Him " in whom
his soul delighted," than pardon them without testify
ing his abhorrence ot their crimes! No encouragement
could thus be given to others to venture on sin ; no
other sacrifice of this value and efficacy could be found :
all must see, that punishment was not the arbitrary
act of an inexorable judge; but the unavoidable result of
perfect holiness and justice, even in a Being of infinite
mercy. Thus every mouth will at length be stopped,
or filled with adoration ; every heart impressed with
awe and astonishment; every hope taken away frpm the
impenitent and presumptuous; and the glory of God
more fully manifested in all his harmonious perfections,
than by all his other works, judgments, and dispensa
tions. The story of Zaleucus, prince of the Lochrians,
is well known : to show his abhorrence of adultery, and
his determination to execute the law he had enacted*
condemning the adulterer to the loSs of both; his. eyes ;
and at the "same time to evince his love to his son who

iftp On the Merits and
had committed that cvime ; he willingly submitted to
lose one of his own eyes, and ordered at the same time
one of his son's to be put out! Now what adulterer ,
could hope to escape, when power was vested in a man,
whom neither self-love, nor natural affection in its greatest
force, could induce to dispense with the law, or relax
the rigour , of - its sentence? Thus the language both
ofthe Father, and ofthe Son, in this way of saving
sinners, is manifestly. * Let the LaW be magnified and
made honourable, in the sight of the whole universe.*
1 would not embarrass these brief Essays by any
any thing superfluous or dubious : yet it seems to fall
iu with the design of them, to observe, that the reward
of righteousness is not annexed to a mere exemption
from sin ; for Adam on the day of his creation wa^ free
from -sin; but to actual obedience 'during the appointed
tune of probation. So that the perfect righteousness of
Christ was as necessary, as the atonement of his death,
to his mediatorial work on earth ; not only, as freedom
from personal guilt was requisite, in order to his bear
ing and expiating the sins of his people ; but also as
the meritorious purchase .of 'their forfeited inheritance,
that the second; Adam's' benefit might answer to the
loj>s sustained through the first Adam. His was however
a suffering obedience, and so expiatory ; his death was
the highest perfection of obedience, and so meritorious,
We need not, therefore, very exactly, distinguish be,
Uwqen them ; yet it is proper to maintain, that the be
liever is pardoned, because his siii was imputed to Christy
and expiated by las sacrifice ; and that he is justified
nnd made an heirof, heaven, because Christ '¦ brought
in an' everlasting righteousness," "which is unto, and
upon . all them that believe ; for there is no difference."
Our Lord did, not indeed bear 'all the misery to which
the sinner, is exposed.: not beipg personally guilty, he
could not endure the torments of an accusing conscience j
knowing that he should triumph and reign in glory, he
could not feel i the [j horrors of despair ; and his infinite
dignity rendering him able at once to make an aH-suf.
ticknt . iiipnemeut, it was. not requisite that 'his. su£

AtofetttEvti of Christ. Hi
* _,
ferings should be eternal, as ours must otherwise have
been. But he endured the scorn, rage, and cruely of
men, and all which they couid inflict; the utmost malice
of the powers of darkness ; and the wrath and righteous
Vengeance of the Father : he bore shame, pain, and death,
in all its bitterness; and what he suffered in his soul,
during his agonies in the garden, and when he exclaimed
on the cross, "My God, my God, why hast thou for
saken me ?" we cannot conceive. We only know,
that " it pleased the Lord to bruise him ;" the sword
of vengeance awoke against him, and the " Father Spared
him not." We may therefore conclude, that he ent
dured as much of that very misery, which the wicked
will endure from the wrath of God, and the malice
of the infernal powers, as could consist with perfect in
nocence, supreme love, and sure hope of speedy and
final deliverance.
Many objections have been made to the doctrine of
a real atonetnent, and a vicarious sacrifice jor sin ; as
if it were irratiooal, or unjust, or give an unamiable
view of the divine character ; or as if it were unfavour
able to the cause of morality and virtue : and great
pains^have beert taken to explain away the language
of holy Scripture on this subject, as if it did not imply
any of those things, which the unlearned reader is apt
to infer from it. It cannot be expected, that 1 should
give a particular answer to each of these objections;
which result rather from the state of men's hearts, than
from any solid grounds of reasoning : it may suffice to
observe in general, that " God hath made foolish the
wisdom pf this world;" that "the natural man receiveth
not the things of the Spirit of God, for they are foolish
ness to him ;" and especially the " preaching of the
cross is foolishness to them that perish ', Adverting
to such testimonies of the Holy Spirit, we shall know
what, to think concerning those '* exclamations of m\
rational and absurd, which many of those, who are wise
in this, world, and in their own eyes, employ in op
posing the doctrine ofthe atonement. — Neither can there
fee any injustice in this statement of it : for if One, vyhQ

142 On the Merits and
was both able and willing to do it, was pleased to ransom
his brethren from deserved eternal ruin, by enduring
temporal sufferings and death as their Surety, what in
justice could there be in accepting such a vicarious
satisfaction lor sin ? And how can that doctrine give
an unamiable view of the Deity, which shows him tp
be infinite in righteousness, holiness, love, mercy, faith
fulness, and wisdom; and, displays all these, and every
other conceivable moral excellency, in full perfection
and entire harmony ? it can only appear so to sinners ;
because justice and holiness are not amiable in- the. eyes
of the unjust and unholy. Or how can that doctrine
be prejudicial to the cause of morality, which furnishes
the most powerful motives and encouragements to holi
ness ; and shows sin in all its horrid deformity, and
with all its tremendous effects ; and which has uniformly
done more to " teach men to deny ungodliness and
worldly lusts, and to live soberly, righteously, and godly
in this present world," than all other expedients be.
sides have even appeared to do ?
Let us then proceed to state a few select arguments,
which demonstrate that the , doctrine, as it hath been
explained and illustrated, is contained in the hole Scrip
tures. I.,; The language used in them is decisive. It is
not only said, that Jesus " redeemed us from the curse
of the law, being made a curse for us ; " * That " he
suffered once for sins, the just for" or instead of
" the unjust ?"\ But that " he bare our sins in his own
body on the tree ; " and " was made sin for us."% The
prophet speaking above 700 years before, " of the suf
ferings of Christ and the glory that should follow," having
-observed, that he bore our griefs and carried our sor
rows," " was wounded for our transgressions and bruised
for our iniquities," shows the reason qf this, by adding
that " the Lord hid," or caused to meet, on him the
iniquity of us all:" so that u it was exacted and he be
came answerable .-" If according to the genuine meaning
* Gal. 3. IS. t 1 Pet. 3. 18. Isst. 53. J 2 Cor. 5. 21. 1 Pet. 3, 24..
T Bishop ,Lovrth's Translation of Isaiah.

Atonement ov Christ. U3
ofthe next words, rendered in our version, "He was op*
pressed, and he was afflicted," — Thus he would "justify
many, for he would bear their iniquities," and not merely
the punishment due to them.-*- We may, in many cases,
say that the innocent suffers for the guilty when one is ex
posed to loss or pain by means of another's fault, or
for his benefit : but can it be "said, with propriety, that
the Lord lays upon the innocent sufferer the iniquity
of the offender, or that the latter bears the sins of'the
former ; when no translation or imputation of guilt is
intended, and no real atonement made ? If so, what
words can convey the ideas of imputation and atone
ment? What determinate meaning can there be in
language ? Or what doctrine can be deduced with cer
tainly from the sacred oracles ? The expressions, ran
somed, redemption, purchased, bought with a price, pro
pitiation,- and several others, concur to prove this doctrine*
II. The testimony of John Baptist, " Behold the Lamb
of God, which taketh away the sin of the world."*
Contains a very conclusive argument on this subject;.
Whatever other reasons may be thought of, for a lamb,
being the selected emblem of the Lord Jesus ; he could
not as " a Lamb take away sin," except " by the sacri
fice of himself:" his teaching, rule, and example, tend
in different ways to reform mankind ; and the influences
of his Spirit sanctify the believer's heart. In these re
spects he may be said in some sense to take away sin :
but a* a Lamb, he could only take away the guilt of
it by giving himself to be slain, that he might " re
deem us to God with his blood : " being the Antitype
of the paschal lambs and daily sacrifices, even " the
Lamb slain from '"the foundation of the world."
III. When the Apostle argues, that ' if Christ were
not risen, the Corinthians were yet intheir sins ;f what
could he mean, but that, as nothing could prove the
reality and efficacy of Christ's atonement, except his
resurrection ; so nothing could take away their guilt but
that atonement ? For their reformation and conversion

* John 1. 29. t I Gor. IS. 17.

14.4 t5jN the Mauris a*u>-
to the worship and seryice of the true God was a faQrj
which could not be denied, whatever men thought of
the doctrines in question.
IV, The same Apostle says, that '.' Christ wilj ap
pear the second time without sin unto salvation."* " But
did he not appear the first, time without sin ?— rwhat
then is the meaning of this opposition, that at hjs first
coming he bare our sins, but at his second -he shall
appear without sin ? The words can have no other
imaginable sense* but that at his first comirig he sustained
the person of a sinner, and suffered instead of us } but
at his second coming he shall appear, not as a Sacrifice,
but as a Judge." f , .;
V. The apostolical method, of exhorting men to hpli-V
ness evinces the same point. They uniformly draw thpic,
arguments, motives, and encouragements from the cross
of Christ ;— ' His own self bare our sins in his own
hody on the tree, that we, being dead to sin, might
live in righteousness.' Ye are bought with a price ;
therefore, glorify God with ybur bodies and spirits,
which are his !' This is indeed the distinguishing pecu
liarity, of their exhortations, in which they differ from
all others, who have attempted tp excite men to virtue
or morality .J; '
; VI. The appointment of the. Lord's supper, in re
membrance of the body of Christ broken* and his blood,
poured out, and as a representation of the manner in
Which we become interested in the blessings pf his
salvation, even by * eating his flesh and drinking his
hlood,'§ is a most conclusive argument on this subject.
The peculiar nature and intent of this ordinance will
be considered in a subsequent Essay : but the special
event commemorated, and the words of our Lord when
he appointed it, " Thisis my blood of the New Testa
ment, which is shed, for you and' for many, for the re
mission of sins;" do manifestly prove that his, death
was a real atonement ; that this atonement is the grand
* Heb. 9. 28. vt tillotson. ' \ 1 Cor 6- 20. 1 Pet. 3. 24.
2 Cor. 5. 14, 15- Eph. 5. 1, 2. 2$, 26.. Jit. 2, 11—44. 1 Pet. \.
13—20. § John 6. 48— 58. ¦"••••'•>;

Atonement of Chiu3-t.. ,\M
peculiarity of the gospel ; and that no man is a genuine
Christian, unless by true faith he ttecome a partaker
of that inestimable benefit.
VIL Lastly, The songs of the redeemed in heaven*
even of diose who had "come out of great tribulation,'*
and had shed their blood as martyrs in the cause of
Christ may well close these brief but unanswerable argu
ments in proof of this important doctrine.— Wunou-t
one discordant voice, they ascribe their salvation to ' the
Lamb that was slain, and had redeemed them to God
with his blood : * ' Who had washed them from their
sins in his own blood ' — But in what sense could the
Lamb that was slain wash them from their sins in his
Own blood, unless he were truly and literally an atoning
Sacrifice for them? This likewise shows the vast im
portance of the doctrine in the Christian system. It
is indeed essential to it : for he, who denies or over
looks it* cannot have the same judgment of the divine
perfections, law, and government ; or of the evil
and desert of sin* which real Christians have. He
cannot approach God in the same way, or with the
same plea. lie cannot exercise the same kind of re
pentance or faith ; or feel himself under the same obli
gations* and influenced by the same motives* as they
are. He cannot pray* or thank and bless God, for the
same benefits ; or have the same reasons for gratitude,
humility* patience and meekness. In a word, he cans
not be meet for the same heaven ; but would dislike the
company, dissent from the worship, and disrelish the
employments and pleasures of those who ascribe all their
salvation to the atoning blood of the Lamb. And is
not this sufficient to prove that be cannot possible be
partaker of the hope, the love, the joy, which are peculiar
to the religion of the crucified Emmanuel ?
It is however to be feared, that numbers- assent t&
tlhis doctrine* who neither understand its nature and
tendency* nor are suitably influenced by it; The cross
of Christ when contemplated by an enlightened mind,
most emphatically teaches the glory and beauty of the
divine character, the reasonableness and excellence of
T

146 Oh the Merits and
the moral law ; the value of immortal souls, the vanity
of earthly distinctions, the misery ofthe most prosperous
transgressors, the malignity of sin, the lost estate of man,
the presumption of every self-righteous confidence, the
inestimable value of this foundation for our hope, the
sinner's motives and encouragements to repentance, and
the believer's obligations to the most self-denying and
devoted obedience to his reconciled God and Father.
He therefore, who truly believes, and spiritually under
stands this doctrine, and who glories in the cross of Christ
alone, will habitually give his eternal concerns a decided
preference to every worldly object. He will feel an
earnest desire to promote the salvation of souls, especially
the souls of those who are most dear to him. He will
be ' crucified to the world, and the world to him.' He
will repent of, hate, and forsake all his sins, and seek the
crucifixion of every sinful propensity. Though he entirely
renounces all other confidence, save in the unmerited
mercy of God in Christ Jesus ; he will yet deem it
his pleasure, privilege, and honour to live ' to him who,
died for him and rose again.' — The Example and love
of Christ will reconcile him to reproach, contempt, self-
denial, and persecution for righteouness' sake ; and dis
pose hirn to forgiveness, love of enemies, enlarged benev
olence, and whatever can ' adorn the doctrine of God
our Saviour.*
Whilst we would therefore ' contend earnestly for the
' faith once delivered to the saints ;' we would also cau
tion every one not to ' imprison the truth in unrighteous
ness.' They, who vilify the atonement, are not the only
' enemies of the cross of Christ :' for such as hold it
in a carnal heart, and disgrace it by a sensual life, fall
under the same condemnation.* It is to be feared, that
many, who are zealous against the fatal Socinian heresy,
are tainted with the abominable infection of Antinomian-
ism : and that numbers of another description, who con
tend for the doctrine ofthe atonement, do nevertheless
rest their hope for salvation principally upon their own
moral goodness, and not on the merits and expiatory
* Fhil. 3. 18--21,

Atonement or Christ: 147
sufferings of Christ. But as that ' God of all grace,'
* who spared not his own Son, but delivered him up
for us all,' will ' wjth him freely give all things' to the
true believer ; so assuredly he will not in his awful justice
spare any of those, who oppose, neglect, or abuse his
great salvation : for, our 'God is a consuming fire ! '

ESSAY X,

Bn ovr Lord's Exaltation.' and his Appearance in thb
p-revbnce of God for, us.

w

HEN our Saviour upon the cross was about to,
commend his Spirit into the Father's hands* he said
- It is finished.' Whatever the types had prefigured^
or the prophets foretold, concerning his obedience, con-
flicts, and sufferings ; whatever the glory of God% the
honour of the law, or the rights and. satisfaction of divine
justice, required ; and whatever was necessary, in order^
to his own final victory, triumph, and exaltation at the
right hand of the Father in our behalf, was then fully
accomplished; that is, as far as it could be, previously
tp his death, which immediately followed, He then be-.
came conqueror over the world, sin, and Satan, triumph
ing oyer them even, on the cross ; and having conse
crated the grave by his burial, to be a sacred reposi
tory for the bodies of his disciples, he arose on the
third day a mighty Victor over the King of Terrors ::
and at that crisis commenced the glory which was to,
follow his sufferings..
The evidences of our Lord's resurrection have been
already" considered ;* the, ends answered by the great
event may here he briefly mentioned. He thus con
firmed, beyond all reasonable dpubt, every part of the
doctrine he h#d {aught ; proving especially that he was
the Son of God, hi that peculiar and appropriate sense,
in which he had claimed that high relation to the Father,
and for which he had beep condemned as a blasphemer..
He ftdly evinced, that his atonemetu, had been, accepted,
and had effectually answered those great and, gracious'
purposes.- fpr which it had been made. He thus became
capable' of possessing in, our nature the mediatorial throne*
« Eksay I. p .15— -IJ.

Oh oun Load's Exaltation, &c. 149
which had been covenanted to him as the reward' of his
obedience and sufferings ; and to appear, as our Advo
cate and intercessor, in the presence of the 1 ather : being
our Brother, and glorying in that condescending, rela
tion to us. And finalty, he was the first fruits ofthe
general resurrection, the earnest and pledge of that grand
and interesting event. >
I shall not further enlarge on the circumstances of
our Lord's resurrection* or the instructions that may be
deduced from it : but as his mediation is naturally di
vided into two distinct parts, it regularly falls within
the plan of this work, to consider at present that part
which he now performs in his heavenly glory ; as we
before did that which he fulfilled during his humilia
tion on earth. From the depth of his voluntary abase
ment, " he ascended far above all heavens* that he might
fill a!l things." He then " led captivity captive, and re
ceived gifts for men, yea, for the rebellious also; that'
the Lord God might dwell among them."* "For the
heavens must receive him, until the restitution of all
things. "f " I go," says he to his disciples, " to pre
pare a place for yOu, I will come again and receive you
to myself,-that where I am, there you may be a!so."{
We will therefore, in this Essay, point out the pur
poses for which Jesus our Forerunner, " hath for us
entered into heaven," and the means by which he pre
pares the way for our admission to the same place of
holy felicity, '
The royal prophet introduces Jehovah declaring with
an oath, denoting "the immutability of his counsel,"
that the Messiah was constituted " a Priest for ever,
after the order of Melchizedek ;" $ and the Apostle
thence argues, that the Aaronic priesthood was . never
intruded to be perpetual. Now Melchizedek's priest
hood especially differed from that of Aaron, in that it
united the regal power with the sacerdotal office ; which
showed that the Messiah was to " be a Priest upon
a throne :" || Before we proceed with the subject, how-
* Ps. 68. 18. Eph. 4. 7— .16. t Acts 3. 21. J John 14. 2, 3,
% Ps. UO. 4. gen. 14. is. Heb. 7. |J Zee. 6. 9—15.

150 Oh our Lord's Exaltation And
ever* I would observe, that , it affords us a most con
clusive proof of our Lord's Deity. The, sacred historian
makes no mention of Melchizedek's "father,, mother,
pedigree, beginning of life, or end of days;" but in
troduces him to our notice, with mysterious abruptness ;
" being'? says the Apostle, "made like unto the Son of
God."* But in what sense could this circumstance
render him "like the Son of God," or a proper type
of him, except as it was a shadow of his eternal pre-
existence? As man, he had beginning of life like his
brethren ; and if He, who tabernacled in our nature, had
been a pre-existent creature of the highest order, he
must, nevertheless, have had beginning of life ; and the
emphatic silence of < Moses, respecting the birth of Mel-
cliizedek, could not have represented him, in any sense,
as " like the Son of God." ,
The High- Priesthood of Christ, in the sanctuary a-
bove, first requires, our consideration. On the great
day of atonement, f the High- Priest, not arrayed in his
robes, of glory and beauty, but clad in linen garments
like his brethren, having offered the sin offerings for
himself and for the people, entered the Holy of Holies,
with the sprinkling of blood, and the burning of in
cense by the fire taken from the altar of burnt-offering;
and thus as Israel's typical intercessor, he appeared
before the Mercy-seat, as in the presence of God, for
them. From the holy nation a holy tribe was selected,
from that tribe a holy family, and from that family a
holy person ; that is typically, and by consecration ; yet
even this individual, selected with such care and' so many
precautions, from the whole human race, was not al
lowed on pain of death to enter within the veil, or to
approach Jehovah even on a Mercy-seat, except on one
day in a year, nor op that day, without the previous
offering of sacrifices, the blood of which he must sprinkle
before the ark, whilst the smoke of the incense per
fumed the holy place. The whole of this appointment
was calculated to show, in the most significant manner,
* Heb. 7. 13. t Lev. Ifr.

Appearance before God for. us. 151
to what an immense distance from their Creator sin
had removed fallen men; and how difficult it was to
render their return, and re-admission to his favour, con
sistent with the honour of his infinite, justice and holi
ness. 1 In like manner, our great High- Priest, laying aside
his robes of light and majesty, appeared in the mean
attire of our nature ; and " was made in all things like
unto his brethren," except as he was free from the least
defilement of sin ; and having on earth offered his one
all-sufficient sacrifice, he ascended into heaven, to ap
pear before the Mercy-seat, in the true sanctuary, in
the immediate " presence of God for us, bearing our
nature, and pleading in our behalf the merits of his
perfect obedience and inestimable atonement ; that we
might be delivered from going down into the pit^
through the ransom he had paid in our behalf."* —
The Apostle writing to the Hebrews, discusses this sub
ject very fully, and shows in how many and important
particulars the Antitype exceeded, and consequently dif
fered from the Type. — With lively and joyful gratitude
he expatiates on the compassion, faithfulness, and power
of our great High-Priest, on his divine dignity, and
his condescension in assuming our nature, and owning
us as his brethren ; on his sympathy with us in our
sorrows and temptation ; on the prevalency of his inter
cession, and the unchangeable nature of that office which
he ever liyeth to perform. He shows us, that, by the
offering of his flesh, " the way into the holiest is laid
open," and that we may now draw near with boldness,
through the rended veil, to the Mercy-seat of our re
conciled God ; that by the blood of the new Covenant
the heavenly things themselves are purified, that is, they
are noj, polluted by the admission of sinnefs to them,
in this appointed way, and that, " such a High- Priest
became us" or suited our cause, " who was holy, harm
less, undefiled, and separate from sinners." In another
Epistle, he grounds his defiance of all enemies principally
* Job. 33. 24.

Hi OiS otik Lore's ExALTATICfN AwrJ
on this doctrine, that Christ "died, yea, rather is ^riseii
again, and is even at the right hand of God, who also
maketh intercession for Us :"* And to another church
he shows, that " through Him both Jews and Gentiles
have access by one Spirit unto the Father :"f In like
manner, John also thus instructs his Christian brethren,
"If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous; and he is the propitiation
for our sins » and not for ours only* but also for the
sins of the whole world $" Many other testimonies to
the same effect might- be adduced ; but these may suf
fice to our present purpose* except as we advert to
our Lord's own words* when he says* ', I am the door^
by me whosoever enters in shall be saved \"\ and " I
am the way, the Truth and the Life ; no man cometh
to the Father, but by me ;*' and to his prayer* in be
half of his disciples just before his crucifixion, which
may be considered as the specimen and substance of
his intercession. jf From these Scriptures we learn, that
sinners are not admitted in their own name, even to a
Mercy-seat to supplicate pardon ; but in the name and.
through the intercession of Christ; that their pleas
must not be dravvn from their own character, situation,
or services, nor even from the general goodness and
compassion of God, but wholly from the person, work,
and merits of Emmanuel : and that his pleas in their
behalf are wholly deduced from what he hath done and
suffered in their nature and for their benefit.
' It is not necessary or proper for us to imagine any
outward transactions, which accords to an high priest
burning incense* to an advocate pleading a cause, or
to a friend and brother making intercession. Heavenly
things are represented to our minds under such emblems,
to give us true ideas of their nature, not to convey to
us adequate apprehensions of the manner of them*. Thus
Christ is represented as appearing, in heaven, as a Lamb
that had been slain, to instruct us, in the reality and
efficacy of his atonement : and his officiating as a Priest,
• Rom. 8. 33—39. t Eph. 2. 18. . $ 1 John 2. 1, 2
§ John 10. 9. 14. 6. y John 17.

AvPEARAN.CE BEFORE God FQR-US- 1 SS
or pleading as an Advocate, conveys similar instruction.
Thence we. may kurn, that his interposition in our be
half through the merits of his obedience unto death,
renders our sinful persons and services accepted with
the Father, and secures to us deliverance from every
enemy-and evil, the supply of every want, and the eternal
enjoyment of all felicity. Further than this we need
not determine: He and the Father, are One in essence,
counsel, and will ; and his mediation cannot but be ef
fectual, in behalf of all who come to God through him.
For it hath been repeatedly observed, though- opposerg-
of these doctrines, either wilfully or carelessly, remain
ignorant of it ; that the atonement and intercession of
Christ were not intended to induce God to show mercy ;
but to render the exercise of his love to sinners consistent
with the honour, of his laxo, and the glory of his name ;v
and this, single proposition, well understood, suffices
to prove whole volumes, that have been published on
the, subject, to bean empty contest with an imaginary
opponent, and a triumph for an ideal victory. Whilst
our Lord, therefore, directed his disciples to ask in his
pame, and promised that he would pray the Father
for them; he also subjoined in anpther place, " I say
not that I wili pray the Father for you ; for the. Father
himself loveth you ; because ye have loved me, and, have
believed that I came out froln God."* His general plea
in behalf of "aH who come tp God through him,"
suffices; nor is it necessary for the well-beloved Son
ofthe Father to be particular, or to use importunity
with him, to induce him to grant all covenanted bless
ings to his beloved children.
The intercession of Christ is, in its very nature* en
tirely different from the supplications* which we/ make
for One another. When we pray* according to our duty,
for our brethren and fellow sinners ; our requests are
admissible and acceptable only through his mediation.
We do not come in our own name ; we rest not our
intercession on our own services ; we make no claim tb
* John 14. 13—17. 16. 36, 27".
U

154 On our Lord's Exaltation ard
the mercy we ask, nor have any complete assurance
that we shall prevail. If indeed our requests be duly
presented, they will be accepted ; and if they be not
granted in the sense we meant them* they will return
into our own bosom. But the intercession of Christ,
for his disciples, is made- in his own name, on the ground
of his own merits and dignity, according to the covenant
ratified With and by him, and with the absolute certainty of
success.— This shows the sin and idolatry of worshipping,
or coming to God through other mediators ; for either
these were sinners, that were brought to heaven through
the merits and intercession of Christ ; though they are
thus addressed as his competitors , or they are created
Angels, not at all related to us, and utterly destitute
of every plea which they may urge in our behalf ; having
never beeia appointed to the mediatorial office, and never
having thought of- intruding into it. So that to worship
Saints, and Angels, even as intercessors, is an ascrip
tion, to servants and creatures* of"that honour which
belongs to the only- begotten Son alone; and they, who
thus dishonour " the Son, do not honour the Father ,
that sent him."
The intercession :of Christ is presented in behalf of
"all who come to God through him*" or "who pray
in his name ;" and all men. are invited to return in
this way to the Lord; assured that Christ will not re
fuse to maintain the cause of any one, whatever he hath
been or is, who uprightly seeks the benefit of his media
tion ; there is however a sense, in which it is not general,
but particular. If he intercede for those, who are now
living without faith and prayer, or in -the practice of
sin, it will shortly appear by their repentance and con-
versition : for he < never pleaded in behalf of those who
continue to the last unbelieving and ungodly.* The
event shows that his intercession, therefore, is intended
to give us y- this confidence, that, if we ask any thing,
according to the will of God, he heareth us:"t but
it can form no just ground- of encouragement to these
* John 17. 9—20. t 1 John 5 14, 15.

Appearance before Oodfor~u;s. 15j
who do not pray at all ; who come before God* not
in the name of Jesus, but with other pleas; who ask
such -things as God hath not promised ; ot, whose prayers
arc nitre lip-labour and hypocrisy.
We are then instructed to approach the Father, through
the mediation ofthe Son, for the forgiveness of our
sins, the acceptance of our persons and services, and
ail things immediately connected with eternal salvation ;
and for all temporal benefits, as far as infinit-: wisdom
sees them" conducive to our real good. But especially
we are encouraged in his name to pray for the Holy
Spirit, to illuminate, renew, purify, comfort, and
strengthen our souls ; to furnish us with that measure
of spiritual gifts which our situations require ; and tp
support us under the trials to which we may be ex
posed. We also expect, that through this heavenly
Advocate, our prayers for our friends, our enemies,
our brethren, or the church at large, will be accepted
and answered in the most desirable manner; notwith
standing our unworthiness* and the imperfection of our
duties; that our praises and thanksgivings will ascend
as a sacrifice well pleasing to God ; and that our feeble
endeavours to serve and honour him, though in strick
justice they merit condemnation, will receive a, large
and gracious reward.
But our exalted Redeemer not only appears " in the
presence of God for us," as a merciful High- Priest,'
but also as a glorious King; for he is, a" Priest, after
the order of Melchizedek," a King ©f Peace and of
Righteousness. As a king he confers blessings and af
fords protection, he enacts laws, demands obedience,
obtains victories, and exercises his authority ; .and he
vvill at length administer justice to, the rational creation.
"All power," says he, "is given, unto me, in heaven*
and in earth."* " The Angels, that excel in strength/'
are "his mighty Angels.'*' " He is gone into heaven,
and is at the right hand* of'< God ; angels, authorities,
and. powers being made subject to him :" f " The
Father hath set him at his own righ^ hand in heavenly
* Matt 28. 18. f i P«>t. 3. 33.'.

156 ,0n our Lord's Exaltation and
places, far above all principality, and power, and might,
and dominion, and every name that is named*, not only
in this world, but in that which as to come : and hath
put all things under his feet; and gave him to be head
over all things to the church ; which is his body, the
fulness of him that filleth all in all,"* "He hath also
committed all judgment unto him, that all men might
honour him, even as they honour the Father."t 'Tbe
expressions given and committed, with others of similar
import, evidently relate to him, as Man and Mediator,
and in no respect deduct from the energy of this language
of the Holy Spirit : for who must He be originally
who canreceive in his delegated character such-authority,
and exercise such powers? What. creature could sustain
the weight of that dominion, which rests on the shoulders
of him, who was a " child br;n, and a Son* given unto
us? "| No doubuHe, of whom such things are spoken,
is the mighty God, the Lord from Heaven, God manifest
in the flesh ! That only, truly Man, should exercise
absolute authority over all Angels, who serve him in
ministering to his redeemed people; . that he should have
the keys of death and the unseen world; § and that the
universal kingdom of nature and providence should be
pdmiaistered by Him, is a most surprising mystery ;
but that all this should subserve the good of such worth*
less creatures as we are, is most stupendous and - in
conceivable love ! And tbey must have very high thoughts
of human nature, or very low apprehensions of, the in
finite God, who can suppose a mere man to be capable
pf such pre-eminent dignity and>authorit\.
It is, a firm ground of admiring and thankful exul
tation, that He, who is our Brother and friend, thus
rules all, worlds with absolute sway, is King of kings,
and Lord of lords :, the rise, ,fall, and revolutions of
empires are ordered by him; he hath all hearts m his
hand, and turneth them as he pleaseih. The Father
^' hath set his King upon his holy hill of Zion," in de* ,
fiance and contempt of the opposition of all those that
* Eph. 1. §0t-33. Fhil. 3. 9,-11. t John 5. 21—27. Rom,
54. 10—13, 3The§s. J. 7— 10. $ 'lsaiak$. §. 7. § 1-lev. 1: 18,

APPEAHAWCE fcEFORE GoD FOR VS. \$f
say* "let us break his bands asunder, and cast aWay
his cords from us;" and " with his iron rod he will
dash them to pieces like a potter's vessel. Be wise,
now, therefore, O ye kings ; be instructed, ye judges
of the earth: kiss the Son. lest he be angry, and ye
perish from the way, when his wrath is kindled but
a little."* The duration, prosperity, and termination
of every man's life are appointed by him ; and the doom
of every soul. Storms and temptests, pestilences and
earthquakes, are his servants ; all nature obeys his word,
of judgment or of mercy. Tyrants and persecutors ac
complish his secret purposes, "howbeit they mean not
so : nor can deceivers, by their unwearied efforts, exceed
the limits he assigns them. Even apostate spirits know
his power, and reluctantly obey his mandate : when he
was " in the form of a servant," a legion of them could
not so much as possess a herd of sWine without his
permission; nor can any of them defeat his counsels,
escape his detection; or avert his omnipotent vengeance.
"His riches are unsearchable*;" "in him are hid all the
treasures of wisdom and knowledge ;" "all the fulness
ot the Godhead dwells in him bodily;" yea, the ful
ness of the Spirit of wisdom, truth, power and holiness ;
and " from his fulness do all his people receive."! He
governs all events in that manner, which may best pro
mote the safety and happiness of his church, and of true
believers. Therefore, " all things work together for good
to them that love God." "None can pluck any of
them out of his hands ;".J. " No weapons formed against
them shall prosper." "Nothing shall separate them from
the love of God." " Jehovah is their shepherd ; they
shall not want." Tribulations, temptations, persecutions,
conflicts, yea, death itself, are instruments in the hands
of Christ, to prepare them for "an exceeding and eternal
weight of glory," and " in all things they will be made
more than conquerors," until they be enriched with everr
lasting felicity,
* Ps. 2. t Isaiah 11. 2—5. John, 1.16. 3. 34. Col. 2. 3—9,
t John 10. 27—30.

158 On our Lord's Exaltation and
But -his,. power is equally formidable to obstinate un
believers s rally who will not have Christ to reign over
them, Will be destroyed as his enemies : no refuge can
be found from his intolerable indignation, no resistance
made to his omnipotent Word. His kingdom shall- en
dure through all ages, to the end of time : then his power
will raise the death: He will judge "the world in
righteousness," and decide the eternal state of all man
kind : and thus the design of his delegated authority
being completely answered, he will, as Mediator, deliver
up " the kingdom to God, even the Father ;" the. absolute
dominion of the Creator will bt: re-established, and " God
will be all in all."
It scarcely need be observed, that the authority, pro
tection, and munificence of our glorious King demand
of us implicit and unreserved' obedience. The faith,
that welcomes his salvation, " worke th by love," and
ensures a cheerful attention to his commands: all the
precepts of Scripture are either the mandates of Christ
our King to those that share the blessings of his peaceful
rule ; or they constitute that law which is the ministration
of death and condemnation. Though his commands
coincide with the moral law ; yet they are modified dif
ferently, as addressed to sinners who seek salvation by
him. The commands to repent, to believe, to pray* .
to ob^ej^eJhis_xa:tUi>an.ces) an°" to love the brethren, are
indeed contained in the comprehensive requirement of
Supreme love to God, and equal love to our neighbour ;
yet they are only given to sinners through Christ and
the Gospel; and they alone are his true subjects, who
submit to his authority, and from evangelical principles,
uprightly endeavour to* obey his commandments.*
We must likewise consider the ascended Redeemer,
as the great Prophet of his Church. He indeed per
sonally performed the prophetical office on earth, during
his humiliation; but, as'aU the ancient Prophets-* were
his servants and representatives ; so the Apostles, Evan
gelists, and penmen of the New Testament, were-hjs
delegates ; and so are aU those who preaV,h according
* Matt. 7. 21—23;. John H. 31—23. 15. 14.

Appearance before God for us. 159
to the Holy Scriptures. Christis the, great teacher of
mankind ; the whole revelation '• of God is imparted to
him; he is the Word and Wisdom of the Father, and
the Light of the world; all who follow him have the
light of life, all others abide in vdarkness ! Divine truth
is deposited in him, as in a storehouse, for our bene
fit ; thence it is communicated to us -through the Scrip*
tures. The Holy Spirit was sent forth from him, to
inspire Prophets, 'Apostles, and Evangelists ; and he still
furnishes pastors and teachers for their wOrk ; for these
are the gifts of the ascended Redeemer to rebellious
man.* Moreover, the same spirit prepares men's minds
to receive the truth in faith, and love, and to understand
its nature, glory, and tendency: thus he gives efficacy
to the word, and applies his salvation to our souls. So that
the Lord Jesus, as ascended on high, is the sole Prophet
of the Church, and teaches his people, by his word,
by faithful ministers, and by his Holy Spirit. They,
therefore, who seek from ; him the knowledge of God,
and of his truth and vvill, with a humble, teachable,
believing, and obedient disposition, in the use of his
appointed means, will be made wise to salvation ; pre
served in proportion to the simplicity of their depen
dence from errors and delusions ; guided in the midst
of the paths of judgment ; and instructed how to act,
as circumstances may require, with discretion and' pro
priety. But the self-wise of every description, and all
who refuse to receive instruction from Christ, will be
entangled in error, and given over to strong delusion,
whatever their talents, opportunities, attainments, repud
iation, or assiduity may be.f And even believers will
be left to fall into distressing mistakes, if at any time
they lean to their own understanding, neglect to seek
wisdom from this great Counsellor, or prefer the opinion
of some favourite teacher, to the word of him who is
the Truth itself.
These distinct offices of our glorified Lord cannot
be separated, either in respect of his performance of them,1
* Eph. 4. 8— IS. John. 16. 14-.15.. t Watt. 13. II— 15.

H& 0» our Lord's ExaLtaTios Xni}
or, of our dependence' on him. The self-righteous* and
the seffewise may seem willing to own him as their
King ; whilst the one rejects him as a Prophet, and
both of them refuse to come to God through him as
their High- Priest : on the other hand, the antinomian
may seem to rely on him as a Priest, whilst he de
termines that "he Will not have him to reign over him."
These and similar dependencies are mere delusion^:
for Christ rules as a Priest on his throne ; he inter
cedes with regal authority ; and he teaches his disciples
to rely on his atonement and advocacy, to shelter their
souls under his omnipotent protection, and to submit
to his sovereign rule. He reveals as a Prophet, what
he purchased and obtains , as a High-Priest, and con
fers as a munificent Prince. The obedience which he
requires of his subjects* he by his grace disposes and
enables them to perform, and renders it accepted through
his intercession. So that they, who truly reeejve him
in one of these combined offices, receive him in them
all. ,,
, In this manner our Lord prepares the souls of his
people for the inheritance which he. hath prepared for
them'; nor could the utmost efficacy of one. of these
distinct parts of his mediatorial undertaking, accomplish
that gracious purpose. . His sacrifice and intercession,
indeed, render it consistent with the glory of God, to -
admit us sinners into his presence, to receive us to his
favour, to make us his children, and to give us an in
heritance in his own holy habitation: but how should
we profit by this provision, did he not send forth his
Word, and his ministers to proclaim the glad tidings,
to give the invitations, and to set before us his precious
promises and new covenant, engagements ? How can
we receive the advantage even of this revelation* with
out we understand and believe hy? or how shall we credit
such a humbling, spiritual message, except the eyes
of our minds be opened by the Holy Spirit? How
could we unholy creatures be made meet for this holy
inheritance, without the influences of his new-creating
Spirit t How could we overcome the power of dark-

Appearance before God for vs. 161
n'ess, and all our enemies, if he did not fight for us ?
How could we meet the king of terrors', if he did not
engage to support and deliver us ; and finally to raise
Our bodies, incorruptible; immortal, ahd glorious, to
Unite with, our souls in the everlasting enjoyment of
the love of Our reconciled God and Father ?
We indeed may consider Christ as our Shepherd
and Physician, or in many other characters illustrative
of our dependence on him and obligations to him : 'yet
they may all with propriety be referred fo the offices
of Prophet, Priest, apd King, according to the old and
scriptural distinction. These are comprised in his title,
Christ, the. Messiah, the Anointed of God ; as Pro
phets, Priests, and Kings were anointed Under the typi
cal dispensations of the Old Testament.*
Hy this then oUr. creed, opr experience, and depen-
Vcjence? Do we thus receive and rely on Christ Piir
Prophet, Priest, and King ? arid do we, in the patient
obedience of faith and loVe, " wait for the mercy of
our Lord Jesus Christ unto eternal life r*"f -Our answer
to these inquiries, as in the presence of our heart- search
ing Judge, is of the iast importance ; for this and tfiis
only, is genuine Christianity.
* Ley. 8. 12. 1 Sam. 10. 1. IS. IS. T kings 19. 16-
- t Jude20. 21. i » > •

ESSAY XL
On Justification.

Ai

.LL things having been made ready for the "SalVa*
tion of sinners, in the Person and mediation of the great
Redeemer ; it was also necessary, that the method, or
medium, of appropriating this inestimable benefit, should
be clearly and expressly revealed : and this leads us to
the consideration of the Scriptural doctrine of Justifi
cation. I shall, therefore, in the present Essay, briefly
explain the meaning of the words justify and justifica
tion, as they are used by the sacred writers* — show that
we must be justified before God by faith alone — con
sider the peculiar nature of faith, and the manner in
which it justifies— assign a few reasons, why' justifica
tion and salvation are ascribed to this rather than any
other holy dispositions or actions of the soul— and answer
some of the more plausible objections to the doctrine.
The terms justify and justification are taken from the
common concerns of life; and they are applied, with
some necessary variation of meaning, to the dealings
of God with his rational creatures ; and especially to
his admission of sinful men into a state of acceptance,
and to the privilege of being thus accepted. They
denote, therefore, that such persons are now dealt with,
as if they were righteous; they are wholly exempted
from those sufferings which are strictly speaking, penal,
and intitled to the reward of perfect obedience ; though
in themselves they have merited no such reward, but
on the contrary, have deserved the punishment de
nounced in the law against transgressors.— These are
commonly said to be forensic terms ~; that is, they refer
to the practice of courts of justice among men r and
indeed they, seem to have been originally' taken from
such transactions : yet this derivation gives ub a very

On Justification. 16S
inadequate idea of- their import. For when a man is
charged with a crime before an earthly tribunal, he must
either be condemned or acquitted : if he be condemned,
he may^he pardoned, but he cannot be justified; if he
be acquitted he may be Justified, but he cannot stand
in need of pardon. Moreover, a criminal may be ac
quitted for want of legal evidence, or from other causes,
when there can be no reasonable doubt of his guilt :
yet bo accusation for the same crime can be brought
against him, though he is very far from being fully
justified or admitted to the full enjoyment of those pri
vileges Xhat belong to an unsuspected member pf civil
society ; nor would he be a proper person to be con
fided in, or advanced to a place of honour and responsi
bility. Whereas, if an accused person be fully justified
from the charge brought against him ; he suffers no de
gradation in his character, or disadvantage in his circum
stances : his integrity is often placed in a more con.
spicuous light than before: he is considered as an in
jured man, and is frequently recommended hy these
circumstances to the favour and confidence of the prince,
or of the people. Justification, therefore, in the original
meaning of the word, is not only distinct from pardon x
but is absolutely incompatible with it : it implies far
more than the acquittal of an accused person : it is a
declaration, that no charge ought to have heen made
against the man ; that he is justly entitled to all the
privileges of a good citizen ; and that he is, and ought
to be, admissible to every post of honour and eniolu-.
ment, even as if he had never heen accused. The mean
ing of the word, in other concerns of life, is the same }
if a man's character has been aspersed ; he is said, to
be completely justified, when the charge is entirely re
futed, and proved malicious or groundless. to the satis
faction of all .that inquire into it.
On the other hand, our justification before G*bdalways
connects with pardon, and implies that we are. guilty :
and we are justified as ungodly, "righteousness being
imputed to us without works."* If we bad. never sinned,
* Rom. 4. I— 8.

"?34* <" On JUSTIFICATION.!
we .might have been justified before God by our own,
obedience, according to the cpmmpn use of the wordj
justification • no charge could haye been brought or.
proved against us, nor should we have needed any for
giveness. But by breaking the holy law of God we
have forfeited pur title to the reward of righteousness
according to the law, and have incurred the penalty of-
eternal misery. The justification, therefore, qf a sinnerti
must imply 'something distinct from a total and final re-'
mission of the deserved punishment; namely, a renewed
title to the reward pf righteousness, as complete, and ef
fective,' as he. would have had if be had never sinned,
but had perfectly performed, during the term pf his pro
bation, all the demands of the divine law. The remis
sion of sins would indeed place him in such a state,
that up, charge would lie against him : bu-t ,tlien he
would haye,. no, title to the reward pf righteousness, till
h£ had obtained it by performing, for the appointed time,
the whole obedience required, p( him ; for he wppld
merely be put again into a State of probation, and his
justification pr condemnation would riot be decided till
that were terminated. But the justification of the par
doned sinner,, gives hini a present title to the, reward
pf righteousness, independent/ of his future cpnduct, as
^ell as vyithout respect, tp his past actions. This is
manifestly the scriptural idea of justification :. it is uni
formly represented as immediate and complete, when
the sinner beljeves in the.;' Lord, Jesus, Christ; and not
ssa contingent advantage, to. be" waite^ for till death
or judgment : and, the arguments, that some learned
men haye adduced, tp, prove that justification, means
nothing else than forgiveness of sins, only' show that the,
twq, distinct blessings are never separately conferred.
David( for instance, says, " Blessed, is tlie rnan, to whom.
fhe Lord vvill; pot. impute iniquity ;. "* and Paul ob
served that '.'.David, describeth the blessedness of the
man, untq, whom God imputeth righteousness without
works, "7 This does not prove, that, * not imputing sin ?'i
t Rom. 4. 6-

On Justification. Ift5;
and ' imputmg righteousness,' are synonymous terms ;
but merely, that where God does not impute *sin, he
dpes impute righteousness ; and confers the title to eternal
life, on all those whom he rescues from eternal death.*
Ipdeed, exemption from eternal punishment, and a right
to an actual and vast reward, are such distinct things,
tha,t one cannot but wonder they should be so generally
confounded, as they are in theological discussions. It
may, therefore, suffice to observe, that justification signi-*
fies in Scripture, that God hath given a sinner a right
and title to' eternal life, accounting him righteous by
an act of sovereign grace ; so that ' there is no con
demnation for him,' but being thus justified, 'he is
made an heir, according to the hope of ' eternal life.' |[
Every attentive "reader of the Scriptures, especially
of those espistles, which contain1" the last and fullest'
revelation of " the truth and --will of God to mankind,
must' observe in them an uniform declaration made,
and strenuously insisted on as of the greatest importance,
that 'a man is justified by faith without the deedsN of
the law.'- Many learned men fiave endeavoured to
explain all such testimonies of the Mosaic law as distin
guished frpm the Christian dispeEsation ; and to confine
their meaning principally to the abrogated ceremonies.
But * is the knowledge of sin,' by the cerimonial, or by
the moral, law ? What the ceremonial law ' the ministra- (
tion of death, written and engraven 'in stones ?'f Did
the apostle know this law to be spiritual, " holy, just,
and good ?'- Did ' he delight in it after the inner man ?'
Did the Mosaic rites, pr the tenth commandment, con
vince him that concupiscence was a sin, and slay his.
hope" of justification by the law ?$ Did Christ redeem'
us frpm the curse of the ceremonial law alone, by being
made a curse for us ? $ Such questions might easily
be multiplied ; and each of them formed into a regular
argument, demonstrating the falsehood' and absurdity
of tlris_„ppmion : but the compass of this Essay does
not admit of it, nor is it necessary is so plain a case.
* Acts, 13. 38, 39.' |f Tit. 3. 1—7. f 2 Cor. 5. 7. $ R«m, 7,
% Gal. 3. 13. '

lj&!$! Qs Justification*
No law in the upiyerse can both justify and condemn
the same person : if then no man -hath always loved God
with all his heart, and bis neighbour as himself, no man
can be justified according to the works of the moral
law ; for this most obvious and conclusive reason, be
cause all are exposed to condemnation for breaking it*
If no human action be more excellent than the law re
quires, our whole conduct to be ; then. none of our works
of righteousness oan do any thing to reverse the con
demnation, that our sins have incurred: and if the best
of our gobd wprks come short of perfection, and our
best days arc chequered with many sins, then we must
continue to accumulate guilt and condemnation, as- long
as We remain under the law, and are judged, according
to it. So tbat by no wprks of any law whatsoever, can
a transgessor pf that faw be justified in the sight of God..
These considerations may prepare our minds for at
tending more carefully to the language of the Apostle,.
in discoursing on this subject. He constantly insist*
upon it, that a man, is justified by, and through, faith*
alpnc, and not by the deeds of the law. He even says
without, hesitation, 'To hira that worketh not, hut be
lieveth in him that justifieth the ungodly, his faith is.
counted to him for righteousness.'* And he carefully
distinguishes this way of justificarion from that by works :
nay, ppppses the one to the other as incompatible^—
' Because the law worketh wrath :-^-therefpre it is by
faith, what it might be by grace.' 'And if by grace,.
then it is no, more of works ; otherwise grace is no
more grace.'! For this reason all they whom God
justifieth are considered as ungodly. True faith is in- ,
deed the effect of regeneration, an important part of
true godliness, and inseparable from all other holy exercises
of the, soul towards God : yet the believer, considered
as he is in himself, according to the holy law, is liable,
to "condemnation as ungodly;, and is justified solely apdj"
entirely as viewed in Christ according to the gospel,
* Rom. 4. If. t Rom. 4. 14—16. 11. Pi

On Justification. 167
Even James, who in another sense shows, that 'a
man is justified "by works and not by faith only ;' il
lustrates his doctrine by the example of Abraham, Who
was 'justified by works, when he had offered Isaac his
son upon the altar :' and he then adds, ' Seest thou,
how fahh wrought with his works ? and by works was
faith made perfect ; and the Scripture was fulfilled which
saith, ' Abraham believed God, and it was imputed to
him, for righteousness:^ now these words were spoken
many years before Abraham was called to sacrifice
Isaac, yea, before Isaac was borh.§ James therefore
evidently meant that the true believer proves his pro
fession' to be sincere, and his faith living, by the fruits
of holy obedience ; and is thus justified before men on
earth, and will be justified before the world sat the last
day, from that charge Of hypocrisy which will be sub
stantiated against all those who ' say they have faith,
and have not works.' Unless we admit this interpre
tation, we shall find as much difficulty in reconciling
James to himself, as some have done in reconciling Paul
to him : for he adduces the same example, and quotes
the same Scripture, in illustration of his point, that
Paul did , and he supposed that he had confirmed the
true doctrine of justification by faith, in thus distinguish
ing living from dead faith ; and in showing that no faith
could justify a man before God, which did not prove
itself genuine, and justify the possessor before his neigh
bours,, by influencing him to the practice of good works,
according^ to the opportunity afforded him. *
But the general doctrine, that ' a man is justified in
the sight of God by faith alone,' is too plain to need
much proof. They, who regard the epistles of Pati],
must know, that he not only asserts, but confirms, this
doctrine by various arguments, illustrations, and exam
ples. He declares that no man is justified in any other
way ;* that ' they, who seek righteousness, as it were,
by the * works of the law,' stumble and fall,t and have
no benefit from Christ and the gospel ; f and that 'if
\ Jam. 2: 2»— 26. § Gen. 15. 6. * QM.'b. 11,12. t Horn, fit
3«— 33. 10. 3 — ll. 5 Gal. «. X-«6.

\$B On justiXicatjoji-.
any man or Angel, should ' preach any other gospel
he woidd be accursed.'j| Indeed, those Scriptures, which
do. not immediately relate to justification, continually
speak of faith as the grand distinguishing difference,
between them that are saved and them that perish.
In this way the Apostle evidently teaches lis, that all
the accepted servants of God under the Old Testament
were justified by faith.* And the same is certainly im
plied, when he says, ' They that be of faith are blessed
With faithful Abraham : for as many as are of tjie works
ofthe law. are under the curse.'?
The texts, in which propositions to this effect are con
tained, are more numerous than can easily be conceived by
persons who have hot particularly examined the subject ;
which may easily be seen by looking over the articles
of faith, believe, and believing, in a good concordance*
By faith we pass from death unto life ;*by faith we are
Saved ; we walk, we stand; we work, we fight, and
conquer; we come Unto God, we receive the Spirit,
and we are sanctified by faith : and every thing per
taining to our peace, 'stability, fruitfulness, confort; and
eternal felicity, is evidently suspended on our faith, and
inseparably connected with it, in a peculiar manner, and
wholly different from the relation which they bear to
any other holy disposition we possess, or act of obe
dience we perform. So that it, is really surprising, that
any, except avowed infidels or sceptics should deny the
doctrine of justification by faith alone, whatever method
they might adopt of explaining the meaning of thp words
faith and justification.
I shall therefore next proceed to consider ihe distin
guishing-nature and effects of faith, and the manner in
which it justifies. (Some opppsers of this fundamental
doctrine attempt to explain it away, by representing
faith as a compendious term, denoting the whole of that
profession and obedience, which Christ requires of his
disciples : so that they suppose, we are justified by
embracing and obeying the gospel, as a mitigated law
|| Ga!. 1. 8—10." * Heb. 10. 38, 39. \\. -fr Gal. 3. 8—14. '

On Justification. 169
of works ; and that Christ purchased for us they ac
ceptance of sincere, instead of perfect obedience. Their
definition of faith comprises in it repentance, love, and
obedience ; and on this plan it would at least be equally
proper to say, that we are justified 'by our love and
its fruits* as by our faith, if any distinction were ad
mitted. How different is this to the language, of the
sacred oracles ! Surely in this case we should be justi
fied by "works of righteousness that we had done,"
though not by the works of the law ! It has not, how
ever, yet been shown in what part of the New Testamerjt
this mitigated law may be found : for certainly nothing
like it is contained in our Lord's sermon on the mount,
or in the preceptive part of the apostolical espistles!
Neither are we told precisely what it requires, or what
exact measure of obedience swill justify a man according
to it. It is not easy on , this, plan to understand in
what sense Christ "magnified the law and made it
honourable :" hpw "the law is established by faith:"
for which of our. sins the death of Christ atoned ; seeing
the moral law is repealed, and a milder Jaw given, by
obedience to which we are justified : or how boasting
can thus be excluded. In fact, this a l> ird sentiment
totally makes void the holy, just, and good law of God ;
and alters, the standard of our duty, from the exacE
requirements of the scriptural precept, to a vague ii>
determinate idea called since re obedience, which may be
modelled, and varied according to the reasonings and
inclinations of mankind,: and, thus it virtually sets aside
both the law and the gospel. But as faith,, in respect
of justification, is not only opposed to the works of the
law, but distinguished from repentance, hope* and charity,
as exercised by believers ; and as none of these* nor
any kind or degree of obedience is ever said to justify
a man in the sight of God : so we are warranted to«
decide without hesitation, that, the Apostles nevei meant
by faith such a compound of all the distinct parts of
Christianity ; and that this supposition would imply, that
they used the most unsuitable and obscure expressions
which could possibly have been devised. , True faith
W

176 On Justification.
no doubt inseparably connects with* or produce's,, all
the Other essential parts of Christianity : and 'in like
manner, in a complete human body there are ears/hands,
and feet, as well as eyes ; yet the eyes alone can per
form the -function of seeing. Thus the tree produces
the fruit, ''yet is distinct from it ; and the stem ortiraUches
ofthe tree may answer purposes, for which the fruit,
though valuable, is totally unfit. It is, therefore, a very
different thing to say, that living faith is connected with
repentance, works by love, and produces obedience ; than
to contend, that it includes them, and that we are justified
by repentance, love, and obedience, as parts of our faith.
¦ Others again 'suppose, that faith is nothing more,
than an assent to the truth of Christianity ; and that a
Jew or Gentile, on embracing and professing the gospel,
was freed from'the guilt of his former sins ; that being
thus brought into a justified state, he would continue
in it, or fall from it, according to his subsequent be
haviour ;* and that his justification at the last day must
be by his own works, if he escape final condemnation.
But here "again we inquire, how this system can con
sist with the very meaning of the word justify, or ac
count righteous^ when the sinner is merely put upon a
new probation to work out a righteousness for himself?
cHow it consists with believers "not coming into con
demnation," and " having eternal life ?" How it ex
cludes boasting ? And where it is found in the sacred
oracles ? In fact, the dead faith, exploded by James,
is thus brought forward for the sinner^s first justification ;
whilst the dead Works of a mere formalist are generally
meant by the obedience which is at last to justify such
a believer : so that the sentiment verges on the one hand
to' an antinomian abuse of the gospel, and on the other
to a pharisaicaf Opposition* to it.
Let us then hear the words of the inspired Apdstle'
on the subject, " Therefore by the deeds of the law,'
shall no flesh be justified in the sight of God- ; for by
the law is Acknowledge of sin. — But now the right
eousness of God without the law is manifested ; being
witnessed by the law and the prophets : even the righteous-

On Justification. 17 1
ness of God which is by faith of Jesus Christ unto all,
and upon aU them that believe ; for there is no difference,
for all have sinned and come short of the glory of God*:
Being justified freely by his grace through the redemp
tion that is in Christ Jesus."* What does he mean by
the righteousness of God without the law, which was
witnessed by the law and the prophets ; and which is
unto all, and upon all them that believe? He else were
says that " Christ is the end of the taw far righteous
ness unto every one that believeth. "% His obedience
unto death, as Emmanuel, God manifested in the flesh,
in our nature, as our Surety, and in order to " bring
an everlasting righteousness," was infinitely valuable ;
and honoured the law of God more than the perfect
obedience of all creatures ever could have done, It was
predicted and prefigured in the law of Moses : and the
prophets expressly testified it. "Surely, shall one say,
Ip Jehovah have I righteousness, and strength.!' " In
Jehovah shall all the seed of Israel be justified, and
shall glory." " This is the name, whereby he shall be
called, Jehovah our Righteousnrss/'I Can we then
doubt the Apostle's meaning in the before cited pas
sage ? This righteousness of Gad i« without- the law,
being entirely independent of our personal obedience,
either before or after justification ; it becomes ours " by
faith in Christ Jesus :" And: in the next chapter we
read of "righteousness imputed without works."j| Is
it not then plain, that " the righteousness of God is
unto all that believe," by imputation?. Thus Ukewise
it is " upon all that believe ;"— ." for they have put on
Christ.'^ God now looking on them, there appears
nothing but Christ ; they are as it were covered, all over
with him, as a man with the clothes he hath put on.
Hence in the next verse it is said, they K are all one
in Christ Jesus," as if. tbey were but one person..'***
As our sins were imputed; to Gbrifct, and, he endured
the curse we deserved ; sahis righteousness is imputed
* Rom. 3. 19 — 24, \ Rom. 10, 4. § Ps. 45. 24, 25. Jer. 23. 6.
II- Rom. 4. 6. IT G..1. 3. 27, *•* £apke.

W2» Of* '.Ju8tif:c.vtio».
to us, 'if believers, and becomes our title to the heavenly
inheritance. "He was made sin for us who knew no"
sin ; that we might be ,madt the righteousness of God
in hum"* The grand design of this stupendous plan
is declared to be, that " God might be just, and the
Justifier of him tha'. believeth in Jesus ;" while, "To
him, i hat worketh not, but believeth jii him that justifieth*
the ungodly, his -faith is counted for righteousnes,s."t
Ih'this respect, there is no difference ; for all have sinned*
and come short of the glory of God:" Nor -can' any
man in the world be justified before him, except he
receive the righteousness of God by faith.
But what then is faith ? To answer this question,
I would observe, that faith, or believing,, in common
language, implies «redit given to a report, testimony,
or promise ; or confidence placed in any person : and
almost all the affairs of life are conducted on this principle*
that men in ordinary circumstances are entitled to a
measure of credit and confidence, But " if we receive
the witness of men, the witness of God is greater ;"£
" The testimony^ of the Lord is sure, making wise the
simple." *$ Divine faith is, therefore, a disposition rea
dily to believe the testimony, and to rely on the promises
of God The Apostle Paul briefly calls it " the belief)
of the truth," |( 6f every revealed truth, and especially
of " the word ofthe truth of ihe gospel :" and he de-.
fines "faith," to be "the substance of things hoped
for, the evidence of things not seen."1f In general,
faith gives implicit credit ' to the divine veracity, in
respect of all the invisible things that God hath attest
ed ; some of which are past, as the creation, the fall
of man, the deluge, the crucifixion and resurrection of
Christ ; others exist at present, as the all-pervading
Providence, and all,seeing eye of God* and the inter-
cession of Christ in heaven : and others are future, as
the coming of Christ to raise the dead and judge the
world, and the state of eternal retributions. But faith
credits therp all, and sP receives the testimony of Gpd,
*f 2 Cor. $. 21. f Rorn. 3. 35— -31. ' 4. 5. f 1 John 5. 9-
§ f's. 19. 7.' |j 2 Thcss. 2. 12, 13. '«J Heb, II. t. 4

On JusTtvic ation. "17$
both respecting the evil and the good, that it realizes
them to the mind, as if they were indeed perceivable
by the bodily senses. But in its more particular exer
cise, it especially regards, embraces, realizes, and looks
for the future blessings which God hath promised ; and
thus gives the soul, as it were, a present possession of
things hoped for. The examples recorded in the chapter
last referred to, evince that this faith always receives
the divine testimony, not only as true, but as interesting
in the highest degree : and thus, as a living principle,
it influences a man to flee from* or provide against
the threatened evil, and to pursue with earnestness and
decision the promised good.
The record which God hath given us of his Son,
and of eternal life in him, is the centre of revelation :
faith therefore- always pays a peculiar regard to it, and
thus especially "sets to its seal that, God is true,"*
whilst unbelief makes him a liar. Other divine testi
monies having shown a man that he is a lost sinner,
deserving and exposed to the wrath of God ; these
discover to him his only refuge. The Holy Spirit,
through the " belief of the truth," has " convinced him
of sin ;" and now " He glorifies Christ," and shows
to the sinner's enlightened mind the nature, suitable
ness, and value of his salvation, as revealed in ihe word
of the gospel. The Father, as it were, says to him,
"This is my beloved Son-^-hear him :" and his heart
answers, " L^rd, I believe, help thou mine unbelief-"
He credits the testimony of God, concerning the per
son and mediation of Emmanuel ; he feels his need
of the teaching Of such a Prophet ; of the deliverance
and protection of such a king, and the blessings of
his kingdom : and, above all, of the sacrifice, merits;
and intercession of this, great High-Priest. Faith in
.the divine testimony and promises, influences him to
intrust his soul and all his eternal interests* into the
hands of Christ, relying on his power, truth and1 love;
he comes to the Father through him, and in his name :.
'* John 3. 14—21. 33—36. 1 John 5. 10—13.

174 Qjs Justification.
he shelters, his soul from- the wrath of God, and the
curse of the law, under the protection of his atoning
blood : be confides in his power and grace to deliver
him. from all his outward and inward foes ;, me sits, at
the Redeemer's feet, to hear and observe his "directions ;
he lives by faith in him for every thing ; and this faith
working by love, and learning daily lessons from - his
word, and from the cross, gives him the victory over
the fear of man and the love df the world, increases
his humiliation and hatred of sin, and furnishes him
with motives, encouragements, and assistance for all
holy obedience.
But whatever faith may effect as the active principle
of a man's conduct ; is justifies him before God only
as it receives Christ Jesus, applies to him for salvation,
constitutes the sinner's relation to him, and interests
the soul in his righteousness and atonement, and jn all
the promises of the new covenant. Tbe operation and
effects of this" precious faith serve to distinguish .it from
a worthless dead faith, but do nothing towards our
justification; for we are justified, as One with Christ ;
on which account it is meet that we should share his
purchased blessings ; whilst he, that hath not faith, stands
in no such relation to him, and is not at present in-
titled to such distinguished- advantages* whatever may
be the secret purposes of God respecting him. Yet
all who have this faith do repent, do Jove the Lord
and his people, aad uprightly obey his commands ; by
which they arc distinguished from mere professors.
We must not then suppose, that we are justified by
the merit of our faith, any more than by that of our
good works ; for though true faith is pleasing to God,
because honourable to his name ; yet it cannot atone
for sin, or purchase heaven : nay, the imperfection of
pur faith would condemn us, if we were to be judged
according to the merit of h, But "we are justified
by faith alone;" because by it alone we receive,
and hecome interested in, that righteousness in which.
we are accepted with God. This righteousness of God,
having been devised, appointed, wrought out, and re-

On Justification. tiS
Vealed, for this Very purpose,, is fultjr sufficient to justify
all who are interested in it, how numerous soever they
are, or how vile soever they have been.
Hence it is that Paul uses such decisive language on
this subject : " What things were gain to me, 'those
I counted loss for Christ : yea, doubtless and I count
all things but loss for the excellency of the knowledge
of Christ Jesus my Lord, for whom I have suffered
the loss of all things, and do count them but dung
that I may win Christ, and be found in him : not having
mine own righteousness, which is of the law, but that
which is of the faith of Christ, the righteousness which
is of God by faith."*
It appears, therefore, that free grace, or the gratuitous
favour, sovereign love, or everlasting mercy of God, is
the source of our justification; that the righteousness
and atonement of Emmanuel are the meritorious cause
of it ; and that faith is the ohly recipient of the blessing ,
and we are " justified by his blood"\ because by sbed-
ding his blood he completed his obedience, as our
Surety. Justification may therefore be ascribed, either
to the source, to the meritorious cause, or to the re
cipient of it ; even as a drawing person may be said
to be saved, either by the man on the bank of the
river, or by the rope cast out to him, or by his hand
apprehending the rope ; according to the different ways
in which we speak on the subject.
The manner in which faith justifies, may be illustrated,
by considering in what , sense a bank note pays a de
mand made on any person. The intrinsic value of
the paper is hot one farthing; but it refers the creditor
to u -company who are engaged and competent to ans
wer the demand ; and therefore it is accounted to the
debtor as so much paid in specie, Thus faith refers
God the Father to Christ, who is able and willing to
answer for every believer ; and, therefore, " it is im
puted to us for righteousness." So that, if a man should
die, immediately after the first exercise of true faith,
* Phil. 3. 3— ». t Rom. 5. 9..*

t/6 0>j iiWincAiioii.

*

as the thief on the cross did, and before he had time
to perform one further act of obedience ; he would
directly enter heaven as a justified person s thpUgh all
who are spared, will certainly show their faith by their
works. Nor can there be a doubt* but that the faith
of Abraham, and that of ancient believers, had, a similar
respect to the promises "and testimony of God, con
cerning a Redeemer who was to come; or that it justi
fied them in exactly the same manner.
The Scriptures inform us, that ".the only wise God*
our Saviour," hath appointed this method of justifica
tion, that the benefit might be of grace : for faith of
that nature which hath been described,, expressly re.
nounces all claim in the way of merit. It allows " that
by the works of the law, no " flesh can be justified in
the sight of God ;" it comes to him, not to buy,. earn,
or demand a recompense, but to crave mercy, the gift
of righteousness, and the gift of, eternal life through
Jesus Christ ; and in tha1 way, by which the desert
of sin and the justice of God were most clearly dis
played to the universe. So that in this method " of
justifying the ungodly" by faith alone, the whole glory
is. secured to the Lord ; and his justice,, holiness, .truth,
and wisdom, as well as his abounding grace, are expli
citly acknowledged and . honoured. And as faith itself
is the gift of God,, whilst tfie weakest faith justifies as
certainly as the strongest, though it does not bring such*
evidence of jt to the conscience, so boasting is excluded,
every ground of self-preference is removed* and a found.
dation is, as it were, laid in the believer's heart, for
the constant exercise* of humility, dependence, patience,
and meekness ; apd pf that love, which constrains the
redeemed sinner "to live no longer to himself, but to
him that died for him and rose again."
But it may . be objected, that the Scriptures frequently
speak of repentance^ conversion, love, obedience, doing
the will of God, and forgiveness of enemies, as requisite
ip order to our acceptance and admission to the en
joyment of our heavenly inheritance ; ahd how can this
consist with the doctrine of justification by faith alone?

On Justification. iTHJ*
No doubt these things are necessary ; nay, there is Uo
salvation without' them, according to the time and op
portunity afforded : nor does any man come short pf
salvation in whom they are found; These are things
Which accompany salvation •* they either prepare the heart
for receiving Christ bv faith, or they are evidences that
he is tlius received: yet Christ himself is our whole'
salvation, and faith alone receives him and appropriates
the blessing ; not by believing without evidence that
Christ is ourt ; but by applying to him, according to "the
xvord of God, that he may be ours.
Should it be further •objected,, that the decision Pf
the day of judgment is always stated 'd be made "ac
cording to men's works ;" it may suffice to answer in!
this place,' that no faith justifies, except that which works'
by love ; that love uniformly produces obedience; aiid
that the works thus wrought will certainly be adduced,
as'evidences in court, to distinguish between the true
believer and all Other persons. — Finally, the objection,
that this doctrine tends to licentiousness, seems to 'have
been already sufficiently answered, by the explanation
given of the nature and effects bf saving faith; "and I
shall only add a most earnest exhortation to ally who
hold' this doctrine, to walk so circumspectly* " that,
whereas* met! speak evil of' them, as evildoers; they
may be -ashamed that falsely accuse their good' -con
versation in Christ. "f!l "U'\. .
f Thus having explained the dbctrine of justification
by faith alone, " through the righteousness of God, even
of our Savioiir~JesUs Christ, "£ and proved it to 'be
that of the Holy Scriptures ; I would conclude by re
minding the reader of its vast importance*^" How shall
man be just with God ? " — All our eternal interests
depend on the answer, which, in out creed and experience,
we return to this question ; for if God hath, for the
glory of his pwn name, law, and government, appointed
a method of justifying sinners, and revealed it in the
gospel ; and they, in ' the pride of their hearts, refuse
* Heb. 6. 9. t 1 fftt.' 2. 12. 3. 16: \ 3 Pet. I. 1.
X

!>?s ©a Justification.
to seek the blessings in thi-s way, but will come foi*
it accotding to their own devices ; he may justly, and
will certainly, leave them under merited condemnation*'
May God incline every reader to give this subject a
serious consideration, with the day of judgment and
eternity before his eyes ! Nor let it be forgotten, that
all ihe reformers from popery, who were eminent men,
however some may affect to despise them, deemed the
prevailing sentiments concerning the way of a sinner1*
justification before God, to be the grand distinction be-
I'.vem a standing and a falling church.
Yet we, should also observe, that "the truth itself
mav be held in unrighteousness:" and the) who re
ceive this doctrine into a proud and carnal heart, by
a dead faith, not only awfully deceive themselves, and
quiet their consciences in an impenitent unjustified state ;
but bring, a reproach upon the truth, and fatally pre
judice the minds of men against it, of which they will
have a dreadful account to give at the last day. For
did all, who profess and argue for this "doctrine of
God our Saviour," adorn it by such a conduct, as it
is suited to produce, Pharisees, Sceptics, and Infidels
would be deprived of their best weapon, and must fight
against the < Vospel at a vast disadvantage. May the
Lord give us all that " faith which worketh by love,"
that «' by works our faith may be made perfect;" as
the grafted tree is in its most perfect state, when every
branch is loaded with valuable fruit.f
* Rom. 10. 1—4. t Gal. 5. 6. James 2. If— 26. .

ESSAY XII.
On BeceneraTiin.

w,

HEN the Apostle had reminded the Ephes.ians*
that 'they were saved by grace through faith j.". #e
added, "and that not of yourself;" if is the gift of God.
Not of works lest any man' 'should boast,"* Hence
we learn, that faith , itself, the sole recipient of all the
blessings of salvation, is die effect of. a divine influence
upon the soul ; that all real good works are the effect
of a new creation ; and ' that, it is the Lord's express
design, by these means, effectually to exclude boasting,
" that no flesh should glory in his presence\" , This
gracious operation of a divine power in changing ttye
heart is represented in Scripture under several metaphors,
of which Regeneration, or being born again, born of.Gqjd,
and born of the Spirit^ is the most frequent and re
markable; and the present Essay will be appropriated
to the discussion of this interesting subject.,.
Nicodemusy a Pharisee, a scribe, and a member of
the Jewish sanhedrim, came to our Lord; by night': fpr
notwithstanding his conviction that Jesus was a Teacher
sent from God, he was afraid or. asharoedr of. hpipfj
known to consult him, concerning the doctrine .that- he
came to inculcate. The state of his, mind accorded to
theidarkness which prevailed at the season pf this in
terview : and he seems toJiave expected some instructions
coincident with the traditions of fhe Pharisees, anditheir
ideas, of. religion andof the Messiah's kingdom, which
they supposed to consist in external forms and advant
ages.. But our Lord, with a two? fold most solemn as
severation, peculiar to himself, on, the most important
occasions, abruptly assured him, "that except a map
* Eph. 2. 8— 10>. /

l*8Q On Reoexekatiov.
Were born again, r he, could not see the kingdom of
God;" or discern its rear nature and excellency: and
when Nicodemus expressed his astonishment at this as
sertion, in language aptly illustrating the Apostle's mean.
ing, when he says, "The things of the Spirit of God
are foolishness to the "natural man;"* our Lord ans
wered with the same solemnity, that, " except a man
were born of water and of the Spirit, he could not
enter into, the, kingdom of God." Water had been used
in divers ways, as an external emblem of internal puri
fication ; and . the use of it was intended to be. con*
tinped, in the ordinance, of baptism, under the new dis*
pensation : 'it was therefore proper to mention it as the
outward sign of that change,' whjch could only be ef
fected 'by the power pf the HoU Spirit. — Our Lord
next showed the indispensable necessity of .this new
'birth. /"That which is, born of the flesh," or derived
by natural generation from fallen Adam, "is flesh," or
qarnal- in its propensities and inclinations; "and that
which is born pf the Spirit is spirit," or spiritual, holy,
and heavenly, like it* diy'mc , author. t He' then told
NicpdemPs not to wonder at his declaration, that even
Jews, Pharisees, and Scribes "roust be born again ;''
ahd he illustrated the subject by.' the wind, the precise
cause of which, in all its variatipris, cannpt easily be
ascertained, nor its motions and energy altered or abated >;
but Wiiich Is' Very manifest hi its powerful effects^ And
when l^icodi: mils still required ',' bow these things could
be ? he in return expressed his surprise, that a teacher
6f( Israel slipiiUJ lie at, a Ipsa about such a subject? and
coripljided' by representing thjs, part q[. his instruction
as " earthly things" when ^'.(compared yijh the deep
inyfeteries o| hi.s ierspp and tiedempiipn. which he after*
wards declared tp him! as heavenly things." For this
'change takes place on earth continually , even as often
as sinners are tinned froin. then; evil, ways, and become
trufy pious and holy persons : it may very aptly be-
illustrated by the, most common concerns of life: it lies,
* \ Cor. 3. 14. \ £o:n. 8. 1—16,

On Regeneration. 19}
gs level to our capacities, if our minds were unpre
judiced, as almost any ofthe works of God with which
we are surrounded : and the necessity of it may be
proved by as cogent and conclusive arguments, as any
thing of a worldly nature can be.— The question then
is, 'What did our Lord mean by being born again^
or born qf the Spirit .*" To this I shall endeavour to
give a plain and particular answer; subjoining^ a cQm-x
pendious review of the arguments, by which the neces
sity of regeneration hath been often proved ; and con-
eluding with some observations and inferences of a
practical nature and tendency.
It hardly need be said, that the ordinance" of baptism,
however administered, is hot "regeneration by the Spi
rit." They, who resolve all that is said in Scripture
on this head into the observance of an external rite,
must suppose that none can enter Christ's church on
earth, or his kingdom in heaven, or even understand
the real nature ot them, unless they have been baptized
with water ; whatever be their character or the cause
of the omission : hay, they must likewise consider all
baptized persons as truly illuminated, real Christians
and heirs of heayen ; for all that are born of God are
his children and heirs. No doubt baptism is, as cir
cumcision was, the outward sign of regeneration : but
they who are satisfied with the outward sign without
ihe inward and spiritual grace, should return to school
or to the nursery, and learn over again a part of their
catechism, which they have no doubt forgotten : for it
expressly states the inward and spiritual grace of baptism
to be * a death unto sin, and a new birth unto'right-.
eousness.' Indeed the fathers, as, they are called, that
is, the teachers ofthe Christian church, during some
ages after the death of the Apostles, soon began to,
speak on this subject in> unsCriptural language : and our
pious reformers-, from an undue regard to them and
to the circumstances of the times, have retained a few
expressions in the liturgy, which not only are incon
sistent with their other doctrine ; but also tend to con
fuse men's minds, and mislead their1 judgment on this,

,J?2 Oj» T?EGENEnATION.
important subject." It is obvious, however, from the
words above cited, and many other passages, that they
never supposed the mere outward administration of
baptism to be regeneration, in the strict sense of the
Word ; nor ^can any man, without the most palpable ab.
surdity, overlook the difference between the baptism
that is "outward in the flesh," and that of the heart,
by the Spirit*, whose praise is not of men but of God *
Nor does regeneration merely signify a reformation
of tbe outward conduct, or a ceasing from vice to
practise virtue. Some persons have been so preserved
from immoralities, that they do not want such an out
ward reformation, as is meant b) those who favour this
interpretation : yet they as well as others must be bom
again, or they can neither see, nor enttr into, the king
dom of God. Indeed, if the strong language, 'and mul
tiplied figures of the Scripture on the subject, mean
nothing more than this ; we must be constrained to al
io v, that the piamesf matter in the world is so covered
and obscured by mysterious language, as to render it
extremely perplexing, and even unintelligible, to ordi
nary readers ; for hdW* should they suppose, according
to the dictates of unlettered Common sense, that such
solemnity of introduction, emphasis of expression,' and'
accumulation of metaphors only meant, that a wicked
man could not be an heir of heaven, unless he amended
his life? For who, except avowed infidels or profli
gates, ever (supposed that he could?
Neither is regeneration merely a Conversion from one
creed or sect to another ; or even from atheism, Judaism,
infidelity, or idolatry, to Christianity. "A man might
pass through changes of this kind, till he had tried all
the modes of religion that have been known on earth ;
and yet at last be excluded as unregenera\e and un
clean' from the kingdom of heaven.— On the other hand;
it does not consisT in any kind of impressions, or new
revelations ; any succession of terrors or consolations ^
or" any whisper, as it were* from God to the heart
1 Pet. 3. 19.

On Regeneration. 183
concerning his secret love, choice, or purpose to save
a man. Many, such experiences have been declared by
those, who still, evidently continued the slaves ot sin ;
and. Satan, transformed into an angel of light, has done'
immense mischief in this way ; for the confidence of
these persons seems in general to be rather the effect
of a strong NdelusiPn, and self-flattery, .than an express
design of imposing on other men. Some of^these things
indeed, as terror arid consolation succeeding it, com
monly accompany a saving change : others, which are
evidently enthusiastic, may nevertheless be found in the
case of some who are really born of God ; yet they
are neither .regeneration itself, nor any effect or evidence' ;
of it ; but rather a disgraceful and injurious appendage
to it, arising from human infirmity and the devices of
Satan. If we allow the expressions, born of God, or bom a-
gain, to be figurative, we must also contend* that the
metaphor is significant and proper. A new-born infant-
is a new vreature, brought into the world by almighty
Power, endued with life, and with certain propensities
and •capacities. It is a human being,~and has all things' j
• pertaining to our nature in a weak and incipient state :
but -by proper care and sustenance, it may grow, up to
maturity, and the perfection of manhood.-=-In like man
ner, the divine power produces in the mind of a sinner
sucah a* change as renders him a new creatures, with
new prosperities and capacities: but these are only
in a feeble and incipient state* and exposed to much
opposition and danger on every side. Provision is made
for "this new-born babe, in '"the sincere n ilk ofthe
word," and in" the salvation of Christ ; by means of
which, " through the grace ofthe Holy Spirit, the re
generate man grows up gradually to maturity.— No
new faculties are communicated in this change, as seme
pious persons have inaccurately stated ; by which the
subject has been rend end less intelligible, and an Open
ing given . to many plausible objections : but a new
and heavenly "direction is given to all those faculties
which the Creator had bes'tcwed, but which sin' had

184 On ReisEiiEHAtiorJ.
perverted. The capacity of understanding
loving, and rejoicing, previously belonged to the
nature s but the capacity of understanding the real glory
and excellency of heavenly things, of believing the hum
bling truths of revelation in an efficacious manner, of
loving the holy beauty ofthe divine character and image*
and of rejoicing in God's favour and service, belong
tcy him as born of the Spirit.
Regeneration may then be defined—' A change wrought
by the power of the Holy Spirit, in the understanding,
Will, and affections of a sinner, which is the commence
ment of a next) kind of Ufa, and which 'gives another
direction to his judgment, desires,; pursuits, and con*
duct.' — The mind seems tb be first prepared by a divine
energy, like the removal of a film or other obstruction
from the eyes of a blind man* to perceive the real nature
and 'comparative value of the objects around him, and
of those proposed to him by the gospel; concerning
which, through the ignorance and depravity of his fallen
nature* the corrupt maxims of the world, and the arti
fices of Satan, he had formed a very erroneous judg
ment. Thus the eyes of his understanding are opened ;
and the light of divine truth shines into his heart, and
gradually rectifies his errors and misapprehensions*
The will and affections also are influenced in the same
manner : and the man feels a disposition to fear, hate,
and shun what he before delighted in, or regardedas
harmless: and to love,, choose, desire,, and rejoice in
those .things, that before he despised or hated. He
seems to be introduced, as it were, into a new world,
in- which he views himself, and all things around him,
through a new medium. He wonders that he had not
before seen them in the same light i and frequently he
is, so amazed at the insensibility or delusions of man
kind, that he imputes them to mere ignorance, and
imagines that proper instructions would bring them all
over to his sentiments; nor is he easily convinced of
his. mistake. He now possesses/ as it were a xohole system
* Acts 16. 14. 26. 18. Eph. 1. 18.;

<L

On Regeneration. 185
of sensations, of which he formerly had no conception:
his fears and hopes* attachments and aversions, joys and
sorrows, successes and disappointments principally relate
to those things which before gave him scarcely any con
cern; but which now appear to him of such vast im
portance, that1 the objects which once engrossed his
mind comparatively dwindle into insignificancy, even
where he does not see them to be criminal, polluting,
or ensnaring. Hence it often happen^ that the new con
vert becomes neglectful of-saofa. matters, considering
them as too trifling to deserve his attention ; andean only
be retained in his station, or engaged to be diligent in
worldly business, by a sense of duty, and a regard to the
honour of the gospel.
It is not to be expected, that we should be capable of
explaining the manner in which the Holy Spirit effects-
this internal change : as we cannot understand how God
creates and forms the body in the womb, or how he
breathes into it the breath of life. It is of more import
ance for us to point out with precision those peculiar ef
fects, by which regeneration is distinguished from all the
counterfeits of it. Among these peculiar effects we may
first mention, an habitual and prevailing regard to the
authority, displeasure, favour, and glory of God, in the
general tenour of our conduct, even when most rerpotp
from human observation ; an abiding sense of his all-see
ing eye, his constant presence, and his all-directing and
^sustaining providence ; and an unwavering persuasion,
of his right to our worship, love, and service, and of our,
obligations and accountableness to him. Connected with
this, regeneration always produces a deep and.efficacious
apprehension of the reality, nearness, arid importance of
eternal things, and our infinite concern in them; so that
compared with them, all temporal things appear, as no
thing, This is accompanied with a new disposition to
revere, examine, believe, and submit to the decisions of,
the holy Scriptures ; yea, a desire after them, and delight
in them, as the proper nourishment of the soul-*
* 1 Pet. ii. 2. Y

186 On.ReSSneration,
If thp person, who has recently experienced this saving
change* Was previously destitute of religious knowledge,
he will find, that ap increasing acquaintance with the ho-
linesstof God and his obligations to him ; with the reason
ableness* spirituality, and sanction of the divine law ; and
with his own past and present conduct, dispositions, mo
tives, and affections, as compared with this perfect stand
ard, lead him tb a deeper conviction of his sinfulness,
exposure to deserved wrath, inability to justify or save
himself^ and hia need of rcpcntanGe, forgiveness, and the
influences of divine grace: and if he beforfe had some
measure of doctrinal knowledge, the truth, that had lain
dormant, will now become a living principle of activity.
Thus self-confidence and every towering imagination
Will be cast down ; all his supposed righteousness will
be found to have sprung from corrupt motives, and to
have been both defective and defiled ; and, whatever his
previous character may have beenj "God be merciful to
me a sinner !" will be the genuine language of his heart.
So that, deep humiliation and self-abasement, a broken
and contrite spirit, godly sorrow, repentance, and. con
version to God, are the never failing effects of re
generation. *
Thus the divine Saviour, and his merits, atonement,
and mediation, become glorious in the eyes, and pre
cious to the heart, of the regenerated sinner : he now
perceives in some degree the> wisdom, and feels the
power, of the doctrine of the cross, which before he
deemed ' foolishness;:''' he ' counts all" but loss for the
excellency ofthe knowledge of Christ,' and gladly re
ceives him, as his Prophet, Priest, and King.* He learns
to Ipve him whom he once slighted and despised : he be*-\
gins to admire the excellency of his character, to value
his favour, and to desire communion with him above all
things ; to be thankful for his unspeakable love, and, in
estimable benefits ; to be zealous for his honour, and de
voted to his cause 5 to ' love the brethren' for his sake,
* John i. 12, 13. Uohnv. 1.

On Regeneration. 187
and his neighbours and enemies after his example ;* and
to exercise self-denial, and to endure loss, hardship, or
suffering in his service. By degrees he is even enabled
to say with the apostle, * God forbid that I should glory
save in the cross of our Lord Jesus Christ, by whom the
world is crucified to me, and I unto the world !'f ' For
whatsoever is born of God, overcometh the world; and
this is the victory that overcometh the world, even our
faith. Who is he that overcometh the world, but he ,that
believeth that Jesus is the Son of God?'|
-The apostle John mentions in a detached manner seve
ral other peculiar effects of regeneration. — ' Whosoever
is born of* God doth not commit sin : for his seed re-
maineth in him; and he cannot sin, because he is born
of God. — In this the children of "God are manifest and
the children of the devil : whosoever doeth. not righteous
ness is not of God, neither he that loveth not his bro
ther.' § • Ye know that every one that doeth righteous
ness is born of him.' ' We know that we have passed
from death unto life, because we love the brethren ;' 'for
love is of God, and every one that loveth' is born of God,
and knoweth God.' 'We know that whosoever is bprri
of God sinneth not.'|| Thus all the regenerate may adopt
the apostle's words, ' With open face, beholding as in a
glass the glory of the Lord, we are changed into the
same image, from glory to glory, even as by the Spirit
of the Lord.'TT So that, repentance, faith in Christ, love
of God and man, love of the brethren in an especial
manner, deliverance from the dominion of sin and Satan,
victory over the world, abhorrence of evil, patience,
mseekness, spirituality, temperance, justice, truth, puri,
ty, and all the fruits of the Spirit, are the genuine effects
of that change, without which 'no man can see,' or
' enter into the kingdom of God ;' though the whole is
imperfect in degree, and, counteracted by the remaining
power of in-dwelling sin and manifold temptations.
* 1 John iii. 14. iv. 21. f Gal. vi. 14. % 1 John v. 4, 5.
§ 1 John iii. 9, 10. II 1 John ii. 29. iii. 14. iv. 7. v. 18.
1 2 Cor. iii. 17, 18.

isfc | On Regeneration.
That this is the real meaning of this scriptural ex
pression,; may be further evinced, by briefly considering
several other metaphors which express the same change.
It is cajled a new creation. — ' If any man be in Christ*,
he is a new creature ; old things are passed away ; be
hold all things are become new.'* The apostle speaks
of it with allusion to the creation of the world. ' 'God,
who commanded the light to shine oUt of darkness, hath
sinned in our hearts, to give the light of the knowledge
of the glory of God in the face of Jesus Christ.' Thus
educing likewise order out of confusion, and beauty out
of deformity.f — i In Christ J^sus neither circumcision
availethany thing, nor uncircumcision, but a new crea-
fure,' or a new creation ; l for we are his workmanship
created in Christ JesUs unto good works.'|
It is also a resurrection. — There are, so to speak, three
kinds of life,— animal, rational, apd spiritual. Animal
life implies the capacity of performing animal functions
and relishing animal pleasures, which man possesses in
common with the brutes: rational life rises a degree
above this, and includes, the capacity of rational investi
gation, and of relishing intellectual pleasure, of which
mere animals have no conception ; this, man possesses ,
in common with unembodied spirits : but spiritual life
' isa still nobler distinction, and the perfection of created
being ; as it consists in the capacity of performing and
delighting in spiritual actions, ip which angels find their
chief felicity, but of which the most rational man in the4
world, who is not born again, is as entirely incapable as
the brutes are of philosophy. Animal life may subsist
without either intellectual or spiritual capacities; these:
may subsist apart from animal propensities ; and an in
telligent agent may be destitute of spiritual capacity* as
fallen angels are ; but spiritual life pre-supposes rational
powers. Adairi, created in the image of God, possessed
them all : but When he sinned he lost his spiritual life ;
for the Spirit of life departed, and he became dead in sin.
* 2 Cor. v. 17V v f2Cor.iv.-6. , t-.Gal.vi. 15. Eph. ii 10.- iv. 24-

On Regeneration'. 189
From that time he possessed the propensities of animal
nature, and the capacities of an intelligent agen£: but he
became incapable of delighting in the spiritual excellen
cy of divine things ; and this is the condition pf every
man until 'the Spirit of life in Christ Jesus, makes him
free from the law of sin and death,'* by that spiritual re
surrection of which we speak. f
The; Lord also repeatedly promises ' to give his people
a new. heart and a new spirit ;' ' a heart of flesh instead
of a heart of stone ;' and ' to write his law in the heart :'$
and this must certainly imply such an entire change
wrought in the judgment, dispositions, and affections, as
constitutes a preparation for obeying 'not by constraint,
but willingly.' This is also described as f putting off,';
or 'crucifying, the old man;' ' crucifying the flesh with
its affections and lusts,' 'putting on the new man;' being
' transformed by the renewing of our mind ;' or ' renewed
in the spirit of our mind, and putting on the new man,
which after God; is created in righteousness and true
holiness. '§ These expressions especially teach us, that
regeneration is the beginning of a fallen creature's reco
very to that rectitude of soul, and conformity to the holy
image of God, in which he had at first been created, but
whichhad been lost -.by sin. In this view David prayed,
' Create in me a clean heart, O God, and renew a right
spirit within me.'|f This same renovation is likewise
spoken of by Moses when he says, 'The Lord thy God
will circumcise thine heart and the heart, of thy seed,to
love the Lord thy God With all thine heart, and with all
thy soul, that thou mayest live :' and in many other
places it is mentioned under the same image. Tf It is also
represented by the grafting of a tree, through which the
nature of it is changed and meliorated, and it is made to
bear good fruit. — These and such like metaphprs and
similitudes abundantly illustrate and confirm the ex-
* Rom. viii. 2. t R°m- vi..4. Eph. fr, 1, S, 6. Col. iii. 1.
% Jer. xxxi. 31—33. Ezek. xi. 19, 20,'xxxvi. 25—27. '
§ Rom. xii. 2. Gal. v. 24. Eph. iv. 22—24. CoUiii. 9, 10. || Ps. li. 10.
t Deut. xxx. 6. Acts vii. 51. Rom. ii. 28, 29. Col. ii. 11.

19p On Regeneration.
planation that has been given of. regeneration ; but can
never bemade to coincide with ihe sentiments of those,
who explain it of only ah outward form or amendment ;
or of such as mistake some transient impressions or
emotions for this abiding renovation of heart,
The necessity of regeneration might indeed be entire
ly rested on the solemn and repeated declarations of the
Saviourand Judge of men: for those multitudes, who
hope for heaven while they pay no regard to this part of
Scripture, strangely presume, either that Christ was
mistaken, or that he will depart from his word "in their
favour ! But other conclusive proofs may be adduced,
that ' except a. man be born again, he cannot enter the
^kingdom of God,' resulting from the nature of God and
of man, of true religion and happiness.
No creature can be satisfied, unless, its capacities of
enjoyment coincide with its sources of pleasure, Pr un
less it subsists in its proper element. The various kinds
of animals are perfectly satisfied yrith their several modes
of living, while unmolested and sufficiently provided
for : but they'are uneasy when out of their place, though,
in a situation which pleases other creatures. Different
men also have, different tastes : no- one is comfortable,
unless his inclination is gratified ; and every one is apt
to Wonder, what pleasure others can take in that which
is irksome to him. But who is there, that naturally
takes-delight in the spiritual worship and service of
God ? Are not these things the weariness and aversion
of men? Are not those persons generally deemed me
lancholy, who renounce other pleasures for the sake of-
them? That ' which is born of the "flesh, is flesh,' or
carnal; and 'the carnal mind is enmity against Godjj'
whose holy, perfections, spiritual law and worship, sove
reign authority, and humbling truth, are disliked by all
unregenerate men, in proportion as they become ac
quainted with them. This is manifest, not Only from
the other vices of mankind, but especially from the pre
valence of idolatry, infidelity, superstition, and inipiety ;
for men have, in every age, almost with one consent,

On Regeneration. 191
preferred any absurdity to the truths* precepts, and or
dinances of revelation, and every base idol to the One
living and true God !
Indeed, they who carefully watch their own hearts,
while they think seriously of the, omnipresence, omnipo
tence, omniscience, justice, holiness, truth, and sove
reignty of God; of his laws, threatenings* and judg
ments ; and of their own past and present sins; will find
'a witness in themselves' to the enmity of the carnal
mind against God. So that except a man be born again,
he cannot take any pleasure in God* nor can God take
any pleasure in him: he cannot be subject to the law of
God : he cannot come to him or walk with him :* he
cannot render him unfeigned praises and thanksgivings ;
but must either neglect religion, or rest in mere exter
nal observances. He can neither deem the service of
God perfect, freedom, and regard it as his privilege, ho
nour, and happiness ; nor exercise unfeigned repentance
for all his sins : but in part at least, he will exalt himself,
palliate his crimes, object to the severity of God, and
murmur at his appointments. He cannot cordially re
ceive the gospel, or live by faith in Christ for ' wisdom,
righteousness, sa notification, and, redemption;' nor per
ceive the preciousness of his Person, mediation, and
kingdom ; the glory of his cross, his unsearchable riches,
and incomprehensible love. It is impossible that he
should unfeignedly give to the Lord the whole glory of
his salvation ; or practise from proper motives, meek
ness, patience, gratitude, forgiveness of injuries, and
love of* enemies ; .of count 'all but loss for Christ,' re
nounce all for him, bear reproach and persecution for
his sake, devote himself to his service, even unto death ;
and then at last receive eternal life as the free 'gift of
God' in him, Nor can he enter into the spiritual mean
ing of divine ordinances, (especially of baptism and
the Lord's supper,) or seek the spiritual blessings of the
new covenant with decided preference ; or love the true
* Amos iii. 3.

192 On Regeneration1.
worshippers of God; as the excellent and honourable pf
the earth. Nay, an unregenerate' man could not relisll
the company, the work, the worship, or the joy pf hea
ven ; but would be disgusted even with the songs and
employments of angels and ' the1 spirits of just men riiade
perfect ;' as persons, who are in various respects widely
different from each other, must know, if they would but
carefully consider the subject, and reflect on the state
and thoughts of their own hearts. But the nature of
God, of holiness, Of happiness* and of heaven, is Un
changeable : and therefore, either we must be changed,
or we cannot be either holy or happy.
All the Scriptures above referred to imply, that re
generation is wrought by ' the exceeding greatness of the
mighty power of God :' but, it should be observed, that
he operates op the minds of rational creatures according
to their nature. The instantaneous renewal of a fallen
angel to the divine image, would be asreal a display of
omnipotence as his first creation, and in some respects
a greater : but the Lord might effect this renovation in a
different manner. Having made use of truth; as the
medium of his almighty energy, in overcoming'the dark
and obstinate enmity of his fallen nature, and in pro
ducing a willingness to "be restored ; he might after
wards require his concurrence in the use of means,'
through which that recovery should be effected. Now,
we are informed, that the Lord regenerates sinners by
his holy, word : ministers, therefore* and parents, and
many others ip different ways, are bound to set before
those coriimitted to their care, the doctrines and instruc
tions of the sacred Scriptures ; and to treat them as rea
sonable creatures, addressing their understandings and
Consciences, their hopes and fears, and all the passions
^nd powers of their souls ; beseeching God ' to give
them repentance; to the acknowledging, of the truth.*
And all they, who are convinced that such a renewal
must take place in them, or else , that they must be
miserable, should be induced, by the consideration that
they cannot change their own hearts, (that being the -

On Regeneration; 193
work of the Holy Spirit,) to seek this inestimable bless
ing, by reading. the Scriptures, retirethent, meditation,
self-examination, hallowing the Lord's day, hearing
faithful preaching and other instruction, breaking off
known sin, practising known duties, avoiding vain com
pany and dissipation, and earnestly praying to God, to
' create in them a clean heart, and to renew a right spirit
within them.' Convictions of. our inability have a simi
lar effect upon us in all other cases ; and uniformly in
duce us to seek help from those who are able to help us,
with an earnestness proportioned to the supposed im
portance of the interest that is at stake.
As for those who continue to treat this subject with
contempt and derision : it is sufficient to observe, that,
seeing they will neither believe pur testimony, iior that
of Christ ; they will at last have no cause to complain, if
left destitute of that gracious influence which they have
so despised. — Some may, ; hpWever, belieye that sqeh,
things are, who are yet at a loss to know what they are ;
and them 1 would press in th£-mo»* urg-orc manner, to
beg of God daily a»4 earnestly, to teach them what it is
to be born again ; and then in due time their own expei-
rience will terminate their perplexity. — But let those
who admit the doctrine* beware lest they rest in the
notion, without the experience and effects of it. And
finally, let all who haye known the happy change, recol
lect continually, that they need to be renewed more and
more ;* and should therefore unite with gratitude for
what the Lord hath wrought; persevering prayer for a
more complete recovery unto the divine image, in all the
powers, dispositions, and affections of their souls.
* Tit. iii. 5.

Essay xm.
Hn The Personality and Deity of the Holy Spirit s with
some thoughts on the.Doctrine of the Sacred Trinity.

_1 HE Christian dispensation is distinguished by the
apostle as 'the ministration 'of the Spirit';'* and a care
ful investigation of the Scriptures must convince ap im
partial enquirer, that the promise of the Holy Spirit is
the grand peculiarity of the New Testamerit, even as
that of the Messiah was of the Old. Having therefore
shown the nature and necessity of regeneration, it regu
larly occurs to us in this place, to give a more particular
statement of the scf iptural doctrine concerning the Holy
Spirit. -i^Thqse things then, which relate to the Person
ality and Deify^t^aKriS^nri^-^nd. to the doctrine of the
Trinity as connected with it, willccmat*t«te our pre
sent subject : while his extraordinary and ordinary opera
tions, influences, and gifts; the office he performs in the
teconomy.of pur salvation, and the duties thence incum
bent upon us, must be reserved for the next Essay »
When we use the term personality, we simply mean,
that language is p sed in Scripture concerning the Holy
Spirit, and actions are ascribed to him, which are suited
to convey the idea of a personal Agent ; and such as
would be extremely improper, if a mere attribute, or
mode of operation, was intended. Yet all who deny the
personality of the, Holy Spirit, and pay any suitable re
spect to the sacred Oracles, in which so much is con
stantly ascribed to him, must hold the latter opinion.
We do not, however, suppose, that the words person
and personality can, in an adequate manner, explain such
a subject, or even assist our conceptions in respect of
* 2 Cor. iii. 8. ¦„

On the Personalitv, &c. 195
mysteries, which we profess to consider as absolutely
incomprehensible. Indeed tliese words, in this use of them, are not found
in Scripture : but when divine truths are opposed with
ingenuity, learning, and pertinacity ; it becomes neces
sary for those, who would ' contend earnestly for the
faith once delivered to the saints,' to vary their terms,
and to introduce such as may express, in as exclusive a .
manner as possible, the sense in which they understand
the declarations of bcripture : because their opponents
will invent some plausible method of explaining away
those which had before been in use. That imperfection,
which characterizes every thing which belongs to man,
is peculiarly discernible in. human language ; the myste
ries of the infinite God can only be declared in words
originally taken from the relations and affairs of men; '
and every thing that relates to infinity confounds and
overwhelms our finite and narrow Capacities. The most
careful and able writers cannot, on such topics, wholly
prevent their readers from attaching ideas tp their words,
which they did not mean to convey by them : So that
they, whose object it is to put an absurd construction on
our expressions, or to enervate by a plausible interpreta
tion the language of Holy Scripture, will never find it
very difficult to accomplish their purpose, as far as the
generality of mankind are concerned. If we speak of
three distinct Persons in the Godhead, they may charge
us with holding three distinct gods ; supposing or pre
tending, that we consider this incomprehensible distinc
tion to be as perfectly like the obvious distinction of
three men from each other. On the other hand, the la
bour, study, and ingenuity of revolving centuries, have
so perplexed the subject, that we cannot at present find
Words explicitly to state our sentiments, and exactly to
mark in what respects we differ from our opponents, un
less we use such terms as they object to : at least this is
my principal reason for adhering to them. If* however*
our expressions convey to the reader's mind the doctrine
of Scripture, with as rnuch perspicuity and precision, as

196 On the Personality and Deity
human language generally admits of; it is mere trifling
to object to them, because they are not found in the
Bibje : for truths, Jtiot words, constitute the matter of
revelation, and words are only the vehicle of truths to
our minds. We are in fact, deeply convinced that some
men have got the habit or art of evading the force of
scriptural tertris,, and of thus misleading others into er
ror : and is it not allowable for us to state our senti
ments in other words ; and then to prove that those sen
timents are actually contained in Holy Scripture ? or can
we do otherwise, unless we bedisposed fo give our op
ponents every possible advantage in the argument? For
it cannot well be doubted by impartial persons, that
aversion to the doctrines themselves lies at the bottom of
those objections, which are made to the words in which
their defenders have been used to express them.
We proceed therefore, to consider the personality of
the Holy Spirit: premising, that as i ' these are heavenly
things,'* we can neither explain them clearly in- human
language, nor illustrate them fully by earthly things, nor
yet prove them by arguments from human reason. The
whole rests entirely on the authority of divine revelation ;
we gain our knowledge of it by simply believing God's
sure testimony ; and we should improve it to practical
purposes in humble adoration, and not treat it as a sub
ject of disputatious speculation, or presumptuous curi
osity. And' may he, 7 who hath promised to 'give his
Holy Spirit to those who ask him,' guide us by his di
vine teaching into the sanctifying knowledge of the truth,
in this and every subject that We irivestigate !
If such language be uniformly used in the Scriptures
concerning the Holy Spirit, as in all other cases would
convey to our minds the ideas of personality and personal
agency, we may be sure that the trUe believer will con-
elude him to be a personal Agent. In allegories indeed,
and ip sublime poetry, we often find attributes, propen
sities, or modes of operation*: personified ; but no one,
* John iii. 12, 13.

of the Holy Spirit. 19?
except tlie most ignorant reader, is in danger of being
misled. Should any man suppose, that Wisdom, in the
book of Proverbs, was introduced merely as an allegori
cal person ; we might allow that he had some colpur for
his opinion: though I should rather say, that the Mes
siah, the Word and Wisdom of the Father, who is made
wisdom to us, is the real speaker in those passages.—
But if such bold figures of speech, without any intima
tion, are interwoven into historical or didactic discus
sions? or in promises and precepts, that is, in grants and
laws, where the greatest precision is absolutely necessa
ry ; what instruction can be with certainty derived from
revelation? or how shall we know what we are to be
lieve, to do, or to expect ? Surely this supposition tends
directly to render the^Scriptures useless ; and to perplex
and bewilder every serious enquirer after the way of
eternal life ! Now, I shall, almost exclusively, select my
proofs of the personality of the Holy Spirit, from those
parts of the Sacred volume, which are of the latter de
scription. Our Lord thus encouraged his apostles, when about
to leave them ; ' I will pray the Father, and he shall give
you another Comforter, that he may abide with you for
ever, even the Spirit of truth,'* Afterwards he added,
'The Comforter which is the Holy Ghost, whom the
Father shall send in my name, He shall teach you all
things :'f and the personal pronoun («»ws,-) is used in this
and several other passages, especially in those that follow.
' When the Comforter is come, — even the Spirit of
truth, Which proceedeth from the Father, he shall testify
of me. 'J' •' When he cpmeth,— he shall not speak of
himself; but whatsoever he shall hear that shall he
speak:' He shall glorify me ; for he shall receive of
miue, and he shall shew it unto ypu.'.j Not to insist
further on the repeated use of thej personal pronoun,
which the ordinary rules of language appropriates in

* John xiv. 16, 17. t John xiv. 26,
X John xv,, 36. § John xvi. 7—15.

198. On the Personality and Deity
sUch discourses, to a personal agent : being sent, comings
testifying, receiving, shewing, teaching, hearing, and
speaking, do undoubtedly imply personal agency, if any
words can determinately convey that idea:, and if v\e
suppose the strongest rhetorical figures, that ever ora
tors or poets have1 used, to be constantly interwoven in
the plainest instructions and promises; we must infer
that the language of the Scripture is so indeterminate and
unusual,1 that rio certain conclusions can be drawn from
it. This indeed seems to be the inference, that some in
terpreters of the Scripture are willing -should be de
duced from' their observations : but an insinuation more
dishonourable to God and to his holy word, can hardly
be imagined.
In like manner, the apostle Paul, when expressly in
structing the Corinthians concerning the gifts of the
Spirit, uses the strongest personal language : * All these
worketh that one and the self-same Spirit, dividing to
every man severally as he will.'* Now are not working,
dividing, and willing, personal acts? or can such terms
be used of a mere attribute, consistently with the preci
sion required in religious instructions ?. — Again, he says
' The Spirit searcheth all things ; yea, the deep things
of God. - For what man knoweth the things of a man,
save the spirit of a man which is in him ? even so the
things of God knoweth no man, but the, Spirit of God.'f
We read likewise that the Holy Spirit dwells in us,
leads us, bears witness with our spirits, makes interces
sion for us; and ' He that searcheth the hearts, knoweth
what is the mind of the Spirit :' and who can deny that
allthis hhplies personal agency ?| — The sacred historian
who records the first propagation of Christianity, also -;
records several instances, in which the Holy Spirit spake,
acted, and commanded. ' The Holy Ghost spake by the
mbUth of David ;'& ' The Spirit said unto Philip :..Go
near and join thyself to this chariot. '||- ' The Spirit said

* lCor.jiii.il. , t.l^or.ii. 10,11. % Rom. viii. 11, 14,16,26,27.
, - § Acts i. 16. J Acts viii, 29.

of the Holy Spirit. 199
^to Peter, behold three men seek thee ; arise therefore,
and get thee down, doubting nothing, for I have sent
them :'*--.' The Holy Ghost said; Separate me Barnabas
and Saul, for the work whereunto- 1 have called them;
so they* being sent forth by the Holy Ghost, departed, 'f
' It seemed good to the Holy Ghost. 'J ' They were for
bidden of the Holy Ghost.' ' The Spirit suffered them
not. § ' Well spake the Holy Ghost by Esaias.'j] To this
the language of other Scriptures accords, ' Wherefore
as the Holy Ghost saith :'1f ' Let him hear what the Spirit
saith unto the churches.'** That such is the frequent
phraseology of Scripture is undeniable: and in those
Sacred oracles* which were given tb make us wise unto
salvation, we are evidently taught lo think of the Holy
Spirit* as of an Agent, willing, hearing,, speaking, acting,
commanding, forbidding, receiving and executing a com
mission : and performing a part in thp'"great work of our
salvation, distinct from that of the Father by whom, or
that of the Son through whom, he is given unto men.
I apprehend, that they* who deny this doctrine, would
feel themselves embarrassed, in familiarly using such
language as this concerning the Spirit; or in speaking
-according to the oracles of God,' in their discourses,
treatises, or devotions: at least many of them deem it
convenient to adopt* a more literal, philosophical, or mo
dern style, lest they should mislead some of their un-
established disciples, or give men reason to call their
consistency in question.
When the personality ofthe Holy Spirit has been
proved from the word of God, little difficulty remains in
ascertaining his Deity. The powerful operation of the
Holy Ghost, in our Lord's miraculous conception, ren
dered it proper to call him the Son of God, even in re
spect of his human nature.ff Ananias, by lying to the
Holy Ghost, lied' unto God : % % '¦ Christians are the tem
ple of God, and the Spirit of God dwelleth in them ;'
* Acts x. 19, 20. f Acts xiii. 2, 4.; . X Ac*-s Xv 28,
§ Acts xvi. 6, 7. ^ II Acts xxviii. is. H Heb. iii. 7.
. ** Rev.ii, 7. .- . ' if Luke i 35. ¦ it. Acts v. J, 4.

209 On the Doctrine
yea, they are ' an habitation of Godrthroughthe Spirit :'*
Indeed the indwelling ofthe Holy Spirit in all believers,
wherever dispersed or however numerous, evidently im
plies the divine attribute of Omnipresence : nor could he
s search all things, yea, even the deep, things of God,'
unless he were Omniscient. His work of regeneration;
or new creation and sanctification, requires omnipotence
to effect it : and surely all these are divine attributes, in
communicable to arty creature ! Yet* ' if any man have
not the Spirit of Christ, he is none of his, 'f and they
are looked upon by the apostle as strangely ignorant Of
Christianity,1 who do not know that ohristians 'are the:
temple of God, and that the Spirit of God dwelleth in
them.' But of this more abundant proof Will be given,
when we come to consider the ordinary influences of the
Holy Spirit,
The very titles given' to him confirm the same con
clusion. He is called by the way of eminence, ' the
Holy Spirit,' 'the Spirit of holiness,' ' the Spirit of
truth,' 'the Spirit of power,'.' the Spirit of promise,'
' the Spirit of wisdom and knowledge,' ' the Comforter,'
'the eternal Spirit.' These, and several other expres
sions of a similar nature, seem to denote both his essen
tial perfections, and the nature or effect of his influences
on our minds ; and to distinguish him from all those
created spirits, which ate 'isent forth to minister to the''
heirs of salvation.' And when it is said, that ' He divideth
to every man severally as he will;' his divine Sove
reignty, as well a$ his personal volition, is declared
to Us.
But if distinct personality, agency, and divine perfec
tions be, in Scripture, ascribed to the Father, and to
the Son, and to the Holy Spirit ; no words can more
exactly express the doctrine, which must unavoidably,
be thence , inferred, than those- commonly used on this
subject, viz. that ' there are three distinct Persons in
* 1 Cor. iii. 16, 17. vi. 19. 2 Cor. vi. 16. Eph. ii. 22.
t Rom. v. ii. 9—11.

of .The Sacred Trinity. - 201
the Unity of the Godhead.' The sacred oracles most
assuredly teach us, that the One living and true God is,
hi some inexplicable manner, Triune': for he is spokeri
of, as One in some respects, and as Three in others.
Nor is it a matter of subordinate importance ; since the
dependence, confidence, afiecfipns, and worship, peculiar
to Christianity, are manifestly connected, by an indissolu
ble tie, with our sentiments in this respect : for (not to
anticipate the subject of the ensuing Essay,) how can
we avoid 'grieving the Spirit,' if we entertain thoughts
of him infinitely beneath his divine dignity and excel
lency ? .;..".
Men may, and probably will, persist in confidently
asserting without proof that the doctrine ofthe Trinity
is either a contradiction in itself, or inconsistent with
the Unity of the Deity ; they may inform us, that the
primitive Christians learned it frorii Plato and his fol
lowers, and so corrupted the faith by philosophy j
(though it is a thousand times more likely, that Plato
borrowed his ideas from those Scriptures which were
extant ih his time :} and they may dignify themselves
with the name of Unitarians, as if none else worshipped
the one true God. But we shall still have the satisfaction,
(mingled with our regret at such departures from the
faith,) to find that they grow proportionably shy of the
phraseology ofthe Scriptures ; that they want to diminish
men's reverence for the sacred writers ; that they are
constrained to adopt methods of interpretation, in re
spect of those testimonies they still admit to be a divine
revelation, which would be deemed contemptible, if em
ployed in fixing the sense of any classic author : and that
they make their principal appeal not to the oracles of
God, but to the oracles of human reason, or to the vague
and disputed standard of antiquity. It must be evident
to all, who are conversant with modern treatises on these
subjects, that such as oppose the doctrine of the Trinity,
no longer attempt to support their sentiments, by ap
pealing to the Scripture as the standard of truth, and
particularly examining and answering the arguments we
A a

202 i On.the Doctrine
thence deduce : at the same time, allowing the Bible, as
we have received it from our fathers, to be the infallible
word of God ; and that it ought to be interpreted by the
sathe rules, which judicious scholars employ in explain
ing other ancient writers. A, very small part of the
Scripture is by them considered* of divine authority :
arid they would have us discard the rest as doubtful or
irrational, or at most to give it a very subordinate mea
sure of attention. ,
Could i it be proved that Trinitarians were not Unita
rians also, some ground would be gained by opponents :
but we suppPse, that the, Trinity of Persons in the Dei
ty consists- witHthe Unity ofthe divine Essence ; though
we pretend not to explain the modus of it, , and deem
those reprehensible, who have attempted it; as the mo
dus in which any being subsists, according to its dis
tinct nature and known properties, is a secret, to the
most learned naturalists to this present day, and probably
will always cpntinue so. But if the most common of
God's works, with which we are the most conversant,
he in this respect incomprehensible, how can men think,
that the modus existendi (or manner of CxistenPe) ofthe
infinite Creator can be level to their capacities ?— 4-The
doctrine of the Trinity is indeed a mystery : but no man
hath yet shewn that it involves in it a real contradiction.
Many have ventured to say, that it ought to be ranked
with transubstantiation as equally absurd. But Arch
bishop Tillotson has shown, by the moat convincing ar
guments imaginable, that transubstantiation includes the
most palpable contradictions ; arid that we have the evi
dence of our eyes, feeling, and taste, that what we re
ceive in the Lord's supper is bread, and not the body of
a man ; whereas we have the testimony of our eyes alone
that the words, 'This is my body,' are at all in the
Scriptures.-^-Now this is intelligible to the meanest ca
pacity : it is fa.rly made out, and perfectly unanswerable :
but who ever attempted thus to prove the doctrine of
the Trinity to be self-contradictory ? What testimony
of. our senses, or what demonstrated truth, does it con-

of the Sacked Trinity. 20S
tradlct ? Yet till this be shown, it is neither fair, nor
convincing, to exclaim against it as contradictory, ab
surd, and irrational.
It is indeed very easy to say that Three and One
cannot be the same ; and then to show, that an absurd
notion, which they falsely charge us with maintaining,
is self-contradictory. But, if. we may not quote, as a
proof of our doctrine, that remarkable text concerning
which there has been so much contest, whether it con
tain the genuine words ofthe Apostle, or be an inter
polation made in after ages ; we may surely use it as
expressing our sentiments ; ' There are Three that bear
record in heaven; the Father, the Word, and the Holy
Ghost, and these Three are One.' Three Persons, the
masculine being used : one Being, or one Deity, (numen,
« Sdcv,) the neuter being substituted. Now let any man
in logical form prove, if he can, that these words involve
a real contradiction : but till this is done, let none mis
take confident assertion for demonstration.
1 cannot but hope, that the preceding concise argu
ments have fully shown, that the sacred writers spoke
as strong language, concerning the Personality and Dei
ty of the Holy Spirit, as even the Nicene Fathers them
selves did ; though they did not use such illustrations,
explanations, distinctions, or definitions, as the latter
unhappily were induced to employ in the controversy :
nor do I scruple to aver that the Deity of Christ hath
been fully proved in the sixth and seventh Essays.
And if these two points have been established On Scrip
tural authority, all that can be urged against the doc
trine of the Trinity on other grounds, only suggests
these questions. Is the human intellect, or the infinite
understanding of God, most competent to determine on
the incomprehensible mysteries of the divine <Naturp ? !
And shall we abide by the language of inspiration, or
give it up for that of human reason ? What is faith ? Is
it not a disposition to say, 'let God be true, and every
man a liar V for ' the testimony of God is Sure, making
wise the simple.' If the Scripture is' incontestably

204 On the Doctrine'
proved to be the word of God, by unanswerable exter.
nal and internal evidences; and a man shall still .pre
sume to say, that to allow such a doctrine as ' that of the
Trinity to be contained in it, is enough to impeach its
divine authority :' it amounts only to this, that he, is so
' wise in his own eyes,' so 'leans to his owp under
standing,' and is so fond of his own sentiments, that he
is determined not to be convinced by any testimony,
human or divine. - "t
In addition to the general argument, for the doctrine
in question, above stated ; it may be proper to consider
a fevy remarkable passages of Scripture, iri which the
Father, the Son, and the Holy Ghost are mentioned to
gether, or jointly addressed in the same act of worship,
-r- When our Lord. was baptized, the ; Father* by a voice
from heaven, declared him to be his beloved Son, and
publicly sealed his appointment to the mediatorial office ;
of which he solemnly accepted, and on which he then
entered : and the Holy Spirit, descending visibly, under
the emblematic representation of a dove, lighted upon
him, as through him tb be communicated to all his true
disciples. Thus the Three Persons, ip the sacred Trini
ty, evidently acted according to the parts sustained by
them, in the great work of a man's salvation. — But^the
appointed form of Christian^ baptism is far more conclu
sive : ' Baptizing them in the name\ (not names,) ' of the
Father, and of the Son, and of the Holy Ghost.' By
baptism we declare our dependence on and devotedness
to him, in whose name we are baptized ; and it certainly
is one of the most solemn acts of worship which we cap
perform, Would it not then greatly tend to mislead us,
if a mere creature, and an attribute or mode qf operatiait,
were joined with the One true God in this ordinance?
Upon the Trinitarian system the. form is extremely
proper : but that man must surely have very lax notions
of the peculiar honoUr due to God, and which he ' will
not give to another,' who can think it consistent with
the doctrine of our opponents. — This form of baptism
fully warrants the ancient excellent doxology retained by

or the. Sac"eed. Trinity. 205
our church, 'Glory be to- the Father, and to the Son,
and to the Holy Ghost ; as it was in the beginning, is
now, and ever shall be, world without end. Amen.' <
It is also worthy of observation* that Anti-trinitarians in
former times attempted to alter or improve our Lord's
words, saying, ' In the name ofthe Father, and through
^the Son, and by, or in, the Holy Ghost ;' which, joined
with modern attempts to shew the Scriptural form to be
¦non-essential to baptism, continues a full proof, that the
argument is of great force even in the opinion of our
opponents. When the Lord says,* 'The Spirit of truth— shall
glorify me : for he shall receive of mine, and shall shew
it unto you. All things that the Father hath are mine ;
therefore said I, that he shall take of mine, and shall
shew it unto you ;' he evidently establishes the doctrine
of the Trinity. The Personality, and consequently the
Deity ofthe Spirit, has been proved ; if all things be
longing to fhe Father, belong to Christ also, his Deity
must be allowed : and thus the three Persons in the, Sa-
'Cred Trinity are here pointed out to our observation.
The apostolic benediction,! ' The grace of the Lord
Jesus Christ, and the lpve of God, and the communion
ofthe Holy Ghost, be with you all, Amen ;' has a plain
reference to the one name in which Christians are bap
tized; and it may remind us ofthe forin of blessing ap
pointed in the law. — ' Speak unto Aaron' and unto his
sons, saying, On this wise shall ye bless the children of
Israel, saying to them; The Lord bless thee and keep
thee; the Lord make his face to shine upon thee, and be
gracious to thee ; the Lord lift up his countenance upon
thee, and give thee peace. And they shall put my, name
upon the children of Israel; and I will bless them.f The
threefold repetition of* the name of Jehovah, with the
concluding sentence, ' they shall put my name upon the
children of Israel,' is very remarkable ; arid the whole
accords to the > adoration^ of the heavenly worshippers,
* John xvi.. 13r15. | 2Xor, xiii.14, . % Numb. vi. 23-27.

2ff6 On the Doctrine
' Holy, Holy, Holy, is the Lord of hosts.'* The bene-,
diction tised by Paul was in reality a solemn act of wor
ship* equally with the blessing pronounced by the
priests. It was a prayer in behalf of the Corinthians* for
all the blessings of salvation ; and these he sought from
the Lord Jesus and frOm the Holy Spirit, as well as from
God the Father. — The address of the apostle John to
the seven churches in Asia, in which he wishes, bti
prays for, grace and peace to them, from the eternal'
Father, from ' the seven spirits before the throne,' and
from the Lord Jesus,f is precisely of the same nature,
and contains a conclusive argument in proof of our
doctrine. According to the emblematic style ofthe Re
velation, the Holy Spirit, with* reference to his manifold
gifts and graces, and to the seven churches in Asia, is
spoken of as 'the seven spirits before the throne;' but
we carinot doubt of the meaning; nor can we imagine,
that any created spirits would have been thus joined
with the eternal God in such an evident act of solemn
adoration. I shall close the present Essay by observing, that the
subject before us is of the greatest importance. Either
Trinitarians Pr Anti-trinitarians are idolaters: for they
cannot both worship that God, who reveals himself to us
in Scripture ; but one of them must substitute an ima
ginary being in his place. It is not, therefore, a subject
to be decided by sallies of wit, ostentation of learning,
or attempting to render one another odious or ridicu
lous. A sober, humble, teachable^ mind, disposed to be
lieve the testimony of God, is above all things requisite in
such enquiries: this should be Sought by fervent prayer;
and the Scriptures should be daily and diligently ex
amined with an obedient and reverential mind. The
Writer of these remarks was once an Anti-trinitarian, and
on the point of leaving the Church of England, from
objections to her doctrine and tyorship in this respect.
But the study of the Scriptures has totally changed his
*-ls.Vi..3., Rev.iv. 8. t Rev. i. 4-6.

o? the Sacred Trinity. 267
judgment: and as he then neglected, or disliked? the
other doctrines which he now values more f-han life, and
was a stranger to vital experimental religion ; so, he
cannot but perceive that they, who deny this doctrine,^
gradually give up other peculiarities of Christianity, till
the name alone, or very little more, is left of it.-^-He
must therefore deem it, (like the key-stone of an arch, )
essential to the support of evangelical piety : and would
conclude these observations on the Trinity, with the
apostle's words, 'This is the true God, and eternal life ;
little children, keep yourselves from idois. Amen/
But while we deem the rejection of this doctrine a
virtual renunciation of christian baptism, a dissent from
the apostolical benediction, and a substitution of another
object of worship in the place of the God of the Bible ;
and while we lament the rapid progress of this destruc
tive heresy, which often proves a forerunner to prepare
the way for a more avowed apostacy ; we must also ob
serve, that it is almost equally to be lamented, that so
few, who profess the doctrine, seem to understand its
real nature and tendency, or to experience its sanctifying
efficacy upon their hearts. Alas ! what will it avail any
man to haye maintained, or even triumphantly to have
contended for, this fundamental truth, if he continue the
devotee of amibition, avarice, or any other vile affection ?
Of what use is it to shew the distinct offices of the Fa
ther, the Son, and the Holy Spirit, in the work of our
salvation; unless we, as lost sinners, depend on the
everlasting love and free mercy of the Father, on the
merits and mediation of the incarnate Son, and on the
sanctifying grace of the Holy Spirit ? No outward ad1-
miuistration of baptism can profit those who are not
made, by the true baptism, the spiritual worshippers and
servants of 'the Father, the Son, and the Holy Ghost,'
Npr can the pronunciation of the apostle's , benediction
save any man,„who does not partake of the blessings
pronounced in |he inward experience of his own soul.
Finally, whilst we disregard the charge of bigotry, in
refusing all religious intercourse with Anti-trinitarians.

208 On the Doctrine,. 8cc*
•/,
lest we should give a sanction to their heresy; let us
protest agaipst all attempts to injure them in their tem
poral interests. Every kindness is due to them, as men,
when they need it ;- many of them, as good members of
society, are entitled to civil respect and Commendation :
and by this conduct, we shall best silence the censures
brought against our principles as intolerant ; and prove
that they enlarge the heart With the most' diffusive
philanthropy.

ESSAY XIV.
On the- Gifts and Influences op the Holy Spirit.

%J UR present subject has given occasion to a variety
of dangerous or destructive mistakes. While some have
advanced claims with respect to it, which seem at least
to place them upon an equality with prophets, apostles,
and inspired writers ; , others, (perceiving the absurdity
or arrogance of sUch pretensions ; deeming themselves
wise, able, or good, by their native powers and exer
tions ; and not being sufficiently conversant with the
subject to discriminate between what is scriptural and
what antiscriptural ;) have argued, that we neither need,
nor are warranted td expect, any divine or supernatural
Influences; that they were vouchsafed to the apostles
and primitive christians exclusively ; and that all, now
spoken of operations or assistance of the Spirit, is mere
enthusiasm and delusion. These opposite extremes
have also admitted of intermediate errors and variations.
Some contend, that there is no discoverable distinction
between divine influences and the actings of our minds "';
and do not clearly admit of an exception* even as to the
different effects produced by these distinct causes :
others suppose that they are immediately distinguishable
by an inward, and a kind of instinctive, consciousness,
like that which assured the prophets that they were di
vinely inspired : and thus, whilst they seem to honour
the Spirit, , and will attempt nothing, till* as they say,
they are moved by him, they covertly advance a claim
to infallibility and perfections in those favoured seasons,
or impute all their mistakes and follies to this sacred
Agent. — Nor is it uncommon for men to plead that they
are influenced by the Holy Spirit, in order to establish
B b

210 On the Gifts and Influences
other rules of faith and practice than the written word
of God ; to bring that, or some parts of it, into a mea
sure of discredit ; or even to substitute something
wrought in them or by them, in the place of the righ
teousness and atoning blood of the Saviour, whom the
Spirit is sent to ' glorify' among men. — In short, much
enthusiasm and spiritual pride, and many fatal or dis
graceful delusions have, on the one hand, arisen from
misapprehensions of this subject ; and, on the other,
multitudes have" taken occasion from, these incidental
evils, to treat the whole with profane contempt' and
derision. But a careful attention to the Scriptures, and to the
ends, for which the Holy Spirit was promised, may ena
ble us properly to discriminate in this important con
cern; and to show in what sense, and for what purposes,
we ought to expect, and depend on, the influences of the
Spirit ; and which of his gifts and operations were pecu
liar to the primitive times, or to extraordinary occasions.
I shall therefore, at present offer some thoughts on the
miraculous gifts and powers, imparted by the Holy
Spirit ;— on those ordinary endowments, which unin
spired men may reasonably expect to receive from him ;
— on bis common influences upon the minds of many
unconverted persons; — and on the special nature of that
sanctifying work, by Which 'the vessels of mercy are
afore prepared unto glory.'*
If we accurately mark the language ofthe Scriptures
we shall find, that the Holy Spirit is spoken of, as the
Author and Giver of all those miraculous and superna
tural powers, with which any of the human race were
ever endued. — Not only did ' holy men of God speak
as they were moved by the Holy Ghost :'f not only did
apostles, evangelists, and primitive believers receive the
Holy Ghost, enabling them to cast out devils, heal the
sick, raise the dead, speak in languages before unknown,
or interpret the discourses of others ; but even Christ
*¦ Rom. ix. 23. t f 2 Pet. i. 21.

of the Holv Spirit. %tl
himself was ' anointed by the Holy Ghost,' to work his
beneficent miracles.* He cast put devils ' by the Spirit
of God ;'f who was given to him ' without measure :'$
and 'through the Holy Ghost he gave commandments
fo his apostles.'^ Indeed the promises made to him in
the Old Testament especially relate to this ; and his very
title of the Messiah, the Christ, the Anointed of the
Lord, was derived from it.j| Now we cannot satisfac
torily account for these expressions, or reconcile them
with our Lord's conduct, in speaking and acting as in
his own name, or by his own authority and poWer ; un
less we advert to the distinction between his divine and
human nature,, and his personal and mediatorial dignity ;
and remember, that, in respect to his divine nature, he
is One with the Father and with the Holy Spirit, in the
essence, perfections, and operations of the Godhead.
We must therefore consider the Holy Spirit as the great
Agent, according to the ceconomy of the everlasting co
venant, in the inspiration of the Scriptures ; in the per
formance of all those miracles, by which the messengers
of God authenticated their doctrine ; and in the revela
tion of those future events, which, being interwoven
with every part of the Sacred volume, and receiving
their accomplishment from age to age, confirm the di
vine original of the whole to every attentive and impar
tial enquirer.
Such discoveries of the truth and will of God had
been made from the beginning : but they became more
particular and copious, when Israel was brought out of
Egypt, and ' the law was given by Moses.' The pro
phets and other servants of God, who from time to time
were raised up to call the attention of Israel to his law
and promises, or to effect extraordinary deliverances for
the nation, were endued with miraculous powers by the
same Spirit. At the coming of Christ, Mary, Elizabeth,
Zacharias, Simeon, and. Anna, spake of him by the
-* Acts x. 38. f Matt- xii- 28- X J°h« »i. 34. § Acts i. 2.
|[ Ps, xiv. 7. Is. xi. 2, 3. xlii. 1. lix.-21. lxi. 1.

212 On the Gifts andTnfluences
Spirit; and his apostles and seventy disciples partook
of these extraordinary gifts and miraculous powers, even
before our Lord's crucifixion. Yet the pouring out of
the, Spirit, at and after ; the day of Pentecost, was so
vastly superior, in energy, extent;, and duration* that
John, who had witnessed and experienced both, says, in
recording the discourses of Christ, 'This he^ spake of
the Spirit,— for the Holy Ghost was not yet given, be
cause that Jesus was not yet glorified.'* Whatever had
preceded that great event, was an earnest of the dispen
sation ofthe Spirit; yet it, did not belong tp it, nor was
worthy to be compared with it. But when Jesus was
risen and- ascended on nigh, these gifts were showered
down on men in rich abundance, to confirm the testi
mony of the apostles to his resurrection, and tp qualify
them and their fellow-labourers to spread the gospel
through the nations : and being communicated by the
laying on of the apostles' hands, the number of witnesses
and instruments was continually multiplied, and provi
sion wasN made for the rapid diffusion of their salutary,
doctrine. The evident design and use of these extraor
dinary operations of the Spirit was, to rouse the atten
tion of a careless world to the spiritual doctrines^of the
gospel ; to counterbalance men's prejudices in favour of
their old traditions, and against religious innovations ;
and to put honour on those, who were commissioned to
propagate Christianity in the midst of contempt arid per
secution, f The gift of tongues, especially, seems to
have been indispensably necessary, to enable the first
preachers of the gospel to address men of different
nations in a suitable manner; and the difficulty of learn
ing the languages of heathen nations forms, at this day*
one grand impediment to the promulgation of our holy
religion, which in some respects appears almost insur
mountable. — These powers seem to have continued with
the church* in some measure, during the first three cen-
* John vii. 39. ,,.-'¦
,;-[¦ Matt, xxviii. IS— 20. Mark xvi. 15—18. L.uke xxiv. 46—49.:,

of the Koly Spirit. 213
turies, or perhaps rather longer ; but to have decreased
in proportion as - Christianity obtained 'establishment in
the world, and ceased to be propagated among pagan
nations. — At length, when ' the only wise God our
Saviour' saw, that occasional prejudices had sufficiently
subsided, and extraordinary obstacles were in a great
degree removed ; and that the truth had only to contend
with those lusts of man's fallen nature, and those efforts
of the powers of darkness,, which are common to every
age and place; he was pleased to withdraw these extra
ordinary gifts and operations; and td carry on his work,
by means of the written word*. the fulfilment of prophe
cies, and other abiding evidences of the truth, and the
ordinary influences of the Holy Spirit. But he has no
where expressly declared, that he will not on any future
occasion endue his servants with miraculous powers, or
confer on them the Spirit of prophecy. We may* how
ever^ be assured, that such powers will never be im
parted, tp enable men to support any thing materially
different from that complete revelation which we now
possess : and for thirteen hundred years at least, all pre
tences to miracles or' prophecy have, in one way or other,
tended, to subvert the doctrine contained in the New
Testament ; and have justly been deemed impostures,
or Satanical delusions and marks of Antichrist.— In this
respect therefore, the promise of the Spirit exclusively
related to the primitive times ; or at least, all pretensions
at present to new revelations, predictions, miracles, or
infallibility, are enthusiastic, arrogant, and unwarranted.
The Scriptures are fully authenticated as a complete
rule of faith and practice ; Christianity has all the advan
tages, -Which it can possess in a world that ' l'ieth in the
wicked one ;' there is ho rival system, pretending to be
a divine revelation, that can at all stand in competition
with it ; ministers may obtain needful qualifications, by
the ordinary blessing of G°d on their diligent study ;
the establishment, which our religion- has, had for so
many ages and through so many nations, gives it a sort
of claim by prescription to the attention of mankind;

214 ' On the Qifts and Influences
and the Lord sees these things to be sufficient for the
accomplishment of his purposes, in the present state of
human affairs.
We may further observe, that the miraculous and
prophetical powers, imparted by the Holy Spirit, had no
inseparable connexion with personal sanctity, — and were
sometimes bestowed on very wicked men. Balaam,
' who loved the wages of unrighteousness,' and perished
among the enemies of God, might nevertheless have
said with David, ' The Spirit of the Lord spake by me,
and his word was in my tongue.'* Judas, as well as the
other apostles, was doubtless endued with the power of
casting out devils and working miracles ; and Christ
hath assured us, that ' many will say unto him in that
day, Lord, Lord, have we not prophesied in thy name,
and in thy name have cast out devils* and in thy name
done many wonderful works: and then will' he profess
unto them, I never knew you; Depart from me, ye that
work iniquity.'f — These gifts were also liable to be
abused by the ambition and corrupt passions of man ;
and, however useful to others, were injurious, or even
fatal, to the possessor, if he were not disposed and en
abled by the sanctifying influences of the Holy Spirit,
to use them in humility, zeal, and love. J
But there are also other gifts derived from the same
Spirit, which are not directly of a sanctifying nature.
It is observable, that John the Baptist, whp was ' filled
with the Holy Ghost from his mother's womb,' wrought
no miracles : yet oUr Lord declared, that ' he was a pro
phet and more than a prophet ; ' and it is evident, that
he was more illuminated in the nature of Christ's re
demption and kingdom, than any ofthe apostles were,
previously to the descent ofthe Holy Spirit on the day
of Pentecost. His divine illumination therefore, by
which he was led to an extraordinary degree of discern
ment concerning the prophecies of the Old Testament,

* N(im,b. xxiii. 5, 16. xxiv. 2, 16--24. 2 Sam. xxiij. 2.
Matt. vii. 22, 23. 1 Cor. xiii. 1—3.
-1 Cor. xii. xiv.

I

of the Holy Spirit. 215
and his ministerial endowments, though not miraculous,
were the gifts of the Holy Ghost.
Farther, the apostles and disciples, on the day of Pen
tecost, were not only endued with miraculous powers,
but greatly advanced in their knowledge of the gospel,
delivered from their prejudices and mistakes, raised
above the fear of men, and enabled to speak with
promptitude, facility, and propriety, far beyond what
was natural to them, or what they could have acquired
by habit or study. That wonderful change, which in
these respects took place in them, ought to be ascribed
entirely to the agency of the promised Spirit ;* and we
may hence conclude, that religious knowledge, pru
dence, fortitude,- utterance, and other endowments for
the sacred ministry, or for any useful service in the
church, are gifts of the Holy Spirit. Diligence indeed
in the use of proper means is our duty: yet the dili
gence itself, and doubtless the success of it* should be
acknowledged as the gift of the Spirit of Christ. On
him we ought entirely to depend for all needful qualifi
cations for the services allotted us : and whilst we take
to ourselves the blame of every mistake, defect, and
evil, which mixes with our endeavours ; the whole glo
ry of all that is true, wise, or useful, should be ascribed
to this divine Agent. — Surely this may be done without
enthusiasm or arrogance ! Indeed the apostle has taught
us to do it, in his discourse on spiritual gifts ; where he
enumerates wisdom, knowledge, and the faculty of speak
ing to edification, exhortation, and comfort, among the
operations of the Spirit ; and these are evidently as
much wanted at present, as they were in the primitive
times. f Need we then wonder, that the official ministra
tions of numbers at present are so devoid of pathos,
energy, and scriptural wisdom ; when we learn, that in
their preparation for the ministry or the pulpit, they dis
claim as enthusiasm and folly, all dependence on the aids
of the Holy Spirit ? For, if ' no man can say that Jesus
, * John xiv. 26, xvi. 12, 13. t 1 Cor. xii. 7—11. xiv. 3.

216 , On the; Gifts and Influences
is the Lord,' or do any thing effectual tP promote the
gospel, ' bUt by the Holy Ghost,' and if men, pretend
ing to be, .teachers, affront this divine Agent, by reject
ing and vilifying his proffered assistance ; the conse
quence must, be, that they will be left to deny or dis
grace the doctrine of the gospel, instead of faithfully
preaching it, and living under its sacred influence.
These gifts likewise ma}f be possessed and exercised
by those who are strangers to the sanctifying work of
the Holy Spirit. Men may be enabled by the Spirit to
attain knowledge in the mysteries of the gospel, and
readiness in speaking or writing about them, whilst they
remain ungodly ; even as some have possessed miracu
lous or prophetical gifts, whilst they continued the slaves
of avarice or lust. Thus persons are often raised up,
and endued with eminent talents, whose preaching ex
cites great attention, and even is the means of much
good; or whose j writings illuminate the churchy and
exceedingly tend to: elucidate the truth, and to silence
the objections of her enemies : and yet these very men
are themselves cast-aways ; ' because they received not
the love of the truth,' neither obeyed -it, but 'obeyed
unrighteousness.' These spiritual gifts, however, are as
needful at present as in old times : unless it can be be
lieved, that we are nOw so wise and good, and that
Christianity is so congenial to 'our nature, and so fully
understood and practised ; that we are perfectly compe
tent, without, any divine assistance, to maintain its cause
in the world. ;
It has likewise been generally allowed by orthodox
divines, that there are other influences of the Spirit on
the mind, which do riot always terminate in sahctifica-
tion. To ' resist the Holy Ghost,' seems to mean some
thing more, than merely to reject the word of inspira
tion : and to ' quench the Spirit,' is not exclusively the
sin of believers, When on some occasions they neglect
his. holy suggestions. He strives with, and powerfully
stirs up, the minds of many who are not born again :
new principles are not implanted, but natural powers are

of the Holy Spirit. 21?
excited ; conscience is influenced in part to perform its
office, notwithstanding the opposition of the carnal
heart ; and convincing views are given of many impor
tant truths. The Spirit concurs with an address to one
man's fear, and even a Felix trembles before a prisoner
in chains : another's hopes are addressed, and ' he hears
gladly, and does many things,' though he will not di
vorce Herodias : or convincing arguments are applied
with energy to an intelligent worldling, and he ' is almost
persuaded to be a christian/ Such persons often take
up a profession of the gospel, and continue for a time,
or even persist to the end, in an unfruitful form of god
liness : and men of this description, who haVe been emi
nent for their talents, have been the principal heresiarchs
in every age ; while the bulk of heretical societies have
been constituted of inferior persons of the same class.
Yet as far as truth produces its proper effect, though it
be at length borne down by human depravity and temp
tation, it ought to be ascribed to the Spirit : and in this
sense, as well as in respect of miraculous powers, men
have. been 'partakers of the Holy Ghost,' and have yet
fallen away beyond the possibility of being renewed unto
repentance.* On the other hand, however, these
'strivings' are often preparatory to the ' things which
accompany salvation ;' nor can we always exactly dis
tinguish between them* except by the effect. They may
be compared to two small seeds, which, though of dis
tinct species, are so much alike, that our defective
organs can discern no difference between them: till,
being sown, and having produced their respective plants,
they are easily and perfectly known from each other.
The observations made on Regenerationf must be
referred to, as introducing what I shall here add in re
spect to the sanctifying work of the Holy Spirit in the
hearts of bekeifers. We may therefore observe, that the
conversion of three thousand persons on the day of
Pentecost, the rapid success of the gospel which fol-
- * Heb. vi. 4—6. x. 29. t Essay xii.
Cc

218 On the- Gifts and Influences
lowed, and the holiness and joy of the primitive chris--
tians, were as much the effect of that outpouring of the
Spirit, as the miraculous gifts conferred on the apostles :
and the same change, at any time wrought in men's
character! . and conduct through the gospel, must uni
formly be ascribed to the same cause.
But we shall be able to mark more precisely the na-
tUre of these sanctifying influences df the Spirit, by ad-
Verting to the language of Scripture on that subject. —
The word Comforter, by which our Lord distinguishes
this divine Agent, may also signify an Advocate or an
Admonisher ; and this title implies, that it is the office
ofthe Holy Spirit to plead the cause of God in our
hearts, to excite and animate us to all holy duties, arid
to communicate to us all holy consolations. — Water
Which purifies, refreshes, and fructifies all nature ; and
fire, which illuminates, penetrates, melts, softens, and
consumes whatever cannot be, as it were, changed into
its own likeness, are the emblems of that Spirit with
which Christ baptizes his true disciples. — ' When he is
come, he will reprove,' or convict—-' of sin, of righteous
ness, and of judgment.7 This divine light? so discovers
to men their obligations to God, and the demands of his
perfect law, that they are deeply convicted of guilt, even
in such things as before did not burden their con
sciences ; especially they soon perceive their state of
condemnation as unbelievers, and the atrocious evil of
not receiving Christ by faith. They are thus convinced
of the justice of God in his dealings with sinners, and
understand his righteousness in justifying believers ; and
so are brought to realize habitually a judgment to come,
as the whole tenour of revelation manifests to them, that
the prince of this world and all his subjects lie under
certain condemnation. These convictions render the
consciences of those who experience them, ever after
proportionably tender and susceptible ; and their hearts
penitent, contrite, and watchful against all occasions and
appearances of evil ; disposed to resist temptation, and
to strive against sin as the great object of their dread

•of the Holy Spirit. 219
and abhorrence, to love purity, and to long for holiness ;
and they help to form the, temper patient, meek, for
giving, and compassionate to the vilest, or most pros
perous, of mankind.
When the Holy Spirit has thus prepared the hearts
of sinners, (as he did those5' of the Jews on the day of
Pentecost;*) 'He glorifies Christ ; for he receives of
the things of Christ, and shews them unto them.'f By
his illuminating energy, by divesting the mind of proud
and carnal prejudices, and' by bringing the truths
of Scripture to their remembrance, he discovers to
them the glory and excellence of Emmanuel's Person,
his infinite compassion and condescension, the perfec
tion of his righteousness, the preciousness of his blood,
the prevalence of his intercession, and the , suitableness
of his whole salvation. In proportion, therefore, as the
sinner is abased and humbled in his own eyes, and is
made to abhor all sin, the Comforter exalts the Saviour
in his heart. Thus he becomes precious in his estima
tion ; he perceives him to be 'altogether lovely,' ' the
Pearl of great price,' and that all things are but loss in
comparison of him. Now he begins tp discern some
thing of his unsearchable riches, his unfathomable love,
his inexhaustible fulness: and he finds that all he can
want is comprised ,in a relation to Christ, and in union
and communion with him. His liberty, honour, plea
sure, and felicity, consist in having such a Saviour,
Brother, and Friend ; and those strains of admiring love,
desire, gratitude, and praise, which once appeared to
him too rapturous, or even enthusiastic, becpme the
genuine language of his happiest hours. At the same
time Jie knows that they areallfar beneath the Saviour's
real excellency and glory ; and thus the love of Christ
to him* and his reciprocal love to Christ, constrain him
to live»to his glory, to copy his example, and to obey
his precepts.-- -Here again we may. very properly ob
serve, that in proportion as the doctrine of the Spirit is
* Acts ii. 37. -f John xvi. 7—15.

220- On the Gifts and Influences
exploded, or Overlooked, the Person and work of Christ
are generally dishonoured : and while men plume them
selves on a rational religion, they evidence, and must
frequently be conscious, that the language. of , Scripture
does not suit their views; but far better- accords with
those of the enthusiasts, whom they so liberally vilify*
and so cordially despise. Is it not then evident, that the
reason,, why Christ is no more glorified in the visible
church, is simply this: men do not expect, depend on*
or seek for, the influences of the Holy Spirit in this re
spect: and for that reason are left tp exalt themselves,
to be zealots for a system of vain philosophy, or impli
citly to adopt the notions of some favourite author;
and to degrade the Light of the world , and the Life
of men? . -
In this argument, the players of Paul for his converts
are peculiarly deserving of our attention ; as most of
them had respect, not to miraculous gifts, but to such
things as are equally needful in every age.. For the
Ephesians he prayed ' that the God of our Lord Jesus
Christ, the Father of glory, might give unto them the
Spirit of wisdom and revelation, in the knowledge of
him : the eyes of their understanding being enlightened,
that they might know what is the hope of his calling,
and what the riches of the glory of his inheritance in the
saints ; and what is the exceeding greatness of his power
towards them that believe :' and again, that ' they might
be strengthened with might by his Spirit in the inner
man, that Christ might dwell in their hearts by faith;
that being rooted and grounded in love, they might —
know the love of Christ which passeth knowledge.'
And for the Colossians, ' that they might be filled with
the knowledge of the Lord's will, in all wisdom and
spiritual understanding; that they might. walk worthy
of the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of God :
strengthened with all might, according to his glorious
power, unto all patience and long-suffering with joyful-

of the Holy Spirit. -21
ness.'* Now is it not necessary, that all christians
should thus know God, understand the Gospel and its
privileges, and be inwardly strengthened in love1 and
obedience to the Lord Jesus? Surely this is essential
to real Christianity in every age : and the state of the
professing church of Christ, amidst all modern improve
ments, shews, that they can no more be produced with
out the influences of the Spirit, than skill in agriculture
can ensure a crop of corn^ without the influence ofthe
sun and rain. — The apostle says, that ' thelove of God
is shed abroad in the heart by the Holy^Ghost, who is
given unto us ;' and whether we understand this of our
sense of God's love to us, or of our exercise of love to
him ; it plainly implies that we cannot attain it, except
by the influences of the Spirit, preparing and pervading
air the faculties of our souls.f Indeed, all fervent affec
tions towards God, or joy in him, are commonly deemed
enthusiasm, by those who deny these doctrines ; and a
decent conduct, with a form of godliness, constitutes the
sum total of their improved Christianity.
The same apostle prays that the Romans 'may
abound in hope through the power of the Holy Ghost. 'J
Hope is one of those graces, which abides in the church :¦§
and if this springs from the power of the Spirit, and
abounds through that power, we must conclude, that all
who are destitute of his influences, are either ' without
hope,' or buoyed up in presumptuous confidence. —
According to Peter, the believer's obedience results from
' the sanctification ofthe Spirit;' and he says, ' Seeing ye
have purified your souls, in obeying the truth, through
the Spirit, unto unfeigned love of the brethren. '|| Surely
these are duties of Christianity peculiar to no age or
place! and the assistancevof the Spirit must be as -heed
ful to the performance of them at present, as when in
spired apostles were the teachers of the church. ' The
kingdom of God is— in righteousness, and peace, and
* Eph.i. 17—19. iii. 16—21. 2 Cor. iv. 3-6. Col. i. 9—12. ¦ '
f Rom. v.3. X Rom. xv. 13, § l.Cor. xiii. 13.
1 1 Pet. i. 2, 22.

23? , On the Gifts and Influences
joy in the Holy Ghost:'* how then can we 'rejoice in
the Lord always,' without his blessed influences ?
But this subject is most copiously discussed in the
eighth chapter of the epistle to the Romans. Regard to
brevity, however, forbids me to enlarge on the passage :
let it suffice in general to observe, that the apostle there
ascribes the believer's ' deliverance from the law of sin
and death,' to 'the Spirit of life in Christ Jesus ;'f and
derives the ; ' spiritual mind, which is life andpeace,' from
the same source. They* in whom the * Spirit of God
dwells,' are ' not in the flesh, but in the Spirit:' but 'if
any man have not the Spirit of Christ, he is none of his.'
They who ' through the Spirit mortify the deeds of the
body, shall live :' they ' that are led,' or willingly guided
and influenced, ' by the Spirit, are the childrenpf God.'
He dwells in them, not as a ' spirit of bondage,' to in
duce them to obey God from servile motives ; but 'as
a Spirit of.adoption, by whom they cry, Abba, Father:'
and thus producing all filial dispositions and affections
in their hearts, ' he witnesses with their spirits, that they
are the children and heirs of God.' They have, therefore,
' the first fruits of the Spirit ;' called also the ' seal pf
the Spirit*' being the renewal of the divine image on
their souls; and the 'earnest of the Spirit,,' or the be
ginning and sure pledge of heavenly felicity. J But, who
can deny that these things are essential to genuine
Christianity, at all times, and in all places ?
Finally, we are directed ' to pray in' or by ' the Holy
Ghost,' who 'also helpeth our infirmities ;' and what
ever words we uSe, his influences alone can render our
worship spiritual. Our holy tempers, affections, and ac
tions, are called ' the fruits of the Spirit,' \ to distinguish
them from mere moral conduct, proceeding from worldly
or selfish principles. We are said to ' live in the Spirit,'
pnd ' to walk in the Spirit,' and to 'be filled with the
Spirit:' and all our heavenly wisdom, .knowledge,

* Rom, xiv, 17. f 2 Cor. iii. 17, 18.
% 2 Cor. i. 22. Eph- i. 13, 14.,»v. 36. § Gal. v. 22, 23. Eph. v. ?.

of the. Holy Spirit. 223

<

strength, holiness, joy ; all things relative to our repent
ance, faith, hope, love, worship* obedience, meetness
for heaven, and foretastes of it, are constantly ascribed
to his influences : nor can we escape fatal delusions, re
sist temptations, overcome the worlds or glorify God ;
except as we are taught, sanctified, strengthened, and
comforted by theHply Spirit, who dwells in -all believers
' as a well of water springing up into everlasting life.'
We need not then' wonder at the low state into which
vital christiariity is fallen, when we consider how many
nominal christians utterly disclaim all dependence on
the Spirit, as enthusiasm : arid how greatly this part of
the gospel is overlooked by numbers, who are zealous
for other doctrines of it. The subject* therefore, sug
gests to us the vast importance of owning the divine
Person and whole work ofthe Spirit, in aU our Services ;
of praying for, that we may pray by, the Spirit;* of ap
plying to him, and depending on him in all things ; of
cautiously distinguishing his genuine influences from
every counterfeit, by Scriptural rules ; of avoiding those
worldly cares, and that indolence which 'quench,' and
all those evil tempers Which 'grieve, the Spirit of God,'
and of giving the glory of all the good wrought in us,
or by us, to him as its original Source and Author.—
Thus, depending on the Mercy ofthe Father, the Atone
ment of the Son, and the Grace of the Spirit ; we shall be
prepared to give glory to the Triune God oiir Saviour,
both now and for evermore.

* Luke xi. 13. .

ESSAY XV.

-.§:§*

:0n the uses of the Moral Law, in Subserviency tp the-
Gospel of , Christ.

Wi

HEN w„e have duly corisidered our situation as
fallen creatures, and those things which relate to our
recovery by the mercy of the Father, the redemption
and mediation of the Son, and the Sanctification of the
Holy Spirit ; we must be convinced that ' we are saved
by grace, through faith ; (arid that not of Ourselves, it is
the gift of God;) not of works, lest any man should
boast:'* and under this Conviction it is natural for us
to enquire, ' Wherefore then serveth the law ?'f What
end does it answer ? The apostle indeed introduces this
question, as the objection of T Judaizing teachers to the
doctrines of grace : but in the present endeavour to state
the uses, of the law as subservient to the gospel, it is ne
cessary to premise, that neither the ritual law, nor the
legal dispensation, is meant : the former typified, and the
latter introduced, the clear revelation ofthe Gospel ; and
they were both superseded and rendered obsolete by the
coming of Christ. The moral law alone is intended,
which was originally written in the heart of man, as
created in the image of God; was afterwards delivered
with awful - solemnity from mount Sinai, in ten com
mandments ; is elsewhere summed up, in the two great
commandments of loving God with all pur hearts, and
oUr neighbour as ourselves; and is explained and en
larged upon in a great variety of particular precepts,
throughout the whole Scripture. This law, besides what
it more directly enjoins, implicitly requires us to love,
admire, and adore every discovery, which God shall

* Eph. ii. 8— 10. ' 4 Gal. iii. 19.

On the uses or the Moral Law, &c. 225
ever please to make to ps of his glorious perfections;
cordially to believe every truth which he shall reveal and
authenticate ; and willingly to obey every positive insti
tution which he shall at any time be pleased to appoint.
This law is immutable in its own nature : for it could
not be abrogated} or altered, without an apparent intima
tion that God was not so glorious, lovely, and excellent ;
or so worthy of all possible honour, admiration, grati
tude, credit, adoration, submission, and obedience, as
the law had represented him to be ; or without seeming
to allow, that man had at length ceased to be under
those obligations to God, or to stand in those relations
to him and to his neighbour, from which the require
ments of the law at first resulted. The moral law, I say,
could not be changed, in any essential point, unless we
could cease to be under infinite obligations to our great
Creator; unless he could allow us in some degree to be
alienated from him, and despisers of him ; or to love
worldly objects and our own present advantage or plea
sure more than his infinite excellency ; and to prefer
them to his glory, and the enjoyment of his favour :
unless he could allow us to be ungrateful for his bene
fits, to discredit his veracity, to dispute his authority, to
reject the appointments of his wisdom ; and to injure,
neglect, corrupt, or hate one another, to the confusion,
and ruin of his fair creation. Such absurd and dreadful
consequences may unanswerably be deduced* from the
supposition of tlie moral law of God being repealed Pr
altered : and they are the bane of all Antinomianistn ;
and of every system formed on the absurd notion of a
new and milder law promulgated by Jesus Christ, how
ever ingeniously such schemes may be arranged or di
versified^ The Lord may, consistently with the immu
table perfections of his nature, and the righteousness of
his government, reveal truths before unknown : he may
abrogate positive institutions, or appoint others : he may
order various circumstances relative to the law in a new
manner, according to the different situations in which
rational agents are placed : but the love of God with all
Dd

226 Onthe uses of the Moral Law
tlie powers of the soul, and the love of our neighbour
as ourselves, must continue the indispensable duty of
all reasonable creatures, however circumstanced, through
all the ages of eternity.
This law is the foundation of the covenant of works ;
and it is the wisdom of every holy creature in a state of
probation to seek justification by obeying it : but for
fallen men who are continually transgressing, to waste
their labour, in vainly attempting to justify themselves
before God by their own obedience, is absurd and arro
gant in the greatest conceivable degree. This attempt
is generally called self-righteousness ; and all the preach
ers of Christianity are bound most decidedly to warn
men against it, as a fatal rock on which multitudes are
continually perishing.
, But what purposes then does the moral law answer,
under a dispensation of mercy, and in subserviehcy to
the doctrines and the covenant of grace ? and what use
should the ministers of the New Testament make of it ?
The following statement may perhaps contain a suffi
cient reply to these questions ; and likewise make way
for some observations on the bad effects which follow
from ignorance, inattention, or the want of accurate and
clear apprehensions, respecting the moral law, in the
ministers and professors of the gospel.
1. The moral law* when, well understood, is very
useful in shewing sinners their peed of mercy and free
salvation. The apostle says, ' I through the law, am
dead to -the law, that I might live unto God:'*,He
doubtless meant, by being dead to the law, that he had
entirely given up all hope and every thought of justifi
cation by the law, or of obtaining eternal life as the re
ward of his own obedience : and, having fled to Christ
for justification, he was also delivered from fear of final
condemnation by it. He had therefore no more to hope
or fear from the law, than a man after his death has to

* Gal. ii. 19.

in subserviency to the Gospel, 227
hope or fear from his friends. or enemies. When he was
a Pharisee, ' he was alive without the law ; but when
the commandment came, sin revived, and he died.'
Every impartial reader must see, that the apostle, in this
remarkable passage, spoke exclusively of the moral law,
which he declared to be holy, just, and good, and spiri
tual; to which he 'consented that it was good,' even
while he failed of answering its strict demands; in
which he 'delighted after the inward man;' ariH which
he ' served with his mind,'* or with the decided pre
ference of his judgment, and the habitual purpose of his
heart — When the sinner understands the extensive and
spiritual demands and awful denunciations of the divine
law, his hope of being justified according to it must ex
pire : for he perceives that it requires a perfectly holy
heart and a perfectly holy life ; that it respects every
imagination, affection, motive, word, and work ; that Yit
demands absolute, uninterrupted, and perfect obedience,
from the first dawn of reason to the moment of death ;
and that it denounces an awful curse on ' every one,
who continueth not in all things, written in its precepts
to do them.' But unless the goodness or excellency of
the law he also discerned, he will not be brought to
genuine self-abasement. A man may be clearly con
victed of high treason, according to the letter of the
statute: but if he thinks the statute itself iniquitous, he
will persist in justifying his conduct; and his sullen en
mity to the prince, the government, and his judges, will
probably increase in proportion, as he sees the execu
tion of the sentence denounced against him to be inevi
table. — .If men only consider the strictness of the pre
cept, and the severity of the sanction, of the divine law ;
hard thoughts of God will be excited, they will deem
themselves justified in desponding inactivity,, or they
will take refuge in antinomianism or infidelity. But
when every precept is Underiiably shewn to be 'holy,
just, and good,' requiring nothing but what is reasona-
* Rom. vii. 7— 25.

228 On the uses of the Moral Law
ble, equitable, and beneficial: the convictions thus ex
cited strike at the root of man's self-admiration ; the
sinner is constrained by them to take part with God
against himself; and he can no longer withhold his ap
probation from the law, even whilst he knows himself
liable to be condemned by it. For the more clearly the
excellency of the precept is perceived ; the more evi
dently do the odiousness, unreasonableness, and desert
of sin appear.
The law should therefore be very fully stated, ex
plained, and applied to the consciences of men, for
these purposes : as this constitutes the grand means,
which the Lord blesSes, to shew sinners in what the di
vine image consisted, after which Adam was at first
created, — and what they ought to have been and to have
done, during the whole of their past lives;— and to con
vince them that their sins have been exceedingly nume
rous and heinous, in thought, word, and deed, by
'leaving undone what they ought to have done, and do
ing what they ought not to have done;' — that their pre
sent dispositions, and supposed duties, are vile and un
worthy of God's acceptance, yea, deserving of his wrath
and abhorrence :' — and in short, that their case is hope
less and helpless, if they be left to themselves under the
old covenant, and dealt with according to the merit and
demerit of their works. In this way the pride of irien's
hearts is abased, their mouths are stopped, their false and
legal confidence is destroyed, and they are prepared by
the knowledge of their sins, and by deep humiliation be
fore God, to understand and welcome the salvation of
the gospel. Thus the law was delivered from mount
Sinai, to prepare the minds of the Israelites for the pro
mises and types of good things to come ; and it should
be delivered from every pulpit with most awful solemni-
ty, in connexion with the blessed gospel: and in this
way of instruction it still proves ' a schoolmaster to
bring us to Christ, that we may be justified by faith.'
2. The law is exceedingly useful to illustrate the ne-

in subserviency to the Gospel. 220
cessity, the nature, and the glory of redemption. ' The
Lord is rich in mercy,' yea, ' he delighteth in mercy:'
why then does he not pardon all sinners by a mere act
of sovereign grace ? What need was there of a Surety,
a Redeemer, or an Atonement ? Why must God be
manifested in the flesh ? Why must Emmanuel agonize
and die on the cross ? Did ever earthly prince require
his beloved, his only, his dutiful son, to endure the most
intense tortures, in order to the pardon of any number
of criminals ? This could not be necessary, in order to
prevail with God to love and save us : for it is every
where spoken of in Scripture, as the most emphatical
evidence, and richest fruit, of his love to us. But the
Lord is infinitely holy in his nature, and perfectly righ
teous in his moral government ; and he is determined
' to magnify his law and make it honourable.' We
had by our sins despised and dishonoured the holy law,
and rendered ourselves obnoxious to tlie just vengeance,
of our Creator : if then he spared us, his holiness, his
justice, and his law would be disgraced, or at least the
glory of them obscured ; unless some other decisive
methods were taken of magnifying his law, displaying
his justice, and filling the world with awful astonish
ment at his holy hatred of sin. Whilst he therefore
makes these things known, by the final misery of some
transgressors; he pardons others to the praise of his
glorious grace : but in such a way, as still more effec
tually secures the honour of his law and government.
' He hath set forth his own Son to be a propitiation for
sin ; that he might be just* and the justifier of hira that
believeth. ' They, who really believe and understand the
scriptural account of the surprising transaction, discern
in a measure the necessity of this redemption, its real
nature, and the glory. of God peculiarly displayed in it ;
whilst to all others, the ' preaching the cross is foolish
ness :•' And in exact proportion to our views of the ex
cellency of the holy law, will be our admiration of the
divine perfections as harmoniously glorified in the
gospel.

230 On' the uses of the Moral Law1
v 3. The law is useful, as a rule of conduct to believers.
When we have fled for refuge to Christ by faith, we
are delivered from the curse of the law and from the le
gal covenant; but we remain subjects of Gpd's moral
government, and are bound to obedience by new and
most endearing obligations, ' Shall we then sin, because
we are not under the law, but under grace ? God forbid.'
Yet there is no other rule of duty but the moral law, as
above defined, and ' where no law is, there is no trans
gression.' Our blessed Lord, when about to expound,
in the most strict and spiritual manner, several precepts
of the moral law, solemnly premised these words,
' Whosoever therefore shall break one of these least
commandments, and teach men so, he shall be called
the least in the kingdom of heaven: but whosoever
shall do and teach them, the same shall be called great
in the kingdom of heaven,'* that is, among the minis
ters of his gospel. He says to his disciples, 'if ye love
me keep my commandments :'f and what are his com
mandments but the precepts of the moral law, enforced
on believers by the most powerful and endearing obliga
tions and motives? The apostles continually refer be
lievers to the moral law, as the rule of their conduct ;
and sometimes quote for this purpose the very words
of the ten commandments;^ ' We are not without law
to God, but under the law to Christ. '§ The believer re
ceives the law, deprived of its condemning power, from
the hand of the Redeemer, as the rule by which to regu
late his tempers, affections, conduct, and conversation,
to the honour of the gospel, and the glory of God. ' Do
we then make void the law through faith? God forbid !
yea we establish the law.'|| He who truly loves the di
vine Saviour, and feels the influence of evangelical prin
ciples, will greatly desire to know what his Lord would
have him to do, that ' his love may abound in know-

* Matt. v. 19, 20. f John xiv. 15, 21—24. xv, 10—14.
% Rom. xiii. 8—10. Gal. v. 13, 14. Eph. vi. 2. James ii. 8— 13- iv.
] 1, 1.2. 1 John iii. 4.
4 1 Cor, ix 21. || Rom. iii. 31.

in subserviency to the Gospel. 2-31
ledge, and in all judgment,'* and that he may ' not be
unwise, but understanding what the will of the Lord is.'f
And as there can be no authorized standard and rule of
the Lord's will, except his commandments ; so, that
christian who best understands them will be most com
pletely furnished for every good work: provided his
knowledge of the truths and promises of Scripture be
equally clear and comprehensive. For though love is
both the principle of obedience and the substance of the
law ; yet we need more particular direction in express
ing our love, and regulating our conduct towards God
and man.
4. The law is yery useful to believers, as the test or
touchstone of their sincerity. It is written in the heart of
all true christians by the Holy Spirit ; % so that ' they all
delight in it after the inward man,' ' consent to it that it
is good,' ' count all God's commandments in all things
to be right,' ' love and choose all his precepts,' repent
of, and mourn for, every sin as a transgression of the
law, are grieved and burdened because they ' cannot do
the things that they would,' and long to love God and
man as perfectly as the law requires. The fruits of the
Spirit, by which their deliverance from the law as a co
venant is sealed, are coincident with the requirements of
its holy precepts ; the example of Christ, which they are
called and inclined to imitate, consisted in a perfect
obedience to the divine law : the holiness, which they
follow after, is no other than conformity to it, as result
ing from evangelical principles, and a constant regard to
the Redeemer's Person, and their obligations to him :
nay, the heavenly felicity to which they aspire is the
perfection of this conformity ; the full enjoyment of
God, as the Supreme object of their love ; and the de
light of sharing the happiness of all holy creatures, by
loving and being loved by them, without envy, suspi
cion, fear, or the alloy of any other base and selfish pas-
* Phil. i. 9. [ f Eph. v. 17. X Jer. xxxi. 33. Heb. viii. 10.

232 On the usEror the Moral Law
sion. But, 'the carnal mind,' (whether in an infidel, a
careless sinner, a pharisee, or a hypocrite,) 'is enmity
against God : for it is not subject to the law of God,
neither indeed can be.' All unregenerate men secretly
dislike the strictness and spirituality of the law, and
wish to have it abrogated or mitigated : this secret in
clination is the source of all antinomian principles; and
in this respect, persons of the most opposite sentiments
resemble each other; for virulent opposers and loose
abusers of the doctrines of grace are alike influenced,
both by the pride of self-confidence which is the essence
of Pharisaism, and by the enmity to the law which dis
tinguishes the antinomian. On the other hand, the true
believer approves of the very precept that condemns his
own conduct, and longs to have his own heart changed
into conformity to the holy commandment. If then,
professors ofthe gospel were more fully acquainted with
the requirements of the divine law, they would be far
less exposed to the danger of deceiving themselves, and
sincere believers would more clearly perceive, that their
mourning for sin and hatred of it, their tenderness of
conscience, and uneasy longings after higher degrees of
holiness, than any of which they once had the least con
ception, constitute a ' witness in themselves' of their
actual union with Christ, and of their interests in all the
blessings of the new covenant. At the same time, a more
distinct view of the justice of that awful sentence from
which Christ hath redeemed them with his own blood,
would, in proportion to their assurance of deliverance
and eternal life, animate them to live more entirely de-
voted to the service of ' him who died for them and
rose again.*
5. The knowledge of the law is exceedingly useful
to believers* as a standard of continual self-examination,
to exclude spiritual pride, and to keep the soul at all
times abased, and simply dependent on the Lord Jesus
* 2 Cor. v. 14, 15.

IN SUBSERVIENCY TO THE GOSPEL. 233
Christ. Knowledge, gifts, usefulness, or other attain
ments, by which men are distinguished from those
around them, have a powerful tendency to excite self-
complacency, and self-preference ; but when a believer
compares the state of his heart, and the very duties and
services he performs, with the spiritual and holy com
mands of God : he is reminded of his guilt and depravi
ty, and taught his constant need of repentance, forgive
ness, the blood of Christ, and the supplies of his grace.
Thus, he learns to walk humbly before God, however
he may be distinguished among men ; to be ashamed
of such good works as he would otherwise admire ;
to count even his evangelical duties as dross in com
parison of Christ and his righteousness ; to be simple
in his dependence on the Lord in all things ; and,
knowing that he hath rtot attained, ' to press forward
to the mark, for the prize of the high calling of God in
Christ Jesus.'
Having thus compendiously stated some of the lead
ing uses ofthe moral law in subserviency to the gospel,
it now remains to consider the bad effects which arise
from ignorance, inattention, or the want of accurate and
clear apprehensions on this subject, in the ministers and
professors of the gospel. We here suppose that the
several doctrines of Christianity are stated and appre
hended, as fully as they can be, when the perfect law of
God is greatly kept out of sight : for this must create
considerable inconsistency in the best arranged system
of evangelical truth. We observe also, that there are
various degrees and kinds of ignorance and inattention
to the law, or of a confused and unscriptural way of
speaking concerning it. Some persons seem almost to
leave it out of their system, or only to speak of it in de
preciating terms : others advert to its strictness and se
verity; but they are not equally sensible of its excellen
cy. Many are acquainted with its uses in convincing men
of sin, but not of its value as a rule ofdonduct : others, on
the contrary, apply its precepts to the regulation of the
christian's conduct, but are less habituated to use them
E e

234 On the uses of the Moral Law
for alarming the consciences of unbelievers. But in pro
portion as any of these uses are neglected, some or othei;
of the following effects may be apprehended.
1. Great numbers of those, who hear and assent to
the gospel, wih remain destitute of any serious concern
about their souls. Whatever men learn of Christ, and
his love or free salvation ; they seldom, if ever, count
him the Pearl of great price, and consent to part with
all for his sake, till they are made deeply sensible of
their danger as lost perishing sinners. And it has been
shown that this is the grand scriptural means of bring
ing them to this conviction. A great part therefore of
that want of success, of which, some able ministers
complain, may fairly be ascribed: to their failure in this
particular. 2, Ignorance of, or inattention to, the law, always oc
casions the prevalence or increase of a self-righteous
spirit. This propensity of our proud hearts is first
broken, by perceiving in some measure how justly and
certainly the law of God condemns even our best ac
tions ; because they are so defective in their motive and
measure, and so defiled in themselves : and were we
always influenced by a realizing conviction, that 'God;
deems us deserving of final condemnation, for not loving
him with all Our hearts;' our proneness to rely on our
own works could not subsist, but we must draw all our
confidence from the grace of the gospel. All other de
vices for curing this disease are mere palliatives : but the
apostle directs us to the radicalcure when he says, ' I,
through the law, am dead to the law.'
3. Ignorance of the holy commandments of God, Pr
errors respecting them, give occasion to the increase of
unsound professors of the gospel, whose scandalous Jives,
or awful apostacies, often disgrace the cause of truth. If
men are allowed to consider the law of God as an enemy,
from which Christ came to deliver them; if they con
clude that their natural dislike to it is excusable, their

IN SUBSERVIENCY TO THE GOSPEL. 235
inability to keep it a misfortune, and their condemnation
for breaking it an act of extreme rigour, bordering, on
injustice; if they suppose salvation to consist almost
wholly in deliverance from condemnation, and do not in
the least perceive that all true believers really repent of,
and condemn themselves for, breaking the law ; are
taught to love and delight in it, and are both required
and inclined to testify the sincerity of their love by un
reserved obedience to all its precepts : they will readily
embrace a doctrine which gives relief to their ulieasy
consciences, and leaves the favourite lusts of their hearts
unmolested. Thus stony-ground hearers who welcome
the gospel with impenitent joy, and then in time of
temptation fall away, and thorny- ground hearers, who
retain an unfruitful profession with a worldly, covetous,
or sensual life, will abound in the visible church-^-and
be as Achans in the camp. No care indeed of man can
wholly prevent this ; but a clear and distinct view of the
holy law of God, and its subserviency to the gospel, is
one very important means of preventing such dreadful
delusions, and such wide spreading scandals.
4. The prevalence of corrupt and heretical principles
originates from the same source. Perhaps it might be
shewn, that all anti-scriptural schemes of religion in
several particulars coincide. They agree in considering
the perfect law of God as too strict in its demands, and
too severe in its penalty ; and in supposing that it would
be inconsistent with the divine justice and goodness, to
deal with his rational creatures according to it. None of
them allow expressly that Christ died to honour this law,
and to satisfy the justice of God for our transgressions
of it, that he might save sinners without seeming to fa
vour sin : but they suppose his death to have been de
signed exclusively for some other purposes. Nor do any
of them consider a total change of nature and disposition
to be absolutely necessary to salvation : but they all ex
plain regeneration to mean something far short of thisr
new creation unto holiness. They, who differ and dis-

236 On the uses of the Moral Law
pute most eagerly about other, points, when their senti
ments are carefully examined, are found to harmonize
in these. The philosophical Socinian, who rejects the
atonement as needless, and eternal punishment as un
just, here agrees with the antinomian or enthusiast, who,
boasting of free grace and extraordinary illumination, re
viles and tramples on the law which Christ died to mag
nify and honour. Almost all errors in religion connect
with misapprehensions concermng the law of God; and the
neglect of clearly and fully stating this subject, according
to the Scriptures, must therefore tend exceedingly to fa
vour the propagation of heretical opinions of various
kinds. A few instances may be mentioned. It would not be
so common, as far as we can see, for those, who have
been educated in evangelical principles^ to diverge into
Arian or Socinian sentiments ; if such a deep and clear
knowledge ofthe demands, excellency, and uses of the
law, were connected with their views of human de
pravity, redemption, justification, and regeneration, as
might assist them in understanding the real nature and
necessity ofthe great doctrines of salvation. For want
of this when they are pressed by subtile reasonings on
such subjects, they know not what to answer ; and so
give up the truths as untenable on rational grouuds, in
stead of perceiving that it has its foundation in the na
ture of things, in the divine perfections, and in our
condition as transgressors* and as creatures continually
prepense to transgress. — We can hardly conceive, that
men professing godliness could ever have fancied them
selves perfectly free from all sin, and so have been se
duced into a most disgraceful and injurious kind pf
self-preference and spiritual pride ; if they had been
previously well grounded in the knowledge of the ex
tensive demands of the divine law. — The mystick, who
places the whole of his religion in the internal feelings
of his mind, or what he calls the voice or the moving
of the Spirit ; whilst the doctrine of the atonement, the
life of faith iri a Crucified Saviour, the written word,

in subserviency TO the Gospel. 23T
and the means of grace, are contemptuously disregarded
by him : and the antinomian, who is satisfied with what
he supposes Christ has done for him, and perceives no
want of a renovation to the divine image, or a personal
holiness of heart and life ; must alike stand confuted, if
the real nature, excellency, and uses of the holy law,
were clearly discovered to them. But where this is
overlooked, some or other of these perversions of the
gospel will insinuate themselves, and prey insensibly
on the vitals of true religion, whatever attempts be
made to exclude or eradicate them.
5. Through ignorance of the law, real christians
habitually neglect duties, commit sins, or give way to
evil tempers, to the discredit of the gospel, and to
the hindrance of their own fruitfulness, comfort, and
growth in grace. It has frequently happened, that mi
nisters have heard some of their people acknowledge,
after receiving practical instructions, that they had not
before been sensible, that such or such things were
sins ; or that this or the. other was a duty incumbent
on them : nay, the meditation on such subjects has
sometimes the same effect on the ministers themselves.
The knowledge of the precepts, therefore, is the proper
method of rendering believers complete in the will of
God ' in all wisdom and spiritual understanding,' and
in bringing them ' to walk worthy of God unto all
pleasing;'* and consequently, inattention to it must
proportionably produce the contrary effects.
Lastly. The Scriptures frequently speak concerning
the excellency of God's commandments, in the most
emphatical language ; and with great earnestness, ex
hort men to abound in the work of the Lord, and to be
zealous of good works : yet many, who profess or
preach evangelical truth, speak little on these subjects;
except in a depreciating manner : and hence additional
prejudices are excited against the doctrines of grace, as
* Col. i. 9, 10.

238 On the uses, of the Mokal Law, 8cc.
subversive of holy practice. But if the nature, use,
excellency, and necessity, of good works, as the fruits
and evidences of true faith, were more fully understood;
and the preceptive part of the Bible, in subserviency to
the gospel, Were more prominent in men's discourses
and conduct ; such objections Would be confuted ; and
they would ' be put to shame, who should falsely accuse'
either our holy doctrine, or 'our good conversation in
Christ Jesus.'

ESSAY XVI.

-«§:§»-.

On the Believer's Warfare and Experience.

JL HE sacred Scriptures alvyays represent the true
christian as a soldier engaged in an arduous warfare
with potent enemies, against whom he is supported* and
over whom he is made victorious, by the gracious in
fluences of the Holy Spirit, through faith in the Lord
Jesus, the Captain of our salvation, and by obedience to
his commands. Such expressions as fighting, striving,
and wrestling ; with frequent and varied allusions to
military affairs, imply an experience essentially different
from that of those persons, who never engaged in the
conflict* or who have already obtained the conqueror's
palm : nor can any hope, or even assurance, of victory
and triumph, or any intervening seasons of peace arid
joy, entirely preclude this difference. The distinction
therefore, between the church militant on earth, and the
church triumphant in heaven, has on good grounds been
established ; and they who do not well understand and
consider it, are very liable to fall into several injurious,
discouraging, disgraceful, or even fatal mistakes. In
discussing this subject, we may first briefly consider the
distinguishing principles, purposes, and desires of the
persons who are engaged in this warfare : — enumerate
the enemies, with whom especially they are called to
contend : — briefly mention the encouragements, sup
ports, and aids vouchsafed them ; the weapons with
which they fight, and the manner in which they put on
and use their armour : — advert to the nature and effects
of their victories ; and conclude with a few hints on the
appropriate experience that must result from their
situation.

240 On the Believer's
1. Then, we speak not in this place of the whole
multitude who are called christians, or who profess to
believe the Scriptures : neither do we include all, who
hold or dispute for the several doctrines, which form the
grand peculiarities of the christian faith ; nor the whole
company who compose any peculiar sect or denomina
tion, to the exclusion of others. In respect of all collec
tive bodies, we are, alas ! constrained to allow, that but
fieri comparatively 'strive to enter in at the straight
gate.'* A vast majority of all frequent 'the broad road
that leadeth to destruction*' ' hold the truth in unrigh
teousness,' and 'walk according to the course of this
world.' Many indeed observe Gamaliel's cautious ad
vice, and are not openly united with those, ' who fight
against God :' but they aim to observe an impracticable
and inadmissible neutrality, and know nothing of ' fight
ing under the banner of Christ against the world, the
flesh, and the devil, and of being his faithful soldiers —
to the end of their lives ;' unless they have read or heard
of it, in the form of baptism, or have been taught it from
some orthodox catechism. But the persons of whom
this Essay treats, are those of every name, who, by
' obeying the truth,' have been ' made free from sin,
and become the servants of God.' Most of them re
member the time, when they ' were foolish, disobedient,
deceived; serving divers lusts and pleasures, living in
malice and envy, hateful, and hating one another :'+ but
* God, who is rich in mercy, of his great love, where
with he loved them, even when they were dead in sin,
hath quickened them. 'J Thus ' being born again, not of
corruptible seed, but of incorruptible,' they were en
lightened to see something of the glory of God, the evil
of sin, the value and danger of their souls, and their
need of mercy, grace, and salvation. They were effec
tually warned to flee from the wrath to come, and led
to repent and turn to God, to deny ungodliness and
* Matt. vii. 13, 14. Luke xiii. 23—30. t Tit; iii. 3—7.
X Eph. ii. 1—10.

Warfare and Experience. 241
/
worldly lusts, to renounce their former hopes, and to
believe in Christ, that they might be justified by faith.
Having been thus taught ' to count all but loss, for the
excellency of the knowledge of Christ,' they are pre
pared to deny themselves, bear the cross, labour, ven
ture, suffer, and to part with all, for his sake. In this
manner they have been ' delivered from the power of
darkness, and translated into the kingdom of the be
loved Son of God ;' they separate from his enemies, and
join themselves to his friends; they throw down the
arms of their rebellion, and ' put on the whole armour
of God ;' they deliberately enlist under the banner of
Christ ; and they consider his people, cause, and honour,
as their own ; and his enemies within and around them
as equally hostile to them also. Under the conduct of
divine grace, these consecrated warriors ' strive against
sin,' seeking the destruction of the kingdom of Satan,
in their hearts, and in the world as far as their influence
can reach ; and do not, when most themselves, so much
as entertain. one thought of making any peace or truce
with the enemies of Christ, and of their immortal souls.
Holiness, or conformity to the moral perfections and law
of God, they deem their health and liberty, and sin their
disease, bondage, and misery ; they regard themselves
as bound, by the strongest and most endearing obliga
tions, to devote themselves wholly to the service of their
God and Saviour ; they esteem the interests of evangeli
cal truth and vital godliness, as of the utmost importance
to the happiness of mankind ; and they expect their pre
sent comfort, as well as their future felicity, from com
munion with God and the enjoyment of his favour.
But various inward and outward impediments and ob
structions combine to counteract these desires, and to
prevent these principles from producing their full effect ;
and while they struggle to exert themselves notwith
standing this opposition, a conflict ensues to which all
rational creatures in the universe, who are not thus cir
cumstanced, must of course be strangers ; even as none,
but soldiers in actual service, experience the dangers,
F f

a42 On the Believer's
hardships, and sufferings of a military life. The regene
rate person as really loves God, and as really desires to
obey, honour, worship, and please him, and for his sake
to act properly towards his brethren, as angels in heaven
do; and at those times, when his heart is enlarged in
holy contemplation, he longs to be perfectly holy, obe
dient, and spiritual. Then the principles of ' the new
man,' vigorously exert themselves ; and the remains of
corrupt nature, or of ' the old man,' lie comparatively
dormant ; the world is out of sight, or stripped of its
attractions ; and the enemies of his soul are restrained
from assaulting him. But when the christian has left his
closet, or the house of God, and is returned to the em
ployments of his station in life, he finds himself unable
to realize his previous views, or to accomplish the pur
poses which he most uprightly formed; aiid he often
wonders to find himself so different a person from what
he was a few hours before. This, however, is only par
tial and temporary : the better principles implanted in
his soul counteract and prevent the effect of corrupt.
passions and external objects, and shortly resume a more
decided ascendancy. So that upon the whole, the be
liever successfully opposes sin, asserts his liberty* and
serves God : and his state is determined by this habitual
prevalence ; for ' he walks not after the flesh* but after
the Spirit.'
A conflict of ! this kind* it may easily be perceived, is
a very different thing from the feeble and occasional in
terruptions, which the unregenerate sometimes expe
rience in following their ^sinful inclinations. For in this
case the habitual disposition of the mind is in favour of
sin, and the opposition to it only partial and temporary;
but in the former (as it has been observed) the habitual
disposition is against sin, and its prevalence is onlyj&cr-
tial and temporary. The checks by whiqh an uncon
verted person is sometimes restrained, arise merely
from convictions of conscience, fear of consequences,
or selfish hopes ; while his desires and affections are
wholly fixed on carnal things, he cannot properly be

Warfare an6 Experience. 243
said to have so much as one just idea of spiritual good ;
and religion is his task, of which he performs no more
than what his fears or hopes impose upon him. Yet
these very distinct cases are often confounded, from
which great mischief must result.
It is however requisite* more particularly to enumerate
and consider the enemies, whom the christian soldier is
called to encounter, if we would fully understand the
important subject. The apostle, having said, ' The flesh
lusteth against the spirit, and the spirit against the flesh :
and these are contrary the one to the other, so that ye
cannot do the things that ye would ;' proceeds to show
what are the works of the flesh, and the fruits of the
spirit,;* from which enumeration it is evident, that the
flesh signifies our did nature as born of Adam's fallen
race, with all its propensities animal and intellectual, as
they are contrary to the spiritual commands of God;
and that ' the spirit as striving against it,' signifies the
new principle infused and supported by the Holy Spirit,
renewing our souls to holiness, and so teaching, dis
posing, and enabling us to love and serve God : ' For
that which is born ofthe flesh is flesh, and that which is
born of the Spirit is spirit.''
If we then carefully examine the nature of man, we
shall find, that a disposition to depart from God, and
idolatrously to love and seek felicity from the creature,
is common to our whole species ; and from this general
principle, differently modified according to the different
constitutions, educations* habits, connexions, or circum
stances of men, some are more prepense to avarice,
some to sensual indulgence, some to ambition, and
others to malignant passions* with every possible varia
tion and combination. These propensities, being ex
cited by temptation, gathering force by gratification,
triumphing over shame and conscience, and irritated by
the interference of those who pursue the same objects,
hurry men into every kind of excess : burst forth into

* Gal. v. 17—23.

i;-14 On the Believer's
all the variety of ! crimes that have prevailed in every
age and nation ; and produce all sorts of immorality,
and impiety, blasphemy, and other daring offences,
against the Almighty Governor ofthe universe. And as
he who attempts to force his way against a torrent, best
knows its strength; so none are so well acquainted with
the power of corrupt propensities and habits, as they
who resolutely endeavour to overcome and extirpate
them. When, therefore, holy principles have been im
planted in the heart by the Spirit of God, and a man
sees the urgent necessity, and feels the ardent desire, of
' crucifying the flesh with its affections and lusts ;' then
his conflict begins : for pride, anger, envy, malice, ava
rice, or sensual lusts, being no longer allowed to domi
neer* abide, like a dethroned tyrant, and have a strong
party in the soul; and consequently they oppose and
counteract the best desires and purposes of the believer,
and engage him in a perpetual contest. At some times
they find him off his guard, and gain a temporary ad
vantage, which makes way for deep repentance ; at all
times they impede his progress, mingle pollution with
his services, and thwart and interrupt his endeavours to
glorify God and adorn the gospel. These things "are
generally most painfully-experienced, in respect of such
sins as had by any means previously acquired the as
cendancy, and in proportion to the degree in which
watchfulness and prayer are remitted : but even those
evil propensities, from which he before thought himself
most free, will bq found, on trial, to possess great power
in his soul.
The apostle gives us in his own case a very particu
lar account of the christian's conflict with these ene
mies ;* for we may be confident, that no man except
the true believer, ' delights in the law of God,' ' serves
it with his mind,' ' hates all sin,' and ' has a will' to
every part of the spiritual service of God : nor can we
suppose, that Paul would say, ' / myself? if he meant
* Rom. vii. 14—25.

Warfare and 'Experience. 245,.
another person of an opposite character: or u.se the
present tense throughout, if he had referred to his past
experience "in an unconverted state. The whole of , the
passage most aptly describes the case of a man who
loves God and his service, and would obey and glorify
him as angels do ; but who finds the remainder of evil
propensities and habits continually impeding, him, and
often prevailing against him. He however resolutely
maintains the combat with these enemies, as determined
if possible to extirpate them ; and at the same time he
feels himself more pained by the opposition which his
sins make to the best desires of his heart, than by all
his persecutions or afflictions ; and, notwithstanding all,
rejoices in the mercy and grace of the gospel, and in the
prospect of complete and final deliverance.
Indeed all the falls, defects, complaints, rebukes,
chastisements, and professions, of believers, in every
part of the Scripture, undeniably imply the same con
flict. We read not of any one who explicitly spoke of
himself, or was spoken of by others, as free from all
remains of sin, and made perfect in holiness, or as having
accomplished his warfare while he Jived in this world :
we must therefore conclude, tbat those persons who now
profess to have attained to this kind of perfection, are in
this respect deceived, or use words without a proper at
tention to their import. If the inward enemy were quite
slain, and we could in this sense adopt the words of
Christ, -'the prince of this world comelh and hath no
thing in me,' the rest of our conflict would be compara
tively easy : but while this cause still subsists, we must
expect at times to have our joys interrupted by. sighs,
and groans, and tears, and trembling, till we are re-
moved to a better world.
But we should further recollect the apostle's words,
' We wrestle not against flesh and blood' only, ' but
against principalities, against powers, against the rulers
of the darkness of this world, against spiritual wicked
ness in high places.'* The Scriptures continually lead
* Eph. vi. 10—18.

240 On the Believer's,
our thoughts to these invisible enemies, the fallen an
gels, or evil spirits. A kingdom of darkness and iniqui
ty is, spoken of, as established under Satan the arch-
apostate, by vast numbers of his associates in rebellion.
These differ in capacity and influence, but are all replete
with pride, enmity, envy, deceit, and every detestable
propensity : and their natural sagacity and powers are
increased by long experience in the work of destruction.
The entrance of sin by Adam's fall is ascribed to their
ambition, envy, malice, and subtlety : and ungodly men
are uniformly considered as their slaves, yea as their,
children. Satan is called the god and prince of this
world: this old serpent ' deceiveth the nations,' yea,
' the whole world ;' and he ' taketh sinners captive at his
will.' Conversion is stated to consist in ' turning men
from Satan to God.' This ' adversary, as a roaring lion,
goeth about, seeking whom he may devour;' and he
' transforms himself into an angel of light,' to deceive
the unwary. The whole company of evil spirits are re
presented, as counteracting, by every possible effort,
the endeavours of God's servants to promote his cause;
as harrassing those by temptations whom they cannot
destroy ; and as desiring to sift and assault them. They
are spoken of as putting into the hearts of men, all kinds.
of wickedness, and as filling their hearts ; as being the
original authors of all heresies, persecutions, delusions,
and apostacies ; and in short, ' as working in the children
of disobedience. '*¦
We must, therefore, ascribe it wholly to the subtlety
of evil spirits, who prosper most when least suspected,
that the sadducean spirit of the age has so much dis
carded the language of the oracles of God, and has so
far prevailed to bring this doctrine into contempt. And
thus self-wise men are outwitted by these sagacious de
ceivers, and then are employed by them to delude
others also into a fatal Security. — Were it not for the

* 1 Kings xxii. 20— 23: Job i. 6— 12. Luke viii. 12. xxii. 31. John viii. 44.
xiii. 2, 27. xiv. 30. Acts v. 3. xxvi, 18. 2 Cor. ii. 1 1. iv. 4. xi. 14. Eph. ii. 2.
2 Tim. ii. 26. 1 John iii. 10. Rev.'xii. 9, 10. xx. 2, 3, 7— 10.

Warfare and Experience. 247
depravity of our hearts, these enemies would not have
so much power against us ; and their suggestions do not
excuse our sins, which we voluntarily commit. But as
they prevail to deceive most fatally the world in general,
so believers must expect a severe conflict with them ;
not only as they act by their servants, (such as infidels,
persecutors, false teachers, scorners, flatterers, calumnia
tors, seducers, and many others,) but immediately by
their suggestions ahd assaults. They seem especially to
have access to the imagination ; where they present such
illusions, as excite the corrupt affections of the heart,
or impose upon the understanding. Thus they draw
men into error, by stirring up pride, prejudices, and
lusts, which darken and confuse the judgment. They
often present such thoughts to the mind, as fill it with
gloom and dejection, or with distressing doubts and
hard thoughts of God : and by suggesting those things
which the soul abhors, and by all imaginable contri
vances, they tempt men to neglect the means of grace,
the duties of their several stations* or the improvement
of their talents. But enough has been said to show, that
we are called to conflict with evil spirits, who know
where we are most vulnerable, and when most off our
guard ; whose fiery darts are as much suited to excite
our passions, as the spark is to kindle the most inflam
mable matter; who constantly aim to deceive, defile,
discourage, or impede our course ; and with whom we
must expect every day to wrestle, though some are com
paratively ' evil days? when they have peculiar advanta
ges in assaulting us.
Again, the believer is also engaged in an arduous con
flict with this evil world, which is Satan's grand engine
in all his stratagems and assaults. He uses the things of
the world as his baits, or proposed premiums, by which
to allure men to disobedience: and, ' All,' or some of,
' these will 1 give thee,' is still one grand argument in
his temptatibns. Nor is this the case only when the con
duct suggested is^evil in itself, and wealth, honour, or
pleasure is annexed to it ; but more commonly he pre-

248 On the Believer's
vails by seducing us into an expedient or excessive use*,
or pursuit, of worldly things. Thus ambushments are
concealed in every business, connexion, relation, and
recreation, or company ; and the world prevails against
us, by inducing us to waste our time, to mis-spend what
is entrusted to us, to omit opportunities of usefulness,
and to indulge inordinate or idolatrous affection towards
creatures. The evil things of the world, as we deem
them, are likewise employed by Satan, to deter us from
the profession of our faith and the performance of our
duty. Thus many are seduced into sinful compliances,
and led to renounce or dissemble their religion, lest they
should be rediculed, reproached, forsaken by their
friends, or exposed to hardships and persecutions : while
they flatter themselves, that this prudence will enable
them to do the more good, till the event confutes the
vain imagination. Near relations, beloved friends, liberal
benefactors, admired superiors, as well as powerful op
posers, are often in this respect dangerous foes. Riches
and poverty, youth and old age, reputation and authori
ty, or the contrary, have each their several snares : while
politeness and rude insolence, company and retirement,
assault the soul in different ways. These few hints may
show, in what the believer's conflict consists, and to
what continual dangers it must expose him.
When, indeed* we seriously consider the variety of
those obstacles which interrupt our course ; the number,
power, and malice of our enemies ; the sinfulness and
treachery of our own hearts ; our weakness and our ex
posed condition ; we may well say, ' Who is sufficient
for these things ?' or what hope is there of their success
in this unequal contest ? But a proper attention to the
Scriptures will convince us, that there is no ground for
despondency, or even for discouragement ; as the Lord
assures us, that he will strengthen, assist, uphold, and
never forsake, his redeemed people. We ought not
therefore to fear our enemies ; because he will be with
us ; and ' if God be for us, who can be against us ?' Or
who can doubt but that ' He who is in us, is greater

Warfare and Experience. 249
than he who is in the world ?' This was typically inti
mated in the promises made to Israel, respecting their
wars with the Canaanites and other nations, which were
shadows and figures of ' the good fight of faith.'* We
are, therefore, exhorted to be strong in the Lord, and in
the power of his might:' for, 'they that wait on the
Lord, shall renew their strength;' and 'Jehovah, in
whom is everlasting strength, is become our salvation.'
All power in heaven and earth, is vested in ' the Lord
our Righteousness.' He is 'Head over all things to
his church:' and his servants have always found, that,
in proportion as they simply trusted in him, ' they could
do all things,' and that ' when they were weak, then
were they strong ; for the power of Christ rested upon
them.'f He restrains and moderates, as "he sees good,
the assaults of our outward enemies, or confounds their
devices, and defeats their deep laid machinations : all
providential dispensations are directed by him, nor can
any tribulation or temptation pass the bounds he assigns,
though all the powers of earth and hell should combine
against one feeble saint : while the Holy Spirit commu
nicates strength to our faith, fear, love, hope, patience,
and every principle of the new man ; imparts strong con
solations and heavenly joys ; effectually restrains the
energy of corrupt passions, and disposes us to self-de
nial, to bear the cross, to persevere in well doing ; and
to dread sin and separation from Christ, or even dis
honouring him, more than any other evil that can befal
us. Supported, strengthened, and encouraged in this
manner, believers have in every age been enabled ' to ,
fight the good fight of faith,' and to overcome every foe,
' by the blood of the Lamb, and the word of their testi
mony ; and have not loved their lives unto the death : 'J
Nay, they have generally acquitted themselves most
honourably, when their adversaries were most formida
ble, and their temptations apparently most invincible :

* Exod. xiv. 14. Deut. Vii. 17—19. xx 1. Joshna i. 5—7. x. 25, 42,
1 Sam. xiv. 6. 2 Chron. xiv. 11. Is. xii. 10—16. liv. 15—17.
t 2 Cor. xii, 9, 10. Phil. iv. 13. X Rev. xii. 11.

260 On the Believer's.
because they were then most simply dependent, and
most fervent in praying for the all-sufficient grace ofthe
Lord Jesus, and most stedfast in contemplating his suf
ferings and the glory that followed.
In order to maintain this conflict, with good hope of
success, we must ' take to ourselves,' and ' put on, the
whole armour of God.'* Conscious sincerity in our
profession of the gospel must be as the girdle of our
loins, without which we shall be entangled and embar
rassed in all our conduct : an habitual obedient regard
to our Lord's commands, as the rule of righteousness,
must be our breast-plate in facing our foes : while a dis
tinct knowledge and cordial reception of ' the gospel of
peace,' and the way of access, pardon, reconciliation, and
acceptance in the divine Saviour, must be the shoes of
our feet, our only effectual preparation for firmly stand
ing our ground, or comfortably marching to meet our
assailants. Above a\\, faith, or a firm belief of the truths?
and reliance on the promises, of God, must be our shield,
with which we may ward off and extinguish the ' fiery
darts of Satan,' and prevent their fatal effects. Hope, of
present support and heavenly felicity, must be as a hel
met to cover our head in the day of battle ; and with the
plain testimonies, precepts, promises, ahd instructions
ofthe word of God, as with the sword ofthe Spirit, we
must, after our Lord's example, repel the tempter, and
so resist him that he may flee from us. In short, ' the
weapons of our warfare are not carnal:' for, worldly
wisdom, philosophical reasonings* and our own native
strength and resolution, (like Saul's armour when put
upon David,) can only encumber us. But when, con
scious of our weakness and unworthiness, and distrust
ing our own hearts, we ' strive against sin, looking unto
Jesus,' relying on his power, truth, and grace, and ob-^
serving his directions ; when we aim to do his will, to
seek his glory, and copy his example; then indeed we
are armed for the battle : and, however men may despise
* Eph. vi. 10-18. 1 Thess. v, 5, 6.

Warfare and Experience. 251
our weapons, (as Goliath did David the shepherd, with
his staff, his sling, and stones ;) we shall not be put to
shame in the event, but shall be made more than con
querors over every inward and outward foe. This ar
mour is prepared in Christ, ' our Wisdom, Righteous
ness, Sanctification, and Redemption,' and in 'his ful
ness of grace :' we take it to ourselves by ' the prayer of
faith,' by searching and meditating on the Scriptures,
and attendance on the means of grace. By watchfulness,
sobriety, habitual circumspection, and caution, we put
it on and keep it bright: and thus we are continually
prepared for the conflict, and not liable to be surprised
unawares, or to fall into the.ambushments of our vigi
lant enemies :* and when we live at peace with our bre
thren, and pray for, warn, counsel, and encourage them
also ; we fight the good fight, as a part of the great army,
which is enlisted under the Redeemer's standard, to
wage war against sin, the world, and the powers of
darkness. As far as we are enabled, in this manner, successfully
to oppose our own corrupt passions and varioUs tempta
tions, we gain victories which afford Us present comfort,
lively hopes, and discoveries of the Lord's love to our
souls ; and hereafter ' glory, honour, and immortality.'
Our Captain assures every one of his soldiers of this in
estimable recompense ; and if they be slain in the con
flict, this will only put them more speedily in possession
of the conqueror's crown. In respect of others, our war-
- fare is directed to the encouragement and help of our
fellow-soldiers ; the salvation (not the destruction) of
our fellow-sinners ; the benefit of all around us ; and
above all, the honour of our divine Saviour, by the suc
cess of his gospel among men : while bur bold profession
of the truth, our exemplary conduct, expansive benevo
lence, fervent prayers, improvements .of talents* and un
remitted attention to the duties of our several stations,
with quietness and prudence as well as zeal, are pecu-
* Matt. xxvi. 41. Luke xxi. 34—36. Rom. xiii. 11-14. 1 Pet. v. 8, 9.

252 On the Believer's Warfare, &ci.
liarly suitable to promote these important ends. The re-
ligion of Jesus is thus continued from age to age, by the
conversion pf sinners to the faith : and though the seed
of the serpent still bruises the Redeemer's heel, in the
sufferings of his people ; yet Satan is, as it were, put
under the feet of every true christian at death ; and
Christ will at length finally and completely crush his
head, while all his faithful soldiers shall attend his tri
umphs and share his glory.
It must appear from this compendious view of our
conflicts, that all, who are really engaged in them, expe
rience a variety of changing emotions in their minds, to
which others remain entire strangers^ They must often
mourn their ill success, or that ofthe common cause, or
rejoice in the advantages attained or hoped for. Some
times they are ashamed and alarmed at being baffled,
and at others they resume courage and return to the
conflict. They always come far short of that entire vic
tory over their appetites, passions, and temptations, to
which they aspire ; and they cannot therefore be so calm
as indifference would render them. Much self-denial
must be required in such a case, and perpetual fears of
being suprised by the enemy. Yet their alarms, tears,
groans, and complaints, are evidences that they are
Christ's disciples ; their joys with which ' a stranger in-
termeddleth hot,' far more than counterbalance their sor
rows ; and they can often triumph in the assured hope
of final victory and felicity, even amidst the hardships
and sufferings of the field of battle.

ESSAY XVII.

.<§:§?•-

On The Privileges enjoyed by The true Believer.

Ti

I HE sacred Oracles continually teach us, that the
upright servant of God* notwithstanding his mourning
for sin, and all his conflicts, fears, chastisements, and
tribulations, is favoured and happy above all other men,
even in this present world. And when the apostle ob
served, that ' if in this life only we have hope in Christ,
we are of all men most miserable ;' he only meant, that
if a christian could be deprived of the hope of heaven,
and all those earnests, consolations, and lively affections,
which result from it, his peculiar trials, his tenderness
of conscience, his antipathy to sin, and his thirstings
after God and holiness, would be superadded to the or^
dinary burdens of life, without any proportionable coun
terpoise to them. But as this is not and cannot be the
case; so, the christian with the hope of glory and his
Other peculiar privileges, may be and actually is, in pro
portion to his diligence and fruitfulness, of all men the
most happy. In order to evince this truth, it may be
useful to appropriate the present Essay to the considera
tion of the most distinguished privileges of the real
christian, which no other man in the world can partake
of : for they constitute ' a joy with which a stranger in-
termeddleth not ;' even 'the secret ofthe Lord, which
is with them that fear him.'* And it may be premised,
that a disposition supremely to desire and diligently to
seek after all these blessings, as the felicity in which our
souls delight, and with which they would be satisfied, is
one grand evidence that we are actually interested in
them.

* Ps. xxv. 14. Prov. xiv. 10. Rev. ii. 17.

254 On the Privileges enjoyed
1. Every real christian is actually pardoned and jus
tified in the sight of God: and 'Blessed is he whose
transgression is forgiven ; whose sin is covered : blessed
is the man unto whom the Lord imputeth not iniquity.'*
Among a number of condemned criminals, that man
would be deemed the happiest who had obtained the
king's pardon, though others were more accomplished,
or better clothed : for the cheerful hope of his prison-
door opening to set him at liberty, and to restore him to
the comforts of life, would render the temporary hard
ships of his situation tolerable ; while to the rest the
gloom and honors of the dungeon would be blackened
by the dread of the approaching hour, when they must
be brought out of their cells to an ignominious and ago
nizing execution. — We all are criminals: death termi
nates our confinement in this vile body, and this evil
world : at that important moment the pardoned sinner
rises to heaven — .the unpardoned sinner sinks into hell :
and, except as the former has his views darkened by
temptation, or by fatherly rebukes for his misconduct ;
or, as the latter has his fears repressed by infidelity, or
dissipated by intoxicating pleasures and pursuits ; the
very thought of this closing scene and its most interest
ing consequences, must have a most powerful effect on
their respective happiness and misery, even during the
uncertain term of their present life. Nothing can be
more evident, than that the Scripture declares that all
believers are actually pardoned, and completely justi
fied. ' There is' says the apostle, ' no condemnation to
them which are in Christ Jesus ; who walk not after the
flesh, but after the Spirit.' * Who shall lay any thing to
the charge of God's elect? It is God that justifieth.
Who is he that cohdemneth ? It is Christ that died ;
yea, rather is risen again, who is even at the right hand
of God, who also maketh intercession for us.'f And our
Lord assures us, not only that £ he who believeth is not

* Ps. xxxii. 1, 2. Rom. iv. 6—8. f Rom. viii. 1, 33, 34.

'by THE true Believer.. 255
condemned,' but also, that ' he hath everlasting life, and
shall not come into condemnation.*^
.The same privilege was proposed Under the old Tes
tament : — -when the prophet speaking of repentance and
conversion* (the concomitants and evidences of true
faith,) says, in the name of Jehovah, ' If the wicked vvill
turn from all his sins that he hath committed, and do
that which is lawful and right, he shall surely live, he
shall not die; all his transgressions that he hath com
mitted* they shall not be mentioned unto him.'X In other
places the Lord speaks of ' blotting out the sins,' of his
people, and ' remembering them no more,' and of ' cast
ing them into the depths of the sea.'! ^ne apostle as
sures us, that ' aU who believe are justified, from all
things ;' that ' the blood of Christ cleanseth frorn all
sin,' and that even little children in Christ, ' have their
sins forgiven them for his name's sake.'§ So that the
forgiveness and justification of believers are stated to be
already: past ; and their deliverance from condemnation
is not represented as a future contingency, but as se
cured to them by an irrevocable grant : ' Being justified
by faith, they have peace with God, through our Lord
Jesus Christ.'
But, though this is the privilege of all true believers
without exception ; yet the actual assurance that the
blessing belongs to them is possessed only by some, and
only at times even by many of these ; for true faith may
be very weak ; and it may be connected with a confused
judgment, a considerable degree of ignorance, many
prejudices or mistakes, and sometimes a comparative
prevalence of carnal affections. In this case a man may
believe with a trembling faith, and cry out with tears,
'Lord help my unbelief!' or he may firmly credit the
testimony and rely on the promises of God, with a full
persuasion of his power and willingness to perform them;
and yet doubt whether he do not presume, and deceive
* John iii. 14 — 21. v. 24. f Ezek. xviii, 21, 22, 27, 28.
-X Is. xliii. 25. xliv. 22. Jer. xxxi. 34. Mie. vii. 19. Acts iii. 19.
§ Acts xiii. 38, 39. 2 Cor. v. 19. 1 John i, 7. ii. 12.

255 On the Privileges enjoyed
himself, in supposing his faith to be saving : and- in va
rious ways he may doubt whether he be a true believer,
though he do not doubt that Christ Will certainly save
all true believers. Nay, the frame even of a real chris
tian's mind, and the tenour of his conduct* may render
such doubts reasonable, and the necessary consequence
of faith : for if he yield to those evils which the Scrip
ture enumerates as marks of unconversion, the more en
tirely he credits the divine testimony, the greater reason
will he have to call his own state in question ; till such
time as his convictions have produced a proper effect
upon his conduct. — When St. PaUl told the Galatians,
that ' he stood in doubt of them,' he meant to induce
them to stand in doubt of themselves ; and ' to examine
whether they were in the faith,' or whether they had
hitherto been deceived. We are, therefore, directed to
give diligence both to obtain, and preserve ' the full as
surance of hope ;'* but this would be superfluous if
saving faith consisted in being sure of an interest in
Christ ; a doctrine which (though incautiously maintain
ed by some very respectable persons* ) is evidently
suited to discourage feeble believers, and to buoy up
the false confidence of hypocrites. In proportion as it
becomes manifest, that we are regenerate, that our faith
is living, that it works by love and is accompanied by
repentance, and that we partake of tbe sanctification of
the Spirit Unto obedience ;' we may be sure that our sins
are pardoned, and that all the promises of God shall be
accomplished to us. Yet misapprehension, and excessive
fear of being deceived in a concern of infinite moment,
exclude some who have these evidences, from enjoying
this assurance, except when immediately favoured with
the consolations of the Spirit : while conformity to the
world* in this day of outward peace and prosperity, pre
vents numbers from attaining to that decision of charac
ter which warrants it ; and, an abatement in diligence
and fervency of affection, causes others to lose the assu-

* Heb. vi. 11. 2 Pet. i. 10.

by the true Believer. ' 25"
ranee which once they enjoyed, and to walk in doubt
and darkness, because they have grieved their holy Com
forter. Hence it appears, that assurance of salvation is
rather the gracious recompence of a fruitful and diligent
profession of the gospel, than the privilege of all who
are in a state of acceptance with God. And though all
doubts originate indirectly, or remotely, from unbelief,
either total or partial ; (for, lively vigorous faith, work
ing by fervent love, would soon disperse them ;) yet
frequently they are evidences that a man credits the tes
timony of God, concerning the deceitfulness ofthe heart,
the subtlety of Satan* and the distinct characters of those
who are in the broad, and those who are in the narrow,
way. These observations are equally applicable to all
the other privileges, which we are about to consider :
for, in every one of them, the distinction between a title
to the blessing in the sight of God> and the actual assu
rance and enjoyment of it in our own souls, should be
carefully noted : the former is not affected by the be
liever's varied success in his spiritual warfare ; the latter
must be continually influenced by the assaults and
temptations of the enemy, and by his own conduct re
specting them.
2. The true christian, as ' justified by faith' is ' re
conciled to God:' a perfect amity succeeds, a covenant
of peace and friendship is, as it were* signed and rati
fied ; and he is therefore honoured with the appellation
of ' the friend of God.' When we contemplate the infi
nite majesty, authority, justice, and holiness ofthe Lord,
and contrast with them our meanness, and the guilt,
pollution, and ingratitude with which we are chargea
ble ; when we consider, that he could easily, and might
justly, have destroyed us; that we cannot profit him,
and tbat he could have created by his powerful word in
numerable millions of nobler creatures to do him ser
vice ; and when we further advert to the enmity of the
carnal mind against his omniscience, omnipotence, holi
ness* righteousness, truth* and sovereignty, and against
Hh

258 On the Privileges enjoyed
his service, his cause, and his people : we shall perceive,
that we never can sufficiently admire his marvellous
love, and our own unspeakable felicity, in being ad
mitted to this blessed peace and friendship with the
God of heaven; which is still more enhanced by the
consideration, that ' Christ is our Peace,' and that ' he
made peace through the blood of his cross.'* Nor can
the advantages resulting from it be sufficiently valued.
While believers, by the grace bestowed on them, are
taught to love the pefections, servants, Cause, truths^
precepts and worship of God ; to hate the things which
he hates ; to separate from his enemies ; and to seek
their liberty and felicity in his service : the Lord consi
ders all kindness or injuries done to them as done to
himself; and ' will bless those that bless them, and curse
those that curse them.' All his attributes, which before
seemed with united force to ensure their destruction,
now harmoniously engage to make them happy. His
wisdom chooses their inheritance, his omniscience and
omnipresence are their ever watchful guard, his omnipo
tence, their protector, his veracity and faithfulness their
unfailing security; his satisfied justice* connected with
mercy* vindicates their rights, and recompences the
fruits of his grace ; and his bounty surely supplies all
their wants. Nor does the Almighty conceal from his
friends the reasons of his conduct, in such matters as in
any respect concern them ;t and he encourages them to
open their inmost souls, and to pour out their sorrows
and fears, before him : and they can often rejoice that
he is acquainted with those things, which they could
not mention even to their dearest and most intimate of
their earthly friends. But indeed, this privilege of re
conciliation to God, and friendship with him, comprises
all other blessings and expectations, here and hereafter :
though it may be more instructive to speak of them
under different heads.

* Eph.ii, 14— 19. Col. i. 14— 22.'
t Gen. xviii. 17—19. John xv. 15.

by the true Believer^ 259
3. The believer is adopted into the family of God,
and admitted to all the honour and felicity of his beloved
children. ' Behold what manner of love the Father hath
bestowed on us, that we should be called the sons of
God !'* 'According as he hath chosen us in Christ be
fore the foundation ofthe world, that we should be holy
and without blame before him in love ; having predes
tinated us unto the adoption of children by Jesus Christ
unto himself; according to the good pleasure of his will,
to the praise of the glory of his grace.'f He therefore
thus addresses us by his word, ' Come ye out from
among them, and be ye separate — and I will receive
you, and ye shall be my sons and my daughters, saith
the Lord almighty. 'J This call being accompanied by
the regenerating power of the Holy Spirit, our minds
are influenced to obey it : thus we are brought to repent
ance, and faith in Christ, our sins are pardoned, and we
pass from the family and kingdom of the wicked one,
into the household of God, by a gracious adoption — -
This term was borrowed from the custom of the an
cients, who frequently took the children of other per
sons, and by a solemn legal process adopted them into
their own families, gave them their names, educated
them as their own, and left them their estates. Thus re
generation communicates a divine nature, and makes
us the children of God ; and adoption recognizes us as
such, and admits us to the enjoyment of the privileges
belonging to that relation, and so, pardoned rebels be
come the children and heirs of the almighty and ever
lasting God, by faith in Jesus Christ. § But what words
can express the value of this distinguished privilege !
The adoption of the meanest beggar, or the vilest
traitor, into the family of the greatest monarch to be the
heir of all his dignities, would produce but a trivial al
teration in his circumstances : for, vexation, sickness,
and death, would still await him ; and the distance be-

* 1 John iii. 1. f Eph. i. 3—14. X 2 Cor. vi. 17, 13.
§ Gal. iii. 26.

260 Pn the Privileges enjoyed
tween the mightiest, and the most abject pf men, or
creatures, is as nothing compared with that which sub
sists between the great Creator, and all the works of his
hands* — This adoption is not a mere name; it is a
substantial good, an honour* a dignity, and an advantage
which eclipses, and, as it were, swallows up, all other
benefits, which can be obtained by any creature. ' If
children, then heirs ; heirs of God, and joint heirs with
Christ ;' and we may be sure that every thing, which
can prepare us for our incorruptible and eternal inherit
ance, and put us in possession of it, will be conferred
by the love and bounty of our almighty Friend and Fa
ther. But ' we know not what we shall be :' ' Eye hath
not seen, nor ear heard, neither have entered into the
heart of man, the things which God hath prepared for
them that love him.' Lest, however, we should imagine
that any possible honour, advantage, or felicity was ex
cepted, when the inheritance of the children of God was
mentioned ; he hath been pleased to expand our views,
and enlarge our expectations, by language taken from
all the other most endeared relations of life. The obe
dient disciples of Christ are his brethren, his sisters, and
his mother ; yea, their ' Maker is their husband, the
Lord of hosts is his name l'f
They who are thus adopted into the family of God re
ceive ' the Spirit of adoption,' instead of the spirit of bon
dage, and are encouraged to say, ' Abba, Father !' or to
address him as their Father, whatever language they
speak, or to whatever country they belong. We must not
understand this expression merely ;^s denoting a confi
dence that God is our Father: for, believers are often ac
tuated by the Spirit of adoption, when harrassed with
doubts whether they be the children of God or not ; and
many have an overbearing confidence of their adoption,
while their actions demonstrate that they belong to another
family.^ The Spirit of adoption indeed as properly be-
* Is. xl. 13—26. \ Is. liv.,5, Matt, xii. 46—50. Eph. v. 25—27.
X John viij. 41—47.

BY THE TRUE BELIEVER. 261
longs to the believer's temper and character as to his
privileges ; yet it is necessary here to observe in ¦gene
ral, -that the Holy Spirit, by producing in us that dispo
sition towards God, which a dutiful son, bears towards
a wise and good father, manifests our regeneration and
adoption, and ' bears witness with our spirits, that we
are the children and heirs of God :' and while we feel
our minds habitually influenced to seek to him in all
our difficulties ; to revere him, trust, love, and obey
him ; to seek his glory, and rejoice in the success of the
gospel and the prosperity of his people ; wc have ' a
witness in ourselves,' that we are born of God, and
adopted into his family ; even though weakness of faith,
misapprehension, or temptation, should create a hesita
tion in our minds whilst addressing him as our Father.
This privilege, therefore, consists in the liberty of ap
proaching the Lord at all times and for all things ; of
entrusting all our concerns in his hands, and of consi
dering them all as managed by him, in perfect wisdom,
truth, and love, for our present and everlasting good.
Indeed the very disposition, produced by the Spirit of
adoption, is our privilege, and constitutes the seal, the
first-fruits^and the earnest of our felicity.'*
4. The christian has the firmest ground of confidence,
that all his temporal wants will be supplied, and that
every thing which can possibly conduce to his advan
tage, will be conferred on him by his almighty Friend
and Father. We are not indeed authorised to expect,
or allowed to desire, great things for ourselves in this
world : and it is evident to every reflecting person, that
power, wealth and prosperity tend so much to excite
the eUvy or enmity of others, and to inflame the corrupt
passions of their possessors, that they add nothing to the
real enjoyment of life. He who has the promise and
providence of God, as his security, is far more sure
never to want any thing really good for him, than they
are who possess the greatest wealth : for riches often
* Rom. viii. 14 — 17. Gal. iv. 6, 7.

262 On the Privileges enjoyed
strangely ' make themselves wings, and fly away ;' but
the unchangeable God, the Possessor of heaven and
earth, who has all hearts in his hands, can never be una
ble to provide for those that trust in him. ' Bread shall
bp given you, your water shall be sure.' ' Verily ye
shall be fed.' 'Your Father knoweth what things ye
have need of;' and ' a little which the righteous hath, is
better than the riches of many wicked.'* It is then the
privilege and duty of every believer, to cast all his cares
and burdens ' upon the Lord,' ' to take no anxious care
for the morrow;' to rest satisfied that 'the Lord will
provide;' and to remember that 'he hath said, I will
never leave thee nor forsake thee.' ' Having food and
raiment, let us be therewith content,' and go on with
the duty of our station without any more solicitude
than the child feels, who, when learning his lesson or
obeying the commands of his parents, cheerfully leaves
them to provide him food and raiment, and does not en
cumber his mind with care about such matters.
The believer is indeed allowed and required to ex
pect a peculiar providential interposition in- all things : he
is instructed that not a sparrow falls to the ground with
out the appointment of his Father, and thaV' the very
hairs of his head are all numbered.' He should consider
the place of his abode as determined and guarded by the
Lord : and recollect that the holy angels are employed
to minister to his good : that he lies down and rises up,
goes out and comes in, under this special protection ;
that no enemies can assault, no calamity befal, no dan
gers so much as alarm him, except by the appointment
or permission of his almighty Father, who ' makes a
hedge about him and all that he has.'f No famines,
earthquakes, pestilences, fires, wars, massacres, perse
cutions, or other dreaded catastrophes, can hurt, or
should alarm him : for he is safe, and shall be guided,
supported, and guarded in all places and circumstances,

* Ps. xxiii. 1. xxxiv. 8-^10. xxxvii. lxxxiv. 11. Matt. vi. 24-
Phil. iv. 6, 7. f Job i. 10. ii. 3, 7.

By the true Believer. 263
till the appointed period of his pilgrimage arrives ; and
then he will be conveyed home to his Father's house*
in the best way which infinite wisdom and everlasting
love can devise.
Thus ' godliness is profitable for all things : having
the promise of the life that now is, and of that which is
to come.'*
5. Communion with God is the believer's privilege.
We ' have boldness to enter into the holiest through the
blood of Jesus,' and to ' come boldly to the throne of
grace, that we may obtain mercy, and find grace to help
in time of need.'-j- We are directed to ask what we will,
and assured that it shall be given us ; for ' the prayer of
the upright is the Lord's delight.'J So that we may
come with humble confidence, into the immediate pre
sence of our reconciled Father, whenever we will; we
may present whatever petitions our wants and circum
stances suggest ; we may multiply, repeat, and enforce
them with all importunity and earnestness; we may
urge every plea, and use all freedom ; we may be as
sured of a cordial welcome in so doing ; and confidently
expect, that all our petitions will be answered and ex
ceeded, in that sense and way which most conduce to
our real good.§ Thus we speak to our gracious God,
in prayers, supplications, praises, and thanksgivings,
notwithstanding that we are ' but sinful dust and
ashes ;'|| and he speaks to us by his word, counselling,
warning, instructing, encouraging or reproving us* and
shewing us the way in which we should walk, and the
thing which we should do : he evinces his regard to us
by answering our prayers, and manifesting his care of
us in numerous instances: he discovers his glorious
perfections and gracious presence, and ' causes his good
ness, to pass before us ;' and he gives sometimes even
* Job v. 19—27. Ps. xci. Rom. viii. 28, 1 Cor. iii. 21—23. 1 Tim.iv. 8.
f Heb. iv. 16. x. 19—22.
± Prov. xvi.-8. Mark xi. 24. Luke xi. 5—13. John xiv. 13, 14. xv. 7, 16,
xvi. 23, 24. James 1, 5. 1 John iii. 21, 22. v. 14, 15.
§ Eph. iii. 20. || Gen. xviii. 23—33.

264 - On the Privileges, enjoyed
in deep affliction, 'a peace of God which passeth all un
derstanding, keeping our hearts and minds through
Christ Jesus.' For ' truly our fellowship is with the
Father, and with his Son Jesus Christ,' whatever men
may think or say of such pretensions ; and this happy
experience essentially differs from the unscriptural pre
sumption of enthusiasts and hypocrites; though stran
gers to such joys do and will confound them together.*
Thus the believer ' walks with God' in his ordinances,
commandments, and providential dispensations ; tastes
his love in every comfort, submits to his wise and fa
therly correction in every cross, and deems it his privi
lege to refer all things to his will and glory : and the
Lord walks with him, as his Companion, Guard, and
Guide through life, is with him in the valley of the
shadow of death, and then takes him home to his more
immediate presence.f
6. The believer experiences the consolations of the
Holy Spirit, in proportion to his faith, simplicity, dili
gence, and watchfulness. This holy Comforter, who
dwells in every believer, as in a temple which he hath
consecrated to himself, irradiates the mind by his sacred
influences to see things that belong to the person, love,
and salvation of Christ ; and to know the blessings that
' are freely given him of God.'| He assists the memory
in recollecting the words of the Saviour : and he invigo
rates faith, causes hope to abound, enlivens the mind
with love and gratitude, and thus communicates a satis
fying and sanctifying joy, the earnest and pledge of
heavenly felicity. This counterbalances all trials, dissi
pates sorrow, fortifies the soul against temptation, recon
ciles it to suffering and self-denial, and animates it for
every service. It is the privilege of the believer exclu
sively to experience, relish, and value such joys ; and to
distinguish them from the joy of the hypocrite, which
springs from ignorance, pride, and presumption. We are,
* 1 John i. 3. + Gen. v. 24.
i John xvi. 15, 16. 1 Cor. ii, 11, 12. Eph. i. 17, 18.

BY THE TRUE -BELIEVER. 205
therefore, exhorted ' to'rejoice in the Lord always ;' and
all our enfeebling dejection and sorrow are the conse
quences of living below our privilege, and coming short
of our duty in this, as well as in other respects. Espe
cially we forfeit and mar this joy, when we ' grieve the
Spirit' by our misconduct, or quench his holy influences
by cleaving to the world, or by inexpedient self-indul
gence :* so that the apostle exhorts christians, ' not to
be drunk with wine wherein is excess,' (from which
others seek exhilaration, and relief in trouble,) ' but tp
be filled with the Spirit. 'f
7. It is the believer's privilege ' to be kept by the
power of God, through faith unto salvation. 'J The ac
tual comfort of . this privilege must indeed depend on
our scriptural evidence that we are true believers ; as
other meh can persevere in nothing except ungodliness
or hypocrisy. So long, therefore, as any one doubts
whether he be indeed regenerate, he cannot fully take to
himself the. comfort of God's promises ; for he cannot
know that they belong to him : and whatever tends to
bring his character into suspicion, must proportionably
interrupt his confident hope of final victory and triumph;
which 'is, only intended to encourage the valiant soldier,
when strenuously resisting his enemies, and ' fighting
the good fight of faith.' The wPrds of our Lord, how
ever, are decisive on the point in question. '"My sheep
hear my voice, and I know them* and they follow me;
and I give unto them eternal life ; and they shall never
perish; neither shall any one pluck them out of my hand.
My Father which gave them me is greater than all* and
no one (ate) is able to pluck thenj out of my Father's
hand. 1 and my Father are One.' ' The water that I
shall give him shall be in him a well of water springing
up unto everlasting life.'' ' Fear not, little flock, for it is
your Father's good pleasure to give you the kingdom.'))
The apostle also assures us that nothing shall ever
, *Eph.iv.30. 1 Thess. v. 19. t EPh- v. 18.
X 1 Pet. i. 5. § Luke; xii. 32. John iv. 14. x, 27—30.
I i

266, On the Privileges enjoyed
' separate us from the love of God in Christ ;'* and in
confirmation of his doctrine, he enumerates a variety of
those particulars which principally endanger them, in
most energetic and triumphant language. The Lord
hath 'made with them an everlasting covenant,' and
hath engaged, that ' he will not turn away from them to
do them good ; and that he will put his fear into theif
hearts, that they shall not depart from him.'f And this
covenant he hath ratified with an oath, for the strong
consolation of the heirs of promise; even the oath,
which he sware to Abraham, that in blessing he would
bless him, notwithstanding all possible obstructions and
objections.J Indeed, ' having chosen them in Christ
before the foundation of the world,' and quickened them
by his grace ' when dead in sin;' it might reasonably
be expected* that the same sovereign and everlasting
mercy would influence him to keep them to complete
salvation, by strength proportioned to all their trials and
temptations. We might likewise mention, as separate privileges,
the assurance, that ' all things work together for good
to them that love God,' and combine to promote their
everlasting advantage, however painful or humiliating
for the present ; so that they are more than conquerors
over all enemies, and are benefited by all their assaults :
that death is their friend, and that his dreaded stroke
only liberates them from bondage, and so proves
their greatest gain : \ and that the Everlasting God is
their Portion, and their all-sufficient and all- satisfying
felicity. But here silent contemplation best becomes us ; and
with this let us close these hints on a subject that is
nearly inexhaustible. Enough has been said to shew,
that true wisdom consists in leaving, venturing, or suf
fering, any thing to secure such advantages ; and in
giving diligence to possess the assurance lhat they
* Rom. viii. 35—39.
+ 2 Sam. xxiii. 5. Jer, xxxii, 38—40. Ps. ciii. 17. Is.liv. 9, 10, 17.
X Heb. vi. 16—18. § Rom. viii. 28—31. 1 Cor. xv. 55—58.

BY THE TRUE BELIEVER. 267
belong to us : that, if we lived up to our privileges*
' the joy of the Lord would be our strength' for eve
ry service; and our cheerfulness and conscientious
ness would ' concur in adorning the doctrine of God
our Saviour:' and that our dejections arise, not from
our religion, but from our want of more faith, hope,
love, and all those things in which true godliness
consists.

ESSAY XVIIL

On the disposition and character, peculiar to the
True Believer.

Vt HEN our Lord concluded his pathetic exhorta
tions to his disconsolate disciples, just before his cruci
fixion, by a comprehensive prayer for them ; he made
this one of his petitions to the Father in their behalf,
' Sanctify them through thy truth ; thy word is truth ;'*
and the scriptures always represent divine truth, as the
seed in the believer's heart of every holy disposition;
the graft through which ' the tree is made good and its
fruit good ;' and the mould into which the soul is cast,
and from which it receives its form and exact impres
sion, as the metal is fashioned by' the artist's skill :f so
that we are not only '¦justified by faith,' but also ' sanc
tified by faith. 'J The doctrine of Christ dwells in Me
regenerate soul, as an operative transforming principle,
producing a peculiar state of the judgment, will, and
affections, in proportion to the degree in which it is un
derstood and believed. This may properly be called the
christian temper. It is the exact counterpart of the truths
by which it is produced; it distinguishes the real be
liever from all other men ; and it constitutes the stand
ard of our proficiency in vital godliness, of our ¦' growth
in grace, and in the knowledge of our Lord and Saviour
Jesus Christ.' Alas ! a great part of the acquaintance,
that most have formed with the truths of revelation, is
merely notional : and if we do not perceive the genuine
nature and tendeticy of the doctrines to which we assent,
they must fail to exert their transforming efficacy on
* John xvii 17. t \ Rom. vi. 17. - X Acts xxvi. 18.

On the disposition, &c. 269
our hearts. Thus ' knowledge puffeth up,' even when
the things known are evidently suited to produce the
deepest humility ; and though they never fail to have
this effect, where they are received by a living faith as
the nutriment and medicine of the soul. It may, there
fore, be proper to consider more particularly those dis
positions and affections, which constitute the appropriate
temper and character of the true believer ; adverting, as
we proceed, to the truths by which they are produced
and nourished; and endeavouring to distinguish be
tween the lamented failures and imperfections of the up
right, and the allowed and indulged evils of the mere
hypocrite or self-deceiver.
1. Humility may be considered as piost essential to
the christian temper, and as radical to every part of it.
The believer's principles continually) present to his
mind the greatness and majesty of God, and the com
parative meanness of all creatures ; which cannot fail to
abate his natural propensity to self-importance and self-
exaltation, and to make him feel himself as nothing be
fore the infinite Creator. Having received his being and
all he possesses, from the hand of God, and, holding
every thing in the most absolute dependence on him,
he cannot consistently ' glory as though he had not re
ceived them.J He knows that every benefit lays him
under obligation ; that every talent demands a propor
tionable improvement; and that he must shortly be re
moved from his stewardship, and required to give an
account of it : and he is conscious, that he has hot been
duly faithful to his trust, or properly improved the
talents committed to his charge. This teaches him that
all those things, of which he has beep tempted to be
proud, ought to cover him with shame, and increase his
humility : for they have all proved occasions of addi
tional transgression, and thus call upon him to repent,
and deprecate the wrath of his offended Lord.
His principles also lead him to compare his conduct
with the perfect law of God, and not with the examples

270 On the disposition and character,
and maxims of this sinful world ; and to condemn every
deviation from that strict and spiritual rule, even in
thought or inclination, as sin, and as deserving the di
vine displeasure and abhorrence : so that every part of
his past and present behaviour suggests to him reasons
for self-abasement ; for sin mixes with and defiles even
his best duties, and he feels his need of repentance, of
mercy, and of the atoning blood* in every action of his
life. He is deeply convinced, that ' it is of the Lord's
mercies he is not consumed ;' all his hopes of accept
ance and happiness spring from faith in the Lamb of
God, and his expiatory sacrifice : and he receives every
comfort, not only as the gift of God's bounty, but as
purchased by his Redeemer for a hell-deserving sinner :
and how can he, who lives under the influence of these
principles, be proud of his possessions or attainments ?
He dares not venture even to the mercy seat of a forgiv
ing God, except in the name of his beloved Son ; and
he deems it an invaluable favour, that he may be allowed
thus to pray for mercy and salvation. Indeed he cannot
in general but perceive that he differs from ungodly
men, and from himself in former years ; but he knows
that this difference is the effect of a divine influence on
his mind : so that he sees abundant reason for thankful
ness, but none for pride and self complacency. Nay, he
is sensible, that he has been kept from the gross immo
ralities, which render numbers equally mischievous and
wretched, by a divine interposition, in various ways re
straining him from listening to temptation, or following
the devices of his own heart ; so that his preservation is
rafher an occasion for gratitude, than for self-preference;
whilst his misconduct in less scandalous instances seems
to him to be baser, when compared with his advanta
ges, than the crimes of unhappy outcasts from human
society. As he frequently and carefully views himself in the
glass of the holy law, and diligently compares his whole
behaviour with the perfect example of Christ ; as he at
tentively, considers his obligations and opportunities,

PECULIAR TO THE TRUE BELIEVER. 271
and examines strictly his motives, affections, thoughts,
words, and actions; and as he is severe in judging him
self, and candid in estimating the conduct of his bre
thren : so he is unavoidably led in his best hours, to
' esteem others better than himself,' and ' in honour to
prefer them.'* Thus he is habitually disposed to take
the lowest place, instead of ambitiously aspiring to pre
eminence! for this haughty spirit always results from
the want of consistency with evangelical principles. He
also entertains a deep sepse of his own ignorance and
proneness to mistake ; for his experience and observa
tion confirm the declarations of Scripture in this re
spect ; hence originates a teachabk disposition ; a will
ingness to ' receive the kingdom of God as a little child,'
and * to become a fool' in order to obtain true wisdom.
The most eminent saints have, therefore, always most
sensibly felt and frankly owned, their want of wisdom ;
and been most ready to ask it of God*f and to enquire
his will at every step, with the greatest simplicity and
fervour. And though the well-instructed believer will
not ' call any man father upon earth,' or .implicitly
adopt the instructions of any uninspired person,- but
will bring every opinion and counsel to the touchstone
of God's word: yet he will be always learning, even
from his inferiors, his enemies, or false accusers; being
glad of a little additional light on his path from any
quarter. And while he considers the written word as
the complete rule of truth and duty, and decidedly re
jects both the traditions^of men, and the effusions of
enthusiasm ; he feels his need of divine teaching to
prepare his mind for receiving and using the light of
revelation, whatever means he employs in order to un
derstand it; and continues a learner to the end of his
days, as his only security against the artifices of Satan
and the devices of false teachers.
In like manner, the consistent christian is humbly
sensible of his own weakness; and* when actually in-
* Rom. xii. Phil. ii. 3. . \ James i. 5.

272 ON THE DISPOSITION AND CHARACTER,
fluenced by his principles, he will not dare to say,
' Though all men deny thee, yet will not I ;' but rather,
' Hold thou me up, and 1 shall be safe ;' ' Lead me not
into temptation ;' ' Hold up my goings in thy ways, that
my footsteps slip not.' Experience has convinced him
' that 'when he is weak, theii is he strong ;' and that
' when he thinks he stands,' he has most cause to ' take
heed lest he should fall,' sd that he is conscious, that he
has no power in himself, either to resist temptations, en
dure tribulations, face dangers, or perform duties ; and
that he can only 'be strong in the Lord, and in the
power of his might.'* Thus simplicity of dependence
on Gpd for teaching^assistance, protection, forgiveness,
sanctification, final perseverance, and complete salvation,
are produced and maintained : he becomes more and
more poor in spirit, and a constant pensioner on the
Lord in all circumstances and on all occasions. It is true
that even this peculiarity of the true believer partakes of
that imperfection which pervades his whole character ;
and he often betrays, and is ' humbled for, the pride of
his heart,' and continually laments his proneness to self-
exaltation : yet all ' boasting is' habitually ' excluded'
frpm his heart and lips; with self-preference, self-admi
ration, and contempt of others. In short, all the varied
workings of ambition, arrogance, vain-glory, and envy,
with the numerous evils of which pride is the prolific
parent, are hated, opposed, mortified, and crucified ; and
a lowly, contrite, and submissive spirit is gradually
formed, both in respect of God, his brethren, and his
fellow creatures. Every part of the christian temper and
character depends on this, and springs from it as from
its proper root : and that person is not much conversant;
in the Scriptures, who has not observed, that more is
there spoken in approbation of this* and more encou
raging promises are made to it, than any other part of that
'holiness, without which no man shall see the Lord:'
for, ' He resisteth the proud, and giveth grace to the
* 2 Cor. xii. 9, 10. Eph. vi. 10, Phil. iv. 13.

PECULIAR TO THE TRUE BELIEVER. 273
humble.'* All notions, gifts, and experiences, which
consist with prevailing and habitual pride, ambition,
self-exaltation, boasting, and contempt of others, are ra
dically defective ; and give cause to suspect, that they
are wholly detached from the power of godliness, and
the special grace of the regenerating Spirit of Christ,
however splendid they may appear in the eyes of super
ficial observers.
2. Another essential branch of the' christian temper
may be comprised in the word submission. 'Submit
yourselves to God,' says the apostle ; and that view of
the divine perfections, law, government, and grace,
which springs from evangelical principles, tends to
counteract and crucify the self-will and the desire of in
dependence, which predominate in our fallen nature,
and are the source of all our rebellion against our
Maker. This submission is diametrically opposite to
the hearts of men in general ; and in its full extent can
not be produced by any other principles than those of
the holy Scriptures. The efficacy of divine truth upon
the believing mind, tends to produce a willingness to
submit the understanding to the teaching of God : and
instead of hankering after the forbidden fruit of the tree
of knowledge, or counting it more pleasant to acquire
knowledge for ourselves by the sufficiency of our own
powers ; it leads us to submit, as the scholar to his tu
tor, to believe what the Lord testifies and to rest satis
fied with it; leaving secret things which belong to him,
and thankfully using revealed things as the ' light of our
feet, and the lantern of our paths.' — The same principles
tend to produce submission to the will and authority of
God, making his service perfect freedom, his command
ments not grievous, his yoke easy, and his ways the
paths of peace and pleasantness. — Submission to his righ
teousness springs from the same source ; and he who
truly believes the word of God, will gradually become
*¦ Is. Ivii. 15. lxvi. 2. Luke xviii. 14. James iv. 6, 1 Pet. v. 5.
Kk

274 On the disposition and -character,
more and more unreserved in allowing his justice^ in
die sentence of condemnation which he hath passed on
sinners in general, and on him in particular. In conse
quence of this he will also submit to his soveregn wisdom
and righteousness, in the appointed method of saving
sinners, and in all things relating to it : whilst unbelief
leads a man, in proportion as it prevails, to make sUch
objections, as involve the most daring blasphemy* This
will also be connected with submission to God in respect
of his instituted ordinances, as appointed means of grace
made efficacious by his blessing ; and as acts of wor
ship, by which we are required to render to him, in a
measure, 'the honour due to his name.' And finally,
the same principles tend to produce habitual submission
to his providence in respect of our outward situation and
provision; and of -those appointments and regulations,
by which he hath been pleased to restrain vice, and to
promote peace and good order in human society;
' giving honour to whom honour is due,' ' and submit
ting to every ordinance of man for the Lord's sake. ' —
This is a duty of vast extent ; and the disposition habi
tually to aim at it, and, when we have failed, to return
to it in every particular, is peculiar to those who are
born of God,; while all the opposition of our hearts to it
arises from the remaining pride and self will of our
fallen nature, and is a proof that we have not hitherto
been fully influenced by our principles.
But patience, contentment, and acquiescence in the will
of God respecting us, constitute so important a part of
the christian temper, that they require a more particu
lar consideration ; and, when genuine, they are so inva
riably connected with submission to God in all other
respects, that, wherever any appearances of them are
found, wholly separated from it, we may be sure they
are mere Counterfeits, the result of natural insensibility,
affected apathy, thoughtless indolence, or presumptuous
obduracy. ' Evangelical principles, by inculcating the
doctrine of our entire unwPrthiness, effectually induce
the conviction that we all enjoy more than we deserve,

PECULIAR TO THE TRUE BELIEVER. 275
and suffer less than is due to our sins ; so that as far as
we are influenced by them they must silence our rebel
lious murmurs and repinings against God. They lead
us likewise entirely to trace every event to his appoint
ment, as the first cause of all our trials : that thus they
tend directly to counteract our propensity to despise his
chastenings* or to vent our uneasiness under trouble, by
expressions of anger against instruments and second
causes. They likewise give us. such ground for confi
dence in the mercy, truth, power, and love of God, and
for the animating hope of future happiness* as suffices
to support the soul, and to preserve us from fainting or
desponding under divine rebukes : whilst the persuasion
that infinite wisdom and everlasting love have chosen,
and will overrule, every event for our more important
good, is suited to produce a rational, reflecting, and
abiding acquiescence in the will of our heavenly Father.
The Lord has many wise and kind reasons for allotting
to his people such things, as they would never have
chosen for themselves : and if they knew the whole in
tent of his most painful dispensations, they would cer
tainly approve of them : for every affliction is medicinal,
and conducive to sanctification. Thus the christian's
principles lead him to consider his station, abode,
employment, provision, trials, losses, disappointments,
and vexations, as 'the will of God concerning him:'
and this induces him to acquiesce in them. He ' learns
in the school of Christ, in whatever state he is, there
with to be content ;' and as far as he acts consistently
with his judgment, he views every dispensation in a
favourable light, and realizes the paradox, ' sorrowful,
yet always rejoicing.' He seeks comfort from God,
when other comforts are withdrawn : and he is taught to
wait his time for deliverance, by ' patient continuance in
well doing ;' without using any sinful expedients5 or de
serting his path or his work to escape the cross. He
looks for trouble as long as he continues on earth : he
esteems sin to be a greater evil than affliction : and in
the character, sufferings, patience, and glory of his di-

276 ON THE DISPOSITION AND CHARACTER,
vine Saviour, he finds every instruction explained, and
every argument enforced, by which resignation, confi
dence in God, and joy in tribulations, are inculcated.
Indeed in this, as in all other respects, the believer is
conscious that he comes far short of his perfect rule and
example : and this covers him with shame, and excites
his earnest prayers for mercy and grace : but his views
tend to render him cheerful at all times and in all cir
cumstances ; as they give the fullest assurance, that
every eyent will conduce to the final and eternal good
of all who love God. So that all the discouragement,
despondency, and disquietude of religious persons
spring from other causes, and are directly contrary to
their principles. A humble confidence in God, in re
spect of the future, is also of great importance ; but it
has been particularly considered as one of the believer's
privileges,* and need not further be discussed in this
place : for indeed our duties and our privileges are seldom
more distinct, than the same object viewed in different
lights, or the same idea expressed by different terms.
3. The fear of God is another branch of the christian
temper, which evidently results from the principles of
revelation. There is indeed a slavish * fear which hath
torment,' and which is ' cast out' by holy love, as far as
it prevails :f but we here speak of that reverential fear
of the divine majesty, authority, holiness, and glory*
which produces solemn awe, humble adoration, and a
serious reflecting frame of mind ; which leads a man
habitually to act as in the presence of the all-seeing and
heart-searching God, and influences him to universal
conscientiousness, even in his most secret actions, and
in respect of his inmost thoughts ; which teaches him to
regard with profound veneration the name, word, works,
decrees, and judgments of the Lord ; which helps to
constitute the upright spiritual worshipper in all his or
dinances ; and which induces the believer to fear the

* Essay xvii. \ John iv. 18.

PECULIAR TO THE TRUE BELIEVER. 277
frown, and desire the favour* of God above all other
things. This ' fear of God' is the effect of special grace,
grows in harmony with holy love, and will be perfected
With it ; when the christian shall join the company and
vvorship of Seraphim before the throne.* Every truth
of revelation concurs in giving us those views of God
and of ourselves, tbat are suited to produce this reveren
tial spirit : the total want of it, therefore, must evince
that the high affections of many persons are false, and
their overbearing confidence unwarranted ; and that man
must be very imperfectly acquainted with evangelical
principles, or but partially influenced by them, who is
greatly deficient in it.
4. The love of God is essential to the christian
temper : but it must be briefly discussed in this place :
as in many things it coincides with the first table of the
law, which has been already explained. f The truths of
the gospel, when received by living faith into the re
generate heart, are peculiarly suited to excite and in
crease admiring love of the divine perfections, as dis
played in all the works of God, but especially in that of
redemption by Jesus Christ : and Jience arise fervent
desires after that felicity, which is found in contemplat
ing his glory and enjoying his love. The soul begins
' to be athirst for God ;' and in proportion to the preva
lence of this holy affection for the Supreme Good, all
inferior objects lose their attractions : so that, when the
believer fears lest he should not obtain the happiness of
the beatific vision, but should at last be banished from
the presence of God, he can take no pleasure in worldly
prosperity : when his communion with God is inter
rupted, all other joys seem insipid ; but the light of his
countenance gilds every object, alleviates every trouble,
and enhances every comfort — Lively gratitude for
mercies inestimable, inexpressible, and unmerited,
keeps pace with his hope of acceptance ; and he cannot
* Ps. lxxxix. 7. Is. vi. 1—8. Heb. xii. 28. + Essay iv.

278 , On THE DISPOSITION AND CHARACTER,
but most earnestly enquire* ' what he shall render to the
Lord for all his benefits ?' — The same views produce
zeal for the glory of God and the honour of the gospel :
and the believer is habitually disposed to consider what
effect his conduct may have in this respect on the minds
of men ; whence humiliation, circumspection and care
to improve his talents, must always arise. — In all these
affections and dispositions there will be a particular re
gard for the Person of Christ, as One with the Father
and the divine Spirit, and tlie equal Object of all love,
confidence, honour, gratitude, and adoration ;* and an
habitual disposition to meditate on his sufferings and
love ; to rejoice in his exaltation, and in the success of
his gospel ; and to desire that his name should every
where be known, trusted, and loved, and that his people
should prosper and be happy. This love of Christ is the
grand constraining principle of all evangelical obedience
and devoted subjection to him who bought us with his
blood : and the several dispositions towards God, which
have been enumerated, constitute the spirit of adoption ;
for when we have in this manner the temper of children
towards God, the Holy Spirit bears witness, according
to the Scripture, that he is our Father, and that we are
his sons and daughters, the regenerated and adopted
heirs of his heavenly inheritance.
5. The true believer is spiritually minded ; that is, he
is disposed to seek his happiness in spiritual things, be
cause he is capable of relishing and delighting in them.
Others may have a task of religion ; but the world is
their element, in which they live as much as their con
sciences will allow them ; whereas the believer ' has
lasted that the Lord is gracious ; ' he remembers his
love more than wine ;' and ' his soul has been satisfied,
as with marrow and fatness, whilst he praised the Lord
with joyful lips.' In proportion, therefore, as he acts
consistently with his principles, he either finds joy and

Essay vi. vii. xiii.

PECULIAR TO THE TRUE BELIEVER. 279
pleasure in communion with God and in doing his will,
or else he mourns after him. He feels that he must be
miserable, unless 'God, his exceeding joy,' vouchsafe
to make him happy : he separates from, many compa
nies and pursuits, to spend his time in his closet, in the
house of God, or in the communion of the saints ; not
only from a sense of duty* but in order to enjoy his
most valued pleasures, and to avoid whatever may in
terrupt them ; and when he cannot find comfort in this
way, and is tempted to seek it in the world* he is ready
to say ' Lord, to whom shall I go ; thou hast the words
of eternal life.' This is an essential part of the christian
temper ; for all attachment to worldly trifles arises from
our not being fully influenced by our principles ; and as
far as we act consistently, we shall attend to the lawful
concerns, and use the allowed comforts of life in a sanc
tified and holy manner. »
But a very copious subject yet remains : the temper
of the believer towards his brethren and neighbours is
equally worthy of our attention. Many things indeed,
which might be here adduced, will occur to us, when
relative duties come under consideration. It is, however,
too copious and important a topic to be comprised in a
very small compass ; it will therefore be more expedient
to continue the subject in another Essay* and to con
clude at present with some brief observations on what
hath been said.
1. Then ; Every attentive and impartial reader must
perceive, even from this imperfect sketch, that revelation
is principally intended to lead men to proper thoughts
of God, and suitable dispositions and affections towards
him. They, who suppose the precepts, which relate to
the conduct of men towards one another, to be the most
important and valuable part of the Scripture, certainly
mistake the leading intent of it ; for godliness, (or a dis
position to behave towards God according to the glory
of his perfections, and our relations and obligations to
him,) is the first object, both in the commandments of

280 ON THE DISPOSITION AND CHARACTER,
the law, and in the doctrines and promises of the gospel:
and the sins, against which the Lord always expresses
the most vehement indignation, (such as atheism, idola
try, apostacy, unbelief, enmity against him, contempt
and forgetfulness of him, profaneness and blasphemy,)
may be habitually committed by persons who from
selfish principles are honest, sincere, benevolent, tem
perate, and peaceable. These things, however, vvill not
excuse hatred and neglect of their infinitely glorious
Creator and Benefactor. Indeed a man cannot be godly
who is not moral; because we are required to express
our regard to God, by behaving well to our brethren
and neighbours : but he may be moral, as far as his out
ward conduct towards men is concerned, and yet be
destitute of godliness.
2. The principal value even pf divine truth consists
in its sanctifying efficacy on the mind. Many ' imprison
the truth in unrighteousness :' even the doctrines of the
gospel are often professed and contended for, with such
arrogance, irreverence, and fierceness, that it is plain
they are not principles in the heart meliorating the dis
position : but mere notions in the understanding, serving
as an occasion of gratifying malignant passions, advanc
ing worldly interests, or rendering men conspicuous
among their neighbours : and sensible persons observ
ing this, imbibe strong and fatal prejudices against the
truth, through the manifest misconduct of these advo
cates for it.
3. Even the smallest degree* in which the doctrines
of the gospel operate as principles, transforming,the soul
into their own holy nature, suffices to prove that they
have been received with a measure of living faith : yet
the Lord hath so arranged his plan* that various circum
stances concur, in preventing the believer from deriving
a strong scriptural assurance from a feeble effect of truth
upon his mind. But in proportion as our principles in
duce us habitually to ' exercise ourselves unto godli-

peculiar to the true Believer. 281
ness,' the certainty of the change becomes evident, our
faith is proved to be living and to work by love, and the
holy Spirit thus witnesses with our ' spirits that we are
the children of God :' yet this is generally connected
with deep humiliation for the small degree in which we
are sanctified.
4. Finally, our rule is perfect, and grace teaches us
to aim at perfection : but we are still in a state of warfare
and imperfection, in which ' repentance towards God
and faith in our Lord Jesus Christ,' will continue to be
necessary. ' Blessed,' then, ' are they, who hunger and
thirst after righteousness : for they,' and they only,
' shall be' eternally ' satisfied.'

ESSAY XIX.

-<«>•¦-

The Subject continued.

I

N stating with brevity, yet with some degree of pre
cision* the peculiarities of the christian temper and cha
racter, as produced, under the powerful influences of
the holy Spirit, from the seed of divine truth received
into the heart by living faith, we shall sometimes be led
to deduce coincident parts of them from different princi
ples ; some things therefore which were touched upon
in the former Essay, may be here again resumed in an
other connexion. This will especially be perceived in
relation to that subject, with which I shall introduce the
delineation of the christian temper, as it more particular
ly respects our brethren and neighbours ; viz.
1. Indifference to the world, and the things of the
world.* Patience, contentment, gratitude, and cheerful
ness have been shewn to be the genuine effect of that
confidence in God and submission to bis will, which
arise from a real belief of the doctrines contained in the
holy Scripture : but they receive a collateral support
also from just views of the vanity of all earthly things
and the importance of eternity ; whilst these are likewise
essential to a proper frame of mind and tenour of con
duct towards our neighbours. For what is most pro
ductive of immorality and mischief among mankind ?
Does not an inordinate eagerness in the pursuits of
worldly objects occasion a vast proportion of the crimes
and miseries that fill the earth ? This has not only led
men idolatrously to forsake God, and wilfully to rebel
against him : but it has also prompted them to become

* 1 John ii. 15—17.

On the disposition, Sec. 28,5
the oppressors and murderers of each other, in every
age and nation ; and thus to fill the earth with ' lamenta
tions, and mourning, and woe.' Nor can it reasonably
be expected that any effectual remedy will ever be ap
plied to these evils ; unless men can be generally con
vinced, that the objects of their fierce contentions are
mere ' vanhy and vexation of spirit*' and that nobler
blessings are attainable. This has been so obvious to
reflecting minds, that many sects of philosophers, and
tbe inventors of various superstitions, have in this re
spect manifestly proposed the same end as Christianity
does: but the means have been so injudicious and in
adequate, that they have only taught their followers to
sacrifice one evil propensity to another ; and to restrain
sensuality or avarice, that they might more advan-
tageously gratify the lust of dominion, or thirst for hu
man applause.
But when the apostle exclaimed* ' God forbid that I
should glory save in the cross of our Lord Jesus Christ ;'
he subjoined, 'by whom the world is crucified unto me,
and I unto the world.'* The world and every thing in
it ; ' even the lust of the flesh, the lust of the eye, and
the pride of life ;' and whatever was suited to gratify the
appetites, the senses, the avarice, the ambition, or the
vain-glory of man, seemed to him no more attractive,
than the distorted defiled countenance of a crucified
malefactor : while he was also entirely willing to be
looked upon by all worldly men, with that contempt,
pity, or aversion which such an object is suited to in
spire. Indeed, the doctrines that relate to the incarnation
of Christ ; the birth of Emmanuel in a stable ; his ob
scure education, and life of labour till he entered on his
public ministry ; his subsequent poverty, hardship, re
proach and suffering, till he expired a sinless sacrifice
on the cross; together with the circumstances of his
followers, and the treatment which they met with, arc
directly suited to mortify every corrupt affection of the
* Gal. vi. 1-1,

284 On the disposition and, character,
human heart, and to create an indifference about all
those objects which unbelievers idolize. The doctrine
of the cross, when spiritually understood, give us such
a view of the deplorable condition into which sin hath
plunged our species, and of the hopeless misery to
which the most prosperous ungodly man is every mo
ment exposed, as must tend to lower all earthly distinc
tions in the believer's estimation ; and to break the fatal
association in his mind between the ideas of happiness
and of worldly prosperity : for he cannot but see that a
confluence of all earthly comforts does not in the least
avail to preserve the possessor from death and hell, or
even to keep off from the dread of them. That near
view likewise, which faith presents to the mind, of the
reality and speedy approach of an eternal and unchange
able state, cannot but damp his ardour and abate his as
siduity, in pursuing those things which must so soon
be left for ever ; whilst the substantial possessions, the
incorruptible honours, and the unalloyed pleasures,
which are proposed to his hope* tend to draw off his af
fections from ' things on the earth*' and to fix them ' on
things above, where Christ sitteth on the right hand of
God.'* For, as this globe appears to us, who live on its
surface, to be very unequal by the interchange of moun
tains and valleys, yet, could we rise above it and view
these at a distance, such inequalities would appear in
considerable compared with its vast magnitude ; and as
we looked down upon it from a still greater and greater
distance, they would by degrees entirely vanish from
our sight : so, to the carnal mind, the difference between
rich, and poor, prince, and beggar, seems immense ;
but, in proportion as our judgment and affections be
come spiritual, the disparity diminishes, till the distinc
tion seems wholly to disappear. All are sinners and
mortals; all must stand before the impartial tribunal of
God ; all are under condemnation according to the law ;
all are invited to accept of the salvation of the gospel ;
* 2 Vex. iv. IS. Col. iii. 1—4.

peculiar to the true Believer. 283
and all must be eternally happy, or miserable, as they
are found in the company of believers, or of unbelievers.
Thus, indifference to the world and its honours, friend
ship, wealth, decorations, splendour and indulgences,
whether of the senses, the appetites, or the passions of
the mind, is the genuine result of evangelical principles :
it is uniformly proportioned to the degree in which we
are really influenced by them : and every tendency to
covetousness, ambition, or vain-glory ; and all dissatis
faction with a mean or precarious provision, or the de
sire of things more elegant or luxurious than those
which Providence has allotted to us, is a proof that we
are not fully cast into the mould of the truths which we
profess. A christian is a stranger and a pilgrim upon
earth ; he wants accommodation during his abode in this
foreign land and his journey to his heavenly home ; and
he cannot but prefer things pleasant to those which are
painful : yet this is not his object, nor can he consistently
loiter, turn aside, or disquiet himself about such mat
ters ; much less can he seek great things at the expence
of disobeying his Lord, disgracing his own character,
or interrupting his own comforts. There is indeed a
certain place assigned to him in society ; and perhaps he
cannot fill this place with propriety, without some ex
ternals which are of little value, and which many of his
brethren have not : but he cannot consistently glory or
rejoice in them, or prefer himself" to others on that ac
count ; nay, he will rather deem them Snares and en
cumbrances, which may retard his course, and seduce
him into conformity to the world. His duty may also
call him to fill up a superior situation in society* and to
possess authority or wealth, as the steward of God for
the good of others ; or he may be engaged in any lawful
business : but his principles will render him superior to
the love of the world, and teach him moderation both in
the pursuit of apparent advantages* and in the use of his
possessions ; they will dispose him to abstain from many
things which others in similar situations seize or in
dulge in, to shun what others deem desirable, and to

286 On the disposition and character
consider the concessions which he makes to the customs
of society, rather as a cross, than as a satisfaction.
Christianity, indeed, is very far from confounding the dif
ferent ranks and orders in the community; and it does not
at all countenance self invented austerities, or a morose
rejection of the rational comforts and satisfactions of
life ; for the Lord ' hath given us all things richly to
enjoy;' but it teaches us to ' be satisfied with such
things as we have,' if these be merely, 'food and rai
ment,' though the meanest and most scanty ; to refrain
from every thing inexpedient, as well as from whatever
is unlawful ; and not to put any interest or indulgence
in competition with the peace and comfort of our weak.
est brother. It instructs us to consider no earthly dis
tinction, as our riches, adorning, honour* or pleasure ;
but to use all things as strangers who are about to leave
them ; to do all as the Lord's servants, and to improve
every advantage as his stewards ; and thus ' whether we
eat or drink, or whatever we do, to do all to the glory
of God.' Whenever these ends require it, we are called
upon to deny ourselves, to forsake all* to act as if we
hated our dearest relatives, to part with every earthly
possession, to take up our cross, and even to lay down
our lives for the sake of him who died for us and rose
again : and he has expressly declared, that without this
disposition* purpose, and conduct, we cannot be his
disciples ; while he has given motives and assurances
sufficient to encourage us to make all these sacrifices
with cheerfulness.'* ' Seek ye first,' says he, ' the king
dom of God and his righteousness, and all these things
shall be added unto you :'f a sufficient warrant to trust
in the path of duty, both in respect of ourselves and of
all that belong to us.
Our principles likewise teach us to consider this
world as a barren land and a scene of trouble, and to
expect no rest in it ; to take things as we find them,
* Matt. xvi. 21—26. xix. 29. Luke xviii. 25—30, 1 Cor. viii. 12, IJ.
X. 31. Heb. xiii. 5, 6.
+ Matt. vi. 31—31. Luke xii. 22—34.

PECULIAR TO the true Believer. 287
(except as the duty of our station may be concerned ;¦)
and not to be anxious about our condition, though we
be poor or even enslaved : because ' the fashion of this
world passeth away.'* All discontent in obscure and
indigent circumstances, as well as insolence in prosperi
ty ; all envy of the rich and renowned ; all coveting or
hankering after somewhat greater, easier, or more abun
dant ; all eagerness in pursuing and seeking worldly ad
vantages ; all sanguine expectations of those changes
by which carnal men fancy that the blanks of this
world's lottery may become prizes; all inclination to
spend more than we can afford in things not absolutely
necessary, or to appear above our rank in raiment, ha
bitations, furniture, or table, and to incur debts by thus
emulating our superiors ; all that shame, which we are
apt to feel at the discovery even of honest frugul pover
ty ; all our reluctance to leave our children to earn their
bread by menial labour, if God be pleased so to appoint
it ; and a great many other things which we witness
around us, and may be conscious of in ourselves, are
manifest deviations from the spirit of Christianity, in
consistent with the principles of the gospel, and pro
ductive of very many evil consequences. It does not
indeed follow that such persons, as manifest a degree of
these carnal propensities, are insincere in their profes
sion ; but it proves that they have but, partially under
stood the tendency, and experienced the efficacy, of the
truth. And if any who contend for evangelical doctrines,
are wholly strangers to this ' crucifixion to the world,'
and treat such subjects as low and legal; without doubt
their faith is dead and their hope presumptuous : for all
true christians lament and mourn, that they are no more
mortified to the world, and indifferent about its perish
ing trifles.
2. Benevolence, or philanthropy, is an eminent branch
of the christian temper. The law of ' loving our neigh-
¦' 1 Cor. vii. 21— 23. 29— 31.

288 On the disposition and character,
bour as ourselves' is written in the heart of every re
generate person ; and it is constantly referred to in the
New Testament as the believer's rule of conduct to
wards all men. Our Lord has beautifully illustrated its
extensive meaning, in the parable, or narrative, of the
good Samaritan; and he exemplified it in his beneficent
life, and by dying for us when we were strangers and
enemies. Every man, of whatever nation, complexion,
or religion he may be, is our neighbour, whom we are
commanded to love as ourselves, and to whom we
ought to behave as we would he should act towards us :
and this is the substance of the second table of the law.*
The truths of the gospel also, respecting the worth of
immortal souls, the ruined state of the whole human
species, the sovereignty and freeness of divine grace,
the infinite sufficiency of the redemption of Christ, the
love of the Father in sending his Son to be the Saviour
of the world, the love of the Son in dying for us, the
love of the Spirit in quickening us when dead in sin, the
possibility of the greatest persecutor being made par
taker of the same grace; as wellas the precepts of our
Lord, who enforced the spiritual duties of the law on
his disciples by evangelical motives ; must influence
every one who experiences their transforming energy,
to love his neighbour unfeignedly, and to aspire after
a more perfect conformity to the holy commandment
and the attractive example, of his gracious Saviour.
These principles tend to enlarge the heart in good- will
to men : to soften it into compassion ; to subdue envy,
enmity, and resentment ; and to kindle an ardent desire
after the present and future happiness of the human
species* however distinguished and separated or what
ever their character and conduct towards us may be.
This general disposition to ' love our neighbour as our
selves,' and to regulate that love according to the rules
of God's word, comprehends all the various affections
which belong to the several relations of life : for these,
* Essay iv.

PECULIAR TO THE TRUE BEELIEVER. 289-
when rational and legitimate, are only modifications of
benevolence, or emanations from it, in conformity to the
providential vvill of God, and in obedience to his com
mandments. — In like manner the special love of our
brethren, or fellow christians, results from-- the same
general principle ; for believer's are related to each
other more nearly than to any other persons ; they are
children of the same Father, heirs of the same inherit
ance, yea, members of the same body, partakers of the
same divine life, and temples of the same spirit. They
are fellow-soldiers in the same army, fellow-travellers in
the same journey, denizens of the heavenly city. They
possess also an excellence peculiar to themselves, even
the image of God and the beauty of holiness : they are
brethren and representatives of Christ, to whom we are
required to show all kindness for his sake ; and as if he
were personally present with us : and on all accounts
they are entitled, not only to our good- will and compas
sion, but to our cordial approbation, esteem, and most
endeared affection.* Evangelical principles therefore
must influence those who experience their energy, to
delight in the society of true christians, and to choose
them as companions-f This indeed is selected by the
apostle, as the sure evidence that we ' are passed from
death unto life ;'f for when we value and take pleasure
in those who bear the image of Christ, profess his gos
pel, and walk in his ways ; when we find our hearts
united to them in love, and enlarged in desires of pro
moting their welfare, not because they belong to our
party, but because they belong to Christ; when our
cordial affection is increased in proportion as they ap
pear to us to bear his holy image, even though they dif
fer from us in some sentiments or forms ; it then ap
pears that 'the truth dwells in us' with transforming
power, and that vve really love the Lord himself. By
nature we were disposed to dislike, shun, or neglect
such persons, and even to despise and hate them ; or if

* Gal. vi. 10. f Fs. xvi. 3. cxix. G3, X J J°'ln '»• 14.
M m

290 ' ON'THE DISPOSITION AND CHARACTER,
on other accounts we loved any of them* this -affection
might indeed make us tolerate their religious peculiari
ties, but it could not induce us to take pleasure in their
spiritual conversation and behaviour. This love of the
brethren may easily be distinguished from an attach
ment to persons of our own party, who please us by
coincidence of judgment, and flattering our good
opinion of ourselves, which is only a specious modifi-
pation of self-love. For when this is all, a man will pre
fer the less spiritual, even of his own sect, to those who
are more so ; and will choose to associate with mere
carnal men, who agree with him in sentiment on dis
puted points, rather than with the most eminent be
lievers who are of another opinion : and he will be
always more ready to engage in controversy, than to
hold the truth in peace and love. — From these two
branches of the christian temper many others will result,
and indeed they cannot be proved genuine except by
their connexion with the rest.
3. A disposition to be ' harmless and blameless? is
the genuine effect of evangelical principles well under-f
stood and truly believed. Beyond dispute the world is
full of misery ; and this misery, in great measure,
springs from the crimes of men, not only as a punish
ment inflicted by divine justice, but also as a necessary
effect. Following the impulse of their appetites and
passions, they render themselves and others wretched,
and seduce one another into such courses as must, if
persisted in, end in future, misery. The real christian
therefore, from regard to the happiness of others and of
himself, as well as from zeal for the glory of God, will
carefully guard against every thing which tends to in
crease the sum total of human misery or vice ; and his
moderation respecting worldly things will place him out
of the reach of temptations to which others are exposed,
or else enable him to resist, them. He will habitually
aim to be just and honest in all his dealings; not grasp
ing at gains, which custom may have sanctioned, but

peculiar to the true Believer. 291
which strict probity forbids ; not taking advantage of
any man's ignorance or necessity, to circumvent or
exact from him ; not evading taxes, and so leaving his
neighbour to bear a disproportionate part of them ; not
insisting on his utmost due, when it would distress
those who owe it ; not keeping by a continual fraud,
that property which has been unjustly obtained, when
it is in his power to make restitution ; not living extra
vagantly, or engaging in perilous schemes, and thus con
tracting needless debts to the injury of his creditors and
family ; not taking his neighbour's work without wages,
or oppressing the poor to increase his wealth or support
his luxury ; not concurring in any plan for getting mo
ney, by methods which enslave the persons, expose the
lives, or endanger the souls of men ; nor using the too
customary impositions of trade, which are every where
condemned in scripture, however pleaded for by men
professing to believe it, and who substitute the. rule of
doing as others do to us, instead of doing as we would
they should do to us. In short, he will conscientiously
render to God, to rulers and to all the different mem
bers of the community, their dues ; rather choosing to
give up his own right, than to infringe upon that of an
other ; and though he does not in every instance come
up to that exactness which he proposes ; yet his habi
tual attainments will accord with his knowledge of the
divine word, and be proportioned to his experience of
its transforming efficacy on his heart.
The same principles will influence the consistent be
liever to ' put away lying, and to speak truth with his
neighbour ;' paying the strictest regard to veracity, sin
cerity, and fidelity, in all his professions, conversations,
narration of facts, and engagements. He cannot; consis
tently trifle with so sacred a matter as truth, for the sake
of a jest, a humorous tale, or a compliment; much less
to gratify anger, malice, or avarice ; or in flattery, slan
der, or religious controversy. He will aim to avoid all
prevarication and equivocal expressions, and whatever
has a tendency to deceive ; his ' yea, will be yea, and

J92 On the disposition and character,
his nay, nay:' he will study undisguised sincerity, and
not, under professions of friendship, raise expectations
which he has no intention or prospect of answering : he
will deem himself bound to punctuality and fidelity to
all his engagements, even when they prove injurious to
him 5 and will certainly fulfil them, if it be required and
practicable, provided he was not deceived in the grounds
on which he made them, and no command of God be
violated by it.*
The same disposition of leading a blameless and
harmless life will influence him to those kinds and to
that, degree of self (Jenial, which are requisite in order to
avoid gratifying any inclination, by disturbing the peace,
corrupting the morals, or injuring the person of another;
or which may in any way tempt, weaken, or stumble
those around him. It will equally caution him to bridle
his tongue, and. to abstain from all bitter, provoking,
backbiting, or corrupting discourse : and from all words,
however witty and ingenious, which tend to pollute the
imagination, Xo inflame the passions, to asperse the re
putation, or disturb the domestic harmony of others.
Nay, consistency requires him to avoid every expression
that may give needless uneasiness vo another ; and to re
frain from repeating disadvantageous reports, though
known to be true, except when it is necessary to pre
vent injury or deception.
In these and many other particulars, the believer's
principles will influence him to ' avoid all appearance
of evil,' when it can be done with a clear conscience :
to take care that ' his good be not evil spoken of;'
to ' provide things honest in the sight of all men ;' and
to give no needless offence. Thus he will endeavour by
well-doing to put to silence false accusers, and to com
pel even those who hate his religion to allow, that he is
a quiet good kind of person. — Alas ! ' in man)- things we
offend all :' but the consistent christian will excuse none
of his failures : on the contrary, when conscious of hav-
* Ps. xv. 4.

peculiar to the true Believer. 293
Ing acted improperly, he will condemn himself, even
more severely than others condemn him. — Let it be
here also npted, that diligence in the proper business of
a man's station, without meddling with such things as
do not belong to it, is an essential part of a harmless
conduct : and the consistent christian will be very frugal
and provident, and submit to many hardships rather than
burthen others, or needlessly leave his family to be main
tained by them. The example of Christ and his apostles,
as well as the precepts of the New Testament, shew
that every degree of sloth and bad management, by
which men are reduced to a disgraceful poverty, and
led to intercept what others have a prior claim to, is in
consistent with a christian's obligations and character,
however zealous they may be for the doctrines and or
dinances of religion : and surely, evangelical motives
should induce us to fill up our proper stations as dili
gently, as worldly motives do the most respectable part
of ungodly men.
4. To love mercy, and to be kind and liberal in doing
good, is peculiarly the disposition and character of the
true christian. — The apostle's language on this subject
is very remarkable. — ' See that ye abound in this grace
also : — ye know the grace of our Lord Jesus Christ :
that though he was rich, yet for your sakes he became
poor, that ye through his poverty might be rich.'"
' Charge them that are rich in this world, that they do
good, that they be rich in good works, ready to distri
bute, willing to communicate. 'f But this topic, as far as
the affluent are concerned, will be more fully discussed
in another place ;J yet even they ' who labour, working
with their hands, are required to give to them that need ;'
and the cup of cold water, or the widow's two mites,
may express a willing mind, as decidedly as the largest
beneficence ofthe wealthy. Active kindness, however,
does not consist merely in giving ; but a man may ex
press much love by denying his own inclination or fore -
* 2 Cor. viii. 7—9. f 1 Tim. vi.,17— 19. . ij: Essay xxii.

294 , On the disposition and character,
going his ease, that he may serve others. That charity,
of which the apostle speaks so highly,* is especially dis
tinguished by its unfeigned desire and aim to promote
both the temporal and eternal good of others ; and may
be shewn in a vast variety of unexpensive services, and
in minute self-denials, accompanied with alacrity and
kindness. The consistent christian, in the lowest condi^
tion, will never wanton occasion of convincing his l$tle
circle, that he wishes to do them good, and is habitually
ready to put himself to trouble and inconvenience for
that purpose ;; while he will, always be able to pray for
numbers to whom he can render no other service. And
though ' the household, of faith,' is entitled to the pre
ference in such Works and labours of love; yet none*
no not eveq our bitterest enemies and persecutors, are
tp be excluded from tliern«
5. Christian principles will induce a man, whilst thus
endeavouring to do good to all, and harm to none, to
suffer long, to forbear, to forgive, and to follow peace
With all men. The patience and long suffering of God,
though continually' provoked, his exuberant kindness,
irt plentifully supplying the. wants ahd protecting the
persons of the wicked ;\ and especially bis forbearance
towards us when we were enemies to him, and the in
expressible grace by which vye were made his friends;
his mercy in beseeching sinners to be reconciled to him;
his readiness to forgive the most numerous aggravated"
rebellions, and to confer all blessings on every one who
applies for them; his persevering love to believers, not-T
withstanding their subsequent ingratitude and miscon
duct; the example of Christ, 'who when he was reviled,
reviled not again,' but prayed for his murderers with his
dying breath ;% the constant tenour of the New Testa
ment precepts ; and rebukes given to the disciples when
they were actuated by a different spirit, combine to
shew of what importance this disposition is, and unde-
* 1 Cor. xiii. t Matt. v. 43-^-48.
' , X Luke xxiii. 34. 1 Pet. ii. 20-T-24.

PECULIAR T0THE TRUE BELIEVER. 295
lilably prove that it is the certain effect of evangelical
doctrines, well understood and truly believed.* If the
professed christian loves those alone who are of his own
sector religion,7 ' what does- he more than others ?' or in
What does the peculiar effect of his principles, and the
grace given unto him appear ? Indeed this disposition
is essential tew the very exercise of living faith ; and our
Lord has expressly de.clar.ed, that 'except we forgive
men their trespasses, our heavenly Father will not for
give us.'f He has taught us to ask forgiveness of God,
'as we forgive them that trespass against us :' so that
the prayer of a revengeful man for pardon, .yea, of every
one who does not ' from his heart forgive his brother
his trespasses,' is in fact an imprecation of divine ven
geance on himself. Our Lord has illustrated the subject
by a most affecting parable :J and he requires us to for
give our brethren, not only 'till seven times, but till
seventy times seven :' yea, seven times a day, if the of
fender need it and ask for it. § We are repeatedly ex
horted- to 'put on as the elect of God, (holy and be
loved,) bowels of mercy, kindness, humbleness of mind*
meekness, Jong-suffering; forbearing one another and
forgiving one another* if 'any man have a quarrel against
any, even as Christ forgave us.'H
Nor should this be confined to our christian brethren :."
it must be extended even to our most furious persecu
tors, notwithstanding all their curses and cruelties; for
' even hereunto were we called.' We are not, indeed,
required to place any confidence in such men, or to con
fer special favours upon them ; (for the Lord restricts
his special favours to his chosen people:) much less
Ought we to love the crimes and society, or to coun
tenance the heresy* infidelity, idolatry, or superstition
of the wicked : but we may express our decided abhor
rence of their vices and errors, and oppose them with
the utmost firmness ; and yet relieve their urgent wants,
* Luke vi. 27— 36. ix. 51—55. Rom. xii. 14. 19— 21. 1 Pet. iii. 8, 9f
t Matt. vi. 12, 14, 15. ', N X Matt, xviii. 21—35.
§ (Lukexvii. 3y 4. | Eph, iv, 1, 2. 31, 32. v. 1, 2* Col. iii. 12, 13,

29,5 ' On* the disposition and' character,
assist them in perils and distresses* seek their best wel
fare, forgive their injuries, pour out our prayers for
their conversion, answer their revilings and impreca
tions with mild language and good wishes, and perse
vere in endeavouring to 'overcome evil with good.'
'-We may lose the thoughts of a manVill usage of us;
in considering the misery which he is bringing on him
self: and we may, from a' sense of duty, take a decided
part against him, as tar as his conduct disturbs the peace
of society, or, tends to corrupt the purity of the church,
even while resentment has yielded to compassion in our
hearts, and our secret prayers, form an authentic evi
dence of our love to his soul. Thus the judge or prose
cutor may pity, and express good will to, the Criminal
in whose condemnation his duty requires him to concur.
Thus a man may forgive* and shew all proper lenity to,
the fraudulent debtor or assailant, While his obligations
to his own creditors and family compel him to seek le
gal redress for important injuries, or to ward off such as
are threatened. And thus the zealous servant, of Christ
may write or preach against anti- christian or infidel
principles, in the most energetic manner, (provided he
do not violate the rules of truth and meekness,) and yet
be ready to relieve the urgent wants, and to pity the
miseries, *)f those who hold them : so that theyrwho ob
ject to such conduct, certainly ' know not what spirit
they are of;' but vainly suppose those censures to
spring from warmer zeal, which are the effect of a
haughty, bitter, violent, and vindictive disposition.
The apostle James emphatically says, ' Who is a wise
man, and endued with knowledge among you ? Let him
shew out of a good conversation his works with meek
ness of wisdom ;' and adds* ' But if ye have bitter envy
ing ahd' strife in your hearts, glory not and lie not
against the truth? (as if the doctrine of Christ were to
be blamed for such misconduct':) 'this wisdom de-
scendeth not from above, but is earthly, sensual, devil
ish: for where envying aiid strife are, there is confusion
and every evil work. %u the wisdom that is from

PECULIAR TO THE TRUE BELIEVER. 297
above,' (the gift of God in answer to the prayer of faith,
and the genuine effect of christian principles,) 'is first
pure, then peaceable, gentle, easy to be entreated, full
of mercy and good fruits, without partiality and without
hypocrisy : and the fruit of righteousness is sown in
peace of them that make peace.' ' For the wrath of man
worketh not the ' righteousness of God.'*
In all cases where boasting, reviling, slander, contest
for victory, rash judging, misrepresentation, and a dis
position to expose an opponent to ridicule, contempt,
or enmity, are admitted; where anathemas, or personal
reflections foreign to the subject in hand, are vented ; or
a desire of punishing men for their religious opinions,
or of withholding from them the common offices of hu
manity, is intimated ; there the spirit of Christianity
ceases, and the same principles operate, which kindled
all the fires of pagan or papal persecution : and what
ever be the tenets or pretexts of persons, who indulge
such tempers towards their own enemies, or those of
their religion; they are (perhaps unawares) imitating
and sanctioning the very evils which excite their vehe
ment indignation. It is in vain for men to say that they
forgive and do good to their own enemies, and only ob
ject to kindness shewn to the enemies of Christ ; for
how can the bitter persecutors of christians be any
other than the enemies of Christ ? And did not all those
professed christians, who anathematized* imprisoned^
enslaved, starved, burned, or massacred hereticks* as
they called them, by tens of thousands, pretend that
they were actuated by zeal for the honour of Christ,
and against his enemies? It is to no purpose to adduce
a few passages from Scripture to sanction such a spirit
and conduct; an inspired writer might properly de
nounce vengeance on the inveterate enemies of God,
and utter prophecies respecting them ; but such exempt
cases do. not constitue our rule of conduct, for that must
be regulated by the express precepts, and by the exam-
* James i. 5, 19, ?0. iii. 13—18.
Nn

298 Otf THE DISPOSITION" AN-D character,
pie df Christ;, as he was obedient to the. law for us : nor
may we follow even a prophet or apostle further than
he followed the Lord. » ''
Christian principles, therefore, wijl teach a, man as
far as he is influenced by them, to recede from liis right
for the sake of peace and love, in all things that consist
with our duties ; and to ' follow peace with all men,' sO
as ' to pursue after it' even when it flees from him. The
consistent believer will especially aim to promote the
peace Of the church, and avoid whatever may disturb
if. He will, 'if possible, live peaceably with all men,'
and only deviate from this conduct when compelled* to
it by duty. He is also a peace-maker, as far as he has
-influence, both among his brethren and neighbours.
He desires to be of one mind and judgment with all
Avho love the Lord; and if he must differ from them in
sentiment, he would difier< amicably, and reluctantly;
for he ' endeavours to keep the unity of the Spirit in the
bond of peace.' He would 'do all things without niur-
murings and disputings,' and nothing ^through strife and'
vain glory :' knowing that ' the servant of the Lord must
not strive, but be gentle towards all men ;*'in meekness
instructing those that oppose themselves.' He is aware
that God alone can, 'give men repentance to the ac
knowledgment Ofthe truth;' and that revilings and bitter
sarcasms are none of the means which he has instituted,
and on which a blessing may be expected. His self-
knowledge and experience forbid him to disdain or
despair of others ; and so long as he deems it righl; to
address himself to them at all, he will do it with a hope
arid a prayer, that they may yet be saved by the abound
ing grace ofthe Lord Jesus Christ.
The same principles influence the believer to culti
vate an habitual forbearance, and a readiness to pass
over and forgive the manifold little faults, mistakes, and
petulances, which we must expect to meet with, even
in the best of men whilst they continue in this imper
fect state : for he knows that he needs such reciprocal
forbearance from them ; and without this mantle of love

PECULIAR TO THE TRUE B&LIF.VER. 299
covering the multitude of faults, no peace can be ex
pected in human society. He has been taught to bear
without much concern those affronts, which proud men
deem it a point of honour to resent, Whatever conse
quences ensue : and if he be ridiculed or reviled for his
lameness, he remembers the meekness of Christ amidst
the scorn and cruelty of bis enemies. His point of
honour is, not. to suffer himself to be overcome, by any
kind or degree of evil; but to 'overcome evil with
good,' and to subdue his own spirit : and his fortitude
is shewn, by facing dangers and enduring hardships* in
the cause and after the example of Christ. But when he
is conscious of having injured or affronted others; he
readily submits to the most humiliating concessions or
reparation for the sake of peace. His principles also
teach him, to avoid all irritating expressions, and to
stifle every rising of resentment for injuries received ;
to fear harbouring a prejudice or grudge against any
man, (tor -' anger resteth' only ' in the bosom of a fool ;')
to watch for opportunity of convincing an obstinate ene
my, that he bears him no ill-will, but would gladly live
amicably, with him ; and to forget, as far as he can, the
hard treatment that he has met with, not liking to_ men
tion it, or hear others expatiate on it ; and onty recol
lecting it in order to pray for the injurious party. But
on the other hand, the same views will lead him to re
member and to mention, when proper, the kindness
shewn him ; for they tend to cherish gratitude, not only
to the Giver, but also to the instruments, of all our
comforts. I might enlarge on the candour in judging of men's
motives, and of those actions that may admit of a more
or less favourable construction, and the courteousness,
affability, and affectionate behaviour which christian
principles proportionably effect ; but 1 must not at pre
sent proceed any further. The apostle's description of
that charity or love, which is even greater than faith and
hope, includes , all that hath been advanced, and much
more than I am able to express. As a natural philoso-

300 On THE DISPOSITION, 8cc,
pher would define gold by its peculiar properties, which
exist as really in a grain as in a talent ; so he' shews the
nature of love itself, without regard to the "quantity pos
sessed by any ihdividual. 'Charity suffereth Jo*ng, and
is' k bid; charity envieth not, charity vaunteth not itself,
is not puffed up, doth not behave itself unseemly ; seek-
eth not her own' (interest, credit, ease* or indulgence,)
* is not easily provoked,, thinketh no evil ; rejoicethnbt
in iniquity, but rejoiceth in the truth ; beareth all things,
believeth, all things, hopeth all things, endureth all
things ; — Charity never faileth.'* As far then as chris
tian principles prevail, peace, harmony, and comfort
abound : and were their influence universal, they would
rectify the whole moral state ofthe world. What then shall,
we think of those who spend their lives in running them
down, or representing them as of licentious tendency?
What shall we say concerning those who take occasion
from the gospel to indulge their selfish, sensual, or ma
lignant passions? Or to what shall We. ascribe the im
proper conduct even of true christians, but to their
Want of a fuller acquaintance with the tendency of their
principles, and a more complete experience of their
efficacy ?
* 1 Cor, xiii.

ESSAY XX.
On the Believer's attention to, relative Duties.

J. HOSE dispositions which a real belief of evangeli
cal truths never fails to produce, will be especially ma
nifested by a conscientious attention to the duties of the
several relations which constitute human society* ac
cording to the precepts and exhortations of the holy-
Scriptures. By this indeed the excellency of our princi
ples is , peculiarly displayed, and true holiness distin
guished from all counterfeits.
Our natural propensities are so diversified by consti
tution, education, habits, connexions, and pursuits, that
they sometimes assume the appearance of things spiri
tually good : for instance, a courageous temper may be
mistaken for christian firmness and fortitude ; and an in
dolent or yielding turn of mind may pass for christian
meekness, pliancy, and compassion. Yet the counterfeit,
is perfectly distinct from that holy temper which it ap
parently resembles; and has very little effect on the
general conduct, though it may be very conspicuous in
a few detached instances : at the same time it unfits men
for several parts of their duty, renders them peculiarly
prone to sins which coincide with their natural propen
sity, and leaves them even in their best actions regard
less of the will and glory of God, and of the true happi
ness of mankind. Indeed when the mindis in a mea
sure influenced by divine grace,' natural propensities
may easily deceive us as to the degree of it: a harsh,
rough, violent, ahd obstinate temper often induces an
appearance of zeal and boldness in religion far beyond
what is genuine : and on the other hand, prevent super-

"02 On the- Believer's attention
fiqial observers from perceiving, how much right prin
ciples have humbled, softened, and meliorated the heart :
and thi^ may also create the believer himself a great
deal of trouble and- uneasiness, perhaps to the end of
his days. In like manner, a timid, plachh. indolent dis
position gives a man an appearance Of great meekness
and gentleness, even when he is but little influenced by
right principles : whilst the greatest prevalence of grace
in his heart, will leave him too yielding, too apt to make
improper compliances, and to decline hardships, dan
gers, difficulties, and contests, even on the most impor
tant occasions.
But when the christian is followed into the retired
scenes of life, the habitual effect of his principles may
> be more precisely ascertained ; and his attention to the
welfare, comfort, and peace of all around him, even at
the expence of many personal inconveniences and much
self-denial, vvill prove his piety to be genuine and of
fhe most, saliitary tendency. This will, therefore, consti
tute the subject of the present Essay, and of that which,
follows: but it may be useful to premise a few ob
servations. 1. When we state the believer's relative duties, we
do' not mean that other men are exempted from the
same obligations ; but merely that christian principles,
and the special grace by which they are planted and
rendered effectual in the heart, incline and enable be
lievers ' to attend to these duties in their habitual con
duct ; though they do not perform them in that extent
artd perfection in which they own them to be obligato
ry: whereas other persons either live without any rule,
or lay down rules for themselves, which differ widely
from the precepts of Scripture ; or else they allow, them'-
selves habitually to neglect their own duty, in this as
well as in other particulars. '
2. The attention to relative duties, produced by
evangelical principles, exceedingly differs even from

to relative DUTIES. . 303 .
that which results merely from regard tp the authority
of God as a Law-giver. In this case, the fear of punish
ment and the hope of reward, are the only influential'
motives of a religious nature; and these indeed aided
by self-love in its manifold operations^ and by natural
affection, may, in particular circumstances produce a
very decent outward conduct: but believers, besides all
these motives are influenced by the constraining love of
Christ, a sense of immense obligations receiyed, a desire
of adorning and recommending the gospel, and unfeign
ed loye to all around them, producing a permanent at
tention to every thing connected with their present and.
eternal welfare. — We therefore find, that the apostles
always Inculcated relative duties from these and similar
Considerations: and thus affixed an evangelical stamp
to their practical instructions, as well as a practical
stamp to their doctrinal discussions.
3. The believer indeed endeavours ' to shew his faith
by his works,' but he also judges his works by the strict
rule of the spiritual requirements of the law : so that,
whilst he hopes for a gracious reward from his recon
ciled God, according- to the new. covenant in the blood
of Christ; he is conscious that his best performance
even of relative duties, is so defective as to deserve
punishment, if the Lord should be extreme to mark
what is done amiss. He therefore, habitually connects
the exercise of repentance and faith with all his obe
dience ; even when nothing occurs to excite a doubt in
his mind concerning his acceptance with God.
4. The sacred writers generally begin with the duties
of the inferior relations : whether it be, that these are
commonly the most difficult to our self-willed ungo
vernable nature ; or that a great number of believers
occupy these stations ; or that the advantageous per
formance of the dytties belonging to the superior rela-
, tions depends very much on the conduct of inferiors.
But* however this may be, we must carefully observe

304 On the Believer's attention
that, in most instances, the failure of one party in reci- ,
procal relations, does not excuse the neglect of duty in
the other ; though it commonly increases the difficulty,
and renders it a more severe trial of faith and obedience.
In this the excellency of scriptural principles especially
appears : if we behave well in relative life only to them
who behave well to us, what do we more than others ?
This is merely doing as we are done by, not as we
would be done by. Tbese observations having been pre
mised, we proceed to consider —
1. The reciprocal duties of husbands and wives, from
which relation most others are regularly derived. The
Creator himself instituted the conjugal union before the
entrance of sin, for the most wise, kind, and important
purposes, with which his whole plan respecting the hu-,
man race was inseparably connected. He saw that ' it
was not good for Adam,' even in paradise, ' to be alone,'
and that ' there was no help meet for him' to be found
among all the other creatures ; no one suited to engage
his affections, to participate his enjoyments, to be con
stituted his companion, or to unite with him in the
worship of God. He waS, therefore, pleased to form the
woman from his side, as.' bone of his bone, and flesh of
his flesh ;' to lay the foundation of a moderate subordi
nation and most rational affection : and he gave her to
Adam, to be his associate and counterpart, and to unite.
with him in training up their common offspring; that
she might yield him the willing obedience of cordial
esteem ahd affection, and receive from him the attention,
protection, and counsel, of wisdom, love, and mild au-,
thority. God made no more than one woman for
Adam ;* for the remote desire of poligamy could never
have entered man's heart, had he not become a sinner.
He joined Adam and Eve together, blessed them, and
pronounced the union indissoluble by human authority,
(is no cause of divorce could have subsisted in holy
creatures) and he added, ' for this cause a man shall leave

* Mai ;; t«

TO RELATIVE DUTIES. 305
his father and mother, and shall cleave unto his wife ;
and they shall be one flesh.' To this original institution
our Lord repeatedly referred in his decisions on the
subject ; constantly inserting the word twain, in addition
to the terms used by the sacred historian* lest any cor
rupt interpretation should be superinduced.
Had not sin entered, this union would doubtless have
subsisted, during the whole term of probation allotted
to Adam and Eve, and to the rest of their posterity ; till
they were admitted to that more exalted state, which
was promised as the reward of entire obedience : and
that unalterable fidelity, attachment, and affection which,
with their inseparable effects, must have resulted from
the perfection of human nature, are still required by the
spiritual law of God, as far as circumstances continue
to be the same. But manyiand great changes have taken
place in consequence of the fall. ' Sin hath entered into
the world, and death by sin.' The Lord himself often
dissolves the marriage- union, soon after it hath been
formed; and, at whatever time this separation takes
place, his word leaves the surviving party entirely at
liberty to form another union, if that be deemed expe
dient. Unfaithfulness to the marriage covenant in either
party makes way for the dissolution of the union, as by
a moral death ; and where it is Clearly proved without
any suspicion of collusion, a divorce ought to be easily
and certainly attainable. Various circumstances in the
present degraded state of human nature, by weakening
the authority of reason, and giving force to the passions,
add to the original ends for which marriage was insti
tuted. The manifold mistakes, imperfections, and faults,
to which all are liable, render mutual forbearance, for
giveness, and self-denying concessions, essential to con
nubial harmony and comfort ; whilst the malignity, sen
suality, and obduracy, of which fallen man is capable,
induced the Lord himself to permit divorces and poly
gamy among the Jews, to prevent more dreadful conse
quences ; but as the christian dispensation contains no
municipal law, it could not consistently make any such
Qo

306 On the Believer's attention.
allowances. Besides, the manifold sorrows, pains, trials,
and temptations, to which our race is now exposed, and
the peculiar sufferings incident to the female sex, have
given rise to a variety of duties which would not other
wise have been incumbent : so that the relative obliga
tions of this union vary exceedingly from what they
would have been, had not sin entered ; and are become
more difficult to be performed.
Several questions, often agitated on this subject, do
not indeed properly fall within_the design of these Es
says ; but we observe in general, that some legal and
authenticated recognition, is absolutely necessary, to dis
tinguish this honourable union from all temporary and
disgraceful connexions : for, the opinion that the con
sent of the parties alone is essential to marriage, to
which the outward ceremony can give no additional va
lidity, is suited to answer the purpose of libertines ; and
tends to multiply seductions* and to disseminate licen
tiousness. Should it be granted, that this or the other
form of solemnizing matrimony is not in itself of divine
authority ; it must also be maintained that some war
ranted form is dispensably necessary: and it will thence
follow, that the form appointed by the laws of our coun
try is sanctioned by the Lord also ; unless it can be
proved that he hath excluded legislators from making
such appointments, by prescribing the requisite form
in his holy word ; or that the form fixed upon by them is
in itself a violation of the divine law.
It has been observed that divorces should not be ad
mitted except for fornication, being expressly prohibited
in all other cases : but marriages contracted between
those near relations, whom the Lord for the wisest rea-
sons hath prohibited to intermarry, are in themselves
justly deemed invalid, and may properly be dissolved.
In all cases, however, ' those whom God hath joined
together, man ought not,' on any pretence whatever,
'to put asunder:' and the fewer restrictions to mar
riage are added to those expressly made to divine au
thority, the better will the true interests of mankind, in

TO RELATIVE DUTIES. 307-
every order of society, be provided for- That polygamy
also is expressly prohibited by the sacred Scriptures,
must appear to every unbiassed mind, who carefully
compares together the passages referred to. * The inter
marriage of the professed worshippers of God with ido
laters and other open despisers of him ; and that of be
lievers with those who are evidently strangers to true
godliness, are prohibited at least in all ordinary cases ;
and the infringement of these prohibitions has in all
ages been extremely injurious to the cause of religion-!
This may lead us back to our more immediate sub
ject ; for, the duty of christians in respect of this relation
Commences before they actually enter into it. When
they deem it most conducive to their best interests and
to their usefulness, to marry; their principles will lead
them to « acknowledge God' in so important a concern*
to consult his word, to pray for his direction and bless
ing, and to regard his providential dispensations in their
determination. They oannot consistently treat this mo
mentous matter with a childish levity, or hearken to the
corrupt suggestions of worldly convenience, avarice, or
irrational attachment ; or the fascinations of wit, beauty,
,or accomplishments of any kind, in preference to piety.
A suitable companion through life, who may especially
be helpful in forwarding spiritual improvement, and
concur in every pious plan of family-religion, and the
good education of children, should before all things be
sought for : though a subordinate regard to situation in
life, habits, prospects, and natural disposition may very
properly be admitted. In short, the Lord, who knoweth
all things, should be constantly and earnestly entreated
to direct the choice and determination, and to give the
blessing; in order to which, the advice of pious and
prudent persons, and the judgment of affectionate pa
rents and relations, should be attended to, as far as the
word of God consists with their conclusions.

* Gen. ii/24. Mal. ii. 14—16. ' Matt. xix. 3—9. Mark x, 1 1, V
1 Cor. vii. 2—4.
t 1 Cor. vii. 39. 2 Cor. vi. 14—16.

308, On the Believer's attention.
When the union has taken place, the married persons
should consider each other, not only as the objects of
their own choice, but also of the Lord's choice for
them ; and should constantly desire and pray to be per
fectly satisfied with it From that moment, the eye, the
ear, the imagination, the heart, must be carefully closed
against all other persons ; and every word and action
cautiously shunned, which may excite an uneasy thought
in each other's mind, or which may give the least reason
to suspect an abatement or change of affection. They
should remember from the first, that they are both sin-
ners, and must expect to be sufferers ; that they are ab
solutely insufficient tp each other's happiness; and that
whilst God may render them instrumental to each
other's comfort and welfare, they must expect to be
also in many respects, sources of anxiety and sorrow to
one another, and af last to be separated by the stroke of
death. That idolatrous, selfish, and carnal love, there
fore, to which nature leads, should be steadily counter.
acted ; and grace should be sought, by constant prayer,
to change it gradually for a more rational, subordinate,
and spiritual affection :, otherwise it will at length either
abate, be turned into disgust, transferred to another ob
ject, or prove the source of the keenest anguish. The
mind should also be prepared by every consideration,
for continual and abounding forbearance, sympathy*
mutual concession, and self-denial ; without which the
most promising, prospects of connubial happiness will
soon be covered with dark clouds: and it should never
be forgotten, that there is much amiss in every human
character, and much alloy in all earthly comforts ; for,
too high expectations are the bane of satisfaction in al
most every situation.
When both parties are real christians, their reciprocal
duties are comparatively easy and pleasant ; yet, even in
these most desirable circumstances, the preceding cau
tions will not be found unnecessary. The general rules
of conduct, for the wife and for the husband, are laid
down by the apostle, with reference to the union be-

i ¦ TO RELATIVE DUTIES. 309
tween Christ and his espoused church, from whom all
other motives must be deduced, and who in one way
or other is our perfect example in every thing.* This
allusion instructs the ' wife to submit herself to her own
husband, as unto the Lord,' for his sake* and as the
church is subject to him the Preserver and Saviour of
of the whole body. The Lord has placed the husband to
be the head of authority, protection, and counsel to tlie
wife ; and she ought ' to be subject to him in all things ;'
that is, provided nothing be commanded contrary to the
will of God. The example of the true church shews,
that the wife should render obedience willingly, from
love and gratitude, with alacrity; and a steady desire of
promoting the advantage, credit, and comfort of her
husband ; even when this is connected with such things
as cross her own inclinations* and seem to be contrary to
her own interest in matters of inferior moment. It
teaches her to honour and reverence her husband, and to
be very reluctant to discover his infirmities, or'jinduce his
frown ; to consider herself as no longer ber own to be at
her own disposal, but at her husband's ; to make it the
business of her life, in subserviency to the glory and
will of God, to promote his happiness, and especially to
sooth him when discomposed by the various troubles oi'
life ; to accommodate herself to his station ; to avoid
every expence that may involve him ; to concur in every
prudent regulation as to his temporal concerns ;, and
above all tb assist him with her prayers and endeavours
in every part of personal and family religion.
On the other hand, the husband may learn from the
same condescending pattern, ' to love his wife as his own
body,' notwithstanding her defects and misconduct : to
treat her with the most persevering kindness and affec
tionate sympathy : to endure hardship and meet danger*
in order to protect and provide for her ; to employ his
authority wholly for her good, and especially in pro
moting her sanctification and salvation; to admit her to
* Eph. v. 2? — 33.

310 On the Believer's attention ,
a full participation of all the advantages attached to his
station in life ; to sooth all her sorrows with a tender at
tention, and a self denying endeavour to alleviate them ;
not to despise her because of infirmities, and not to al
low others to depise or injure her, ' but to give honour
to her as the weaker vessel :' to be as careful not to give
her needless pain or uneasiness, as he would be not to
wound his own flesh ; and to give up his own humour,
nay, even sometimes his reasonable inclination, rather
than ruffle her temper or give her umbrage, when by any
means a temporary peevishness has been excited ; and so
to behave in all things, that she may find it easy to re
spect and esteem him. In general both of them are re
quired to watch over each other, to tend each other in
sickness, to alleviate one another's cares and sorrows, to
pray for and with one another, and to avoid whatever
may hinder those prayers. Above all things each of
them must remember, to be most attentive to their se
veral duties when the other is most deficient : for if only
one party at once indulge a wrong temper, or fall into
misconduct, few serious interruptions of domestic har
mony will follow.
To these general hints, a few more may be added of a-
particular nature. Sometimes it is discovered after mar
riage, that a mistake has been made as to the religious
character of the person with whom the union has been
formed. In this trying case, great care must be taken,
that the mind be not alienated, or amicable intercourse
interrupted, on that account ; and that no disgust be ex
cited by reproach, or any expression importing repent
ance of the union. On the other hand, seeking wisdom
and grace from the Lord, without delay, by fervent and
persevering prayer, the person thus situated, should con
stantly endeavour to bear the cross cheerfully : to win
upon the other by kindness and attention, to induce a
concurrence in family worship, and attendance on the
means of grace ; and to use a prudent caution that the
circumstance may be only an affliction, and not a snare,
to the soul.

TO, RELATIVE duties.

* 311

By whatever means a pious person is thus united with
an unbeliever, the same cautions are in a measure need
ful, and others may be added. The apostle has express
ly directed that believers should not on any such account
withdraw from their partners, but should abide with
them in hopes of being instrumental to their salvation.*
In this case the wife, whose husband ' obeys not the
word,' should endeavour ' to win him without the word;''
not so much by frequent and earnest discourse on reli
gious subjects, (which ought to be introduced very cau
tiously, modestly, and affectionately,) as by a ' chaste
conversation, coupled with fear,' or an union of circum
spect fidelity and respectful submission ; and to render
herself agreeable to him, not by the vain decorations of
elegant and costly attire, but ' by the ornament of a
meek and quiet spirit,' and the exercise of all those holy
tempers, the seat of which is in the heart, and which are
' in the sight of God of great value.' In such circum
stances, it may be advisable to bear unkind usage or ne
glect with patience, or to wait for opportunities of mild
expostulation, in humble prayer and persevering submis
sion. Thus the cross may be lightened which a contrary
conduct commonly increases ; and the best method taken
of ' adorning the doctrine of God our Saviour,' and of
giving an unbeliever an affecting proof, that tbe truths
he rejects are most excellent in their nature and ten^
dency. Many ofthe same rules may properly be adopt
ed by the pious husband, whose wife dislikes his reli-
gion : but in the superior relation there is a propriety in
more explicitly and frequently introducing religious
conversation, requiring attendance on the means of grace
and in concurrence in family- worship. In both cases
such compliances, as cannot be conscientiously made,
should be firmly but mildly refused ; and in proportion
to the degree in which a decided conduct is adopted
where the will of God is concerned, an obliging and
yielding disposition should be manifested where personal
l Cor. vii. 12—17.

312 On the Believer's attention, &c.
inclination only is at stake* or where the matter is rather
expedient than obligatory.
But there is a case of still greater difficulty ; viz. when
a believer has knowingly married an ungodly person,
after having been acquainted with the truth and will of
God on this subject. In general such persons flatter
themselves with the hope of being the instrument of
good to the object of their choice, though the reverse
is by far the more common effect. Yet this hope should
not afterwards be abandoned : but deep humiliation,
with earnest prayers to a merciful God, to pardon and
overrule for the best what cannot now be disannulled*
should be considered as above all things needful. To
this the observance of the foregoing rules should be
added; and the consideration of the sin by which the
cross has been incurred, should constitute an additional
motive to persevering patience, meekness, and kindness*
even in return for harsh treatment : and in one way Or
other, the Lord will support, comfort and rescue such
humble penitents, and make all Work tbgether for good
to their souls.
These hints indeed, are very inadequate to the full
discussion of so copious and important a subject; but
they may throw some light upon tne path of those, who
read them with prayer, and compare them with the sa
cred Scriptures, from an upright desire of knowing and
doing the will of God* and ' adorning the doctrine of
God our Saviour, in all things.'

ESSAY XXI.

-<§:§>•

The Subject continued.

XJ.AVING very compendiously stated the conduct td
which the principles of the gospel will influence the be
liever, in respect to marriage, and in the conjugal rela>
tion ; we proceed,
2. To consider ihe reciprocal duties qf parents and
children. This subject indeed has been already in a
great measure discussed ;-* but a few hints must here be
subjoined, beginning with the duty of children to their
parents. The apostle exhorts ' children to obey their
parents in the Lord;' in obedience to his will, for the
honour of his gospel, from grateful love to the Lord Je
sus, and in imitation of his example ; as this also ' is
right' in itself, and required by the holy law of God.
The general grounds and nature of this duty have been
stated ; it remains for us to consider it, as practised by
a believer from evangelical motives. If a young disciple
have the blessing of pious parents ; * in honouring and
obeying them he will commonly honour and obey the
Lord ; and gratitude for the spiritual benefits derived to
him, by means of their instructions, example, and pray
ers, will be an additional incitement to a respectful, sub
mission, and obliging deportment ; to a steady concern
for their comfort, ease, interest, and reputation ; and to
a self-denying, frugal, and diligent endeavour to ward
off want and distress from their old age : as pioiis Joseph
maintained his father and family, just as many years in
his old age, as Jacob had maintained him in his youth.
* Essav iv.
Pp

514 On the, Believer's attention
In this case it will be peculiarly proper to bear with their
infirmities, and conceal them from others : to submit to
inconveniences and restraints in compliance with their
wishes, ahd in order to sooth their sorrows ; to consult
them in every undertaking as long as they live ; to pay
a deference to their opinion, even when it is in a mea
sure unreasonable, if it do not interfere with other du
ties ; and never to grieve them by a contrary behaviour,
without a very satisfactory reason, and with the most
evident reluctance.
On the other hand* it sometimes happens that pious
children have parents, whom they cannot but consider
as strangers to the power of godliness. In this Case it
must be the leading desire of their hearts to win them
over to ihe doctrine and grace of Christ ; but in order
to accomplish this purpose, it is peculiarly needful to
watch against a hasty zeal and a violent spirit. They
should expect to be opposed in their religious pursuits ;
to be assailed by arguments and authority, and perhaps
by reproaches and menaces ; to be restrained by various
methods from attending divine ordinances ; and to be
allured into such companies and diversions as are incon
sistent with their profession. They ought therefore to
beg of God to give them the meekness of wisdom as
well as a stedfast mind ; that they may not refuse obe
dience in frivolous or doubtful matters, or in a harsh
and disobliging manner; but only where evident duty
requires it, and with calm and mild declarations of the
grounds on which they proceed. Thus it will appear
that a scriptural conscientiousness (and not caprice* self-
will, or self-conceit,) compels them to act in this man
ner : and in proportion as this is done, redoubled dili
gence and self-denial should be used, to oblige their
parents in all other things. In general, children are not
required to preach to their parents : at least every word
should be spoken with modesty, tenderness, and unas
suming gentleness ; and they should rather aim to in
duce them to hear sermons, to read books, or to con
verse with pious and prudent christians, than them-

TO RELATIVE DUTIES. Sl.i
selves to give instructions, or engage in arguments with
them, except in very particular circumstances. For pa
rents will seldom become docile scholars to their own
children, especially if they teach in magisterial and re
proving language. The most conclusive argument
which they can use consists in an uniform conscientious
conduct, in obliging attention, silent submission to un
deserved rebukes, diligence in business* fidelity to every
trust reposed in them, and a disinterested regard to the
temporal advantage of the whole family. When a youtfg
person uniformily acts in this manner, he vvill have op
portunities of speaking or writing a few words with
weight and propriety, which being joined with perse
vering prayer may at length be crowned with the desired
success; whilst a contrary conduct will closjs a parent's
ear against the most conclusive arguments and most
zealous discourse.
These brief hints concerning the duties of children
may properly introduce those of parents, who are ap
pointed both by reason and revelation to be the guar
dians of their ofispring, in respect to their present and
future welfare. Attention to the duties of this important
relation, must indeed commence, not only from the
time when they actually become parents; but many
things should previously be arranged, with reference to
the probability of this important event ; important, be
cause every human being, that is brought into existence,
must be completely happy, or miserable to all eternity !
From the very first, wise and conscientious parents will
do nothing, for the sake of ease, indulgence, or any
other selfish purpose, which may endanger the life,
health, understanding or morals of their children ; as far
as may be, they will personally attend to every thing re
lating to them ; and be very careful not to entrust them
to those whose care and attention are merely the result
of interested motives. They will perceive the import
ance of enuring them early to action, application, and
observation ; and of storing their minds as they become

316 On the Believer's attention
capable of it, with information on every subject, which
can conduce to render them useful members of the com
munity. They will endeavour to accustom them to such
things as are of beneficial, tendency, to preserve them
from habits of' indolence and self ind ulgenee, ahd to
prevent their forming improper connexions. Many1, dif
ficulties indeed must be encountered in adhering to such
a plan of education, and the success will not; always an
swer expectation ; but more may frequently be done
tfcan many parents so mudh as attempt to do ; and the
general education of both sexes, at present, seems cal
culated for any purpose, rather than that of regulatiu^-i-
the. judgments, and improving the minds, of the rising
generation ; of preserving their principles and morals '
from contamination ; and of qualifying them for filling
up the stations in life for which they are designed.
The word of God directs parents to, rule their children,
during their tender years, by compulsion ; and to repress
their self-will and rebellious spirit by correction ; that >
they may be early habituated to obedience and.submis-
sion ; which will be of the greatest advantage to them
during their whole lives, both in secular and religious
matters. And the more ahy man studies human na
ture* and repeats the actual experiment, the fuller will
be his conviction, that all attempts to educate children
without correction, and to treat them as rational and in-
dependent agents, before they are capable of using their
reasoil or liberty, spring from their forgetfulness of their
innate depravity, and oppose the wisdom of man to that
of God ; and let modern manners evince with what suc
cess this has been attended.* Chastisement then should
be inflicted at an early period; dispassionately, and in
moderation ; yet sufficient to attain eventually the end
proposedby it, namely, to establish the parent's authori
ty over tbe tender mind of the child. It is therefore^ im
proper in general to contest a trivial matter : for this
* Prov. xiii, 24; xix. 18.,xfcii; 15. xxiii. 13, 14. xxix. 17.. Heb,
xii. 5—11. ' , !'-.. ,

TO RELATIVE DUTIES. 317
must either give the correction the appearance of undue
severity, or induce the parent to desist before the chjld
has completely submitted.
The frequency, severity, and passion, with which chil
dren are often Corrected, and the bad effects occasioned
by these abuses, prejudice numbers against the use of
any correction. But the folly of arguing from the abuse
of any thing against the use of it is universally allowed :
and if children were early taught, by a firm and prudent
exercise of coercion, to know that a parent would be
obeyed whenever he gave a decided commandment, it
'would not be necessary often to repeat correction, and
much less severity, all circumstances considered, would
be requisite in education than is generally used. For
when children become rational creatures, that authority,
which correction has established, may be maintained by
arguments, reproofs, commendations, .and, expostula
tions : whereas, too many ' leave their indulged children
without chastisement, till age and habit have confirmed
them in stubborn self-will ; and then, by an unseasona
ble severity, they complete their ruin. Exasperated by
their ingratitude, they find fault with their very attempts
Xo please ; and, by harsh language and unkind treatment,
drive them into bad company and destructive courses ;
to which case the apostle seems especially to refer, when
he says ; 'Fathers provoke not your children to anger,
lest they be discouraged.''* On the contrary, parents
ought to use every method to render their children, as
they grow up, easy and happy in their company, and
confident of a favourable reception, in every attempt to
-please them : for this tends exceedingly to keep them
out of temptation, to improve their minds, and to render
the parental authority of wisdom and love respectable
and amiable in their eyes ; and if they can allure their
children to choose them for companions, counsellors, -
and friends, in all their undertakings, a most important
point indeed will be carried.
* Eph. vi. 4. Col. iii. 21.

318 On the. Believer's attention
It is also incumbent on parents* to bring up their
children in such a manner, and (if they can do it con
sistently with other duties,) to make such a moderate
provision for them', as may at all events enable thern. to
live comfortably in society, without being a burden to
themselves or others. The christian is not- indeed al
lowed to seek great things for his. family, or to be desi
rous of advancing them much above his. own rank in
life : yet he will judge it best, if the Lordt will, that they
should not be depressed very much below it, at least by
his fault; for that condition* in which men have been
brought up, is generally the safest for them.
But the principles of the gospel will especially in
fluence those, who are actuated by them, to desire the
blessing pf salvation for their beloved offspring. This
will induce them to commend them to God in fervent
constant prayer, from the, time that they .receive their be
ing, and to instil instruction into their minds as soon as
they become capable of receiving it. They will early be
gin to store their memories with wholesome words ; to
lead their attention to the simpler parts of the holy Scrip
tures; to impress them with a sense of their relation to
God and to an eternal, state, (especially, by means of a
regular family worship ;) -to. bring them under: public
and private instructions of faithful ministers, to, watch
for opportunities of speaking seriously to them/and of
enquiring what tfiey have learned ; and to encourage
them in proposing questions on religious subjects* by
answering such as they can with propriety.* They will
also endeavour to keep them from all places and compa
nies, and to remove out of their way all books, pictures,
or other things, by which their principles- may be cor-.
rupted, their imaginations polluted, or their passions in
flamed ; even as they would lay poison out of their reach.
They will more decidedly reprove vice or impiety, than
any childish neglect or waywardness ; £nd avoid all such
discourse or behaviour in their presence, as might coun-

* Exod. xii. 26—28. Deut. vi. 6—9. Psal. lxxviii. 6—8.

TO RELATIVE DUTIES. 319
teract the tendency of their instructions, or sanction the
pride, avarice, sensuality, and loVe of grandeur ; or the
envy or malignity of their nature.
It is peculiarly incumbent on religious parents to con
vince their children,- as they approach to maturity, not
only that they act in all other things conscientiously;
but also, that they are more attentive to their comfort
and interest, and more ready to forgive their faults than
irreligious parents Would be ; though -they cannot tole
rate their vices, or concur in exceptionable plans of ad
vancing or enriching them ; because tbe Scripture holds
forth such alarming examples to warn men, rtot to grati
fy, their children by dishonouring God or injuring their
neighbours.* It behoves parents, however, to remember
the' time when they were young, and not to cross the
inclinations of their children when grown up, without
substantial reasons, lest they should throw snares; in their
way". They should rather endeavour to manifest a dispo
sition to concur in every thing conducive to their satis
faction, if it can be done consistently ; that by thus en
couraging their confidence in them, they may have the
salutary influence of experienced counsellors, when the
direct exercise of authority would endanger Opposition.
In particular* they should aim, rather to guide, caution,
and advise them, in respect fo marriage, than to compel
or restrain them in an absolute manner : remembering
that peace of mind, a good; conscience, domestic har
mony, and a connexion favourable to piety, conduce
more to happiness even in this world, than wealth or a
confluence of all earthly distinctions. Many directions
might be added, in respect to the conduct to be adopted
by parents, when children' appear to be under religious
impressions; but the subject is too copious to be dis-
cusse^in this place. ;
This is the most important perhaps of all relative du
ties, and fhe neglect of this is productive of thetnost far
tal consequences: for, besides those parents, who in va-
* 1 Sara. ii. 22—36.

320V . ON THE. BELIEVER'S ATTENTION
rious ways are accessary to the murder of the souls of
their own offspring ; even they who seem to regard other
parts of Scripture, often overlook the command, tf to
bring, up their children in the nurture and admonition
"' of the Lord ;"* and either by neglect leave their minds
like an uncultivated field, or by their general example
and harsh treatment, prejudice them against the gospel,
or ihdiscreetly lead them into such distorted views of it
as are of fatal tendency. Indeed the methods are innu
merable by which parents fail in this important duty:;
and whilst numbers act as if they did not much care,
whether, their offspring were happy, or miserable here
after; it is to be feared that few, if any, are free from
blame in this- momentous concern..
It may here be proper to add, that they who in any
way undertake to bring up the children of others, are re
quired in many respects to perform the duties of parents'
to them. On the Other hand, such young persons owe a
measure of that respect, gratitude, obedience, and affec
tion to them, which have been described as due from
children to their parents: and the case is not altered,
even when elder brothers or sisters are the persons on
whom this charge has -devolved. In like manner, the
other superior relations are entitled to a measure of filial
deference and attention, and ought to perform many parts'
of the parental office to their junior relatives : especially
if their parents are dead, or incapable of performing it, or
are wholly inattentive to them, and they are capable of
bringing them up without burdening strangers.
3. The mutual duties of brothers and sisters should
not here be wholly omitted. The, love, supposed to sub
sist amongst such endeared relations, is the scriptural
standard of that pure and fervent affection, which* chris
tians pught to bear one towards another : the former,
therefore, should not be treated as an instinctive propen
sity, but regulated by f precept as a christian duty.
* Eph. vi. 4.

Tq RELATIVE DUTIES. - J*l
The -children of one family, when they live much to
gether, cannot in the present state of human nature, fail
to meetwith many trivial affronts and injuries from each
other, which will interrupt domestic harmony, unless
great circumspection be used not to give offence even,
by rudeness and uncourteous familiarity; and a constant
endeavour be made to oblige, and to render one another
easy and Comfortable, joined with persevering forbear
ance, forgiveness, and various concessions. For want of
these attentions, perpetual bickerings and lasting animosi
ties frequently supplant brotherly love ; and they, who
should be, through life, faithful and tender friends, are
pften more estranged than almost any other persons^ Of
such bad consequences; are the competitions, envyings,
and jealousies that take place in families ! and so- careful
ought parents to be, not to lay a foundation for them by
an injudicious/»ar/m/%, and notto treat them as matters
of little moment !* , ,
They likewise who associate so much ' together, as
young persons in this relation commonly do, must have
many opportunities of influencing each other's princi-^
pies and conduct : these are frequently made a very bad
use pf; and false principles are often instilled, and enfcou-
ragement given to various things contrary to their duty
to God* their parents, or others, even where no gross
immorality or, impiety appears. But that love, which
evangelical principles increase and direct, will not only
be disinterested, conceding, self-denying, liberal, and
peaceful ; but also prudent, pious, and holy : and they
who, are influenced by it will aim, by seasonable caution,
counsel, or expostulation enforced by kindness, and a
consistent example, and accompanied by fervent prayer,
tp guard such dear relations from snares and dangers,
to instil good principles, and to draw them to attend to
the concerns of their souls. Nor will it be -improper in
this case to speak more plainly, and debate/the matter ,
more fully (especially With thosea who are 'younger than
* Gen', xxxvii. 3,
QV

522 On the Believer's attention
themselves): than is becoming towards parents or super
rior relations: and it is very common for the Lord to
bjess such endeavours, and thus to make them the>foun-
dation of the most permanent friendship. The duties of
the other collateral relations* who live much together,
are in great meagure1 the same.
4. The reciprocal duties of servants and masters are
the last of those which belong to domestic.- life.' .The .
condition of servants differs, widely at present 'from wha£
it was when the New Testament was written : for thea-
they were generally slaves; the property of their masters ;
whose service they could not leave, but who might dis
pose of them as they pleased, or punish them with al
most uncontrouled severity. This could never consist
with the law of ' loving our neighbours as ourselves^:' '
though it pleased God to tolerate and regulate it in the
judicial law of Moses ; as he , did polygamy and divor
ces : and the state of things, at the first opening of ther
christian dispensation, rendered it improper for the mi
nisters of religion directly tp attack a system, which was
inseparable from the foundation of every government
then existing in the world. This difference, however/,-
gives the greater energy^ to the exhortations, which the >-
sacred writers address to servants professing the gosp|§£
except, that they may now leave those places where mSf
are ill used* or in which they are restrained from attend^
ing, on divine ordinances or hallowing the Lord's day.*
Yet this liberty should be used with much caution : for
every place has its, advantages, and every master, (as.
well as every servant,) his faults ; and men oftetvincur
, much detriment, andforfeit manifold advantages, through
impatience under a single inconvenience. Especially ,
servants sometimes purchase a trivial increase of wages^
at an enormous price.
The believer, therefore, who is /called bemg a ser
vant,' or Who finds h? necessary for him to enter upon
this kind of life, should remember "that God has consti
tuted these different situations in society, for the same:

"to relative duties. 325
reasons as he has allotted the several members in' the
bodv their distinct offices, namely, for the common bene-
fit of the whole : and that he has'chosert servitude as the-
best situation for him, and requires his unreserved sub
mission tb it. He should also consider the place in which
he lives as the post for the present assigned him, which
he must not relinquish without substantial reasons, nor
without fervent prayer for direction; and; if removing
from it be determined on, he ought nevertheless to per
form the duties of his place without remission whilst he
continues in it. If he wants a situation, he should seek
a suitable one from the Lord, in dependence on Impro
vidence and promises ; and perfect that which affords the r
greatest advantages for religious improvement, though
somewhat more laborious or less lucrative.— -And here
it may be proper to remind. both servants and masters,
that though there are many vain talkers and deceivers,
yet there are also true christians: it is, therefore, < the
height of absurdity for believers to prefer the society of
ungodly persons in any relation, because they have been
disgusted and ill used by hypocrites. Men do not
throw away bank-notes because they have been cheated
^hy forged bills: and no disappointment should cause
ttyem to despair of finding the far more valuable treasure
of a christian master, or servants unless any one should
imagine himself to be the only true christian in the land l
If pious servants are favoured with a situation in a re
ligious family, they should remember, that equality inri
christian privileges hy no means implies equality in do
mestic life : instead therefore, of behaving with an unbe.
coming familiarity, or neglecting their masters' orders,
as if they ' despised them;' they should ' count them
worthy of all honour, and rather do them service, be
cause they are j faithful and beloved, partakers, of the
benefit.'* And as they are conscious of much imper
fection in themselves, they should also make allowances
for it in others. They^ should value the privilege of family
* 1 Tim, vi.! 1—5.

324 On the. Believer's attention
worship very highly, even though not in all respects
conducted exactly to their mind ; and so order all their
business, that nothing may, interfere with their constant
attendance on it, or with the. regular observance of the
Lord's day. Should pious servants find themselves plac
ed in; families, in which they cannot but deem the pro
fession of religion to be insincere, they ought not hastily
to mention their opinion, or speak of if with harshness :
on the contrary, they should aim by a good example to
exhibit the difference between the form and power of
godliness. Even when they live in 'families where igno
rance and ungodliness prevail ; they ought not to speak
freely of their master's faults, or assume the office of au-
thoritive teachers: for no man would like to have a Spy*
or a reprover in the character of a servant, m
The' christian servant will especially aim to ' adorn*
the doctrine of God our Saviour,' by cheerful obedf
ence to every lawful command, diligence ih all the dus
ties of his station, and faithfulness fP the trust repbsed ^
him ; remembering, that his maintenance and wages are!
fhe price which he "receives for his 'time and strength^
and skill. Consistency will require him to prefer, the
credit, advantage, or comfort, of his master- or the family?
to his own ease or indulgence, and to manifest peculkr
sympathy and tenderness to them in times of sickness
and affliction; to speak exact truth on all occasions ; not
to purloin,, or join with those who defraud his master in
small matters? nor"?by any means to connive in the least
at such petty dishonesty, however sanctionedby custom,
or whatever contempt and ill-will he may incur by hfe.
conscientiousness. It will dispose him to strict frugality,
and to see that no waste be made ; and also to consult
his master's inclination in the manner of doing his work.
If he be justly blamed, he will learn to bear it, quietly,
owning himself wrong and doing better another time:
if he be blamed without cause, or rebuked with harsh,
ness, (not to speak of m6re outrageous treatment,) he
will endeavour to recollect the scriptural rule of 'not
answering again;' the, neglect of which is productive

TO' relative duties.

of innumerable evils, especially to servants themselves.*
He will remember" that the apostle says, ' Servants be
subject to; your masters with all fear; not only to the
good and gentle, but also to the froward :'t and though
ill usage may excite his passions, he will not deliberate
ly say, ' I do, well to be angry ;' but will consider Him,
who ' when he was reviled, reviled not again, when he
suffered he threatened not.' For we all are called to copy
his example, as well as to shew the reality and excel
lency of our religion, by doing well and suffering pa
tiently ; and, however such a servant may be neglected
by an austere and injurious earthly master, yet he shall
certainly receive ^gracious recompence from the Lord. %
Thus his principles will teacb*him not to be an ' eye
servant' and 'a man pleaser,' attentive to his busi
ness only in his master's presence : but in singleness of
heart to do the will of God, and to refer every thing to
the honour of the Lord Jesus, aiid the credit of his gos
pel ; not so much fearing man's displeasure, as disgrac
ing the cause of evangelical religion by his misconduct.
Such an habitual behaviour, in a servant professing-
religion, will not only conduce to his own interest, cre
dit, and comfort ; but will procure attention to any se
rious remark which he may make, or commendation
which he may give of a book or a preacher. It will dis
countenance vice and impiety; nay, perhaps it may dis
pose some to examine into the nature of that religion,
which produces such excellent fruits : while violent and
zealous disputes for doctrines, from one whose conduct
is disobliging and impertinent, not to say slothful and
dishonest, expose to contempt the very truths for which
he contends. The same principles will also lead a man
to follow after peace with his fellow-servants. He will
not indeed silently see his master defrauded, or^ join with
others in riot : but he will avoid a morqsejand invidious
conduct; not reporting, tir even protesting against trifles,
* Tit. iij* 10. f 1 Pet. ii. 18—25
X Eph. vf, 5-^8. Col. iii. 22—25.

o_'6 On the B'eliever's attention
but only against manifest evils ; endeavouring by kind
ness, patience when ridiculed, and forgiveness when in
jured, to win their attention to calm discourse on reli
gious subjects. He will also take care never to seek his
own interest by countenancing children in, misconduct
to their parents or each other, though he will oblige
them for their good. He will not treat the indigent rela-
tions, or dependants" of his master with galling* neglect,
or attend on them with grudging. If obliged to refuse
obedience to an improper command, he -will do it with
mildness and respect. If his time be too much taken up
on the Lord's day, he will endeavour the more diligent
ly to redeem what remains ; and if constrained to leave
his place, he will be careful how he '* needlessly lessens
his master's character in his own vindication. — The same
rules, with circumstantial alterations* suit the case of ap
prentices, labourers, and all who are emploVea by others^
according to the degree and nature of the trust -reposed
in them.* .<¦-,.. K'-:-
On the other hand, masters are also instructed in their
duties, by directions and examples in the holy Scrip
tures. The christian's principles will influence him to
consider true/ piety as an .invaluable accession to the
character of a servant, who suits him in other respects ;
and to seek the blessing with fervent prayer, and by
making his place desirable to Such persons. Tf he be,
thus favoured, he will endeavour to behaygj to his ser
vant, aS to a brother in the faith : he will ' make pro
per allowances for mistakes and defects; and value one*
who, on the whole is faithful, upright, diligent, and
peaceable, though not without faults ; knowing how
much the comfort of his family and the best interests of
his children depend on such domestics- If he meet with
bad servants, he will strive to repress his artger, to avoid
reproaches, and to behave Well'to them till he can change
them- If his servants suit him in other respects, but
are strangers to religion, he will use alf proper means of
,y Gen. xxiv.

TO RELATIVE DUTIES. 327
conciliating their minds to it. In general, such a master
will not expect more work from his servants than they
can well perform ; nor deprive them of time for relaxa
tion and retirement. He will deem it his duty to give
them adequate wages, and to make their situation as
comfortable as he can. He will provide them with things
suitable to their station when In health, and be very ten
der to, them in sickness ; procuring them help in their
work under slighter indispositions, and proper advice,
if he can, in more acute* diseases.* He will not think
himself justified by custom, in turning away a faithful
servant, by sending him to an hospital, because he can
not do his work, if it be in his power to prevent it ; but
will consider, that he who has the benefit of his skill
and* labour when; well, ought to submit to trouble and
expencqTor him, when sick. Nay, if he can afford it, he
will copy the example of the Lord, in respect of the
aged; as^He does not forsake his servants in, their old
age,, or when their strength faileth. ' Remembering that
he also hath a. master in heaven,' he will consult the
interests of his servants'; and^be a sincere and faithful
friend to them, in whatever" may tend to their comforta
ble settlement in life. He will not keep them at a dis
dainful distance, or answer them with harshness, even
when they are mistaken or unreasonable ; nor express
discouraging suspicions of them^ or descant on their
faults to others.
The same principles will influence him, to consider
the souls of , his domestics as entrusted to his care.
He will, therefore, order his affairs so as may give them
most leisure and opportunity for hallowing the Lord's
day, and use his authority in enforcing such observance
of it.f He will read the* Scriptures to them, and join
with them in family-prayer ; and he will arrange his
daily plans in subserviency to that grand concern, ahd
avoid whatever may prejudice their minds against it.
He will watch over their morals, and principles, and
exclude from among them infectious companions as
* Matf. viii. 5-9. , f Gen. xviii. 10,.

32& On the Believer's attention*
much aspossibje. Thus he will 'make family religion
the cement of family peace ; and not only aim to influ
ence his servants by love to willing obedience, but to
give them cause to bless the day when they entered his
doors, both in this world and for ever.*
Many other relative duties might ' be;discussed ; but
this topic has already occupied a full proportion pf
the limits prescribed to these Essays. — -Subjects ..are re
quired to obey the lawful commands of magistrates, to
respect their persons, and revere their authority as God'sJ
ordinance ; not to speak evil of them : to pay them tri
bute conscientiously; to pray for them ; and to study
to be quiet and mind the duties of their station. f — The
duty of rulers and magistrates, as far as it falls under
puir plan, will be mentioned in an Essay on the improve
ment of talents.J The poor should behave with respect
to the rich* without envying, coveting, or repining.
The rich should be courteous, condescending, compas
sionate, and ^beral'to the poor ; and set them an edify
ing example of piety. — The young should behave with
modesty, deference, and attention to the old, especially
to such as are godly, howevef poor they may be. The
aged should temper gravity and seriousness with cheer
fulness and kindness, in their conduct to the young.—
The faithful pastor will study froni the Scriptures, his
duty to his flock; and the consistent christian, will/
even in this relaxed day, consider himself as bound to
honour, love, and attend to his faithful pastor. — In a
word, true Christianity will influence every man to fill
up Ins station in the family, in thechurch, and in the
community, to the glpry of God, and the common bene
fit of the whole : and', all that comes short of this, is the
effect of remaining contrariety to its heavenly principles,
ih the judgment and dispositions> of true christians, and
among those 'who name the name of Christ, but de
part not from iniquity.'
* Acts x. 7. 2?. Eph. vi. 9. Col. iv. 1.
f See Impartial Statement of Scripture Doctrine, in respect of Civil
Government and the duties of Subjects, by the Author. Vol. 3. of this
CoUection. -J X Essay xxii. "

ESSAY XXII.
On the Christian's Improvement of his Talents.

Wi

HEN the humble penitent has obtained peace of
conscience by faith in Christ, and enjoys a prevailing
hope of eternal life; he will be disposed, in proportion
as his views are distinct and consistent to enquire seri
ously, by what means he may most effectually glorify
the God of his salvation, and do the greatest good to
mankind, during the remainder of his days. For, ' the
love of Christ' in dying on the cross to deliver sinners
from the wrath to come, and to purchase for them ever
lasting felicity ; and in calling him to partake of so in
estimable a blessing, ' will, constrain him — to live
no longer to himself, but to Him who died for him
and rose again.' This will induce him fo consider
very attentively, what advantages or opportunities his
situation affords, of promoting the honour of the Re
deemer's name ; the peace, purity, and enlargement of
his kingdom ; the comfort and edification of his people ;
and the welfare, temporal and eternal, ofthe human spe
cies. These opportunities and advantages are commonly
called talents, from the parable which our Lord spoke
on this subject ;* and doubtless this portion of Scrip
ture, and that coincident with it,f relate entirely to the
subject under consideration, and cannot reasonably be
thought to point out the method of salvation, as if the
improvement cf natural powers or common grace could
merit or procure special grace, as some have confusedly
argued. For, indeed, special grace produces the inclina-
..'* Matt, xxv, H— 30. | Luke xix. U--27.
Rr

3^0 On the Christian's
tion and disposition to use natural powers and all othet
advantages, aright.
There are various endowments and opportunities,
which may' be improved to the best of purposes; but
which wicked men employ in gratifying their base lusts,
to the increase of their own guilt, and the injury of all
around them ; and whichformal professors of religion, who
harbour hard thoughts of God and a secret dislike to his
service, bury, as it were, in the earth. Of these the true
disciple of Christ will avail himself; and by occupy
ing with the talent entrusted to him, he will become as
' the light of the world,' and ' the salt of the earth.'*'
Every one has some measure of these advantages afford
ed him, according to the appointment of infinite wisdom,
which also assigns to each person his station in the
church and in the community : and if a man profess the
gospel, the use he makes of these advantages is one of
the most decisive tests* by which the sincerity of that
profession may be ascertained, and the degree of his
grace estimated. f But the improvement, and not thenum-
ber of his talents, will be considered in the decision :
'he that is faithful in that which is least Is faithful
also in much :'J and whilst the servant j to whom;
many talents have been entrusted, may be more exten-:
sively useful, he that hath improved a very small pro
portion vvill be equally favoured by his Lord. The poor
widow's two mites may be more evidential of sincere
love and fervent zeal, than the liberal donations of the
affluent. Every thing almost, which we are, or possess, or
meet with, may be considered as a talent : for a good or
a bad use may be made of all natural endowments or
providential appointments ; or they may remain unoc
cupied through inactivity and selfishness. — Time, health,
vigour of body, and the power of exertion, and ability
to endure fatigue ; the natural and acquired abilities of
* Matt. v. 13—16.
f 2 Cor. viii. 7, 8. James ii. 21—26. 1 John' iii. 17—20.'
4 Luke xvi. 9— 1§.

Improvement of his Talents, .331
the mind, skill in any lawful art or science, and the ca
pacity for close mental application : the gift of speech,
and that of speaking with fluency and propriety, and in
a convincing, attractive, or persuasive manner ; wealth,
influence, or authority ; a man's situation in the church,
in the community, or in relative life : and the various oc
currences, which make way for him to attempt any thing
of a beneficial tendency : these, and many others that
can scarcely be enumerated, are talents which the con
sistent christian will improve to the glory of God and
the benefit of mankind. Nay, this improvement pro
cures an increase of talents, and gives a man an acces
sion of influence, and an accumulating power of doing
good : because it tends to establish his reputation for
prudence, piety, integrity, sincerity, and disinterested
benevolence ; it gradually forms him to an habitual readi
ness to engage in beneficent designs, and to conduct
them in a gentle, unobtrusive, and unassuming manner ;
it disposes others to regard him with increasing confi
dence and affection, and to approach him with satisfac
tion ; and itprocures for him the countenance of many
persons, rthose assistance he can employ in accomplish.
ing his own salutary purposes. For, as far as we are con
sistent in our views of our calling and business in the
world, we shall, both in the concerns of our own salva
tion, and in endeavouring to be useful, imitate the skil
ful mariner; who always keeps his port in mind, and
gets forward in his voyage, by making use of eyery
wind, and availing himself to the utmost, of every cir
cumstance that arises from currents and tides, to ac
complish his purpose. We shall, however, obtain a more
distinct view of the subject, by selecting a specimen of
these talents* and the improvement of which they are
capable. 1. Power and authority constitute a most important
trust, committed by the Great Ruler of the Universe to
some of the human race for the benefit of the whole, and
of every individual as far as consistent with it. The

332 On the Christian's
Scripture represents all power as originally derived from
God ; and all rulers as the ministers of his providence
in governing the world, who must render an account to
Him, both of the manner in which they acquired do
minion, and the way in which they governed. Waving,
therefore, all questions on these subjects, it suffices to
say, that too many, who in any way have exercised au
thority over their brethren, have made a very- bad use
of it. Ambition, vain-glory, lust of dominion, rapacity,
caprice, envy, furious anger, or dire revenge, supersti
tion, or impiety, have often influenced them to employ
the power intrusted to them, in exciting and waging
bloody wars, destructive to their subjects, as well as to
foreigners ; in oppressing and burdening the poor, in
favouring the exactions and oppressions which they
ought to have crushed ; in protecting and advancing the
men whom they should have punished; in harassing
those whom it was their duty to have protected ; or in
persecuting their peaceable subjects for their religious
opinions ; and thus augmenting, by various ways, the
miseries which the}' were exalted on purpose to reme
dy. — There have also been some who, as princes or
magistrates, have upon the whole behaved negatively,
well : they have not waged unnecessary wars, or molest
ed their subjects by oppressions or persecutions ; but
have been peaceably contented with the splendour, dig
nity, and pleasures of their station, and have left it to
their servants to' keep the machine of government in mo
tion. They have indeed done far less mischief than some
Others ;' but they have not done the good incumbent on
them ; nor prevented tbe evil which has been done,
perhaps under the sanction of their names, and which
they ought strenuously to have opposed; so tbat they
xnayf be justly said to -' have buried their talent in the
' earth.' — Other rulers and magistrates, from natural
principles, have made, in some measure, a salutary use
of their authority. They have enacted good laws, and
administered justice with a considerable degree of im-
partiality ; they have taken care to preserve their conn-

Improvement of his Ialents. jjj
try from foreign enemies ; and yet have avoided war as
far as they consistently could, from a wise preferenc of
the blessings of peace above the advantages arising from
the most splendid victories. They have relieved tbe peo
ple from burdensome taxes, and defended the poor from
oppressions, and the pious from persecutions; and, by
thus providing for the temporal welfare of the state, they
have obtained the endearing title of ' fathers to their
people.' The real Christian, when placed in authority,
will carefully imitate this conduct from higher motives :
and he will unite with it an uniform endeavour to render
his whole administration subservient to the interests of
true religion ; and this constitutes the proper improve
ment of his talents.
But not only ' the king as supreme,' is entrusted
with this talent: for all his counsellors and ministers of
state, the members of the legislature, and the magistrates
from the highest to the lowest, have a degree of power
and authority vested in them by the great Ruler and
Judge of the world, and to him they must be accounta
ble for the use which they make of it. As they are plac
ed in a conspicuous situation, multitudes scrutinize their
conduct, either to censure or to imitate it ; and conse
quently their example becomes proportionable more
important. This will be an additional motive to the true
Christian, to walk circumspectly and accurately ; to show
himself a pattern of a reverential regard to the name,
the day, the word, the house, and the ordinances of God ;
of sobriety, temperance, moderation, and beneficence,
in the use of outward things; of equity, punctuality,
sincerity, and fidelity, in all his transactions, promises,
and engagements ; of meekness, condescension, eburte-
oushess, kindness, and compassion in all his deportment ;
and of attention to his domestics, and to all the du
ties of relative life. He will endeavour to unite wisdom,
firmness, and justice, with candour and clemency, in
his public conduct; to manifest a disinterested, im
partial spirit, to be the patron of the poor, the oppress
ed, and the friendless ; without respecting the persons*

53-t On the Christian's
or fearing the unmerited displeasure of the rich and
powerful ; and to cleave to what is right, without warp
ing, even when his conduct excites the censures and
clamours of an ill-judging multitude. His principles
will influence him ' to love righteousness and hate ini
quity ;' to promote, to the utmost, the peace of na
tions, the good order of the community, and the tem
poral advantage of all ranks of men in it. But they will
also dispose him to render all this subservient to still
more important purposes; and he will aim ' to adorn'
and recommend ' the doctrine of God our Saviour in all
things;' to soften men's prejudices, and silence their
clamours, and to ¦ win their attention to it, by making
them feel its benign effects. He will not, indeed, attempt
to compel 'any man to assent to his creed, or conform to
his mode of vvorship ; for this can only make hypocrites,
but many things may be done by those in authority,, to
promote religion, consistently with the most complete
toleration. They may very properly repress, by coercive
means, various kinds of vice and impiety, and endea
vour to exterminate the seminaries and haunts of profli
gacy and villany, and the schools of blasphemy and pro-
faneness. They may furnish the endowed seats of learn
ing with teachers of sound principles and good morals ;
and countenance every reasonable plan for the good.
education of youth, and especially for instructing the
children of the poor. They may protect from insults,
and liberate from restraints, such ministers ofthe gospel,
' as labour in the word and doctrine ;' and favour their
being placed in extensively useful situations. They may
select young persons, who give' evidences of piety and
ability, and assist them in obtaining that learning, from
which their circumstances would otherwise exclude
them. They may render the admission into the ministry
open to able conscientious men, and close it against the
vicious, the ignorant, and the mercenary. They may
show a decided regard to upright, diligent, and pious mi
nisters, who differ from them in some forms or sentiments ;
and a marked disapprobation ofthe negligent and profli-

Improvement of His Talents. 335
gate, who pretend to be of their judgment. Thus au
thority may be improved as a talent, in promoting the
cause of truth and piety; in the religious instruction
of the people at large; in preventing the effects of the
indolence, carelessness, ignorance, and vice of those
who ought to instruct them; and in countenancing
such as would do all in their power for this purpose.
Books may also be dispersed, and multitudes taught
to read. The attendance on divine vvorship may be en
couraged, and every thing discountenanced that tends
to keep men from it. Prisons, work-houses, hospitals,
the army and the navy, may be supplied with diligent,
able, and pious teachers : and various societies and plans
may be formed artd adopted, to promote this great end,
by rulers and magistrates who are zealous for the ho
nour of Christ, and the interests of pure and undefiled
religion ; and yet every man be allowed to worship God
according to his conscience ; and care also taken not to
allure mercenary men to an unprincipled conformity.
Thus the pious rulers of Judah, according to the dispen
sation under which they lived, restrained vice and idola
try, and supported the worship of Jehovah, from Moses,
Joshua, Samuel, and David, even to Nehemiah : and
true religion uniformly flourished, in proportion to their
prudent and pious endeavours. Nor would it be easy
to assign a reason why the same talent may not be im
proved to similar purposes by Christian rulers, accord
ing to the genius of the new dispensation ; except it be
thought, that because many have abused it by intole
rance and tyranny,- all the rest ought to bury it in the
earth ! a conclusion well suited to the lukewarm indif
ference, which, in this age, hath succeeded to fiery zeal
and cruel bigotry, and assumed the dignified name of
moderation! But all judicious Christians will, neverthe
less, continue to beseech the Lord to make all kings
and rulers, fike Jehoshaphat, Hezekiah, and Josiah ; that
they may be ' nursing fathers to the church ;'and neither
Spare pains nor expense to disperse the knowledge of
God's word by able, faithful men, throughout whole

336 On the Christian's
nations.* But let this suffice on a subject, coincident,
indeed, with the plan, but in some respects, perhaps,
out of the sphere of these Essays.
2. Natural abilities, and acquired knowledge, constitute
a talent of great importance ; as they confer a distin
guished reputation, and as they qualify a man to propa
gate with effect whatever principles he adopts. Nor is
there any essential difference in this respect, between
the more solid, and the more showy kinds of genius
and accomplishment; for each gives a proportionable
degree of influence in different circles. Philosophers^
poets, orators, historians, and other learned and ingeni
ous men, possess a peculiar advantage for giving a good
or bad bias to the sentiments and conduct of mankind ;
though much less ability will enable a man to do exten
sive mischief, than is requisite for enlarged usefulness ;
because our fallen nature powerfully inclines to that side.
But, alas ! it has been abundantly proved, that far more
abuse distinguished talents, than make even a tolerable
improvement of them : and the fatal success with which
the deformity of vice, and the unreasonableness of im
piety and infidelity, have been varnished over by vain
reasonings, ingenious misrepresentations, and empty de
clamations, set off with all the charms of style and the
authority of deep erudition : and with whieh the viola
tions of God's law, the neglect of his worship, and the
contempt of his gospel have been disseminated, by men
of genius and learning, in books of all kinds and on all-
subjects, can never be sufficiently lamented. Nor has
superior eminence in painting, sculpture, or other ele
gant arts : or the charms of engaging conversation ; or
the fascinating powers of music ; or the talent for fine
speaking; or that for theatric imitation of nature and
real life, been less fatally abused. If then every one must
give, an account to God, for the use he makes of his
natural and acquired endowments and for the conse
quences of all his actions, such as have employed ' ta-
* 2 Chron. xvii. 7— 10. xxix— xxxii. Neh. viii.

Improvement oe his Talents, 33?"
lents angel-bright,' during their whole lives, in doing
the work of evil spirits, by poisoning the principles, and
corrupting the morals of whole nations, and of succes
sive ages, will one day receive a dreadful recompense
for those works, which have gi\>en them the most flat
tering celebrity among their ill -judging fellow mortals !
— A man may, however, employ such endowments in
a comparatively inoffensive manner, and yet fall very
short of improving his talents. He may so yield to in
dolence, diffidence, and love of retirement, or be so inca
pable of coming up to that standard of excellency which
he hath fixed for himself; that he may totally slip his
opportunity of usefulness ; waste the day of life in do
ing nothing to any purpose ; live plausibly to himself;
and, instead of ' occupying with his Lord's money,' or
even ' giving it to the exchangers,' he may ' hide it in
a napkin,' and 'bury it in the earth.' We must not in
deed conclude, that all who are reprehensible in this way
are ' wicked and slothful servants' in their whole cha
racter : yet our Lord's language on this subject, and the
examples of those who on a death-bed have mourned
over the opportunities of usefulness which were then
for ever gone, should teach every disciple to be diligent
' while the day lasteth, and before the night cometh in
which no man can work.'
But evangelical principles will influence the consis
tent believer, whilst careful not to over-rate his talents,
seriously to inquire what advantages they give him for
glorifying God and doing good; and to endeavour to
avail himself of them, without yielding to inactivity, de
spondency, fear of difficulties, or regard to the praise of
men. A person of this character, who is held in estima
tion for learning or genius, may be very useful, even
by sanctioning with his decided approbation the faithful
ministers of Christ ; by recommending instructive pub
lications ; and by professing and pleading for tbe doc
trines of genuine Christianity, answering objections to
them, and stating them in a clear and Scriptural manner.
His character will introduce him to numbers, from
Sr

338 ' On the Christian's
whom his undistinguished brethren are excluded ; and
give a sphere of activity in Which he may subserve the
temporal interests of mankind : and his principles will
influence him tb improve these advantages, that with
prudent zeal he may recommend the gospel to them.
As books written by ministers of religion are read with
an absurd prejudice; (for who objects to a treatise on
medicine, because it Was written, by an eminent practi
tioner in physic ?) so the learned and ingenious among
the laity may do eminent service, by a testimony from
the press to the truths of religion, which will npt have
this prejudice to encounter: and the poor especially
will be exceedingly prepossessed in favour of such plain
tracts, as men of this character condescend to write and
disperse among them. And surely none will deliberately
maintain, that superior talents may be better employed,
than in recommending those things 'which angels de
sire to look down into ;' and in glorifying Christ and
promoting the salvation of souls. Learned men might
also do eminent service, if they would infuse into those
approved publications on various subjects, by which
they attract the attention of mankind, a savour of evan
gelical religion ; ' as an antidote to the poison conveyed
in the poems, histories, and scientific treatises, which
are sent out by the enemies, of revealed truth. — In short,
the consistent Christian will take care not to abuse his
endowments in any way to do mischief to mankind,
whatever lucre Pr credit it might procure him; and he
will endeavour, with persevering diligence,. to dp good
in the world by every means in his power : and if he
have only a mediocrity^of talent, he will occupy with it
according to the duty of his station, as one who expects
the coming of his Lord, and desires to be numbered
with those faithful servants whom he will bid to enter
into his joy;
3. The pastoral office is. a subject of top great impor
tance, to admit of any adequate discussion in this place.
Yet, as a talent that demands improvement, it must not

Improvement of his Talents. 333
be wholly omitted. Such persons, as have been mention
ed, may often be led to examine how far the due im
provement of their talents may require them to enter
into this sacred office ; and though many considerations
may induce them to decline it ; yet the love of ease and
lucre, or the fear of contempt, should not deter them. The
sacred ministry is, in all respects, a good work ; and he
who desires to be the Lord's steward in so important a
concern, should carefully scrutinize his motives and in
tentions, and seek, with unremitting diligence and fer
vent prayer, every qualification for the due performance
of it. Alas ! what numbers utterly neglect these things,
and rush into this most sacred and important office, from
the lowest motives, and in the worst manner imagina
ble ! Let us pity and pray for them, for in general, ' they
know not what they do ;' and perhaps they who design
them for this profession, and they who concur in admit
ting them into it, have the greater guilt.
The apostle's message to Archippus may be consi
dered as addressed to all who are actually entered : ' Take
heed to the ministry which thou hast received of the
Lord, that thou fulfil it.'* Such are ' stewards of the
mysteries of God ;' ambassadors for Christ to sinners ;
watchmen to give warning, as they will answer for it at
their peril ; shepherds ' to feed the flock of God, which
he hath purchased with his blood ;' labourers in his
vineyard, and builders in his holy temple. Surely then
they who have received such a ministry, should re
nounce ' the works of darkness, 'and ' the hidden things
of dishonesty ;' they ' should take heed to themselves
and to their doctrine ;' ' and they should labour and not
faint,' but ' endure hardship,' and face danger ' as good
soldiers pf Jesus Christ.' They should be ' instant in
season and out of season ;' and laying aside all worldly
pleasures, diversions, and pursuits ; all avarice, ambition,
and mere secular studies, which subserve not the end
of their holy calling ; they should devote their hours,
* Col iv. 17. - .-

S40 On the Christian's'''; •
health, abilities, and influence to the service of the sanc
tuary, ' giving themselves wholly thereunto.' Nothing,
however lucrative, creditable, or congenial to their taste,
should engross those powers and that time, which they
have most solemnly engaged to employ in seeking the
salvation of souls : for the desire of spending their lives
in this good work, in preference to more lucrative and
easy situations, seems to be that very call of the Holy
Ghost, by which men are indeed, ' moved to take this
sacred office upon them.' -
The consistent believer, therefore* whether his office
in the church be more exalted or more obscure, will
certainly endeavour to improve it as a talent, by all
means in his power, and with steady perseverance. His
example, domestic concerns, converse, doctrine, public
ministry, private labours from house to house, attention
to the instruction of children, influence over his brethren
in the ministry, occasional services, employment of time
spared from necessary duties, or money saved from cur
rent expenses, will all be adverted to in subserviency to
the end he has in view ; he will delight in his work,
study the Scriptural rules and examples for his conduct,
and pray to be made an able minister of Jesus Christ.
But they* who are concerned in this subject, may easily
enlarge on these hints in their private meditation.
4. health is a talent entrusted by the great Proprie
tor ofthe world to some for the good of many. It is, in
deed, commonly so wasted in gratifying all the senses
and appetites, ' the lust of the flesh, the lust of the
eye, ahd the pride of life ;' or so hoarded up in idola
trous avarice, that it is considered in Scripture us ex
ceedingly dangerous to the souls of those who possess
it.* Yet the wise man had reason to say, that ' money
answereth all things,'! as it may be extensively useful to
others* and thus eventually profitable to- the faithful
steward himself; and ' the wisdom that is from above,'
* Matt. xix. 23—26,. 1 Tim. vi. 9, 10. 17— ~p.
| Eccles. x. IV.

Improvement of his Talents. 5-il
will teach the Christian to make this use of it. /XV
wealthy are not required in Scripture to part with then
estates ; nor is it generally advisable to abolish all dis
tinction between them and their inferiors in their style
of life. Nay, such men as are engaged in lucrative busi
ness, provided it be lawful and they are on their guard
against its snares, will generally be more useful by car
rying it on as the Lord's servants, and using its profits
as his stewards ; than by retiring from it in the prime
of life, to a situation which perhaps hath not fewer
snares, and certainly inferior advantages for doing good.
— The consistent believer, however, will be influenced
by his principles to retrench a variety of superfluous
expenses, and exceedingly to moderate his desires of
providing for his family, that he may raise a fund for
charitable and pious uses ; and whilst he shows a readi
ness for every good work, by which the wants and mise
ries of men may be relieved ; he will especially endea
vour to render all his liberality subservient to the more
important interests of religion. This may be attempted
, by disseminating divine truth in the world, as the only
seed of genuine piety and holiness, dispersing useful
books, assisting in the religious education of children.
training up pious young men for the ministry, or in va
rious ways promoting the faithful preaching of the gos
pel. Wealth gives a man influence also ; and the affluent
Christian may use this infiuence to important purposes ;
and when the leisure it affords is accompanied by a suita
ble turn of mind, he may do more good by an edify
ing example, pious converse, and prudent efforts, in his
own sphere, (from which others are often excluded,)
than by retiring from it, even though he should expend
in charity what would be saved by that measure. His
conduct may likewise be rendered very useful among
his tenants, domestics, -and neighbours : and if he fre
quently disperse his charity with his own hands, accom
panied by his pious exhortations, and affectionately
serious discourse, it will have a vast effect in conciliat
ing men's minds to his religious principles. But indeed,

342 On the. Christian's- Improvement, &c.
the reflections already made, suffice' to show in general
how his talent may be improved ; and particulars on so
copious a subject, in this compendious Essay, can
scarcely be expected— only it may be added that far
more should be. thus employed, than commonly is.
They also, who are in more narrow circumstances,
};et have a talent to improve even in this respect. Much
might be saved from superfluous expenses by most
Christians, to employ in those gopd works which are
1 through Christ Jesus to the praise and glory of God.'
Nay, such as labour working with their hands, are ex-
pected'to give something to those that are in want.*
This specimen may illustrate what is meant by ' the
improvement of talents.' Many others might prpperly be
mentioned : but brevity must be consulted.-- Time is
an universal talent which every Christian shpuld redeem"
from Useless ways of killing, that he may employ it in
some beneficial manner ; for idleness is intolerable in a
disciple of Him who, ' went about doing good.' Every
man has influence in his own circle, however contracted,
and may improve it to good purposes. For did we duly
,consider*bur obligation to God our Saviour, the great
end for which our lives are continued, and the near ap
proach of death ; a desire would be excited in our hearts
to live to his glory, and to serve our generation ; and
this would influence us to improve all our advantages
to this purpose. And were every professer of the gospel
' thus stedfast, unmpveable, always abounding in the
work of the Lord ;' the blessed effects that would fol
low, may in a measure be conceived, but can never
be fully estimated.
* Eph, iv. 281-

ESSAY XXIII.

-<§:«>•-

On Prater.

A.S ' every good, and every perfect gift is from above,
and cometh down from the Father of lights;' so none,
of those things that accompany salvation, can be done
in a proper manner and to good effect, except as we
seek communications from God by the prayer of faith.
It must therefore be essential to the design of this com
pendious publication, to treat expressly on a subject of
such great use and importance.
The worship, which the Lord requires of us, may
be distinguished into adoration, thanksgiving and sup-
plication. Contemplating the glories of his nature, as
displayed in his works, and revealed in his word, we
express our reverential awe of his greatness and majesty,
and our admiring love of his infinite excellency, by
adoring praises, and by celebrating the honour and har
mony of all his attributes ; recollecting our personal ob
ligations unto him, as our Creator, Providential Benefac
tor, and Saviour ; we declare our grateful sense of them
in thanksgiving, general and particular; whilst the de
sire of holiness and happiness, and the love pf our fel
low creatures, joined to a conviction of our weakness
and poverty, and a confidence. in the Lord's goodness
and mercy, dictate prayers for ourselves and others ;
and in all these respects we render to the Lord the glory
due to his name. In speaking therefore more particu
larly concerning prayer, it is not meant to exclude or
overlook the other parts of divine worship ; but rather
to consider them as connected with it* and as bearing a
proportion to the enlargement of our hearts*.'' in making

344 - On Pra*eR.
our requests known unto God,' Yet as prayeris espe
cially the employment of poor and helpless sinners on
earth, and the introduction to those praises and thanks
givings, which are anticipations of the work-and worship
of heaven ; so it may be proper, in this place, to confine
our inquiries principally to this part of divine worship.
Prayer, in its very nature, is the expression of depen
dence, indigence, desire, and expectation. Petitions can
scarcely be offered with propriety to those, on whom a
man has no kindof dependence. The rich will rather
buy than beg ; but he that has no money, and is unable
to earn any, is likely to be induced by necessity to the
humiliating expedient pf supplicating relief. Yet he can
not heartily ask those things of which he is not in Want,
or which he feels no desire to obtain. And at last, what
ever his dependence, indigence, or desires may be, he
will not be disposed to petition any one, whom he con
siders as totally unable or unwilling to relieve him.
Prayer,, therefore, in the most general sense, implies
a belief, and contains an acknowledgment, of: the be
ing and perfections of God, of his presence with us*j
and of our dependence on him for 'life, and breath, and
all things.' It includes a consciousness that we are in
sufficient for our happiness ; that we cannot defend our
selves from dangers and calamities, nor secure our lives,
health, Iimbsj senses, mental powers, possessions, and
relatives ; that we cannot Obtain the sure supply of all our
wants, nor find comfort in life or death ; and that all
pur fellow creatures are unable to do these things for
us. It further supposes, that we earnestly, desire the
things for which we pray ,; and believe that the Lord is
able, and hope that he is willing, to grant the requests
which we present unto him. 'He that cometh unto
God, must believe that he is, and that he is the rewarder
of them that diligently seek him.'* It is therefore evi
dent, that all who deny the particular providential go
vernment of God ; and so ascribe every thing to second
* Heb. xi. 6:;

On Prayer. SW
causes, independently producing their effects, by chance
or necessity, as to exclude the immediate operation of
the Great First Cause, cannot with any propriety of lan
guage be said to pray. Whatever sense they may have
of their indigence, and whatever may be their hopes
and desires, they cannot feel a dependence on God, or
form expectations of help from him ; and every expres
sion which seems like prayer, is either used by such
men as a mere expletive without meaning, or it must be
a virtual renunciation in that instance of their avowed
principles. But we are not so much concerned to enquire about
the prayer that might be offered- by rational creatures,
who, however faultless* are, in themselves, indigent and
dependent; as about that of fallen rumed sinners ; for
such we all are. This part of worship, indeed, may be
considered as a duty required by the divine law : for the
command 'of loving God with all our hearts,' certainly
requires all men to beg of him to make them happy in
his favour and presence ; and sinners,; (if allowed to
hope for such a blessing,) must surely be bound to de
sire and ask for this forfeited felicity: ; for how can any
reasonable being be supposed to love God supremely,
who does not desire, and will not request restoration
to his favour, renewal to his image, the enjoyment of
his love,, and the capacity of glorifying him ?
Nevertheless, prayer, is here considered especially as
a mean of grace, to which we are, directed and encou
raged by the gospel. It is, therefore, in this sense, an
expression of our entire dependence on the unmerited
mercy of God, as justly condemned transgressors, for
pardon, acceptance, and 'all things pertaining to eternal
salvation. It springs from ' poverty of spirit;' or a hum
ble consciousness that we are ' wretched, and miserable,
and poor, and blind, and naked ;'* that we have neither
wisdom, righteousness, holiness, strength, nor any dis
position and ability for those things to which we are?
" * Rev. iii. 17, 18.
Tt

G46 On Prayer.
exhorted by the word of God ; and that none of our
fellow- creatures can give us any effectual help, in this our
deplorable condition. It implies sincere and vigorous
desires, yea, hungerings and thirstings after God and
spiritual blessings, (which cannot be bribed, diverted,
or assuaged by worldly things,) arising from a deep
conviction of mind, that the declarations of Scripture
concerning a future state, the resurrection of the dead*
judgment, heaven, and hell, are great realities, com
pared with which, all else is a vanishing dream, and an
empty shadow ; and it imports also, that we have a pre
vailing persuasion and hope, notwithstanding our sin
fulness and helpless misery, that the Lord is ready to
bestow eternal blessings on all who apply for them in
the way of his appointment. These convictions, desires,
or preparations of heart for prayer,* admit of various
degrees ; but without some measure of them, no man is
capable of praying aright. They who are wise in their,
own eyes, cannot be disposed to ask wisdom of God ;
the publican's prayer cannot be the language of the
proud Pharisee's heart ; nor the sensual, avaricious, or
ambitious, sincerely request the mortification of their
favourite passions, or the renewal of their souls to the
divine image; unless some contrary influence hath be
gun to change their judgment and dispositions.
Hence arises that difficulty which men generally ex
perience about prayer, and the need they have of forms
and helps, even in their most secret retirement ; for, in
this case, such forms are often a vain effort to teach a
man to pray for those blessings, which are diametrically
opposite to his determinate judgment, and to the pre
vailing inclinations of his heart. The starving wretch,
whose urgent wants have overcome his reluctancy to
beg, needs only encouragement, and words flow sponta- ,
neously from his genuine desires of relief ; but the rich
man, who should choose to act the beggar, must learn
his part and how to perform it, by rule, study, and
* Ps. f..\7.

On Prayer. 34.*
practice. The fears, hopes, and desires of the condemn
ed criminal, inspire him with an energetic, though per
haps rude eloquence, when allowed to supplicate the
clemency of his prince ; and even the little child finds
apt words to ask his parent for food, and to complain
of cold or pain. Why then cannot men find language,
when they would beseech the Lord to give them the
blessings promised in his word ? Because the state of
their hearts is so contrary to those blessings, that they
feel no want nor desire of them. Did experience prove
that the Lord uniformly conferred health, long life,
wealth, success, and honour on all that prayed for them,
men would generally get over their reluctancy to this
humiliating service, (notwithstanding their natural in
dependence of spirit ;) and find no difficulty in framing
pertinent, earnest, and importunate petitions for things
so suited to their carnal minds. Yet they find them
selves not only reluctant, but strangely at a loss, when
they would pray for spiritual gifts. Wherefore ? Because
they are not congenial to the desires of their hearts.
When our Lord on earth ' went about doing good,'
they, who felt their miseries, and earnestly desired re
lief, expecting it from his power and love, applied to
him with suitable and earnest petitions : but others were
more ready to say with the unclean spirit, ' what have
I to do with thee, Jesus ; I beseech thee, torment me
not ;' or to ' intreat him,' with the Gadarenes, ' to de
part out of their coasts ;' than to cry after him, ' Jesus,
thou Son of David, have mercy upon me.' Pride, there
fore, a carnal mind, alienation from God, contempt of
spiritual blessings, and unbelief are the sole reasons,
why men neglect prayer, or are unable to pray aright,
except by the teaching of the Holy Spirit.
But when we consider how great, glorious, and holy
the Lord is, and how guilty and vile we are ; the ques
tion seems not so much to be, whether the sinner ought
to pray ; as whether he may be allowed to come with his
supplications into the presence of his offended Sove,

348' On Prayer.
reign ? The humble and self abased will not doubt, but
that the permission given to a rebellious worm, to pre
sent a petition for pardon arid salvation to the glorious
God, is an act of grace ; and indeed, it is always looked
upon as such, when a prince receives a petition from a
rebel under a deserved sentence of condemnation. But
the Scripture places this matter in a much stronger light;
for the whole legal constitution, concerning the sanctuary,
the veil, the priesthood, and high-priesthood, the sacrifi-
ces and burning of incense, and especially the great day of
atonement, (on which alone even the high-priest might
enter within the veil to the mercy-seat, with the blood
ofthe sin-offerings, and the smoke of the fragrant in
cense,) were most evidently designed to show what in-
tervening obstacles must be removed, before the God
of infinite justice and holiness could, consistently with
his glory, permit sinners to approach him even on a
mercy-seat, to present their humble supplications for.
pardon and reconciliation. And though under the New
Testament we are invited ' to come boldly to the throne
of grace, that we may obtain mercy, and find grace to
help in time of need :' yet we bave no access, except
by 'the new and living way, which Jesus hath conse-
crated for us, through the veil, that is. to say his flesh,'
given as a sacrifice for sin,* and by his high-priesthood,
which is the substance of all those ancient shadows.
Whilst, therefore, we speak ofthe encouragements given
to the 'vilest of sinners, even from the first moment that
they desire mercy, to present their prayers before the
throne of grace; and whilst wc /determine, that prayer
is a part of the worship required of us by the divine law,
and, therefore, an universal duty ; we should never for
get, that it is a most surprising instance of the Lord's
condescension and compassion, and one of our most
valuable privileges, that we are allowed to make our re
quests known unto him, with well grounded hopes of
acceptance ; for those actions may be our indispensable
* Hcb. iv. 6. x. 19— 22.

On Prayer. 349
duty, which through our guilt and pollution it may yet be
totally improper for the Lord to accept at our hands.*
In order to encourage the prayers of sinners, the
Lord displays his glory from a throne of grace ; here
he ' waits to be gracious,' and to dispense pardon and
every blessing, to all who ask for them by faith in Jestis
Christ. Had he been revealed merely as seated on a
throne of glory, sustaining the character of a righteous
Law-giver, and an impartial Judge, a kind friend to the
obedient, but a terrible revenger of the rebellious ; it
might well have been said, ' Jehovah reigneth, let fhe
people tremble :' but as he hath made himself known on
a mercy-seat as ' God in Christ, reconciling the world
unto himself;' it may be said, ' the Lord reigneth, let
the earth rejoice.' The whole plan of the gospel, as it
relates to the person, righteousness, atonement, and
mediation of Emmanuel, is evidently intended to give
encouragement to the trembling sinner to seek mercy
from the God and Father of the Lord Jesus Christ.
The general invitations of the gospel supersede the ne
cessity of enquiring who may come in this new and liv
ing way ? ' Let him that is athirst come, and whoso
ever will, 1st him come.' The feast of divine love is
provided, ' all things are ready ;' and the messengers of
salvation are not only commanded to> invite all they
meet, but even ' to compel them to come in,' by even
argument, persuasion, expostulation, and encourage
ment they can devise ; for these are the means, by which
the Holy Spirit produces the willing mind, and gives'
the praying heart. The very appointment of this way of
applying for salvation, is a complete encouragement to
all who feel desires after the blessings, of the gospel, and
are willing to become humble supplicants for them ; as
it implies that the Lord purposes to bestow them as free
gifts on indigent beggars ; and not on those who would
buy, earn, or deserve them. For in this case prayer is
the very language of poverty and distress, which guiU
* Is. i. 11—15.

350 On Prayer.
alone hath brought on any part of the rational creation
of God.
Every general command or exhortation, therefore, to
pray, is an encouragement to all who desire to pray ; and
whatever guilt they have contracted, or in whatever
depths of temptation and misery they are plunged, it
says to them, ' Be of good comfort, arise, he calleth
thee.' Such general exhortations abound in Scripture ;
they are often addressed to the vilest transgressors^ and
are commonly connected with absolute promises ; ' Ask,
and it shall be given ;' 'for everyone that asketh re-
ceiveth, Sec.'* — Such promises do not indeed, engage
that God vvill hear the prayers of the formal, the hypo
critical, or the impenitent, who may (like the unclean
spirit,) pray very sincerely, 'torment me not,' and yet
hate true religion as much as ever ; for ' the prayers of
the wicked are an abomination to the, Lord.' But when
the vilest transgressor is so far humbled and softened,
as to pray from bis heart for -mercy and grace, and all
the blessings of salvation, as ' the gift of God through,
Jesus Christ;' he begins ' to offer the prayer ofthe up- "
right, in which the Lord delighteth.'t
These assurances are confirmed by the ^examples of
Scripture ; when Menasseh, vile as he had been, began
to humble himself, and pray to the Lord; he was not
upbraided with- his abominable crimes, but mercifully
accepted, pardoned, and delivered.^ When it could be
said of persecuting Saul, ' behold he prayeth !' no further
doubt remained of his acceptance and reconciliation,
The publican, who loathed himself as much as the phari-
see disdained him, and who, not daring to come near,
or ' to lift up his eyes unto heaven* smote upon his breast
and said, God be merciful to me, a sinner;' went down
to his house justified, rather than he who deemed it
presumption in such a wretch to pray. Even the short
petition of the almost expiring thief, ' Lord remember

* Is. Iv. 7, 8. Jer. xxix. 11—13. xxxiii. 3. Ezek. xxxvi. 5—7. 37. Zech.
xii. 10. Matt. vii. 7—11. John iv. 10. Acts viii. 22.
f Prov. xv. 8, 9. X 2 Chron. xxxiii.

On Prayer. 351
me* when thou comest in thy kingdom,' received an
immediate answer full of astonishing grace. Nor is
there one instance upon record, of a single prayer be
ing rejected, except for the hypocrisy, wickedness, and
unbelief with which it was presented. To all these en
couragements we may add the frequent commendations
bestowed on importunity, frequency, and fervency in
prayer,* and the testimony of all the servants of God
to his readiness to hear and save them, from the most
tremendous depths into which their sins had cast them,
whenever they were brought to cry unto him, and say,
' O Lord, I beseech thee deliver my soul.'
If then the vilest sinner, from the first moment when
he desires to pray, is warranted to come with humble
hope of being heard and answered ; the same considera
tions should much more enlarge the expectations, and
confirm the confidence of those who, ' continue,' (or
persist, J ' in prayer' from day to day ; pleading with
persevering importunity, all the promises in the Re
deemer's name, and earnestly seeking for that wisdom,
strength, grace, and consolation, which may enable them
to live to the glory of God, as well as for the pardon of
their sins, and the salvation of their souls. ' We have
not, because we ask not;' we are straitened in our
selves, not in the Lord ; and did We more enlarge and
multiply our requests, with greater fervency and impor
tunity, we should be enabled to exchange "many of our
complaints for joyful praises. This is evident in a great
degree from our own experience, if we be indeed ex
perimentally acquainted with the life of faith and prayer ;
for who can deny that his inward supports and comforts,
his strength to resist temptation, and to endure labour
and suffering, have borne some proportion to his fre
quency and fervency in prayer? '
The word of God contains the most decisive and
emphatical language on this subject. The apostle says,
' The effectual fervent prayer of a righteous man avaifi...
* Luke xviii. 1—13;

352 ON I'RAYER.
eth much ;' yet the only righteous men on earth are peni
tent believing sifiners ; and we are in many passages en
couraged to expect the most abundant and surprising
answers to the prayer of, faith. *-^-Many curious ques
tions have indeed been started concerning the efficacy
of prayer ; for 'vain man would be wise,' but ' the
Lord taketh the wise in their own craftiness;' and such
difficulties speedily vanish from the serious humble
mind. Yet our Lord himself reminds us, that ' our
Father knoweth what things we have need of, before we
ask him ;'f and it is obvious that prayer cannot be re
quisite for the information of Omniscience, or to dispose
the God of all grace to supply our wants. But when
seriously engaged in, it tends directly to increase our
acquaintance with ourselves, with our own character
and wants ; to lead our attention to the promises of God ;
to abstract the mind from all selfish and carnal confi
dences ; and thus to bring us into that humble, depen
dent, and waiting frame of spirit, which is the prepara
tion for duly receiving and using every divine blessing.
To pray in a suitable manner is in effect to say, ' Lord,
we are poor, vile, helpless, wretched creatures ; we
have no other refuge to flee to, we know not what to
do, but our eyes are unto thee, because we believe that
thou art ever ready to forgive and save all that call upon
thee.' As, therefore, the parent requires the child to ask
those things that he intends to give, that the child may
feel his dependence and obligation, and be brought to
a proper disposition towards the parent; so the Lord re
quires us ' to make our requests known unto him,' that
we may be, prepared to receive his intended benefits
with thankfulness, to notice his hand in themy and to
give him the glory of them. And when our prayers ac
cord to his precepts, are grounded on his promises, im
ply submission to his prpvidence, and spring from a
* Jer. xxix. 12, 13. xxxiii. 3. Matt, xviii. 19. Mark xi 24. John xiv. 13,
14. xv. 7, 16. xvi. 24. Eph. iii. 20. James i. 5—7. v. 15—18. 1 John iii. 22.
v. 14, 15.
f Matt. vi. 5—8.

On Prayer.

353

supreme desire of spiritual blessings ; when we pray
for those things that are truly good for us, conducive to
the advantage of our brethren, or in any way honourable
to his name ; we cannot expect too much in answer to
them; for 'He is able to do exceeding abundantly,
above all that we ask, or think.'
The Scripture abounds with examples of the efficacy
of prayer. Abraham ceased to ask, even in behalf of
Sodom, before the Lord refused to answer him; and
' God remembered Abraham,' in preserving Lot from
the overthrow,* Jacob 'wrestled with God, and pre
vailed' with him ; and in consequence Esau's heart was
softened and his rage disarmed : he set out an enemy,
yet met him as a brother,! When Moses prayed, Ama-
leck was discomfited ; and when he pleaded for Israel,
the Lord said, ' Let me alone, that I may destroy them/
The time would fail to speak of David, Asa, Jehpsha-
phat, Hezekiah, Nehemiah, and many others. Doubt
less, the conversion of Saul was an answer to the prayer
of dying Stephen ; and we suppose that the believers
at Damascus were heard in their cries for protection
from that cruel persecutor, in a manner beyond their
own most enlarged expectations ; and so likewise were
those at Jerusalem, when they prayed for Peter's deli
verance from Herod- J
But, indeed, except in the case of miraculous inter
positions, the same is still experienced, and the more
any man has made the trial, the fuller will be his assent
to this truth. The Christian who has been frequent,
fervent, and particular in his supplications for a length
of time, has, doubtless, found that many of his petitions,
(defective and defiled as he knows them to be,) have
been manifestly answered, both in his own temporal
and spiritual concerns, and in behalf of others ; often
beyond his expectations, and contrary to apparent pro
bability. Some requests have also been granted, not
+ ?^c? X"W- 17~33- Xix' -9- t Gen. xxxii. xxxii.
I A.CLS Xll*
Uu

354 On Prayek.
exactly in his meaning, but in a far more desirable
way. He has prayed for the removal of the ' thorn in
the flesh :' but the Lord hath answered him by shewing
tbe sufficiency of his grace, and employing the trial ' to
humble and prove him, and to do him good at the
latter end;'* so that the things that seemed the most
against him, have most effectually promoted his highest
interest. Or he has found his prayers answered, by
feeling his mind wonderfully reconciled to a denial,
from a conviction that ' he knew not what he asked ;'
or by a calm serenity in waiting the Lord's time for
those things which he had impatiently desired. The
causes of his perturbation and anxiety remain, after his
prayers have been presented before God ; but the soli
citude itself has given place to a divine ' peace which
passeth all understanding ;' for ' he called on the Lord,
and was strengthened with strength in his soul.' In
short, he can scarcely produce an instance, in which he
'poured out his heart,' with earnestness and importu
nity, and yet failed of obtaining the blessing he sought,
or was not after a time satisfied with a denial. In many
cases his intercessions for those around him, have been
graciously answered; in others he may still retain hope ;
and in all he may be assured, that they will return intp
his own bosom.
The efficacy, therefore, of prayer, to bring light and
wisdom into the mind, peace into the conscience, sub
mission into the will, and purity into the affections ;
to keep our garments clean, our armour bright, and our
hearts joyful ; to make us strong for the conflict, for
service^ or for suffering; to obtain sufficiency for our
place and work, and a blessing on our endeavours; to
secure peace with our enemies, or protection against
them ; to carry every point that is truly good for us ;
to bring clown blessings on ourTamilies, friends, and
country; to procure peace and prosperity to the church,
the conversion of sinners, and the spread of the gos-
* 2 Cor. xii. 1—10.

On Prayer. *>>>
pel;^nd for all things which we can desire or conceive,
must be allowed by every man who reverences the
Scriptures, or knows what it is, 'to walk with God.'
Did men speculate and dispute less, and pray more^their
souls would be like a watered garden : fruitful, joyful*
beautiful, and fragrant. Prayer is the first bre; t\ of di
vine life : it is the pulse of the believing soul, the best
criterion of health or sickness, vigour or debility. By
prayer we draw water with joy from the wells of salva
tion ; by prayer faith puts forth its energy, in appre
hending the promised blessings, and receiving from
the Redeemer's fulness; in leaning on his Almighty
arm, and making his name our strong tower ; and in
overcoming the world, the flesh, and the devil. All
other means of grace are made effectual by prayer ;
every doctrine and instruction produces its effect, in
proportion as this is attended to ; even grace revives or
languishes according to the same rule. Our grand
conflict with satan and our own hearts ; is about prayer :
the sinner feels less reluctance and meets less resist
ance, in respect of all other means of grace, than in re
tiring to pour out his heart before God in secret ; and
the believer will find his chief difficulty to consist in
continuing instant and fervent in his spiritual exercise.
If he succeed here, all else will eventually give place
before him* and turn out to his benefit and comfort.
It should likewise be remembered that prayer may
be either public, social, or secret. Public worship most
honours God, and is the grand end of our assembling
together; though few seem thus to understand it. So
cial -worship tends greatly to maintain brotherly love,
and to bring down blessings on families and societies.
But secret prayer is the grand mean of maintaining
communion with God, and keeping alive the power of
religion in the soul. Without this, the others degene
rate into formality ; and the man himself continues de
void of life, strength, and comfort, in the midst of them,
Christians should therefore remember to prepare for
public "and social worship, by secret prayer, meditation,

3^6 On Prayer.
and reading the Scriptures ; and not yield to the temp
tation -of neglecting the one, by spending too much time
in the other.
If we desire to pray aright, we must carefully ob
serve, that the Scripture always calls upon, us 'to pray
in the Spirit*' or ' in the Holy Ghost,' or rather ' by the
Spirit :' our first petition, therefore, should be, that the
Lord would graciously giye us his Holy Spirit, to teach
and enable us to pray. When this is duly attended to,
a very heartless beginning will often have a bright and
encouraging conclusion, and our desires may be too
large, even for utterance ; but without it, words will
often flow, that have little meaning and no correspon
dent affections. * We should also be very particular in
our secret devotions ; both in confession, in supplica
tion for temporal and spiritual mercies, according to
our circumstances, in thanksgivings, and in prayers for
others : for whilst men deal in general words, they must
either be very short, and superficial, or run into need
less repetitions. Occasional ejaculatory petitions also
are a blessed addition to stated seasons of retirement.-^
All our prayers should be explicitly offered in the name,
and through the intercession* of the divine Saviour ; in
dependence on his merits, with realizing expectation of
success, and in a loving forgiving spirit.
Finally, a thorough acquaintance with the devotional
part ofthe psalms; the petitions contained in other parts of
Scripture; and a careful observation ofthe requests which
the sacred penmen offered, the pleas they used, the or
der and proportion they observed, and the confessions,
adorations and grateful praises they intermixed with
their fervent supplications for personal and public, tem
poral and spiritual mercies, will be more useful to the '
serious Christian, in this part of religion, than all other
helps whatever. Above all, the Lord's Prayer, well
understood and digested, will teach him what the con-
* Rom. viii. 25, 27.

On Prayer. --37
fidence and leading desire of his heart in every prayer
should be; what are the blessings especially to be sought
for ; and with what moderation and submission he should
ask for temporal mercies, compared with the forgiveness
of his sins, and deliverance from temptation and the
tempter, from evil and the evil one ; that in approaching
the throne of grace, he may ' seek first the kingdom of
God and his righteousness;' assured that 'all other
things will be added unto him.'

'ESSAY XXIV.
On Baptism and the Lord's Supper,

_/lLMONG the ordinances, which the Lord hath ap
pointed in his church, as means of grace and acts of
solemn worship, some have, from the earliest times,
been distinguished by the name of Sacraments- The
word Sacrament originally signified the military oath
which the commanders of the Roman armies required
from their soldiers ; and these institutions were consi
dered as solemn engagements to be faithful and obedient
to Christ, under whose banner all Christians have en
listed. In process of time sacraments were multiplied,
which gave rise to immense, superstition and absurdity :
and as human nature continually verges to extremes, so
it may be doubted, whether numbers have not lately
been induced too much to disregard all distinctions of
this kind. The word, however, is not scriptural; and
tbe nature ofthe two solemn ordinances, which Protes
tants consider the only Sacraments under the Christian
dispensation, seems in general, to be this : ' In them di
vine truths arc exhibited to our senses, and illustrated to
our minds, by outward emblems, and the reception of
spiritual blessings is represented by significant actions.
Thus observances in themselves indifferent, by divine
appointment become apart of religious worship, honour
able to. God, and profitable to us; and positive duties
arise, where none before subsisted by moral obligation.'
*Baptism is the initiatory ordinance of Christianity ;
* The design of this compendious publication renders it wholly im
proper to treat of this subject in a controversial manner. After a long
and patient investigation, and mature reflection, the writer is a Pcedo-

On Baptism, Sec. ^
as circumcision under the old dispensation, from Abra
ham to the ascension of Christ, was the door of admis
sion into the visible church. It consists in the applica
tion of water to the baptized person, ' in the name of
the Father, and of the Son, and of the Holy Ghost.'
Water is the universal purifier of our persons, garments,
houses, streets, and cities; it is essential to the beauty,-!
and fertility of the earth ; and it is the original element
from which every liquor, that quenches our thirst or
exhilarates our spirits, is derived. It is therefore, the
constant and most expressive scriptural emblem of the
pure and satisfying blessings, conveyed to us by the gos
pel : especially of the purifying, enlivening, fructifying,
and consolatory influences ofthe Holy Ghost : and many
ceremonies of the law, as well as the introductory bap
tism of John, exhibted these benefits by the use of it.
The whole of that happy change, which the Apostle de
scribes, may be denoted by the baptismal water; 'But
ye are washed, but ye are sanctified, but ye are justified
in the name of the Lord Jesus, and by the Spirit of our
God.'* This accords with the Lord's promises by his
prophet — ' Then will I sprinkle clean water upon you,
and ye shall be clean ; from all your filihiness, and from
all your idols will I cleanse you ;' and with various other
passages in the sacred oracles. f Yet Baptism seems
more immediately to represent the purifying of the judg
ment and affections from the pollution of sin, by the sanc
tification ofthe Holif Spirit. The beginning of this work
is therefore described with reference to the outward
Baptist ; and his discussions will consequently be most applicable to those,
who coincide with him in sentiment and practice. But he considers all as
brethren who ' love the Lord Jesus in sincerity :' and would not willingly
offend any man, who conscientiously differs from him in such matters:
he therefore reasonably hopes for similar candour from his readers. The
disputes about the mode and subjects of Baptism seem to have too lone;
occupied a disproportionate degree of attention ; whilst numbers remain
ignorant of the nature and obligations of the ordinance itself. Mr. Henry's
observation seems well grounded ; ' If Infant-baptism were more con
scientiously improved, it would be less disputed.'

* 1 Cor. vi. 9— 11.
t Ezek. xxxvi. 25—27. Ps. li. 2, 7. Zech. xii. 1. John xiii. 8. xix.24.
Eph, v. 26, 27. 1 John v. 6. Rev. i. 5. vii. 14.

360 On Baptism and
emblem, as being 'born of vjater and of the Spirit;' it
yis called ' the washing of regeneration, and renewing of
the Holy Ghost, which God our Saviour pours upon us
abundantly ;' and it is especially, though not exclusively,
meant by ' the baptism of the Holy Ghost.'*
The appointment of this emblem, in the initiatory or-
dinance of Christianity, emphatically testifies the doc
trine of original sin, and the necessity of regeneration :
for it declares every man, as ' born of the flesh,' to be
so polluted, that unless he be washed with purifying
water, he cannot be received into the outward church of
God : and unless he be inwardly cleansed by the Holy
Spirit, he cannot be a member of the true church. In
this, it coincides with circumcision, which implied, that
without the mortification of the corrupt nature derived
by generation from fallen Adam, and the removal of
that obstacle to the love and service of God, no man
could be admitted into covenant with him.f And like
that ordinance, it is ' the seal of the righteousness of
faith;' for he, and he alone, who possesses the inward
and spiritual grace, which both circumcision and bap
tism outwardly denoted, has a divine attestation to thei
sincerity of his faith, and to the reality of his justification
in the righteousness of the Redeemer. The form of bap
tism, 'in,' or into, ' the name of the Father, and of the
Son, and of the Holy Ghost,' contains an unanswerable
argument for the doctrine of the Trinity, and constitutes
a perpetual profession of it : it implies also that the bap
tized person is the avowed worshipper and servant of
God ' the Father, the Son, and the Holy Ghost,' who is
becomethe Salvation and Portion of his people.
When the Apostles went forth ' to teach,' or disciple,,
i all nations,' to baptize them in this name, and after
wards to teach them more fully all things that Christ
had commanded, that they might observe them,j; the
converts, whether made from among the Jews or Gen-
* John i. 31—33. iii. 3—8. Tit. iii. 5, 6.
t Deut. xxx. 6. Jer. iv. 4. Rom. ii. 28, 29.
X Matt, xxviii. 19, 20,

the Lord's Supper. 361
tiles, were baptized on an intelligent profession of re
pentance and faith. When the Jews made proselytes to
their religion, they circumcised the adult males on such
a profession, according to the nature of their dispensa
tion ; and Pcedo-baptists, in similar circumstances,
would adopt the same conduct. But we maintain, (for
reasons that have been repeatedly assigned,) that as the
Jews circumcised likewise all the males in the families
of the proselytes, who were incapable of personally re
jecting the Jewish religion ; so the Apostles baptized
the households of their converts ; including the females,
and only excluding such, as, being able to answer for
themselves, gave evidence, by word or deed, that they
did not obey the truth. Nay, we are of opinion that
those children, who had one believing parent, though
the other continued an unbeliever, were thus admitted,
as relatively holy, into the visible church of Christ.*
The adult convert, by receiving baptism, acknow
ledged, according to the obvious meaning of the ordi
nance, that he was a sinner by nature and practice ; that
he repented of his sins, and believed in Christ for the
forgiveness of them ; that he renounced' idolatry, and all
other objects or forms of worship, ' to serve the one
living and true God,' in whose name he was baptized ;
that he cordially believed the truths of the^ Gospel, and
relied on the mercy of the Father, on the mediation of
the incarnate Son, and on the grace of the Holy Spirit,
for complete salvation ; and that he sincerely purposed
to forsake all his sins, and every confidence, pursuit, in
terest, or indulgence, which interfered with these en
gagements. Thus he openly joined himself to the Lord,
according. to the new covenant in Christ Jesus ; and em
bracing its benefits as his portion and salvation, he so
lemnly vowed to renounce the world, deny himself,
bear his cross, endure persecution and hardship, and
fight against sin and satan, as a faithful soldier of Jesus
Christ, to the end of his days ; and doubtless prayers,
* Acts xvi, 3, 15, 33. Rom. xi. 16, 17. 1 Cor. i. 16. vii. 14,
Xx

362 On Baptism and
instructions, professions, and engagements to this effect,
accompanied the administration of baptism, as circum
stances required or admitted of them. Such a solemn trans
action would fend exceedingly to confirm the faith, to ex
cite the love, to strengthen the mind, and to encourage the
hope of the true convert. And though an hypocritical pro
fession could answer none of these purposes; yet we can
not determine, that confused views, partial convictions,,
and general purposes of following Christ, might not fre
quently issue in true conversion, even by means of this
ordinance, and the prayers, instructions, and admoni
tions, which preceded, attended, and followed it ; for it
does not become us to limit the operations of the Holy
Spirit. The public administration of baptism would like
wise honour God, and the christian religion ; establish
and edify believers by reminding them of their privi
leges and vows ; make way for subsequent exhortations,
admonitions, or censures, in respect of the baptized per
son, as occasion required ; and excite the attention of
numbers to the peculiar doctrines of Christianity.
The baptism ofthe infant-offspring of such converts
was likewise a solemn declaration that they desired the
same blessings for their children, as they had chosen for
their own portion ; and they thus pledged themselves to,
the church, ' to bring them up in the nurture and ad-.
monition of the Lord ;' giving them every instruction,
and using all means of rendering them wise unto salva-,
tion. When they brought the children, which were af
terwards born to them, to be baptized, they virtually re
newed their former profession and engagements, and,
declared their persevering purpose of instructing and
commanding their households in the fear of God ; and
as the children grew up, such of them as profited by
these means, would personally accept of the privileges,),
and enter into the engagements, peculiar to Christianity,'i
in the manner that will shortly be considered.
As the number of professed Christians increased, the
baptism of infants would proportionably grow more
common ; and when the progress of the gospel among

the Lord's Supper. 36 .1
Jews and Gentiles was less rapid, the baptism of adults
would not occur so frequently. This accords with facts ;
and when the progress of error and superstition made
way for the nominal conversion, and the baptism, of
whole nations, the baptism of adults was seldom heard
of, in countries previously professing Christianity. The
indiscriminate administration of infant- baptism, however,
arising from a concurrence of causes during many cen
turies, has produced many very bad effects ; and the
abuses, misapprehensions, and criminal conduct, which
too manifestly connect with it, have given many pious
persons a rooted aversion to that way of administering
the ordinance, and have furnished them with plausible
objections against it. But when a serious parent is per
suaded, (notwithstanding. all these crimes and abuses,)
that the baptism ofthe infant-offspring of believers ac
cords to the word of God, and, in compliance with what
he judges his duty, presents his children to be baptized ;
he solemnly ratifies and renews the profession and en
gagements of his own baptism ; he avows his earnest de
sire, that the covenant made with him may be for the
good of his seed also,* and he engages to bring them
up in the faith and obedience of the gospel, as far as his
instructions, discourse, example, and prayers can have
any influence. As they grow up, he, or other serious re
lations, may profitably explain to them the nature,
meaning, and engagements of baptism ; the blessings it
signifies; the advantages of being thus early admitted
into the visible church, and trained up as her children ;
and the aggravated guilt of deliberately rejecting the sal
vation and service of God, from pride of heart and car
nal affections ; or even of neglecting the means of appro
priating these advantages, and complying with those en
gagements, which their parents, or senior friends, had
entered into in their name, and for their benefit. Thus
an additional avenue is opened to the consciences of
young persons, and an additional restraint imposed on
* Jer. xxxii. 38—40. Acts ii. 38, 39.

364 ' On Baptism aku
their passions. — Ministers also may employ these topics
with great advantage, ih addressing both the parents and
the children, and even such as wish to have their off
spring baptized ; and if this was done frequently and
generally, both in public and private ; if baptism was ad
ministered solemnly before the congregation, and proper
reference made to it in the sermon ; and if some discou
raging barriers to these things were removed, the most
diffusive good might be expected.
But even as matters ndw stand, the administration of
infant-baptism has great influence, in giving vast multi
tudes some ideas of the gospel, especially of original
sin, regeneration, and the Trinity ; and whilst all "who
act profanely, deceitfully, or formally, in this matter,
must answer for their own crimes ; if good be done,
either to parents, children, or others, and if the name of
God be in any measure glorified ; the end of the institu
tion is so far answered, even though no special benefit
should be thought to accrue to the baptized person.
The pious parent may therefore rest satisfied with per
forming what he considers his duty. If the child live,
the transaction may be useful, by way of subsequent
improvement ; nay, we must allow, that the Holy Spirit
may in some cases regenerate the infant, in answer to
the prayers of believing friends, even at the time of bap-
tism ; without confounding the outward sign with the
thing signified, or supposing the sacrament to produce
the effect by its own inherent energy. Many other things
connected with this subject must be waved, for the sake
of brevity, but these hints may perhaps assist some plain
Christians to understand the nature of baptism, and iheir
duties and obligations respecting it. The outward sign
doubtless will not profit those who live and die without
' the inward and spiritual grace,' even ' a death unto sin,
and_a new birth unto righteousness ;' and the conduct of
multitudes, who act in direct opposition to the most so
lemn engagements, entered into for themselves or others,
will render their doom more dreadful at the last day,

the Lord's Scpper. j5j
than that of Jews, Mahometans, Pagans, or avowed
infidels. The Lord's supper also calls for our peculiar atten
tion, as it is of the greatest importance in the system of
Christianity. When baptized persons give hopeful evi
dence, that they are partakers of ' the inward and spiri
tual grace,' of'the initiatory ordinance ; they should be
exhorted to make, or renew, a personal profession of
their faith in Christ, their cordial acceptance of his sal
vation, aud their purpose of living according to his
commandments, by joining with his people in receiving
the Lord's Supper ; for this seems to be the Scriptural
way of making such a profession, whatever expediency
there may be in other introductory observances.
Nothing can be more simple in its own nature than
this institution ; though superstition has been peculiarlv
successful in misrepresenting, obscuring, and perverting
it. Our blessed Saviour, the evening before his cruci
fixion, having celebrated the passover with his disciples,
appointed the Lord's Supper to be a memorial of his re
demption, as the paschal lamb had been a prefiguration
of it. He therefore took bread, and by prayer, praise,
and thanksgiving, set it apart to be the representation of
his body. He brake it, to show that his body must be.
wounded, bruised, put to great torture, and undergo
death, for the redemption of his people ; and he directed
each of his disciples to eat of that bread in remembrance
of him, to instruct them in the way by which his atone
ment would be made effectual to their Salvation, in like
manner he took the cup, and, renewing his prayers and
thanksgivings, he bade them all drink of it; as the wine
represented his blood, which was about to be shed to
purchase the blessings ofthe new covenant, and to rati
fy it in behalf of the whole multitude of believers, for
the remission of their sins. The language of Christ in
appointing this ordinance, is manifestly figurative, and
cannot be literally interpreted, (unless we should explain
the material cup itself to be the blood of Christ, or ra
ther, the new covenant ,-) and this renders it the more

366;.; Ox Baptism, akjj
wonderful, that any set of. men should be so adventurous
and absurd, as to require all the church to believe, in
contradiction to their senses, that the bread in the sacra
ment, after consecration, becomes the real entire body
of Christ ! But, indeed, the Scripture gives us no inti
mation of any peculiar mystery in this institution; though
strong metaphors are employed, the more emphatically
to demahd our attention to the importance of the thing
signified by the outward emblems.*
From these Scriptures", I apprehend, we may learn in
general, that our Lord commanded all his disciples^
every age, to the end of the world, frequently to meet
together in his name, and with solemn worship suitable
to the occasion, to break, distribute, and eat bread, the
most salutary and universal of all viands, and to pour
but and drink wine, the most valuable and refreshing of
all cordials. This action was intended to be a perpetual
memorial of Christ, especially of his body broken, and
of his blood shed, for their sins. The body, (for that
alone could be represented by an outward emblem,) was
doubtless put for his perfect and entire human nature,
as personally united to the eternal Word and Son of
God. His blood, {ihe shedding of which was the evident
and immediate cause of his death,) denoted the whole of
his expiatory sufferings, which terminated when he ex
pired on the cross. The dignity, righteousness, and ho
liness of the Redeemer; the depth of his voluntary hu
miliation and the intenseness of his agonies ; the vastness
of his condescension and compassionate love ; the de
plorable state of deserved misery from which he re
deemed sinners ; the extensive efficacy of his one obla
tion, the honour and happiness to which he exalts all
true believers ; and the discovery made in this great
transaction, of the justice and love of God, the excel
lency of his law, the evil of sin, the vanity ofthe world,
and the importance of eternal things, should all be taken

Matt. xxvi. 26—23. Mark xiv. 22—2.1. Luke xxii. 19, 20. 1 Cor.
13—25.

the Lord's Supper. 567
into the account, when we contemplate the death of
Christ through the medium of these outward emblems ;
whilst tfhe action, of eating the bread and drinking tlie
wine, illustrates the manner in which the sacrifice of
Christ becomes effectual ; by even feeding on him, in
our hearts, by ' faith with thanksgiving.'* The Lord's
supper was instituted in the evening, and probably the
disciples received it-sitting; but as no command was
given in this respect, it may well be considered as a
matter of indifference, in which the validity of the ordi
nance is not at all concerned.
The very act of receiving the Lord's Supper, implies
a confession of our guilt and ruined condition, from
which we could not have been saved, if Jesus had not
died upon the cross to redeem us ; a profession that we
entirely believe the testimony of God, respecting the
person, undertaking, and atonement of Christ, and the
reality, sufficiency and efficacy of his victorious suffer
ings ; and avowed dependence on the mercy and grace
of God, according to the promises and provision of the
new covenant, which was ratified by Emmanuel's blood;
an acknowledgment of our obligations to this most gra
cious Benefactor, and an expression of our love and
gratitude to him ; a Sacramental engagement to obey
him as our Lord and Saviour, surrendering ourselves to
him, as ' bought with a price, to glorify him with our
bodies and spirits, which are his ;' and a public uniting
of ourselves to his redeemed people, to walk, with them
in christian love and fellowship, in all the ordinances
of divine worship, and in all holy conversation and
godliness. It is, therefore, most evident, that no man is prepared
for this sacred ordinance, or capable of sincerely and
intelligently making that profession which is implied in
it ; unless he be indeed a self condemned penitent ; who
really believes the gospel, and renounces all other confi
dences to ' flee for refuge to lay hold on the hope set
* John vi. 53—58.

368 On Baptism and
before him ;' and unless, in his most secret retirement,
he endeavours to receive Christ Jesus the Lord, as his
Prophet, Priest, Ruler, and Saviour, purposing thence
forth to walk in obedience to him. The man, who ha
bitually allows allows himself in known sin, or the ne-
gleet of known duty ; who harbours pride, envy, malice,
avarice, or sensual lusts in his heart ; who comes to the
sacrament to compensate for his sins, or to cloak his
secret transgressions ; who attends on it to quiet con
science by a self-righteous service, substituting the out
ward sign for the thing signified ; or who uses it as a
mere step to secular preferment, must ' be guilty of the
body and blood of Christ,' and eat and drink his own
condemnation. But the humble, trembling penitent^
who would apply for salvation through the crucified
Saviour, by using the means that he hath appointed,
ought not to suspect any snare, or fear any dangers in
approaching the Lord's table ; even though many doubts
may still disquiet his mind, or great remaining darkness
obscure his views.
When the Corinthians had most grievously profaned
this ordinance, and exposed themselves to severe re
bukes and corrections, the Apostle did not counsel them
to seek for security by absenting themselves from it ; and
though they might doubtless profitably use the advice
and assistance of their pastors or brethren, he did not
direct them to be satisfied with their decisions ; but ' to
examine themselves, and so eat of that bread, and drink
of that cup.'* It was incumbent on them to examine
diligently, whether they were in the faith? Whether
they did truly repent and believe the gospel ? Whether
their profession was sincere, and their motives pure ?
Whether their hearts artd lives were consistent with the
holy religion they had embraced ? Whether they did
cordially accept of the whole salvation of Christ, and
yield themselves to his service ? And whether they
came to the Lord's table, 'discerning his body,' 're-
* 1 Cor. xi, 27—31.

the Lord's SuPpeS. 369
membering his love,' and seeking communion with him
and his saints?
Such self-examination must always become professed
Christians ; not in order to find out some excuse for ne
glecting to obey the dying command of their loving Sa
viour; but in order to remember him with more fervent
affection, and more exalted thanksgivings. It is very
useful, when we have the opportunity, to set apart some
time previously to the administration of the Lord's Sup
per, thus to re-examine ourselves, to enquire into our
progress in vital godliness, and to renew in secret our
cordial consent to the new covenant in the blood of
Christ. Such a preparation is especially important to the
new convert, when, (with the instructions and prayers
. of ministers and pious friends,) he first approaches to
make this profession ; and to the backslider, when he is
recovered from his wanderings, and desires to renew the
solemn transaction. In all cases, self-examination should
be considered merely as introductory to the exercise of
repentance and faith, the practice of works meet for re
pentance, and fervent prayers for divine teaching and
grace to enable us more profitably to attend on the ordi
nances of God; for should any one discover, that at
present he could not approach the Lord's table in a suit
able manner, he ought by no means to rest satisfied with
absenting himself; but should rather be more earnest in
using every means of becoming an acceptable communi
cant. The believer, however, who habitually examines
himself, and daily exercises repentance and faith, may
very properly receive the Lord's Supper without any
further preparation, when an unexpected opportunity
presents itself. .
It is evident, both from Scripture and the earliest re
cords of the primitive church, that this ordinance was
administered to the professed disciples of Christ in gene
ral, on every Lord's day at least. This frequent recollec
tion of that great event, which is the central point of our
holy religion, was exceedingly suited to increase hu
mility, hatred, and dread of sin, watchfulness, contempt
Yv

370 On Baptism and
of the world, faith, hope, love, gratitude, patience, com
passion, meekness, fortitude, and all other holy disposi
tions. — These are obvious and intelligible advantages of
frequent communicating, if it be done iii a serious, con
siderate, and reverential manner ; for the Lord's Supper
as directly tends to strengthen and refresh the believing
soul, as the bread and wine do to nourish and invigorate
the body. At the same time, due honour is rendered to
the Lord, by this repeated profession of our faith and
love ; the sympathy of pious persons, uniting in so af
fectionate an ordinance, promotes edification ; the great
truths of Christianity are thus brought before the minds
of increasing numbers ; and the presence and blessing
of the Lord may confidently be expected, whilst we thus
meet in his name, and present our prayers and thanks
givings before him. Indeed, this institution was express
ly intended to ' show forth tbe Lord's death till he come ;'
and this proves that the doctrine of the atonement is the
most essential part of Christianity ; and an habitual de
pendence on a crucified Saviour, the grand peculiarity of
the Christian character.
The abuses, that have taken place in respect of this
ordinance, have at length produced a lamentable neglect
of it ; to the dishonour of the Redeemer, and the increase
of that lukewarmness of which it is a manifest indication.
No doubt the pharisaical, hypocritical, avaricious, and
profane approaches of numbers to the Lord's table, con
stitute a most heinous sin, which, unless repented of,
will vastly increase their final condemnation. But they
who through ignorance, impiety, carelessness, malice,
or secret crimes, are unfit for this holy ordinance, are
equally unprepared for death and judgment : and when
they withdraw, as Christians are about to commemorate
their dying Redeemer, they should very seriously recol
lect that they allow themselves to have no part, or lot in
the matter. Indeed, they are as incapable of praying ac
ceptably, as of communicating worthily, whilst they live
in wilful opposition to the commands of Christ, and in
neglect of his great salvation.

the Lord's Supper. 371
Some persons likewise withdraw, apparently, lest they
should make too avowed a profession of religion, or bind
themselves too closely to a holy life. As if this instance
of disobedience would excuse their conformity to the world,
and contempt of the favour and authority of their Judge !
— Others are harrassed with groundless scruples, lest a
well meant but unsuitable approach to the Lord's table
should exclude them from future pardon : though even
the scandalous profanation of the Corinthians was only
visited by temporal corrections, ' that they might not be
condemned with the world.' Or they fear, lest some sub
sequent fall should render their case desperate ; when Pe
ter denied Christ, the very night in which he had both
celebrated the passover and the Lord's Supper, and yet
he was graciously restored. Thus the remainder of un
belief induces many who appear to be pious Christians
in other respects to hesitate, and often to refuse obedi
ence to this plain command, during their whole lives ;
whilst others seem afraid of communicating too frequent
ly ; or make the langour of their affections a reason for
absenting themselves, by which it is exceedingly in
creased. But let the new convert, who would thrive in
his profession, speedily begin to consider this institution,
and deliberately prepare for attending on it, as soon as
he can do it sincerely : and let the believer gladly em
brace every opportunity of communicating ; avoid what
ever may unfit him for it ; and daily remember the vows
of God that are upon him to live to him who died for
his salvation.

ESSAY. XXV. -

«§;§-

On the State of separate Spirits ; the Resurrection of the
Body; Judgment; and Eternity .

I

T is the grand design of revealed religion, to draw
off our attention and affections from things present and
temporal, and to fix them on things future and eternal.
Yet such is the constitution of the universe, and such
the plan of the gospel, that the, regulation of our pur
suits and actions, iii subordination to the interests of
the unseen state, tends to produce by far the greatest
measure of happiness to individuals, and to society,
which can possibly be attained in this present life.
Whatever conjectures or discoveries the more rational
of the heathen had made in this interesting concern, or
whatever intimations God had given about it to the
ancient church ; it may with the strictest propriety be
said, that ' life and immortality have been brought to
light by the gospel.' For the New Testament revelation
elucidating and confirming that of the Old, has remov-
ed all doubt and uncertainty about ^ future state of ex
istence, except what arises from our want of faith, or
acquaintance with the holy Scriptures ; it hath given
every needful instruction on the important subject ; and
it hath annexed to it that authority, which is suited to
render it influential upon our whole conduct. This de
cisive and complete information is of the greatest mo
ment : for all error, obscurity, or uncertainty in a mat
ter of such vast importance, must proportionably enfee
ble and unsettle the mind ; and deduct from the efficacy
of those motives, which excite or animate the soul to
vigorous exertion, self-denying obedience, patient suf-

THE STATE OF SEPARATE SPIRITS ; &C ¦'• •"
ferings, or courageously meeting dangers, in adhering to
the truth and will of God amidst the opposition of this
evil world. Our concluding Essay, therefore, vvill con
tain some thoughts on the intermediate state ; the second
coming of Christ ; the resurrection of the body ; and
the process, rule, and event, of judgment.
The immortality of the soul is fully established bv
the uniform testimony of Scripture, which fully de
clares, not only that it is created capable of endless^
existence, but also that it is the unalterable purpose of
the Creator it should exist to eternity. It is impossible
in the nature of things, that this should be proved by
any reasonings or arguments whatever ; because the
intention of God can be known by express revelation
alone. The language of holy writ constantly implies, that
the soul is capable of exerting its powers and faculties,
in a state of separation from the body. The Apostle
could not tell ' whether,' during his vision, * he were
in the body, or out of the body ;'* and he spoke of
being ' absent from the body and present with the
Lord.'t We frequently read of ' the things done in the
body:' which implies that the same agent is capable of
doing things out of the body. 'Our earthly house of
this tabernacle must be dissolved, that we may have' a
building of God, a house not made with hands, eternal
in the heavens.'f ' Then the body shall return to the
dust, and the spirit to God :'$ Accordingly we read oi
' the spirits of just men made perfect,' as well as of ' an
innumerable company of angels :'|| and even these brief
hints may suffice to show, that the system of modern
materialists cannot be supported, (any more than the
other doctrines of the same school,) except by rejecting
the word of God, and treating the sacred writers as men
who espoused and propagated vulgar errors, whilst they
professed to ' speak as they were moved by the Holy
Ghost.' * 2 Cor. xii. 1—3. + 2 Con v. 8. ± 2 Cor. v. 1 . § Eccles. xii 7
D Heb. xii. 22, 23.

-W T11E STATE OF SEPARATE SPIRITS ;
The Scriptures likewise teach us, that both the
righteous and the wicked, immediately on leaving the
body, enter on a state of happiness or misery. Lazarus
was carried, as soon as he died, into Abraham's bosom ;
and when ' the rich man died and was buried, in
hell he lifted up his eyes, being in torments ;' whilst
his brethren, in his father's house, were following him
to the same state of misery. Should it be urged^ that
this is a parabolical representation, we answer, that
He who is the Truth itself would never have spoken
those things, even in a parable, which have a direct
tendency to mislead the reader, and to raise an expec
tation of a state which has no existence. But, indeed,
our Lord was pleased to confirm this inference by his
address from the cross to the dying thief, ' This day
shalt thou be with me in paradise;'* which could not
have been the case, unless his soul had existed in a
state of happiness, whilst his body lay buried with that
of the other malefactor. They, therefore, who 'deny this
distinction between soul and body, must suppose our
Lord, as well as his apostles, to have been mistaken. —
His answer likewise to the Sadducees, who cavilled
about the doctrine of the resurrection, is equally deci
sive against those who deny the intermediate state ; for
' as God is not the God of the dead, but of the living,'
how can he be the God of Abraham, Isaac, and Jacob,
if they have been wholly dead during so many revolv
ing centuries ?t
The apostle ' had a desire to depart and to be with
Christ, as far better,' than living on earth ; but he would
not have been any sooner with Christ for departing
hence, if he vvere to lie entirely under the power of
death, until the resurrection ; nor could he ' be present
with the Lord, whenabsent from the body? if never made
capable of beholding him till his second coming.f The
souls of those, to whom Christ, by his Spirit in Noah,
* Luke xvi. 22—31. xxiii. 43. + Matt 22—32.
X 2 Cor. v. 8. ;

the Resurrection, Sic. 37=f
preached, during the term of God's long-suffering while
the ark was preparing, are represented as being in prison
at the time when Peter wrote ;* and John was directed
to write, ' blessed are the dead, which die in the Lord,
from henceforth, even so saith the Spirit, 'f Yea, he saw
an innumerable company before the throne, who were
crying for vengeance on their persecutors ; but were
required to wait till the rest of their brethren had
finished their testimony ; which, however interpreted,
must precede the resurrection of the dead.J And here
it may be proper to repeat the observation, that the
God of truth and love would not arrange even the cir
cumstances of a vision in such a manner, as directly
tended in the most obvious interpretation to mislead
men in so material a point. These are a specimen of
those scriptural arguments, by which we are induced
to expect an immediate entrance into happiness or
misery, as soon as we leave this world, by an anticipa
tion of that sentence which will be publicly pronounced
at the day of judgment.
Various absurd notions, and curious speculations,
have been formed about this intermediate state ; which
the use of the word translated^'//, for the place of sepa
rate spirits, may have in part occasioned. Thus the
Messiah, by the royal prophet, expressed his confidence
in the Father, * that he would not leave his soul in hell,
neither suffer his Holy One to see corruption. '§ Many
learned men, indeed, would explain both these expres
sions to denote the grave, by a very unnatural tauto
logy ; but scarcely any thing can be more evident,
than that by Hell is meant the place of separate spirits,
to which the human soul of Christ repaired, as soon as
his body was laid in the grave, till their re- union at his
glorious resurrection.
The Scripture seems in general only to inform us
that the souls of the righteous, when their earthly ta>
* 1 Pet Iii. 19, 20. f Rev. xiv. 13. X Rev. vi. 9—11.
§ Psalm xvi. 10. Acts ii, 27—31,

m& THE STATE OF SEPARATE SPIRITS ;
bernacle is taken down, are made perfect in knowledge^
purity, and love ; being freed from all remains of sin,
removed from every temptation, made conquerors over
all their enemies, exempted from all their labours, sor
rows, fears, and distresses, and admitted into the pre-;
sence of Christ, to behold his glory, and enjoy his love ;
that they are qualified to join the rapturous worship of
angels, and to share their felicity in the full completion
of all their spiritual desires, in communion with God,
and in the society of holy beings ; that their joys far
exceed all that they could on earth conceive or imagine)
and are fully adequate to their most enlarged capacities,
though proportioned to the degree of their grace and
fruitfulness on earth ; that nothing is wanting to the
absolute completion of their happiness, but that re
union with their bodies, for which they wait in joyful
hope, assured that then ' mortality shall be swallowed
up of life ;' and that with adoring acclamations, they
witness the Redeemer's triumphs on earth, and the ac
complishment of those prophecies, for which they fer
vently prayed whilst here they fought the good fight
of faith. On the other hand, it is manifest from the
sacred oracles, that the souls of the wicked, when they
leave the body, ' are driven away in their wickedness,'
under condemnation and the wrath of God, and under
the power of their vile affections, now freed from all
restraint ; and that thus they immediately sink into a
state of despair, and punishment proportioned to their
crimes ; in which they will continue till the day of judg
ment, in dire expectation of that everit to complete their
misery, *by re-uniting them to their bodies, the instru*
ments of their crimes, and sharers with their souls in
the righteous vengeance of their offended Creator.
After the souls of successive generations shall have
been thus gathered to their own company, and their
bodies shall have returned to the ground whence they
were taken, the end will at length arrive: when 'the
Lord Jesus shall be revealed from heaven with his
mighty angels, in flaming fire, taking vengeance on

the Resurrection, Sec. 377
them that know not God, and that obey not the gos
pel of our Lord Jesus Christ ; who shall be punished
with everlasting destruction from the presence of the
Lord, and from the glory of his power ; when he shall
come to be glorified in his saints, and to be admired in
all them that believe.'* The divine Saviour will then
personally appear in the clouds, even as the Apostles
beheld him when he ascended into heaven. f ' For the
Lord himself shall descend from heaven with a shout,
with the voice of the Archangel, and with the trump
of God ; and the dead in Christ shall rise first. '$ This
vvill be accompanied by the change of all such believers
as shall then be found alive upon earth. § The resur
rection of all others, who shall have died from the crea
tion of the world to this grand consummation of all
things, will afterwards take place : and then the earth
and all its works will be burnt up by one general con
flagration. No words, however, can possibly explain,
illustrate, or enable the reader to frame any adequate
conception of this majestic, tremendous, yet most de
lightful scene, or the different emotions of the righteous
and the wicked during this astonishing catastrophe.
What a spectacle of grandeur and horror would the
conflagration of one large city present, were it all at
once in flames ! What then will be the prospect ex-
hibited.to the innumerable spectators, when ' the hea
vens shall pass away with a great noise, and the ele
ments shall melt with fervent heat ; the earth also and
all the works that are therein shall be burnt up.'|| When
universal nature shall, as it were, expire in convulsions !
vvhenthe haughtiest rebels shall call in vain for rocks and
mountains to fall on them, and hide them from the
face of their offended Judge ! and when all possibility
of escape or mercy, shall vanish for ever !
' The hour is then coming, in which all that are in
the graves' shall hear the voice of Christ, and shall come
* 2 Thess. i. 7— 10. fAc*85-11' X 1 Thess.iv. 15— 17
§ 1 Cor. xv. 51, 52, S 2 Pet. iii. 10—13. - 1
Zz

378 THE STATE OF SEPARATE SFtRITS ;
i
forth ; they that have done good to the resurrection of
life : and they that have done evil to the resurrection
of damnation.'* ' The multitudes that sleep in the dust
of the earth shall awake, some to everlasting life, and
some to shame and everlasting contempt :'f and ' there
shall be a resurrection both of the just and ofthe unjust.'
As the body is a part of our nature, and the instrument
ofthe soul in doing good or evil ; so it is meet that it
should be raised from the dead, to share the happiness
or misery, which shall be awarded to every one accord*
ing to his works, by the righteous Judge of the world.
Little, however, is spoken in Scripture concerning the
resurrection of the wicked, compared with the copi
ous information there afforded concerning that of the
righteous. By the omnipotent word of Him, ' who. is
the Resurrection and the Lifej' the bodies of his re-,
deemed people shall first be raised from the dust of the
earth, from the depths of the sea, and from every place
in which they have been deposited ; and being restored
to life, incorruptible, immortal, , and glorious, they will
be re- united to their immortal souls, to participate and
increase their unspeakable felicity. For ' the Lord Jesus
shall change our vile body, that it may be fashioned
like unto his glorious body, according to the work
ing whereby he is able even to subdue all things to
himself.'J We know what appellation the Apostle bestowed on
those, who, cavilling at his doctrine, enquired ' how
are the dead raised ? and with what bodies do they
come ?' Questions about identity, and difficulties started
about the possibility of a resurrection, may answer the
¦purposes of a proud sceptical philosophy : but the hum
ble disciple, sitting as a little child at the Saviour's
feet will allow, 'that such knowledge is too high for
him, he cannot attain unto it;' and perceive that it is
meet to answer all such objections by saying, ' hath
God spoken, and shall he not do it ;' ' Cjan any thing be
* John v. 28, i9 f Dan. xii, 2. X. Phil. iii. 20, 21.

the Resurrection, &c. 3?9
too hard for the Lord ?* We are sure that our bodies will
be so far raised the same, that we shall know ourselves
to be the same persons, who did such and such things
on earth: but ' as we must all be changed,' our bodies
will not be in every respect the same. ' There is a na
tural body, and there is a spiritual body ;' the ' image
ofthe first, and ofthe second Adam ;' ' and as we have
borne the image of the earthly, we shall also bear the
image of the heavenly:' 'that which is sown in cor
ruption, dishonour, and weakness, shall be raised in in-
corruption, glory, and power.' ' Flesh and blood cannot
inherit the kingdom of God ;' but he will give every
one his own body, even as he gives to every seed an>
increase of the same kind that was sown.* When we
reflect on the resplendent appearance of Christ on the
mount of transfiguration ; and further recollect^ that the
beloved disciple, who leaned on his breast at table, fell
at his feet as dead when he appeared to him in glory ;
we shall find our views enlarged, and expect to receive
a body at tlie resurrection beyond expression glorious
and beautiful, and as much superior to these bodies of
our humiliation as the heavens are above: the earth.
They will be liable to none of the wants, decays, dis
orders, or grossness, of our present animal frame : no
longer, will they retard our motions, or impede us in con
templation and devotion : but they will be suited to as
sist and increase the most sublime and rapturous joys of
our immortal souls to all etternity. And, however it may
appear to us at present, we shall doubtless find the resur
rection of our bodies to be an immense accession to
our happiness, and to our capacity of enjoying and glo
rifying God.
Whilst the Scripture states the order of the resurrec
tion, and intimates that the final justification of believers
shall precede the resurrection of the wicked, that they
may be assessors with Christ in judging men and an
gels ;f it also speaks more fully on the grounds of their
* 1. Cor. xv. t Oor. vi. 2, 3.

380 the state of separate Spirits ;
admission to the glorious inheritance prepared for, them,
in language which implies that the whole assembled
world shall be made acquainted with them. Nothing
can be more august than the description given of this
tremendous day of God. The Apostle in vision, ' saw
a great white throne^ and him that sat thereon, from1
whose face the Iieaven and the earth fled away, and there
was no place left for them.'* No words can more
emphatically declare the sovereign authority, and the
infinite power, justice, and holiness, of the Judge. ' He
saw the dead also, both small and great, stand before
God; and the books were opened.' This declares the
discoveries that will , be made, when omniscience shall
'bring to light the. hidden things of darkness, and make
manifest the counsels of all hearts ;'f the perfect recol
lection, and full conviction, which every one will then
have of all his thoughts, words, actions, rnotives, and
intentions, however they had previously been mistaken
or forgotten; the judgment to be made ofthe whole by
the perfect rule of the divine command ; and the final
condemnation of all, ' whose names are not found writ
ten in thebook of life.' This likewise implies, that none
can abide the severity of that impartial judgment, ex-.
cept those who are interested in the new covenant medi
ated by the Son of God : whilst we are taught, by ' death
and hell being cast into the lake of fire, that all the saints
will be finally delivered from death, suffering, and every
consequence of sin which will from that period be wbolly
destroyed, or rather confined to those who perish in their
sins. The'Apostle Paul declares that ' we must ah1 appear?
or be made manifest in our true character, ' before (the
judgment seat of Christ ; that every one may receive
the things done in his body, according to that he hath
done, whether it be good or bad. 'J The same interest
ing truth is exhibited under various parables or simili
tudes; ' Every tree, that bringeth not forth good fruit,
* Rev. xx, 11— 15. f Cor. iv. 1— 3. $ 2 Cor. v. 10.

the Resurrection, &c, 3S1
shall be hewn down and cast into the fire,' the tares
shall be separated from the wheat ; the corn from the
ehaff; and the man without the wedding garment from
the welcome guests. ' At the end of the world, the An
gels shall come forth, and sever the wicked from among
the just, and shall cast them into the furnace of fire ;
there shall be wailing and gnashing of teeth.'* Indeed,
all the descriptions, which are given us of this grand
event, relate especially to the case of those who have
the benefit of revelation : but we are expressly told that
' When' the Son of Man shall come in his glory, and
all the holy angels with him: then * shall he sit upon
the throne.of his glory ; and before him shall be gather
ed all nations, and he shall separate them one from an
other, as a shepherd divideth his sheep from the goats. 'f
This he will do with perfect ease, certainty, and impar
tiality : he will pronounce the final sentence with absor ,
lute^authority, from which there can be no appeal ; exe
cute it with a power to which all resistance will be vain ;
and display the propriety of it so clearly as to silence
every objection. These things are suited tagive us the
most exalted apprehensions of the Judge himself, who
' shall come in his own glory? as mediator, ' and in the
glory of the Father,1 exercising all divine perfections
through the medium of the human nature ; so that this
will be ' the appearing of the glory ofthe great God, and
our Saviour Jesus Christ. 'J Then ' every eye shall see
him, and they also which pierced him, and all the kin
dreds of the earth shall wail because of him. Even* so>
Amen.' \
But when ' the books sball be opened,' it will appear
that many of those who had been guilty of numerous
and heinous crimes, during a great part of their lives,
fiad at length truly repented, and believed in Christ
with a Jiving faith ; ' being' then ' justified by faith,'
they had peace with God:' ' their sins were cast into
* Mat. xiii. 41—43. 49, 50. .f Matt xxv. 31—46.
X Tit. ii. 13. § Rev. i. 7. Jude 14, 15.

3Sj the stateof separate Spirits ; >'
the depths ofthe sea,' '4 never jnore to be mentioned
against them.'* Their repentance having been evi
denced by newness of life ; their faith having worked by
love to Christ, his cause, and his people ; and the spirit
of adoption having sealed them by his sanctifying in
fluences ; a new character was formed in them, and
their subsequent good works will evince their union
with Christ, show their title to the eternal inheritance,
and constitute the measure by which their gracious re
compence shall be ascertained. For, all their former
sins having been blotted out ; and all the defects, de-
filementSj and failures of their subsequent obedience re-
pented of, and washed away through the daily exercise
of fakh in Christ, nothing will be found written con
cerning them, but the account of the good works
which they did from evangelical principles, and by the
grace of the Holy Spirit ; whether they have been spar
ed to produce these good fruits, for a longer or a shorter
time. Then all their conscientious self denial, their se
cret piety and charity, their heavenly meditations and
affections, their pure disinterested motives ; their edify
ing converse ; their zeal,- gratitude, self-abasement,
godly sorrow, patience, meekness;: perseverance Jn dor.
ing good against evil, constancy in the midst of oppo
sition ; with all they have, renounced, ventured, labour-,
ed, or suffered for Christ's sake, will be brought to light
and made manifest before men and Angels. Every ca
lumny and malicious charge of hypocrisy, affectation,
or Spiritual pride, will be refuted; their whole conduct,
will appear in its true light, and it vvill be undeniably
manifest, that they were the upright worshippers and
servants of God, the disciples and friends of Christ,
and decidedly on his part in this evil World. Then it
will be seen^ that it ' is a righteous thing with God to
recompense' with his heavenly rest, those, who wil
lingly endured . tribulations for his sake ; whilst they
lived among his enemies ;f and no one shall be able
* Ezek. xviii. 22. Micah vii. 19, ' f 2 Thess.,i:4— 12." '

the Resurrection, &c. 383
to tobject to the decision of the Judge, when he shall
say, ' Come, ye blessed of my - Father, inherit the
kingdom prepared for you from the beginning of the
world.' On the other . hand, many who call Christ Lord-*
Lord, will be exposed as hypocrites,, and workers of
iniquity ;* for it will then be proved that their profes
sion or preaching of the gospel, attendance on ordinan
ces and outward services, sprang from corrupt and self
ish motives ; that their transient convictiohs and afte<x
tions never issued in an inward change ; that they se*-
cretly ' loved the wages of unrighteousness,' or the
pleasures of sin ; that they vvere the slaves of avarice,
ambition, sensuality, or malignant passions,; that they
did all their works to be seen of men, and were stran
gers to constant, fervent, secret religion ; that they did
not love Christ and his cause, but were deceived by a,
dead faith, a presumptuous hope, and a false repent
ance ; and that they were not interested in the new
covenant, but remained under the curse or the law, with
the aggravation of having also abused and disgraced
the gospel. This will be the case, not only with those
who have secretly committed gross immoralities, and
cloaked them with a religious profession ; but with all
who have not shewn their love to Christ, by a dispo
sition to love and do good to his people for his sake,
and whatever, they may urge in excuse for their con
duct, they will be silenced at last, and with all other un
believers be doomed, ' to depart accursed into everlast
ing fire, prepared for the devil and his angels.'
The several scriptural representations of this deci
sive event concur in establishing these conclusions.
' They who sin without law, shall perish without law ;'
they that transgress the law, (having had the benefit
of revelation,) will be judged and condemned according
to it; but if they claim the benefit ofthe gospel, their
professed faith in Christ will be tried by its fruits and
* Matt. vii. 22, 23. xxv. 1.— 11. Luke xiii. 25—28.

384 ' THE STATE OF SEPARATE SPIRITS ;
effects ; so that none will eventually stand in judgment,
except the true believer, who hath shewn his faith by
his works. Yet the doom of benighted heathens, how*
ever vile their conduct hath been, will be far less dread
ful than that of wicked Christians ; and hypocritical
professors of the gospel wilf'not only be more severely
punished than the inhabitants of Tyre and SidOn, but
it will even be more tolerable for Sodom than for them.
Let it be here carefully observed, that very dange
rous conclusions have been drawn from our Lord's
words respecting the day of judgment :* as if humane
aiid beneficent, actions of any kind would ensure a man's
acceptance at that solemn season. But every reflecting
person on deliberately examining the passage must per
ceive, that nothing will then be favourably noticed,
which has been done b^ impenitent despisers of the gos
pel, from ostentation, or pharisaical, pride, or a mere
instinctive propensity ; for this supposition contradicts
and disannuls the whole system of Christianity.— Infact,
kindness to believers, the brethren of Christ j from love
to his hame, truth, cause, and image, as the genuine
effect of living faith, is exclusively mentioned in this
description. No doubt, however, but love to our fellow-
sinners and enemies, from evangelical motives, will be
graciously accepted : but active, liberal loye to true
Christians, Whom we are naturally disposed to scorn,
and hate, is selected, as the most unequivocal proof of
our love to Christ ; nor can this ever be separated from
other instances of humble obedience, in the habitual
tenour of our conduct.
It may easily be conceived what discoveries will be
made, ' when the books shall be opened,' in respect of
the different descriptions of unbelievers ; which will
suffice to ' stop every mouth,' to bring in ' the whole
world as guilty before God ;' and to illustrate the di
vine justice in the Condemnation of all those, who shall
then ' go away into everlasting punishment.' Every
* Matt. xxv. 35—40.

THE RESURRECTION, &C. 385
one, w^o seriously reflects on his own conduct, during
the entire course of his past life ; and compares his
thoughts, words, and works, with the holy command
ments of God, will gradually more and more find his
own heart condemn him : and if this be the case with
the most moral ofthe human race, where will the blas
phemous, the profligate, the fraudulent, the oppressor,
and the murderer appear ? Whatever may now be ob
jected, or whatever excused, 'the discovery ofthe di
vine -glory of the holy and perfect law, of man's obliga
tions, and of the whole behaviour of every individual,
towards God and man, will then leave the most specidus
unbelievers speechless, and make them feel the justice
of their own condemnation.
But what words can express the consequence of this
definitive sentence ? Or who does not see that the lan
guage of Scripture is selected to mark out the most
tremendous effects of almighty indignation ? ' These*
shall go' away into everlasting? (or eternal, J ' punish
ment'. But how can this be, if the persons thus con
demned do not exist for ever in a state of punishment ?
Or what proof haye we of the eternity of happiness in
tended for the righteous, if the same word in the same
verse in one place do not mean eternal ?  We need
not enlarge.  If the ideas ' of a never dying worm,
an inextinguishable fire,' ' the blackness of darkness for
ever,' and ' the company • of the devil and his angels,'
do not ' warn men to flee from the wrath to come,'
none else can, for these only fail, ' because they are not
believed.' On the other hand, i a kingdom that cannot be moved,'
an incorruptible, undefiled, and unfading ' inheritance/
: ' an exceeding and eternal weight of glory,' ' pleasures
at God's right hand for evermore,' are expressions "so
energetic, that did we truly believe and attend to them,
we could not but be influenced by them in all our con-
duct. Here then we pause — ' Beloved, we know not
what we shall be; but this we know, that when, JesUs
shall appear, we shall be like him, for we shall see him

386 THE STATE' OF SEPARATE SPIRITS ; &C.
as he is;' and the countless ages of eternity wijl only
serve to enhance our unutterable joys. With what
words, then, can we more properly close this Essay,
arid the present compendious publication, than those of
the Apostle? ' Wherefore, beloved, seeing that ye look''
for such things, be diligent, that ye may be found of him
in peace, without spot, and blameless,'