Tappan Presbyterian Association
LIBRARY.
ΥΥΥΥΥΥΥΥΥΥΥΥ
Presented by HON. D. BETHUNE DUFFIELD,
From Library of Rev Geo. Duffield, D.D.
DEO RL.
AMICIS
YYYYYYYYYYYY
Gronze Duffeld A.M.
In tali nunquam lassat venatio sylva.
A.D.1884.
BX
5133
.459
W75
PALEMON'S
77
CRE E D
REVIEWED AND EXAMINED:
WHEREIN
Several grofs and dangerous Errors, advanced by the
Author of the Letters on Theron and Aſpafto, are de-
tected and refuted;
AND
The Proteftant Doctrine concerning the Covenant of Works
and the Covenant of Grace, Conviction of Sin, Regeneration
Faith, Juftification, Inherent Grace, &c. vindicated from
the Cavils and Exceptions of that Author, and fhewn
to be entirely conformable to the Apoftolic Doctrine
concerning the feveral Points afore-mentioned.
IN TWO
By DAVID
VOLUME S.
WILSO N.
Earnestly contend for the faith which was once delivered
unto the faints, Jude, ver. 3.
VOL. II.
LONDON:
Printed for GEORGE KEITH, at the Bible and Crown
in Grace-Church-Strect.
MDCCLXII.
Tappen Prest, ass
(iii)
1-2-1932
CONTENT S.
VOLUME
II.
Th
ARTICLE X.
REMARK S.
HE gofpel, according to Palemon, being only
a well-atteſted account of fome plain facts re-
corded in the New Teftament, lays no foundation for
the faith and affured hope of falvation through Chrift.
-This notion fhewed to be entirely repugnant to
Scripture, and the very reverſe of the apoftolic doctrine.
To maintain and propagate fuch a notion is to
counteract the great end and defign of the gofpel, which
is to lay a fure foundation for the faith and hope of pe-
riſhing finners, p. z.The letter-writer's fcheme of
Chriſtianity evidently terminates in Popery and Soci-
nianiſm, p. 3.- -This author falfely charges fome emi-
nent teachers, whom he invidiously ftyles the popular
preachers, with denying the divine fovereignty mani-
feſted in the choice of a certain number of mankind to
everlaſting life, p. 4.Paffages quoted from the
Letters on Theron, &c. containing feveral palpable un-
truths, lying and malicious infinuations, p. 5.
Palamon's impertinent cavils against what is taught
by fome eminent preachers, yea, by all found Protef-
tant divines, concerning the diftinction betwixt the pur-
pofe and promife of God, p. 7.-Cautions given by
a 2
minifters
iv
CONTENT S.
minifters of the gospel against a prepofterous meddling
with the fecret purpoſes of God, both fcriptural and
feaſonable, p. 8.-The letter-writer's reafonings on
this fubject contradict his own hypothefis, no leſs than
what he is pleaſed to ſtyle the popular doctrine, p. 9.
Though the promiſes of the gofpel leave it a fe-
cret who fhall be faved, they do nevertheleſs lay a foun-
dation for the faith and affured hope of ſalvation, to e-
very finner who hears the goſpel, p. 11.
The pro-
mifes of the gofpel not abfolute predictions of what
will eventually take place with regard to any finner
antecedent to his believing, but intended to exhibit life
and falvation through Jefus Chrift, as a gift to be re-
ceived by faith, p. 11, 12.- The non-performance
of free and abfolute promiſes made to finners, fuppo-
fing their contsnuance in unbelief, no way derogates
from the divine faithfulneſs and veracity pledged there-
in, p. 13.
A firm reliance on the divine righteouf-
nefs and grace for juftification and falvation, neceffarily
implies the faith of one's own falvation by Jeſus Chriſt,
This truth illuftrated by a remarkable paffage tran-
ſcribed from the Letters on Theron, &c. p. 15-17.
The letter-writer's affertion, that the hearers of the
gofpel are warranted to believe nothing but what is
infallibly true whether they believe it or not, fhewed to
be contrary both to Scripture and reafon, p. 17.-
Reply to fome things advanced by Mr. Bellamy, of
Bethlem in New. England, with regard to this fubje&,
p. 18.-Reflections on the promiſe made to Ifrael of
entering into God's reft, p. 18-22.- The gofpel
preached to them in that promife, p. 23.-
The fame
gofpel preached to finners of the Gentiles under the
New Teftament difpenfation, without the intervention
of any type, p. 24, 25.- The promife of eternal life
through Jefus Chrift, typified by the earthly Canaan
promifed to Ifrael, not made to believers only, but to
all that hear the gofpel; who yet by their unbelief may,
and many of them do actually come fhort of it.
-Palamon's affertion formerly mentioned, namely,
that finners are called to believe nothing but what is in-
fallibly
CONTENTS.
fallibly true, whether they believe it or not; though it
appears plaufible, and hence may be readily admitted
by fome unthinking and injudicious perfons, does, as
much as any thing else, betray his ignorance of the
goſpel, and diſaffection to the true doctrine of the grace
of God, p. 27.-The falfity of it further evinced from
feveral paffages in the New Teftament, p. 27-32.-
The letter-writer's invidious and fenfelefs reflection on
fome paffages quoted from the fermons and writings of
his antagonists, viz. Mr. Bofton and Erskines, p. 37-
ARTICLE XI.
REMARKS.
The cenfure Palemon paffes on fyftematic writers
and other Chriftian writers, both arrogant and im-
pertinent, p. 40-43-His reproachful infinuation
with regard to their uſe of the word mystery, no leís
groundless than invidious, p. 44. Their ufe of
that word vindicated, p. 46.-
Foolish cavil of the
Deifts againſt revealed religion, confidered and ob-
viated, p. 49.-True fignification of the word mystery,
p. 50.-Palamon's obfervation with regard to the fenfe
in which the Greek and Latin fathers ufed the word
myftery, trifling and impertinent, p. 51.-A fpecimen
of Palemon's mysteries, p. 54.-True reafon why the
things of the Spirit of God are ſtyled myfteries, even af-
ter they are revealed, p. 55.
ARTICLE XII.
REMARKS.
Various acceptations of the word faith, p. 57.
Faith in Scripture not always put for the truth or doc-
trine of the gofpel, as the letter-writer foolishly infi-
nuates, but frequently for an internal perfuafion of the
truth of the gospel, produced in the minds of men by
the powerful operation of the Holy Spirit, p. 59.
VOL. II.
b
The
vi
CONTENTS.
The contrary opinion fhewed to be abfurd from ſeveral
plain texts of Scripture, p. 59, 60.
An internal perfuafion of the truth may, with great
propriety, be called faith, and alfo the mean or inftru-
ment of juftification, p. 62.-Palamon's pretended
reaſoning againſt what he ftyles the popular doctrine, on
this head, does only indicate a wrangling, contentious
humour, and is no better than vain jangling, p. 64.—
The gofpel exerts its whole efficacy upon the minds
and hearts of men by means of faith confidered as a
grace of the Holy Spirit, or act of the mind exerted
under his immediate influence and by virtue of his
gracious operation upon the foul. The letter-
writer's hypothefis with regard to the belief of the
fimple truth, as neceffary to juftification, liable to the
very fame objections which he urges againſt what he
calls the popular doctrine, in relation to this point,
P. 65.
Regeneration, fanctification, and falvation afcribed
to the Holy Spirit, the word and faith, in different re-
fpects, p. 66.—Palamon's ftrange affertion concern-
ing the agency of the Holy Spirit, is either intended to
revive an old Pelagian notion, or has no manner of
fenfe in it, p. 67.A fpecimen of his fine reaſoning
against the inftrumentality of faith in juftification.-
His profane fcoffing at the words which the Holy
Ghoft teacheth, p. 69.- His doctrine on this head
inconſiſtent with his own hypothefis, and terminates in
grofs abfurdity, p. 70-78.-To talk of justifying
faith extremely impertinent, according to the letter-
writer's notion; becauſe, ſuppoſing it to be true, there
neither is nor can be any fuch thing as juftifying faith,
P. 79.
ARTICLE XIII.
REMARKS.
Different expreffions of faith in Scripture; all
which imply fome kind of activity on the part of a be-
liever,
CONTENTS.
vii
liever, or justified perfon, p. 8o.Reaſon why Pa-
lemon denies that any work or act of the human mind
is neceffary to juftification;howed to be fooliſh
and whimſical, and to have no manner of weight in it,
P. 81.
The letter-writer ignorant of the doctrine
he pretends to expofe, or, which is worfe, wilfully mif-
repreſents it, p. 82. His hypothefis with regard to
juftifying faith, contradicts every paffage in the New
Teftament that either afferts or fuppofes believing on
the name of the Son of God to be neceffary in order to
juftification, and an actual participation of the bleffings
of the Redeemer's purchaſe, p. 83.
The apostle Paul, in his epistles, particularly Rom.
iv.
5. does not oppoſe faith to believing in the matter of
juftification, as the letter-writer would foolishly infi-
Palemon's
nuate, but believing to working, P, 84.-
indiſcreet uſage of the infpired apostle, p. 86.—Lead-
ing fallacy that runs through the whole of his reafon-
ing about the activity or inftrumentality of faith in jufti-
fication, p. 89.-His frantic notions with regard to this
point pregnant with abfurdity and blafphemy, p. 99.
ARTICLE XIV,
REMARK S.
Different ways of fpeaking with regard to juſtifying
faith, in ufe among proteftant divines, imply no real,
at leaſt no material difference of fentiment. All of
them neceffarily fuppofe, or imply that appropriation or
particular application of Christ, and the bleffings of the
gofpel, which Palamon's antagonists affirm to be effen-
tial to faith, p. 95.A fiducial recumbency on Chrift
and his righteoufnefs, which all found Proteftants allow
to belong to the very nature of juſtifying faith, does
evidently imply fuch an appropriation:-This illuf-
trated by a fimilitude, for which we are indebted to the
letter-writer, p. 96.-Sentiments of our most eminent
Reformers in relation to this fubject, p. 98.-Remark-
able paffage quoted from Luther's Commentary on the
Epistle
b 2
viii
CONTENTS.
Epistle to the Galatians, p. 99.-Palamon and the
Papifts 'agreed in their notions with regard to the na-
ture of juftifying faith,-both affirming that any par-
ticular claim to the mercy of God in Chriſt, or the be-
nefit of the divine righteoufnefs, is founded, not upon
the free promiſes of the gofpel exhibiting Chrift, his
righteouſneſs and falvation, as the gift of God to be
received by the chief of finners, but upon the be-
liever's own good works and fincere obedience; or, as
Palemon loves to fpeak, on experience in them who
love God and keep his commandments, p. 104.-
The letter-writer, notwithstanding his high ptetenfions
to zeal for the article of juftification through the im-
puted righteoufnefs, plainly gives it up as untenable,
p107. The gofpel, all that is revealed and teftified
concerning Chrift in the New Teftament, implies, or is
fill accompanied with a promife of the remiffion of
fins, and eternal falvation through his name ;-hence
called by the apoftles Peter and Paul the promiſe or
promifes, p. 108.-Whatever is fufficient to justify a
finner is alfo fufficient to quiet his confcience, and re-
lieve him from all fears of wrath and future condemna-
tion, as foon as he is poffeffſed of it, p. 109.-The
letter-writer's hypothefis concerning the felf-denied
labour of charity, as being neceffary to lay a foundation
for affurance of the forgiveness of fins and eternal fal-
vation, fubverfive of the true doctrine of the gospel, by
his own confeffion, p. 111.-An appropriation of Chrift
and the bleffings of the gofpel proved to be effential to
faith, from the different expreffions of faith we meet
with in Scripture, p. 115. Faith denotes fomething
more than the receiving of a new and comfortable
point of knowledge, p. 116.Afpafio vindicated,
p. 118.-Difference between that faith which is merely
dogmatical and faving faith, or an appropriating and
applying faith, p. 119. A fpecial intereft in Chrift,
not the ground of faith, but acquired by it, p. 120. ——
Appropriation of faith, illuftrated by fome reflections on
the cafe of the ftung Ifraelites, who were command-
ed to look to the brazen ferpent that they might be
healed,
CONTENT S.
ix
healed, p. 121.Other arguments proving that a
particular application of Chrift is effential to justifying
or faving faith, p. 122. Impertinent queftion put to
Afpafio by the letter-writer, p. 128.Papifts more
ingenuous and confiftent with themſelves than Palemon,
P. 147 His doctrine compared with what is affirm-
ed in the decrees of the council of Trent with regard
to the nature of juftifying faith, p. 148.-Palamon
really chargeable with what he falfely imputes to
Afpafio, p. 153-His doctrine cenfured and con-
demned by himſelf, p. 155.-Brief enumeration of
fome fcriptural arguments, confirming the Proteftant
doctrine concerning the appropriation of faith, and a
párticular truſt in the mercy of God through Chriſt, as
belonging to the very nature of it, p. 156. Cavils
against it obviated, p. 157.
ARTICLE XV.
REMARKS.
Palamon's doârine compared with that of the Papifts,
concerning the foundation of a particular truft in the
mercy of God, p. 161.-Hinge of the controverfy
between Proteftants and Papifts with regard to this fub-
ject, p. 162.—A believer's love to God, and his own fin-
cere obedience to the divine law, the only foundation
of the truſt afore-faid according to the letter-writer, p.
166.—The fimile by which he pretends to illuflrate his
doctrine in relation to this point, fhewed to be imper-
tinent, p. 167.—The only thing that can warrant any
particular claim to the benefit of the divine righteouf-
nefs, according to the letter-writer's hypothefis, fuper-
fedes all neceffity of it, and is fufficient to make men
live without it, p. 170.-Strange inconfiftency of his
notions with regard to this fubject, p. 172.-Inju
rious reflections caft upon the memory and character of
the martyrs who fuffered in the fixteenth century.
Their fentiments concerning the affurance of faith,
greatly mifreprefented by the letter-writer, p. 174.
b 3
True
X
CONTENT S.
True account of what they held in relation to this
point, p. 175. Mr. Erskine vindicated, p. 176. —
Palamon's affurance of hope the very fame thing with
* Bellarmine's fiducia fpecialis mifericordia, which, in op-
pofition to the Proteftant doctrine, he affirms is not ef-
fential to juftifying faith, but acquired by charity and
good works, p. 181. True import of the apoftle's
exhortation, Heb. vi. 11. p. 183. A particular
truft in the mercy of God, through Chrift, the fource
of all acceptable obedience to his law, p. 186.
ARTICLE XVI.
REMARKS.
Controversy about juftification and juftifying faith
quite needlefs, if we may believe Palamon's doctrine
concerning a believer's liableness to condemnation for
every fin he commits, p. 189.-Such a juſtification as
he ſpeaks of can be of no advantage to believers, unleſs
they are perfectly fanctified too.-According to his hy-
pothefis, perfect obedience to the divine law is now as
much the condition of everlafting happiness as it was
to Adam before the fall, p. 192.-His opinion con-
cerning a believer's liablenefs to the wrath of God, and
future condemnation, confidered and confuted, p. 193. -
-The troubles and afflictions which believers, while
in this world, are exercifed with, not fruits of the
curfe, nor effects of vindictive wrath to them, but the
difcipline of the new covenant, and the chaftening of a
father, p. 202. Brief explication of Ezek. xxi. 13.
-What if the word contemn even the rod? it shall
be no more, faith the Lord God, p. 1.—————— -The Pro-
teftant doctrine concerning a believer's freedom from
condemnation and the curfe of the divine law, mifre-
prefented by the letter-writer, p. 203.A grate-
ful fenfe and humble acknowledgment of former at-
tainments, and experiences of God's loving-kindness,
no way inconfiftent with a firm reliance on the right-
eoufnefs of Chrift, as the only ground of acceptance
with
CONTENT S.
xi
with God, p. 209.The letter-writer's hypothefis
concerning a believer's liablenefs to condemnation,
cannot be maintained without adopting a number of
Popish errors, p. 212. Caution against the abuſe of
what the Scripture teaches with regard to the be-
liever's exemption from wrath and the curfe of the
divine law, p. 213.
Genuine tendency of that
doctrine, p. 214.
Palamon's ftrange infinuation,
namely, that it is unwarrantable to fpeak of God as
out of Chriſt, confidered, p. 215.
ARTICLE XVII.
REMARKS.
Palemon impiouſly ſtyles the grace of the Holy
Spirit, that operates upon and is implanted in the
fouls of believers, the counterfeit grace;diftinguishes
himſelf by a bold and contemptuous oppofition to the
whole work of the divine Spirit, in the regeneration,
converfion, and fanctification of believers; exceeds
the groffeft Pelagians in herefy and blafphemy, p. 219,
220. -Neceflity of inherent and ſubjective grace, as
well as objective grace, in order to ſalvation, p. 221.
The letter-writer's maxim, That every man's pride is
equal to his worth, examined, p. 224. Holineſs
not only unneceffary and unprofitable, but hurtful and
damnable, according to his hypothefis, p. 225.-
True flate of the queftion between Palamon and his
antagoniſts, with regard to an internal work of grace
and fanctification, p. 226.- Weapons ufed by Pa-
læmon for undermining and fubverting the truth,
F. 230.- -Paffages and affertions in the Letters on
Theron, &c. that feem to make Chrift the minifter of
fin, and a patron of impiety, p. 231. Grief for
abounding fin, and a concern for the honour of God,
evidences of fpiritual pride and a Pharifaical difpofition,
according to the letter-writer, p. 232.His odd af-
fertion with regard to the apoftles, confidered, p. 233.
Brief reply to his foolish infinuation importing,
that
xii
CONTENT S.
that for members of the Chriſtian church to lament the
falls and untenderness of fellow-profeffors, and bear
teftimony against their faults and defections, is incon-
fiflent with Chriftian charity and humility, p. 235-
Strange argument adduced by him to prove, that it is
unwarrantable, or at leaft idle and foolish, to bewail the
progrefs of infidelity and impiety in a land enlightened
by the gospel, p. 238.-His blafphemous affertion,
with regard to what is recorded by the Spirit of God in
Scripture, concerning the religious exercife and expe-
rience of the faints, particularly of the pfalmift David.
Short reply to the argument he pretends to take
from the words of our Lord, Luke xxiv. 44. in order to
prove that the whole book of Pfalms is to be under-
ftood of the Messiah, p. 240.- According to our
author's notion the words of the apoftle, Heb. xii.
14. must be read backwards, p. 243.- Palemon
overthrows his own hypothefis ;-admits and maintains
that very fentiment for holding and inculcating which
he rails against his opponents in the most indecent and
fcurrilous manner, p. 244.
ARTICLE XVIII.
REMARKS.
Argument
Palemon an enemy to prayer, p. 248.
ufed by him to prove that it is abfurd to exhort un-
believers to pray for the Holy Spirit to help them to
faith,-ferves equally to prove that they ought never
to pray at all, at least for any fpiritual bleffing, p. 249.
-Exhortations to the exercife of prayer and other
duties, addrefied to unbelieving finners in Scripture,
abfurd, according to the letter-writer's notion :—A
form of prayer fit to be ufed by unregenerate finners,
according to his doctrine, p. 250.-Palamon ridicules
minifters of the gospel for inftruating finners to pray for
the new heart, ftrength to act faith, &c.-His no-
tions with regard to this point much the fame with
thofe of Pelagius. To place all grace in outward
doctrine,
CONTENTS.
xiz
doctrine, or maintain that the word grace, in Scripture,
never fignifies any more than objective grace, is mere
Pelagianiſm, p. 252. As unbelievers fhould never
be exhorted to pray for fupernatural grace, believers,
according to the letter-writer's doctrine, have no need
of it; and therefore, even in regard to them, prayer
is an exercife that must be both unneceffary and unpro-
fitable, p. 254:
Jonathan's new principle of know-
ledge or reafoning, all-fufficient to direct him in every
good path, and therefore muft fuperfede the neceffi
ty of inftruction by the divine law, as well as of illu
mination by the divine Spirit, p. 255. -Jonathan's
experience contradicts the teftimony of our Lord, John
XV. 5.
The apostle Paul gives a very falfe account
of his own experience, according to the letter-writer's
hypothefis, p. 257-
1
ARTICLE XIX.
REMARK S.
The account which Palamon gives of the divine
grace appearing in the atonement, fuch as would make
one ſuſpect, that it is his opinion, that the revelation of
that grace was intended wholly to fuperfede the ne-
ceffity of perſonal holiness, and obedience to the law
of God, p. 259.
Reaſon why he treats Mr.
Marshall in fuch a fcurrilous manner, p. 260.
Scope of Mr. Marshall's treatife on fanctification,
p. 261.-
Palemon fcoffs at what divines have
written concerning the nature and neceffity of fanctifi
cation, p. 262.yet feems afraid or afhamed to
make an open and free declaration of his fentiments in
relation to this point, p. 263.By his vaanting fo
much of his internal principle of knowledge or rea-
foning, it is evident, that he agrees with Quakers and
other deluded Sectaries, in that which may july be
accounted the fource of moſt of their other errors and
abominations, namely, their putting their own corrupt
reaſon, and the pretended light within them, in the
room
Xiv
CONTENTS.
room of the written word of God, the unerring and
only rule of obedience, p. 264. ·Dangerous ten-
dency of fuch a courſe. Palamon and his brethren
fhew abundantly more zeal for their own arbitrary pre-
fcriptions than for the honour of the divine law, p. 265.
Jonathan vaunts of his new principle of know-
ledge or reafoning as fufficient tu miake him perceive
the true import and excellency of whatever is re-
vealed and teftified concerning Chrit in the New
Teftament ;-attributes nothing to the teaching aud
illumination of the divine Spirit.-Reafon for fufpe&t-
ing the truth of Jonathan's converfion.-This gentle-
man fhews himſelf to be rather a true ſon of Pelagius,
than a humble difciple of Jefus, p. 267.-His new
principle of knowledge or reafoning, if we may take his
own word for it, plainly fuperfedes the neceffity of inftruc-
tion and direction by the divine law, as a rule of duty
and obedience, p. 268.---- What kind of inferences the
letter-writer and his brethren pretend to deduce from
the refurrection of Jefus, p. 270. Odd affertion in
the narrative which Jonathan gives of his converfion
and experience, confidered,Strange inconfiftency
in the letter-writer's affertions and reaſonings with re-
gard to the divine law, p. 271.
ARTICLE XX.
REMARKS.
Remarkable paffages quoted from the Letters on
Theron, &c. p. 275. Palamon confidently afferts
what he tells us he is far from thinking to be true,
p. 277. Every believer, according to the letter-
writer's hypothefis, hath a juft claim to everlaſting hap-
pineſs, founded on his own righteouſneſs and acts of
obedience to the divine law, p. 281.-The faith of
the gospel, according to him, though it agrees well
enough with the love and practice of fin, is altogether
inconſiſtent with the ſtudy and practice of holiness.-
Texts of Scripture quoted by the letter-writer to prove,
لم
that
CONTENTS.
XV
that God is bound in juſtice to reward the good works
performed by believers.- Palamon's doctrine the
fame with that of the Romanifts concerning the merit of
good works, but entirely repugnant to the apoftolic
goffel, p. 283.Eternal happiness, with regard to
believers, why ſpoken of in Scripture under the notion
of a reward.. -The righteoufnefs of God in the
facred writings frequently denotes his faithfulness and
veracity, engaged for the accomplishment of his own
gracious promifes, p. 285. Eternal life, with re-
Ipect to believers, a reward not of debt, but of
p. 286.-
grace,
Grace reigns not only in juftification, as
Palemon would infinuate, but alſo in fanctification and
falvation, in the beginning, progrefs, and confumma-
tion thereof; and, in one word, unto eternal life.
'The true doctrine of the grace of God excludes all
perfonal merit, and cuts off all occafion for boafting
in the creature; Palamon's doctrine fuppofes the for-
mer, and lays a foundation for the latter, p. 288.
Palamon a man of honour;—not a Jefuit, as fome have
fufpected, but rather a haughty, opinionative Glafsite,
who, through a ſpiteful oppoſition to the doctrine
taught by fome eminent Proteftant divines, has, un-
awares, fallen into the very whirlpool of the popiſh
doctrine concerning juftification by works, p. 289.
The only benefit that finners have, or can have, by the
atonement, according to the letter-writer's doctrine, is,
that thereby, when known and believed, they are put
in a condition to merit everlafting happiness by their
own good works and fincere obedience, p. 293.-
Paffage quoted from the Letters on Theron, &c. which
makes it evident, that this is really the purport of what
Palemon teaches in relation to this fubject, p. 294.
The conclufion,-containing reflections on the improve-
ment the letter-writer makes of thoſe important truths
of the goſpel which he would ſeem to affert, fet in a
ftrong light, and ftrenuously contend for, with a fpeci-
men of his extravagant imaginations and odd affertions,
concerning the conftitution, worship and government of
the
xvi
CONTENT S.
the Chriflian church, and a brief reply to the fcurrilous
invectives which he has been pleaſed to throw out
againſt the doctrine and writings of his principal an-
tagoniſts, p. 301.
ERRAT A.
Page 27. line 7. for muft read might. p. 85, Note,
1. 4. r. a man. p. 54. l. 26, 28. alfo p. 153. 1. 34,
35. invert the commas for diftinguiſhing the quotation.
~p. 106. l. 21. r. he plainly.p. 148. note, l. 20. f.
justificantur r. juſtificamur.—p. 186. l. 7. r. from him.
→p. 214. l. 16. f. fhall r. fhould.-p. 230. 1.7. f.
herein r. therein.p. 251. /. 30. after act dele comma.
-p. 281. l. 10. r, it is.
PALE-
PALÆMON'S CREED
Reviewed and Examined.
TE
ARTICLE X.
'H E premife, call, or teftimony of God in the gospel,
do no more lay a foundation for any affurance, or
hope of falvation to finners, for whose benefit they are
published, than the fecret purpose of God : for men have
as good reaſon to believe their election to everlast-
ing life, as to believe on Jefus Chrift for life and falva-
tion, or indeed to believe that they ſhall reap any bene-
fit by his righteousness and death.
H
REMARK S.
OWEVER extravagant this fuppofition is,
it must be acknowledged to be a native confe-
quence of the ftrange opinion expreffed in the
laft article of our author's creed formerly conſider-
ed, namely, that there are no promiſes, or offers, of
grace made to finners in the gofpel; what is propo-
fed to them therein as the immediate ground of juſ-
tifying faith being only a well-attefted account of
fome plain facts recorded in the New Teftament,
particularly the death and refurrection of Chriſt;
VOL. II.
B
or
PALEMON'S CREED
Art. X.
or fome general propofitions which bear no parti-
cular afpect towards guilty finners, fo as to lay any
foundation for faith or an affured hope of falvati-
on through Jefus Chrift: which laft is only ac-
quired by a believer and lover of the truth in the
way of painful defire and fear, or after he has been
for fome time employed in a courfe of felf-denied
obedience.
;
This notion being the foundation upon which
moft of thoſe wild imaginations, and perverfe rea-
fonings against what is called the popular doc-
trine, that we meet with in the letters on Theron, &c.
are built, we have already taken fome pains to
fhew the abfurdity of it. And indeed it is ſo con-
trary to Scripture, and particularly to the whole
tenor of the apoftolic writings, that one may well
be ſurpriſed, that any who profefs to own their au-
thority fhould have had the impudence to affirm it.
For as it is entirely repugnant to many exprefs de-
clarations and teftimonies of Scripture, and the
very reverſe of the apoftolic doctrine; fo, to affert
it is evidently to countera the great end and de-
fign of the gospel, which is to lay a fure foundation
for the faith and hope of guilty finners, who have
nothing in or about themfelves, and can do as little,
to recommend them to God.
According to the letter-writer's reafoning upon
this fubject, the gofpel, however firmly believed,
leaves men as much in the dark as to the remiffion
of their fins and their own particular falvation,
as ever they were. So that if ever they attain to
any perfuafion or perfonal hope of the forgivenefs
of fins and their own falvation; thefe, having no
foundation in the divine promifes or teftimony in
the gospel, must be wholly bottomed upon fome
good works done by, or qualifications found in
themfelves; or, to ſpeak in our author's dialect,
*
upon
Art. X.
3
REVIEWED and EXAMINED.
upon their own love to the truth, acts of faith, and
feif-denied obedience. Thus, after all his high pre-
tenfions to zeal for the article of imputed righteouf-
neſs, and the doctrine of justification by grace with-
out the works of the law; and after many turnings
and windings, and going about and about, till we
fuppofe neither he himself, nor any one elfe knows
what he is about, or whereabouts he is; he comes
at laft to fix in plain Popery, or downright Socinia-
nifm, by maintaining in effect, that men obtain the
forgiveness of fins, or are juftified and faved, not
freely through the redemption that is in Chrift Jefus,
or on account of his perfect law magnifying righte-
ouſneſs imputed to them and received by faith alone,
but by their own faith and good works, or obedi-
ence to the commands of Chrift.
But as we may have occafion to examine this lead-
ing part of our author's fcheme, in which the whole
does evidently terminate, more fully afterwards, at
prefent we fall only offer a few remarks on the
article under confideration.
And it might fuffice to obferve, that, as it is built
upon an hypothefis manifeftly falfe, and which we
have already fhewed to be quite contrary to the
whole tenor of the apoftolic doctrine, his imperti-
nent cavils and fophiftical reaſonings againſt the
Proteftant, which he ftyles the popular doctrine, in
relation to this- fubject, deferve no manner of no-
tice. But that the reader may have a more full
view of the ungenerous and wretched artifices by
which this author endeavours to darken and per-
vert the gospel of Christ, and pour contempt upon
the memory of thofe eminent divines, and excellent
preachers, who have been moft a&tive and zealous
in maintaining the purity and promoting the inte-
refts thereof; we ſhall take notice of a few paffages
in his letters relating to the fubject now under con-
Ederation,
B 2
4.
Art. X.
PALEMON'S CREED
fideration, in which he fhews his impotent malice
and difguft at the true doctrine of the grace of
God, as much as any where elſe.
Becauſe thoſe whom he calls the popular preach-
ers, mindful of the fcriptural maxim, that fecret
things belong unto God, but the things that are revealed
unto us*, have frequently in their fermons exhorted
their hearers to beware of prying unſeaſonably, and
too curiouſly into the divine decrees; an exerciſe
which the grand enemy of mankind is very ready to
prompt finners to, as foon as they begin to have
any ferious thoughts about religion and the ftate of
their fouls, that he may detain them in bondage to
their own perplexing fears, and drive them to def-
pair, or at leaſt overwhelm them with difcourage-
ment, and thus divert them from their proper ex-
ercife and prefent duty, which is to believe on the
name of the Son of God, and obey the call, or ra-
ther embrace the promife of the gofpel, which
brings glad tidings of great joy to all people; this
capricious author would have us believe, that in
this manner they have fhewed their diſguſt at the
doctrine of the divine fovereignty manifefted in the
choice of a certain number of mankind to everlaſt-
ing life, without any regard to thofe diftinctions be-
tween one man and another which are apt to ad-
minifter food for human pride; as every one is rea-
dy to imagine there is, or muft be, fomething about
himfelf which may give him ground to prefume,
that the Deity regards him more than others.
This charge he attempts to prove in the follow-
ing extraordinary manner. "If we obferve," fays
he," the artifices of the popular preachers, we
fhall find them likewiſe denying THE GOD
"THAT IS ABOVE. Yet this hated article of the
* Deut. xxix. 29.
" fove-
Art. X. REVIEWED and EXAMINED.
5
$ C
..
fovereignty of the divine choice, will ever be
held moſt facred by all who love the ancient
gofpel. To them it is highly acceptable, becauſe
"they know, that there was no occafion for ſuch
"fovereignty to appear, but that grace might be
"fhewn to the worthlefs. They know, that other-
"wife all mankind without diftinction had perifh-
❝ed, according to every rule of equity. -
•
'
"The popular preachers are greatly difguſted at
"this doctrine, becaufe, according to their own
ftyle, here is no visible ground for faith to reft
« upon."
- Here no man's pride is flattered; no
"mah can find any ground to prefume, that the
Deity regards him more than others. There-
"fore, while they are bufy in ftimulating their
"hearers to the exercife of faith, they are at great
"pains to keep this doctrine as far removed from
"their thoughts as poffible. But when once the
hearers, by their affiftance, have prepared fome
ground for faith to reſt upon; then they are free-
ly allowed to folace themſelves with the doctrine
of election, becauſe they have now acquired
"fome reaſon why God in his choice fhould ref-
"pect them more than others.
This is a very
re
"nice part of the popular doctrine. Here the
"preacher finds ufe for all his artifice, and is
"obliged to employ his utmoft dexterity in fhift-
"ing hands.
Here, methinks, inftead of reafoning, we have
downright raving; Quot verba tot fere mendacia,
fo many lines fo many lies, and all affirmed with
as much confidence as if they were undoubted
truths. Here one can hardly forbear exclaiming
What ſhall be given unto thee? or, what shall be done
unto thee, thou falſe tongue? &c. + Some worthy
†``Pfal. cxx. 3.
* Letters, p. 347, 348.
B 3
preachers
6
PALEMON'S CREED Art. X.
preachers, yea all I know of who deferve that cha-
racter, have warned their hearers against an unfea-
fonable and prepofterous meddling with the fecrets
of God, thofe eternal counfels and purpoſes which
lie hath feen meet to conceal from men, till they
are manifeſted in the execution; becauſe thereby
they are apt to be diverted from their proper exerciſe,
and hardened in their difbelief of the teftimony and
record of God concerning his Son in the gofpel :
therefore they hate the doctrine of the divine fove-
reignty. They maintain, as every one who knows
what he fays doubtless muft do, that the fecret
purpoſes of God concerning the final ſtate of indi-
viduals belonging to the human race being altoge-
ther hid till they are made known by their effects,
can neither be a ground of faith nor the rule of du-
ty; but that the word, promife, call, and teftimony of
God in the gospel, do at once point out to men their
duty, and lay a fure foundation for their faith:
therefore, if we may believe our author, they en-
deavour to keep the doctrine of election as far re-
moved from the thoughts of their hearers as poffi-
ble, till they have prepared fome ground for faith to
reft upon, and acquired fome reafon why God in his
choice fhould reſpect them more than others.
This must be acknowledged to be a very ſtrange
method of reafoning. We muft fuppofe one that is
capable of reaſoning, or, to fpeak as the thing is,
ranting at this rate, either to be void of common
underſtanding, or to have no regard for truth or
common honefty. In fhort, we must conclude,
that he is either deftitute of common ſenſe or a
man of no confcience; who cares not what he fays,
provided he imagines it will any way make for his
purpofe; or, which perhaps may come as near the
truth, that he must be under the influence of ſome
raging distemper, poffibly, a fever of envy and ma-
lice,
Art. X.
፮
REVIEWED and EXAMINED.
fice, which has put his blood and ſpirits into ſuch
a ferment, and fo difturbed his imagination, that
he cannot forbear uttering fuch dotages and wild
reveries, as every fober man would be ashamed of.
When this author tells us, that the popular
preachers are greatly difgufted at the doctrine of the
divine fovereignty appearing in the choice of fomé
to everlafting life, who have nothing about them
that can be a reaſon why the Deity ſhould regard
them more than others; and affirms, that thofe
preachers, while they are bufy in flimulating their
hearers to the exercife of faith, endeavour to keep
this doctrine as far removed from their thoughts as
poffible, it is not eaſy to know what he means.
I fuppofe, bold as he is, he will hardly venture to
fay, that they are greatly difgufted at the doctrine of
election itſelf, or that ever they endeavour to remove
this from the thoughts of their hearers. He knows
that this they affert, and ftrenuously maintain,
wherever they have occafion to mention it. And I
believe it will be difficult for him to produce any
one paffage from the writings and fermons of thofe
excellent men * whofe doctrine he endeavours to
expofe on this head, that but feems to give the
leaft countenance to that unfcriptural and wild no-
tion he would charge them with; namely, that the
election of men to everlaſting life is founded on
fome endeavours of their own, or on fome good
qualifications about them, the forefight of which
was the reason why God in his choice regarded
them more than others.
Thefe men, far from denying or corrupting the
doctrine of election, as Palemon fallely infinuates.
they did, only warned their hearers against making
a bad improvement of it, by too curioufly prying
* Mr. Befton and Erskines.
B 4
into
8
Art. X.
PALEMON'S CREED
into the decrees and fecret purpoſes of God with
reſpect to themſelves; as if the knowledge of their
own election was neceffary in order to lay a founda-
tion for their faith of the divine promife; or as if
it were the duty of thofe only who know they are
elected, to believe on Jefus Chrift for life and falva-
tion. Now, when they gave their hearers cautions
of this nature, did they any more than inculcate a
truth plainly taught in Scripture, namely, that ſe-
cret things belong unto God, &c.? Will Palamon af-
firm, that any man may be affured of his election to
everlaſting life before he believes in Chrift? or,
will he fay, that no man ought to believe, or bot-
tom his hopes of acceptance with God upon the
righteouſneſs and blood of Chrift, till he is affured
of his election. If he can affirm neither the one
nor the other, he muft grant, that the call and com-
mand of God make it not only warrantable, but
the indifpenfible duty of all who hear the gofpel to
believe on Chrift for falvation before they have, or
can have any certain knowledge of their own elec-
tion. To what purpoſe then is all his wrangling
on this head ?
Whatever we fuppofe juftifying faith to be, doubt-
lefs men must be poffeffed of it, before they can be
affured of their election; and it is equally certain,
that the meffage of grace and falvation publiſhed in
the gospel, is not directed to the elect only, much
lefs to them who already know they are fuch, but to
all in general. It is what the goſpel reveals about
Chrift, his perfect righteoufnels and atoning facri-
fice, that finners have only to do with at first in-
ftance. This is true according to the principles of
the letter-writer himſelf, if it can be fuppofed hẹ
has any.
With what face then can he charge his
opponents with throwing a veil over the eyes of
the people, by diſtinguiſhing betwixt the word, pro-
miſe
Art. X.
9
REVIEWED and EXAMINED.
mife, call, or teftimony, and the purpoſe of God? He
muſt either affirm, that the word and teftimony of
God in the gospel lays no fure foundation for faith,
and confequently, that every man muſt have a cer-
tain knowledge of his own election before he be-
lieves in Chrift, or ought to do fo; or allow that
a finner in believing muft immediately have an eye
to the teſtimony and record of God in the gospel
without curioufly prying into the decrees of election
and reprobation which must be acknowledged to
be altogether unprofitable; as a man can never
know his own election, but by his effectual calling,
or actual believing, which are the fruits of it.
*
If Palamon fhould maintain the former, he would
contradict his own hypothefis no less than the po-
pular doctrine: for he fuppofes juftifying faith to
be the belief of a teflimony; that is, as I take it, of
fomething that God has revealed and declared, or
made known concerning Chrift, his righteoufneſs.
and the atonement he has made, which the guilty
muſt in ſuch a manner give credit to as to bottom
their hopes of acceptance with God and confidence
before him, wholly upon the fame, or they can have
no benefit by the gofpel; and not a perfuafion of
their own particular election, which all muft ac-
knowledge to be an abfolute fecret till they believe.
And I fhould think it requires no great fubtility;
nor am I able to ſee how it can throw a veil upon
the eyes of any body, to diftinguish betwixt what
is clearly revealed and made known, and what is
altogether concealed and kept fecret. If our au-
thor ſhould grant the latter of the fuppofitions for-
merly mentioned, the popular preachers and he
will be at leaft fo far agreed; and he muft diftin-
guiſh betwixt the teftimony of God revealed in the
gofpel and his eternal purpose concerning the falva-
tion of particular perfons, as well as they.
B 5
Thus
10
Art. X.
PALEMON'S CREED
Thus, when Palamon cenfures the popular preach-
ers for what they teach in relation to this fubject,
he equally condemns himfelf. And indeed fo un-
happy is this writer, that, unleſs where he pours
forth his fulfom reproaches and blafphemies againſt
the power and practice of godlinefs, there is fcarce
any cenfure he paffes on his antagoniſts, that does
not ftrike equally against himſelf, with regard to
fome one or other of the notions which he has
woven into his extraordinary fcheme of divi-
nity.
When our author cenfures his opponents for
diftinguishing betwixt the primife, or teftimony, and
the purpose of God, as if this last wore a more for-
bidding afpect than the former, he gives fuch a rea-
fon for the diftinction as I fuppofe they never dream-
ed of; for they could never imagine, that the pur-
pofe of God concerning a man's particular electi-
on, wears either a more or lefs forbidding afpect
than his promife, call, or teftimony in the gufpel;
becauſe, the truth is, with regard to an unbelieving
finner, it wears no afpect at all, being an abfolute fe-
cret till he believes." What is not at all cannot be
faid to have either a forbidding or inviting afpect;
and in this cafe, non apparentium, vel incognitorum,
& non exiftentium eadem eft ratio*.
The only obfervation amidſt the jumble of im-
pertinencies which Palamon has thrown together
on this fubject, that feems to have any fhew of rea-
fon or truth, is, "That the divine word promife,
"call, or teftimony, leaves it as much a fecret who
"fhall be faved, as the doctrine of the divine pur-
Things that appear not, or are wholly unknown,
as to any moral influence they can have upon the hu-
man mind, are the fame as if they were not.
3
pofe
Art. X.
JI
REVIEWED and EXAMINED.
"poſe or election does." This is a piece of fo-
phiftry by which he endeavours to inpofe upon weak
minds, and make his extravagant notions concern-
ing the matter under confideration appear the more
plaufible; but it is eafy to perceive that it is only a
filly, impertinent cavil, which fearce deferves any
notice. The divine word, promife, call or teftimony,
leaves it a fecret who fhall be faved; or, which is
the fame thing, who fhall believe, fo as to obtain
falvation. Who doubts it? But what is this to the
purpoſe? Did ever thofe eminent preachers whofe
doctrine the letter-writer has thought fit to attack,
affirm, that there is any thing in the word, promije,
or teftimony of God, affuring any man before he be-
lieves, or without any regard to his faith, that he
fhall be faved; or, which comes all to one, that
he ſhall be faved whether he believes or not; or
that God has determined infallibly to work faith in
him? But do not the word and promife of God
afford every finner of mankind who hears the gospel,
ſufficient warrant to believe on Jefus Chrift for fal-
vation, and affure him, that every one who thus
believes and refts his hope of falvation wholly up-
on the divine word, promife or teftimony concern-
ing Chrift, fhall undoubtedly be faved? And is it
not then abundantly evident, that the word and pro-
mife of God, or the record he has given of his Sou
publiſhed in the gospel, lays a fure foundation for
the faith and certain hope of falvation, with regard
to every loft finner who hears the golpel? But this
is what the fecret purpoſe of God, or the doctrine
of election, neither does nor can do.
The promiles of grace publifhed in the gospel
as a ground of faith to guilty perifhing finners, are
not abflute predictions of what will infallibly take
place with refpect to any finner; but in them God
makes a free offer of life and falvation to all to
whom
1
12
Art. X.
PALEMON'S CREED
whom the goſpel comes; and this gives them fuffi-
.cient warrant to receive the gift: which is done by
crediting or being perfuaded of the truth of the
promife. Hence we find, that a receiving of Chrift
and believing on his name, in Scripture, denote one
and the fame thing.
The receiving of Chrift, as we formerly had oc-
cafion to obferve, neceffarily fuppofes a giving of
him prior to that receiving. Now he is given in,
and by the promife; or the promife as made to un-
believing finners, is a giving of Chrift; and therefore
it can never be truly believed, but in the way of re-
ceiving him, and life and falvation through him,
as the gift of God to them. And as it is impof-
fible, in the nature of the thing, that a man can en-
joy, poffefs, or have any benefit by a gift, unleſs he
receives it; fo no finner can have any benefit by the
promiſes of the gospel, but by believing and being
perfuaded of the truth of them, with particular ap-
plication to himſelf *.
We
*Here it is proper to obferve, that the divine tefti-
mony, which is the immediate ground of faith, and is
implied in every promife of the gospel directed to finners,
reſpects not only the truth, but alſo the good, of the pro-
mife; not only afcertains the reality, but bears witneſs to
the excellency and fuitableness of the gift exhibited therein;
and therefore when it is really believed, the underſtand-
ing is not only perfuaded of the TRUTH, but the will
embraces the GOOD of the promife. Hence no fooner
is any finner enabled to believe the promife of falvation
through Chrift, than the heart and affections are made
to flow out towards and center in him, as a fatisfying
portion, as well as an all-fufficient Saviour. This was
exemplified in the cafe of thofe worthies we read of,
Heb. xi. 13. who were not only perfuaded of the pro-
mifes, but embraced them; and alfo in the experience
of
Art. X.
13
REVIEWED and EXAMINED.
We juſt now obferved, that there muſt be a giv-
ing of Chrift before there can be a receiving of him;
and that a receiving of him, in the very nature of
the thing, ſuppoſes a giving of him in the first place:
and it is equally true, that there may be a giving
where there is no receiving of him; otherwife none
could be faid to reject him by their unbelief. And
as those who reject a gift freely offered to them,
are juftly denied the benefit of it; fo they who dif-
believe the promiſe of God, and thus defpife the gift
exhibited therein, come fhort of the bleffings pro-
mifed, without derogating in the leaft from the di-
vine faithfulneſs and veracity pledged in the promiſe.
For no promife of the gofpel imports, that finners
ſhall have life and falvation by Chrift whether they
believe or not; but only that in believing the pro-
miſe they ſhall certainly obtain the bleffings promi-
fed; or that thereupon the full accompliſhment of
the promiſe fhall be infallibly fecured to them:
and thus the promiſe never fails to have an accom-
pliſhment. And ſtill it may be faid, that the un-
belief of finners does not make the faith of God of none
effect for though men by their unbelief come short
of the bleffings promifed, none can have any reaſon
to impeach the divine faithfulness, or conclude that
it is unſafe to truft the divine promife upon that ac-
count; becauſe it ſtill holds true, that he that be-
lieveth ſhall be ſaved.
It is a certain truth, that God promifes, or makes
a free offer of the remiffion of fins and eternal falva-
of the ſpouſe, who not only repofed herſelf under the
fhadow of the bleffed apple-tree, by relying upon the
promife of juftification and falvation through the righte-
oufnefs of Chrift, but fed fweetly on its fruits; which
intimates her delight and fatisfaction in the perfon of
Chrift, with the pleafure and refreshment afforded her
by the fruits of his purchafe, Cant. ii. 3..
3
tion
14
PALEMON'S CREEED Art. X.
tion through Jefus Chrift, to all the hearers of the
gofpel, whether they believe it or not. Therefore fo
far do we agree with Palemon, when he affirms,
"That the gofpel propofes nothing to be believed
by us, but what is infallibly true, whether we be-
"lieve it or not; and that our unbelief cannot
"make the faith, or veracity of God of none ef-
"fect; and that not one of his words fall fall
"to the ground *.
*." But if any ſhould from thence
infer, that the goſpel does not afford fufficient war-
rant, or lay a foundation for believing any thing,
but what is infallibly true, whether we believe it or
not; this we muſt beg leave to deny. For as God
in the gospel freely promiles, or makes an offer of
life and falvation to finners through Jefus Chrill, it
is evident the promife cannot be believed, but in the
way of appropriating the gift, or believing that they
ſhall be faved through his blood: which certainly
cannot be faid to be a truth, whether they believe it
or not; for if it was, all who hear the goſpel
would infallibly be faved.
The matter is plainly this: the gofpel no where
propoſes it as a truth to be believed, That men
ſhall be ſaved through Christ, whether they believe
or not; but it every where teftifies, That he that be-
lieveth fhall be ſaved. Now this very declaration
publiſhed, and frequently repeated in the goſpel for
the encouragement of finners, makes it warrantable
for every one of them to believe his own particular
falvation through Chrift. And the truth is, till he
believes this upon the footing of the divine promife,
faithfulneſs, or veracity, he in effect, really and in
the fenfe of the Scripture, diſbelieves and calls ja
queſtion the truth of the divine teftimony made
known in the propoûtion afore-mentioned. That
Letters, P. 14.
he
Art. X.
15
REVIEWED and EXAMINED.
he does fo, evidently appears by his not creditingit,
fo as to reft his hope of falvation wholly upon the
promife of God, and the record which he has given
of his Son, in the gospel.
It will not be denied, that the goſpel declares
Chrift to be an all-fufficient Saviour, and bears tef-
timony to his righteoufnels as every way fufficient
for the juftification of the moft guilty finner. This
we are fure Palæmon cannot refufe, who ſo often
affirms that righteoufnefs to be the fole requifite to
juftification, the one thing needful, &c. Now the
queftion is, Whether he who is enabled fo far to
credit what is revealed and declared in the gofpel
concerning this righteoufnefs, as to rely wholly upon
it for juftification and falvation; or he who rec-
kons it unlafe to venture his acceptance with God
and eternal falvation on that bottom, without be-
ing conſcious of fome perfonal righteousness, or good
qualifications about himſelf, on which he may found
his hopes of pardon and falvation, may be faid to
believe the divine teftimony concerning Chrift and
his righteoufnefs? Our author anfwers this quef-
tion to our fatisfaction in the following manner.
"If one approaching to a frozen lake or river,
"over which he has occafion to pafs, tells me,
"that he has been affured, by good information,
that the ice was fufficiently trong to fupport
"him; and yet, after all, proves timorous, and
"averſe to make the trial, by venturing his perfon
"freely upon it: I plainly perceive he has no faith
"in the report he heard; becauſe he does not
" truft in it, or, which is the fame thing, he can-
* not truft, rely, confide in, or venture himtelf
on the ice*."
46
* Letters, P. 374.
p.
If
16
'PALEMON'S CREED Art. X.
If there is any force in this reafoning, it muſt un-
doubtedly prove, that none can be faid to believe
the report of the gofpel concerning the righteouſneſs
of Chrift, but thofe who, without being confcious
of any perfonal merit or good qualifications about
themſelves, rely firmly and wholly upon that righte-
oufnefs for juftification and falvation. And it is
equally certain, that fuch a firm reliance, or fidu-
cial recumbency upon the righteouſneſs of Chriſt re-
vealed in the gofpel, muft, in the very nature of the
thing, imply the faith of one's own juftification and
falvation through this righteoufnefs; or a believing,
that in Chrift he has redemption through his blood,
even the forgiveness of fins, according to the riches of
his grace, or, that through the grace of the Lord F-
fus he shall be faved. For a man to venture him-
felf, and all his moſt valuable intereſts, upon a bot-
tom that he doubts is weak and infufficient to fup-
port him, would be the greatest folly imaginable;
yet this he must do who pretends to rely wholly upon
Chrift and his righteoufnefs for juftification and
falvation, and yet has not the faith of his own fal-
vation. Whoever has affured him that he may
with fafety venture his foul and eternal falvation up-
on that bottom, fo far as he doubts of his falvation,
he evidently queftions the truth of the report, and
the veracity of him that made it.
Palamon has afforded us a very familiar and plain
illuftration of this matter in the fimile formerly
*
Ephef. i. 7. A&s xv. 11.
+ In fome degree. For it is evident, that, in this
cafe, a perſuaſion of what the gofpel teftifies concern.
ing the fufficiency of the divine righteoufnefs for the
ends and purpoſes above-mentioned, and the faith of
one's own falvation, are fo intimately connected, that
the one cannot be without the other; but the latter
is ftill proportionable to the former.
mentioned.
Art. X. REVIEWED and EXAMINED,
17
mentioned. If a man has been affured, by good
information, that the ice of any frozen lake or river
he has occafion to pafs over, is fufficiently ftrong to
fupport him; and yet is timorous, and doubts whe-
ther he will be ſafe, if he fhould venture upon it;
it is plain he does not confide in, or give credit to
the report he heard for if he did, fuppofing the in-
formation to be good, and, much more, allowing it
to be infallible, he would be as much aflured of his
own fafety, as of the truth of the report, or the ve-
racity of him that made it. The application is
eafy.
:
Upon the whole, it is evident, that till a man
believes, and is in fome meaſure affured of his own
juftification and falvation through the righteoufnels
and blood of Christ, he never truly believes the re-
port of the gospel, or the divine teftimony concerning
the fame. Let the reader then judge whether there
is any truth or fenfe in Palemon's affertion formerly
taken notice of, that the hearers of the gofpel have
no warrant to believe any thing but what is infal-
libly true whether they believe it or not.
When a man who has occafion to pass over a
frozen lake or river, is affured, by good informa-
tion, that the ice is ftrong enough to ſupport him,
he has, doubtlefs, equal reafon to believe, that in
venturing upon it he fhall be fafe; and if he acts
rationally, his hazarding himself upon this bottom ist
built upon a perfuafion of his future fafety in doing
fo. Juft fo it is with regard to the matter under
confideration. When the gofpel bears teftimony
to the fufficiency of Chrift and his righteoufnefs-
and calls men wholly to rely upon the fame for juſ-
tification and falvation, without all queftion, it lays
a folid and fure foundation for the faith and full af-
furance of their own falvation; yet it cannot be
faid to be a truth that they fhall be faved whether
they
18
Art. X,
PALEMON'S CREED
they believe or not; even as, in the cafe afore-
mentioned, it cannot be faid, that the ice will ac-
tually ſupport a man, and afford him a fafe paffage
over a river or lake in his way, whether he ven-
tures upon it or not. For it is evident, that if he
does not venture upon it, neither the ftrength of the
ice nor the report concerning it can be of the
leaft advantage to him.
If a man offers me a gift freely, I have certainly
a warrant to receive it, and in receiving it to be-
lieve it is mine. And if the donor is a perſon of
unquestionable veracity, I have equal reafon to be-
lieve and be aflured, that it will fully anfwer the
purpoſes for which it is given. In this cafe I have a
fufficient warrant to believe, that I fhall enjoy the be-
nefit of it but will any fay it is infallibly true, that
I fhall do fo, whether I credit the word of my be-
nefactor fo as to accept of the gift, or not.
When God gave the children of Israel a promiſe
of entering into the land of Canaan, I prefume it will
not be denied, that they had not only a warrant, but
that it was their indifpenfible duty to believe, that
he would bring them to the poffeffion of it not-
withstanding the difficulties they might have to en-
counter by the way;-yet it cannot be faid it was
infallibly true, that they should enter into the pro-
mifed land whether they believed or not; for the
event proved the contrary*. It is evident then, that
they
* One Mr. Bellamy, of Bethlem, in New England, en-
deavours to invalidate the argument drawn from this
promife which God made to Ifrael,. to prove that men
may have fufficient warrant to believe what is not in-
fallibly true whether they believe or not, or antecedent to
their believing, by alledging that God's promife to bring
the Ifraelites to Canaan, did not abfolutely oblige him
to bring every individual among then thither. And
hance
Art. X.
REVIEWED and Examined.
19
they were called to believe fomething that was not
infallibly true whether they believed it or not: for
it was only in the way of believing the promiſe they
had
hence he concludes, that no one in particular, when
they fet out from Egypt, had fufficient warrant to be-
lieve, that he fhould enter into Canaan. But as I know
of none who ever affirmed, that the promife which
God made to the children of Ifrael, obliged him to
perform it, whether they believed it or not; the quef
tion is not, whether he bound himself by his promiſe
to bring every one of them to the land of Canaan ?
but, whether he did not give them a promife of enter-
ing into his reft, which they were bound to believe?
That fuch a promife was given them, even to them
whofe carcafes fell in the wilderneſs, cannot be doubted
by any who read, and own the divine authority of the
Scriptures for God himself declares, even with reſpect
to them who were not permitted to enter into the pro-
mifed land becauſe of their unbelief, that he fware to
make THEM dwell therein, Numb. xiv. 30.
:
The queftion then is, whether they were bound to
believe the promiſe of God confirmed by an oath, or
not? If it is granted they were, which I think cannot
be denied, we feek no more. We do allow, that
God, in his infinite wifdom, might have feen meet
to take away fome individuals among them before
they were brought to the poffeffion of the earthly
Canaan, for other reafons befides their unbelief; and
that particular perfons among them were to believe
the promife under a certain limitation, namely, that
God was able to bring them to the poffeffion of the
land of Canaan, and would certainly do it, provided
he did not fee meet before-hand to tranflate them to
the poffettion of the heavenly Canaan, of which the
earthly was only a type, and promifed as fuch. But
that every individual among them was called upon
the footing of the divine promife to believe, that
God would certainly do the one or the other, I
think is abundantly evident from the ftrain of the
apostle's
20
PALEMON'S CREED Art. X.
had any ground to expect the benefit of it. Had
the promiſe indeed been of the nature of an abſo-
lute prediction, importing, that all the Ifraelites
who came out of Egypt with Mofes fhould infallibly
be brought to the poffeffion of the land of Canaan
whether they believed or not, their coming fhort of
it by perishing in the wildernefs, would have been
inconſiſtent with the divine faithfulneſs and veracity,
and their unbelief could not have been affigned as
apoftle's reaſoning on this fubject, Heb. iii. & iv. It is
equally certain, that fome, if not the far greater part
of them through their unbelief, came fhort of the pof-
feffion both of the earthly and heavenly Canaan. Still
therefore it remains a truth, that they were called to
believe fomething that was not infallibly true antece-
dent to their believing, or whether they believed or not.
To affirm, with Mr. Bellamy, that not one belong-
ing to the congregation of Ifrael was bound, or had
fufficient warrant to believe, that he should enter into
the promiſed land, notwithstanding the promise God
had given them of entering into his reft, is to fay in ef-
fett, that God gave a promiſe to the children of Ifrael,
which not one of them in particular was bound to be-
lieve, or give any credit to. This methinks founds
very harsh, to ſay no worfe of it. As to the Ifraelites,
who could not enter into the promiſed land becauſe of
their unbelief, one thing is certain, namely, that they
were called to believe fomething which, in regard to
them, did not take effect, becauſe they did not believe
it, and which would certainly have done fo had they
believed it; for the apostle intimates, that a promiſe
rvas made them of entering into God's reft, and declares
that they could not enter in because of unbelief, Heb. iii.
19. iv. 1. Yet their unbelief did not make the faith
of God of none effect; becauſe in the experience of
fuch as believed the promiſe, it had its due effect, and
thus the faithfulness and veracity of the great Author
of it were fufficiently manifefted.
the
Art. X.
21
REVIEWED and EXAMINED.
-
the reafon why they did not enter into the promifed
reft: but the apoftle tells us, they could not enter in
because of unbelief. Hence I think we may juftly
infer, that God never purpofed or promifed, that they
fhould enter into his reft whether they believed or
not. Yet it is as evident as any thing can be, that,
upon the foundation of the divine promife, they were
called to believe, that they fhould enter into it: for
what was it they were called to believe, and pu-
niſhed for not believing? The apoftle affures us
it was the promife, which God gave them, of enter-
ing into his reft. Their not believing this, then,
was the very reafon why they could not have any
experience of the truth and accompliſhment of the
promife, or were denied the benefit of it. This is
the very thing the infpired penman of the epiftle to
the Hebrews affirms in other words, when he fays,
-They could not enter in because of unbelief.
Now, that the unbelieving Ifraelites were not
permitted to enter into, and enjoy the promifed
reft in Canaan, was no way inconfiftent with the
divine faithfulness and veracity engaged for the ac-
complishment of the promife: becaufe, as it was
ftill an undoubted truth, that God gave them ſuch
a promife, fo the promiſe would have been infal-
libly performed with regard to them, had they be-
lieved and confided in it; but otherwife they had no
ground to believe, that they ſhould enjoy the benefit
of it. For the moſt free and abfolute promife of
beſtowing a gift on any perfon, certainly, cannot
oblige the maker of it to bestow the gift, whether
he to whom it is made will accept of it or not,
or to force it upon him whether he will or not.
Now, the unbelieving Ifraelites, to whom the Lord
gave the promife of entering into his reft, not only
↑ Heb. iv. 1.
+ Heb. iii. 19.
difbelieved
22
Art. X.
PALEMON'S CREED
-
difbelieved the promife but defpifed the gift. Should
any doubt of this, I hope the teftimony of the Spi-
rit of God will be decifive in the cafe, and give
them full fatisfaction as to the truth of what has
been just now aflerted, when he exprefsly affirms,
that they defpifed the pleaſant land*. When they
defpifed and rejected the pleafant land, it is evi-
dent, that God could not be charged with any un-
faithfulneſs for not bringing them to the poffeffion
of it, however freely promifed before. Yet it is ob-
fervable, that the not permitting them to enter into
it had fome fhew, or appearance of a breach of pro-
mife. And therefore when the Lord threatned to
make their carcafes fall in the wilderneſs, it was
faid, they should know his breach of promifet; that
is, he would fo deal with them, by not permitting
them to enter into the land of Canaan which he
had graciously promiſed to give them for an inhe-
ritance, that his conduct towards them would
have fome appearance of a breach of promife:' for
it would be hocking to affirm, that it was really
fuch. Yet, according to our author's notion, we
muft either maintain, that God never gave them a
promiſe of entering into his reft, or that his refu-
fing to admit them to the poffeffion of it was a real
breach of promife. Bat to affert the former would
6
* Pfalm cri. 24.
And, or moreover they
refused, or they rejected the pleafant land. So the word
Hence it is mi-
is rendered, fer. vi. 30. Ijai. liv. 6.
nifeſt, that the fremife, or gift of the land of Canaan,
was made even to thofe who were not permitted to en-
ter into it becauſe of their unbelief; for men cannot
be faid to refuſe, or to reject a gift that was never of-
fered to them.
+ Numb. xiv. 34.
be
Art. X.
23
REVIEWED and EXAMINED:
be directly to contradict the Scriptures, and to af-
firm the latter would be blafphemy.
What has been juſt now faid with regard to the
promife made to Ifrael, of entering into reft in Ca-
naan, is equally true of the promife of the gofpel
made to finners of mankind indefinitely. For as the
promife of the earthly Canaan, made to the children
of Ifrael, implied a promiſe of the heavenly Canaan,
or everlaſting happineſs, through the promiſed Mef-
fiah, the apostle plainly intimates, that in the pro-
mife given them of entering into the Lord's reft,
the gofpel was preached unto them; the very fame gof-
pel that is preached unto finners now under the
New Teftament. Thus, after mentioning the
promiſe of the earthly Canaan, which was a type
of the heavenly, and promiſed to Ifrael as fuch, he
fays, Unto us was the gospel preached, as well as unto
them.
Theſe words make it evident, that the gospel was
preached to the children of Ifrael in that very pro-
mife which the Lord gave them of entering into his
reft, and that the fame gofpel is preached unto us,
both Jews and Gentiles, under the Chriftian eco-
nomy. Unto them the heavenly inheritance, un-
der the type of the earthly, was freely promiſed
through the Meffiah who was to come; and the
fame inheritance is freely promited to us, without the
intervention of any fuch type, through Jefus Chrift
already come in the fleth. This the apostle Paul
expressly declares in other words, when he fays,
The gift of God is eternal life, through Jeſus Chriſt
our Lord. Thus God hath left, or given to ail
who hear the gofpel a promife of entering into his
reft in heaven; which gives every one of them a
fufficient warrant to believe, that through the righ-
* Rom, vi. 23.
teoufnels
2
PALEMON'S CREED Art. X.
24
teouſneſs and grace of the Lord Jefus he fhall be
faved, in the method and order God has prefcribed;
not while he remains in a ftate of fin and aliena-
tion from God, but by being firft fanctified, and
made meet to be a partaker of the heavenly inhe-
ritance, and afterwards in God's own time admit-
ted to the full poffeffion of it. Yet notwithstanding
this free promife of eternal life made to finners
through Jefus Chrift, there is ftill a probability of
coming fhort by unbelief, as did the far greater part
of thoſe who came out of Egypt with Mofes, in re-
gard to the earthly Canaan.
I know the letter-writer will be ready to tell us,
that the promiſe of entering into that reft which the
apoſtle ſpeaks of, refpects believers only, and not
finners and hearers of the gofpel indefinitely: but
from the ftrain of the apoftie's reafoning it is evi-
dent, that the promife is made to them who are in
hazard of loſing the benefit of it; yea in no lefs
danger of coming fhort by their unbelief, than the
Ifraelites were, the greatest number of whom did
actually come fhort of the promiſed reft in Canaan.
It is fuppofed, that in fome of thoſe to whom the
promife is made, there may be an evil heart of un-
belief; or, which in this cafe is doubtless the fame
thing, that they may remain under the power of
unbelief, departing farther and farther from the
living God, ſo as really to come ſhort of eternal life,
the promiſed reft; which can never be affirmed of
true believers who are kept by the power of God
through faith unto falvation. But we need not
fpend time in proving, that the promiſe the apoftle
ſpeaks of, is not peculiar to believers, but common
to the hearers of the gospel, fince it is abundantly
evident, that it is the fame with that which the
1 Pet. i. 5.
apoftle
Art. X.
25
REVIEWED and EXAMINED.
apoſtle Peter declares to be unto all without excep-
tions to all that are afar off, finners of all nations,
even to as many as the Lord our God fhall call *: and
the fame that the apoftle John fpeaks of when he
fays, This is the promise that he hath promiſed us, even
eternal life. In thefe words the great New Tef-
tament promife, the promife of eternal life through
Jefus Chrift, which is the very fum of the gofpel,
feems to be oppofed to the promife of the earthly
Canaan made to Abraham and his feed, in fo far
as it refpected earthly or temporal bleflings only.
In a word, this promife is the first and immediate
foundation of faith; and therefore fo far from be-
ing peculiar to thoſe who are already poffeffed of
faving faith, that it is only by an appropriating and
fiducial perfuafion thereof, that any one can con-
mence a true believer of the gofpel, or attain to any
certain knowledge of his eternal election.
Methinks we have already faid enough, to fhew
the folly of thofe idle remarks whereby Palamon
endeavours to expofe the doctrine of thofe whom
he ftyles the popular preachers, by making his rea-
ders believe, that, when exhorting their hearers to
the appropriating acts of faith, they urge them to
believe a truth, the evidence whereof has its rife
from the pains taken to believe it: which, fays
this Gentleman, is indeed a very ftrange and
uncommon way of finding truth; and they them-
felves acknowledge as much while they call it,
a mystery which we cannot comprehend or account
for t." This he is pleafed to call the great whirl-
pool of the popular doârine, and the grand fecret
of manufacturing truth without evidence. But the
truth is, there is no more abfurdity in what his anta-
gonifts teach on this head than there is in affirming,
Letters, p. 26.
* A&s ii. 39. † 1 John ii. 25.
VOL. II.
C
that
26
Art. X·
PALEMON'S CREED
that one cannot be poffeffed of a gift without recei-
ving it, or that by receiving it he becomes poffeffed
ofit: for, in exact conformity to the apoftolic doc-
trine, they maintain, that the promife of the gospel
includes a free offer of life and falvation through
Jefus Chrift to all who hear it; and that the pro-
mife cannot be rightly believed, but in the way of
receiving the gift; as, on the contrary, one cannot
become poffeffed of the gift, or enjoy the benefit of
it, but in the way of believing the promife or,
which is the fame thing, that juftifying and faving
faith is an appropriating perfuafion; fo that it never
becomes true, that any do actually enjoy the blef-
fing pro-nifed, till they embrace the promiſe by the
particular application of faith. That it never be-
comes theirs, fo as to have the poffeffion of it infal-
libly ſecured to them, till they receive it; though it
was theirs before to claim, accept, and poffefs it as
their own; and that by doing fo the full poffeffion
of it in due time is afcertained to them, are truths
fet forth with as much evidence to finners in the
gospel, as that Jefus died and rofe again. Does not
the gospel conftantly affirm, that whoever believes
on the Lord Jefus Chrift fhall be faved? But does
it ever teach, that any one fhall be faved whether
he believes or not? Now, what is it to believe
on the Lord Jefus Chrift, but for a guilty periſhing
finner to be really perfuaded, that he fhall obtain
life and falvation through him, on the footing of
the divine promiſe and teftimony, or that record
which God has given of his Son in the goſpel, ſo as
to reft his hope of falvation wholly thereupon? In
the nature of the thing, then, he muft either difbe-
lieve and reject the teftimony of God concerning
Chritt, or believe what the gofpel itfelf declares
ſhall never take effect with regard to any, but thoſe
who believe it in the manner aforefaid.
3
From
Art. X.
27
REVIEWED and EXAMINED.
From what has been just now obferved it is plain,
that the letter-writer, by his reafonings on this fub-
ject, instead of proving the abfurdity of what he
calls the popular doctrine, only betrays his own ig-
norance, and difaffection to the true doctrine of the
gofpel, with his impotent malice againſt the preach-
ers thereof. We muſt further add, that thereby he
manifeftly contradicts the teftimony of our bleffed
Lord himſelf, who fays, Whosoever ſhall ſay unto this
mountain, be thou removed, and be thou caft into the
fea, and fhall not doubt in his heart, but ſhall believe
that those things which he faith fhall come to pass, he
ſhall have whatſoever he faith. Therefore I say unto
you, what things foever ye defire when ye pray, believe
that ye receive them, and je ſhall have them*.
From theſe words it is plain, that men may have
fufficient warrant to believe ſome things which can-
not be faid to be infallibly true whether they believe
them or not: for I hope it will not be alledged,
that our Lord affured his difciples that they fhould
have whatever they defired in prayer whether they
believed or not; but that believing that they recei-
ved it, they ſhould have it, he exprefsly affirms.
The things there fpoken of are doubtless to be un-
derſtood of things agreeable to the will of God, and
that really tend to the good of his people. Now
our Lord declares, that whoever fhall thus pray in
faith, or believe that he fhall have thoſe things
which he afks from God in prayer, thall infallibly
receive them. But it is far from being a truth,
that he fhall have them whether he believes or
not: for the contrary is evidently implied in the
words, and expressly afferted by the apoftle James,
who fays, If any of you lack wifdom, let him afk of God,
that giveth to all men liberally, and upbraideth not;
* Mark. xi. 23, 24.
C 2
and
28
Art. X.
PALEMON'S CREED
and it ſhall be given him. But let him afk in faith,
nothing wavering: for he that wavereth is like a wave
of the fea, driven with the wind, and toffed. For let
not that man think that he shall receive any thing of the
Lord*.
•
j
銀
​Jam. i. 5, 6, 7.
It
Mr. Bellamy, the author of a fmall treatiſe, intitled,
Letters and Dialogues betaveen THERON, PAULINUS,
and ASPASIO, has alſo thought fit to attack the old
Proteftant doctrine concerning the appropriation and
affurance of faith, under the pretext of refuting fome
deceitful Antinemian notions, which he would have
us believe are taught by the accurate and judicious
Mr. Marfball in his treatife on fanctification, and the
excellent Mr. Hervey in his THERON and ASPASIO.
Having in Mr. Marshall's treatife before mention-
ed, met with fome ftrong expreffions relating to the
nature and affurance of faith, fuch as thefe: "The
reafon why we are to affure ourselves in our faith,
"that God freely giveth Chrift and his falvation to us
particularly, is not, becauſe it is a truth before we be-
lieve it, but becauſe it becometh a certain truth when
we believe it, and becauſe it will never be true, ex-
cept we do in fome meaſure perfuade and affure our-
"felves that it is fo. Neither do we know it to be
"true already by Scripture, or fenfe, or reaſon, before
"we affure ourſelves abfolutely of it," Mr. Bellamy,
taking advantage of the found, without confidering the
jenſe of the words, raiſes a mot hideous clamour
against the worthy author and his doctrine; as if Mr.
Marfall, though perhaps he meant well and had an
honeſt heart, muſt certainly have been a very weak
man, who could teach that men may and ought to be-
lieve what they cannot know to be true by Scripture,
fenfe, or reafon, till they actually believe it.
•
This laft affertion, which to a weak reader, who is led
more by found than fenfe, will doubtless appear fomewhat
harth, Mr. Bellamy chimes over in almoft every page ;
and feems confident, that it is more than fufficient to
expofe
P
Art. X.
29
REVIEWED and EXAMINED.
It will not be alledged, I prefume, that a belief
of God's almighty power, or all-fufficiency to be-
ftow whatever bleffings we afk of him, is all that
is
expofe the excellent doctrine taught by Mr. Marshall
in relation to this fubject, as extremely abfurd and ridi-
culous. And he is fo charitable as to commend Mr.
Marfball for being fo honeſt and open hearted, as to ex-
poſe himſelf in this manner. But if we might venture
to deal calmly with one in fuch a transport of zeal
against he knows not what, we would only ask him
one queftion; and it is this: Whether a man can al-
fure himfelt, either by Scripture, fenfe, or reafon, that
a gift offered him by his friend is actually in his pof-
feffion before he receives it, or that he thall enjoy the
benefit of it whether he receives it or not? If Mr. Bel-
lamy ſhould have any doubt about this, he may put the
question to the first plain man he meets with, and he
will refolve it. Now, fhould I inform the reader, that
Mr. Marfball does no more, in effect, than give a nega-
tive answer to this queſtion, I am afraid he would be apt
to conclude, that not Mr. Marfball who afferts, but M:.
Bellamy who denies fuch a plain truth, and exclaims
against it with fuch fervour and fury, as one of the most
palpable and fhocking abfurdities that ever was heard
of, muft certainly be the weaker man; though fome
would call this a putting the faddle on the right horie.
Having found fo little difficulty in aniwering the
former queſtion, we ſhall take the liberty to propole
another; and it is this: Suppofing one should freely
offer me a gift, is it not abundantly evident from Scrip-
ture and reaſon, and common fenfe, that I may warran-
tably claim, accept, and poffefs it as my own; and in
fu doing believe that it is mine? For my part, I think
it would be no error to answer this question in the at-
firmative. And if a receiving of Chrift be the fame
thing with believing on his name, as the Scripture
plainly intimates, I can fee as little herefy or abfurdity
in teaching, with Mr. Marbell, that none can certainly
know
C 3
30
PALEMON'S CREED. Art. X.
is meant by faith in this paffage; for none can find
any great difficulty in believing that, who believe
that he is at all: it must therefore, without all quef-
tion,
know that they fhall have life and falvation by Jefus
Chrift, till they believe in him; though a perſuaſion of
obtaining falvation by Chriſt is implied in the very na-
ture of faving faith.
But perhaps Mr. Bellamy may now, in his turn, de-
mand leave to propofe a queſtion to me; and there is
all the reaſon in the world he ſhould. He will readily
afk, then, Where do we find that God has made any
deed of gift, or unconditional grant of fpiritual blef-
fings and eternal falvation to finners who hear the gof-
pel, indefinitely? As I find he takes advantage
of the ambiguity of the terms, deed of gift and uncon-
ditional grant, it will be neceſſary to determine the fenſe
of theſe words before we make any reply to his quef
tion. By that deed of gift whereby Chrift and fpiritual
bleffings are made over to finners of mankind his op-
ponents underſtand not fuch a giving as infallibly fe-
cures the poffeffion of them; for they everywhere main-
tain that the gift may be rejected, and that by rejecting
it thofe to whom it is made do altogether loſe the bene-
fit of it but they affirm, that Chriſt and his benefits
are fo given in the promiſe of the gospel to finners
of mankin indefinitely, that every one of them has a
fufficient warrant to receive, and take poffeffion of them;
the fame warrant that a hungry man has to eat the food
that is fet before him by his generous hoft, or that a
thirty man has to drink the water of a river that is run-
ning by him in the open fields.
Now to anſwer directly to the queſtion: Every text in
the Bible that gives perifhing finners a warrant to be.
lieve on, and receive Chrift as an all fufficient Saviour,
may be adduced to prove all that is meant by the deed
of gift formerly fpoken of. And methinks our Lord's
words to a promifcuous multitude, the far greater part
of which was made up of unbelievers, muſt give entire
fatis-
Art. X.
3 I
REVIEWED and EXAMINED.
tion, alſo include a truſting in the power and mer-
cy of God, for the actual communication of thoſe
bleflings which we afk from him in prayer; and
this, if I miſtake not, muft, in the nature of the
As
fatisfaction with regard to this point. John vi. 32.
My Father giveth you the true bread from heaven.
the Mannab of old was given to the children of Ifrael;
fo our bleſſed Saviour declares, that himfelf and his be-
nefits, which without all queſtion are mean by the true
bread, are given to finners yet in a ftate of unbelief;
given freely and unconditionally, unless we ſhall fay, that
a free gift is given on condition he to whom it is given
fhall receive it; or that when one fets food before
a hungry, needy perfon, who has not a farthing to
pay for it, he gives it him only on condition that he
will eat it which would be to affirm in effect, that
there never was, nor can be any fuch thing as a free gift
or unconditional grant of any thing for no gift can be
fo free, no grant fo abfolute, but, in the very nature
of the thing, a man muſt accept, before he can enjoy
the benefit of it.
:
I find the evidence of the truth now contended for, ari-
fing from the paffage above-quoted, has been fo ftrong in
Mr. Bellamy's own view, that, p. 104. of his Dialog. &c.
he is forced to grant the whole of what is contended for,
and allow that all mankind, he means no doubt all
who hear the gospel, have as good a warrant to receive
Christ, the true bread, and eat, and live for ever, as
the Ifraelites had to take and eat the Mannah that was
rained down about their tent-doors. Thus far then he
and Mr. Marſhall and Hervey are agreed; for I do not
find, that they have afferted any more than is neceſſa-
rily implied in his own conceffion, though they have
fometimes expreffed themſelves in a different manner.
But if after all Mr. Bellamy will be ſo peevish and croſs
as not to call a free gift a free gift, nor allow that the
receiving and appropriating of it are one and the fame
thing, who can help it?
C 4
thing,
32
Art. X.
PALÆMON'S CREED
thing, imply a firm belief, or perfuafion, that we
hall receive them freely for Chrift's fake.
But what puts the matter beyond debate, is, that
our Lord, in the words formerly quoted, expreffes
this faith in prayer, by a believing, not fimply that
God is able to beftow what things foever we afk of
him in prayer, but that we shall receive them. As
theſe words of our Lord are an evident confirma-
tion of what we formerly obferved, namely, that
it is by believing the promife men actually receive,
and become pofffed of the bletfings promifed;
it is plain, that they give the letter-writer occafion
for difplaying his critical talent in the fame manner
he has done it againſt what he calls the whirlpool of
the popular doctrine, and the grand fecret of manu-
facturing truth without evidence: for this contains
neither more nor lefs than what is evidently im-
plied in the paffage above-quoted, and many others
of a like import both in the Old and New Tefta-
ment.
* Mark xi. 24. πιτεύετε ὅτι λαμβάνετε, believe that ye
receive them. The words are very emphatical, im-
porting not only the certainty of faith with refpect to
the future enjoyment of promifed bleffings, but allo
that by faith believers do receive, or enter upon a kind
of begun poffeffion, before the actual, fenfible, and full
fruition of them. The very moment they believe,
they acquire, or obtain a fpecial intereft in them,
whereby the actual and full poffeffion thereof, in due
time, is infallibly fecured to them. Hence believers
are faid to receive, and have, here in this world, what
the actual and full poffeffion of is rcferved for them in
the other world. Heb. xii. 28. We RECEIVING
kingdom which cannot be moved, &c. 2 Cor. v. 1. —We
HAVE a building of God, an boujè not made with band's,
eternal is the heavens. John iii. 36. v. 24. vi. 47. &c.
47.&c.
a
When
Art. X.
33
REVIEWED and EXAMINED.
When Palamon infinuates, that his opponents
endeavour to keep the doctrine of election as far
removed from the thoughts of their hearers as pof-
fible, till they have prepared fome ground for
faith to rest upon," or acquired "ſome reaſon why
God in his choice fhould reſpect them more than
others," it is fuch an impudent calumny, that, for
his fake, I bluſh to repeat it. Does not he cer-
tainly know, that thofe worthy men ftill affirmed
and taught, that the free, fovereign love, and mere
good pleaſure of God, were the fole caufe of elec-
tion; that whatever grace or gracious qualifica-
tions are to be found with any, they do flow from,
or are the fruit of election, and confequently cannot
be the cauſe of it, or any reafon why God in his
choice fhould reſpect them more than others. They
were fo far from teaching that finners must, by fome
labour of their own, prepare a ground for their faith
to reſt upon, that, on the other hand, theyconftantly
affirm, that a folid foundation for the faith of the
molt guilty finner belonging to the lapſed race of
Adam, is laid already in the free promife and tef
timony of God in the golpel; and that this is a
foundation laid, not in the finner's own perfonal en-
deavours, or good qualifications of any kind, but in
ZION; in the preaching and difpenfation of the
everlaſting goſpel, the law which is ſaid to go forth
of Zion, and the word of the Lord that was to be
fent forth from Jerufalem† ; a foundation on which
all hearers of the gofpel, without exception, have
not only a fufficient warrant, but are expreſsly called
and commanded to build their faith, and a firm and
aflured hope of falvation ‡.
*Letters, p. 348. + Ifai. ii. 3.
compared with Rom. ix. 33, and 1 John iii, 23.
C 5
Ifai. xxviii. 16.
That
34
PALEMON'S CREED Art. X
That our author was fufficiently apprifed of all
this, we may learn from the hint which he himſelf
gives of their fentiments, in the very place where
he difguifes and mifreprefents them in the manner
afore-faid. What for a confcience then muſt this
man have, who imputes to thofe eminent preachers
no less a crime than that of denying the God that
is above, or downright Atheism, merely for what
he himſelf muſt know to be manifeftly falſe; name-
ly, their teaching that fome diftinguishing qualifica-
tions which men come to be poffeffed of in time,
muſt be viewed by them as the cauſe of their elec-
tion from eternity, or, at leaft, as fome reafon why
God in his choice fhould refpect them more than
others? The letter-writer we are fure has peruſed
their difcourfes and writings, and we cannot ima-
gine he is fo dull as not to perceive, that fuch an
error is directly contrary to the whole ſcope and
ftrain of their doctrine. Here, then, the moſt ex-
tenfive charity cannot vindicate him from the charge
of afferting deliberately, and with great confidence,
what he himself knows to be a palpable untruth.
And if God himfelf declares concerning his people
whom, in our times, we take to be the fame
with true believers and lovers of the apoftolic
gospel, that they are children who will not lie *; we
may be fure, that our author, and thofe who par-
take with him in his iniquity, and in like manner
give their mouths to evil, and with their tongues frame
deceit, are none of them. If after this any fhould
queſtion to whom they belong, and whofe genuine
children they are, we refer them to John viii. 44.
for full fatisfaction.
The ancient apoſtolic goſpel teaches us to ſpeak
evil of no man ‡, namely, by bringing any unjuſt, or
* Ifai. lxiii. 8..
‡ Tit. iii. 2.
even:
Art. X.
35
REVIEWED and EXAMINED.
even raſh accufation againſt him, or by expofing his
infirmities invidiouſly or unneceffarily; but it feems
Palamon's goſpel lays him under no fuch reftriction,
but allows him to fpeak evil of any man, the moſt
innocent and the very best of men; to lie ftoutly,
and utter his lies with as much confidence as if they
were the moſt undoubted truths, provided he can
only find a way to impofe upon fome weak, igno-
rant and unſtable fouls, by attempting to perfuade
them, that he is prompted to do all this by a difin-
tereſted zeal for the ancient goſpel; which is as great
a lie as all the reſt.
When this Gentleman tells us, Cc that the dif
"tinction made by the popular preachers betwixt
"the word, promife, call, or teftimony, and the
"purpoſe of God is fo idle and ill-placed, that we
"find the Scripture commonly intimating the di-
"vine purpoſe of making a diſtinction among man-
"kind in the very bofom of that teftimony which
"must be believed for juftification," either he is
endeavouring only to puzzle and perplex us with
one of his unmeaning reveries which no mortal can
make any ſenſe of, or his reafoning proceeds upon
this falle maxim, That juftifying faith is only a ge-
neral affent to any propofition contained in the Scrip-
tures; fuch as, That Chrift died and rofe again;
That all who truly believe in Chrift are juftified; or,
That all the elect fhall be faved; which is juft the
old Popish notion that has been fo often refuted
by
*Letters, p. 348.
+ •Apparet, fidem juftificantem habere pro objecto
omnia quæ Deus revelavit: & fidem hiftoricam, miracu-
lorum, & juftificantem, unam & eandem effe fidem; that
is, "It is evident, that all things which God has re-
"vealed in his word, are the object (i.e. equally, or
"in the fame manner, the object) of juftifying faith :
" and
36
PALEMON'S CREED
Art. X.
by Proteſtant divines. In oppofition to this, we
have already fhewed from the apoftolic writings,
that it is the free promiſe of the remiffion of fins
and eternal falvation through Jefus Chrift, made
to finners of mankind who hear the gospel indefi-
nitely, that is the proper and immediate foundation.
of justifying faith which promife never is, nor can
be, truly believed without a particular application
thereof to the finner himself. It is this promife which
thofe eminent preachers of the gofpel whom our
author diſcovers fuch a peculiar fpite againft, have
an eye to when they diſtinguiſh betwixt the purpoſe
and the promiſe, or teftimony of God in the gof-
pel and it is evident, that this contains no inti-
mation of any diftinction among mankind, either
made, or to be made, in confequence of election,
but equally reſpects all the hearers of the gospel, and
lays a fure foundation for the faith of pardon, and
eternal falvation, through the righteouſneſs and
blood of the great Redeemer, to every finner of
<<
" and hiſtorical faith, the faith of miracles, and jufti-
fying faith, are one and the fame faith": that is, there
is no effential or specific difference between them. Bel-
larmin.
It may be obferved, that befides the feveral pro-
mifes of this kind exprefsly made and addreffed to fin-
ners in Scripture, all the declarations, calls, and invi-
tations of grace directed to them, with every account
given of the perfon, offices, righteouſneſs and grace of
Chrift, or of the divine mercy as venting through him
towards guilty finners, warranting them to truft in,
and rely wholly upon him for juftification and falva-
tion, do virtually and neceffarily imply fuch a pro-
mife. So far is it from being a truth, that there are no
promiſes directed to finners in the gospel, as Palamor
and Mr. Bellamy would make us believe, that it is
really ALL PROMISE.
mankind
Art. X.
37
REVIEWED and EXAMINED.
mankind who enjoys the benefit of divine reye-
lation.
When this captious writer charges his antago-
nifts with repreſenting the Deity as keeping fecret
his gracious intentions as to particular perfons, and
yet, at the fame time, revealing his gracious in-
tentions to the fame perfons in his word and pro-
mife, he, after his ufual manner, invidioufly mif-
repreſents their fentiments, and endeavours to im-
poſe upon the weak and ignorant reader, by giving
him a falfe view of the matter: for the preachers
he ſpeaks of never affirmed, that God reveals his
gracious intentions to finners in his word and pro-
mife any otherwife, than by intimating his gracious
purpoſe to receive and beſtow eternal falvation on
every finner that will come to him by Jeſus Chriſt
his well-beloved Son, and affuring them, by the
moft folemn calls and ferious expoftulations, that
he is not trifling, but dealing with them in good
earneſt, when he invites them to come to him
and makes a free offer or promife of the remiffion
of fins, and eternal life through the great Mediator,
to all who will believe and accept of the fame.
They alfo taught, that in the way of believing the
promiſe they may come to be affured of their elec-
tion, and of God's gracious intention actually to
beſtow eternal life and falvation upon them, for the
fake of Jefus Chrift. And this is really no more
than, to affert that the gofpel is true, or that whofo-
ever believeth on the Son of God hath, or ſhall infalli-
bly be brought to the poffeffion of everlasting life.
The fenfelefs and invidious infinuation with re-
gard to a paffage quoted from a fermon, preached
by Mr. Ralph Erefkine, on 2 Cor. v. 18. and an-
other from a fermon, preached by his brother Mr.
**Letters, p. 349, 350.
Ebenezer,
38
PALÆMON'S CREEED
Art. XI.
Ebenezer, on Luke ii. 28. with third taken from the
writings of the judicious Mr. Bofton, whereby he in-
fults the memory, and fhews a ftrong inclination to
fix a blot on the character of theſe excellent men,
I
difmifs as unworthy of any notice. The moft of
our author's quotations from the fermons and wri-
tings of his opponents ferve only to diſcover his own
malevolent difpofition, and the extreme folly of his
impertinent and infipid remarks on them.
We ſhall now pafs on to the confideration of an-
other tenet advanced by this pretended friend of the
ancient goſpel in his letters on Theron and Afpafio.
THERE
ARTICLE XI.
HERE are no MYSTERIES in the gospel, or in the
Chriftian religion, that can jufly, or with any
propriety be fo called, on any other account than becauſe
they were formerly veiled and concealed under fome types,
figures or parables; and this is the only reason why
any divine truths are called MYSTERIES in the New
Teftament.
REMARK S.
HE author of the letters, in the beginning.
of his prolix and extraordinary differtation
on mystery, is pleaſed to tell us, "That fince Chrif-
tianity has been formed into a capital fcience un-
"der the name of Theology, as the fifter of Philo-
Jophy, its teachers, defpifing the apoſtolic wea-
pons, as too weak and contemptible to fupport
their caufe, and give it a creditable appearance,
have borrowed all the arts of the fchools to en-
cr
66
"able
Art. XI.
REVIEWED and EXAMINED.
39
"able them to ftep forth in a decent figure, on a
"footing with their coufins the philofophers."
And adds he, "Among other arts we may rank
"this as one, that they have made much the like
"ufe of the word mystery, as their kinſmen for a
"long time made of occult quality. After they have
"done their best to accommodate the Chriftian re-
"ligion to the pride of men, whenever they come
"to a ftrait they helter themſelves in the word
mystery. So that the mysteries of our holy religion,
"or of revealed religion, has become fixed ftyle,
"and been uſed as a folemn phraſe of facred ob-
fcurity, to hold at a diſtance all profane inqui-
rers *
<<
cr
Here Palamon fcornfully cenfures all our fyfte-
matic writers, yea all Chriftian teachers fince the
days of the apoftles †, as having done what they
*Letters, p. 100.
+ He means, no doubt, all befides his revered father
Mr. J. G―s and himſelf, with a few others belonging
to their fraternity. But the honour of reviving the
ancient apoftolic gofpel muft, without all queftion, prin-
cipally belong to Mr. Glafs, who not much above thirty
years ago, thought fit to oblige the world with a new
and very extraordinary fcheme of divinity, much ap-
plauded by his blind and deluded votaries. This that
Gentleman and our author, with overbearing confidence,
would obtrude upon the weak and ignorant, under the
plaufible name of the ancient apoftolic goſpel; but in
reality it is nothing else but a medley of old Pelagian,
Popifh, Socinian, and, would you believe it, Neonomian
and Antinomian notions, revived in a new fhape, and
blended together with a little art, and the help of fome
laboured circumlocutions, and ambiguous phrafes, that
will admit of very different, and fometimes contrary
fignifications, yea, of any meaning that the authors.
thereof are pleafed, or imagine it will make for their
purpoſe to put upon them.
could
40
PALEMON'S CREED Art. XI.
could to accommodate the Chriftian religion to the
pride of men, and borrowed terms of art from the
ſchools, that they might both make fome decent
and reputable appearance in the eyes of philofo-
phers and their votaries, and the better conceal thoſe
artifices by which they have endeavoured to diſguiſe
and corrupt the true doctrine of the gospel taught
by the apoftles. So arrogant is this writer, that,
not content with making obfervations on the exter-
nal conduct and behaviour, which only fall within
the ſphere of human cognizance, he frequently, yea
almoft on every occafion, takes upon him to judge
the very hearts of men, and determine what are the
fecret motives and fprings of their actions, thus in-
vading the throne of Omnifcience, and the incom-
municable prerogative of him, Who fearcheth the
hearts, and trieth the reins of the children of men.
Becauſe divines have fometimes collected the chief
heads of the Chriftian religion into one fhort fum-
mary, and arranged them in fuch order as might
afford the most natural and eafy view of the whole
fyftem of divine truth, and that near connection
which the feveral parts thereof have with one ano-
ther; and becauſe, when illuftrating divine truths
and refuting the contrary errors, they have now
and then borrowed fome terms from the ſchools,
which, when rightly applied, must be allowed to
be as innocent as any other, and the uſe of them,
in fome cafes, both expedient and neceffary; our
author would have us believe, that all this has pro-
ceeded from a contempt of the Scriptures and of
the fimplicity of the apoftolic ftyle and method,
and a vain affectation of imitating and putting
themſelves on the fame refpectable footing with
philofophers. Though fome ancient fathers of the
church, who, by the too frequent ufe of fome terms
and phrafes borrowed from the Platonic fchools,
I
did
Art. XI.
4I
REVIEWED and EXAMINED.
did ſometimes unhappily difguife, and throw a miſt
upon fome truths of the gofpel, which might have
been more clearly and fafely expreffed without them,
were perhaps juftly chargeable with fomething of
this kind though it muſt alſo be allowed, that the
old Popish ſchoolmen were for feveral ages very cul-
pable in this refpect; and that there have been
other Chriftian teachers who have made an unne-
ceffary and too frequent ufe of fcholaftic terms,
which have rather had a tendency to perplex and
throw a veil upon thofe doctrines of Chriftianity
they were used to exprefs and explain, than any way
to illuftrate them: is this a fufficient reafon for
bringing fuch an accufation against all fyftematic
writers, and Chriftian teachers, in general; or for
exploding all terms of art that ever were uſed in the
fchools, when it is evident, that many of them have
a clear and determinate fignification, and are as fit
to express what is denoted by them as any other?
If Palamon ſhould affirm, that it is unwarranta-
ble to express divine truths any otherwife than in
the precife language and words of Scripture, or
teach them in any other method, or order, than that
in which they are fet forth to us in the Sacred Wri-
tings, as fome brain fick men like himſelf have
fometimes done, every page of his letters would be
a fufficient confutation of the revery for I have
feldom met with a performance, on religious fub-
jects, the language of which differs more from the
tyle of the Inspired Writings, than that of our au-
thor in his letters on THERON, &c. There we find
very few of the words which the Holy Ghoft teach-
eth; and where we do meet with them they are fo
wreſted, perverted and disjointed from other parts
of the Sacred Volume with which they have a near
and neceffary connection, as to lofe much of their
native luftre and favour. Though the figure and
found
42
PALÆMON'S CREED Art. XI.
1
1
}
found of the words remain, our author is at no
fmall pains to deprive us of the genuine fenfe and
meaning of them.
But to return to our purpofe, Why all this cla-
mour againſt fyftems? What evil have they done?
What more harm can there be in giving a fhort
and eafy view of the chief heads of the Chriftian.
religion, and of the ftrict and beautiful 'connection
that one revealed truth has with another, and ad-
ducing clear proofs from Scripture for confirming
each of them, than there is in teaching the fame
truths by laboured and prolix differtations; which
are far from being fo helpful to the memory, and
often tend to miſlead, and give a wrong bias to the
judgment, by keeping the mind too long intent on
one particular head of doctrine, whence it is often
diverted from the confideration of another equally
neceſſary to be known, and kept from having a juſt
view of the connection betwixt one truth and ano-
ther, by not attending to which men frequently
flide into the fhameful inconfiftency of fetting one
part of revealed truth in oppofition to another; ma-
ny inftances whereof we find in the letters on THE-
RON and ASPASIO *.
But however this method of teaching and wri-
ting, in loofe, disjointed harangues, and vague dif-
courſes, wherein there are often tedious digreffions.
from the main point, and a ſtrange mixture of things
"There is much confufion and inconfiftency
"in the notions and opinions of fome perfons, becauſe
they devote their hours of study entirely to fhort ef-
"Says and pamphlets, and caft contempt upon fyftems un-
"der a pretence of greater politeness; whereas the true
"reafon of this contempt of fyftematical learning is
"mere laziness and want of judgment. Watts's Im-
"provement of the mind, p. 318.
extremely
Art. XI.
43
REVIEWED and EXAMINED.
extremely foreign to the ſubject chiefly under con-
fideration, muſt be in many cafes lefs proper, in-
ftructive and profitable, than the fyftematic method
formerly defcribed; it is doubtlefs much better cal-
culated for propagating error and falfe doctrine; as
it affords the teachers thereof an opportunity for
ufing various artifices, for concealing, colouring
over, and infinuating with advantage and fuccefs,
notions and opinions, the falfity, folly, and abſurdi-
ty whereof would appear at first view, were they
fet forth in a plain fimple drefs, or put into the
form of fyftematic treatifes. We need not then
be furprised to find thofe who make it their buſineſs
to obfcure and pervert the truths of the gofpel, and
inftil their own wild notions and heretical opinions
into the minds of men, dunning us perpetually
with their impertinent clamours against fyftems of
divinity, confeffions of faith, creeds, catechiſms, and
all fuch plain methods of teaching for thefe are
confiderable, and fometimes invincible obftructions in
their way, when endeavouring to diffeminate their
own corrupt principles, under the fpecious pretext
of zeal for the truth.
We fhall now confider what Palamon has to of-
fer for fupporting his accufations against the popu-
lar preachers with regard to their ufe of the word
myftery. This he would have us believe may be
reckoned among the other arts, borrowed from the
ſchools, which they cunningly make uſe of to fup-
port their caufe, and give it a creditable appearance,
or at leaſt to keep themſelves in countenance by
veiling their deceit, while endeavouring to per-
vert and corrupt the apoftolic gofpel: for, fays he,
"Whenever they come to a ftrait;" that is, we
may ſuppoſe, when they find it difficult to ſpeak any
further on the fubject they are treating of in plain
language, without expofing the abfurdity of their
doc-
44
PALEMON'S CREED Art. XI.
doctrine," they fhelter themselves in the word
myftery, uling it as a term of facred obfcurity to
"hold at a diftance all profane inquirers *." If
his meaning is, that by the ufe of the word mystery
they have endeavoured to conceal their own par-
ticular fentiments, or to veil thofe truths of the gof-
pel which cannot fo eafily, if at all, be accommo-
dated to the pride of men, as their other doctrines
are; he muſt doubtlefs have been fenfible, that the
charge is falfe: for he cannot but know, that the
word myſtery is very frequently, yea moftly uſed by
them when treating of thofe doctrines about which
he does not pretend to have any difference with
them.
The effential oneness of the three Perfons in the
Godhead, the perfonal union between the divine
and human natures in Chrift, with the near union
that takes place between him and all true believers,
are what Chriftian teachers have moft ufually de-
figned myſteries; and we fuppofe the letter-writer
profeffes to believe all theſe as well as his antago-
nifts. What reafon then has he to alledge, that
they take thelter in the word mystery when they
come to a ftrait, as if they were afraid to declare
plainly what they exprefs by that term, or never
ufed it but with a defign to amufe or deceive?
This Gentleman mutt certainly know, that his
antagoniſts teach and inculcate, all thofe truths
which, after the example of the apoftles, they de-
fign myfteries, in the mott plain and familiar lan-
guage, and with the most unreferved freedom.
They only ufe the word mystery to check that pride,
prefumption, and vain curiofity, which too readily
prompt men irreverently to pry into thofe things
which far tranfcend the moft elevated conceptions
* Letters, p. 100.
of
Art. XI.
45
REVIEWED and EXAMINED.
of any finite mind, and are therefore called the deep
things of God. And can they be juftly blamed
for this? Does not the Scripture exprefsly forbid
all fuch bold, prefùmptuous and irreverent prying
into the fecrets of the Almighty, whofe judgments
are a great depth, unfearchable; and his ways paft
finding out ? +
Though it ſhould be granted, that what our au-
thor affirms concerning the proper fignification, and
fcriptural ufe of the word mystery, is true; the whole
amount of what he could, with any colour or fhew
of reafon, charge his opponents with in relation to
this matter, would be, that they have fometimes
uſed this word in an improper fenſe, or uſed it in a
ſenſe ſomewhat different from the moſt natural and
primary fignification of it. And as it muft argue
a very captious and perverfe humour to wrangle
with any antagoniſt about a matter of fo little con-
fequence, it is intolerable for fuch a novice as the
letter-writer, to condemn almost all Chriftian
teachers fince the days of the apoftles for the ufe
of a term which all muft acknowledge to be in it-
felf perfectly innocent, and which has been ufed by
them in a very 'found fenfe. Muft the authority of
this trifling, dreaming writer be accounted fufficient
to change the common ufe of language? which
every intelligent perfon knows is not in the power
of any man to do; fince, Verba valent fu:
Quem penes arbitrium eft, & jus & norma loquendi.
It cuftom and common uſe have affixed a found
meaning to any term, however different from its
primary fignification it may be, there cannot be
any harm in ufing it in that ſenſe.
Further, though it thould be granted, that uv-
, in the Greek, did primarily fignify fomething
1 Cor. ii. 10,
† Rom. xi. 33.
that
46 PALÆMON'S CREED Art. XI.
that lies hid under fome figure, emblem or parable,
which being once explained it ceaſes to be a myſtery:
yea further, though we ſhould allow, that the word
in the New Teftament is conftantly ufed in this fenfe,
it will not follow, that it is not lawful to uſe it in
any
other ſenſe. Nor can it be faid to be either
unwarrantable or improper to uſe it for expreffing
a truth which, however clearly revealed in Scrip-
ture, is of fo fublime a nature as far to tranſcend
the moſt elevated conceptions of the human mind,
eſpecially in this mortal ſtate, when general uſe has
affixed fuch a meaning to it.
Befides, it may be obferved, that this is a fenfe
which differs very little from the primary fignifica-
tion of the word mystery, according to the letter-wri-
ter himſelf. He tells us, that the plain and fimple
gofpel which Paul preached is often called a mystery,
as being the true fcope and fenfe of many ancient
types and figures. Now it cannot be faid, that the
gofpel, or the true ſcope and ſenſe of thofe ancient
types and figures, was wholly bid from the church
under the Old Teftament; it being the great de-
fign of them to exhibit what was fignified thereby to
the faith of the church and particular believers.
under that difpenfation, though it was in a great
meaſure concealed under them. The fpiritual truths
which were reprefented and exhibited in and under
thoſe types and figures, were therefore called myfte-
ries, becauſe, though partly revealed, they ſtill in a
great meaſure lay hid from the view of the church
under the Old Teftament economy. And why
may not the truths of the goſpel revealed in the
New Teftament, for a like reafon, ftill be called
nyfieries? Since, though they are far more clearly
revealed to us now under the Chriftian economy
than they were to believers before the coming of
Chrift, the best faints on earth have ſtill but a very
dark
Art. XI.
47
REVIEWED and EXAMINED:
dark and imperfect view of them? I hope it will be
'allowed, that the diſcoveries thereof made to the
church triumphant or the glorified faints in heaven,
will, at leaſt, as far exceed the revelation that is
now made of them to us, as this does excel thoſe
obfcure and imperfect notices of them that believers
under the legal difpenfation were privileged with.
But we can by no means allow, that the word myf-
tery is never uſed in Scripture in any other fenfe but
that mentioned by Palamon. This he has not been
able to make appear, though he frequently affirms it
with great confidence, and it would diſcover too
great weakneſs to admit his affertions without proof.
That the word is fometimes ufed in the New Tef
tament in the ſenſe he ſpeaks of, is not denied ; but
that it is always ufed in that fenfe, he has
not been able to prove, nor indeed has he offered
the leaft fhadow of proof to fupport his affertion.
Some of the paflages he quotes from the apoftolic
writings to confirm his notion *, are ſo far from
proving it, that the quite contrary may be inferred
from them.
How far the obfervation made by the letter-wri-
ter may be allowed to be juft, when he affirms,
That the great and ultimate defign of the Schechi-
nah, or that viſible cloud of glory which reſted on
the mercy-feat in the tabernacle and temple of old,
was to typify and prefigure the incarnation of the
Son of God, we fhall not now inquire; though
fome may think it was rather typical of thofe illuf-
trious and amazing difplays that are made of the
divine glory, or of the glory of God, of all his in-
finite perfections, eſpecially his grace and mercy, in
the face of Jefus ; of reconciliation with God, and
that comfortable accefs to him, and gracious com-
*Letters, p. 102.
munion
48
PALEMON'S CREED
Art. XI.
munion with him, in and through the perfon of
the Mediator, which are the privilege of guilty
finners who get a view of him by faith as dwelling
in his holy temple; Chrift the antitypical temple
in which he refts, refides and manifefts his glory,
as he did, in an inferior and typical fenfe, in the
temple of Jerufa.cm. But though it ſhould be
granted, that "God made manifeft in the flesh,
is the truth, fpirit, or ultimate meaning of the
"Schechinah, and of all the occafional appearances
"of God to men," under the Old Teftament, it
does not appear, that the apostle calls the incar-
nation of the Son of God, or his manifeftation in
the flesh, the great mystery of god inefs, only with
relation to thefe; or that he had at all an eye to
them when he thus defigned it.
Again, though it fhould be allowed, that the
Shechinah, and other appearances of God under the
Old Teftament, were typical of the incarnation of
Chrift, it is not eafy to conceive how the other
particulars mentioned by the apoftle as belonging
to the mystery of godliness, and parts of it, fuch
as, his being juftified in the Spirit, feen of angels,
preached unto the Gentiles, believed on in the world,
and received up into glory, could be typified by thefe.
One thing is certain, namely, that the apostle de-
figns what he speaks of a mystery even after it was
revealed, without making mention of any type, em-
blem or parable, under which it was concealed be-
fore. And why may not minifters of the gofpel be
allowed to do fo too, after his example? Palamon's
note at the bottom of p. 100. ſeems to tax the
apoftle with ſpeaking improperly on this and other
occafions, as well as the popular preachers when
they apply the word mystery to the gofpel or any
fpiritual truth.
The
Art. XI.
49
REVIEWED and EXAMINED.
<
The queſtion which he tells us is fometimes put
by free-thinkers, namely, What do we mean by
revealed myfteries?' is what needs not give any
lover of the truth the leaſt uneafinefs; as it is only
an impertinent cavil, founded wholly on this idle
and falſe ſuppoſition, That nothing can in any fenfe,
or degree, be faid to be revealed or made known,
which human reafon is not able fully to com-
prehend, or folve all difficulties that may be
moved concerning it. When theſe Gentlemen
with a plain folution of
all the difficulties that may be ftarted concerning
the plainest truths that are knowable by the light of
nature, the certainty of which we fuppofe they no
more queſtion than we do the certainty of thoſe
myfteries which the goſpel reveals, it will be time
enough to anſwer their puzzling queſtion, “What
"do we mean by revealed myfteries?"
are able to favour us
It would be eaſy to adduce a great many paf-
fages from the epiftles of Paul, in which he applies
the word mystery to the truths of the gofpel, without
giving the leaft hint from which we may infer, that
he uſes it in the fenfe contended for by the letter-
writer, as the only proper fignification of that term *.
Yet after all Palamon will have it, "that in Paul's
"epiftles mystery always refers to fome ancient
"figure." That it fometimes does fo, is not dif-
puted; and this is all that the paffages quoted by
him can prove. He affirms with great confidence,
that nothing any where in the New Teftament is
called a mystery but with refpect to fome figure,
emblem, or parable, which was like a veil thrown
over it before. Now, as was formerly obferved,
though it should be granted, that the word myſtery
1 Cor. iv. 1. xiv. 2. Ephef. vi. 19. Col. ii. 2.
1 Tim. iii. 9. 16, &c.
VOL. II.
D
when
50
PALEMON'S CREED Art. XI.
when uſed in its primary and moft proper fenfe does
always fignify fomething that was formerly veiled,
or lay hid under fome type, figure, or emblem,
but is now made manifeft, it would never follow,
that it cannot be warrantably ufed in any other.
fenſe.
After all, we can fee no reaſon why we fhould
make this conceffion, fince all who have any tole-
rable acquaintance with the Greek language know
very well, that the word pushgion does primarily and
properly fignify rem claufam, arcanam, feu velatam,
fomething that does not ly open to common view,
but is hid or concealed, not wholly, but in fome
certain refpects; fo that men can have only dark
and imperfect views of the fame, whatever may be
the cauſe of the imperfection, and obfcurity of theſe
conceptions which they have of it; whether they
arife from fome obfcurity in the manner of reveal-
ing it, or from the nature of the thing itſelf.
When therefore the things of the Spirit of God,
called by the apoftle the deep things of God, are
ftyled myfteries, becaufe in their own nature they
fo far tranfcend the fphere of human reaſon, that it
could never have diſcovered them, had not God
been pleaſed to reveal them; and even when clearly
revealed cannot of itfelf truly apprehend, much
lefs fully comprehend them; as alfo becaufe thofe
to whom they are made known by divine and fu-
pernatural illumination, have ftill but very dark
and imperfect views of them; they are fo called in
the most proper fenfe. And that for thefe and the
like reafons they are frequently, yea moft ordina-
rily, fo defigned in the New Teftament, we doubt.
not to affirm, notwithſtanding Palamon's confident
affertions to the contrary.
1
*
I Cor. ii. 10.
We
Art. XI.
51
REVIEWED and Examined.
We readily grant, that the Greek fathers fre-
quently uſed the word uushgiov, mystery, in the fenfe
our author fpeaks of, and the Latins the word fa-
cramentum in much the ſame ſenſe; but that neither
the former nor the latter ever uſed the word myſtery
in any other fenfe, he has not been able to make
appear. Much lefs can it be proved, that ever
they objected to that ufe of the word, which, with
a degree of affurance rarely to be met with, he cen-
fures in the fermons and writings of his antagoniſts.
And we may venture to affirm, that there was ne--
ver a Chriſtian teacher of any character, fince the
days of the apoftles, who denied the truth implied
in that fignification of the word myſtery, which he
fo fcornfully inveighs againſt ; namely, That there
are many things revealed in the gofpel which can
never be fully understood, or comprehended, by
men in this mortal ftate. His obfervation, there-
fore, concerning the Greek and Latin fathers, is
altogether trifling and impertinent.
1
Palemon feems to infinuate, that there is no
truth or doctrine of the gospel, or, to fpeak in his
own dialect, no part of the Chriſtian ſcheme that
men, even in this life and alfo without any internal
and ſupernatural illumination, may not have a clear,
full, and comprehenfive view of. For he is pleaſed
to ſay," That nothing can be more fooliſh and ab-
furd than to join the epithets of incomprehenfible,
"obfcure, or unintelligible, to a mystery after it is
"declared." And elfe where he tells us, "That
"there is as plain, uniform, and regular a connection,
in all the parts of the Chriftian fcheme, as in
"any branch of the courfe of nature;" and, "that,
in general, it is incumbered with much fewer,
* Letters, p. 102,
+ Letters, p. 102.
D 2
" and
52
PALEMON'S CREED Art. XI.
and far lefs important difficulties, than are daily
"found in tracing the courſe of nature *."
That there is an uniform and regular connection
in all the parts of the Chriſtian ſcheme cannot be
queftioned, fince it is the product, and, if we may
fpeak fo, the moft confummate effect of infinite
wiſdom. That fome great, and even inſolvable
difficulties, may be moved with regard to many
things, yea almoft every thing that takes place in
the ordinary courſe of nature, is also readily granted.
But if his meaning is, that fpiritual things, the
deep things of God, revealed in the gospel, may by
human reaſon, aided by external revelation only,
be as readily, clearly, and fully underſtood, as na¬
tural things, which properly fall within the com-
paſs, and under the cognizance of human reafon,
he manifeftly contradicts the Scriptures. For the
apoſtle tells us, that the natural man receiveth not the
things of the Spirit of God-and that he cannot know
them, because they are fpiritually difcerned +; plainly
intimating, that men in an unrenewed ftate, let the
gofpel be ever fo clearly preached to them, are fo
far from being able fully to comprehend the things of
the Spirit of God, or, to ſpeak in a more philo-
fophic ftyle than ever Paul uſed, "the feveral parts
"of the Chriſtian ſcheme," that they cannot fo
much as perceive, or have any juft conceptions of
them at all.
When the letter-writer infinuates, that the words
incomprehenfible, mysterious, and unintelligible, are
fynonomous terms, or terms of the fame import I,
he either betrays his grofs ignorance of common
language; or, which is more probable, endeavours
thus to throw the greater odium upon his antagoniſts,
and to make their ufe of the word mystery appear
*Letters, p. 103. 1 Cor. ii. 14. † Letters, p. 102.
the
Art. XI.
53
REVIEWED and EXAMINED,
the more ridiculous. For by this artifice he would
make the unwary and injudicious reader believe,
that what they call a myftery is fomething fo intri-
cate and obfcure as to be wholly unintelligible;
and that "they call it myſtical only to avoid ſaying
"unintelligible." But does not this Gentleman
certainly know, that the infinuation is entirely
groundless; and that thofe things in the gospel and
religion to which his opponents, agreeably to the
apoftolic ftyle, give the name of myfteries, are fuch
things as are both clearly revealed, and firmly be-
lieved by all true Chriſtians on the teftimony of God
himſelf ſpeaking in his own word; yet fitly fo called
for the reafons formerly mentioned, and to check
that petulant, prefumptuous humour, which too
often prompts men to difbelieve and reject those
truths of the gofpel which their own weak reaſon is
not able to comprehend, or anſwer all objections,
and folve all difficulties that may be moved concern-
ing them.
Our author himſelf informs us, that what his
opponents call mystery, is "fomething we cannot
comprehend, or account for t." This, if ex-
plained in a ſenſe agreeable to the known principles
of thoſe worthy preachers whom he is ufing his ut-
moſt endeavours to reproach, may be allowed to be
a pretty juit defcription of what they call mystery.
For what they ufually defign fo, is really fomething
which, however clearly revealed in the gospel and
firmly believed, is what men, eſpecially in this im-
bodied ftate, can never comprehend, or fo fully un-
derſtand, as to be able to anſwer all objections, and
give a clear and fatisfying folution of all difficulties
that may be ſtarted concerning it. But the words
having fome ambiguity in them, which Palamon
* Letters, p. 70.
D 3
+ P. 26.
endeavours
54
PALEMON'S CREED Art. XI.
endeavours to take the advantage of; for ambi-
guity and equivocation are the principal fupports of
his caufe; may admit of a very different fignifica-
tion, and be understood as denoting fomething fo
abftrufe, or abfurd, as to be altogether unintelligible.
This is the fenfe he would have us affix to the word
mystery when uſed by his antagoniſts; though it is
well known, that they uſe it in no other fenfe than
the apoſtles did before them. Their fenfe of that
term is clearly expreffed by the apoſtle Paul when
he calls the truths and doctrines of the gospel the
deep things of God, and the bleffings of the gospel
the unfearchable riches of Chriſt *.
<
But after all, methinks, the letter-writer had
very little reaſon to grudge his opponents the uſe of
the word mystery in any fenfe; for there are fome
things advanced by himfelf, yea, which appear to
be leading articles of his creed, that muſt be allowed
to be myfteries in the worst fenfe, that is, altogether
unintelligible and abfurd: as when he tells us,
That God is the fpirit and ultimate ſcope of his
own abode in the temple of Jerufalem; that a
glorified man is the higheſt object of worship
that ever was or will be prefented to the thoughts
• of angels or men :-That conviction of fin, or a
fenfe of guilt and mifery, is, "no way neceffary to
the exerciſe of juſtifying faith; and yet plainly in-
finuates," that no man will believe the faving
truth, fo as to enjoy the benefit and comfort of
it, till he has been thoroughly pinched with the
impoffibility of hope on every other fide; That
the faith of a Chriftian is the blood of Chrift;
That the eſſence of faith is the eternal God :' and
gives plain hints, importing, That a man may have
juſtifying faith and yet not be juftified; That
* Ephef iii. 8.
6
faving
Art. XI.
55
REVIEWED and EXAMINED.
faving faith is a perfuafion of the truth of goſpel,
and yet no act of the mind, &c.'*
All theſe, and many other things of a like na-
ture, our author affirms either directly or indi-
rectly. And I think it can ſcarce be denied but
fome of theſe affertions are fo myftical as to be
wholly unintelligible; while others of them are pal-
pable contradictions. Such are Palamon's myſteries!
The popular preachers in their fermons and
writings advance no fuch myfteries. What they
call myſteries are truths both certain and of the
higheſt importance; fo denominated, becauſe they
cannot be perfectly or fully comprehended by men,
by the most intelligent Chriftians in this world,
where at beft they fee but as through a glas
darkly ; and many of them are of fuch a nature as
muft forever tranfcend the conceptions of every
finite mind. And will Palamon take upon him to
affirm, that there are no ſuch truths revealed in the
gofpel, or that it propoſes nothing to be believed by
men that finite minds are not able fully to compre-
hend? If he ſhould do fo he would evidently give
the lie to our bleffed Lord and his apoftles. Does
not our Lord when ſpeaking of the work of the
Holy Ghoſt in regeneration, reprefent it as an in-
comprehenfible myſtery? Does not the apostle Paul
term the things of the Spirit of God the deep things
of God, and expreſsly affirm, that they are fuch as
no man knoweth, namely, without the internal, fu-
pernatural teaching of the Holy Spirit §? Does
not the fame apoftle plainly affert, that the judg-
ments and ways of God, efpecially thofe which re-
ſpect the redemption and falvation of loft finners,
* See letters on Theron, &c. p. 118, 119-290,291,
292, 293. 342, 330. 288, 301, 302, 303, 324, 304. 483.
+1 Cor. xiii. 12. ‡ John. iii. 8. § 1 Cor. ii. 10, 11, 12.
D 4
are
56
Art. XI.
PALÆMON'S CREED
are unfearchable, and paft finding out? Does he
not alfo declare in exprefs terms, that he who
thinketh be knoweth any thing, hath a full and perfe&
knowledge of any one truth revealed in the gofpel,
knoweth nothing yet as he ought to know, or is alto-
gether deftitute of any true and faving knowledge of
the gospel, and of every truth revealed therein. t
In fine, is it not abundantly evident, that the
gofpel, and the things of God revealed therein, are
frequently, yea ordinarily and chiefly called myfte-
ries, becauſe they fo far tranfcend the capacity of
every finite mind, that it is impoffible for any man,
at leaſt in this mortal ftate, to attain to a perfect,
full, or comprehenfive knowledge of them ? When
the letter-writer, therefore, dignifies his new fcheme
of principles with the title of the apoftolic goſpel,
one would think he muſt deſign it thus by a figure,
as that is the very reverſe of this; more oppofite to
the true apoftolic doctrine than perhaps any fyftem
of principles adopted by any profeffing chriftianity
ever was. But if the Gentleman will add chimerical
pretenfions of uncommon veneration for the apo-
ftolic gofpel, which yet he uſes his utmoſt efforts to
overthrow, or at leaſt to pervert and corrupt, to
his other dotages, he muft even be allowed to
amuſe and pleaſe himſelf with the reveries of his own
distempered imagination.
Mean time we fhall proceed to confider what
this author has next to offer, as part of his new
creed,
• Rom. ii. 33.
+ 1 Cor. viii. 2.
Η Υπερ νῦν, ὑπὲρ λόγον, ὑπὲρ κατάληψιν και της φύσεως τα
uira, Expof. Fid, an ancient treatife which is gene-
rally fuppofed to have been writ by Justin Martyr,
who lived about, or rather a little before the middle of
the fecond century.
AR-
Art. XII. REVIEWED and EXAMINED. 57
ARTICLE XIL
USTIFYING faith is nothing else but the
Jimple belief of the bare truth, THAT JESUS
DIED AND ROSE AGAIN, or, that HE GAVE HIM-
SELF A RANSOM FOR MANY, without including
any perfuafion, that the finner himself is warranted te
reft his hope of pardon, acceptance with God, and
eternal falvation, upon the righteouſneſs and death of
Cbrift; or that ever be ſhall have any benefit thereby.
T
REMARK S.
HIS notion with refpect to juſtifying faith, is
not only affirmed, but frequently repeated,
and inculcated, with great confidence, in the let-
ters on Theron and Afpafis. But as it is wholly in-
confiftent with the account given in Scripture of the
nature, properties, and effects of juſtifying and
faving faith; it is eafy to fee, that it is no way te-
nable according to the principles of the letter-writer
himſelf, if it can be faid he has any. This we hope
to make appear, after we have firft briefly fhewed,
that his notion of juſtifying faith is entirely repug-
nant to the ſcriptural account of it.
We ſhall not here infift on the feveral accepta-
tions of the word faith, which in Scripture is uſed
in various, and very different fenfes, according to
the nature of the fubject treated of. It may fuffice
to obſerve, that fometimes faith is put for the doc-
trine of faith, or the truths believed, and fome-
times for a belief and perfuafion of the truth, or
D 5
that
58
PALÆMON'S CREED Art. XII.
that act of the mind whereby it gives a firm affent
to revealed truth, founded on the divine teftimony,
or the record of God fpeaking in his word. We
now ſpeak of what may be, and is uſually called a
divine faith: for fuch a belief of the facts recorded
in the New Teſtament as is wholly founded on
moral evidence, arifing from the character of thoſe
human witneſſes who have atteſted them, and other
circumſtances of credibility attending the fame,
though it may be called faith, is not divine, but a
human faith. Yet it may be proper to obſerve,
that, as this includes a firm perfuafion of the truth
of the feveral facts relating to the death and refur-
rection of Jefus recorded in the New Teftament,
according to the letter-writer's hypothefis, it muſt
be taken for juftifying faith, as well as the former;
for he makes no diftinction, but will have the be-
lief or perfuafion of the fimple truth, however ac-
quired, or whatever it may be ſuppoſed to be chiefly
founded upon, to be all that is meant by juſtifying
and faving faith.
This author, who is ever difagreeing with him-
felf, as with almoſt every body elfe, would indeed
fometimes make us believe, that wherever we meet
with the word faith in the New Teftament, it
ought to be taken in the fenfe first mentioned ;
namely, for the truth of the gospel, or the doctrine
of faith, and never for fuch a faith, or perfuafion
of the truth as is inherent in the mind itſelf. I fup-
poſe it was with a deſign to prove this, that he made
the collection of Scripture texts we meet with, p.
301, 302, of his letters. In feveral, if not moit
of thefe, it is granted, that faith may be taken for
the truth, or doctrine of the goſpel: but no texts
of Scripture adduced by him will prove, that the
words faith and truth are always convertible terms;
or
Art. XII.
59
REVIEWED and EXAMINED.
or that wherever they occur in the New Teftament
they have the fame fignification. All that they
prove is what I fuppofe no body ever denied, namely,
that in feveral places of Scripture faith is put for the
doctrine of the gospel, or the truth to be believed in
order to ſalvation. He indeed affirms, plainly
enough, that wherever the word faith is to be met
with in the New Teftament it ftill carries the fame
meaning*, but he has not been able to advance any
thing, that has the leaſt ſhadow of proof, in fupport *
of this extraordinary affertion. Yea, the falfity of
it may very eaſily be evinced: for though it muſt
be allowed, and I do not know that ever it was de-
nied, that faith in Scripture is frequently put for
the truth believed, or the doctrine of the goſpel ;
yet when it is oppofed to doubting, or diffidence;
when it is faid to be deficient, or to grow; when it
is called the gift of God, the faith of God's elect, and
a faith of the operation of God, doubtlefs in the
hearts of his people, and hence faid to be wrought
IN believers with power; as alſo when the epithets of
little and great, weak and ſtrong, are joined to it ‡, it
muft certainly be underflood of the grace, and not
the doctrine of faith: for this is liable to no decay,
weakneſs, or mutation, but ſtill remains invariably
the fame, whether it is believed or not.
How an internal perfuafion of the truth, and
confidence or hope in God arifing therefrom, may
be faid to be great or fmall, ftrong or weak, to
grow or decay, is eaſily underſtood; but how the
teſtimony of God, or the doctrine of the goſpel,
2 Thef. i. 11.
Matt.xiv. 31.
Thef. iii. 10. Luke xvii. 5. 2 Theſ. i. 3.
Tit. i. 1. Colof. ii. 12. Matt. xvii. 20.
* Letters, p. 302.
Jam. i. 6.
Ephef. ii. 8.
viii. 10.xv. 28. Rom. xiv. 1. iv. 20, &c.
can
60 PALÆMON'S CREED Art. XII.
can with any tolerable propriety be faid to be great
or ſmall, ftrong or weak, is a myſtery that would
require the genius of a Palemon to explain. This
is indeed like fome other of his mysteries, altogether
unintelligible, at leaſt, to any but thoſe who by a
peculiar caft of the underſtanding are diftinguiſhed
from the reft of mankind. The apoſtle tells us,
that the elders of old, who obtained a good report
through faith, were perfuaded of the promiſes, and em-
braced them; and their being thus perfuaded of the
promiſes, and embracing them, he calls faith: for,
fays he, Thefe all died in faith; that is, being
firmly perfuaded of the truth of the promiſes, and
having a firm and certain expectation of their ac-
compliſhment in due time: but methinks it would
found very harſh, if according to Palamon's notion,
we ſhould ſay they died in the truth of the promiſes;
though this was certainly the thing believed by
them t.
died_in_faith*
* Heb. xi. 13.
When
+ The apoftle, Heb. iv. 2. tells us, That the word
did not profit thofe to whom the goſpel was preached,
not being mixed with FAITH in them that heard it. Now,
if what Palamon would have us believe fhould hold
true, namely, that faith does never fignify any internal
act of the mind, or grace of the Spirit implanted in the
fouls of believers, with the exercise thereof, but always
the truth believed, or the doctrine of the gofpel; it will
be very hard to make any tolerable fenſe of theſe words
of the apoſtle. For if the word and faith ſtill denote
one and the fame thing, or carry the fame meaning, as
our author, p. 302. confidently afferts they do; when it
is faid, The word preached did not profit not being mix-
ed with faith in them that beard it, the fenfe muſt be,
The truth revealed or preached did not profit them
that heard it, not being mixed with truth, or with itſelf,
Such a glofs may pafs with Palemon, to whom the moſt
fhoc-
Art. XII.
6
REVIEWED and EXAMINED.
When the letter-writer infinuates, that faith in
the New Teftament is always put for the truth be-
lieved, or the doctrine of the goſpel; and that by
this faith men are juftified; it can ſcarce be thought
he means, that finners are juftified by the truth of
the goſpel abstractly confidered, whether they be-
lieve it or not. This, I am ready to think, he would
bluſh to affert in exprefs terms: his meaning, if it
can be ſaid his words have any meaning, muſt there-
fore be, that it is by the truth of the gofpel known
and believed, or affented to in a proper manner,
that a finner is juftified; and that it is the goſpel
thus received into the heart, or, if this looks too
like heart-work, which our author cannot endure to
hear of, into the mind and confcience, which pro-
duces all thoſe effects which the popular preachers,
or rather the whole body of Proteftant divines, have
ufually afcribed to faith, confidered as an act of the
mind, or a grace implanted in the heart by the power
of the Holy Ghoft. Thus, in his fifth letter he
fpeaks in the following manner: "When once a
"man believes a teftimony, he becomes poffeffed
"of a truth; and that truth may be faid to be his
faith. Yea, we have no idea of truth, but with
"reference to its being believed *. The queſtion
"about
66
fhocking abfurdities, and the wildeft reveries, are be-
come fo familiar, that he can affert them with as much
confidence as if they were the moſt undoubted truths;
but, I believe, to every body elſe it would be quite un-
intelligible. It may be doubted if ever there was a
writer that uſed fuch an indecent and intolerable free-
dom in explaining, I fhould rather fay, in wrefting and
perverting the Scriptures.
* How far this is confiftent with what our author af
ferts, p. 14. where he tells us, "that the goſpel pro
pofes nothing to be believed by us, but what is infal-
libly
62 PALEMON'S CREEED Art. XII.
"about faith muſt be ſet aſide, when the inquiry
"turns upon, how a man is affected by a teftimo-
<< ny which he believes? His paffions and affections
"are fet in motion, according to the nature
"of the thing teftified, or according as the tefti-
mony brings him matter of joy or grief, hope
or fear t."
<<
From this paffage it appears, that, in the opinion
of our author himſelf, an internal perfuafion of the
truth of the gospel, even fuch a perfuafion as is
ftill accompanied with thofe holy affections, and
gracious effects that are afcribed to faving faith
in Scripture, is neceffary to juftification; fo that,
without it none can be intereſted in the pri-
vileges, or enjoy the bleffings of the gofpel. And
if it is neceffary to juftification, why may not it be
called the mean, or inftrument of juſtification? And
if this perfuafion cannot be produced, or take place,
in the heart or mind of any finner, but by the
gra-
cious operation of the divine Spirit, as the Scrip-
ture every where affirms; if it is the gift of God,
and, in the nature of the thing, the act of an en-
lightened and renewed mind, why may not the
ſpring and principle of it be termed grace wrought
in the heart by the Holy Spirit? It muft certainly
be fo; unleſs we can fuppofe, that a man may act
before he has any power to act; that he may fee
and yet be blind; perform vital actions and yet be
"libly true, whether we believe it or not," we leave
the reader to judge. Yet methinks we may have
fome idea of truth difbelieved and rejected, as well as of
truth believed and received. If it is not fo, Palæmon
was certainly rafh in affirming any thing of that which
he neither had, nor could have any idea of. But it
feems this Gentleman, like fome he ſpeaks of, p. 189.
has learned to talk, even after he has got beyond the
fphere of thinking altogether.
+ Letters, p. 301.
dead
Art. XII.
REVIEWED and EXAMINED.
63
dead;
or elſe that all men have naturally a
power to believe the goſpel, fo as to be juſtified
and faved thereby, or by what it reveals, indepen-
dent of any gracious operation of the divine Spirit.
To maintain the latter would be downright Pelagi-
aniſm; and if Palamon fhould affert the former, it
would be needlefs to reafon with him; as that
would be in effect to affirm, that a thing may be
which cannot poffibly be. Such an affertion as this
muft of neceffity put a period to all debate; becauſe.
it does at once fap the very foundations of all human
knowledge.
•
any
If Palemon fhould yield, that fuch a perfuafion
of the truth as was formerly defcribed, is neceffary
to juftification; that it is wrought in the heart by the
Spirit of God; and that it is the immediate princi-
ple of all gracious habits and holy affections, and of
all that holiness and obedience to the divine law
that have been ordinarily faid to accompany, or
flow from faving faith; he would no more have
reaſon to quarrel with the popular preachers for their
fentiments with regard to this ſubject. For as it can-
not be denied, that the perfuafion juft now mentioned,
may, according to the ufual acceptation of the word,
and with the greateſt propriety, be ftyled faith, and
is frequently fo called in Scripture; it muſt alſo be
allowed to be fome way the mean, or inftrument of
juſtification; a mean of interefting one in all the
bleffings and privileges of the gofpel: and, further,
it muſt have all thofe properties and gracious effects
which are any where in Scripture, or in the wri-
tings of Proteftant divines agreeable thereto, attri-
buted to juftifying and faving faith.
If it ſhould ſtill be urged, that it is not by any
internal perſuaſion of the truth, but by the truth be-
lieved, that men are juſtified, ſanctified and ſaved,
it would only diſcover a wrangling and contentious
3
fpirit,
64
PALEMON'S CREED Art. XII.
fpirit, and an inclination to ſtrive unprofitably about
words; which is quite contrary to the fpirit of the
apoftolic gofpel, that exprefsly condemns all vain
janglings and babblings of this kind *. Whether
it be faid, that it is by the truth believed and recei-
ved into the mind and heart, or by an internal, and
fuitable knowledge and belief of the truth, which is
received into, and operates upon the heart only by
means of that knowledge and belief, that men are
juftified, &c. it comes all to one; there being no
difference at all between the one and the other of
thefe affertions, but what lies in the mode of ex-
preffion.
The celebrated preachers whom Palamon takes
fo much pleaſure in oppofing, and fhews fuch a
ſtrong inclination to defame, never maintained, that
faith abftractly confidered, has any intrinfic merit,
excellency, or efficacy, for the juftification of a fin-
ner but, as they were very ready to acknowledge,
that in regard to its very being, and whole efficacy, it
depends on its object, or the truth of the gofpel be-
lieved+; fo, when they affirmed, that faith is the mean,
or inftrument of juftification, and that whereby one
is intereſted in all the bleflings of the gospel, they
meant no more than this, that it is only in, and by
the perfuafion formerly mentioned, which has been
ufually, and very properly too, called faith, that the
faving truth is received into the mind, the conſci-
ence, and the heart; operates upon the foul, and
exerts all the efficacy afcribed to it in the regeneration,
converſion, juſtification, fanctification, and falvation of
a finner. And therefore they never fcrupled to call
the new creature, or inherent grace, the word implant-
* Tit. iii. 9. 2 Tim. ii. 16.
+ When accompanied by the power and energy of
the divine Spirit, without which it can have no due or
faving effect upon the mind and heart.
ed
Art. XII.
65
REVIEWED and EXAMINED.
ed in the heart; which abides and operates there in
the exerciſe of all holy affections, and excites to all
holy obedience in the practice and converfation:
whence it is called, The truth which dwelleth in be-
lievers; the word of Chrift dwelling in them; and
by the apostle James, the ingrafted word*. For the
fame reaſon Chrift is faid to be formed, and to dwell
in the hearts of believers by faith +.
Thus, whether a ſuitable belief and perfuafim of
the truth of the gospel, or the truth itſelf, which
thereby only is made effectual for the converfion
and fanctification of the finner, be termed the prin-
ciple of holy affections, and gracious actions, is not
material: for in whichfoever of theſe ways we ſhould
chufe to expreſs ourſelves, it will ſtill hold true, that
fuch a perfuafion of the faving truth as has all the
properties, and is productive of all the gracious ef
fects uſually aſcribed to juſtifying faith, and which,
doubtless, may with great propriety, and in the Sa-
cred Writings is often fo called, is abfolutely ne-
ceffary to juftification and fanctification. And it is
equally certain, that this is what never can take
place, but in conſequence of an internal and ſuper-
natural work of the divine Spirit, upon the mind and
heart; who is, therefore, in Scripture called the
Spirit of faith, the Spirit of grace, and the Spirit of
holiness; and is exprefsly faid to work in believers,
both to will and to do of his good pleasure; yea to ful-
fill IN them all the good pleasure of his goodness, and
the WORK OF FAITH with power ‡.
From what has been obferved it is eafy to account
for that variety of expreffion we meet with in the
Scriptures in relation to this point. Regeneratión,
fanctification, and falvation, or the whole of that
* See 2 John 2. Col. iii. 16. Jam. i.
+ Gal. iv. 19. Ephef. iii. 17.
21. &c.
† 2 Cor. iv. 13.
Zech. xii, 10. Rom. i. 4. Philip. ii. 13, 2 Thef. i. 11.
good
66
PALEMON'S CREED Art. XII:
good work which is begun and carried on in the
hearts of believers, is afcribed fometimes to the
Holy Spirit, fometimes to the gospel, or the word
of truth, and fometimes to faith. It is attributed.
to the Spirit, as the author and efficient cause; to the
word as the great external mean, and to faith as the
great internal mean, whereby, through the gracious
operation of the Holy Ghoft +, believers obtain an
intereſt in, and are actually made partakers of all
the privileges and bleffings of the gospel. And this,
by the way, may ferve to confute the ftrange no-
tion advanced by Palamon in the following words;
"There is no feparating the agency of the Holy
"Spirit from the knowledge of the truth 1."
J
Thefe words, if they have any meaning, muft
certainly import, that the whole efficacy of the
truth for producing thofe gracious effects which in
Scripture are afcribed to it, depends upon fomething
that is inherent in itſelf, and infeparable from it :
yet nothing is more evident, or more clearly taught
in the Inſpired Writings, than that the word of the
gofpel derives all its virtue and efficacy from the
fpecial agency, and gracious operation of the Holy
Spirit concurring therewith ; not always, or ne-
ceffarily, but according to his own will and fovereign
good-pleaſure. If there is no feparating the agency.
of the Holy Spirit from the word, then every hearer
of the gospel muft inftantly commence a true be-
liever; which I fuppofe the letter-writer himſelf
will ſcarce venture to affirm.
If by the knowledge of the truth, from which
our author tells us the agency of the Holy Spirit can-
not be ſeparated, he means only fuch a knowledge
*
1 Cor. vi. 11. 2 Cor. iii. 3. Tit. iii. 5. 1 Thef. ii. 13.
John xvii. 17. Acts xv. 9. xxvi. 18. 2 Thef. ii. 13.
1 Peter. i. 22. Letters, p. 361. || Rom. i. 16. John
xvi 8. 2 Cor. x. 4. Pfal. cx. 2, 3.
of
Art. XII.
67
REVIEWED and EXAMINED.
of it as is produced and maintained by the fpecial
Operation of the Holy Ghoft concurring with the
word, he does no more than affirm what, I prefume,
no body will deny ; namely, That there is no fepa-
rating the agency of the Holy Spirit from his agency;
or that when he works powerfully in, and by the
word of the gospel, he really does fo. But, methinks,
few will be made wifer by this kind of reafoning,
or a multitude of fuch affertions. Weak readers
may be apt to think, that fome very important and
myfterious truth is implied therein; or that fome
rare diſcovery is made by fuch ways of fpeaking as
thefe. And when they find Palamon exclaiming,
with peculiar vehemence, against the popular preach-
ers for being ſo prefumptuous as, upon any account
whatever, to call the living and powerful word of
God a dead letter *, they will no doubt impute it to
an uncommon veneration for the Scriptures. But
when the matter is examined to the bottom, it will
be found, either that his words have no meaning at
all, or that he is only attempting to revive fome old
Pelagian notions, which were long fince exploded
by the Chriſtian church, and have ever been held
in the utmoſt deteftation by all the genuine lovers
of truth.
We have already obferved, that, according to our
author himſelf, the knowledge and perfuafion of the
truth is ſo neceffary to juftification and fanctifica-
tion, that neither can be without it: Thus far,
then, he and the popular preachers are agreed; for
they never affirmed, that faith is the ground, or any
way meritorious of juftification, but only that it is
the mean, or inftrument of it; fo that, without it no
finner can be justified, or enjoy the benefit of the
imputed righteoufnefs. And this he cannot refufe,
*Letters, F. 34, 35.
accor-
68
PALEMON'S CREED Art. XII.
according to his own principles: for he tells us,
"That when once a man believes a teftimony,
"he becomes poffeffed of a truth; and that truth
may be faid to be his faith." If when a man
believes a teftimony, he becomes poffeffed of a
truth it cannot be faid he was poffeffed of it, or
could reap any benefit from it before. And till the
truth of the goſpel becomes a man's faith, our au-
thor will not fay he can be juftified by it. One would
think then it must follow by unavoidable confe-
quence, that an internal belief and perfuafion of
the truth is neceffary to juftification, at leaſt, as a
mean or inftrument of it.
Why fhould this ranting writer cenfure his op-
ponents for afferting what cannot be denied without
overthrowing his own hypothefis; and which muſt
of neceffity be admitted as an undoubted truth;
unless we hall affirm, that a man may be juftified
by that truth which he neither knows nor believes?
Thus it appears, that all his pretended reafonings,
and fcornful declamations, againſt Proteftant di-
vines, for maintaining that faith is the inftrument
of a finner's juſtification, are only fo much idle and
unmeaning jargon. And indeed on this, and every
other fubject he treats of, he writes in fuch a looſe,
rambling manner, as makes it evident, that he ei-
ther knows not or cares not what he ſays.
It may not be improper to lay before the reader a
fpecimen of his fine reafoning on this head. Thus
he ſpeaks: "No ftone has been left unturned to
"intercept the light of the facred truth, and de-
66
coy our attention with an endleſs variety of the
"moſt abominable jargon about faith. The time
"and pains taken by the apoftles in holding forth
"the heavenly ray of hope, have been employed
*Letters, p. 301.
" by
Art. XII.
69
REVIEWED and EXAMINED.
"by thouſands of preachers in directing us how to
"fearch for farthings in the dunghill.
The word
merit, as applied to our faith or our endeavours
"after it, has generally fallen into disrepute among
"Proteftants, as having been long tarnished by
"Popish fingers. Inftead of it condition is often
"ufed with approbation. Yet this is likewife be-
66 come fufpected; and many preachers fcruple to
"ufe it without clogging it with fome explications.
"Inftrument, I think, is now the word leaft except-
"ed against. And this can ferve us for receiving,
66
ઃઃ
applying, clofing with, and taking hold of the pro-
pofed benefit. And this inftrument is fometimes
"a mouth for receiving, and fometimes a hand for
"taking and giving. We are likewife told, that
"faith has two hands; one for taking home Chriſt
❝to ourſelves, and another for giving away our-
"felves to Chrift. But if faith muſt be called an
"inſtrument, and if it be at the fame time men-
tioned, that juftification comes by faith only;
"then I am at full liberty to affirm, that he who
"is poffeffed of the inftrument, hand, or mouth,
is already juftified, without regard to his uſing
"the inftrument, his taking or giving with the
hand, or receiving with the mouth. Thus the
"artifice by which they would impofe upon us may
"be very eafily difcerned *."
Not to take notice of the letter-writer's profane
fcoffing at fome expreffions of faith frequently to be
met with in Sacred Writ, and at the very words
which the Holy Ghoſt teacheth; nor of his wreft.
ing, in a moſt ungenerous manner, fome popular
expreffions to a fenfe not only different from, but
quite contrary to that which was commonly affixed
to them by the preachers he ſpeaks of; we shall on-
*Letters, p. 284, 285.
ly
70
PALEMON'S CREED Art. XII.
ly obferve, that the whole of his reafoning in the
paſſages juſt now quoted, is every whit as inconfif-
tent with his own hypothefis, as with what is taught
by his opponents on this head, and indeed has no
manner of fenfe in it; unleſs we can fuppofe, that
men may be juſtified by a truth which they neither
know nor believe. When he allows, that the faving
truth, as he loves to fpeak, muft be known and be-
lieved before men can enjoy the benefit and com-
fort thereof, it is evident he grants the whole of
what his antagonists contend for, when they main-
tain, that faith is the mean or inftrument of a finner's
juftification. Did he imagine his readers would be
fo dull as not to perceive this? It is indeed fur-
prifing, that a Gentleman of his penetration fhould
have been fo imprudent as to give fuch a manifeſt
proof of his own folly and impotent malice, in at-
tempting to impofe upon us by an artifice which
may fo easily be difcerned.
When this author tells us, that if faith muſt be
called an inftrument, and if it be at the fame time
maintained, that juftification comes by faith; he is
at liberty to affirm, that he who is poffeffed of the
inftrument, hand, or mouth, is already juftified
without regard to his ufing the inftrument *; it
cannot be thought, that by the faith he fpeaks of
he means the actual belief or perfuafion of the truth;
for, taking the word in this fenfe, the import of his
affertion could only be this, that a man who is juſ-
tified by using the inftrument, is juſtified without
uſing the inftrument; or that a man may believe
without believing, or at leaft before he believes
which is very like downright nonſenſe. He muft
therefore by faith here, doubtlefs, intend the habit,
or grace of faith, or, which is the fame thing, a
*Letters, p. 285.
power
Art. XII.
71
REVIEWED and EXAMINED.
power to believe; which is given by the Holy Ghoft
in regeneration.
That a man muſt have a power to believe before
he believes, I think, can hardly be refufed; that
this power is the gift of God, conferred by the Holy
Ghoſt in regeneration, Proteftant divines, in con-
formity to the apoftolic doctrine, have hitherto una-
nimouſly afferted. If Palamon fhould deny this,
he muft allow, that all men have naturally a power
to believe the gofpel, or the faving truth, as he calls
it, fo as to be juftified thereby. He grants, that a
belief, or perfuafion of the truth of the gospel,
is neceffary to juftification; for he tells us,
that thereby it becomes one's faith * ; and this is as
much as his antagoniſts affert, when they maintain
that faith is the inftrument of juftification. But he
will have it, at leaft if his words have any meaning
this muſt be it, that if the habit or grace of faith
implanted in the foul by the divine Spirit muſt be
called the inftrument of juſtification, or which is all
one, affirmed to be neceffary in order to juftifica-
tion, then he who is poffeffed of it may be faid to
be already juſtified, without regard to the actual
exerciſe thereof. Now this is in effect to affert,
that every one who has a power to believe muſt be
juftified, whether he fhould ever actually believe
-or not. This is an abfurdity which, if we may be-
lieve him, neceffarily follows from that part of the
popular doctrine which makes the fupernatural im-
plantation of the habit or grace of faith, in the foul,
neceflary to actual believing. But had he confider-
ed the matter a little more narrowly, he might have
found, that by attempting to avoid an imaginary
abfurdity he has run himfelf into a real one: for
if every one who is poffeffed of the habit of faith,
Letters, p. 301.
or
72
PALÆMON'S CREED Art. XI.
or of a power to believe, is already juftified; and if
it be at the fame time maintained, as of neceffity it
muſt according to his hypothefis, that this power is
naturally in every man, the confequence muft be,
that every man is already juftified. Such are the in-
confiftencies which a malignant oppoſition to the
truth does often lead men into !
From what was formerly obſerved under this
head it is evident, that the matter in controverfy be-
tween the letter-writer and his antagoniſts, is not,
Whether the actual belief or perfuafion of the truth
is neceffary to juftification? for this he himself al-
lows, for this good reafon, that it cannot be denied;
but the queſtion is, What kind of belief, or perfua-
fion of the truth, it is, that is neceffary to juftifica-
tion? Proteftant divines have hitherto maintained,
that a mere hiſtorical belief of the gofpel, or of the
facts recorded in the New Teftament, is not fuffi-
cient for this purpoſe. And one would think the
reaſon they affign for fo doing is very ſtrong, and
almoſt equivalent to a plain demonftration. The
argument if put into a fyllogiftic form would pro-
ceed thus: Every one who is poffeffed of juftifying
faith muſt undoubtedly be juftified; but a general
faith of the gospel, or a general affent to the truth
of facts recorded in the New Teftament, is to be
found with many who are never juftified: there-
fore a general faith, or affent to the truths of the
gofpel, and hiftory of the facts recorded in the New
Teftament, is not juftifying faith. The major
needs no proof. The truth of the affumption can
as little be queftioned, if we may admit the teftimo-
ny of the Spirit of God fpeaking in the Scriptures
as
decifive in this cafe: for this affures us,
that even the devils believe, and tremble*.
Now
Jam. ii. 19.
3
that
Art. XII.
73
REVIEWED and EXAMINED.
that the faith afcribed to devils in theſe words in-
cludes a firm belief of the divine authority of the
Scriptures, and confequently of all the facts record-
ed, and of all the truths or propofitions contained
therein, I presume none will deny *. Further, the
Scripture makes it evident, that many belonging to
the human race have in this manner believed the
gofpel, who yet were not juftified t. And our au-
thor himſelf plainly infinuates, that many believe
the fame truth which the devils believe and tremble
at, who yet do hate and pervert it, and are utterly
excluded from partaking of the benefit conveyed
thereby to true believerst. Now the truth of both
the premiſes being evident, one would think the
concluſion muſt be undeniable, namely, That a ge-
neral faith, or affent to the truths of the gofpel, and
history of the facts recorded in the New Teftament,
is not juſtifying faith.
But, after all, if we may believe Palemon, a fim.
ple belief of the bare truth, or of the facts related in
the New Teſtament, is all that is neceffary to juž
tification, or all that is to be understood by juftify-
ing faith. Thus, when ſpeaking of his believers,
whom he opposes to thoſe whom he calls the vota-
rics of the popular doctrine, he fays, "They have
"nothing in the heaven above, nor in the earth be-
* Hence it appears, that Mr. Guthrie's affertion, in
his Trial of a faving intereft in Chrift, part 1. Chap. 7.
namely, That true juftifying faith is not fimply the belte-
cing of any fentence that is written, or that can be thought.
apen, may be very well vindicated. This Palamon repre
fents as a glaring abfurdity; but if we duly examine the
matter, we ſhall find it to be an undoubted truth.
† Acts viii. 13, 21, 23. John ii. 23, 24. vi. 66.
Heb. vi. 4, 5, 6. x. 26. ‡ Letters, p. 17, 405.
VOL. II.
E
"low,
74
PALEMON'S CREED Art. XII.
"low, to keep their hearts from ſinking into utter
❝ deſpair, but the bare propitiation. This, and
"this alone, encourages them to make their ad-
C6
drefs to God. By this, and this alone, God
"conveys the firſt taſte of his favour and peace un-
"to their hearts *.
Were theſe and the like paffages viewed by them-
felves, without any relation to that ftrange ſcheme
of Chriſtianity which the letter-writer is endeavour-
ing to fupport, I confefs, I do not fee any thing in
them that could be justly excepted againſt ; nor do I
ſuppoſe his antagoniſts would have fcrupled to ex-
prefs themſelves in the very fame manner. They
might doubtlefs have done fo in full confil-
tency with their doctrine and avowed principles,
with regard to the ſeveral points in debate betwixt
Palemon and them. But however innocent the
expreffions above-mentioned, and fome others to be
met with in the letters on Theron, &c. may appear
to be in themſelves; when viewed in connection
with other parts of our author's fcheme, they will
be found to contain ſeveral grofs and dangerous er-
rors, yea, the very fubftance of that falſe goſpel
which Palamon would obtrude upon us as the an-
cient apoftolic goſpel.
When he affirms, that the bare propitiation, and
this alone, quiets the confcience, relieves under ap-
prehenfions of guilt, and encourages the finner to
draw near to God; we are not to underſtand it as
fet forth in the word and promifes of the gofpel, fo
as that every guilty finner to whom the gospel
comes, may warrantably claim the benefit of it, or
view it with particular application to his own foul,
as a propitiation for his iniquities for was this his
meaning the fentiment would be extremely juſt.
Letters, p. 48.
But
Art. XII.
75
REVIEWED and ExamineD.
But it is plain, that, according to our author, what
produces the feveral effects already mentioned, is
only the bare perfuafion, or the fimple belief of the
bare truth, That there is fuch a propitiation or that
Chrift gave himself a ransom for many, without the
leaft view of any warrant that the finner has to
claim the benefit of it, or to reſt the hope of the
forgiveneſs of his fins, acceptance with God, and
eternal falvation, upon the fame.
In short, the finner muft believe, that there is a
propitiation; but he must not confide in it, or ven-
ture to bottom his hopes of pardon, acceptance
with God and everlafting happineſs, upon it; but
muft find ſomething elfe to lay a foundation for any
affured hope of that kind. And our author has
told us, plainly enough, what that is; that it is his
own love to the truth, felf-denied labour of charity,
and acts of obedience *. Till a man is conſcious
of theſe; knows the former to be genuine, and the
latter to be performed in fincerity; according to our
author's doctrine, he has as little reafon to expect
any benefit from the atonement, as the devils them-
felves. Theſe therefore, and thefe alone, are the
foundation of his hope, and the fource of his joy.
He has nothing in the heaven above, nor in the
earth beneath, to keep his heart from finking into
utter defpair, but a conſciouſneſs of theſe, or fome
perfuafion of the poffibility of acquiring it fome
time afterward. This, an honeft Papift would
have told us, is not to obtain juftification through
the imputed righteouſneſs, or by faith only, but to
be justified by charity and good works; or, at leaſt,
partly by faith, and partly by works; the latter be-
ing every whit as neceffary to juftification as the for-
mer.
* Letters, P. 394, 395, 416, 417, &c.
E 2
When
76 PALÆMON'S CREED
Art. XII.
When our author afferts, that by the propitiation,
and that alone, God conveys the first taste of his
favour and peace into the hearts of the guilty, a
weak and inconfiderate reader may be apt to be im-
pofed upon, by the agreeable found of the words,
fo as to imagine, that, according to his doctrine, a
finner, by a believing view of the propitiatian ſet forth
in the gospel, does firft obtain fome real and folid
perfuafion of the favour of God, and peace with him,
whence he is encouraged to draw near to God, with
fome degree of filial confidence and holy boldness.
But that taste of the divine favour and peace which
Palamon tells us is conveyed into the hearts of men
by the propitiation, and it alone, is fo far from be-
ing peculiar to true believers, that the moſt profli-
gate and hardened finners that live, are feldom with-
out it. Thefe, when refolutely engaged in the
moft flagitious courfes, and in the commiffion of
the moſt enormous crimes, do ordinarily pleaſe
themſelves with hopes, that if they forfake their
fins, and amend their lives, which they promife
themſelves they will do one time or other, God
will have mercy upon them, pardon their fins, and
fave their fouls. In like manner that taſte of
the divine favour and peace, which our author
fpeaks of, is nothing but a kind of hope conceived
in the heart of a finner, that by exercifing himself in
what Palamon calls the labour of charity, and ſelf-
denied obedience, he may come at length to be aſ-
fured, that God will forgive his iniquities, receive
him into favour, and reward him with eternal fal-
vation, for the fake of the great propitiation; or,
in other words, that when he has once acquired a
perfonal righteoufnefs by his own endeavours, or
felf-denied (I would rather call them felf-elating)
acts
Art. XII.
REVIEWED and EXAMINED.
77
ats of obedience, he may expect to enjoy the be-
nefit of the imputed righteouſneſs *.
The miferable fhifts Palamon is obliged to have
recourfe to, when endeavouring to work him chf
clear of an objection made to his leading hypothefis,
with regard to juſtifying faith, from what the Scrip-
ture afferts concerning devils and reprobates, would
move the pity of an adverfary. When it is alled-
ged, that what he calls juftifying faith is to be found,
with the devils themfelves, and he cannot deny it,
without flying in the face of the Scripture itſelf, it
must be allowed the objection is very plaufible and
ftrong, and that it is no eafy tafk to make any fuit-
able reply to it. Let us fee then how the fagacious
Palamon acquits himfelf on this nice fubject. He
very gravely tells us, "that, according to the Scrip-
66
ture, the fame truth which faves Chrift's peo-
"ple, torments the devils +." Very true; it does
fo: but, What is this to the purpofe? This re-
mark is fo far from removing, that it really ftreng-
thens the objection. If the fame truth that faves
Chrift's people, torments the devils, then doubtless
they believe it; for otherwife it would give them no
t
I fpeak in our author's dialect; but an intelligent
reader will eaſily perceive, that the notion of an im-
puted righteouſnefs muft, according to this hypothefis,
be purely chimerical; for it is really a man's own righ-
teouſneſs upon which any affurance of the forgiveneſs
of fins, of the divine favour and acceptance, muit be
entirely bottomed. And therefore while we bewail
the fatal mistake, we muft commend the ingenuity of
the Romanifts in difcarding the term, when they rejec-
ted the doctrine of imputed righteoufnels. We could
heartily with our author had been as careful to imitate
their candour, as he has been folicitous to recommend
their fentiments in relation to this point.
† Letters, p. 404, 405•
E 3
uneafi.
78 PALEMON'S CREED
Art. XII.
uneafinefs at all. The confequence is unavoidable:
Therefore Chrift's people are juftified by a faith
which is common to them with devils; or, in other
words, there is no real fpecific difference between
the precious faith of God's elect and the faith of de-
vils. This the letter-writer muft admit as an un-
queftionable truth, or give up his favourite notion:
but I am apt to think every one elfe, who has
any fuitable veneration for the Scriptures, will ac-
count it a glaring, fhocking abfurdity.
Though, according to our author's hypothefis,
it must be granted, that the devils are poffeffed of
juftifying faith, yet it may feem harth to affirm,
that they are actually juftified by that faith. How-
ever, fhould any
be fo bold as to aver, that they muſt
of neceffity be fanctified thereby, Palaemon will fup-
port the affertion; for he confidently maintains,
that there is no feparating the agency of the Ho-
ly Spirit from the knowledge of the truth." If thefe
words have any meaning at all, they muft certain-
ly import this much, that all who know the truth
muft neceffarily be fanctified thereby. But he al-
lows, that the devils know and believe the truth,
the fame truth which the apoftles believed; for that
undoubtedly is the truth which faves Chrift's peo-
ple. The conclufion is plain, though fcarce fit to
be mentioned: therefore, &c.
Thus we fee, that the letter-writer, with all his
penetration, has not, after the moſt vigorous efforts,
been able to offer any thing in anfwer to the ob-
jection taken from the cafe of the devils who believe
and tremble, but, either a kind of low and unmean-
ing chicanery, which has no other tendency but to
darken the ſubject, and throw a mift upon the point
in debate, or the moft palpable abfurdities, which
*Letters, p. 368.
one
Art. XII.
79
REVIEWED and EXAMINED,
one is almoſt aſhamed to mention and we fear he
will find it no leſs difficult to bring off himſelf with
regard to the popular preachers. That they and
their votaries, as he calls them, did, and do, both
know and believe what he ftyles the. fimple truth,
namely, That Jefus died and rofe again, and gave
himself a ransom for many, he cannot refufe, for this
good reaſon, that they zealously maintained the
fame. To which we might add another, namely,
that their whole doctrine, and even the very errors.
which he would have us believe they held and
taught, are built upon a fuppofition of the truth
and certainty of thofe things. They were then,
doubtleſs, poffeffed of juftifying faith. Yet he
more than infinuates, that they neither were nor
could be juſtified by that faith. Hence the infe-
rence is native; That men may have juftifying
faith, and yet not be justified: which, in other
words, is the fame as to affirm, that they may be
juſtified and not juſtified, at one and the fame time.
The truth is, according to his hypothefis, there
neither is nor can be any fuch thing as juſtifying
faith; and therefore to talk of it is only to amule
and perplex weak readers, with a mere found of
words that either have no meaning at all, or a fenſe
affixed to them quite contrary to that which an in-
nocent reader would take to be their native and ge-
nuine fignification.
But we pass on to the confideration of another
article of Palemon's creed, which is as follows:
* Letters, p. 8.
E 4
RE-
80 PALEMON'S CREED
Art. XII.
F
ARTICLE XIII.
Uflifying faith is no act of the mind, nor does it
include in it any kind of activity.
REMARK S.
THIS is indeed a ftrange pofition; but after
we have heard Palamon affirming, that every
one who is poffeffed of justifying faith is undoubtedly
juſtified, and ſhall affuredly be faved, and yet, at the
fame time afferting, that many are poffeffed of it who
are never juſtified, and never fhall be faved: That
there is no feparating the agency of the Holy Spi-
rit from the knowledge of the truth; yet allowing,
that many who know the truth are fo far from having
any experience of his fanctifying influence, that they
only contemn, hate and pervert it; there is no-
thing, let it be ever ſo uncouth, fenfeleſs and ab-
furd, that we may not expect to hear from him,
if he only imagines that it can any way make for
his purpoſe.
Juftifying or faving faith is expreffed many different
ways in Scripture. It is called a beholding, or looking
unto. Jefus; a coming to him; a running to him; a fly-
ing for refuge to lay hold on the hope ſet before us, &c.
And do none of all thefe expreffions of faith imply any
kind of activity? If they do not, we muft certainly
allow, that there may be both motion and action
without any activity. This it feems is one of Pa-
lamon's MYSTERIES, most of which are manifeft
abfurdities, and palpable contradictions. But this
Gen-
Art. XIII.
REVIEWED and EXAMINED.
81
Gentleman will tell us, that if faith, or any thing
that is fuppofed to be neceflary to juftification, be a
work or act of the mind, then men must be there-
by fo qualified as to be in a condition to advance
fome claim upon the Deity, and treat with him on
fome rule of equity; or fo as they may find fome
reaſon about themſelves why he ſhould regard them
more than others, and accordingly grant the favours
they defire of him *.
This is juft as if one fhould argue, that a beggar
by ftretching out his hand to receive an alms freely
given him, does in this manner qualify himſelf to
advance fome claim upon the donor; or, that, by
doing fo, he prefumes to treat with his benefactor
on fome rule of equity. The poor man muft,
doubtless, receive the gift before he can be poffeffed
or enjoy the benefit of it. But one would think his
receiving it when freely offered, and freely given,
is fo far from being any evidence of pride or pre
fumption, that it is really an act of humility; as it
implies a fenfe of his own poverty, and at the fame
time an acknowledgment of the goodnefs and ge-
nerofity of his benefactor. If a needy perfon fhould
reject and defpife a gift, or alms, freely offered, it
would undoubtedly be a fign both of pride and ob-
ftinacy; but to receive it can be no evidence of
haughtiness or arrogance. Will the letter-writer
affirm, that every indigent man who receives a gift
freely offered to fupply his need, by doing fo muft
neceffarily diſcover an opinion of his own wealth
and worthiness, and claim what he receives from
his benefactor as a juſt debt? If our author ſhould
affert this, it would be quite needleſs to reaſon with
him. If he does not, What reafon has he to quaṛ-
ael with the popular preachers for exhorting their
* Letters, p. 345,346.
E 5
hearers
82
PALEMON'S CREED Art. XIII.
hearers humbly and thankfully to receive the GIFT
of God? Does he not know that thoſe eminent
preachers whom he oppoſes afcribe no more activi-
ty to faith, than is neceffarily implied in believing
the record of God concerning his Son, and in re-
ceiving the gift of God freely offered to them, and
to all guilty indigent finners who hear the gofpel,
in his word of grace and promife.
When Palamon tells us, " That Paul, when
*fpeaking of the fovereignty of the divine choice
of men to falvation, as proceeding upon grace,
in oppofition to every notion of defert in thofe
who are chofen, diftinguiſhes that grace in the
"following manner: And if by grace, then it is no
"more of works; otherwife grace is no more grace:
but if it be of works, then is it no more grace;
"otherwife work is no more work:" and adds,
That according to the apoftle's reafoning, when
God bleffes any man of grace, he has no regard
to any work, requifite, or motion of his will, by
which he excells another*," with a great deal
more to the fame purpofe; he only betrays his own
grofs ignorance of that doctrine which he pretends
to expofe; or, which is ftill worfe, wilfully and
maliciouſly endeavours to conceal the true ftate of
the controverfy between him and his antagoniſts,
that he may darken and perplex the mind of his
reader, and the more eaſily fix a blot upon the me-
mory and character of thoſe worthy men, whoſe
doctrine he has thought fit to attack. It is very
true, that according to the apostle's reaſoning,
when God bleffes any man of grace, he has no re-
gard to any work, requifite or motion of his will,
by which he excells another: but did ever Paul af-
firm, that men may be poffeffed of any bleffing God
* Letters, p. 346.
beſtows,
Art. XIII.
83
REVIEWED and Examined.
beſtows, in the way of grace, without receiving it;
or that any finner can be juftified through the im-
puted righteouſneſs before he receives the gift of
righteoufnefs? And did he ever teach, that faith,
whereby men are perfuaded of the truth of the gof-
pel, and the divine promifes, and receive the gift of
grace, or the bleffings freely made over to them
therein, is no work or act of the human mind?
That God in giving his bleffings to men has no
regard to any merit, worthinefs, work, or any good
qualification whatever about them, is an unquef-
tionable truth; and it is equally certain, that true
faith diſclaims every thing of that kind, as being no
way meritorious of juftification or any ſpiritual blef-
fing. But fhall we hence infer, that men may be
juftified, receive, and become poffeffed of all the
privileges and bleffings of the gospel, without any
kind of activity on their part; or which is all one,
without receiving Chrift, or believing on his name ?
To affert this, methinks, would be to contradict
the whole goſpel: for there is not one paffage in
the New Teftament which makes the leaft men-
tion of faith in Chrift, or of any of the bleffings
and privileges which are conferred upon believers
for his fake, that does not either expressly affert, or
*
* Our author endeavours to perfuade his readers,
that the word faith in the New Teftament is never to
be taken actively, but always paſſively for the truth of
the gospel, or the doctrine believed, in contradiſtinc-
tion to any exercife of the foul or act of the mind.
But however the word faith ſhould be underſtoood, BE-
LIEVING on the name of Chrift, if it fignifies any thing,
muſt certainly denote an act of the foul or mind. Now
this in many places of the New Teftament is affirmed to
be abfolutely neceffary to juftification. If ye BELIEVE
not that I am he, fays our Lord, ye fhall die in your fin's.
John viii. 24. See alfo John iii. 18. 36.
plainly
84
PALEMON'S CREED Art. XIII.
plainly fuppofe the neceffity of faith, or believing in
him, in order to an actual participation of the bene-
fits of his purchaſe,
1
""
<
"
But fays the letter-writer, "If we fay with the
"apoſtle, that the faith of him who worketh not
"is counted for righteouſneſs, we cannot affirm
"with Afpafio, That faith is a work exerted by
"the human mind * Why not? Becauſe Pa-
lemon will tell us this muft lead us to fay, that the
privilege of juftification, grace and comfort, are
bestowed on him that worketh. Very true, if be-
lieving on Chriſt and working for life and falvation
muft of neceffity denote one and the fame thing.
But what will this Gentleman fay, if we fhould
prove, that the apoftle in the paffage referred to
does not oppoſe faith to believing, but believing to
working? That he really does fo cannot be doubt-
ed. If it fhould, to make it evident beyond contra-
diction, we need only repeat his own words, To
him that WORKETH not, but BELIEVETH on him
that justifieth the ungodly, his FAITH is counted for
righteousness +.
It is plain, that the apoftle, in this paffage, by
faith does not mean the truth or doctrine of the
goſpel, nor yet the righteouſneſs or blood of Chriſt,
as Palamon would foolishly infinuate; but believing
on Chrift for righteoufnefs, or, which is all one,
believing in God through him; which is ſaid to be
counted to the believer for righteousness; not as if there
was any intrinfic merit, or excellency, in the work
or act of believing, but becaufe thereby the finner
apprehends, receives, and becomes poffeffed of a
righteouſneſs whereby he is juftified, without re-
gard to any merit, worthiness, or good qualifica-
tions in himſelf. And here faith, or his own act
▪ Letters, p. 346, 347.
↑ Rom. iv. 5.
of
Art. XIII. REVIEWED and EXAMINED. 85
of believing, is alfo excluded; not wholly and ab-
folutely, but only in a certain refpect; or fo as to
make no part of his juſtifying righteouínels, nor any
way belong to the ground of his acceptance before
God. But the letter-writer would have us believe,
that the apoſtle excludes it wholly and in every refpect.
According to this notion, than which a more fenfe-
lefs one, fure, never entered into the mind of man,
the apoftle's words muft run thus, To him that
neither worketh nor believeth on him that juftifieth
the ungodly, his faith, that is, nothing at all, is
counted for righteoufnefs. Thus Palamon, to fup-
port his own abfurd hypothefis, or rather to gra-
tify a petulant, malignant, cavilling humour, by
faying fomething in oppofition to that doctrine *
which is fo great an eye-fore to him, though
it is evident he could mean nothing t, will have
Paul to contradict himſelf, and fpeak down-
right nonſenſe. But whatever freedoms he might
think fit to uſe with the doctrine and character of
the popular preachers, methinks, he fhould have
acted with more decency and diſcretion, than to
* The Proteſtant doctrine, or the true doctrine of the
gofpel.
† For as, upon other occafions, he takes it for grant-
ed, that a must know, believe, or be perfuaded of the truth
before it can become his faith, ſo as to be any way avaii-
able for his juſtification; it is plain, that what he is
here cavilling againft, does really make a part of his
own fcheme, as it muſt of every other ſcheme of Chrif-
tianity that fuppofes a knowledge and belief of the truth
of the gospel to be any way neceffary to juftification and
falvation; unless we fhould allow, that a man may
know and believe the truth without any act of the mind;
which would be the fame thing as to grant, that he
may know without knowing, and believe without be-
lieving it; or, in other words, act without acting.
attempt
86
PALEMON'S CREEED Art. XIII.
attempt, in this manner, to father his own ſenſeleſs
'dotages and wild reveries upon the infpired apoftle.
That faith taken for an act of the mind is necef-
fary, as a mean, to the juſtification of a ſinner, is no
lefs a confequence of Palamon's doctrine than it is
of that taught by Afpafio and the popular preachers;
for he acknowledges, that none can enjoy the be-
nefit and comfort of the faving truth, but thofe who
know and believe it. Now if knowing and believing
are not acts of the mind, I would fain know what
they are. If the letter-writer. fhould alledge, that
faith is only the evidence of divine truth appearing
to the mind. we might aſk him how this comes to
be received into the mind, fo as to be of any advan-
tage to the perfon to whom it is propofed. I fup-
poſe there is no poffible way of admitting it but by
means of what are ordinarily called perception and
perfuafion. And can there be a perception and per-
fuafion of any truth without any act or activity of
the mind in relation thereto? If not, it is evident,
that the letter-writer's hypothefis is liable to the very
fame objection that he has moved againſt what he
calls the popular doctrine on this head; which in-
deed amounts to no more than this, That being
juftified BY FAITH, or BY BELIEVING IN JESUS,
as the apoftle elſewhere expreffes it, we have
peace with God, through our Lord Jeſus Chriſt ↑.
After mifapplying and perverting feveral texts of
Scripture, and fpending fome pages in afferting and
pretending to prove one does not know what, in a
note at the bottom of p. 369. the letter-writer gives
us fuch an explication of that paffage in the epiftle
to the Romans formerly mentioned, as would lead
one to think, that the apoftle intended, not only to
exclude the works of the law, but to ſet aſide faith
* Rom. iii. 26.
† Rom. v. 1.
or
Art. XIII.
87
REVIEWED and EXAMINED.
or believing itſelf, as being no way neceflary in or-
der to a finner's juftification, or to intereft him in
Chrift and his righteoufnefs. Thus he writes;
"Does not Paul fay, To him that worketh not, but
“believeth on him that justifieth the ungodly, his faith
is counted for righteousness? Yea, does he not
"conftantly oppofe faith to works, to all works
"whatſoever, in this matter? Is it then a fair way
"of reconciling the Scriptures, to talk to us of fome
"ambiguous work, exerted by the human mind,
"in the matter of juftification? Let us either have
"works properly fo called, or no works at all*.”
It
* Here, inftead of reaſoning and argument, me-
thinks, we have downright re-very. The apoftle con-
ftantly oppoſes faith to works, while, at the fame time,
he intimates, in the ftrongest terms, the neceffity of
faith, or believing on the Son of God, as a mean or
inftrument of juſtification; therefore we muſt conſtant-
ly oppoſe faith to itſelf, and ftrenuouſly maintain, that
it is in no respect neceffary to juftification. The apoftle
excludes all works whatſoever, in the matter of juſtifi
cation, while, in the mean time, he includes, and
ftrongly afferts the neceffity of faith, or believing, in or-
der to juſtification: Is it then a fair way of reconciling
his affertions to talk of the neceffity of faith, or belie-
ving on Christ, in order to juſtification? Or, which is
the true import of the queftion, fince the apoftle ex-
cludes all works, in the matter of juftification and
even faith, or believing itſelf, in every respect, ones be-
ing no way neceffary to juftification; and yet afferts
the neceffity of it in the frongeft terms; is it fair to ima-
gine he does not contradict himself? upon this fuppofi-
tion, I humbly think not. But the plain truth is, the
apolle oppofes faith to works, to all works, and even
to itſelf confidered as a work of the law performed by
the finner, in the matter of juftification, or, which is
the fame thing, he teaches that no works, no, not faith
or believing itself, is, or can make any part of the be-
liever's
88
PALEMON'S CREED Art. XIII.
It is very true, the apostle Paul conftantly oppofes
faith to works, to all works whatſoever confidered
as any way meritorious; or as acts of obedience
to the divine law contributing, more or less, in re-
ſpect of merit or proper caufality, toward our juf-
tification before God, or as any way belonging to
the grounds thereof. But would this wrangling,
raving fophifter have us therefore believe, that Paul
oppoſes faith or believing to itſelf, or to a receiving
of the gift of righteoufnefs freely offered in the gof-
pel? Unless he will be fo bold as to affirm this,
to what purpofe is all his vain jangling on this fub-
ject? Did ever the eminent preachers whom he
fhews fuch a strong inclination to defame, teach
that faith juſtifies as a work or act of obedience to
the divine law performed by the finner? Did they
not conftantly difclaim, and often fhew, in the
moft perfpicuous manner, the falfity, folly and dan-
ger of entertaining fuch a notion; and always
maintain, that faith, in the matter of juftification,
is to be confidered only as an inftrument, or necef-
fary mean, by which a guilty finner apprehends, re-
ceives, and becomes poffeffed of the gift of righte
oufness, and of all the fpiritual bleffings purchafed by
Chrift and freely offered in the gofpel? But his
great quarrel with them is, becauſe they would not
fo far contradict the Scriptures, and renounce com-
mon ſenſe, as to affirm, with him, that a man may
have faith without believing any thing, or that belie-
ving is no act of the mind; or, in other words, that
liever's juſtifying righteoufnefs before God; while at
the fame time he plainly afferts the abfolute neceffity of
faith, or that act of the mind fo called, as a mean or
inftrument of juftification, or that whereby the finner
becomes actually interested in the righteoufnefs of
Chrift, the only ground and meritorious caufe of his
juftification.
Art. XIII.
8.9
REVIEWED and EXAMINED.
it includes in it neither perception nor perfuafion;
for it cannot be denied, that both theſe are acts of
the mind. It feems then his believers must be as
void of any knowledge or perfuafion of the truth
of the gospel, as Heathens and Infidels, or elfe be
juftified by works. I know not whether he may
have borrowed this frantic notion from his brethren
the Quakers, who by introverting, as they call it,
pretend to ceafe from all acts whatſoever, and to
become like a piece of dead matter, that they may
have more pure and intimate converfe with the
Deity however his affertions with regard to the
point under confideration muſt be allowed to be
full as nonfenfical and abfurd, as any thing advan-
ced by the moſt deluded Sectaries.
Before we leave this fubject we fhall only take
notice of a leading fallacy that appears to run
thro' the whole of Palamon's reafonings in relation
to the fame. And it is this: He takes it for granted,
that if we ſuppoſe there is any qualification, call it
work, or act, or any thing else you pleafe, by which
men may be any way diftinguished from others,
even the moft profligate of mankind, or in refpect
of which they may be faid to excel their fellow fin-
ners, previous to their juftification, it muſt needs be
confidered as fome way meritorious of juftification,
or at leaſt as a reafon why the Deity fhould regard
them more than others. If it must be fo, then we
muft conclude, either that none at all can be juftified,
or that Heathens who never heard the gospel, and
even the moſt obſtinate infidels, who to their laſt
breath continue to difbelieve, defpife, contradict and
blafpheme revealed truth, are in as fair a way to be
juſtified as thoſe who know and believe it. Why
then does this renting writer trouble us with fo
many repeated affertions about knowing and
believing the fimple truth, about regarding and
refling
go
Art. XIII.
PALEMON'S CREED
refting upon it, as the fole reafon of hope? Since, ac-
cording to this notion, nothing of that kind can be
of the leaft advantage to any man.
According to this extraordinary method of rea-
foning, we have as good reafon to affirm, that he
who believeth not is juftified, as to affert, with our
Lord, that He who believeth is not condemned: for,
according to Palamon's hypothefis, the faith of the
one cannot in any reſpect be more available to juſti-
fication than the unbelief of the other. And from
hence, I think, the inference is native, though hor-
ridly blafphemous; That all which our Lord and
his apoftles teach, and all that we read in the New
Teftament concerning the excellency and neceffity
of faith, or believing is no better than idle, un-
meaning jargon; or, to be yet more plain, That
religion is a dream, and the gofpel a fable. Thus
Palamon's ancient gofpel muft terminate not only
in abſurdity and blafphemy, but in mere Scepticifm,
Infidelity, and Athem.
-
Methinks the letter-writer would have acted a
much fairer, and more honeſt part, had he, like his
brethren the free-thinkers, thrown off the maſk at
once, and plainly told us, that the gospel is a fic-
tion, and Chriftianity only a piece of priest-craft,
whereby the leaders of the public religion, or
the popular preachers in Chriftian countries, en-
deavour to maintain a fenfe of their own im-
portance among the credulous and unwary, or to
gain their favour by gratifying their pride. We
can eaſily believe him when he tells us*, "That
"he might have been as profitably employed,
"and even with as much Chriftian piety, in
"attending the levee of the lady of Lorretto," as in
hearing the fermons of fome eminent and god-
* Letters, p. 87.
ly
Art. XIII. REVIEWED and EXAMINED.
OF
ly preachers, and perufing their practical treatiſes;
for we can allow him a great deal more, namely,
that he might have received as much benefit by
perufing the hiſtory of the lady afore-faid, as ever
he did by reading the New Teftament. But how-
ever he and others of the fame kidney may indulge
themſelves in a haughty, fcornful contempt of the
precious truths and doctrines of the gofpel, we muft
ftill affirm, with the apoftle, that they are The pow-
er of God unto falvation to every one that believeth *
and, that If the gospel be bid, it is hid to them that
are loft: in whom the God of this world hath blinded
the minds of them which believe not, left the light of
the glorious gofpel of Chrift, who is the image of God,
fhould foine unto them †
From what has been already obferved under this
head it evidently appears, that, according to the
letter-writer's hypotheſis, it all is one whether men
believe the gofpel or not; fince no faith, no know-
ledge or perfuafion of the truth, nothing whereby
they may be fuppofed in any respect to excel, or be
diftinguifhed from other men, even the moſt har-
dened unbelievers and obftinate Infidels, can be in
the leaſt available to juftification, either as the con-
dition and ground of it; which thofe with whom he
has the warmest controverfy never affirmed; or as
a mean of interefting finners in the righteouſneſs of
Chrift and bleffings of the gofpel; which Protef-
tant divines, in exact conformity to the apoftolic
doctrine, have hitherto maintained with one con-
fent ; and which every one must do who would
+
+ 2 Cor. iv. 3, 4.
not
* Rom. i. 16.
The fentiments of our first Reformers, and of all
found Proteſtants on this head, are expreffed with great
perfpicuity by the learned Chemnitius in the following
words.
Ef
92
Art. XIII.
PALEMON'S CREED
not chufe flatly to contradict what our bleſſed Lord
expressly affirms ; when he fays, He that believeth
on him is not condemned: but he that believeth not is
con-
Eft fides inftrumentum feu 'ógyavov illud, per quod in
voce Evangelii mifericordiam Dei remittentis peccata, &
acceptantis nos propter filium Mediatorem ad vitam æter-
yam, QUÆRIMUS, APPREHENDIMUS, RECIPIMUS,
& NOBIS APPLICAMUS. And afterwards that excel-
lent writer gives a reaſon why the devil and his agents
ufe their moft vigorous efforts to obfcure and pervert
this great truth. His words are theſe: Et hinc fit,
quod Diabolus tam hoftiliter infenfus eft doctrina de fide:
Quia enim decrctum Dei de redemptione generis humani
non potuit impedire: omne igitur fuum artificium eo con-
fert, ut organon applicationis vel eripiat, vel labefactet
vel depravet. Novit enim id quod Heb. 4. fcriptum eft:
Verbum Dei auditum non prodeffe auditeribus, quorum fidei
non eft admixtum. Quia qui non crediderit condemnabi-
Chemnit. in Examin. Decret. Concil. Trident
tur.
P.796.
The whole paffage may be thus tranflated.
"Faith is the mean or inftrument, whereby we
"Seek, apprehend, receive and apply, or appropriate
TO OURSELVES, the mercy of God, who forgiveth
iniquity and accepteth us to eternal life for the fake
"of his own Son our Mediator, revealed and exhi-
bited in the word of the gospel. And hence it is
"that the devil is fo great an enemy to the doctrine
"of faith. For fince he could not hinder the execu-
tion of the divine decree concerning the redemption
" of mankind, he uſes his utmoſt endeavours either to
" fnatch from us, or to weaken, mutilate and mar the
only means or inftrument of its application;" or that
by which alone finners can obtain an intereft in, or be
admitted to the actual participation and enjoyment of
the benefits of redemption For he is fufficiently ap-
prifed of the truth of what is declared, Heb. iv. 2.
"
That
Art. XIII.
REVIEWED and Examined.
93
condemned already, because he hath not believed in the
name of the only begotten Son of God*: and to fhew the
abfolute neceffity of believing on his name in order
to juftification and falvation, repeats the important
truth, He that believeth on the Son, bath everlasting
life: and he that believeth not the Son, fhall not fee
life: but the wrath of God abideth on him †.
As Palamon in relation to this point, and in ma-
ny other inftances already mentioned, has had the
afſurance to affert and recommend fome frantic no-
tions of his own, directly contrary to the Scriptures,
and the whole apoftolic doctrine, one would think
we might very well be excufed from taking any fur-
ther notice of his vain jangling and impertinent
cavils againſt the truth; but as it is too evident, that
fome, miſtaking found for ferfe, have been wretch-
edly impofed upon by him, fo as to be in hazard of
making fhipwreck of the faith which they once
appeared zealously to contend for; we fhall take
the trouble to examine fome other dangerous and
pernicious notions which he has woven into his
new ſcheme of Chriftianity, and warmly contends
for, as being part of the ancient apoftolic gofpel.
And as he no where betrays his grofs ignorance of
the nature of faving faith more, or thews a greater
difguft at the true doctrine of the grace of God, than
in his fophiftical reafonings against the particular ap-
plication or appropriation of faith; what he has ad-
vanced with regard to this fubject fhall next be ta-
C
"That the word preached does not, cannot profit, un-
lefs it be mixed with FAITH in them that bear it.
And that He avho believeth not shall be condemned.”
Hence Palamon's flaming zeal against fome eminent
preachers of the goſpel may eafily be accounted for.
↑ John iii. 36.
*John iii. 18.
ken
94
PALEMON'S CREED Art. XIV.
ken into confideration. The fubftance thereof may
be comprized in the following article.
Fr
ARTICLE XIV.
USTIFYING and faving faith does not in-
clude in it any appropriation, or particular ap-
plication, of Chrift, his righteouſneſs and the benefits of
his purchaſe, nor, indeed, any other or farther improve-
ment of them, than what is included in the fimple know-
ledge and belief of fome biftorical facts recorded in the
New Teftament; fuch as, that Chrift died and roſe
again, gave himfelf a ransom for many, and made an
atonement for fin.
TH
REMARK S.
་
or
HAT juſtifying faith does in its own na-
ture include an appropriation or particular
application of Chrift, his righteouſneſs and benefits
exhibited, promifed and freely offered in the goſpel,
has hitherto been taught and maintained by Proteſ-
tant divines. Many of them have defined it to be a
firm perfuafion, wrought in the mind of a finner
by the power of the Holy Ghoft, not of the truth of
the gospel in general only, but of the mercy of God
in Chrift, or of the remiffion of fins, and eternal life,
through the righteoufnefs of Chrift to be obtained
by the finner himſelf in due time. Some call it a
fiducial apprehenfion; fome a fiducial perfuafion;
fome a fiducial application of the mercy of God, and
merits of Chrift; others a receiving and refting up-
on Chrift alone for falvation; or, which is the
fame
Art. XIV.
REVIEWED and EXAMINED.
95
ſame thing, a fiducial recumbency on the mercy of
God, and merits of the bleffed Redeemer.
Now, under all thefe different expreffions of faith,
and many others of a like nature, it is eafy to per-
ceive an agreeable coincidence and uniformity of
fentiment; and that every one of them neceffarily
implies an appropriation or particular application of
Chrift and the bleffings of the gofpel.
Some have expreffed themſelves more clearly and
with greater precifion, others more darkly and con-
fufedly, with regard to this fubject; but all Protef-
tant divines that I know of, Arminians, fome Bax-
terians of the groffer fort, and a few ranting Seta-
ries excepted, have agreed in maintaining, that a
ſpecial application of Chrift and his benefits is ne-
ceffarily implied in the very notion of juſtifying
faith. This will appear evident, if we confider,
that
* It is therefore very furprising, that Mr. Bellamy
fhould have had the affurance to affirm, p. 112. of his
Letters and Dialogues between THERON, PAULINUS,
and ASPASI0, that Proteftant writers, for above three
hundred years, have been teftifying against this appro-
priation of faith founded on the free promifes of the
goſpel; fince every intelligent perfon, that knows any
thing of the controverfy between Proteftants and Papifts
with regard to the nature of juftifying faith, muft be
fenfible, that this is the very point they have been all
along endeavouring to eſtabliſh in oppofition to the
general doubtſome faith of the Romish church. I freely
own, that among all the writers on controverfy I have
any acquaintance with, I have not found one, of any to-
lerable fobriety, who handles the matter in debate be-
ween him and his antagoniſts with fo little decency and
diſcretion as Mr. Bellamy has done. He has given fuf-
ficient evidence of more than ordinary weakneſs and
want of judgment, which might have been fome excuſe
for his indiſcreet ufage of two of the most valuable
writers
2
до
PALEMON'S CREED Art. XIV,
that thoſe of them, who, through weakneſs or fome
miſtaken apprehenfions of the matter, have been
moftbackward to admitwhatour first Reformers and
fome other excellent divines taught concerning the
appropriation and affurance of faith, do yet, with-
cut the leaft helitation, allow, yea frenuouſly main-
tain, that a fiducial recumbency on Chrift and his
righteoufnels, or on the mercy of God revealed and
promifed to finners for his fake, belongs to the very
nature of justifying faith; or, at leaft, that fuch a
recumbency does always, immediately and neceffa-
rily accompany it. Now, this, in the very nature
of the thing, ft.ongly implies and neceffarily fup-
poles the appropriation contended for, yea all that is
affirmed by Mr. Marfball, Mt. Hervey, and others,
when they affert that faving or juſtifying faith im-
plies an affurance of a man's own falvation by Jefus
Chrift.
If a man who ventures to walk upon the ice of
fome frozen lake or river, over which he has occa-
fion to pals, upon affurance given him by credible
teftimony, that it is fufficiently firong to ſupport
him, is confident he ſhall not fink, does not this ne-
ceffarily imply a perfuafion or affurance of his own
fafety? Would it not be abfurd to ſuppoſe, that he
is confident he ſhall be fafe; and yet doubts, or is
altogether uncertain, whether he fhall be fo or not?.
It is equally abfurd to fuppofe, that a finner may
wholly confide in, and rely upon Chrift for falva-
tion, without the leaft degree of affurance, or cer-
writers that have appeared in defence of the truth and
purity of the gospel fince the reformation, had he not
given too manifeft proofs of a malevolent difpofiton al-
fo, by loading them with fuch accufations as perfons of
an ordinary capacity, who have the least acquaintance
with their writings, mult know, to be entirely falfe.
3
tainty,
Art. XIV.
REVIEWED and EXAMINED.
97
tainty, with regard to his own falvation. Whatever
warrants a fiducial recumbency on the divine righ-
teouſneſs as the fole ground of acceptance with God,
muft doubtlefs lay a foundation for an affurance,
yea the full affurance of a man's own falvation by
Jefus Chrift; and wherever the former obtains,
the latter cannot fail to take place in proportion
thereto.
We were juft now faying, that Proteftant divines,
particularly our firft Reformers, to a man, have af-
ferted, either directly or indirectly, that a particular
application of Chrift and the bleffings of the gospel,
belongs to the very nature of juſtifying faith, or,
which comes all to one, neceffarily accompanies
it*: therefore according to them none can be faid
truly to believe the gofpel, or the teftimony of God
concerning his Son, but they who believe, not only
that the elect, or believers, fhall be juftified and
faved, but that the remiffion of fins and everlafting
life through Christ are the free gift of God to them-
felves in particular; or that furely in the Lord they
bave righteoufness and ftrength; every thing neceffa-
ry, both to juftification and fanctification, and to
their complete falvation.
HI
They granted indeed, that this perfuafion admits
of various degrees, being ftronger in fome and wea-
* Theſe two different ways of ſpeaking, with rela-
tion to justifying faith, in ufe among Proteftant divines,
if rightly underflood, will be found to import no real
difference, much less any contrariety of fentiment; yet
the former is doubtlefs moſt agreeable to the Scriptures,
which exprefs faith or believing, by a receiving of Chrift,
an eating of bis feb and drinking of bis bleed, &c. for
theſe and the like modes of expreffion certainly do in
the ftrongest manner imply the appropriation or particu-
lar application of Christ and the benefits of his purchaſe.
Accordingly our venerable Reformers did ufually ex-
prefs themfelves in this manner.
VOL. II.
F
ker
98
PALÆMON'S CREED Art. XIV.
ker in others, and often accompanied with doubting
and many fears; but ftill they maintained, that with
out fome degree of it no man can be justly denomi-
nated a true believer, or be juſtified; and that the
promiſes of the gospel, without the leaft regard to
any good works performed by the finner, or any
good qualifications about him, do lay a foundation
for a full affurance of the favour of God, the for-
giveneſs of fins, and everlaſting happineſs through
Chriſt.
2
Such were the fentiments of thofe eminent divines
who were chiefly inftrumental in reftoring the pu-
rity of the gospel after it had been for many ages
wofully darkened and corrupted by the Romish
church. This was the doctrine which, through the
power of the divine Spirit accompanying it, did fap
the very foundations of the Antichriftian kingdom.
It was the affured and lively faith of thefe important
truths that did fill the minds and hearts of Chriftians
in that happy period of Reformation with fo much
peace and joy; and animated that noble army of
martyrs which then appeared with the Lamb upon
Mount Zion, difplaying the banner of truth in oppo-
fition to Antichriftian errors and abominations, to
undergo the molt cruel tortures and exquifite fuf-
ferings, with fuch intrepidity and fortitude as fre-
quently aſtoniſhed their very enemies.
It muſt doubtless give every lover of the truth the
greatest fatisfaction to obferve what harmony and
unanimity did then take place among the witneffes
of Jefus, minifters and others, in defending that
fundamental article of the Chriftian doctrine con-
cerning juftification by faith alone, or the remiffion
of fins and eternal falvation freely promifed to fin-
ners in the gofpel, without the leaft regard to any
inherent righteoufnefs, merit, worthinefs, or good
qualifications about them. At prefent, we hall
content
Art. XIV. REVIEWED and EXAMINED.
.99
content ourselves with quoting a paffage from the
writings of that renowned champion, for the puri-
ty of the goſpel, Martin Luther, which may juftly
be confidered as containing the fubftance of what
was taught by our Reformers in that period con-
cerning the nature and properties of juſtifying faith.
That eminent fervant of Chrift, in his commentary
upon the epistle to the Galatians, expreffes himſelf
in the following manner. "Faith judgeth
rightly of God, namely, that God regardeth not
' our works and righteousness, becauſe we are un-
"clean: but that he will have mercy upon us, ac-
cept us, juftify us, and fave us, if we believe in
"his Son, whom he hath ſent to be a facrifice for
* the fins of the whole world. This is a true opi-
"nion of God, and in very deed nothing elfe but
*
faith itſelf. I cannot comprehend nor be fully
"affured by reaſon, that I am received into God's
❝ favour for Chrift's fake: but I hear this to be
"pronounced by the gospel, and I lay hold upon it,
"by faith. With faith always muſt be joined a
certain affurance of God's mercy, Now, this af-
"furance comprehendeth a faithful trust of remif-
"fion of fins for Chrift's fake. For it is impoffi.
ble that thy confcience fhould look for any thing
"at God's hand, except firft it be affured, that God
"is MERCIFUL TO THEE for Chriſt's ſake * †.
Thofe
* Old Eng. Tranſlat. fol. 116.
+ Mr. Bellamy, who is the firft Proteftant, profeffing
to hold the doctrine of juſtification by faith alone, that
I know of, who has prefumed directly to attack Luther's
doctrine on this head, is pleaſed to alledge, p. 175. of
his Letters and Dialogues, &c." It was this" doctrine,
"that prejudiced the Papifts against the Reformation
"in Luther's time." No doubt it was. It was the
doctrine of juftification by faith without the dreds of
F 2
the
100 PALÆMON'S CREED Art. XIV.
Thoſe who may be pleaſed to confult the writings
of that excellent divine, particularly the valuable
commentary above-mentioned, will find a great
deal more to the fame purpoſe.
This
the law, or the doctrine concerning the imputation of
righteoufnefs without works, that hook the founda-
tions and overthrew the main pillars of the Papal
kingdom. One needs not be furpriſed then that Pa-
pifts were prejudiced at it. The very fame doctrine
prejudiced the felf-righteous Pharif.es, falle apoftles
and judaizing teachers, against the true gofpel of the
grace of God in Paul's time.
An intelligent reader, who has any tolerable know-
ledge of the goſpel, needs not be told, that what Lu-
ther, and other Proteftant divines in his time, taught
concerning the appropriation and affurance of faith,
founded on the free promifes of the gofpel, was the ne-
ceffary confequence, or rather no more than a genuine
explication, and proper application of the doctrine of
juftification through imputed righteoufnefs. For to
maintain, that finners are juftified freely through the
righteouſneſs of Chrift imputed, and apprehended by
faith alone; and yet affert, that no man has a fufficient
warrant to rely upon that righteouſneſs alone for juſti-
fication, or, which is really the fame thing, to bottom
an affurance of juftification and falvation upon that
righteouſneſs as exhibited in the word of the gospel,
till he is firft confcious of his own godliness and fince-
rity; is in effect to affirm, that though finners in gene.
ral must be justified freely by grace through the impu-
ted righteoufnefs, yet no finner in particular ought, or
has any warrant to believe, that he is, or ever can be
juftified in that manner, or without a righteouſneſs of
his own; or at leaſt fomething in and about himſelf
apon which he may with fafety bottom an affurance of
the divine favour, and his own juftification and falva-
tion. It is evident then, that Mr. Bellamy's zeal muft
have 'very far out-run his knowledge, when it broke
*
forth
Art. XIV.
ΙΟΙ
REVIEWED and EXAMINED.
This eminent Reformer, and other great lights,
who by blowing the trumpet of the everlafting gof-
pel were made inftrumental in demolishing the
walls of the Antichriftian Jericho, conftantly taught
and maintained, that the declarations and promifes
forth into the following exclamation. "Could fpeak,
"O my Theron, with a voice like that of the arch-
angel, when he fhall wake up all the fleeping dead,
"I would found an alarm to all God's people through
"the Chriftian world, warn them againſt this delu
"fion," namely, of trufting wholly to the righteouf
nefs of Chrift exhibited in the free promiſes of the gof-
pel for the remiffion of fins and acceptance with Gɔd,
with affurance of ſafety in doing ſo," and invite them
"to return back to the old apoftolic doctrine;" that
is, to the old Popish doctrine of juftification by works;
or that doctrine which leads men to build all their hopes
of acceptance with God, and everlaſting falvation, upon
their own godlinefs and fincerity. We would advife
this Gentleman to think again, to confider the
matter more attentively, before he fets the trumpet
to his mouth a ſecond time, to found any fuch alarm.
The faithful meffengers of the Lord were wont to call
aloud to the people of God to come out of Babylon ;
but what ſhall we think of this teacher who, with the
moſt ſerious and folemn airs he could affume, įnvites
them to return to HER, to communicate with her in the
greatest of all her abominations, namely, her doctrine
of juftification by the works of the law, whereby fhe has
done her utmoſt to make the promiſe of God, and the
crofs of Chriſt, of none effect, and entirely to fruſtrate
the grace of God? If charity ſhould oblige us to allow,
that he may have an honeft heart, almoſt every page of
his book will make it evident, that he has a very weak
head, and was the unfitteft perſon in the world to attack
the doctrine and character of the accurate Mr. Marfball,
the judicious Mr. Bofton, and the ingenious Mr. Her
vey. See Letters and Dialogues between Theron, Pau-
linus and Afpafio, p. 175, 176.
F 3
of
102
Art. XIV.
PALEMON'S CREED
of grace in the gofpel not only afford fome ground.
of hope to finners, but lay a foundation for con-
fidence; for the faith and full affurance of the
remiffion of fins and everlafting life through the
blood and righteoufnefs of Jefus, not after believing
only, but in believing; and that an affurance of
this kind, in fome degree, is implied in the very
nature of juftifying faith. Agreeably to this they
affirmed, that the foundation of a finner's confidence
and comfort lies not in any good works performed
by him; in any conſciouſneſs of his own fincerity,
or any experience of a gracious and fanctifying
work of the divine Spirit upon his own foul; but
wholly without him in the promiſes and tefti-
mony of God in the gofpel; though they allowed,
that experiences of that kind, with the feveral marks
and evidences of grace that believers may feel, or
after ferious felf-examination difcern about them-
felves, are great helps and encouragements to a
weak faith; as they are neceffary to prove the truth
and reality of faith, or diſtinguiſh true faith_from
that counterfeit faith, and prefumptuous confidence
that is often to be found with hypocrites and tempo-
rary believers; who, inftead of having their hearts
purified by faith, or of being influenced thereby to
walk with God in a courfe of holy obedience, too
frequently take a liberty to fin, becauſe grace a-
bounds; and always remain under the power of
fome darling luft, or fecretly harbour and cheriſh
fome beloved idol.
In oppofition to this doctrine the advocates for
the Romish church pleaded, that faith is only a ge-
neral affent to the hiftory and doctrines of the gof-
pel; which is the very fame thing with that fimple
knowledge and belief of the bare truth the letter-
writer talks fo much of, and affirms to be all that
is meant by juſtifying faith. Further; they ftrenu-
oufly
Art. XIV. REVIEWED and EXAMINED. 103
ously maintained, as he alfo does, that no appro-
priation, or particular application, of the promifes
and bleffings of the gospel, belongs to the nature of
justifying or faving faith. They did allow, that
the faith of the gofpel is the fource, or principle,
of charity and good works, or, as Palamon expreffes
ex
* Fidei juftificantis objectum non effe fpecialem miferi-
cordiam, fed omnia que Deus revelavit, probatur.
Evangeliis: i. e. "That the object of justifying faith
"is not the fpecial mercy of God, but all things which
"God has revealed, may be proved from the gofpels."
Bellarmin. On this paffage the judicious Dr. Ames has
this pertinent remark: Bellarmine, then, will under-
take to overthrow the gospel by the Gospels. Bellarmin.
Enervat. Tom. 4. p. 97.
Apertiffime videmus fidem miraculorum, quæ non refpicit
Specialem mifericordiam, unam & eandem effe cum fide
juftificante & falvante.
Fides in nihil aliud
collimare debet, nifi in verbum Dei. At in verbo.
Dei, nufquam reperitur annunciata jalus, vel remiſſio pec-
catorum, mihi aut illi in particulari, exceptis quibuſdamı
paucis. Non igitur poffunt reliqui homines credere nifi
omnino temerè tanquam ex verbo, fibi remiffa effe peccata.
Fides Specialis mifericordiæ fequitur juftificationem.
Igitur fides fpecialis mifericordiæ non eft fides juftificans.
Fiducia qua quis confidit fibi remiffa effe peccata pen-
det a BONA CONSCIENTIA, ac proinde præexigit juftifica-
tionem, non illam efficit. Idem Bellarmin.
In theſe words of Bellarmine we have the very fum
and fubftance of what is taught by Palemon and Mr.
Bellamy, A. M. of Bethlem in New England, in oppo-
fition to the appropriation and affurance of faith. And
it must be owned, that Bellarmine, and other learned ad-
vocates for the church of Rome, treated the Proteftant
divines, whoſe doctrine they oppoſed on this head, with
far more decency and difcretion, than thefe Gentlemen
have done their antagonists. Such advocates for the
apoftolic goſpel have we now got!
F 4
it,
194
PALEMON'S CREED Art. XIV,
J
it, of all true love and obedience to God; but ftill
they affirmed, that any affurance of the divine fa-
vour, or perfonal hope of falvation, that men may
be ſuppoſed to attain to, muſt be acquired by their
own works of charity and fincere obedience; or,
which is the very fame thing, muſt arife from the
experience of them who love God and keep his
commandments. But as it is fuppofed, that men
will frequently have too much reaſon to ſuſpect the
fincerity of their own love and obedience;. Whether
the former be genuine, and the latter fuch as God
will accept of; they granted, that any hope of fal-
vation men can attain to in this mortal ftate, muft,
and ought, ftill to be mixed with fear and doubting;
or that by continuing to work in the way of painful
defire and fear they muft endeavour to make their
title to the favour of God, the remiffion of fins,
and everlaſting happineſs, as clear as they can,
though they never can attain to abfolute certainty
about it. Such were the leading fentiments of the
moſt eminent teachers in the Romish church: and
theſe they frenuously endeavoured to maintain and
propagate, in oppofition to the doctrine of juſtifica-
tion by faith alone, without the deeds of the law.
An intelligent reader will eafily perceive, that
moft of theſe notions exactly coincide with what
the author of the letters teaches with regard to the
nature and fruits of faith, and the neceffity of love
and obedience, with a confcioufnefs of both, in or-
der to lay a foundation for an affured hope of falva-
tion. Whatever ſtrong things he ſeems to affert in
his first three letters, as alfo in his fifth, concerning.
juftification by faith alone, or the divine righteouf-
nefs as the fole requifite to juſtification; in the Pof-
fcript to his fifth, and in his fixth letter, we have the
fubftance and foul of Popery; a ſtrong attempt
to revive and propagate thofe very notions by which
very
the
喂
​Art. XIV.
REVIEWED and EXAMINED. 105
the moſt zealous advocates for the church of Rome
endeavoured to overthrow the doctrine of free juſ-
tification through imputed righteoufnefs. All the
difference between him and them, with regard to
this fubject, is, that they were abundantly more in-
genuous and confiftent with themſelves than he.´
Though they found it made for their purpofe to
maintain, that juftifying faith is only a general af-
fent to the truths of the gofpel; fuch as thefe, that
Jefus died and roſe again, gave himself a ransom for
anany, &c. they had more understanding and difcre
tion than to affert, in direct oppofition to Scripture
and experience, that every one who is poffeffed of
this faith is juftified, and fhall affuredly be faved.
They knew very well that this kind of faith leaves
every man poffeffed of it as uncertain about his juſ--
tification and falvation, as before ;. and therefore,
agreeably to their notion of it, affirmed, that cha-
rity and good works are neceffary to acceptance
with God or juftification, in the fenfe of Protef
tants, as well as faith.
The letter-writer, we grant, feems to differ from
Papifts, while he allows, yea, profefles ftrenuouſly to
maintain, that men are juftified by faith alone. But
if they are juftified, the Scripture warrants us to af-
firm, and he himſelf grants it, that they fhall af-
furedly be faved; what was the need then for ta-
king fo much pains to prove, that the felf-denied
labour of charity, and acts of felf-denied obedience,
are neceffary to lay the foundation for the hope of
falvation, and affurance of the remiffion of fins?
Whatfoever it is by which a man is fuppofed to
be juftified, he may doubtless be thereby affured of his'
juftification and falvation. If it was certainly true,
as Palamon affirms, that every one who believes,
that Jefus died and roſe again, or made an atone-
F 5
ment
106
PALEMON'S CREED Art. XIV.
گے
ment for fin, is undoubtedly juftified; then imme-
diately upon his believing thefe, and the like propo-
fitions, he might be affured of his own juftification
and ſalvation, before he has had time to exerciſe
himſelf in the felf-denied labour of love, or in a
courſe of humble obedience to the divine law. If
our author ſhould alledge, that love and felf-denied
obedience are neceffary to evidence the truth of
faith, or fhew that it is of the right kind, this
would be to yield up the whole cauſe, and in effect
to grant, that the faith he ſpeaks of is not juſtifying
and ſaving faith; becauſe, upon this fuppofition,
men may have it, and be conſcious of their being
poffeffed of it, as every man may eaſily be who at-
tends to the actings of his own mind in ſuch a caſe,
and yet ſtill have reaſon to doubt whether they ſhall
be juftified by it.
It may further be obſerved here, that when one
believes the goſpel, or the bare truth, as Palamon
calls it, and knows that he does fo, if he doubts of
his own falvation, plainly fhews his difbelief of
- that truth, Whosoever believeth ſhall be faved. Now,
according to the letter-writer's hypothefis, every
one who believes the gofpel may, and muſt know
certainly that he does fo: for he plainly infinuates,
that when one truly believes the gofpel, a new ſet
of principles, hitherto unknown, are forced upon
him, by a moſt convincing and fatisfactory, as well
as irrefiftable evidence *; and a man certainly can
never doubt, whether he believes that which he
knows he cannot but believe. Hence it is evident,
either that every one who has the faith contended
for by Palamon is not juſtified, or that thofe who are
poffeffed of it have no occafion to lay a foundation
* Letters, p. 70.
for
Art. XIV.
107
REVIEWED and EXAMINED.
for a perſonal hope of falvation, and affurance of the
remiffion of fins, by the labour of charity and acts
of felf-denied obedience.
When our author confidently afferts, that no
man can be affured of the remiffion of his fins, but
in fo far as he is freed from the ſervice of fin, and
led to work righteoufnefs *, it is plain he entirely
gives up what he pretends, in many parts of his book,
to fhew fuch an uncommon zeal for; namely, the
article of juftification by faith; and really adopts
the old Popish notion of juftification by works. To
affirm, that no man has any ground to believe the
remiffion of his fins, till he has been led to forfake
fin, and work righteoufnefs, is in effect to maintain,
that no man is, or can be juftified, but in fo far as
he forfakes fin, and performs good works; or, in
other words, that a man is not juſtified by faith
alone, on account of the imputed righteouſneſs, but
by his own works of charity and felf-denied obe-
dience.
Whatever is fuppofed to be the ground of a fin-
ner's juſtification, muſt alſo be allowed to lay a
foundation for the faith of the remiffion of fins, and
an affured hope of falvation. In this both Pro-
teftants and Papists were agreed. However
much they differed about the ground, condi-
tion, or meritorious caufe of juftification, they both
allowed, that whatever that was fuppofed to be, fo
foon as a man knows that he is poſſeſſed of it, he may
be affured of the forgiveneſs of his fins, and eter-
nal falvation: and indeed it is what every one muſt
grant, who underſtands what he fays, and whereof
he affirms, when talking of juftification. If then
we muſt hold, that the righteouſneſs of Chrift, or
his work finiſhed upon the cross, is the fole requifite
Letters, p. 409.
to
108 PALEMON'S CREED Art. XIV.
to juſtification; or that it is what every finner who
hears the goſpel ought to rely upon, as the fole
ground of his acceptance with God, and that which
alone can intitle him to everlafting happiness; it
neceffarily follows, that it must be fo revealed, and
fet forth to finners in the gospel, as to make it war-
Fantable for them to reft their hopes of the forgiveneſs
of fins, acceptance with God, and eternal ſalvation,
wholly upon the fame. Yet this nothing can wai-
rant them to do, but a free promife of pardon and
falvation, through that righteoufnefs, made without
the leaft regard to any good works done bythem, or
any good qualifications about them. Under the pro-
mife of the gofpel affording a warrant, and encou-
raging guilty finners to reft their hopes of accep-
tance with God and everlafting happiness upon
the righteouſneſs of Chrift alone, are comprehend-
ed all the gracious declarations made in the golpel
concerning the excellency and fufficiency of that
righteoufnefs, with God's approbation and accep-
tance thereof, as wrought out in the room and ſtead
of finners. Yea, as we formerly had occafion to
obferve, all that the gofpel reveals concerning
Chrift, his incarnation, righteoufnefs, offices and
grace, in fo far as it relates to perifbing finners of
mankind, does neceffarily imply fuch a promife:
Upon which account, both the apostles Peter and
Paul, when ſpeaking of the goſpel in general *, do
with great propriety call it a premife, or THE PRO
MISE.
If anything, more or lefs, befides the divine righ-
teouſneſs revealed in the goſpel from faith to faith,
* Including the whole hiſtory of the birth, obedience,
Jufferings and death of Chrift, with all that is revealed
in the Scriptures concerning his perfon and works. See
Jehn xx. 31.
be
Art. XIV.
109
REVIEWED and Examined.
be ſuppoſed neceſſary to quiet the confcience wound-
ed with a fenfe of guilt, and fears of condemnation,
it is manifeft, that it cannot be faid to be the jole re-
quiſite to juſtification. For it is undeniably evident,
that whatever is fufficient to juftify a guilty finner
muſt alſo be ſufficient to quiet his conſcience, and
relieve him from all fears of wrath and future con-
demnation, fo foon as he is poffeffed of it: and a
finner can in no other way become poffeffed of it,
but by faith, or by receiving it, as the free gift of God
made over to him in the word and promise of the
goipel. One may merit fomething for himself by
his own righteouſneſs and obedience, as Adam would
have done, in a certain refped *, had he perfifted
in his integrity, and fulfilled the terms of the firſt
covenant; but it is impoffible to conceive how one
can become poffeffed of the righteoufnels of another
any other way than by receiving it, or having it im-
puted to him. And it is equally certain, that no
man can know, or draw any comfort from the im-
putation of the divine righteouínefs, but in the way
of receiving and appropriating is to himſelft.
The
* Not properly, bat by virtue of the pastion or agree-
ment God made with him.
↑ Remarkable to this purpofe are the words of the
evangeliſt John i. 12. To as many as RECEIVED bim,
to THEM gave he power to become the fons of God, or
the privilege of enjoying the benefit and comfort of
the divine righteouſneſs.
There is a kind of legal, foederal, or virtual imputa-
tion of the divine righteoufnefs to elect finners before
faith, in confequence of that near relation and legal
union which fubfifts between Chrift and all who were
given him by the Father, and whom he reprefented in
the covenant of grace; but as it is only by farb that
they become actually intereſted in Chrift and his righ
teouinels,
110
PALÆMON'S CREEED Art. XIV:
The whole bufinefs of faith, in the matter of
juftification, lies in receiving the gift of righteouſneſs,
which, in refpect of merit, is indeed the fole requi-
fite to juftification.
From what has been just now obſerved it is evi-
dent, that the article of juftification through the im-
puted righteoufnefs alone, and the appropriation, or
particular application of faith, by which only guilty
finners can become poffeffed of that righteouſneſs
ſo as to be juſtified thereby, are infeparably connec-
ted, and muft ftand or fall together. To deny the
former, the letter-writer himſelf acknowledges, is to
undermine and overthrow the whole doctrine of the
gofpel: for, fays he, "If more or less than the fim-
"ple truth of the goſpel be admitted in the heart of
εξ any man as a ground of acceptance with God, if
"either more or less than the bare perfuafion of
"the truth be admitted as requifite to juftification,
"the whole fuperftructure of the Chriftian prac-
❝tice and confolation is effectually undermined and
"overthrown *.” Now it is evident beyond con-
tradiction, that if by the perfuafion of the truth he
fpeaks of, one does not become poſſeſſed of a jufti-
fying righteouſneſs on which he may build a firm
hope, and even the full affurance of the remiffion of
his fins and everlafting falvation, it cannot, without
manifeft inconfiftency, be faid to be the fole requi-
fite to juftification.
teouſneſs, it cannot be faid that it is actually imputed to
them before they believe: for if this was the cafe, one
might be juſtified, and yet ftill remain an unbeliever;
which is contrary to the express words of our Lord, who
fays, He that believeth not, is condemned already; and
again, He that believeth not the Son, fhall not fee life, bur
the wrath of God abideth on him, &c. John iii. 18, 36.
* Letters, p. 417.
Thus
Art. XIV.
III
REVIEWED and EXAMINED.
Thus our author, like every other beretic, is con-
demned of himſelf, and convicted of no less a crime
than that of attempting to undermine and overthrow
the whole fuperftructure of the Chriftian practice
and confolation; while he confidently affirms, and
ſtrenuouſly maintains, that no man can have any
affured hope of juftification, or of the forgiveneſs of
his fins and eternal falvation, but what is bottomed
upon his own love to God and felf-denied labour
of charity, or, to ſpeak in plain language, upon
his own righteouſneſs and fincere obedience to the
law of God; and this, one would think, is to af-
fert, plainly enough, that the divine righteouſneſs,
or the bare perfuafion of the truth, neither is, nor
can be, the fole requifite to juſtification; at leaſt,
that it cannot be fo to us, but we muſt be provided
with fomething of a very different nature, namely,
an inherent, or perfonal righteoufnefs of our own,
before we can have any well-grounded affurance of
the divine favour, and the forgiveneſs of fins. But
we must not take our author always as he ſpeaks.
When he appears to affert, in the ſtrongeſt terms,
that men are juſtified by faith only, we ſhall not
greatly miſtake him, if we fuppofe his meaning to
be, that they are juſtified only by works; or, which
is all one, that it is only from a confcioufneſs of
their own fincerity, labour of charity, and felf-de-
nied obedience, that they can warrantably affure
themſelves of the divine favour and forgiveness.
Had Palamon confidered, with any tolerable at-
tention, what he wrote, doubtlefs, he would never
have condemned that very notion, as having a ten-
dency to overthrow the whole fuperftructure of the
Chriſtian practice and confolation, which he him-
ſelf had been affirming with great confidence in the
2
* Letters, p. 418, 419.
fentence
112
PALEMON'S CREED Art. XIV.
}
fentence immediately preceding; namely, "That
"the affurance of hope is founded on experience
"of the love of God, and always holds pace with
"it; even as that experience is founded on the
"felf-denied labour of charity, and always holds
pace with it; and even as the felf-denied labour
"of charity is founded on the fimple belief of the
truth, and always holds pace with it*." Me-
thinks, Bellarmine himself could fcarce have afferted
the neceflity of love and good works in order to juftifi-
cation, or which both Proteftants and Papifts under-
ftood as importing the fame thing, in order to ob-
tain any well-grounded affurance of the forgiveneſs
of fins and favour with God, in ftronger terms.
Yet the letter-writer has the affurance to tell us, in
the very next fentence, "That if either more or
"less than the fimple truth of the gofpel be admit
"ted in the heart of any man as the ground of ac-
"ceptance with God, &c. the whole fuperftruc-
"ture of the Chriftian practice and confolation is
"effectually undermined and overthrown." Yea,
this he will have to be the neceffary confequence of
his former affertions, with regard to the affurance of
hope. This is juſt as if one ſhould ſay, A man is juſ-
tified by works; therefore, he is juftified by faith: or
Men are juftified only by their own righteoufnefs and
good works; therefore, the imputed righteouſneſs,
or the righteouſneſs of Chrift, is the only ground of
their juftification. Reafoners who cannot pretend
to the fagacity of a Palemon, who can, upon occa-
fion, make ſhift to reconcile the two fides of a con-
tradiction, perceiving a wide difference between the
premiffes and the conclufion, would be apt to deny
the fequel of both thefe arguments. But if any
fhould be fo bold as to do fo, Palemon will brand
* See Letters on Theron, &c. p. 417.
them
Art. XIV.
REVIEWED and EXAMINED.
113
them as enemies to the apoftolic goſpel. This is
certainly a very great hardſhip.
We have already obferved, that juftifying, or fa-
ving faith does in its very nature imply the appropri
ation, or application of Chrift and his righteouf-
nefs to the foul; or, which is the fame thing, it
claims a ſpecial intereſt in Chrift and the bleffings
of his purchaſe *: - and this claim, and appropri-
ation of faith, is not bottomed upon any good done
by, or wrought in the finner himself, or any good
qualifications about him, but founded wholly upon
the teftimony of God in the gofpel, or his free pro-
mife, wherein Chrift, his righteoufnefs and falva-
tion, which includes all the benefits of redemption,
are exhibited, brought near, and freely offered + to
finners of mankind; to ALL who hear the gospel,
without exception. And we need not ftay to prove,
that this is the very doctrine which has hitherto
been taught, and zealously maintained, by Pro-
teſtant divines, in oppofition to the old Popish no-
tion, that juſtifying faith is only a bare affent to the
truths of the gospel, or, as the letter-writer phraſes
it, the fimple belief of the bare truth; and that
faith is faid to justify only as it is the fpring, or prin-
ciple, of that love and obedience to God upon
which alone men can with fafety bottom an affu-
* It does not believe any fpecial intereft therein, as
what the finner had previous to his believing, as Mr.
Bellamy weakly alledges an appropriating faith muft do;
but it claims and receives, and, in fo doing, believes a
fpecial intereſt in Chriſt, and the bleffings of the goſpel,
which the believer neither had nor could have before;
as no man can be faid to be poffeffed of a gift till he
receives it.
+ Ifai. xlvi. 13. Acts xiii. 26. Ifai. xxv. 6. chap. lv.
1, 2, 3. Mark xvi. 15. Rev. iii. 18. chap, xxii. 17. &c.
rance
114
PALEMON'S CREED Art. XIV:
rance of the favour of God, the forgivenefs of fins,
and eternal falvation *.
We fhall now proceed to examine what founda-
tion the Proteftant doctrine concerning the appro-
priation of faith has in the Sacred Writings.
And
* Tribuitur fidei prima metið in Deum, per quam is qui
lengè erat, jam incipit appropinquare. — Fides ej? funda-
mentum ſpil && charitatis. Bellarmin. The paffages may
be thus tranflated ; "The first motion of the foul to-
"ward God may be fitly afcribed to faith, whereby he
"that was afar off, now begins to draw near.
Faith is the foundation," or principle," of hope
"and charity." Let the reader compare what Bellar-
mine here afferts with what our author teaches concern-
ing faith and hope, and he will easily perceive, that the
doctrine of the latter is as like that of the former, con-
cerning the nature of faith and foundation of hope, as
ever an egg was like an egg. If any ill-natured per-
fon fhould conclude from thence, that Palemon is cer-
tainly a Papißt, we cannot help it.
Agreeably to the Popith notion of faith above-men-
tioned, Bellarmine contends, that men cannot be faid by
faith alone to receive, apprehend, or appropriate jufti-
fication. His words are thefe; Sela fides non id babet,
ut apprehendat juftificationem, & nobis applicet, ac nojiram
ille faciat.
From these words we may eafily perceive what was
the true ftate of the controverfy between Proteftants and
Papis, with regard to the influence, or rather the in-
Arumentality of faith in the juftification of a finner.
The former taught, that faith receives, applies, and ap-
propriates juſtification, or, which comes all to one, a juf-
tifying righteouſneſs with the feveral bleffings procured
thereby; fuch as, pardon of fin, peace and acceptance
with God, &c. immediately as the free gift of God
made over to finners, through Chrift, in the goſpel;
and that in believing the finner may come to be fully
affured
Art. XIV.
115
REVIEWED and EXAMINED.
And here in general we might obferve, that al-
moft every expreffion of faith we meet with in the
Scriptures, every account that is there given of its
nature, actings, properties and effects, might be of-
fered in fupport of the Proteftant doctrine on this
head; or to prove, that an appropriation, or parti-
cular application, of Chrift and the bleffings of the
gofpel, belongs to the very nature of justifying faith,
and is altogether infeparable from it.
Faith in Scripture is called a receiving of Chrift:
and as there muft, in the nature of the thing, be a
giving before there can be any warrantable receiving
of him; when faith is called a receiving of him,
it neceffarily fuppofes, that he is first given; given in
fuch a manner as to warrant all the hearers of the
golpel to receive him, as the gift of God to them.
And that Chrift is thus given in the promife and of-
fer of the gospel, is abundantly evident from Scrip-
ture. He is declared to be fo given to periſhing
affured of the mercy of God toward himfelf in partico-
lar, and confequently of the forgivenefs of his fins and
everlafting life, without regard to any good works done
by him, or any good qualifications to be found with him.
The Papifts, on the other hand, maintained, that there
is no fuch appropriation, as that juft now mentioned, in
the nature of juftifying faith; and confequently that a
believer of the gospel cannot otherwiſe be affured of the
divine favour and forgiveneſs, than by the intervention
of love and good works, flowing from the fimple belief
of the truth and it is plain, that this is the very fenti-
ment which Palamon ufes his utmoſt efforts to eſtabliſh,
particularly in the Poftfcript to his fifth, and in his fixth
letter. And a ſtrong attachment to this leading article of
the Popish creed is the very reaſon why he inveighs, with
fo much warmth, against the appropriation and particu.
lar application of faith, taught by all found Proteftant
divines, though lefs clearly by fome than by others.
:
finners,
116 PALEMON'S CREED Art. XIV.
finners, that whosoever believeth in him, ſhould not pe-
rish, but have everlasting life, John iii. 16. His righ-
teouſneſs and falvation are faid to be brought near
to finners, to the greateft and worft of finners, who
are privileged with divine revelation; even to thoſe
who are ftout-hearted and far from righteoufnels *.
We read of the gift of righteouſneſs † and eternal
life is exprefsly declared to be the GIFT of God,
through Jefus Christ our Lord‡.
From thefe and many other texts of a like import
it is evident, that Chrift, his righteoufnefs and fal-
vation, including all the bleffings of his purchase,
are freely made over to finners in the word and
promife of the gofpel, or the gift of God to them:
and faith is a receiving of the gift. Now, it is not
eaſy to conceive how a gift can be received without
appropriation, or application. To receive a gift
that one freely offers me, is, doubtlefs, to claim,
take, and uſe it as my own; and not to take and
apply to my own ufe what is thus freely given, is to
reject the gift, and difhonour the giver. If faith is
a receiving of Chrift, it must therefore neceffarily
imply an appropriation, or particular application of
him to the foul.
The letter-writer infinuates, that faith is only the
receiving of a teftimony, or the becoming poffeffed
of a truth. This, no doubt, is implied in it; but
it certainly includes fomewhat more, namely, the
receiving of CHRIST HIMSELF: and till there be a
receiving of him, or an appropriation of him, and
the bleffings of his purchaſe, to the foul in particular,
the teftimony of God concerning him is never truly
believed. A general faith, or the fimple belief of
any truth revealed in the gofpel concerning Chrift,
without a particular application of him to the foul,
Ifai. xlvi. 12, 13. Rom. v. 16, 17. ‡ Rom. vi. 23.
†
does
Art. XIV. REVIEWED and EXAMINED. 117
does no way anſwer the call and teftimony of God.
in his word; but, in ſo far as it is feparated from an
appropriation of Chrift, is only a counterfeit faith;
ſuch a faith as implies in it a practical difbelief of the
record which God has given of his Son: for this is
the record, that he hath GIVEN TO US eternal life
and this life is in his Son *.- No finner therefore
does really believe the divine record concerning
Chriſt, till he believes it with particular application
to himſelf. The very
end and defign of all that is
recorded concerning Chrift in the hiſtory of the New
Teftament, and of all that is revealed concerning
him in the gospel, is, that finners may believe on
him, ſo as to make particular application of all that
he has done and fuffered, and of all the benefits
of his purchaſe, to their own fouls +.
None believe the gospel, or that Jefus is the
Christ, aright, but thofe who at the fame time be-
lieve, that they fhall have life through his name.
To believe that he yielded perfect obedience to the
divine law in the human nature, and thus brought
in an everlaſting righteouſneſs, will be of no avail,
unleſs they are determined at the fame time to be-
lieve, that he is made of God UNTO THEM righte-
cuſneſs. To believe that he was wounded, bruifed
and died, can be of no advantage, can yield no fo-
lid comfort, unleſs they are enabled to believe, that
he was wounded for THEIR trangreffions, and bruiſed
for THEIR iniquities; that he died for THEIR offences,
and thus bore THEIR griefs, and carried THEIR for-
rows. A believing foul that reads the hiftory of the
ſufferings of Chrift, when faith is in exercife, will
view them with fpecial application to itſelf, and be
diſpoſed to ſay, He was wounded for MY tranfgreffions,
and bruiſed for MINE iniquities, &c.
1 John v. 11.
+ John xx. 31.
3
From
118
PALEMON'S CREED Art. XIV.
A
From what has been just now obſerved it ap-
pears, that Afpafio had very good reafon to affirm,
that an appropriation of Chrift is effential to faith;
yea, "that none have the proper fcriptural faith,
but thofe who are taught by the enlightening
પ
Spirit, to fay,"-in the way of believing the di-
vine promife and receiving the gift of righteoufnels,
"He fhed his blood for me." Though no preach-
er of the gospel is warranted to declare to any unbe-
lieving finner, that Chrift died for him; yet he may,
and ought, with the apoftle Peter, to teflify unto all
his hearers, that the promife is unto them, or, that
Chrift is the gift of God to them; and that his righte-
oufness is brought near in the word of the gofpel, to
be received, and retted upon by them, as the only
ground of their juftification before God. Being
thus called to reft their hope of acceptance with
God and eternal falvation wholly upon that righte-
ouſneſs, every one of them muft, doubtlefs, be fuf-
ficiently warranted to fay, Surely in the Lord have I
righteousness, believing afluredly, that, through the
righteouſneſs of Jehovah, our Redeemer, he fhall be
juftified and faved; or, that this righteouſneſs is his
to all the ends and purpoſes of juftification and ſalva-
tion, as really as if he had wrought it out in his own
perfon. Now, fuch a faith muſt, doubtleſs include in
it, fuch a perfuafion as is expreffed in theſe words,
"He fhed his blood for me.' One who is autho-
rifed to call the Lord Jefus, Jehovah, his righteous-
neſs, and enabled, by faith, ſo to do, muſt certainly
be warranted, at the fame time, to believe, that
whatever Chrift did for the redemption of mankind,
he did it for him; or, to fay with the apoftle, He
Isved ME, and gave himself for ME†.
But here we muſt carefully diftinguish between
Letters, p. 5.
* Gal. ii. 20,
that
Art. XIV.
REVIEWED and EXAMINED.
that faith which is purely dogmatical and faving faith,
or an appropriating and applying faith. By a dogmatical
faith no finner, on his first hearing the gospel, has
ground to believe that Chrift died for him; becauſe
the Scripture no where affirms, that Chrift died for all
mankind, or for fuch a one who for the first time
now hears the goſpel; but, by an appropriating
faith, every one who hears the gospel is fufficiently
warranted to believe, that the righteoufnels of Chrift -
is the gift of God to him; and that through that
righteouſneſs he fhall receive the remiffion of fins
and eternal falvation: and his receiving Chrift and
his righteouſneſs, in this manner, muft, undoubt-
edly, imply a perfuafion that what Chrift did for
the redemption of mankind was done for him. In
the way of believing the teftimony, and receiving
the gift of God, a finner, every finner who hears the
gofpel, may warrantably view all that Chrift did
and fuffered, or has purchaſed and promifed, with
particular application to himfelf, and fay, In him
I have redemption, through his blood, even the for-
giveness of fins, according to the riches of_his_grace.
He hath made him to be fin for ME,that I might
be made the righteousness of God in him*. Thefe and
the like expreffions are always true in the mouth of
faith; though it cannot be ſaid they are true with
reſpect to all mankind, or any who hear the gospel,
till they believe. No fpecial interest in the death of
Chrift is the ground, or immediate cbject, of faith ;
but in believing the perfon attains to an affurance of
it, proportionable to the meaſure and degree of
his faith.
No man can be faid to be poffeffed of a gift till
he receives it; but by receiving it he becomes pof-
felfed of it. Till he receives it, he can have no be-
nefit by it; but in receiving it he obtains a ſpecial in-
Ephef. i. 7. 2 Cor. v. 21,
teret
120
Art XIV.
PALÆMON'S CREED
tereft in it, which he had not before; and this is
made evident to him * in the very act of receiving
itt. There is a kind of intereſt in Chrift and his
righteouſneſs which is common to all who hear the
gofpel; upon which account thefe may, with fuffi-
cient propriety, be faid to be their own mercies:
but from this common intereft in Chrift none can
certainly infer, that he died, or was made fin for
them, or that they fhall be faved; yet it lays a foun-
dation for the particular claim of faith, and makes
it warrantable for every finner who hears the gofpel,
to appropriate Chrift and his benefits to himself;
and in doing fo he not only obtains, but believes a ſpe-
cial intereft therein.
When the brazen ferpent was made, and lifted up
on a pole, for the benefit of the ftung Ifraelites, and
at the fame time intimation given to the whole
congregation of Ifrael, that every one who looked
upon it ſhould live and be healed; this declaration
and promiſe, made by the authority of God himself,
gave all belonging to the camp of Ifrael, who had
been bitten or flung by the fiery ferpents, a com-
mon intereft in it, whether they fhould ever obey
* Namely, in proportion to the meaſure and degree
of his faith.
This truth, one would think, is fufficiently evident,
and needs no probation. In ordinary cafes it is what
no man doubts of. Yet this is the very thing which
the letter-writer is pleaſed to call "the grand fecret of
"manufacturing truth without evidence," and "the
t
great whirl-pool of the popular doctrine,” p. 433:
But I am apt to believe every thinking man will con-
cur with me in afferting, that, far from being an impe-
netrable fecret, or unfathomable depth, it is one of the
plaineft truths that can well be thought of. I am fure
in every other cafe men admit, act, and proceed upon it,
as an undoubted maxim,
the
Art. XIV.
IN
REVIEWED and EXAMINED.
the divine command, by looking upon it or not;
but from this none of them could juſtly infer, that
they ſhould be healed; becauſe notwithstanding this
common intereſt they all had in the brazen ferpent,
the appointed mean of healing, if any of them fhould
have been fo froward and obftinate as not to look
to it, they could not efcape death, or be healed;
yea thoſe might know that they would as certainly
periſh,, as if no fuch remedy had been provided for
them. But in looking to the brazen ſerpent, in obe-
dience to the command of God, every one of them
had good reason to believe, and fully affure himſelf,
that he in particular fhould be healed: for to have
doubted of this would evidently have been to call
in queſtion the truth of the divine teftimony and
promife concerning the fame, or, as the apoſtle ex-
prefles it, to make God a liar. It is evident be-
yond contradiction, that the very intent of the ge-
neral declaration made to the Ifraelites concerning
the brazen ferpent, was, that every one of them
might claim the benefit of that divine inftitution.
for himſelf in particular, and in doing fo, by look-
ing at the ferpent of brafs which Mofes in obedi-
ence to the divine command lifted up and exhibited
for their benefit, affure himfelf that he fhould be
healed, though he could not certainly draw any fuch
inference merely from the declaration itſelf, or the
common intereſt he had in the remedy propofed:
for by rejecting the latter, and thus manifefting a
practical difbelief of the former, he might, after all,
come ſhort and lofe the benefit of both t
ད
1 John v. 10.
In
+ Thofe who with Palemon and the Papifts contend,
that men are juftified by a general faith of the gofpel,
or, which is the fame thing, by what they call a belief
of the fimple truth, might with equal reafon affirm, thất
VOL. II.
G
the
}
Art. XIV.
$22
PALEMON'S CREED
•
In like manner * Chriſt, with his righteoufnels
and falvation, being exhibited and freely offered to
finners without exception, in the promifes and
difpenfation of the gospel, they have all a common
intereft therein; yet none of them can certainly
infer from hence, that Chrift died for them, or that
they fhall be faved whether they believe or not;
but the call and free promife of the gospel give every
one of them a ſufficient warrant to appropriate the
divine righteouſneſs and bleffings of the gospel to
himfelf, by a true and lively faith +: and the divine
teftimony in which it is declared, that He who belie-
veth shall be faved, affures him, that in doing fs he
fhall certainly obtain falvation. And if he has
ground to believe his own falvation by Jefus Chriſt,
he muft at the fame time have fufficient warrant to
believe, that Chrift ſhed his blood for him.
If a ſkilful and generous phyfician ſhould freely
offer a remedy to his difeafed patient, and affure him
that by applying it he would be healed, the free of-
fer of the remedy would doubtless impower the pa-
the fimple belief of what Mofes, at the command of
God, declared concerning the brazen ferpent, would
have healed the ftung Ifraelites whether they had ever
locked ucen it or not.
* It is not any popular preacher, but Chrift himſelf
who makes the comparifon, John iii. 14, 15. and thus
bears teftimony to the truth of what Palemon cen-
fures and reviles under the notion of the popular doc-
'trine.
+ So called to diftinguish it from a counterfeit and
dead faith, which is not really bottomed upon the word
and promifes of God, though for a time it may appear
to be fo. We defire it may be carefully remembered,
that the appropriating faith we ſpeak of is not a barren
Speculation, or prefumptuous fancy, fuch as may be found
with hypocrites, but a faith of the operation of God.
tient
Art. XIV.
123
REVIEWED and EXAMINED.
tient to apply it; and the teftimony of the phyfi-
cian, could it be fuppofed to be infallible, would be
fufficient to affure him, that in doing fo he ſhould
be healed. Juſt ſo it is in the cafe under confidera-
tion. Chrift and his righteoufnefs are freely offer-
ed to finners, and affurance given, that whoever
will receive the gift fhall undoubtedly be faved;
every finner who hears the gofpel therefore is fuffi-
ciently warranted, not only to appropriate the gift,
but to do it in the full affurance of obtaining falva-
tion by Jefus Chrift: and this affurance does not
arife from any reflection upon the act of appropri-
ation made by the believer, or a perfuafion of the
truth of his own faith * ; but both the appropri-
ation and aſſurance are built upon the promiſe and
teftimony of God in the gofpel: yea in this cafe
they are fo undivided as to be both one; for faith
is that very perfuafion which appropriates Chrift un-
to the foul; even as it is a receiving of Chriſt, and
the gift of righteousness, freely offered in the gof-
pel.
The queſtion then is not, Whether there is any
declaration, or teftimony, in Scripture, that can af-
fure any finner in a ſtate of unbelief, that Chriſt di-
ed for him, or that he ſhall be faved? but, Whe-
ther the promiſe, call and teftimony of God in the
gofpel, do not warrant every guilty finner to reft his
whole hope of falvation upon Chriſt and his righ-
* An affurance of this kind is what believers ought
to give all diligence to obtain; but it differs as much
from the affurance now under confideration, as feeling,
or experience, does from faith; and therefore is called
by fome divines, properly enough, reflex affurance, or
the affurance of fenfe: which is not only feparable, but
is often actually feparated from the exercife of true
faith.
G 2
teouſneſs ;
124
PALEMON'S CREED Art. XIV.
teouſneſs, and in fo doing to affure himſelf, that
his fins fhall be forgiven, and he undoubtedly faved.
To deny this would be exprefsly to contradict the
divine teftimony, in which it is declared, That he
who believeth shall be faved; That whofoever belie-
veth on the Son of God, ſhall have everlasting life,
and ſhall not come into condemnation; and that faith is
a receiving of Chrift, and of the remiffion of fins,
and eternal life, as the gift of God through him *.
In one word, though no finner who hears the gof-
pel is called immediately, and at firft inftance, to
believe that Chrift died for him; yet he is fufficient-
ly warranted to believe, that Chritt and his righ-
teouſneſs are the gift of God to him; and that he
fhall have life and falvation through his name; and
all upon the footing of the gracious promife, call,
and teftimony of God, in the gofpel. Unless there-
fore we can ſuppoſe, that ſome finners may be faved
for whom Chrift did not give himſelf a ranfom, it
can hardly be doubted, but he who believes in the
manner afore-faid may claim a ſpecial intereſt in all
that the Redeemer did and fuffered, and is ſufficien-
tly warranted to fay, with the apoftle, He gave him-
felf for ME, or He fhed his blood for ME. And it is
moft certain, that if this is not explicitly, it is at leaſt
virtually believed by all who receive and reft upon
Chrift for falvation †.
The
* Mark xvi. 16. John iii. 16, 18, 36. chap. v. 24.
chap. i. 11, 12, Acts xiii. 38. chap. xxvi. 18. Rom.
vi. 23.
+ When Afpafio affirmed, that none have the proper
fcriptural faith, but thoſe who are taught by the en-
lightening Spirit to fay, he bed his blood for me; there
is ground to think he meant no more than this; that
an appropriation of the righteouſneſs and death of Chrift
is implied in the very nature of juftifying faith;
or
Art. XIV.
125
REVIEWED and EXAMINED.
66
The due confideration of what has been already
faid will furniſh us with an eafy anſwer to the fri-
volous objections and impertinent cavils which Pa-
lemon has thought fit to fuggeft and urge against the
appropriation of faith. "I would willingly know,"
fays he, by what authority Afpafio calls every one
to believe that Chrift died for him. The Scrip-
"ture no where fays, that Chrift died for fuch a
one who now for the first time hears the goſpel
"What then ſhall perfuade him that it is true?
"Will the grave affirmation and earnest call of a
"devout and revered preacher be of any weight
"in this matter? Or is this a point whofe truth or
certainty is made out by the pains taken to believe
it? Or does the Spirit that breathes in the Scrip-
ture, whiſper any thing privately to the hearer
"in confirmation of this, befide what he publickly
"ſpeaks in the Scripture? Perhaps it will be
"found upon inquiry, that the appropriation in
"queſtion is fupported by a concurrence of all
r
thefe imaginations; and not only fo, but is alſo
"fubfervient to feveral purpoſes extremely foreign
"to the defign of the gofpel *."
To all this we anfwer briefly, that the appropri-
ation of faith is not founded on any of thofe wild
imaginations; nor is it in the leaft fupported by
them but is wholly founded on the free promife of
God addreffed to finners in the gospel, wherein
Chriſt, his righteoufneſs, and whole falvation, are
made over to them by way of FREE GIFT, to be
received by every one of them in particular. And
though without the fupernatural influence of the
or that the words he mentions, are virtually and inter-
pretatively, though not always formally and explicitly,
the language of faving faith.
* Letters, p. 20, 21.
G 3
Holy
126
PALEMON'S CREED Art. XIV.
Holy Spirit no finner can rightly believe the pro-
mife, or accept of the gift of God therein exhibited;
yet when the Spirit of God determines the finner
to believe the promiſe with particular application to
himſelf, he does not whifper any thing privately to
him, but enables him to perceive the true import,
and
·
1
* What relates to the private Spirit which Palamon
in the paffage above quoted, and in other parts of his
book, makes mention of, and would have us believe,
that his antagonists fome way oppofe to the Spirit of
God fpeaking in the Scripture, is an old Popish cavil,
improved by Bellarmine, and other champions of the
Romish church, in oppofition to the Proteftant, in much
the fame manner as it is urged by the letter-writer againſt
what he calls the popular doctrine. But this Gentle-
man might have known that his opponents never main-
tained, that the divine Spirit in working upon the
heart of a finner, and perfuading him to apply Christ
and the promiſes of the gofpel to himfelf, makes any
new revelation, or adds any thing to the written word.
All that they taught on this head, was, that the fpecial
influence and illumination of the Holy Spirit are abfo-
lutely neceffary for enabling men to perceive the true
import of the word of grace and promife directed to
them, and every finner of mankind who hears the gof-
pel; which they never do till they are taught to believe
it with ſpecial application to themſelves, fo as to build
their faith and hope of falvation wholly upon the fame.
As the threatnings of the law are applicable to every fin-
ner deſcended of Adam, whether he ſhould ever believe
them or not; fo the promise of eternal life through
Chrift is applicable to every hearer of the goſpel as a
ground of faith, whether he ſhould ever believe it, ſo
as to build his faith and hope upon it, or not.
word, as the threataing of the law is not rightly under-
ftood till the finner believes it with application to him-
felf, ſo the import of the gospel-promiſe is never truly
the
In a
perceived
Art. XIV. REVIEWED and EXAMINED, 127
and make a fuitable improvement of what is reveal-
ed in the written word of God, and neceffarily im-
plied in the free promifes of the gospel directed to
finners; or, to uſe the words of the apoftle, the Ho-
ly Spirit makes him to know the things that are
FREELY GIVEN HIM of God*.
Had the letter-writer duly attended to a paſſage
which he himſelf quotes + from the Dialogues between
THERON and ASPASIO, he might have found his
idle cavils and objections against the appropriation
of faith fufficiently obviated before they were made.
The paffage is as follows.
"Ther. May I then, from this inftant, look up-
"Chrift, his glorious perfon, his perfect righteouf-
"nefs, and his precious death, as my certain inhe-
"ritance? May I firmly believe, that through this
"grand immenfely meritorious caufe, I fhall have
pardon and acceptance, true holineſs and endleſs
"falvation?
C6
Afp. Why fhould you not believe all this firm-
"y? You have the fame reaſon to believe with
perceived till a finner believes it with particular applica-
tion to himſelf, as being perfuaded, that it is a fure
foundation for his faith and hope of falvation to reſt up-
on; yet he can neither do the one nor the other, in
any proper manner, without the fupernatural teaching
and illumination of the divine Spirit. We grant there
is this difference between the threatning and the promiſe;
that the former, being the declaration of a fentence
already paft against the finner, fuppofing him to conti-
nue impenitent, will infallibly be executed, whether he
ſhould ever believe it or not; whereas the latter, being
only the exhibition of a gift, will not be fulfilled to any
but thoſe who are enabled to believe it, and thus re-.
ceive the gift: but this does not at all affect the point
in debate.
I Cor. ii, 12.
G 4
+ Letters, p. 8.
a fteady
128
PALÆMON'S CREED Art. XIV.
<< a fteady confidence, as to believe with any de-
"gree of affiance. It is the free promife of the
"gofpel, addreffed to finners that warrants the lat-
"ter; and the very fame promife, under the fame
"circumſtances of unmerited munificence, autho-
"rifes the former."
We meet with a great deal more to the fame pur-
pofe in the Dialogues, &c. but at prefent we fhall
content ourſelves with tranfcribing a paragraph
which immediately follows the paffage juft now
quoted, and is extremely pertinent to the purpofle.
Thus proceeds Afpafio: "You have heard my
"opinion, hear now what our Lord himſelf fays';
"Let him that is athirft, come; and whofoever, will,
“let him take the water of life freely. He may par-
"take of my fpiritual and unspeakable bleffings,
<<
CC
as freely as he makes ufe of the most common re-
"freshments; as freely as he drinks of the run-
"ning fiream. This is his royal proclamation. -
"Hear his gracious invitation. Look unto me, and
"beye faved; faved from your difquieting fears, by
juftification; faved from your domineering cor-
ruptions, by fanétification; faved from every
" evil, by complete and eternal redemption. To
"whom is this moft affectionate call directed?
"Not to a few diftinguished favourites only, but
" to all the ends of the earth. None are excepted;
"none are prohibited; and can my Theren imagine,
"that he is excluded * ?”
After giving fuch a plain account of the fcriptu-
ral warrant for an appropriation of Chrift and the
bleffings of the gofpel, what could be more im-
pertinent than for the letter-writer to aſk Afpafio,
by what authority he called finners to believe in
Chrift, fo as to make particular application of his
* Dialogues, &c. Vol III. Edit. 4. p. 349.
righteouf-
Art. XIV. REVIEWED and EXAMINED.
129
righteoufnefs and the bleffings of his purchaſe to
their own fouls * ? Before he renewed the queſtion
which Theron put to Afpafio, he should have con-
fidered the anſwer already given to it, and fhewed,,
that it was not folid or pertinent. He fhould have;
proved, that there is no promife made, or given,
to finners in the gofpel warranting them to believe
on Chrift for falvation; or that it is prefumption
for any finner to receive Chrift till he knows he
has already received him. But we have not the
leaſt ſhadow of an anſwer to the many fcriptural
arguments adduced by Afpafis, though expreffed in
the moſt familiar and plain language, and copiouſly
infifted upon, in fupport of his doctrine concerning
the appropriation of faith. There is fome ground
to think our author was not altogether infenfible to
the force of Afpafi's reaſoning on this fubject, and
knew that it would be no eafy talk to make any
pertinent reply to him. However an honeft at
tempt to do fo would not at all have fuited his
This is really the import of the question he puts
to Afpafis, though, taking advantage from fome am-
biguity in the words Afpafio fometimes ufes, he would
Dily infinuate, that the account this excellent teacher.
gives of juftifying faith, is founded on the doctrine of
univerfal redemption. But though Afpafio fometimes
expreffes himſelf in ftronger language, and perhaps
now and then lefs cautiously than fome others on this
fubject would chufe to do, it is plain he meant no
more than all Proteftant divines have hitherto taught,
either directly or indirectly, viz. That an appropriation
of Chrift and his righteoufnels, with the feveral bene-
fits of his purchaſe, is implied in the very nature of
juſtifying and faving faith; and that every finner whọ
hears the goſpel is called fo to believe on Chrift as to
RECEIVE him. And can he or any one elfe be juftly
blamed for this?
G 5
defign;
130
PALEMON'S CREED Art. XIV.
defign; which, it is evident, was not to reaſon,
but to cavil, cenfure, and reproach. - Palamon,
like every other wrangling heretic *, chiefly makes
it his buſineſs to fhift the point in debate, and to
puzzle and perplex every fubject he treats of t, that
thus
* I know the very word beretic will be apt to offend
fome; but, for my part, I am not able to fee that there
is any more harm in calling a heretic a heretic, than
there is in calling a man a man, or an angel an angel.
It is very furpriſing to find fome, of whom other
things might have been expected, profeffing, that they
have received uncommon light, with regard to fome of
the most important truths of the gofpel, from the writings
of this author; when it must appear evident to every
impartial reader, that will take pains to examine the
feveral parts of his fcheme with any fuitable degree of
attention, that inftead of throwing light upon any one
article of the Chriftian doctrine, he has used his utmost
efforts to darken and perplex the whole. I am apt to
think thoſe Gentlemen might have received full as
much light from an attentive perufal of the decrees of
the council of Trent, wherein the fame oppofition to
the truths of the gospel, by which Palamon has thought
fit to diftinguiſh himſelf, is managed with far more de-
cency and difcretion, yea with a greater appearance of
truth, and without any fuch palpable difcoveries of an
impious and profane fpirit, as we almost every where
meet with in the letters on Theron, &c. That men
otherwife knowing and intelligent fhould be fo eafily
impofed upon in matters of fuch importance, and fhew
fo great weakness as not to be able to diſtinguiſh the
plain truths of the gofpel from the moſt pernicious er-
rors, is indeed very ſtrange, and can hardly be account-
ed for any other way than by fuppofing, what the
Scripture clearly intimates, that, in the righteous judg-
ment of God, fome are in ſuch a manner given up to
the power of a kind of ſpiritual infatuation and delufion,
as to be very easily induced to call evil good, and good
evil;
Art. XIV.
131
REVIEWED and EXAMINED.
thus the invidious calumnies whereby he endea-
vours to wound the character of his opponents,
may appear ſomewhat more plaufible, and his
own crude, erroneous and abfurd notions find a
more eaſy reception with his inconfiderate readers,
who are not aware of the fallacious methods he
takes to impoſe upon them. In this manner he
endeavours to blindfold his reader, to confound his
judgment, and perplex his underſtanding; well
knowing that a blind man, or a man in the miſt,
may eafily be led any where, and drawn into any
fnare that is laid for him.
Our author would make us believe, that the
appropriation of faith is fubfervient to feveral pur-
pofes extremely foreign to the defign of the goſpel :
but it were eaſy to fhew, that it is the leading fcope
of the whole gospel, of all the hiftories, doctrines,
exhortations, calls, invitations and promiſes thereof,
respecting finners of mankind, to lay a foundation
for it. To confirm this obfervation we have the
teftimony of our bleffed Lord himfelf, who fays,
As Mofes lifted up the ferpent in the wilderness, even
fo must the Son of man be lifted: that WHOSOEVER
BELIEVETH IN HIM, fhould not perish, but have
eternal life *. The evangelift John gives us the very
fame account of the matter, when he fays, Thefe
are written, THAT YE MIGHT BELIEVE that Jefus
Christ is the Son of God, and that BELIEVING YE
MIGHT HAVE LIFE THROUGH HIS NAME †.
evil; to put darkness for light, and light for darkneſs.
Kai. v. 20. This kind of fpiritual fafcination effected
by the power and energy of error, though one of the
greatest judgments that can befall men in this world,
is what the best natural or acquired abilities can be no
effectual prefervative againft. SeeMatt. xi. 25, 1 Cor. i.
19, 20,—26, 27, 28. Pfalm cxvi. 6, &c.
* John iii. 14, 15.
+ John xx. 31.
To
132
PALEMON'S CREED Art. XIV.
To believe in Chrift fo as to have life through
his name, is to receive him, as the fame evangelift
intimates in another place. Now to believe on
Chriſt ſo as to receive him, is doubtless to believe
with particular application, or to appropriate him
and the bleffings purchaſed by him, and freely pro-
miſed for his fake, to the foul. This is a truth fo
plain that it cannot be denied, unless we fhall fup-
poſe that a man may receive a gift without appro-
priating it, or, which is the very fame thing, re-
ceive it without receiving it. But this I am in-
clined to think every one but Palamon, and a few
others, who have the fame peculiar caft of under-
ſtanding with himfelf, will account a plain contra-
diction.
1
Let not our author think to put us off here by
telling us, that the receiving of a gift, the gift by
grace exhibited in the gospel, is only the receiving
of a truth, or ſome comfortable point of know-
ledge which the perfon knew nothing of before* ;
for the Scripture makes it evident, that faith re-
ceives fomething more than a new point of know-
ledge, even CHRIST HIMSELF. As many as re-
ceived HIM, to them gave he power to become the fons
of God, even to them that BELIEVE ON his name†..
Faith in Scripture is called an eating the flesh and.
drinking the blood of the Son of man, or fimply an
eating of him for our Lord directs us to under-
ftand thefe phrafes of coming to him and believing on
.him; and therefore they are not to be underſtood
merely of any experience, exercife or activity con-
fequential to juftifying faith, but of the very firft
actings of faith upon Chrift. This is fo evident.
See Letters, P. 97, 30F.
↑ John i. 12.
↑ John vi. 53, 54, 55, 56, 57, compared with
wer. 35.
from
Art. XIV.
133
REVIEWED and EXAMINED.
from the whole ftrain and ſcope of our Lord's dif
courſe to the Jews, John vi. that it cannot with;
any colour of reafon be denied. What food is, to
the body, Chrift is to the foul. Now let provifion
ever fo rich and plentiful be fet before a hungry
man, it is plain he cannot be fed and nourished by
it, unless he takes and eats it. In like mauner,
though Chrift, his righteoufnefs and all his fulness,
are exhibited to finners in the gofpel, they can re-.
ceive no benefit thereby till they apply them to
their own fouls. If faith be an eating the fif and
drinking the blood of the Son of God, it muſt
certainly include an appropriation and appli-
cation of Chrift in the very nature of it. Theſe
are effential to it, fo that it cannot be without them..
Whatever men may pretend, while they do not
receive Chrift by the appropriation and particular
application of faith, they do not really believe the
goſpel, but treat it as an infignificant fable or un-
meaning dream; and fo lofe the benefit of all that
is revealed concerning Chrift therein. Faith fepa-
parated from appropriation is only an empty un-
profitable notion, which no way anſwers the de-
fign of the gospel, but does really imply a rejection
of Chriſt, and a practical diſbelief of the record of
God concerning him.
Further; that in faving faith there is an appro-
priation of Chrift and fpiritual bleffings, is abun-
dantly evident from many other expreflions of it
which we meet with in Scripture. It is called a
buying wine and milk without money and without price;
a buying of Chrift gold, and white raiment ; a coming
and taking of the water of life freely, &c. all which
defcriptions of faith do fo ftrongly imply a particu-
lar application of Chrift and the benefits of re-
* Ifa. lv. 1. Rev. iii.. 18. chap. 22. 17.
demption,
134
Art. XIV.
PALEMON'S CREEED
demption, that without fuppofing this it is impoffi-
ble to make any tolerable ſenſe of them.
*
It may be further obferved, that the Scripture
gives us fuch an account of the immediate fruits
and effects of juftifying faith as neceffarily fuppofes
an appropriation of the mercy of God in Chrift to
the foul. The apoſtle tells us, that being juflified
by faith, believers have peace with God through our
Lord Jefus Chrift; and rejoice in the hope of the glory
of God. Whence I think it may be justly inferred,
that peace, hope and joy, which are the genuine
fruits and effects of faith, do not arife merely from
experience in the hearts of them that love God and
keep his commandments, or from a confcioufnefs of
their own fincerity, but from faith in the free promife
of pardon and falvation through the righteoufnels
of Jefus. This quiets the confcience formerly
troubled and wounded by a fenfe of guilt, and en-
courages the finner to draw near to God with holy
confidence, as being now reconciled, well pleaſed,
and pacified through Chrift towards him for all that
he has done. Hence we read of a joy and peace IN
believing. The God of hope, fays the apoftle, fill
you with all joy and peace IN believing, that ye may
abound in hope through the power of the Holy Ghost +.
The joy and peace which the apoftle fpeaks of in
that paffage, are what take place not after believing
only, but in believing, Tsuv, in the very act of
ἐν τῷ πισέυειν,
believing; and they are accompanied with or rather
flow from the faith of forgiveness and reconciliation.
with God through the death of his Son, and an af-
fured hope of eternal falvation through his righte-
oufnefs; which the apoftle had formerly in the
fame epiſtle called the hope of the glory of God 1.
* Rom. v. 1, 2. † Rom. xv. 13. Rom. v. 2.
The
Art. XIV.
135
REVIEWED and EXAMINED.
The fame truth is attefted by another inſpired
and therefore infallible writer, in the following
words: In whom, or on whom, is ar, believing ye
rejoice, with joy unſpeakable, and full of glory. * The
apoſtle does not fay, révarres, having believed fome
time formerly, but, sévorrest, believing in the pre-
ſent time; intimating that the joy fpoken of does
not arife only from that fenfe, and affurance of the
forgiveness of fins and favour of God, which ac-
cording to our author believers attain to after they
have been, for fome time, exerciſed in the labour
of charity and acts of felf-denied obedience, but
accompanies a prefent believing of the word and
promife of God, or the report of the gofpel, and
is indeed infeparable from the exercife of faving
faith; whereby the believer does always obtain a
fenfe of the divine forgivenefs and favour, in fome
degree, namely, fuch as bears a proportion to the
meaſure and ſtrength of his faith.
It is not affirmed, that the fame abundance of
peace, joy and hope, is to be found with all who
truly believe; but it is plainly hinted, that they do
always accompany believing, in a higher or lower
degree; and that what warrants or lays a founda-
tion for the loweft degree of any, does equally
warrant the highest degree of all thefe; fo that in
the divine promiſe apprehended by faith, there is a
fure foundation laid for the moſt ſolid peace, the
moſt firm hope, and the moſt abundant conſolation;
for joy unfpeakable, and full of glory. All that -
affurance of the divine favour and mercy toward
the finner himſelf, which the word and teftimony
* I Pet. i. 8.
+ The true import of the word in this place is
afcertained and clearly expreffed by the phrafe & T
misével, uſed by the apostle Paul, Rom. xv. 13. See
alfo Matt. xxi. 22. John xx. 31.
of
136
PALEMON'S CREED Art. XIV.
of a God of truth can give, is given in this cafe.
Afpafi then might warrantably tell Theron, “That
he bad the fame reafon to believe with a fteady
"confidence, as to believe with any degree of
"affiance; the fame free promife of the gospel, ad-
"dreffed to finners, that warrants the latter, equal-
CC
ly authorifing the former." The leaft degree of
affiance, without which there can be no true faith,
does in fo far quiet the confcience and comfort the
heart; and a full affurance of faith, which is equally
warranted by the promise of the goſpel addreffed to
the chief of finners, is accompanied with a full
afſurance of hope, and a plenitude of fpiritual joy,
or, as the apoftle fpeaks, with joy unspeakable, and
full of glory.
Peace, hope and joy, are the immediate fruits of
faith. They are not produced by it merely through
the intervention of the believer's own labour of
charity and felf-denied obedience, or good works, as
Palemon and the Papifts teach, but are fo intimately
connected therewith, as to be altogether infepara-
ble from it; as appears from the texts of Scripture
already quoted, and many others of a like import.
Yea, we may be bold to affirm, that to this im-
portant truth give ALL the prophets witness: and
the fame is fully afcertained by our Lord and his
apoftles. And indeed to deny it, is in effect to
affirm, that Chrift exhibited to finners in the word
and promifes of the gospel, is no better than a
barren wilderneſs or waters that fail, that can afford
nothing for the refreshment or comfort of the weary.
For according to this notion a guilty, needy finner
cannot fetch from, or find any confolation in Chrift,
but by the intervention of his own charity and
good works. The falfe apoftles and judaizing
teachers, in the apoftolic age, taught that unless
men were circumcifed and obferved the law of
Mofes,
Art. XIV.
137
·
REVIEWED and EXAMINED,
Mofes, they could not be faved, or have any benefit
by the righteoufnefs and death of Chrift. The
votaries of the Romish church affirm, that without
charity and good works no finner can be juftified,
or has ground to expect any benefit by what Chrift
has done and fuffered. And Palamon, in exact
conformity to the fentiments of both thefe forts of
men, ftrenuoufly maintains, that without the la-
bour of charity and felf-denied obedience a finner
has no ground to expect the leaft benefit by the
merits of Chriſt.
But, in oppofition to all fuch manifeft corrup-
tions of the gospel of Chrift, we are warranted to
affim, That, antecedent to all working *, in
Chrift believers have redemption, THROUGH HIS
BLOOD, even the forgiveness of fins, ACCORDING
TO THE RICHES OF HIS GRACE; or, which is
the fame thing, that a guilty finner, antecedent to
all good works performed by him, does through
Chrift by faith RECEIVE the forgivenefs of fins,"
fanctification, and an undoubted title to everlafting
life; and, in fine, that without the leaſt confciouſ-
neſs of any merit or worthinefs of any kind, that
can diftinguiſh him from the chief of finners, he
has ground to lay claim to, and affure himſelf of
all theſe in the way of believing the promife of the
gofpel, and accepting of the gift of righteoufnels,
with all the precious bleflings annexed thereto which
are brought near to finners in the goſpel; and that
an affurance of this kind, fome degree of which is
Should any object, that faith itſelf may be called
a work; we anfwer, that in the matter of juftification,
the infpired apoftle oppofes faith to works, to all
works whatfoever, confidered merely as works of
obedience to the divine law: And why may not we?
Rom. iv. 5.
implied
138
PALEMON'S CREED Art. XIV.
implied in the very nature of faving faith, is always
accompanied with peace, hope, and joy: all which
arife immediately from the faith of the divine promife,
exhibiting Chrift and falvation as a FREE GIFT to
be received by the guilty and unworthy, and not
from any of the believer's own works, experiences
or attainments.
Should it be alledged, that believers themfelves
are often fubject to doubts, fears, and difcourage-
ments; and are even fometimes under fuch a cloud,
or rather fo invironed with darkness, that they may
be faid to walk in darkneſs, and have no light*; it
might be fufficient to reply, that their perplexing
difcouragements and defponding fears,in fuch a cafe,
are not owing to their faith, or any infufficiency in
the nature of faith to quiet the mind and comfort
the heart, but proceed wholly from their unbelief.
We muſt carefully diftinguiſh between the habit or
grace of faith, which can never totally fail or be
eradicated, but ftill remains in the fouls of believers,
and the exercife of faith; which, through the re-
mainders of unbelief and fpiritual darknefs, may
be fadly interrupted, if not wholly intermitted for
a time. And what impedes the actings, and ex-
erciſe of faith itfelf in the hearts of believers, muft
allo proportionably difturb their peace, weaken their
hope, damp and diminish their joy. But as the feed,
or habit, of faith ftill remains in their hearts, whence
they are juſtly denominated believers, even when
the exerciſe of it is wanting, fo do the feeds of hope
and joy; and when that, through the enlightening
and quickening influence of the divine Spirit, re-
vives, buds and outgrows the weeds of corruption
again, theſe are, by the fame means, quickned,
nouriſhed, and ſtrengthened.
• Ifai. 1. 10.
Thus,
Art. XIV.
139
REVIEWED and EXAMINED.
Thus, it ftill holds true of the Chriftian, that
BELIEVING, or when enabled to glorify God by
the prefent, lively and vigorous exerciſe of faith, he
rejoices with joy unſpeakable, and full of glory. For
this reafon, our Lord prefcribes the exercife of
faith as the beſt remedy againſt inward trouble,
all difcouraging and defponding fears: Let not your
heart be troubled, fays he, ye believe in God, believe
alfo in me. This exhortation exactly correfponds
with the account given of the nature, efficacy, and
effects of faith, by the apoftles Paul and Peter, for-
merly mentioned; which makes it evident, that
peace, hope and joy, are infeparable from the lively
and vigorous exercife of it. Now, if thefe do
immediately flow from faith, and are the infeparable
attendants thereof; an appropriation of the divine
righteouſneſs, of the grace, mercy and promifes of
God in Chrift, muft certainly be included in the
very nature of it: for it is impoffible to conceive
how the fimple apprehenfion of thoſe things, with-
out any application thereof to the man himſelf, can
afford the leaft relief to a guilty confcience; much
lefs can it fill the mind and heart with that abundant
peace, joy and hope, which the apoftle ranks
among the genuine and immediate fruits of true
juftifying faith.
-
When a guilty finner, filled with a fenfe, and
trembling under the moſt difmal apprehenfions of
divine wrath, hears of a perfect righteouſneſs
wrought out, and a complete falvation purchafed,
it muſt be very natural for him to put the queſtion,
What is all this to me? Have I any ground to ex-
pect the benefit of that righteoufnefs, or that ever
I fhall fhare in the falvation purchaſed thereby?
Perhaps, might he add, it is what none but the
* John xiv. 1;
elect
140
PALÆMON'S CREED Art. XIV.
elect, or men fo and fo qualified, are allowed to
claim or expect the benefit of; and if fo, fuch a
finful, guilty, vile wretch as I, who, though pof-
feffed of every evil quality, have no good qualifica-
tion about me, muft for ever defpair: and what-
ever is revealed in the word of God concerning the
love, grace and mercy of God, the perfection and
excellency of the Mediator's righteouſneſs, and the
bleſſings procured thereby to thoſe who have an
intereft in it, can only inêreafe my anguish, and
augment my horror. The gofpel declares, that the
righteouſneſs of the Son of God, wrought out in
the human nature, is the only juftifying righteouf-
nefs, and that every one who has not an intereft in
it muft inevitably perifh; How then fhall I become
poffeffed of it? What can warrant me to call it
MINE?
According to the apoftolic doctrine, the anfwer
to thefe and the like important and puzzling
queftions is very ealy. One needs only fay, The
gofpel that reveals the divine righteoufnefs, does
allo bring it near, as a GIFT to be received by
every periſhing finner who needs a righteouſneſs* ;
and declares, that through Chrift is preached to ALL
belong-
* Palæmon, in one of his raving fits, out of which
it is rare to find him, ridicules, as a molt extravagant
fancy, what is taught by fome eminent preachers con-
cerning the free offer of life and falvation through
Chrift, made to finners in the gospel. This he tells
us, p. 350. in a fcoffing manner, turns out to be a gift
of benefits to multitudes who are never benefited there-
by. What then? Is there any abfurdity in fuppofing,
that fome, yea multitudes, put away from them the
aword of life, neglect the great falvation, and reject the
Saviour? Whatever abfurdity he may imagine there is
in ſuch a fuppofition, we are fure our Lord and his
apoftles
Art. XIV. REVIEWED and EXAMINED. 141
belonging to the guilty race of Adam, who hear the
gofpel, the forgiveness of fins: lo that, whosoever be-
lieveth in him, fhall RECEIVE the remiffion of fins :
and TO YOU is the word of this falvation fent. In
one word, Believe on the Lord Jfus Chrift, and
THCU fhalt be ſaved. Take, and have. Chrift, his
righteoufnefs, forgiveness of fins, everlafting falva-
tion, and all ſpiritual bleffings, are the gift of God
TO YOU. Only receive what a gracious God in
Chrift freely gives, and ALL is your own.
An un-
doubted, and an unalienable right to all, fhall be
yours in the mean time; and the full poffeffion of
all, in due time, infallibly fecured to you.
But the letter-writer perhaps will tell us we have
now got into the very whirl-pool of the popular doc-
trine. May we then prefume to afk him, what reply be
would make to the interefting questions above-men-
tioned? Perhaps he would catechiſe the awaken-
ed, defponding, defpairing finner in this manner;
Do you believe the goſpel? Do you believe that
Jefus died and rofe again; and that he made an
atonement for fin? Yea, would the perfon reply,
moft certainly I do; and am fully convinced, that
none can be juſtified or faved without a ſpecial in-
tereft in Chrift and his righteoufnefs, which I neither
have nor know how to obtain. Here again Pala-
mon would readily make anſwer, You have no rea-
:
apoſtles never faw any in it for they took it for grant-
ed, that multitudes by obferving lying van.ties, forfake
their own mercies, John v. 40. Acts xiii. 34, 38. com-
pared with ver. 46. Heb. ii. 3. That God made agrant,
or deed of gift, of Chrift himſelf, and therefore doubt-
lefs of his benefits, to a very great multitude, we have
our Lord's exprefs teftimony, John vi. 32. If Palamon
doubts whether they all received it, or were actually be-
nefited thereby, we fhall only defire him to confult the
fequel of the chapter.
fon
142
PALEMON'S CREED Art. XIV.
fon to be in the leaft folicitous about an intereft in
the atonement; if you only believe that there is
one, you are fafe. Safe! might the fenfible finner fay,
without any intereft in the atonement; and while
there is nothing, neither within me nor without me;
neither in my own experience nor in the divine
word and promile without me; to affure me, that
I ſhall ever have the leaſt benefit by it? If I am
fafe, while for aught I know or can know, God is
ftill mine enemy, Who can be in danger? What
a miferable comforter are you, who have nothing to
offer for my relief, but what is built upon a fuppo-
fition which I know as certainly to be falſe, as 1 be-
lieve the Scripture to be true, namely, that if there
is an atonement, and a juftifying righteousness, any
man may be faved, whether he fhould ever obtain
a ſpecial intereſt in it or not?
Here I think Palamon muſt leave his catechu-
men, thundering out all the vengeance and terrors
of the law against him; as one ignorant both of
the gospel and the true God, becauſe he will not
believe what no man in his right wits can believe :
namely, that he ſhall undoubtedly be faved through
a righteouſneſs which he has no warrant to claim
any intereft in, or expect any benefit from, more
than the devils in hell *..
* It may not be improper to obferve here, that the
converts to Palamon's doctrine, moſt ufually, are not
finners convinced of their guilt and mifery, but finners
conceited of their abilities, gifts, knowledge, and at-
tainments. And indeed it is no way furprising, that it
fhould be fo for though that doctrine is extremely
well calculated to flatter prefumptuous and careless fin-
ners, to make the licentious debauchee eaſy-in his moft
criminal purſuits, and gratify afpiring pride; it is plain
there is nothing in it that can afford any fuitable relief
to a thoroughly awakened confcience.
2
The
Art. XIV.
REVIEWED and EXAMINED. 143
!
The letter-writer indeed is pleaſed to fay," The
"fimple truth alone can quiet the fenfe of guilt,
" and furniſh a man with the anſwer of a good
"confcience toward God, or give that perfection
"of the confcience which the apoftle fays could
"not be obtained by the legal facrifices; :" and
that it gives "a tafte of forgiveness for paft of-
"fences *." In another place he affirms, "That
"the goſpel fets before us all that the moft difquiet-
"ed conſcience can require, in order to acceptance
"with God, as already done and finifhed by Jefus
"Chrift." And he adds, "What Chrift has
❝done, is that which pleaſes God — and quiets the
"guilty confcience of man, as ſoon as he knows
"itt." Quiets the confcience! ftrange! when yet
it leaves a man as uncertain about the forgiveneſs
of his fins, and the divine favour and mercy toward
him, as ever he was. Can the fimple revelation of
a juſtifying righteouſneſs give relief to a guilty con-
Icience, while the finner is no more warranted to
claim an intereſt in, or expect any benefit from it,
than the fallen angels? which muſt be the cafe if
he is forbid to appropriate it, or, which comes all to
one, to rely upon it as the fole ground of his accep-
tance with God: for thus to confide in, and rely
upon the divine righteouſneſs, is doubtlefs to take
the benefit of it; which I apprehend is all that is
meant by the appropriation in queſtion. If the gof-
pel affords no warrant to appropriate or claim the
benefit of the divine righteoufnefs, How can it fur-
niſh us with the anſwer of a good confcience toward
God? How can a man reft his hope of the forgive-
nefs of fins and acceptance with God wholly upon
the fame when, according to this hypothefis, it
must be prefumption to oppofe it to any of thofe de-
*Letters, P. 417. † Letters, p. 11.
mands
144
PALEMON'S CREED Aft. XIV.
mands which the law and juſtice of God do make
upon him.
If it is granted, that the goſpel warrants a finner
to believe, that the righteoufnefs of Chrift is all-fuf-
ficient for bis juftification; and that he may with
fafety build his hope of acceptance with God and
eternal falvation wholly upon that righteoufnefs,
and fet it in oppofition to all accufations and chal-
lenges brought againſt him by the divine law, or his
own guilty confcience; then he muft either appro-
priate it, faying, Surely in the Lard have I righteous-
nefs, or difbelieve the teftimony of God, or what
the gofpel declares concerning it, by accounting
fomething else neceffary to procure the divine favour
and acceptance. If the former fhould be admitted,
it muft alfo be allowed, that what Palamon ftyles
the popular do&rine with regard to the appropri-
ation of faith, is true. If it fhould be alledged,
that ſomething befide the righteoutnefs of Chrift is
neceffary to procure the favour of God and accep-
tance with him; or that ſomething befide what the
gofpel teftifies concerning it, is neceffary to warrant
a guilty condemned finner to claim and take the be-
nefit of it, by confiding wholly in it for pardon and
acceptance with God, What becomes of the article
of juftification through the imputed righteouſneſs,
or by faith alone? It muft certainly be cashiered
for ever, and the old Popish doctrine, of juftifica-
tion by ſome kind of perfonal merit,"reſtored and
put in its place.
To talk of being juftified by a righteouſneſs that
is neither inherent in a man nor imputed to him,
would be abfurd; to fpeak of being juftified by an
imputed righteouſneſs without receiving it by faith,
is every whit as injudicious; and to talk of recei-
ving the divine righteoufnefs and confiding in it as
the fole requifite to juſtification, without appropri-
ating,
Art. XIV
145
REVIEWED and EXAMINED.
ating, or making any particular application of it,
as adapted to the guilty, neceffitous condition of the
finner, is to rant indeed. I am inclined to think
it will pass for a truth, yea be allowed as an undoubt-
ed maxim, all the world over, that a man can
have no advantage by any thing propofed to him
under the notion of a benefit, but in as far as he ap-
propriates or applies it to his own ufe. To affert
the contrary would, I think, be much the fame
as to affirm, that one may be fed with the meat
which another eats, warmed and adorned by the
raiment which another puts on, or enriched by
another man's poffeffions.
Palemon will tell us, "the gospel affords hope
"to the vileft tranfgreffor, that he may be juſtified,
"that he may efcape the curfe, and find favour
"with God *" Thus according to him the righ-
teouſneſs of Chrift is a righteoufnefs by which the
guilty may be juſtified; that it is fo revealed
and exhibited in the gofpel, that a finner may im-
mediately reft his hope of pardon and acceptance
with God upon the fame, he will not allow; but
plainly infinuates, that no man can enjoy the fa-
vour of God, or have any ground to believe the re-
miffion of fins with ſpecial application to himſelf +,
* Letters, p. 339.
but
+ We chufe rather to ſay that juftifying faith is a be
lieving the remiffion of fins with fpecial application to
a man's felf, than to exprefs it by a believing that one's
fins are already forgiven him. Though this way of
fpeaking may admit of a found interpretation, it is
more ambiguous and liable to misinterpretation thạn
the former; for fome may weakly, and others wilfully,
miſtake it, as importing a perfuafion, that the perfon's
fins are not now only, but were fome time formerly for-
VOL. II.
H
given
146
PALEMON'S CREED Art. XIV.
but in as far as he is confcious of his own love to
God and the fincerity of his obedience. His words.
are thefe: "No man, however found his profef-
"fion of the faith may be, can enjoy that life
"which lies in God's favour, further than he loves
God and keeps his commandments. No
$6
sc
man can be affured, that his fins are forgiven
"him, but in as far as he is freed from the fer-
"vice of fin, and led to work righteouſneſs. For
"we muſt ftill maintain, that the favour of God
can only be enjoyed, in ſtudying to do thoſe
things which are well-pleafing in his fight *.”
Accordingly in his fifth letter, he is at great pains to
prove, that the affurance of hope, or a per-
fonal hope of falvation, is founded, not upon
the teftimony and promiſe of God in the gof-
pel, but upon the believer's own good works and
obedience to the divine law, or, as he loves to
ſpeak, upon the believer's diligence in the work and
labour of love. Hence he tells us, "That the
"affurance of hope holds pace, firſt and laſt, with
"the work and labour of love +."
Thus after all the ftrong things this Gentleman
feems to affert with regard to the atonement and
righteouſneſs of Chrift, as being the fole requifite
to juftification, he does more than infinuate, that
we have no ground to expect, that ever we fhall
receive any benefit thereby, but in as far as we fear
God and keep his commandments. Now, what is
this, but in effect to affirm, that it is only our own
perſonal righteouſneſs that can intitle us to the be-
nefit of the divine righteoufnefs; or, in other words,
given him whereas by believing with a true and lively
faith, he receives the remiffion of fins, which he had no
ſpecial intereft in before.
* Letters, p. 408, 409.
+ P. 394.
that
Art. XIV.
147
REVIEWED and EXAMINED.
that there can be no well-grounded affurance of the
forgiveness of fins and favour of God, or hope of
falvation, but what is immediately founded upon
our own love to God and felf-denied labour of cha-
rity? Therefore I can fee no reafon why the let-
ter.writer might not in plain language have, with
the Papifts, told us, that men are not juſtified by
faith alone, but by faith as, or in as far as it is ac-
companied with charity and good works, the latter
being no lefs neceffary to juftification than the for-
mer. But our author was doubtless aware, that
fuch plain dealing would have put it out of his pow-
er to impofe upon the ignorant in fuch a manner as
he might do, by amufing them with ftrong language,
feemingly intended to fupport that doctrine which
he had a mind, as far as he could, to undermine and
overthrow; and might even expofe him to the re-
feutment of thoſe weak readers who can warmly em-
brace the fame very notions, when recommended
under the plaufible name of the ancient apoftolic
gofpel, which they would be as ready as any to
difclaim, cenfure and condemn, if fet forth in the
more plain and ſelf-confiftent language of an honeſt
Papiſt.
•
When Palamon affirms that faith, or the fimple
belief of the truth, as he is pleaſed to term it, is the
only ſpring of that love and felf-denied obedience
on which, according to his hypothefis, the believer
muſt bottom his affurance of the remiffion of fins,
and his claim to any ſpecial intereft in the favour of
God and bleffings of the goſpel, it will not prove him
a whit more orthodox than the moſt bigotted Ro-
manifts; for they will readily grant the fame *.
If
* Cum Apoftolus dicit, juftificari hominem per fidem &
gratis: ea verba in eo fenfu intelligenda funt, quem per-
petuus
H 2
148
Art. XIV.
PALEMON'S CREED
If no man has any reaſon to believe, that God
will be propitious to him, forgive his fins and ad-
mit him to the enjoyment of his favour and mercy,
but
petuus ecclefiæ catholicæ confenfus tenuit, & expreffit: ut
fcilicet per fidem ideo juftificari dicamur, quia fides eft hu-
manæ falutus initium, fine qua impoffibile eft placere Deo,
& ad filii ejus confortium pervenire: gratis autem jufti-
ficari ideo dicamur, quia nihil eorum quæ juftificationem
præcedunt, five fides, five opera, ipfam juftificationem pro-
meretur. Si enim gratia eft, jam non ex operibus: alio-
quin (ut idem apoftolus inquit) gratia jam non eft gratia.
Quamvis autem neceffarium fit credere, neque remitti,
neque remiffa unquam fuiffe peccata, nifi gratis divina
mifericordia propter Chriftum : nemini tamen FIDUCIAM
& CERTITUDINEM remiffionis peccatorum fuorum jactan-
ti, & in ea fola quiefcenti, peccata dimitti vel dimiffa effe
dicendum eft: cum apud hereticos &fchifmaticos pof-
fit effe, imo noftra tempeftate fit, & magna contra ecclefiam
catholicam contentione prædicetur una hæc, & AB OMNI
PIETATE REMOTA FIDUCIA. -Si quis dixerit, fi
dem juftificantem nihil aliud effe, quam fiduciam divine
mifericordia, peccata remittentis propter Chriftum, vel
eam fiduciam folam effe qua juftificantur, anathema fit.
Decret. Concil. Trident.
Tribuitur fidei prima motio in Deum, per quam is qui
longè erat, jam INCIPIT APPROPINQUARE. Fidem
· Abrahæ ex operibus dicit apoftolus Jacob. ii. 22. confum-
matam fuiffe. Hoc non poteft aliud fignificare, nifi juf-
titiam INCHOATAM PER FIDEM, accepiffe incrementum,
& perfectionem per opera. Tametfi fiducia obtinen-
da veniæ, qualis effe debeat in homine penitentiam agente,
præcedit juftificationem, tamen fiducia qua quis confidit
fibi remiffa effe peccata pendet a BONA CONSCIENTIA, OC
proinde præexigit juftificationem non illam efficit. Bel-
larmin..
I need not tell the judicious reader, who has atten-
tively peruſed the letters on Theron and Afpafio, that the
paffages above-quoted from the decrees of the council
of
Art. XIV.
149
REVIEWED and EXAMINED,
but in as far as he loves God and keeps his com-
mandments, then he has no ground to expect any
bleflings from God, till he is affured of the reality
of his love to God and the fincerity of his obedi-
ence. In fhort, it is by his own righteouſneſs and
obedience to the divine law, that any comfortable
intercourse with God is begun, maintained, and
carried on. This is the foundation of his hope,
and the fource of his joy. We might then afk,
What advantage have we by the gofpel? How is
the promife, or law of faith, diftinguished from the
law or covenant of works? According to our au-
thor's hypothefis, the only difference between them
muft be, that the former does only require fincere
obedience, while the latter demands and infifts up-
on abfolute perfection, as the condition of enjoying
that life which lies in God's favour; or as neceffary
to lay a foundation for any particular claim to ever-
lafting happiness, or any promifed bleffing. But
the apostle Paul gives us a very different account of
the matter in his epiftles to the Romans and Gala-
tians, when he oppofes juftification by faith to jufti-
of Trent, and the writings of the famous cardinal Bel-
larmine, contain the very fubftance of Palemon's doc-
trine, eſpecially as it is expreffed and explained in the
Poftfcript to his fifth, and in his fixth letter. Bellar-
mine's fiducia obtinendæ veniæ, or hope of obtaining
pardon, which he fuppofes to go before juftification,
is the very fame with that hope which Palamon tells us
the gofpel affords to the vileft tranfgreffor, namely, a
hope that he may be justified, &c. p. 339. In short,
their fentiments with relation to faith and juſtification
exactly coincide, though their words are fomewhat dif-
ferent, and fometimes, one would think, quite oppo-
fite to each other. To fay all in one word, Palamon's
doctrine in relation to theſe points, is either plain Po-
pery or downright nonſenſe.
H 3
fication
150
PALEMON'S CREED Art. XIV.
fication by works, and the promife, or the gospel, to
the law. He tells us, that the promife given to Abra-
ham, that he should be heir of the world, was not made
to him, or to his feed, through THE LAW, but through
THE RIGHTEOUSNESS OF FAITH
The inheritance promifed to Abraham having
been typical of heaven and eternal happineſs, with
all the bleffings of redemption, the apoftle hence
argues, that theſe are freely promiſed in the goſpel;
not promifed upon condition either of perfect or
fincere obedience, or any condition, but made over
in the way of free gift, to be received by faith;
that thus all the glory may redound to the rich,
free, and fovereign grace of God; and that all
boafting in the creature may for ever be excluded.
Therefore fays he, It is OF FAITH, that it might be
BY GRACE; to the end the promise might be fure to all
the feed, &c. t. Had the promiſe been fufpended on
any condition to be performed by, or found in the
finner; as it would not have been a promiſe of
grace to be apprehended and applied immediately by
faith, neither would it have been fure to all the feed,
but ftill as uncertain as the knowledge of the truth
and fincerity of their own obedience; which the
beſt faints on earth often apprehend they have too
much reaſon to doubt of, and many weak believers
never attain to any full affurance of, even when
faith is in exercife fo that they can with holy
compoſure, and humble confidence, venture to reft
their hopes of pardon, acceptance with God and
eternal falvation, upon the free promife of the gof-
pel addreffed to the chief of finners, accounting that
He is faithful who hath promifed. Thus the promiſe
is, and continues ftill to be fure to all the feed;
a fure foundation for their faith and hope to reſt
* Rom. iv. 13.
↑ Rom. iv. 16.-
upon,
Art. XIV.
151
REVIEWED and EXAMINED,
upon, however uncertain they may fometimes be
about the fincerity of their own obedience, the
truth of their graces, or other perfonal qualifica-
tions.
The apoſtle in like manner affirms, That if the
inheritance be of the law, it is no more of promife* ;
that is, if the promise of juftification and falvation
was made only to perfons fo and fo qualified, the
goſpel would differ nothing from the law; becauſe,
in this cafe, the promiles of the former would be as
really conditional as the promiſes of the latter. This
indeed Palamon makes no fcruple to affirm; for he
tells us, with his ufual confidence, "That the pro-
"miles of the goſpel are made only to believers †.'
And he will readily grant, that none ought to ac-
count themſelves true believers till they are confci-
ous, that they love God and keep his command-
ments; are freed from the fervice of fin and led to
work righteouſneſs +. Hence it is plain, that, ac-
cording to him, the gospel promifes nothing, no
bleffing, and far lefs juftification and eternal falva-
tion, to any but them who love God and keep his
commandments. The inheritance or falvation,
which includes every ſpiritual bleffing, therefore, be-
ing promiſed only on the condition of faith, love to
God and felf-denied obedience, muft be of the law;
and confequently, if we may believe the apoftle, it
is no more of promife. Thus, the whole doctrine
of the goſpel is vacated and fuperfeded, fubverted
and overthrown; the covenant of grace turned into a
pure covenant of works; and the heavenly gift which
the goſpel brings near to the greateſt and moſt guilty
finners, fet at fuch a diſtance, that it muſt be as im-
poffible for them ever to reach it, as it would be
to yield perfect obedience to all the commands of
Gal. iii. 18. t. Letters, p. 23. I P. 408,409.
H 4
the
152
PALEMON'S CREED Art. XIV.
the divine law, or fulfil the condition of the cove-
nant of works: for they may as easily keep the
whole law, as love God and perform any accepta-
ble obedience to his commands, before they know
and believe his love and mercy toward them through
Chrift.
At this rate, the doctrine of imputed righteouf-
nefs can be of no further advantage to finners,
than as it may fome way ſerve to animate and en-
courage them to work out a righteouſneſs of their
own, upon which they may with fafety bottom
their hopes of the forgiveness of fins, acceptance
with God, and eternal falvation. And on this fup-
pofition to talk of juftification by faith, or through
the imputed righteoufnefs alone, muft be every whit
as abfurd, as it would be to affirm, that we muſt
first be justified by faith, that afterwards we may be
juftified by works: which though agreeable enough
to the Popib notion concerning a two-fold juftifi-
cation, the one by faith, which they call initial and
imperfect, and the other by works, which they
term complete or confummate juftification, is
doubtless the very reverſe of the apoftolic doctrine
concerning juftification without works. "The gof-
"pel, by all it fpeaks of grace and atonement,
"would thus only prefent to us the tortoile after the
"elephant, and leave us ftill just where we were,
"when the pinch comes; even on the fame foot-
"ing with our ancient Pagan fathers, as to the
<<
great and primary queftion, What fhall intro-
"duce us into the divine favour? Wherewithal
"fhall we come before God *?" Yea, it would
leave us in the fame hopeleſs condition man would
have been in, had there never been a Saviour pro-
vided for him. If our own righteouſneſs and good
* Letters, p. 82.
works
Art. XIV.
153
REVIEWED and EXAMINED.
works, our own love to God and felf-denied obedi-
ence, muft procure for us the enjoyment of that
life which lies in God's favour, we are undone for
ever: for the Scripture makes it evident, that all
true obedience to God flows from the begun en-
joyment of that life; and that by the works of the
law no man living can be justified. We muſt then
either be juftified and obtain an intereſt in
God's favour before, without performing any good
works properly fo called, or never be juftified or
enjoy the favour of God at all, but perish for ever
under his wrath.
After what has been obſerved on this head it is
eaſy to determine, whether the charge of embar-
raffing or ſhutting up our acceſs to the divine righ-
teouíneſs, ſo as to hold forth a preliminary human
one, as fome way expedient or rather neceffary to
our enjoying the benefit and comfort of it, is moſt
applicable to.Palaemon or Afpafio. This charge as
brought against Afpafto is without all foundation;
for that excellent teacher maintains in the ſtrongeſt
terms, that the divine righteouſneſs, and all the
bleffings of the gospel, are freely promiſed, or ex-
hibited in the gospel, as a gift to be received by
faith alone, and immediately, without reſpect to any
inherent righteouſneſs or good qualifications about
the finner himself: but the accufation may be juſt-
ly retorted upon the accufer, who affirms, "that
no man can be affured," that is, can have rea-
fon to believe," that his fins are forgiven him, but
"in as far as he is freed from the ſervice of fin,
" and led to work righteouſneſs;" and "that no:
man can enjoy that life which lies in God's fa-
<< vour,
"and this doubtless includes the whole be-
"nefit of the divine righteouſneſs," further than he
❝ loves God and keeps his commandments."
*
H 5
If
154 PALÆMON'S CREED Art. XIV.
If theſe words do not imply, that our love to
God, righteoufnefs and obedience, are fome way
expedient or rather neceffary to our enjoying the be-
nefit and comfort of the imputed righteoufnefs, I
confeſs, I am not able to make ſenſe of them, and
I doubt if any body elſe can.
That no finner can with fafety reft his hope, or
affurance of the forgiveness of fins, upon the atone-
ment or divine righteouſneſs, till he is confcious of
his own love to God and felf-denied obedience, the
letter-writer plainly infinuates. To eſtabliſh this no-
tion in oppofition to the Proteftant doctrine concern-
ing the confidence and affurance of faith, bottomed
upon the free and indefinite promiſe of the goſpel
addreffed to finners of mankind, feems to be the
leading ſcope of the Poftfcript to his fifth, and alfo of
his fixth letter. Now, as it is evidently the great de-
fign of what is taught in the Scriptures concerning
juftification through the imputed righteouſneſs, to
afford relief to a guilty, awakened finner pinched
with the impoffibility of hope on every other fide;
fuch a firm belief of this doctrine as quiets the con-
fcience, muft certainly be accompanied with a fenfe
of forgiveneſs: for it is not eafy to conceive how
a fenfe of guilt, which is the only thing that dif
quiets the confcience, can be removed without a
fenfe of forgiveness. And it is no lefs difficult to
conceive how there can be a fenfe of forgiveness,
without any affurance or perfuafion of forgiveness,
or any thing to warrant or lay a foundation for
fuch a perfuafion. Yet the letter-writer exprefsly
affirms, that no man can be affured that his fins are
forgiven him, but in as far as he is freed from the
ſervice of fin, and led to work righteoufnefs: which
words, if they mean any thing, muft doubtlefs im-
port, that though the righteouſneſs of Chrift is ac-
knowledged
Art. XIV.
155
REVIEWED and EXAMINED.
knowledged to be the only meritorious caufe of juf-
tification, fome inherent or perfonal righteouſneſs
of our own, is neceffary to clear, or affure us of our
title to the benefit of that righteoufnefs.
This is Palamon's doctrine, and it is really the
very whirl-pool of the Popish doctrine concerning
juftification. We need not trefpafs upon the rea-
der's patience, by fhewing at any great length how
repugnant this Popish notion is to the true doctrine
of the gospel; for the letter-writer has done this
to our hand in the following words: "The que-
"ftion ought to be
Whether or not did Chrift
"finiſh upon the crofs, all that God requires, every
"requifite without exception, to procure accep-
"tance for, and give relief to the guilty confci-
''
<<
ence of the most profane wretch that lives?
"For I need not add, that it must be the very
"fame thing which placates divine juftice, or
"which fully expreffes the neceffary oppofition of
"infinite goodness to evil or fin, that can relieve
"the finner from the fentence of condemnation,
"which is no other, than the voice of God, na-
CC
turally refiding in his confcience. We muft
"not go to borrow diftin&tions from the fchools,
" and fay, What Chrift hath done is indeed the
only meritorious caufe of our acceptance, and
"that our affifted or prompted endeavours are to
co-operarate by way of fome fubordinate caufe,
"under whatever name. No; we muſt either
(
take the one fide or the other of the firſt and
"main queſtion: No trimming, no reconciling ex-
"pedient muſt take place here *."
It were eafy to fhew, that the amount of this
reaſoning, as applied by our author, is plainly this:
If it is granted, that the righteoufnefs of Chrift is
* Letters, p. 41, 42.
the
156
PALEMON'S CREED Art. XIV.
the only meritorious caufe of our juftification, the
guilty inuft be juftified thereby whether they ever
believe on him, or by faith obtain an actual intereſt
in his righteouſneſs, or not; which I think will ea-
fily be allowed to be the very reverfe of the apof-
tolic goſpel, which every where afferts, in the
ftrongeft terms, the neceffity of faith in order to juſtifi-
cation, and any actual participation of the benefits
of redemption. But here we ſhall only take no-
tice of a conceffion made by our author, namely,
That what fatisfies divine juſtice muſt alſo re-
"lieve a finner from the fentence of condemna-
❝tion." Now it is evident that a finner can no
otherwiſe be relieved from the ſentence of condem-
nation, but by a ſenſe or perfuafion of the forgive-
nefs of his fins. This must be granted, unless we shall
fuppofe, that one may be delivered from condem-
nation and the fears of it, and yet for any thing he
knows ftill remain under it. If the righteoufnels of
Chriſt alone, then, is fufficient to relieve the con-
fcience from a ſenſe of guilt, it neceffarily follows,
that there must be fuch a revelation of that righte-
oufneſs made to finners in the gospel, as warrants a
special and immediate application of that righteouf-
nefs for the purpoſe afore-faid, and this is the very
fum and fubftance of what the author of the letters
inveighs againſt under the notion of the popular
doctrine on this head.
Many other arguments might be adduced in fup-
port of the Proteftant doctrine concerning the ap-
propriation of faith. It were eafy to fhew, that all
the exhortations, calls, and invitations to come to
Chrift and believe on him for falvation, that we
meet with in the Scriptures, require it as a duty; that
all the promiſes of the gospel addreffed to finners of
mankind authorife it; that all the expreffions of
faith and confidence in God uttered by the faints,
and
Árt. XIV. REVIEWED and EXAMINED, 157
and left upon record in the Sacred Writings, de
neceffarily fuppofe it; that the condition of every
awakened and fenfible finner neceffarily requires it,
in order to afford any ſuitable relief to his confcience,
and remove thofe guilty fears which are the fource
of his inquietude; and, in fine, that the doctrine
of juſtification through the imputed righteouſneſs
can afford no folid ground of hope, or comfort, to
a guilty finner without fuppofing it warrantable.
We might further add, that the very firſt com-
mandment of the moral law, the preface to what
is commonly called the Lord's prayer, and the very
nature of true evangelical holineſs, ſuppoſe it to be
abſolutely neceffary in order to the acceptable per-
formance of any part of that worship and obe-
dience which God requires of man; and, finally,
that it is altogether impoffible, that there fhould be
any comfortable intercourfe with God without it.
But as Palamon in the paffage laft quoted has fairly
yielded the point in debate, by overthrowing that
very hypothefis* upon which all his idle cavils and
foolish reafonings againſt the appropriation of faith
are founded, we reckon it unneceffary to infift
farther in refuting his unfcriptural notions with re-
gard to this fubject.
1
When the letter-writer infinuates, that the ap-
propriating claim of faith founded not on any in-
ward work of the fpirit, but on the free promife
and teftimony of God in the gofpel, ferves not only
to flacken our diligence in the work and labour of
love, but alfo to feed our natural pride-and fo
ftrengthen our inclinations to all the lufts of the
world +, he only revives an old Popish cavil, fre-
Namely, that fomething befides the righteoufnefs
of Chrift is neceffary to relieve the confcience from a
fenfe of guilt.
+ Letters, p. 421.
quently
58
PALEMON'S CREED Art. XIV.
quently urged againſt the doctrine of juſtification
by faith alone; which has been as frequently an-
fwered by Proteftant divines, and fufficiently ob-
viated by the author of the Dialogues between THE-
RON and ASPASIO; who has alfo by many irre-
fragable arguments, confirmed the Proteftant doc-
trine on this head: in anfwer to which the author
of the letters has advanced nothing folid or per-
tinent; nothing but a few fenfelefs cavils, moſt of
which tend to overthrow his own doctrine con-
cerning the nature and fruits of faith, as well as
that which he pretends to expofe: and indeed fo
unhappy is this writer, that he feldom reaches any
blow to his adverfaries which does not rebound
with equal force upon himſelf. He rarely makes
an attack upon any part of their doctrine, but at
the expence of giving up fome one or other of
thofe notions which, on other occafions, he either
takes for granted, or endeavours to eſtabliſh: fo ill
concerted is his fcheme!
The Jewish or rather Pharifaical appropriation.
this author fpeaks of, and which, according to his
úfual ingenuity and difcretion, he would confound
with the appropriation of faith recommended by
his opponents*, was not, like this, built upon the
promiſe and teftimony of God in the goſpel, but
founded upon fome external privileges God had
been pleafed to confer upon the feed of Abraham
or, like the appropriating claims of ſuch pretended
friends of the apoftolie gospel as himſelf, founded.
on a vain opinion of fome perfonal merit and ex-
cellency in the claimants themſelves, acquired by
their own righteoufnefs and felf-denied obedience;
or on ſuch a fond conceit of fome fpecial relation
to God antecedent to the faith of his promife, as
*Letters, p. 421, 422.
emboldens
;
Art. XIV.
159
REVIEWED and Examined.
༥་
emboldens our author and his aſſociates to arrogate
unto themſelves the title of the only believers and
lovers of the ancient gofpel, and of the only church
of Chrift or kingdom of heaven, in this world *.
As'I would not chufe to render railing for railing,
our author's infinuations with regard to a number of
worthy minifters and ſerious chriftians belonging to
the church of Scotland †, in this and the two laft
centuries, who have accounted it their duty to be
peculiarly thankful to God for fome diſtinguiſhing
mercies and privileges he has been pleaſed to favour
that nation with, particularly, by fpiriting a goodly
number of her members in different periods to join
themſelves to the Lord by folemn covenant, thus
avouching the Lord to be their God, and coming
under folemn engagements to walk in his ways and
keep his ftatutes and judgments, I pafs without
farther notice; as being only the reveries of a
diftempered imagination, occafioned by a rooted
difaffection, and malicious oppofition, to that ex-
cellent form of church-government and diſcipline,
which, as agreeable to the divine pattern, has been
received, confcientiouſly obſerved, and zealously
contended for, by the moft godly minifters and
members of that church, ever fince the Reforma-
tion. This the pretended friends of the ancient
goſpel have thought fit to treat with the utmoft con-
tempt, and have not failed to ufe their moft vigo-
rous efforts for making it as odious as may be ; but
the virgin the daughter of Zion may fecurely deſpiſe
all their virulent reproaches and impotent attacks
and anfwer every scoffing libertine and ftubborn
fectary, who may prefume to open their mouths
againft, and vilify that comely order and govern-
* Letters, p. 247. † P. 156–423, 424-443,
444, &c.
ment
160
PALEMON'S CREEED Art. XV.
ment which the glorious King of Zion has ap-
pointed to be obſerved in his church, in the words
addreſſed to an ancient enemy of the church: Whom
baft thou reproached and blafphemed? and againt
whom haft thou exalted thy voice and lifted up thine
eyes on high? even against the Holy one-of Ifrael-
Who will defend this City to fave it, for his own fake,
and for his fervant David's fake
ARTICLE XV.
O kind of truft, affiance er confidence in the
premife, or mercy of God through Chrift, belongs
to the nature of juſtifying faith; but a man may truly
believe the gospel, yea attain to a full affurance of faith,
without putting the leaft confidence in the divine pro-
mife or mercy; or believing that he is at all warranted
to do ſo, till by his own felf-denied labour of charity,
&e. he has acquired fome peculiar daim to the divine
favour and forgiveness; or at leaſt fomething upor
which he may warrantably bottom au affurance of
both.
WE
REMARK S.
E have already had occafion to obferve, that
the fentiments of the letter-writer concern-
ing the method in which a finner attains to any well-
grounded affurance of the forgiveneſs of his fins
and certain hope of falvation, tally exactly with
the Popish notion of juftification by works, and are
entirely repugnant to the doctrine of juſtification
* Ifai. xxxvii. 22, 23—35•
3
by
Art. XV.
161
REVIEWED and EXAMINED,
by grace, through the imputed righteoufnefs; fo
that if thofe are admitted, this must be given up
as untenable and manifeftly falfe: and when he
denies, that juſtifying faith implies any degree of
affiance or confulence in the promife and mercy of
God in Chrift, published and exhibited to finners
in the gospel, we have another clear proof of his
agreeing with Parifis in one of the fundamental
and mot material articles of their creed. And
indeed they must have little acquaintance either
with the doctrine of the Romish church or the Pro-
teſtant doctrine concerning faith and juftification,
who do not readily perceive, that the opinion of
the letter-writer contained in the article under con-
ſideration is the very foul of Popery.
When our Proteftant divines, agreeably to the
apoftolic doctrine, maintained, that juftifying faith
is a fiducial application of the merits of Chrift, and
mercy of God, to the finner himself in particular,
or a fiducial recumbency upon the fame-the ad-
vocates for the church of Rome ftill affirmed, that
it is no more than a general affent to the truths of
the goſpel, which leaves a man altogether uncertain
as to the forgiveneſs of his fins and eternal falvation:
for according to them there can be no affurance of
the former, nor well-grounded hope of the latter,
but what arifes from a conſciouſneſs of fome inhe-
rent righteouſneſs in the believer himfelf, or of the
fruits of his faith appearing in works of charity and
ſelf-denied obedience. This is the very fame with
what Palemon calls, "experience in the hearts of
"them that love God and keep his command-
ments;" from which, according to him, an affù-
rance of the remiffion of fins, and what he calls
the affurance of hope do wholly ariſe*. And it
* Letters, p. 409. 416.
ought
162
PALEMON'S CREED Art. XV.
ought carefully to be obſerved, that, according to
his doctrine, the affurance of hopes includes in it
all that confidence in the righteoufnefs of Chrift
and mercy of God, for falvation, which Proteftant
divines ufually afcribe to faith.
The very hinge of the controverfy between them
and their Popish adverfartes, was, Whether the
doctrine of free juftification through the righteous-
nefs of Chrift imputed, and the promiſes of the
goſpel exhibiting the fame to finners of mankind,
do not lay a fufficient foundation for the faith, per-
fuafion, and full affurance of the remiffion of fins
and eternal falvation, freely given for Chrift's fake,
without the leaft refpect to any good works per-
formed by the finner, or any good qualifications,
experiences or attainments, by which he may be
ſuppoſed to be diftinguished from the moft guilty,
or the chief of finners? Or, Whether fomething
done by, or wrought in the finner himself, with a
conſciouſneſs thereof, is neceffary to warrant and lay
a foundation for the faith and affurance aforefaid?
That both Proteftant and Popish writers ftill reckoned
equivalent to this plain queftion, Whether a maq
is juftified by faith alone, through the imputation
of the divine righteoufnefs; or partly by faith, and
partly by charity and good works, or fome perfonal
righteouſneſs inherent in the man himſelf?
When therefore on the one fide it was maintain-
ed, that a man is juftified by faith alone without
the works of the law, it was ftill meant, that no-
thing befides the promiſes of the gospel addreffed to
finners of mankind, is requifite to warrant a par-
ticular application of Chrift, his righteoufnels, and
the bleffings of his purchaſe; and to lay a foun-
dation for the faith, and full affurance of the re-
miffion of fins and everlaſting life, as freely offered
and freely given, through Chrift, to the finner him-
felf,
Art. XV.
163
REVIEWED and EXAMINED.
felf, without regard to perfonal merit or worth of
any kind. And thoſe, on the other fide, who de-
nied the doctrine of juftification by faith alone, im-
pugned it only in this view; namely, as importing,
that without the least respect to charity and good
works, or any inherent righteousness, worth or ex-
cellency in the finner himself, he is by the free pro-
mife of pardon and eternal life through Chrift,
made to finners in the goſpel, warranted to appro-
priate the divine righteoufnefs and bleffings of re-
demption, to himself; and confidently to rely upon
the mercy of God through Chrift for juſtification,
fanctification, and compleat falvation.
Neither Papifts nor Proteftants were fo injudici-
ous as to imagine, that any thing can juſtly be ſaid
to be the fole requifite to juftification, that is not at
the fame time fufficient to quiet the confciences of
the guilty, furnish with the anſwer of a good con-
fcience, and lay a foundation for affurance of the re-
miffion of fins, and the certain hope of falvation.
Nor did they ever dream, that men could be juſti-
fied by a righteouſneſs which is neither inherent in
themſelves, nor what they have the leaft warrant
to appropriate, or fet in oppofition to the feveral
charges brought against them by the law and juftice
of God. Such reveries are peculiar to Palamon,
and fuch brain-fick writers as he; who, rather
than it should feem, that they have nothing to fay,
will not fcruple to fay any thing, that may tend
any way to puzzle and perplex the matter in debate
betwixt them and their antagonists, or gratify a petu-
lant, cavilling humour.
Though our author will not allow, that juftify-
ing faith implies any particular truft or confidence in
God, or a fiducial recumbency on his mercy and pro-
mife in Chrift; yet as he has not offered the leaft
fhadow of proof for fupporting his opinion in rela-
tion
164
Art. XV.
PALEMON'S CREED
tion to this point, we reckon it needleſs to enter into
any long detail of arguments evincing, that a filu-
cial application of the merits of Chrift and mercy of
God in him, with a firm reliance thereupon, is ef
fential to justifying faith. This has been often
done to excellent purpoſe by Proteftant writers, in
their difputes with Papifts about the article of juſti-
fication, and the nature of juſtifying faith. They
have fhewed by many irrefragable arguments,
drawn from the different expreffions of faith, the
epithets given to it, the adjuncts of it, and the cf-
fects afcribed to it, in Scripture, that a fiducial re-
cumbency on the mercy of God in Chrift is infepara-.
ble from true juftifying faith. To none of theſe
the letter-writer hath fo much as attempted to make
any reply; but, after his uſual manner, has contented
himſelf with throwing together a number of confi-
dent affertions, fupported neither by Scripture nor
reaſon, and indeed altogether inconfiftent with hist
own hypothefis, namely, That the revelation of
the divine righteoufnefs, or the grace of God mani-
feſted in the atonement, is fufficient to refreſh the
* Among others, the learned Chemnitius, in his
Examination of the decrees of the council of Trent and-
difputes with Andradius concerning juftification and
faith, has handled this point very fuccinctly, and with
great judgment and perfpicuity. See alfo Amefius cont.
Bellarmin. In the writings of this excellent author,
moſt of the cavils againſt what is called the popular
doctrine about faith, that we meet with in the Letters
on THERON, &c. are confidered and refuted in the
anſwers given to Bellarmine, who made, and, with far
more difcretion, urged the very fame objections
against the Proteftant doctrine concerning a fiduciul ap-
prehenfton, or application of the mercy of God in
Chrift, as belonging to the very nature of juſtifying and
javing faith.
mind,
Art. XV.
165
REVIEWED and EXAMINED.
mind, and quiet the confcience of the guilty tho
roughly pinched with the impoffibility of hope on
every other fide; and that they may with fafety
reft their hope of acceptance with God wholly upon
the fame; yea that they must either do fo or difbe-
lieve the goſpel, and thew a diſguſt at the true doc-
trine of the grace of God manifeſted in the atone-
ment.
We might afk this author, if the great atone-
ment and the divine grace manifefted therein, are
not fo revealed in the goſpel, that every finner who
hears it is fufficiently warranted to rely wholly upon.
the fame for acceptance with God and eternal fal-
vation, when every other door of hope is blocked
up or fhut against him, and he finds himſelf deſti-
tute of every good qualification that might in the
least recommend him to the favour of God; yea,
upon a level with the greateſt tranfgreffors? This
we prefume he will readily grant, for this good rea-
ſon, that he often afſerts it; and it would feem to
be the main ſcope of a great part of his book to
eftablish it. And, I think, it will hardly be de-
nied, that to rely wholly upon the divine righteouf-
nefs for juftification and falvation, is, in the moſt
proper fenfe, to confide in it.
Palamon will further allow, that let man have
ever ſuch clear and bright notions concerning the
perſon and work of Chrift, and be ever ſo zealous
in defending them; if they really, or practically,
admit any thing befides, or along with the righte-
oufness of Chriſt, or, as he is pleafed to call it, his
bare work finiſhed on the crofs, as a ground of their
acceptance with God, they cannot be accounted
true believers of the golpel, or be faid to be pof-
feffed of a justifying faith. From hence, one
*Letters, p. 8, compared with p. 304, 339, 342, &c.
Would
166 PALÆMON'S CREED Art. XV.
would think, it muft neceffarily follow, that a par-
ticular trust or confidence in the righteouſneſs of
Chrift, and mercy of God in him, bottomed wholly
upon the revelation that is made of both to finners
in the gospel, is infeparable from juftifying faith,
and confequently belongs to the very nature of it;
yet this is the very conclufion which, to our great
furprife, did we not know the manner of the man,
the letter-writer uſes his utmoſt efforts to overthrow
in the latter part of his book. For there he tells us,
that the affurance of hope, which his Popish friends,
and their antagonists too, always took to be infepa-
rably connected with a particular truft in the mercy
of God through Chrift, or a firm reliance on the di-
vine righteouſneſs for acceptance with God and
eternal falvation, arifes only from experience in the
hearts of them who love God and keep his com-
mandments.
Thus, after all his high-fwelling words of vanity
with regard to the atonement and imputed righteouf-
ness, as being the fole ground of acceptance with
God, he fettles in the old Popish notion, that a par-
ticular claim to the benefit of the divine righteouf-
nefs muſt be founded on, or at leaft afcertained by
our own love to God and felf-denied obedience;
which is the very thing Papiſts would teach us,
when they call charity the form of faith, and tell us,
that by charity and good works faith is perfected.
That this is really the purport of what our author
teaches on this head, will further appear, if we con-
fider, that he makes the actual enjoyment of any
perfonal benefit refulting from the atonement *,
>
* Such as, affurance of pardon and reconciliation
with God, peace of conſcience, joy and hope, ariſing
from a ſenſe of the love of God ſhed abroad in the heart
by the Holy Ghoſt, &c.
3
which
Art. XV.
167
REVIEWED and Examined.
which, according to the apoftolic doctrine, and
what all found divines have hitherto taught agree-
ably thereto, is the immediate confequence of re-
ceiving it by faith, to depend upon, or arife from
the finner's own perfonal righteouſneſs or obedience
to the commands of God. For, fays he, "No
man-can enjoy that life which lies in God's fa-
vour, further than he loves God and keeps his
"commandments:" and again, "We muft ftill
"maintain, that the favour of God can only be
"enjoyed, in ftudying to do thofe things which are
"well-pleafing in his fight."
t
This he attempts to illuftrate in the following
manner: "If a man of low condition is by a roy-
"al patent ennobled, and intitled to a place in the
"politeft affemblies; he cannot enjoy the pleaſure
"of his promotion, but in as far as he loves and
"ftudies to learn the manners fuitable to his rank
"and new company *." He acknowledges, that
this fimilitude does not anſwer the cafe in all ref-
pects, but it were eaſy to fhew, that it does not an-
fwer it at all, nor is any way pertinent to his pur-
poſe. It might indeed, with fome propriety, be
uſed for illuftrating what he calls the popular doc-
trine concerning the neceffity of fanctification as
well as juftification, in order to true happineſs; as
it is only a foul renewed and fanctified that can fuita-
bly prize, or take any real delight and fatisfaction in
the enjoyment of thoſe ſpiritual bleffings and pri-
vileges which juftification gives a title to; but it
does not at all comport with his hypothefis: for he
fuppofes, that love to God and felf-denied obedi-
ence are not merely fruits and effects of faith, or
neceffary conſequences of juftification, but the very
foundation of any particular claim, or at leaſt ne-
* Letters, p. 409.
ceffary
168 PALÆMON'S CREED Art. XV.
•
ceffary to aſcertain one's title to the benefit of the
divine righteoufnefs. He tells us, "That every
"claim to peculiar relation to God, that reſts not
on the Spirit bearing witneſs as a comforter to
"the work and labour of love, ferves not only
rr to flacken our diligence in that work and labour,
"but also to feed our natural pride, which may be
"more exquifitely gratified in the religious way
"than in any other; and fo to strengthen our in-
"clinations to all the lufts of the world *.”
If it is confidered, that our author expreffes him-
felf thus in direct oppofition to the Proteftant doc-
trine concerning a particular application, or appro-
priation, of the righteoufnefs of Chrift and benefits
of redemption, as being included in the very nature
of juſtifying faith, the import of his words muft be
plainly this; that none can warrantably claim the
benefit of the divine righteouſneſs, including pardon
of fin, acceptance with God, and every other fpiri-
tual bleffing, till he is confcious of being employed
in the work and labour of love, or of his own love
to God, and the fincerity of his obedience to the
divine commands.
This author indeed elfewhere affirms, that the
divine righteoufnefs is all-fufficient, and the fole re-
quifite to juftification; but from what has been
juft now obferved, it is evident, that however all-
fufficient to juftification that righteoufnefs may be
fuppofed to be, no individual of mankind, accord-
ing to his hypothefis, has ground to believe, that it
is all-fufficient to his juftification, or that he fhall
ever have the leaſt benefit thereby, unless he is in
the first place affured of his own love to God, and
the fincerity of his obedience. Thus the guilty and
unworthy are entirely cut off from having any claim
糖 ​* Letters, p. 421.
to
Art. XV.
169
REVIEWED and EXAMINED.
to the benefit of that righteouſneſs-and none but
holy and righteous perfons have any immediate con-
cern with it; or, at leaſt, none but thoſe can with
ſafety bottom their hopes of pardon and acceptance
with God wholly upon the fame*: whence it necef-
farily follows, that they only can be juftified there-
by, for our author himſelf will allow, that none
can be juftified by the righteoufnefs of Chrift who
do not reft their hope of juftification before God
wholly thereupon, but imagine, that fomething
elfe is neceflary to their acceptance with God.
We might further add, that on this fuppofition
there can be no occafion for any imputed righteouf-
nels:
for if men muft be conſcious of their
own fincerity, labour of charity and felf-denied obe-
dience, before they can fee their title clear to the be-
nefit of it, or, which is the fame thing, have any
warrant to appropriate and confide in it, they need
not be beholden to it at all, nor have they the leaft
occaſion for it, if we may credit Palamon who af-
ferts with great confidence, "That the Scripture
ઃઃ
itſelf will warrant any man to hope for accep-
"tance with God who is influenced by all those
good difpofitions toward the law," which doubt-
lefs must be found with every one who loves God
and keeps his commandments, is freed from the
* It muſt be acknowledged, that there is a manifeſt
impropriety in this way of speaking; but this is owing
to the inconfiftency of our author's ſentiments with re-
gard to this fubject: for he maintains, that a relying
wholly on the imputed righteoufnefs is neceffary to juž
tification; and yet plainly infinuates, that no man can
with fafety confide in that righteouſneſs, ſo as to reft any
perfonal hope of falvation thereupon, or be affured that
ever he fhall have any benefit thereby, till his faith has
for fome time wrought in the way of painful defire and
fear, or in acts of charity and ſelf-denied obedience.
VOL. II.
I
fervice
170
PALEMON'S CREED Art. XV.
fervice of fin, and led to work righteouſneſs *. Such
an one may live well enough by his own obedience:
for our author tells us, God himself hath fet his oath
to it, that he fhall be happy, however imperfect his
obedience may be, if it be but fincere.
Thus, according to our author, the difpofitions
made neceffary to clear and afcertain our title to
the benefit of the imputed righteoufnefs, or to the
forgiveneſs of fins and eternal happinefs purchafed by
Chriſt, are fufficient to make us live without
him, and to fuperfede the neceffity of Chrift,
"or any atonement at all."
From what has been faid it is eaſy to fee, that
our author's ſcheme is felo de fe, effectually deftroys
itself; and that it has really fallen under the curfe
denounced against murderers, falfe accufers, and
flanderers, in the following words: The wicked have
drawn out the fword, and have bent their bow
to flay fuch as be of upright converfation. Their fword
fball enter their own heart, &c. +. Thus unfucceſsful
hall all the weapons be that are formed againſt
ZION, or any part of divine truth . All enemies
and oppofers of the truth, with all the engines form-
ed againſt the fame, firſt or laft, will work their
own ruin.
Though Palamon, following the example of his
old friends the votaries of the Romish church, la-
bours hard to prove, that there may be justifying
faith, yea a full affurance of faith, without any af
furance of hope, the leaft degree of affiance, or con-
fidence in the divine mercy, or in the righteoufnels
of Chrift, fet forth in the gofpel as the only ground
of a finner's juftification before God; yet, con-
ftrained we may fuppofe by the evidence of truth,
+ Pfalm xxxvii. 14, 15.
* Letters, p. 88. 89.
‡ Ifai. liv. 17.
+
which
Art. XV.
171
REVIEWED and Examined.
which fometimes is a thing too ftubborn to be re-
fifted, he makes fuch conceffions as do ferve effectu-
ally to refute his own opinion, and are fufficient to dif
cover the folly and abfurdity of all his reafonings on
this fubject. He grants, That if a testimony
"perfuades one of the reality of excellent things,
"utterly unknown to him before, and affures him
"of good things to come; this perfuafion or faith
may justly be called, the fubftance of things hoped
"for, the evidence of things not feen; and that it
"may be called the sys, the argument, evidence,
"proof, or conviction of invifible things; and
“the mosas, the ſubſtantial ground, or folid foun-
"dation of hope." He further allows, "that the
"faith of the gospel is indeed the baſis of truſt,
"courage, confidence, boafting, and glorying;"
and that fo foon as men believe, the truth, hope is
"the benefit they receive by it *.'
Now, if the teftimony of God in the gospel af-
fures us of good things to came, or of eternal fal-
vation as the gift of God to finners through Jefus
Chriſt, and thus lays a folid foundation for hope, it
is evident, that a firm belief of that teftimony muft
imply an affurance of falvation, or as the letter-
writer is pleaſed to exprefs it, of good things to
come. And if fo foon as men belief the truth, hope;
fuch a hope as is built upon a folid foundation, a
well-grounded hope of good things to come, or,
which I take to be the fame thing, of everlafting
happineſs in the other world, is the benefit they re-
ceive thereby; it muſt doubtless be granted, that
the teftimony of God in the gofpel lays a fo-
lid foundation for an affured hope of falvation; yea,
that as far as that teftimony is believed, there muft
be fuch a hope.
* Letters, P. 374.
I 2 ·
The
f
-172
PALEMON'S CREED Art. XV.
This is the very truth, and the fubftance of what
Palamon ftyles the popular doctrine on this head:
and, what is ftill more furprifing, it is that very
doctrine which all his ftrange affertions and reafon-
ings about the affurance of hope, as what arifes
only from the experience of them that love God
and keep his commandments, are intended to re-
fute and overthrow. At one time he grants, that
hope, a well-grounded, and therefore, doubtleſs,
an affured hope of good things to come, is the im-
mediate fruit and infeparable concomitant of juftify-
ing faith at another time he plainly infinu-
ates, that it is fo far from being a neceflary fruit or
conftant attendant of true faith, that it is only to be
obtained after the believer has been for fome time
engaged in the work and labour of love, and a te-
dious and painful courſe of ſelf-denied obedience * ;
that this, and this alone, afcertains his title to the
forgiveneſs of fins and eternal falvation, and confe-
quently to the whole benefit of the divine righteouf-
neſs.
:
Had Palemon intended to act a fair and honeft
part, inftead of taking fuch an indirect method to
inftil his Popish notions into the minds of his rea-
ders, he would have told us plainly, that the doc-
trine of imputed righteouſneſs is a mere dream;
and that no man has ground to believe that he is, or
can ever be juftified by faith only, without the
works of the law; for in this point the Romaniſts
and he are fully agreed: and it is evident, that
with regard to almost every other article of the
Chriſtian faith, his notions are much more unfcrip-
tural and dangerous than theirs.
The letter-writer has the confidence to infinu-
atet, that the martyrs who fuffered foon after the
* Letters, p. 419.
† P. 398, 399.
dawning
Art. XV. REVIEWED and EXAMINED. 173
dawning of the Reformation, for bearing teftimo-
ny to the truth in oppofition to the errors and abo-
minations of the Romish church, were chargeable
with a great mistake in fuppofing, that affurance,
or, which comes to much the fame thing, a par-
ticular truft in the mercy of God through Chrift,
as revealed in the promiſes of the gospel, is in the
nature of juſtifying and faving faith. This he im-
putes to a defect of judgment and great inadverten-
cy; to their not rightly diftinguishing between the
fcriptural account of the nature of juftifying faith
and what they felt in their own experience, while
engaged in a courfe of fuffering for Chrift. But
though it ſhould be granted, that fome of the wea-
ker fort among them might fometimes be ready to
form a judgment concerning the nature of faith,
more from their own experience and extraordinary
attainments, than from the account given thereof
in the Inſpired Writings, or a ferious confideration
of the grounds of it there fet down, it would be ve-
ry unjust to charge the whole body of them with
any miſtaken notions of this kind. For as they all
agreed in maintaining, that the promiſes of the gof-
pel directed to finners of mankind lay a folid foun-
dation for the full affurance of faith, or an affurance
of juſtification and falvation through the righteou
nefs of Chrift; and that a particular application or
appropriation of Chrift and the benefits of redemp-
tion with a particular truft in the mercy of God
through Chrift, belong to, and are included in the
very nature of juſtifying faith; fo many learned
and judicious divines in that period have by unex-
ceptionable arguments drawn from the Sacred
Writings proved both theſe points: yea, fuch as
have any tolerable acquaintance with their writings,
will eafily perceive, that the hinge of the contro-
I 3
J
verfy
174 PALEMON'S CREED Art. XV.
verfy between them and their Popiſh adverſaries,
did chiefly turn upon them.
Had our Proteftant anceſtors once yielded, that
juſtifying faith is only a general affent to the truths
of the gospel, or, as our author terms it, the fimple
belief of the bare truth, without any fiducial appli-
cation of the merits of Chrift and mercy of God;
or that men may have true faith, yea a full affurance
of faith, and yet remain altogether doubtful and un-
certain about their own falvation, or, as Palamon
loves to fpeak, “
"entirely at the mercy of God for
"falvation *,” it is evident, that they would have
given up the whole caufe to their adverfaries; who
did not care what they afcribed to faith, or to the
righteouſnets of Chrift, provided it might be al-
lowed, that fomething elfe, fuch as, charity and
good works, or the work and labour of love ap-
pearing in a courſe of ſelf-denied obedience, is ne-
ceffary to lay a folid foundation for a particular truft
in the mercy of God, or a confident and affured
hope of eternal falvation through Chrift. Had this,
which is the very fentiment Palamon is at fo much
pains to ſupport in the Poftfcript to his fifth, and in
his fixth letter, only been granted, the advocates for
the Popish doctrine on this head, would not have
differed greatly with Proteftant divines about any
high encomiums they might pafs on the righteouf-
nefs of Chrift, or the fovereignty of divine grace ap-
pearing in the juftification of the guilty through
his merits.
We might further obferve here, that the author
of the letters, after his ufual manner, greatly mif-
repreſents the fentiments of the martyrs and thofe
eminent divines who lived in the moſt early period
of Reformation, while he infinuates, that they held
* Letters, p. 345-
that
Art. XV.
175
REVIEWED and Examined.
: for
that affurance of one's being a friend of Chrift, or
of a change of his ftate, and the reality of a work
of grace in his foul, is in the nature of faith
the affurance they ſpeak of, as being effential to
true juftifying faith, is an affurance that is wholly
bottomed upon the free promife of life and faiva-
tion through Jefus Christ addreffed to the chief of
finners, and neither more nor lefs on the know-
ledge or feeling of any internal change wrought
upon their hearts. According to them, when fin-
ners believe the promife, in believing, they are, in
proportion to the meaſure of their faith, allured of
the remiffion of their fins and of eternal falvation
by Jefus Chrift, without knowing any thing further
about their fate, than that they are by nature chil-
dren of wrath and heirs of hell, under the curfe of
an angry and fin-revenging God; or, in one word,
that they are finners in fuch a dangerous, deftitute
and deplorable condition, as to ftand in abfolute need
of a Saviour.
This is what thofe eminent preachers † againft
whom our author's zeal, fuch as it is, is chiefly in-
gamed, did ſtill teach and inculcate; yet fo difin-
genuous is this writer, that, when attempting to
throw an adium upon their doctrine concerning the
affurance of faith he ſtill endeavours to perfuade
his readers, that they make this to confift in a good
opinion of a man's own flate, founded on fome
good qualifications about himſelf whereby he ap-
prehends he is diftinguished from the rest of man-
kind, and furniſhed with fome peculiar claim to the
divine favour or mercy: whereas they teach quite
the reverſe, namely, that the affurance of faith is fo
* Letters, p. 398. † Mr. Marfall, Boſton, Erf-
kines and Herves.
I 4
fer
176
Art. XV.
PALEMON'S CREED
far from being founded on any fuppofed change of
one's own ftate or good qualifications about him-
felf; that if it is built on any thing of that kind, and
not wholly on the gracious promife of a God in
Chrift, publifhed in the gospel for the benefit of
guilty perishing finners, and directed to all fuch
without exception or diftinction, it is not true faith,
but vain prefumption. This is fo evident from the
general ſcope and ftrain of the writings and fermons
publiſhed by thofe excellent men, that no intelligent
and unprejudiced reader, who has perufed them
with any fuitable attention, can call it in quef-
tion.
Or
*
For proof of this we need only appeal to thoſe
very paffages which the letter-writer has quoted
from a fermon preached by the worthy Ebenezer
Erskine, from Luke ii. 28. intitled Chrift in the be-
liever's arms, on purpoſe to fhew that this emi-
nent preacher maintained, that affurance which
he, with many other famous Proteftant divines, af-
firms to be effential to faith, is nothing elfe but an
affurance concerning one's own perſonal ſtate; or
a being affured, that he is in a ftate of grace: for
in thofe very words which the letter-writer takes
notice of, as no doubt thinking them moft liable
to exception, or what might be moſt eaſily wreſted
to ſerve his purpoſe, Mr. Erskine plainly afferts the
very contrary, namely, that juftifying faith is a per-
fuafion, or belief, that God makes an offer of a cru-
cified and flain Saviour to the finner himſelf in par-
ticular, accompanied with an actual receiving and
embracing of Chrift, as thus freely offered in the
gofpel; and he juſtly obſerves, that in doing ſo the
finner has ground to conclude, that he was elected,
*
Letters, p. 350.
and
Art. XV.
177
REVIEWED and EXAMINED.
and that Chrift died for him in particular*: and
certainly none can doubt of this who hold with
the apostle, that none believe on Chrift in time, but
thoſe who were ordained to eternal life †; and that
Christ died for all true believers, or laid down bis
Life for the sheep ‡.
This knowledge of a man's particular election,
or an affurance that Chrift died for him in particu-
lar, Mr. Erskine does not affirm to be effential to
juftifying faith, or indeed infeparable from it. He
only afferts, that it either is or may be attained by
every one who truly believes on Chrift for falvation.
The appropriating act he ſpeaks of, as infeparably
attending that knowledge and affent to the truths
of the gofpel which belong to the nature of faith,
is not to be underſtood as importing the conclu-
fion mentioned in the laft claufe of the foregoing
fentence; but as denoting the fame thing with that
taking and embracing of Chrift freely offered in
the goſpel, he had formerly ſpoken of, as warrant-
ing fuch a conclufion. Upon the whole, it is evi-
* Mr. Erskine's words are theſe; “
I do not
fay, that the first language of faith is, that Chrift died
"for me, or I was elected from eternity. No. But
"the language of faith is, God offers a flain and cru-
"cified Saviour to me, and I take the flain Chrift for
my Saviour; and in my taking or embracing of him
as offered, I have ground to conclude, that I was
"elected, and that he died for me in particular, and
"not before. I fhall only add, that this appropriating
"act doth infeparably attend the knowledge and affent
"before-mentioned; and that they are all jointly com-
priſed in the general nature of faving faith; which I
"take up as an aft of the whole foul, without restricting
"it to any one faculty, or diftinction as to priority or
"pofteriority of time."
† Acts xiii. 48.
↑ John x. 15.
I. 5.
dent,
178 PALEMON'S CREED Art. XV.
dent, that the affurance or appropriation he ſpeaks
of, are, according to his doctrine, to be founded
wholly upon the free promife and offer of the gofpel
addreffed to finners of mankind in general; and this
is very agreeable to, yea compriſes the fum of the
old Proteftant doctrine concerning faith and juffifi-
cation.
That this is indeed the fentiment which Mr.
Erskine intended to eſtabliſh in the paffage above-
mentioned, will further appear, if we confult his
own words in another paffage of the fame fermon
quoted by our author, which are as follow: “Chrift
is offered particularly to every man : there is not
rr a foul hearing me, but, in God's name, I offer
"Chrift unto him as if called by name and fir-
"name. Beware, my friends, of a general, doubt-
"fome faith, abjured in our national covenant, as a
"branch of Popery. A general perfuafion of the
"mercy of God in Chrift, and of Chrift's ability
"and willingness to fave all that come to him, will
"not do the bufinefs: no; devils and reprobates
may, and do actually believe it. There muſt
"therefore of neceffity be a perfuafion and belief
"of this, with particular application thereof unto
a man's own foul.”
CO
On this paffage the letter-writer makes the fol-
lowing remark.
"The doubtfome faith he com-
plains of, is that which admits of a doubt con-
cerning one's own ſtate *." But how does
this appear? I ſhould have thought, that the quite
contrary is evident from the fcope and tenor
CC
of
Letters, p. 334. As it is the Popish general doubt-
fome faith Mr. Erskine here condemns as infufficient to
juftification, our author by cenfuring him on this ac-
count leaves us at full liberty to conclude, that the Pa-
A and he are agreed as to the nature of juftifying faith:
and
Art. XV.
179
REVIEWED and EXAMINED.
of Mr. Erskine's diſcourſe; namely, that the
faith and affurance he fpeaks of, include no other
confideration of the man's own ftate, than that he
is a guilty condemned finner ftanding in abfolute
need of a Saviour; but are entirely bottomed upon
the free offer and faithful promiſe of a God in Chrift,
which the man believes with particular application
to himſelf, fo as to reft his hope of juftification and
falvation wholly upon it, being fully affured that in
doing fo he ſhall be ſafe.
What is condemned by Mr. Erskine in the paſſage
above-quoted, then, is not any doubt about a man's
own ſtate, but a doubting of the faithfulneſs of a
God of truth, for whom it is impoflible to lie; and
who declares and teftifies in the gospel, That eter-
nal life is his gift to hell-deferving finners, through
Jefus Christ our Lord. But as the heart is deceit-
ful above all things, and men are in great hazard of
miſtaking a ſtrong fancy and groundless imagination
for faving faith, there is ftill need for the exerciſe
of felf-examination. Yet, though this is a duty
incumbent upon, and of great advantage to the moſt
confirmed believers, it will not follow, that it is their
duty alſo to doubt of their falvation: no; though
they often do fo, this is not their duty, but their fm,
and flows from thoſe remainders of unbelief and
fpiritual darkneſs that are ftill to be found with
them. Our Lord plainly intimates, that a full af-
furance of faith would be an effectual antidote a-
gainst all inward trouble, anxiety, and perplexity of
mind, when he fays, Let not your heart be troubled;
and hence it is plain, that they cannot differ greatly in
their fentiments concerning juftification. Yea, it were
eafy to make it appear, that with regard to this matter
he falls very far ſhort of many of them in point of ortho-
doxy.
180
Art. XV.
PALÆMON'S CREED
Hence it
ye believe in God, believe alfo in me.
neceffarily follows, that the lively exercife and full
affurance of faith muft exclude all fear and doubt-
ing.
Our author, I prefume, will allow, that juftifying
faith does at leaft imply in it a general belief or per-
fuafion of Chrift's ability and willingness to fave fin-
ners, even the moft guilty and unworthy. And it
is equally certain, that unleſs men believe this with
particular application to themſelves, they do not be-
lieve it at all; do not believe, that Jefus Chrift is
able and willing to fave ALL who come to him,
though he himſelf declares, in exprefs terms, that he
is fo, when he ſays, Him that cometh unto me, I will
in no wife caft out.
While a finner is altogether infenfible of his
guilt and mifery, and confequently of his need of
righteoufnels and falvation by Chrift, he can never
undertland, nor duly advert to the meaning of the
divine teftimony concerning the fame, but muft al-
ways take it to be fomething else than it really is;
and ſo inſtead of giving credit to it, only admit fome
falfe imagination in its room. And ſuppoſing, that
he has a deep fenfe of his own guilt and finfulneſs,
if he apprehends he has no warrant to expect falva-
tion from Chrift, till he is poffeffed of fome perfonal
righteoufnefs or good qualifications, it is evident be
cannot be faid to believe what the gofpel declares
concerning Chrift; namely, that WHOSOEVER be-
·lieveth on him, ſhall not perish, but have everlasting
life; and that he will not reject or caft out any that
come to him, let them be ever fo guilty and un-
worthy.
Hence it is evident, that a general faith of the
gofpel, when there is no more, is properly no faith
at all; and that it is rather a faith which men pro-
feſs to have, than what they really are poffeffed of.
Mr.
Art. XV.
REVIEWED and Examined.
181
Mr. Erskine therefore had good reafon to exhort
his hearers to beware of a Popiſh, general doubtſome
faith: which, though a faith of the fame nature
with Palamon's, is really no faith at all; but may
be called a kind of unmeaning, as well as naked
affent to the truths of the gospel: for when one has
no other faith but that, and yet pretends to believe
on Chriſt, it may justly be faid, that he believes he
knows not what he is ignorant of the nature, end
and deſign of the gofpel; ignorant of the true in-
tent and meaning of all that is revealed concerning
Chriſt therein: he knows not the truth as it is in
Fefus; and therefore does not rightly underſtand,
nor truly believe, any thing that the gospel tefti-
fies concerning the way of falvation;-though it is
evidently the main ſcope of the gofpel; of all the
hiftories, doctrines, calls, invitations, and promifes
belonging thereto; to direct finners how they may
obtain falvation, or become poffeffed of everlaſting
happineſs.
The author of the letters has taken no ſmall pains
to prove, that a fiducial recumbency on the mercy of
God in Chrift*, expreffed in Scripture by trufting,
relying, &c. belongs not to the nature of justifying
faith, and that the affurance of hope, by which
doubtless we are to underſtand any certain or well-
grounded hope of falvation, is not founded on the
testimony or promiſe of God in the gospel, but on
* Bellarmine calls this fiducia fpecialis mifericordiæ,
the faith of fpecial mercy, and denies that it is in the
nature of juſtifying faith, or that there is any foundation
for it in the gospel. According to him it is acquired
by the believer's own charity and good works. The
afſurance of hope Palamon ſpeaks of, is at bottom the
very fame thing; and he tells us it is obtained in the
very fame manner, namely, by the ſelf denied labour
of clarity.
experience
182
PALÆMON'S CREED Art. XV.
experience in the hearts of them that believe; which
prefuppofes the work and labour of love, and is fo
far from being an immediate fruit or infeparable at-
tendant of true faith, that it is not attained till the
believer has been for fome time, and perhaps for a
long time, exercifed in the felf-denied labour of cha-
rity: yet he grants, that the confidence and hope
afore-faid do immediately follow upon, or necef-
farily accompany a firm perfuafion of the truth of
the gofpel; for he acknowledges," that this per-
fuafion may be called the fubftantial ground or
"folid foundation of hope;" and "that fo foon as
"men believe the truth, hope is the benefit they re-
"ceive by it." But according to the former hypothe-
fis, a man muſt be ſome time, none knows how long,
engaged in a courſe of felf-denied obedience, before
he can have any folid foundation upon which he may
with fafety bottom his confidence in the mercy of
God, and hope of falvation *. According to the
latter,
* Here it may not be improper to obferve, that
though faith and hope, with that confidence and affu.
rance which are neceffarily implied in both, are prima-
rily, and indeed folely, founded on the free promiſes of
the gospel addreffed to finners of mankind, yet they are
nourished and strengthened in the diligent ufe of appoint-
ed means, and by a conftant and clofe walking with
God in the practice of univerfal holiness, and all the
duties of obedience which God requires of his people.
In this manner faith and hope, which at firſt perhaps
were very, weak and accompanied with many doubts
and fears, fometimes grow up to a full affurance.
Thus, after the apostle had commended the believing
Hebrews for their work and labour of love, which they
fhewed toward the name of the Lord, particularly, in
miniftring to the faints, he exhorts them to shew the
fame diligence, to the full affurance of hope unto the end,
Heb. vi. II.
Thofe
Art. XV.
REVIEWED and EXAMINED.
183
latter, the teftimony of God in the gofpel is the im-
mediate foundation of both. How fhall we recon-
cile fuch different and contradictory fentiments?
But
Theſe words do not import, as the Papifts and Pale-
men would make us believe, that the affurance of hope
is acquired by, or does only arife from the work and
labour of love, and that experience in the hearts of
them who believe, that is confequential thereto; but
only intimate, that the best method they could take for
getting their faith and hope, which perhaps at prefent
were weak and languid, ftrengthened and confirmed,
fo that they might at length grow up to a full affurance,
was to exerciſe themſelves in the ſtudy and practice of
holiness, particularly in thofe acts of charity and felf-
denied obedience, which being accounted indifferent
by many profeffors of religion, would in an efpecial
manner teſtify their love to the Lord Jeſus, and a difin-
terefted concern for his honour.
That a faithful and diligent performance of thefe
duties is a notable means for ftrengthening and confirm-
ing the faith of believers, is evident from what the
apoſtle obſerves elfewere: for he tells us, That they
who have uſed the office of a deacon well, purchase to them-
felves a good degree, and great boldneſs in the faith, which
is in Chrift Jefus, 1 Tim. iii. 13.
Beſides, it may be obſerved, that the words, pos Thy
πληροφορίαν τῆς ἐλπίδος, may be rendered with, or, acccre
ding to the full affurance of hope. According to this inter-
pretation of the words, which is far from being forced
or unnatural, the apoftle exhorts the believing Hebrews
to fhew unwearied diligence in the practice of holineſs,
works of charity and felf-denied obedience; and at the
fame time, the full affurance of hope, or a firm expec-
tation of future happiness, founded on the free and
faithful promife of a gracious God in Chrift; whence
they might be affured, that their labour would not be in
vain in the Lord. Or, the apoftle mentions the full
affurance of hope, an aflured hope of immortal glory,
as
184
PALEMON'S CREEED Art. XY.
But inconfiftencies of this kind are fo frequently to
be met with in the letters on THERON, &c. that it
- would be endleſs to take particular notice of them
all. In fhort, there is fcarce any one point treated
of in that performance, with regard to which the
author does not fhamefully contradict himſelf, and
effectually overthrow his own hypothefis; though
by a multiplicity of words, fufceptible of various and
often contrary fenfes, and a deal of unmeaning fo-
phiftry, he has found means to conceal his inconfif-
tencies in a great meaſure, from weak and inatten-
tive readers.
·
It muſt certainly argue very great prefumption,
and a manifeft diſregard of what the Scripture teaches,
for any to affirm, that trufting in the mercy and pro-
mife of God through Chrift, does not belong to the
nature of ſaving faith; when this in the Inſpired
Writings is most frequently expreffed by trufting in
as a moft powerful inducement and ftrong encourage-
ment to diligence and conftancy in the work and labour
of love. This he does elſewhere in the fame epiftle,
when he ſays, We receiving a kingdom which cannot be
moved, let us have grace whereby we may ferve God accep-
tably, with reverence and godly fear, Heb. xii. 28-
The fame thing is intimated in a fimilar exhortation ad-
dreſſed to the believing Corinthians by the fame apoſtle :
Thanks be to God, ſays he, who giveth us the victory,
who has given us the affured hope of complete delive-
rance from fin, death, and all enemies, and cf a happy
immortality, through Jefus Chrift our Lord. Therefore,
adds he, my beloved brethren, be ye stedfaſt, unmoveable,
always abounding in the work of the Lord, forafinuch as
ye knew that your labour is not in vain in the Lord,
1 Cor. xv. 58. If any fhould question whether the
Greek prepofition fòç may fitly, or upon good authority,
be rendered in the manner above expreffed, they may
confult John i. 1. Gal. i. 18. Ephef. vi. 12. Luke
xii. 47*,
the
Art. XV.
184
REVIEWED and EXAMINED.
the Lord, hoping, or putting confidence, in his mercy;
and faith, truſt, and confidence in God, are common-
ly used to denote one and the fame thing. Befides,
there are many places where the word faith, or be-
lieving, will admit of no other fignification*. Un-
belief in the Sacred Writings is faid to be a departing
of the heart from the living God; and confequent-
ly faith muſt be the cleaving of the heart to him, by
a particular truft or fiducial recumbence on his mercy
and promife: and the Scripture will fupport us in
affirming, that all in whom it is wanting, let them
have ever ſo juſt notions of the perlon and work of
Chrift, are under the curfe of God, or in a ſtate
of condemnation, and fo cannot be juftified. Yer:
Palemon, in this taking part with Bellarmine and
other Papifts, will have it, that confidence in the mer-
cy of God through Jefus Chrift does not go before but
follow juftification, and at a great diftance too ; after
the believer has for fome time been exercifed in works
charity and ſelf-denied obedience .. Thus, accord-
ing
* Matt. xiv. 31. chap. xv. 28. and chap. xvii. 20.
Mark. xi. 22, 23, 24. John xiv. 1. Jam. i. 6. &c.
+ Heb. iii. 12. † Jerem. xvii. 5.
|| Fides juftificans precedere debet juftificationem. Fi-
des autem fpecialis mifericordiæ fequitur juftificationem.
Igitur fides fpecialis mifericordiæ non eft fides juſtifieans.
Fiducia qua quis confidit fibi effe remiffa pescata pendet a
bona confcientia ac proinde pre-exigit juftificationem, non
illam efficit. Bellarmin. Let the reader compare with
thoſe affertions of Bellarmine fome of a like nature that
we meet with in the letters on Theron, &c. Such as
theſe, "No man can enjoy that life which lies in God's
"favour, further than he loves God and keeps his
"commandments; no man can be affured that his
"fins are forgiven him, but in as far as he is freed
"from the fervice of fin, and led to work righteouf
"neſs;” with many others of a like import; and it
will
186
Art. XV.
PALEMON'S CREED
ing to them, one whom the word of God pronoun-
ces accurfed, may be a true believer and juftified
perfon.
The letter-writer fuppofes, that one may love
God and keep his commandments who never truſt-
ed in him, nor had ground to expect any bleffing
from; but if we confult the Sacred Oracles, we
fhall find, that a particular trust in the mercy of
God through Chrift, is the fource of all true love
and obedience to God *. Without a fiducial per-
fuafion of the mercy of God in Chrift, any obedi-
ence men may pretend to yield to the law of God,
can only be ſlaviſh and mercenary ; as it must fill
be performed with a view to recommend themſelves
to the divine favour and mercy, or to lay a founda-
tion for fome peculiar claim to the benefit of the
divine righteoufnefs, and that affurance of hope.
which, according to Palemon, arifes only from ex-
perience in the hearts of them who love God and
keep his commandments. Thus, inftead of faith,
which is a receiving of the gift of righteouſneſs, and
the feveral benefits which accompany and are given
freely along with it, the finner's own righteouſneſs
and obedience are made the means of applying, and
interefting him in Chriſt and the bleffings of the gof-
pel. According to this notion, the divine righte-
oufneſs and falvation, which as the Scripture af-
firms, and the letter-writer himfelf acknowledges t,
are brought near to the guilty, are indeed fet at fuch
a diſtance from them, as to ly quite beyond their
reach; none having a warrant to claim the benefit
will be found, that though there is fome difference in
the manner of expreffion, their fentiments in relation to
this point do exactly coincide.
* 1 John iv. 19. compared with chap. v. 3. John xv.
5. Pfal. lxxi. 16. &c.
↑ Letters, p. 88.
of
Art. XV.
187
REVIEWED and EXAMINED.
of them, but thofe who are firft confcious of their
love to God, and their fincere and felf-denied obe-
dience to his commandments.
It muft require a ftrong faith to believe, with
Palemon, that all who are juſtified, are juftified by
faith only, without the works of the law; without
respect to any good difpofition or qualification what-
foever in themſelves; and yet maintain, at the fame
time, that no man has ground to think, that he
either is or can be juſtified and faved, but in as far
as he is freed from the fervice of fin, and led to
work righteoufhefs*. It is not ealy to conceive.
what this writer could intend by troubling the world
with ſuch a farrago † of crude, fenfelefs and contra-
dictory notions, as he has thrown together on this
fubje&t. One thing feems evident, namely, that
one who writes in fuch a looſe and rambling man-
ner, and fo inconfiftently on any fubject, cannot be
fuppofed to underſtand what he fays or whereof he
affirms; and if he does not, it is not to be thought
that any body elſe can. Yet it is not unfual for an
author to be fo blinded with pride, felf-conceit and
other diſorderly paffions, as to be incapable of per-
* It is granted, that freedom from fin, from its reignig
poweranddominion, and works of righteouſneſs and obe-
dience to the law of God, are to be found with every true
believer, and are neceffary to evidence the truth of his
faith, or to fhew that it is of the right kind, and that he
is in a juſtified ſtate; yet thofe, with a conſcioufneis of
them, are not prior but pofterior to the faith of pardon
and falvation through the righteouſneſs and blood of
Chrift; this being really the first act of the new crea-
ture, and the principle of all acceptable obedience to
the law of God, John xi. 25, 26. Heb. xi. 6.
+ A confufed jumble of many different things put
together without any order or connection.
ceiving
188
Art. XV.
PALEMON'S CREED
ceiving thoſe abfurdities which another, though of
inferior abilities, may readily efpy, and eaſily detect.
Before I leave this head I fhall only obferve, that
when Palamon makes the knowledge and conſciouſ-
nefs of one's own love to God and obedience to his
commandments, the foundation of a particular
trust in the mercy of God, through Chrift for falva-
tion, which at bottom is the fame thing with what
he calls the affurance of hope, he is really charge-
able with aflerting, in a manner eafy to be under-
Rood, what, without the leaft colour of truth, he
imputes to his antagonists as a capital error
whereby they have attempted to pervert and over-
throw the true doctrine of the grace of God,
namely, that men muſt be poffeffed of fuch and
fuch good qualifications in order to furnish them
with fome peculiar, or indeed any profitable claim
to the mercy of God, or the benefit of the divine
righteoufncfs; or, to ufe his own phrafe, that a
preliminary human one is fome way expedient or
rather neceflary to our enjoying the benefit and
comfort of it.
The preachers whom he chiefly oppofes, agree-
ably to Scripture and the apoftolic doctrine, main-
tained, that the gift of righteoufneſs, with the fe-
veral benefits which accompany the fame,, brought
near to finners in the goſpel, must be RECEIVED
before any can actually enjoy the benefit and
comfort of them and indeed it feems impoffi-
ble to conceive how one can be poffeffed of a
gift any otherwife than by receiving it. But our
author plainly infinuates, nay, confidently afferts,
that till men love God, and have been for fome
time engaged in performing acts of felf-denied
obedience to his commandments, they have no
warrant to receive, or make particular application
of the gift of righteouſneſs and falvation, and con-
fequently
Art. XV.
189
REVIEWED and EXAMINED.
fequently cannot enjoy the benefit or comfort
thereof.
And as the letter-writer has done what he could
to cut off all unbelieving finners from baving any
claim to the benefit of the divine righteoufnefs, he
has alſo uſed his endeavours to deprive believers of
any comfort or fpecial privileges they are already
poffeffed of, by virtue of the fame, or in confe-
quence of their believing on the name of the Son
of God; as will appear from a due confidera-
tion of the fentiments expreffed in the following
article.
THE
ARTICLE XVI.
HE fins of believers do not only make them liable
to fome fatherly chastisements in this life, but ex-
pofe them to the curfe of the divine law, and the wrath
to come; yea render them no lefs obnoxious to both than
the fins of other men, who are yet in an unjustified
flate, do them and every one who maintains the con-
trary, or that believers, being already in a justified
ftate, are no more liable to condemnation, is ignorant
both of the gofpel and of the true God *.
IF
REMARK S.
F what Palemon has afferted in relation to this
point is admitted, any controverty about jufti-
fication or juftifying faith, must be acknowledged
to be of very little moment: for according to his
* Letters, p. 419.
view
190
PALEMON'S CREED Art. XVI.
view of the matter, it muſt be extremely difficult,
yea altogether impoffible to conceive what benefit
can be received by either. If the fins of believers
and men in a juftified ftate do no leſs expofe them
to condemnation, and the curfe of the divine law,
than the fins of others do them, we may very well
put the queſtion, What advantage has the be-
liever above the unbeliever? Or, what profit is
there in juftification? What benefit can any one
receive by it? Every fin a believer commits is fup-
poſed to make him obnoxious to the curfe of the
divine law, and the wrath to come; and the fins
of unbelievers can do no more.
It would be to no purpofe to alledge, that the
believer is fecured from condemnation on account
of fins already committed, though he is ftill in ha-
zard of falling under the curfe for the fins he may
afterwards commit: for as the Scripture no where
gives us any ground to fuppofe, that God juftifies
any in this manner imperfectly and by halves, it
is eaſy to perceive that a justification of this kind
could be of no advantage to believers, unlefs they
were perfectly fanctified too, and able to keep the
commandments of God perfectly.
2
The letter-writer affects to fhew fuch an un-
common zeal for the article of juftification through
imputed righteouſneſs, that he charges his oppo-
nents with intolerable prefumption, impiety, and
atheiſm * only on account of fome expreffions in
their writings, which he pretends have a tendency
to corrupt and pervert it; but if, as he alledges,
believers after juftification are no lefs liable to con-
demnation and the wrath of God, than they were
before; it is evident, that there can be no fuch
thing as any imputed righteoufnefs, or at leaſt that
Letters, p. 347.
there
Art. XVI.
Igr
REVIEWED and EXAMINED.
there is no imputation of the divine righteoufnefs
to any in this mortal ſtate, that can be of the leaft
advantage to them. If fuch a corruption of the
doctrine of juftification as he charges upon his an-
tagonists is fatal and damnable, as he frequently
infinuates in his letters, then certainly a total per-
verfion and denial thereof can be no leſs fo: yet
it muft appear evident to every intelligent reader,
that his hypothefis concerning a believer's liable-
neſs to the curfe and wrath of God does really
amount to this; for according to his doctrine on
this head, it is altogether impoffible for any to en-
joy the benefit of the imputed righteoufnefs, un-
lefs they yield perfect obedience to the divine law,
which it is acknowledged none can do in this life.
To affirm that the benefit of that righteouſneſs de-
pends wholly on an impoffible condition; fuch as
that of perfect holiness and obedience to the law
of God, is much the fame thing as to maintain,
that there neither is, nor can be, any imputation
thereof to a finner for his juftification: for why
fhould it? How can it be imputed to thoſe who
cannot poſſibly receive any benefit by it?
Palamon might therefore very well have fpared
his invectives against the popular preachers, for
fome fuppofed corruptions of the doctrine of jufti-
fication; fince it is evident, that the cenfures he
has thought fit to pass upon them, muft fall
equally heavy, yea far heavier upon himfelf, who
has not only corrupted that doctrine, but done
what he could to overthrow it altogether.
We formerly had occafion to obferve, that Pa-
lamon, notwithſtanding all his high, fwelling
words of vanity concerning the atonement, and the
righteouſneſs or work of Chrift finished upon the
crois, as being the fole requisite to juftification,
does, by what he teaches with regard to the foun-
dation
2
162
PALEMON'S CREED Art. XV.
dation of a finner's claim to any special benefit re-
fulting from the righteouſneſs and death of Chrift,
does in effect make love to God, with fincere and
felf-denied obedience toh is law, the condition both
of juſtification and falvation. But when he affirms,
that believers are no leſs liable to the curfe of the
divine law, and the wrath to come, than others,
he goes a ftep farther, and does really upon the
matter maintain, that, even with refpect to be-
lievers already in a juftified ftate, perfect obedience
to the law of God is as much the condition of ever-
lafting happineſs, as it was to Adam in the ftate of
innocency: for if after all the benefit they are fup-
pofed to receive by their juftification and the im-
putation of the divine righteoufnefs, they are as
liable to wrath and condemnation for every fin they
commit, as they were before; it is plain, that un-
lefs they perfevere in yielding fuch obedience
to the divine law as is without the leaſt flaw or de-
fect, they can have no fure or juft title to eternal
happineſs; no title to it more than unbelievers;
or, in other words, they cannot be faved.
If it should be faid, that though the fins of be-
lievers after juftification do ſtill make them liable
to condemnation; yet the intereft they have in the
Tighteouſneſs of Chrift does effectually prevent the
execution of the condemning fentence of the law
with refpect to them, we may afk, Whether
God has made any ſpecial promiſe to believers, af-
furing them, that though their fins do in their
own nature deferve condemnation and everlaſting
wrath, as well as the fins of others, yet the wrath
threatned in the law fhall never actually be ex-
ecuted upon them? If he has done fo, then we
may warrantably affirm, that by an act of juftifica-
tion already paffed in their favour, and intimated
to
Art. XVI.
REVIEWED and EXAMINED.
193
to their confciences, and by the promife of God,
they are infallibly fecured from the wrath to come,
or everlaſting condemnation; and how one can in
this manner be effectually fecured from the wrath
to come, and yet ftill be liable to it, is not eafy
to conceive.
If there is any fuch thing as juſtification, it muſt
certainly import freedom from the guilt of fin, and
the curfe of the divine law. Now, as it would be
a manifeft contradiction to ſay, that one is deli-
vered from the curfe and under it, at the fame
time; if a believer ſhould at any time fall under
the curfe of the divine law, as accordiug to Pa-
lamon's hypothefs he may and muft do, every
time he commits, or is found chargeable with any
fin, it must be either becauſe the righteoufnefs of
Chrift imputed to him is infufficient for his juftifi-
cation, or becauſe it ceafes to be imputed to him
any more.
It is fcarce to be fuppofed, that the
letter-writer will have the confidence to affert the
former, after he has fo often affirmed that the
righteousness of Chrift is all-fufficient to juftifica-
tion; he must therefore grant the latter, namely,
that as ſoon as a believer commits any fin, the
righteouſneſs of Chrift ceaſes to be imputed to him
any more; or that he loſes any intereft he for-
merly had in the imputed righteouſneſs, and con-
fequently the whole benefit of his juftification.
If this was really the cafe, one might be in a
ſtate of juſtification to day, and in a ſtate of con-
demnation to morrow; a child of God and an
heir of glory one day; a child of the devil and
heir of hell the next: which is as grofs as any
thing that ever was taught by Papifts or Pelagians.
If we ſhould admit this notion, we could not af-
firm with the apoftle, That the gifts and calling of
K
God
194
PALEMON'S CREED Art. XVI.
God are without repentance*; but would find it ne-
ceffary to allow, that all the fpecial and diftinguifh-
ing gifts that ever were beftowed upon believers,
with the grant of the feveral privileges which in
juftification they are intitled to, not only may be,
but are actually recalled a thouſand times, yea
every time the believer commits any fin.
If, with the author of the letters, we maintain,
that a believer, notwithstanding his juftification,
and fpecial intereft in the righteoufnefs, death,
and refurrection of Chrift, is not ſecured from fu-
ture condemnation, but as liable to it as he was
before; it will be very difficult to account for that
confidence and triumph of faith expreffed by the
apoſtle, when he fays, 'bo fhall lay any thing to the
charge of God's elect? It is God that juftifieth: IVho
is he that condemneth? It is Chrift that died, &c †.
For, according to our author, notwithstanding all
that Chrift has done and fuffered for believers and
their ſpecial intereft therein, whatever was or
could be laid to the charge of any as a ground of
condemnation, may be laid to their charge alfo.
Nothing can be a ground of condemnation, but
fin and that may and muſt be laid to their charge,
if they are thereby rendered obnoxious to the
curfe of the divine law and the wrath to come.
It will readily be granted, I think, that none
are juftified till they believe the goſpel, or are pof-
feffed of faving faith; and it is no lefs evident,
that all who truly believe the golpel are fuch as
Chrift acknowledges for his fheep. Now, con-
cerning his fheep, he fays, I give unto them eternal
life, and they fhall never perifht. In direct contra-
diction to this, the letter-writer plainly infinuates,
that as they have no fure title to everlafting life.
*Rom. xi. 29. + Rom. viii. 33, 34. John x. 28.
founded
Art. XVI.
195
REVIEWED and EXAMINED.
founded on their union with Chrift and the impu-
tation of his righteouſneſs, they are no more ſe-
cured from periſhing than any other finners: for,
according to his wild hypothefis, they may alto-
gether lofe the benefit of their juftification, and
any intereft they formerly had in the feveral blef-
fings and privileges connected therewith, or con-
fequential thereto and upon fuppofition of their
doing fo, they muſt alſo loſe their intereft in all
the promiſes peculiar to believers and juftified per-
fons, and confequently their intereft in the pro-
miſe above-mentioned among the reft *. In a
word,
The letter-writer, particularly when fpeaking on
this fubject, has given fome broad hints from which
it evidently appears, that he looks upon what all found
Proteftant divines have hitherto, agreeably to the Scrip-
ture, taught concerning the perfeverance of the faints,
as a popular abfurdity. He tells us indeed, p. 419,
420,
that believers are kept from falling away by the
fear of falling away: but as this is no more than Pe-
pifts and Pelagians will grant; fo from his ridiculing
what he calls the popular doctrine concerning the per-
ſeverance of the faints, it appears he has adopted the
Popifo notion concerning the poffibility of a believer's
falling totally from a ftate of grace. This notion is fo
evidently unfcriptural and abfurd, that it is furpriſing
any who profefs to have the least regard for the in-
fpired writings, fhould have the effrontery to contend
for it.
Here I fhall take the liberty to tranfcribe a paffage
from the writings of an eminent divine, who, though a
judicious and valuable preacher, was not, if I am
rightly informed, in his time, accounted a very popular
preacher. When fpeaking of what is taught by thoſe
who maintain, that believers may, and do frequently
fall from a state of grace, that great divine expreffes
himſelf in the following manner.
K 2
"That
196
PALEMON'S CREED
Art. XVI.
word, they may be, and by every fin they commit,
really are brought into the fame deplorable and
hazardous condition that any of the rest of man-
kind
..
*
grace
"That doctrine fets God at great uncertainties as to
"the object of his love. If a renewed man be dif-
« carded from God's favour, and loſe the habit of
becauſe he commits a fin which deferves death,
he would upon every fin be cafhiered, becauſe every
«fin deferves death by the rigour ofthe law, Rom.
vi. 23. And the whole life of a Chriftian would be
nothing else but an interchange of friend and enemy,
fon and no fon.-According to this doctrine, there
"would be ſo many blottings out, and fo many writ-
ings again of their names in the book of life every
day. A man may be in their fenfe in God's favour,
and out of it many times in a day, one moment in a
itate of falvation, the next in a ſtate of damnation ;
• and fo run in a circle from falvation to damnation all
the year long. Is this uncertainty like the ftability
of mountains and hills, a greater than which God
promifes? Ifa liv. 10. The mountains fhall depart,
" and the bills be removed, but my kindneſs ſhall not de-
part from thee, neither shall the covenant of my peace
be removed, faith the Lord that hath mercy on thee.
"God provided fuch a covenant of peace that might
"not be removed, that he might not be at fuch con-
"ftant removes in his kindness as theſe men would
<C
હ.
<<
1
make him. Is it not unworthy to make fuch a repre-
"fentation of the all-wife and immutable God, as if
he were daily careffing his creatures, and daily re-
penting of thofe gifts of effectual calling, which the
Scripture afferts to be without repentance? Rom.
xi. 29. Repentance of any defign is an effect of
weakness of judgment as well as mutability of will.
It doth the rather fet God at uncertainties, becaufe
« it doth ſubjeЯ the grace of God to the will of man,
It hangs the glory of God's grace in all the motions
of it, and the efficacy of the promiſe upon the flip-
"perinefs
Art. XVI.
REVIEWED and EXAMINED.
197
kind can be fuppofed to be in. So that it can
with as little propriety and certainty, be faid of
them, as of any others belonging to the human
race,
perinefs of man's will and affections. It makes the
omnipotent grace of God follow, not precede the
motions of man's will; to be the lacquey not the
"leader, either in converting or in preferving; which
"is at beft to make the glory of his grace as volatile as
a feather, at the beſt ſometimes up fometimes down;
"the foul this moment embraced by God with the
"dearest affections, the next caft out as a veffel wherein
"is no pleaſure, and the fucceeding moment admitted
'
to freſh communications; this hour the temple of
"the Holy Ghost, the next an habitation for dragons
"and fatyrs, the will of man giving one time the
key to the fpirit, the next time to the devil; one
"time as clean as a faint, another time as foul as a
"fallen angel; fo that a chriftian's life would be ſpent
in nothing but ejectments and repoffeffions between
"God and the devil; and the grace of God beholden
"for its refidence in the heart only to the humour of
"the will. Is it reafonable thus to fubject the fruits
"of the great undertaking of Chrift to the lottery of
"
fancy, and take the crown from the head of grace
"to fet upon the fcalp of our corrupt will " Charnock
Difcour, vol. II. p. 742, 743.
{
Methinks Palamon fhould have been better adviſed
before he embraced, or attempted to vindicate an opi-
nion fo manifeftly repugnant to the facred writings,
and that cafts fuch diſhonourable reflections upon all the
divine perfections; or ventured to ridicule a doctrine fo
well fupported, as that of the final perfeverance of all
true believers. Will an impudent, ranting fetary at-
tempt to overthrow that which is established in the
everlaſting covenant between the Father and the Son,
fecured by all the promiſes made to believers, and aſ-
certained by the purchaſe of Chrift, their union with
Chriſt,
K 3
198 PALEMON'S CREED Art. XVI.
race, that they shall never perish: becauſe as we
have fhewed already, according to our author's
hypothefis, they may lofe all fpecial intereft in the
divine righteoufnefs, and it be no more imputed to
them.
If it fhould be faid, that the righteousness of
Chrift is ftill imputed to believers, and that
they never lofe their intereft in it, then, accord-
ing to any notion we can have of imputation, it
muft continue ftill to be placed to their account,
for all the ends and purpoſes of juftification and
falvation, as really as if they had wrought it out
in their own perfons. And if fo, we may as well
fuppofe, that the law of God may condemn an in-
nocent perfon, or one perfectly righteous, as
imagine that a believer can fall under condemna-
tion, or become obnoxious to the wrath of God,
while the righteoufnefs of Chrift continues to be
imputed to him, or placed to his account, as the
Jole requifite to juftification.
It might tire the reader's patience, fhould we
infift in fhewing the inconfiftency of what Pa-
lemon afferts concerning the believer's liablenefs to
condemnation and the wrath to come, with the
many plain declarations and teftimonies we meet
with in Scripture, afcertaining the great privilege
of all believers and juftified perfons.
The fpirit of God pronounces all fuch bleffed,
from this confideration, that the Lord imputeth not
iniquity to them*: the letter-writer in effect de-
Chrift, the immutability of the love of God, the inha-
bitation of the divine fpirit; and in fine, by all thofe
difpenfations of divine goodneſs toward them, whereby
they are made meet to partake of the inheritance of the
Saints in light?
Pfal. xxxii. 1, 2. Rom. iv. 8.
nies,
Art. XVI.
199
REVIEWED and EXAMINED.
nies, that they are a whit more bleffed than others
on this account: for according to him, every fin
they commit after, as well as before juſtification, is
imputed to them, fo as to make them no lefs liable
to the wrath and curfe of God than other finners.
Our Lord affirms, that the believer shall not come
into condemnation; but is poffed from death unto life
Palemon maintains, that he may come into con-
demnation, and that he is still as liable to death
and wrath as he, was before. The apoftle tells us,
that there is no condemnation to them who are in Chrift
Jefus this Gentleman confidently affirms there
js.
*
There is not one condemnation ‡ to a believer in
Chriſt, ſays Paul: there are many, fays Palemon; for
every fin he commits lays him under a new con-
demnation. The Scripture fays exprefsly, The
Lord will not cajt off his people §: our author infi-
nuates he may. The Lord of hofts hath fworn,
that he will not be wroth with his people, whom
he hath taken into covenant and communion
with himself, nor rebuke them, namely in a way
of vindictive wrath: the letter-writer does more
than infinuate, that no profeffor of the Chriftian
faith can find any ground to think with the popular
doctrine, that this is true **. But it would be end-
lefs to take particular notice of all the texts of
Scripture, informing us of the happy ftate and
great privileges of all true believers, which his opi-
nion concerning their liableneſs to the curfe of the
divine law and the wrath to come, gives the lie
to. I fhall only obferve here, that his fentiments
on this head are directly repugnant to all that the
Scripture teaches concerning the nature of juftifi-
cation, the privileges of the juftified, the perfeve-
John v. 24. † Rom. viii. 1.
§ Pfal. xciv. 14. || Ifa. liv. 9.
K 4
**
† οὐδὲν κατάκριμα.
Letters, p. 419.
ranc
་
PALEMON'S CREED Art. XVI.
200
rance of the faints, the unchangeablenefs of the
love of God to his people, the ftability and perpe-
tuity of the covenant of grace," and the indiffolva-
ble.union that takes place between Chrift and all
true believers.
It would really furpriſe one, that is unacquainted
with the spirit and temper of the letter-writer, to
find him, after all his pretenfions of uncommon re-
gard to the ancient gofpel, directly impugning and
contradicting the apoftolic doctrine concerning the
afflictions of the godly in this life, by infinuating,
that they are part of the curfe, and properly pu-
nifhments for fin, inflicted on them in the way of
vindictive anger. He cenfures the popular preach-
ers for teaching, that the fins of believers do ex-
pofe to fome fatherly chaftifements in this life only,
and not to the curfe of the divine law, and the
wrath to come; and elſewhere he plainly infi-
nuates, that Chrift's people, even after their con-
verfion and juftification, fuffer the puniſhment of
Adam's fin, as well as other men*. Hence it is
evident, that according to him all the loffes,
croffes, troubles, and afflictions, that befall the
people of God in this world, are properly the pu-
niſhment of fin, and part of the curfe ftill executed
upon them : but the apofile gives a quite different
account of the matter when he calls the afflic-
tions incident to believers in this life, the CHASTEN-
ING of the Lord; and plainly intimates, that, far
from being the effects of his wrath, they flow from
his love, and that tender affection he has for them-
as a father; and that they are all intended for,
and will certainly iffue in their profit, or yield
unto them the peaceable fruit of righteousness †. Hence
one would think it neceffarily follows, that inſtead
† Heb.xii. 5—11.
* Letters, p. 27.
of
Art. XVI.
201
REVIEWED and EXAMINED.
of being part of the curfe or puniſhment of fin, in
a ftrict and proper ſenſe, they really are bleffings
to them; becaufe God thereby manifefts his love,
fatherly care, and compaffion towards them, or,
as the apoſtle expreffes it, dealeth with them as with
fons*. We cannot then affirm, that God in afflict-
ing his people, deals with them in a way of vin-
dictive wrath, without flatly contradicting the
apoſtle, and the teftimony of the Spirit of God
concerning the defign, the nature, tendency, and
happy iffue, of all afflictions that believers are
tried with in this world.
Puniſhment, when taken in a proper and ftrict
fenfe, always fuppofes guilt: if therefore the peo-
ple of God are at any time puniſhed for their fins
in the way of vindictive wrath, they muft ftill be
under the guilt of them: but if juſtification im-
ports any thing, it muſt doubtless imply exemp-
tion from guilt; and therefore unleſs we can fup-
pofe that men may be condemned as guilty, and
yet accounted righteous, or in other words, rẻ-
puted guilty and not guilty at the fame time; we
cannot affirm with Palamon, that the fins of a be-
liever expofe him to the curfe of the divine law, and
the wrath to come. To affirm that a believer
may be condemned and puniſhed for his fin, or
that he is liable to the execution of the law-curſe,
is really to maintain, that one may be a believer,
and yet not be juftified, or, which is yet more
abfurd, that he may be juftified and not justified at
one and the fame time. What wretched incon-
fiftencies will not pride, opionativenefs, and a
malicious oppofition to the truth, prompt men to
run into?
Heb. xii. 7.
K 5
The
202
PALEMON'S CREED Art. XVI.
The Scripture expressly affirms, that Chrift hath
redeemed believers from the curfe of the law, being
made a curfe for them: but according to Pa-
lamon's hypothefis they are ftill obnoxious to it;
and every time they commit fin or fuffer any af-
fiction, are actually laid under it. The former
he confidently affirms; the latter he plainly infi-
nuates. Is this the way to vindicate the ancient
apoftolic goſpel ?-Who then can be faid to per-
vert and contradict it?
That afflictions in themfelves are fruits of fin
and of the curfe, is readily granted; but the Scrip-
ture makes it evident, that with regard to believers
in Chrift, the property of them is quite altered;
that is, they are fo far fanctified and fweetened by
the fufferings and cross of Chrift, that there is not
the leaft mixture of vindictive wrath in them†:
and fo far are they from being any part of the
curfe, that they really are bleffings to the people of
God. They belong to thofe fure mercies of David
promifed in the new covenant, whereof our Lord
Jefus Chrift the antitypical David is the mediator
and furety . God difpenfes them to his people.
not in wrath, but in love: for whom the Lord
loveth he chafteneth. They are the difcipline of
his family, wherewith he exercifes all his chil-
dren, not for their hurt, but for their profit. They
are lid upon them not by an angry and revenging
judge, but by a gracious, loving, and compaf-
fionate father; who thereby humbles, preves, and
tries them, and purges away their drofs; the drofs
of fin and corruption that ftill cleaves to them, as
long as they are in this world . Thus he makes
‡.
• Gal. iii. 13. + Heb. xii. 6.
Exod. xv. 25.
1 Ma. lv. 3. Acts xiši. 34. 1 Cor. iii. 22.
ifa. i. 25. chap. xxvii. 9.
them
Art. XVI.
203
REVIEWED and EXAMINED.
them more and more meet to partake of the inheri-
tance of the faints in light. In a word, their af-
flictions are the chaftening of a father, and never
do, nor can exceed the limits of paternal correc-
tion for the apoftle plainly intimates, that how-
ever God may afflict his people, he ftill deals with
them as with his fons. If he should deal otherwiſe
with them at any time, the fword would contemn
the rod; that is, their afflictions would be extended
to a degree of feverity beyond what is confiftent
with fatherly chaftifement; but this, God gra-
ciouſly affures them, is what never thall, never
can take place *.
When Palamon affirms, that according to the
popular doctrine, as he is pleafed to term it, the
fins of believers are lefs difpleafing to God than
the fins of other men, he, after his wonted man-
ner, moſt ungenerously mifreprefents the doctriné
of his opponents: for thus he would make his
readers believe they taught, that the fins of be-
lievers have lefs intrinfic evil in them, are leſs
odious in the fight of God, and do in their own
nature lefs deferve hell and damnation, than the
fins of others; whereas every one, who has any
tolerable acquaintance with their doctrine, knows
that thofe eminent preachers whom he chiefly op-
poſes in this matter, always maintained the very
reverfe, namely, that the fins of believers, though
they cannot make them liable to condemnation,
and the wrath to come, have the fame intrinfic
evil in them, and in their own nature do as much
deſerve the wrath and curfe of God, as the fins of
others. Yea fo far were they from adopting or
defending any fuch abominable tenet, as Palemon
would charge upon them, that they fcrupled not
* Ezek. xxi. 13.
to
204 PALEMON'S CREED
Art. XVI.
to affirm, that the fins of believers, being attended
with ſome ſpecial aggravations beyond thofe of
other men, are in fome reſpects more heinous and
difpleafing to God, than the fins of unbelievers,
who never were capable of finning against fo
much light and love, as thofe too frequently do.
Mr. Boſton, one of thoſe eminent teachers whom
our author fhews a particular fpite against, delivers
his opinion with regard to this fubject in the fol-
lowing words. "Believers, fo far as in them
"lies, by their fins do caft themſelves into the
fiery furnace of eternal wrath, fo that if there
"<
was not one with them, like unto the Son of God,
"the fire fhould actually faften on them; where-
"fore they may look on themfelves, as indeed
"they are, brands plucked out of the fire; and fing
"that fong, Not unto us, Lord, not to us, &c.
"And the truth is, as one fays well, in fome re-
"fpects the fins of the godly are worſe than the
"fins of others; for they grieve the Spirit more,
"they difhonour Chrift more, they grieve the
"faints more, they wound the name of God
more, they are more againſt the love and grace,
" and favour of God, than other mens fins are
* "
What the other noted and worthy preachers
whom the letter-writer has thought fit to fingle out
as the chief objects of his refentment, taught in re-
lation to this point, is well known. We may
challenge him, or any of his fraternity, to produce
any one paffage in the writings or fermons of thofe
excellent men, that does in the leaft favour that
unfcriptural notion which he would make his
readers believe is a leading article, or at leaſt a ne-
ceflary confequence of what he calls the popular
Mifcellany Queft. prefixed to vol. I. of his fer-
mons, &c. published in 1753, P. 4, 5.
doctrine,
Art. XVI.
205
REVIEWED and EXAMINED.
doctrine, though it is really the Proteftant doctrine',
concerning the believer's freedom from the guilt of
fin, and the curfe of the divine law.
Auother inſtance of ſcandalous difingenuity in
this writer, is his endeavouring to make his readers
believe, that his opponents teach that it is on
account of fome acts of faith exerted by believers,
that they are exempted from condemnation and
the curfe of the divine law as if thoſe were to
be confidered as the ground of their juftification,
and the foundation of all thofe fpiritual privileges
that are confequential to the fame; whereas they
ever maintained, that believers are not juftified, or
freed from the curfe of the law, on account of
acts of faith, or any other acts, exerted by them,
but wholly on account of the righteouſneſs of
Chriſt imputed to them, which they come to be
actually interested in by faith. And if faith is not
neceffary to intereft a finner in the divine righteouf-
nefs, one may be juftified without, as well as with
it; which, Ithink, the letter-writer himſelf will
fcarce venture to affirm.
Whatever faith is fuppofed to be, or include in
its nature; call it the fimple belief of the truth,
or what else you pleafe; ftill we muſt maintain,
that it is neceffary to intereft one in the benefit of
the divine righteoufness, or elſe we muſt allow,
that a true believer of the gofpel is no more jufti-
fied than an unbeliever, or that there is not any
fuch thing as justifying faith.
What then could this ranting writer mean by
cenfuring that as one of the abfurdities of the po-
pular doctrine which is the unavoidable confe-
quence of his own opinion with regard to what he
calls the fimple belief of the truth, which he every
*Letters, p. 419.
where
206
Art. XVI.
PALEMON'S CREED
where ſuppoſes to be neceſſary to juftification, or to
our enjoying the benefit and comfort of the divine
righteoufnefs; and which cannot be refuſed without
fuppofing, that, as to the matter of juftification,
there is no difference between a believer and an un-
believer; or, which is the fame thing in effect,
that whatever is taught by our Lord and his apof-
tles in the New Teftament, concerning faith and
juftification, and the fpecial privileges which all true
believers are entitled to and intereſted in, is fabu-
lous and falſe, or at beſt only ſo much unmeaning
jargon? Horrid thought! Hideous conclufion!
Yet it must be owned, that Palamon's reafonings,
and the fcornful cenfures he is pleaſed to paſs up-
on thofe who aflert the inftrumentality of faith in
juftification, do really import thus much, or nothing
at all.
The method our author takes to prove, that a be-
liever, though already juftified, by every fin he com-
mits becomes abnoxious to the divine wrath, and
the curfe of that law which faith, Curfed is every
one that continueth not in all things written in the book
of the law, to do them; is no lefs ftrange than the
hypothefis itſelf. "A believer," fays he, "can
find eafe to his guilty confcience only by
"that truth which relieves the moſt openly pro-
"fane."
That a believer when burdened with a ſenſe of
guilt, can no otherwiſe obtain any fuitable relief
than by a new difcovery of the righteoufnefs of
Chrift exhibited and brought near to finners in the
goſpel, and by oppofing it to all charges and accu-
fations that the divine law or his own conſcience
may bring against him, which every finner of man-
kind who hears the gofpel is equally warranted to
do, is a certain truth. We do likewiſe allow, that
a Chriftian after the higheft attainments in grace
and
Art. XVI. REVIEWED and EXAMINED. 207
and holiness, muft ftill found his claim to accep-
tance with God and everlaſting life wholly upon
the righteouſneſs of Chrift, without fuppofing that
any thing in or about himſelf does any way belong
to the ground of his juftification before God, or
can contribute more or lefs toward his acceptance
with God *.
But what is all this to the purpofe? Becaufe a
believer has no perfonal righteouſneſs, nothing in or
about himſelf, to fet in oppofition to the demands
of the divine law and juftice, and the accufations of
his own confcience, more than the greateft finner
belonging to the human race, but muſt bottom his
hopes of juftification and acceptance with God
wholly upon that righteoufnels; which is alfo fuf-
ficient for the juftification of the moft wicked unbe-
liever; muft he therefore be perfuaded, that there is
no difference between himſelf and the moft openly
flagitious and obftinate infidel? Becauſe the belie-
ver muſt wholly rely upon the divine righteouſneſs,
revealed and brought near to finners in the gofpel,
for juftification, muft he therefore conclude, that
by every fin he commits he is brought anew into a
ftate of wrath, and under the curfe of the divine
law?
If there is any fenfe in Palamon's reaſoning on
this fabject, the amount of it must be plainly this:
though a believer fhould on the most folid grounds
be affured, that he has formerly believed on Chrift,
is in a juftified ſtate, and has an actual intereft in
all thote bleffings and privileges that accompany
juftification or are confequential thereto, among
which exemption from the curfe of the divine law
and the wrath to come, is none of the leaft; yet
whenever he is conſcious of the commiffion of any
* Namely, in refpect of merit or proper caufality.
fin,
208
PALEMON'S CREED Art. XVI.
fin, he muſt either believe himſelf to be preſently in
a ſtate of wrath and condemnation; yea, to be as
much ſo as any unbeliever can be ſuppoſed to be, or
he cannot believe the gofpel, but muft neceffarily
ſeek relief and comfort fome other way than it di-
rects to*. And from hence it neceffarily follows,
that in ſuch a cafe he muſt believe, that one may be
a true believer, united to Chrift and juſtified, and
yet be in a ſtate of condemnation -in order to his
believing the report of the gofpel concerning Chrift,
fo as to receive any benefit by it: which is to fay in
effect, that one muft believe the gofpel to be falſe,
before he can believe it to be true: for the fame
goſpel which declares the righteoufneſs of Chrift to
be the fole ground of a finner's juftification, teaches
that he who believeth is not condemned; and that he
fhall not come into condemnation. According to the
hypothefis of the letter-writer, therefore, a believer
muft, at least, believe one part of what the goſpel
teaches to be falfe, before he can believe another
to be true.
Our author's abfurd reaſoning on this fubject
feems to be founded on this ignorant and fooliſh
fuppofition, That there is no difference between a
believer confidered in himfelf, or as having no re-
lation to Jefus Chrift, and the fame perfon confi-
dered as in Chrift, cloathed with his righteoufnels,
and intereſted in all the bleflings and privileges pro-
cured thereby. A believer confidered in himfelf is
doubtless a child of wrath and an heir of hell, as
well as others; but conſidered as in Chrift he is
wholly freed from condemnation and the curfe
of the law, and alſo has a ſpecial intereſt in all the
* Letters, p. 62, 63, 419.
bleffings
Art. XVI.
209
REVIEWED and EXAMINED.
bleffings of the goſpel *. Now, after union with
Chrift by faith, and juftification the neceſſary con-
fequent of it, a believer, whatever he may do
through the remainders of fpiritual darkneſs upon
his mind, and the prevalency of unbelief, ought ne-
ver to confider himself as being without any rela-
tion to Jeſus Chriſt, or as ſtanding purely upon his
own bottom, but as ftill cloathed with the righte-
oufneſs of Chrift, whereby he is forever fecured
from wrath and condemnation, and continues ſtill
to have a ſpecial intereft in all thoſe bleffings and
privileges which were purchaſed by the righteouf-
teouſneſs and death of Chrift, and are infallibly fe-
cured to all true believers by the promifes of the
gospel.
Thus, though a believer ought never to bottom
his hopes of acceptance with God, and eternal
falvation, upon his faith and former attainments;
yet neither ought he to deny them, or doubt of
thoſe privileges he has a ſpecial intereft in, and
which are effectually fecured to him by virtue of
his union with Chriſt by faith. To maintain a juſt
fenſe of theſe, and take comfort and encouragement
from them, is no way inconfiftent with that truſt
and confidence in Chrift alone for acceptance
with God, and eternal falvation, which the gofpel
requires.
To reft on former experiences and attainments,
as any way contributing to cur acceptance with
God, cannot indeed confift with a relying wholly
upon Chrift, and his finiſhed work, for juſtification
* This truth is fet forth with fo great evidence in the
apoftolic writings, particularly Rom. vii. 1-6. and chap.
viii. 1, 2. that it is furprifing any pretended lover of the
apoftolic goſpel ſhould have had the fore-head to deny it.
and
210 PALEMON'S CREED
Art. XVI.
and falvation; but an affurance and humble ac-
knowledgment of them to the praife of divine
grace, is every way confiftent with a total over-
looking of them, and renouncing all confidence in
them, in the matter of juftification before God.
How frequently does the apofile Paul make men-
tion of what the Lord had done for him and wrought
in him, whereby doubtlefs he was diftinguifhed from
the "moft openly profane*?" Did not he com-
fort himſelf and take encouragement from the re-
view and ferious confideration thereof, being fully
affured, that he who had delivered would ſtill deli-
ver; that he who had begun the good work would
carry it on, until the day of Jefus Chrift+? But
dare any alledge, will the letter-writer venture to
affirm, that while the apoftle did in this manner
look back on his former experiences and attain-
ments, and draw fuch comfortable conclufions from
them," he ceafed to be a believer, or rather made
"it appear that he never was one ?”
The great apoftle of the Gentiles never imagined,
as Palamon does, that in order to a glorying only
in the cross of Chrift, a believer muft deny all his
former attainments, with that fpecial relation to Je-
fus Chrift which commenced immediately on his
firſt believing on the name of the Son of God;
and acknowledge that there is nothing either con-
ferred upon him, or wrought in him, that can dif-
tinguiſh him from the moft openly profane
"the most infamous fcoundrel
the vileft pro-
" ftitute or, in a word, from the greateſt ring-
"leader in profaneneſs and excefs ." Such reve-
* Acts xxii. 3-21. chap. xxvi. 13-20. Rom. vii.
8, 9, 10. Gal. i. 16. chap. ii. 19, 20. &c.
† 2 Cor. i. 10. Philip. i. 6. Letters, p. 60, 61, 62.
ries
Art. XVI.
211
REVIEWED and EXAMINED.
ries feem to be peculiar to the letter-writer and
his fraternity.
But though our author can, to ferve a turn,
make ſhift to varnish over his wild imaginations of
this fort with ſome colour of truth, and thereby
puzzle the mind of a weak reader, and make thofe
cavils and reproaches by which he endeavours to fix
an odium on the doctrine and character of his oppo-
nents, appear fomewhat more plaufible, there is
reafon to think he is far enough from believing
them himſelf. Can it be fuppofed that he and his
brethren, who arrogate to themſelves the charac-
ter of the only true believers of the ancient apofto-
lic gospel, and call themselves the only church of
Chriſt and kingdom of heaven upon earth, after all
their acts of faith, or works of charity and felf-de-
nied obedience-imagine that there is nothing in
and about them, or done by them, whereby they are
diſtinguiſhed from their Pharifaical opponents, and
thofe felf-feeking men who, if we may believe our
new friends of the ancient gofpel, have uſed their
utmoſt endeavours to corrupt and pervert the true
doctrine of the grace of God, chiefly with a view
to fet forth the importance of their own precious
perfons and character; or even, as our author loves
to speak, from the moft openly profane? Believe it
who will, as the honeft highlander faid of tran-
ſubſtantiation, “it will not believe for me."
After what has been faid, I prefume, it will ap-
pear abundantly evident to every intelligent reader,
that what Palamon teaches concerning a believer's
liableness to condemnation or vindictive wrath for
every fin he commits, is fo far from being any part,
that it is indeed the very reverfe of the apoftolic
doctrine on this head; and pregnant with a number
of fuch palpable and fhocking abfurdities as no man
in his right mind can digeft or admit.
It
212
PALEMON'S CREED Art. XVI,
It might be obſerved before we leave this fubject,
that if every fin which the believer commits makes
him obnoxious to the divine wrath and curfe of
that law, which fays, Curfed is every one that centi-
nucth not in all things written in the book of the law to
do them; it is plain, that there cannot poffibly be
any fuch thing as a ftate of juftification; or at least
that the believer cannot remain in it, no, not for one
moment: for every fin, even the leaft fin inherent—
as well as that which is actually committed by him,
being contrary to the righteous law and holy na-
ture of God, deferves his wrath and curſe both in
this life and that which is to come. If this defert
then makes a believer liable to the curfe, of the law,
and the wrath to come, and, which is yet more,
brings him actually under it; and no man, no, not
the greateſt faint is able of himſelf, or by virtue of
any grace received in this life, perfeâly to keep the
commandments of God, but doth daily break
them in thought, word, and deed; it is manifeft
beyond contradiction, that no man ever was, or
can be juftified in this life, or at leaft continue fo
one day, or even one moment: unless we ſhall
ſuppoſe, that the fame perfon, at one and the fame
time, may be both juſtified and condemned, or un-
der the wrath and curfe of God, and yet really
delivered from both; which is equally repugnant
to Scripture and common fenfe.
We might further add, that our author's hypo-
thefis above-mentioned does virtually contain, and
cannot be maintained without adopting a number
of Popib errors, long fince exploded by the church
of Chrift, as diametrically repugnant to the Sacred
Writings; fuch as, thefe concerning the poffibility,
yea, the neceffity, of perfection in this life, in order
to perfect or complete juftification; concerning
the diftinction betwixt venial and mortal fins, and
inward
Art. XVI.
213
REVIEWED and EXAMINED.
inward concupifcence, as being no fin;
concern-
ing the poffibility of a believer's falling totally from a
State of grace and juſtification, &c.
Thus, we fee that fome of the moſt material ar-
ticles of Palæmin's creed are nothing elſe but fome
old Popiſh notions revived, and put into a new drefs,
by the help of fome ambiguous phrafes and labour-
ed circumlocutions; and which have a veil of myf-
ticifm frequently drawn over them whereby they
are concealed from the view of inattentive and ig-
norant readers, who often cannot diſtinguiſh a ſyl-
tem of the groffeft and moſt fullom errors from the
apoftolic gofpel, if the former is only coloured over
with a little art, and fome plauſible, though deceit-
ful appearance of truth.
However little regard the letter-writer fhews for
the intereſts of religion and godlinefs on other occa-
fions, it would feem from his manner of writing on
this fubject, that for once he affects to appear
fomewhat jealous of them; and to difcover fome
fear left they fhould fuffer by what he calls the po-
pular doctrine concerning the believer's exemption
from the condemning fentence and curfe of the di-
vine law, notwithstanding his fins after converfion
and juftification: therefore it may not be improper
to add here, that if any thould fo far abuſe the doc-
trine of the grace of God, or what is taught in the
Scriptures, and by all found Proteflant divines agree-
ably thereto, concerning the great privilege of be-
lievers in being wholly delivered from the curfe of
the law and wrath of God, and all further liable-
nels thereto, as to take encouragement from thence
to indulge themſelves in the practice or commiffion
of any fin, it may be taken as a certain evidence,
that they are ignorant both of the gospel and of the
true God; and that when they lay claim to any fuch
privilege, and make their vaunt of it, they beat of
2
a falje
214
PALEMON'S CREED Art. XVI.
a falſe gift, or of a privilege which they have no real
intereft in for that doctrine when rightly under-
ftood, and fuitably applied, never fails to have a
quite contrary effect; and is indeed one of the moſt
powerful motives, and the ftrongeſt incentive and
encouragement to the ftudy and practice of true
evangelical holinefs. This the apoſtle Paul clear-
ly intimates in the following words: The grace of
God that bringeth falvation, and confequently re-
demption from the curfe of the law and wrath of
God, hath appeared to all men, namely, in the re-
velation and promifes of the gofpel, teaching us, who
by faith and union with Chrift have been made ac-
tual partakers thereof, and are fully affured of this
our great privilege, that denying ungodliness and
worldly lufts, we ſhall live foberly, righteously, and god-
ly in this prefent world; looking for that bleffed hope,
and the glorious appearing of the great God, and our
Saviour Fefus Chriſt *.
But though love to God, produced and main-
tained in the hearts of true believers by the faith
and firm perfuafion of his grace, mercy and love,
in Chrift, toward them, is one of the moft power-
ful incitements to holiness and evangelical obedience;
the confideration of his infinite holiness and juſtice,
and of his wrath revealed in his law againſt all un-
godliness and unrighteoufnefs of men, is no doubt
of fingular ufe for deterring them from fin; as
thereby the intrinfic evil and demerit of fin are clear-
ly manifefted, and they led to entertain more exal-
ted thoughts of the grace of God, whereby they
are delivered from that dreadful wrath which is the
juft defert of every fin they commit.
This feems to be the true import of the paffage
which Palamon quotes from the epiftle to the He-
*Tit. ii. 11, 12, 13.
brews:
Art. XVI.
215
REVIEWED and EXAMINED.
brews: Wherefore we receiving a kingdom which can-
not be moved, let us have grace to ferve God with re-
verence and godly fear. For our God is a confuming
fire. Thefe words in the firſt clauſe of ver. 28.
We receiving a kingdom which cannot be moved-
muft certainly imply an affured hope of heaven and
everlafting happineſs, and confequently of delive-
rance from eternal wrath: therefore to explain ver.
29, Our God is a confuming fire, of a believer's li-
ableness to that wrath, or as containing a reaſon
why he fhould, in the whole courfe of his obedience
to the law of God, be influenced by the fear of
hell and damnation, would be to make the apoftle
contradict himfelf, or maintain that while a Chrif-
tian is on the moſt folid grounds affured of his deli-
verance from the wrath to come, he may and ought
to fear, that, on the leaſt defect or failure in his obe-
bedience, it will be executed upon him; which
would really be the fame thing as to affirm, that a
believer may and ought to be affured of his falva-
tion, and yet doubt of it, at one and the fame
time.
.
It is not eaſy to underſtand what the letter-wri-
ter means by reflecting on fome preachers for the
ufe of that fcriptural and well-known maxim, which
he impiouſly calls the jargon of the popular doc-
trine t," God out of Chrift is a confuming fire."
If he intends in this manner to infinuate, that God
never deals with any of the children of men, but as
a God in Chrift; then it must be allowed, that
God is in Chrift condemning finners and punish-
ing for fin, as well as reconciling the world to himself,
not imputing their trefpaffes unto them. How far this
notion is confiftent with the apoftle's declaration‡,
*Heb. xii. 28, 29. + Letters, p. 419.
‡ 2 Cor. v. 19.
2
or
216
PALEMON'S CREED Art. XVI.
or the record of God himſelf concerning his Son,
publiſhed by an audible voice from heaven in theſe
words, This is my beloved Son, in whom I am well
pleafed *, let the reader judge.
What is God in Chrift, but God confidered as re-
conciled and well pleafed in Chrift, or for his righ-
teouſneſs ſake, whereby his holy law is magnified
and made honourable, his infinite justice fatisfied
and honoured, and all his adorable perfections glo-
rified, in ſuch a manner as they could never have
been by the unfinning obedience of men or angels?
And what is God out of Chrift, or an abfolute God,
but the fame infinite Majefty confidered as dealing
with men in the way of ftrict juftice, and accord-
ing to the tenor of a broken law or covenant of
works; which only denounces wrath and ven-
geance againſt the tranfgreffors thereof; against all
finners who have no fpecial intereft in Chrift's righ-
teouſneſs and facrifice, and efpecially against thoſe
who defpife and reject all the propoſals and promifes
of grace made to them in the everlaſting goſpel?
To affert, then, that we ought never to conceive
of God as out of Chrift, or as an abfolute God, is in
effect to maintain, that we ought never to conceive
of him as an angry and fin-revenging God; or,
which is equally abfurd, that God in condemning
and puniſhing finners ought to be confidered as re-
conciled yea, that he may be confidered as not
imputing, and yet imputing their trefpaffes to them;
as abfolving them from the guilt of fin, and yet con-
demning and puniſhing them for it.
But I am afhamed to encroach upon the reader's
patience by anfwering a cavil which deferves no
manner of notice, being full as impertinent and
fenfelefs as it is impious and blafphemous.
* Matt. iii. 17.
We
Art. XVII. REVIEWED and EXAMINED. 217
We have already had occafion to confider fome
extravagant notions advanced by the letter-writer
concerning juftification, which if admitted will
make it very difficult, yea altogether impoffible to
fhew what advantage a believer has above an un-
believer in respect of his ſtate before God; or what
benefit the former can be ſaid to receive by the im-
puted righteouſnefs: and if we inquire into his
fentiments with regard to fanctification and inherent
grace, we ſhall find them to be no less unfcriptural
and abfurd. The fubftance of what he teaches in
relation to this fubject may be comprized in the fol-
lowing article.
T
ARTICLE XVII.
PHERE is no abiding principle of grace implant-
`ed in the hearts of believers by the power of the
Holy Ghoft; nor is there any fuch thing as inherent or
Jubjective grace, on account of which any one man can ·
juſtly be faid to be more holy than another.
REMARK S.
HOWEVER
OWEVER uncouth and impious this
notion may, at first fight, appear to be, thoſe
who have carefully perufed the letters on Theron and
Ajpafio will eafily perceive, that it is the fcope of at
great part of that performance to inftil it into the
mind of the reader. When it is confidered what
improvement the letter-writer makes of the doctrine
of the grace of God, and the article of juſtification
through the imputed righteoufnefs, it will evidently
VOL. II.
L
appear
'
218
PALEMON'S CREED Art. XVII.
appear, that all the ftrong things which he affects
to ſpeak concerning the atonement, the fovereignty
of divine grace, and the excellency of the divine
righteouſneſs, as being the fole requifite to juftifica-
tion, are chiefly intended to depreciate and vilify
inherent grace, and the internal operation of the
Spirit of God in the hearts of men, which all found
divines have hitherto, agreeably to the Scriptures,
taught to be abfolutely neceffary; not as a ground
of acceptance with God, or as being any part of
their juſtifying righteoufnefs, but in order to a be-
lieving the report of the gospel, fo as to receive the
gift of righteousness, and actually enjoy the benefit of
it; and for enabling the finner, who is by nature
weak and impotent, yea wholly dead in trefpaffes
and fins, to live unto God, and bring forth the
fruits of holiness and acceptable obedience to his
law.
To maintain the neceffity of any ſuch internal
work of the divine Spirit upon the hearts of men,
or of the implantation of a living and abiding
principle of grace in their fouls, for thefe and the
like ends and purpofes, is what Palamon calls
"the capital characteristic of the popular doctrine."
And he has even the affurance to call the grace of
the Holy Ghoft, implanted in the fouls of believers,
"the counterfeit grace." And the Divine Au-
thor of that grace, who teaches and powerfully
determines them to make any ſuitable improvement
and application of the doctrine and promifes of the
golpel, or of the grace of God manifefted in the
atonement, he profanely ſtyles a private Spirit, and
"the Spirit of the popular doctrine +." After
pouring fuch contempt upon the bleſſed Spirit of all
grace we need not be ſurpriſed to find this writer
* Letters, p. 445·
+ P. 35.
vilifying
Art. XVII. REVIEWED and EXAMINED. 219
vilifying and reproaching his work, by calling the
inward principle of grace and holinefs, produced in
the hearts of all true believers," that cruel fome-
"thing which the attention of ALL WHO AC-
"KNOWLEDGE IT is fo much engroffed in the
"purſuit of, that they miſtake, neglect, and deſpiſe
"the fimple report of the gofpel; fo cannot find
"the comfort which it yields to every one who
"underſtands and holds it for true." This, he is
pleaſed to ſay, ftings to death all who covet
it; all who bewail the want, and all who re-
"joice in the poffeffion of it; leads the former
"through a tireſome and gloomy path into utter
66
darkness, and lulls afleep the latter on the top of
"a precipice, foothes them awhile with pleafing
dreams, then throws them down headlong at
"laft*."
Theſe hints are fufficiently plain, and import not.
only a denial of any fuch thing as inherent grace, or
an internal work of the Spirit of God upon the
foul, but, what is ftill more, that the acknowledg-
ment of any fuch thing is damnable; whence I
think it is manifeft, that in a bold and contemptu-
ous oppofition to the whole work of the Holy Ghoft
in the converfion, regeneration, and fanctification of
believers, he has outdone all that ever went before
him. For though there have not been wanting
fome in former ages who have reproached and ridi-
culed the work of the Holy Spirit upon the fouls of
men, and all pretenfions to it, made by certain claffes
of men, as mere enthuſiaſin and fanaticijm, I do not
remember, that any of them ever ventured in fuch
ftrong terms to deny, that there is, or can be any
fuch thing. And indeed with regard to this matter
our author has by many degrees exceeded the grol-
* Letters, P. 94.
L 2
Left
220. PALEMON'S CREED Art. XVII.
feft Pelagians in herefy and blafphemy. He char-
ges all who fuppofe an internal work of the Holy
Spirit, or inherent grace and fanctification, to be
in any reſpect neceffary to falvation, with neglec-
ting and deſpifing the gofpel; and is even fo bold
as to affirm, that they are in a ſtate of damnation,
and walking in the path that leads to utter darkneſs.
All who pray for, defire, or profefs to have any ex-
perience of a quickening, enlightening and fanctify-
ing work of the Spirit of God upon their own fouls,
or imagine, that the inward and efficacious opera-
tion of divine grace muft concur with the external
revelation of the gofpel, in order to the converſion
and falvation of finners, do, according to him, dif-
believe, and defpife the fimple report of the gofpel,
and thew a Jewish difguft at the bare truth, or the
bare work of Chrift finished on the cross *. Yea,
he carries the matter fo far as plainly to infinuate,
that if any, even after they have been brought into
a ftate of juftification, and tafted that the Lord is
gracious, do imagine, that they are poffeffed of any
grace, or holiness, that can in the leaft diftinguifh
them from the most profligate and profane finner
that lives; they are ignorant both of the gofpel
and of the true God †.
The Scripture every where teaches the neceffity
of inherent and ſubjective, as well as objective grace,
and informs us, that the Lord Jefus faves his people
by the power of his Spirit, as well as the merit of
his righteouſnefs; that no man can come unto him,
10 as actually to receive any faving benefit by his
merits and mediation, but thofe who are taught of
God, or hear and learn of the Father, and whom the
Father DRAWS, by the gracious, internal, and effec-
tual operation of his Holy Spirit ; that though he
* Letters, p. 94,95⋅ 99• + Letters, p. 61, 62, 63,
64,-419.
John vi. 44, 45.
juftifies,
Art. XVII.
REVIEWED and EXAMINED. 221
juftifies, and receives them into a ftate of reconci-
liation and favour with himfelf, not on account of any
works of righteouſneſs done by them, yet ſtill he faves
them by the washing of regeneration, and the RENEW –
ING of the Holy Ghost; and, in fine, that the
fanctification of the Spirit is no lefs neceffary to fal-
vation than the belief of the truth.
But the letter-writer is fo far from allowing, that
an internal work of the divine Spirit upon the heart
is requifite in order to make the word of the goſpel
effectual for the falvation of finners, as to give plain
hints importing, that to maintain the neceflity of any
fuch thing is dangerous and damnable, and to pretend
to any experience thereof a fufficient indication of
Pharifaical pride, and difaffection to the true doc-
trine of the grace of God. This inward grace of
the Holy Ghoft, which through a ſtrange kind of
infatuation peculiar to those who are under the in-
fluence, and actuated by the energy of a Spirit of
error, he ftill oppofes to objective grace, or, as he
loves to ſpeak, to the grace of God manifeſted in
the atonement, is what he calls the wished-for fome-
thing; which, according to him, fo engages and en-
groffes the attention of the votaries of the popular
doctrine, that they have no ear to give to any
"thing that can be faid of the truth and certainty
"of the gospel, and the grand things of God re-
"ported there." And fays this Gentleman, "No
"fooner are they poffeffed of this, but they begin to
"look down, with a folemn pride, upon the reft
"of mankind, as profane; and to complain a-
"loud of the prevalency of infidelity and irreligi-
on regretting, no doubt, that that for which
* Tit. iii. 4, 5.
"they
+ 2 Thef. ii. 13.
Palemon and his brethren, the pretended friends
of the ancient gofpel, have things of a very different
L 3
nature
222 PALEMON's CREED Art. XVII.
แ
they value themſelves, is not fufficiently esteem-
"ed by the rest of mankind." "This," adds he,
"is indeed the great center of the popular doc-
trine, the very axis on which it turns. Here all
૮૬
its lines are united. All the divine attributes,
"works, and words, are introduced as handmaids
"fubfervient to this favourite diftin&tion. The
"power and cunning of Satan is to be guarded
"againft, chiefly, as oppofed to this *."
The reader may find a great deal more to the
fame purpoſe in the letters on Theron, &c. particu-
larly the first three; but we are weary of tranfcri-
bing fuch impious jargon, the manifeft tendency of
which is to expofe all ferious religion and godli-
nefs to contempt, and to encourage men in the
nature to lament. Any apparent fuccefs of the gofpel,
any feeming revival of the purity of gofpel-doctrine, in
oppofition to their Pelagian and Popish notions, and
any attempts for promoting public reformation, and the
interefts of religion and practical godlinefs, appear to
give them more uneafinefs than any thing elfe. Thefe
are the things which make them, if not to bowl, pray,
and groan - yet to grin and gnash their teeth with pain.
We can point to a few practical treatifes on religion,
viz. Guthry's Trial, &c. Marſhall on Sanctification,
Boften's four-fold State of Man, Hervey's Dialogues, &c.
all excellently well calculated for promoting the inte-
reſts of real godlinefs, which feem to be a much greater
eye-fore to them than all the wicked, blafphemous, and
atheiſtical books and pamphlets that have been publiſh-
ed in the preſent age. If, after all, they will be called
the friends of the apoftolic goſpel, by way of eminency,
as we have no inclination to differ with them about
words, we are willing to allow them the title, for this
good reaſon, that they are the greateſt enemies to it,
that this, or perhaps any age has produced.
*Letters, p. 95•
practice
Art. XVII.
REVIEWED and EXAMINED. 223
practice of impiety and wickednefs, by endea-
vouring to make them believe, that those who are
wont to be eſteemed religious and godly perfons,
are in reality nothing elſe but a number of Pha-
rifaical, canting hypocrites; and that the greateſt
ſaint on earth cannot be faid to be more holy than
the most profane debauchee.
From an attentive confideration of the paffages
already tranfcribed, and many others of a like na-
ture, that might be quoted from the letters on The-
ron, &c. we may have a pretty good view of the
ſcope and defign of a great part of the author's rea-
foning, warm declamations, and bitter invectives
againſt fome noted preachers, whom he invidiouſly
ftyles the popular preachers. His great quarrel with
them, is not becauſe they maintained, that inhe-
rent grace, or a renewing and fanctifying work of
the divine Spirit upon the hearts of men, with the
feveral fruits and effects thereof, are neceflary as a
ground of juftification and acceptance with God,
or to lay a foundation for fome diftinguiſhed
claim to the benefit of the divine righteoufnefs;
for every one, who has the leaſt acquaintance with
their writings and fermons, knows, and he cannot
be ignorant, that they always taught the very re-
verfe; namely, that though juftification and fanc-
tification are infeparable, yet the latter is never the
caufe of the former, but pofterior to it in order of
nature ; and that though none can believe the gof-
pel fo as to obtain an actual intereſt in the bleffings
thereof, till he is powerfully inclined, determined,
and enabled by the Spirit of God fo to do, yet no
experience of any fuch internal operation of the
divine Spirit upon their hearts, does at all be-
long to the grounds of faith or juſtification; this be-
ing procured only by the righteouſneſs of Chrið,
while that is wholly founded on the word, tellimo-
L &
ny',
224
PALEMON'S CREED Art. XVII.
ny, and gracious promife of God addreffed to fin-
ners of mankind indefinitely, or without diftinc-
tion, in the gospel. What Palemon must there-
fore chiefly blame thofe worthy men for, is their
teaching, that any fuch thing as inherent grace, or
the internal and effectual operation of the Holy Spirit
upon the fouls of men, is at all neceffary.
We find this author fometimes infinuating, that
wherever any thing of this kind is to be found, the
poffeffors will not fail to be fufficiently fenfible of it,
and regard it as a reafon why all the comforts of
the goſpel ſhould bear a peculiar direction, or ref
pect, toward them in diftinction from others.
If we may believe him, no man can be conſcious
of any grace or good thing that can be fuppofed to
diftinguish him from the moft impious and profli-
gate finner, and not confider it as contributing
fomewhat, more or lefs, toward his acceptance with
God, and furniſhing him with fome peculiar claim.
upon the Deity. For he thinks it abfurd to ima-
gine, that every man's pride is not equal to his
worth *. If it is fo indeed, it is evident, that
there
Letters, P. 45·
By worth here doubtless he means piety and reli-
gion, as well as vain pretenfions to them. If therefore
bis maxim, namely, That every man's pride is equal
to his worth, is admitted, it will neceffarily follow, that
the more pious and religious any man is, the more
proud he is. Now, he will readily grant, I prefume,
that pride is one of the moſt vitious and wicked affec-
tions that human nature can be tainted with; and that
the more proud any man is the more wicked he is. It
is therefore the native confequence of his maxim, that
the more holy and religious any man is, the more wic-
ked he muft, of neceflity, be. And as it will till hold
true, that the more humble any man is, the more there
is of true worth in him; if every man's pride muſt be
allowed
Art. XVII. REVIEWED and EXAMINED. 225
there can be no fuch thing as any true holineſs in
the world; or fuppofing there was, it would be ra-
ther hurtful than profitable, as tending neceffarily
to puff up men with fuch a conceit of themfelves
and their own righteouſneſs, as would make it very
difficult, yea altogether impoffible for them to pay
any due regard to the report of the gospel, or main-
tain just notions of the work of Chrift finiſhed
upon the croſs.
The apoſtle afferts, that without holiness no man
fhall fee the Lord; and He who is the Amen, the
faithful and true witness, teftifies, that except a man be
born again he cannot enter into the kingdom of God;
but according to our author's method of reaſoning,
regeneration and fanctification are fo far from being
neceflary
as
allowed to be equal to his worth, the more humble
any man is, he must neceffarily be the more proud.
To affert either of thefe, as every one muft do, who ad-
mits the letter-writer's maxim afore-mentioned, I think,
one fpeaks, may be called blafphemy againſt
common fenfe. Methinks Palamon has full as much
reafon as the popular preachers to recur to myſtery for
veiling fuch abfurdities as thefe, which doubtlefs will ne-
ver go down with any, till they have been prevailed up.
on to renounce not only their religion, but reafon and
common fenfe.
Some would make us believe they have received
much light from this Gentleman's reaſonings; but, for
my part, I think, I fhould receive full as much light
from one that would tell me, that vo and three make
fix, as I can do from his differtations on any fubje&t he
has treated of. But fuch confidence has Palzmon to
put in his own abilities and extraordinary penetration,
that, as we will fee afterwards, he does not altogether
deſpair of being able to reconcile the two fides of a con-
tradiction.
L 5
It
226
PALEMON'S CREED Art. XVII:
neceffary to falvation, that any experience or con-
ſciouſneſs of either, muft needs incline men to ne-
glect and deſpiſe the fimple report of the gospel,
and lead them into fuch mistakes about the divine
grace manifefted in the atonement, as will prove
the fatal means of utterly excluding fuch as en-
"tertain them, from partaking of the great and
"eternal benefit conveyed by that grace to all who
"know and underſtand it in fimplicity *."
The hinge of the controverfy between Palamon
and his opponents, with relation to the fubject un-
der confideration, chiefly turns upon this queftion,
Whether an internal work of grace and fanctifica-
tion is in any respect neceffary to falvation? This
they affirm, as being taught and inculcated almoſt
in every page of the Sacred Writings, both of the
Old and New Teftament. He, on the other hand,
It would be vain for the letter-writer to attempt a
vindication of himſelf with regard to the loofe affertion
formerly mentioned, by alledging he only meant, that
men in a natural, or unrenewed ſtate, can do no good
actions, nor be poffeffed of any good qualifications:-
for as it is qualified by no ſuch reſtriction, it is plain,
that many of the fcurrilous reproaches whereby he has
attempted to pour contempt upon all Chriftian exer-
cife and experience, and the whole practice of god-
lineſs, are built upon a fuppofition of the fame nature
with his favourite maxim, That every man's pride is
equal to his worth. It is true, where he comes to speak
of his own fort of believers, he would ſeem to allow full
fcope for all the exerciſes of religion, and acts of obe-
dience to the divine law; but all that can be inferred
from thence, is, that there, as almoſt every where elſe, he
ſhamefully contradicts himself, and would obtrude upon
us the moft wretched inconfiftencies. But what elſe
can be expected from fuch a -writer as Palemon ?
• Letters, P. 17.
does
Art. XVII. REVIEWED and EXAMINED. 227
does as confidently deny it, on pretence that the
admitting of any fuch thing has a tendency to de-
preciate the merit of the divine righteouſneſs, and
lead men to eſtabliſh a righteouſneſs of their own
as a ground of acceptance with God, or at leaſt to
do, or labour to feel and experience fomething in
themſelves which may afford them a reaſon for ad-
vancing fome peculiar claim upon the Deity, as the
Gentleman has thought fit to exprefs himſelf.
It must be owned he has never fairly stated the
queſtion as we have done juft now, or in exprefs
terms denied the neceffity of regeneration, holiness
and obedience to the law of God. He was doubt-
lefs aware, that fuch plain dealing would have too
much expofed him, and made the abfurdity and im-
piety of his ſcheme manifeft to all men; fo that he
could have had no opportunity of inftilling his li-
centious and heretical notions into the minds of his
readers with any proſpect of fuccefs. Therefore he
ftill fhifts the point in debate, and uſes his utmoſt
endeavours to diſguiſe and conceal his real fentiments
on this head. Thus after treating the whole work
of the Holy Ghoſt in regeneration and fanctification
with the most profane contempt, and throwing out
the moſt bitter invectives and reproaches against all
who teach the neceffity, or profefs to have experi-
ence of any fuch thing, he endeavours to make the
inattentive reader believe his only defign is to vindi-
cate the apoftolic doctrine concerning the ground of
a finner's juftification before God. He attempts to
juftify his impious affertions and blafphemous infi-
nuations concerning the grace of the Holy Spirit
implanted, and operating in the fouls of believers,
by affirming, that nothing befide the bare work of
Chriſt finiſhed upon the cross can contribute more
or lefs toward a finner's acceptance with God; as if
the
228
PALEMON'S CREED Art. XVII.
**
the latter could not be afferted without denying
and vilifying the former.
A remarkable inftance of his wicked prevari-
cation, and ſcandalous difingenuity, in handling
this fubject, we have p. 95, 96, where, after pour-
ing the utmoſt contempt upon the work of the
Divine Spirit in the hearts of men, and all defires
after any experience thereof upon the foul, under
the notion of that favourite fomething which leads
men to miſtake, neglect, and deſpiſe the fimple re-
port of the gospel, and blafphemously infinuating,
that an apprehenfion of the neceffity of any fuch re-
newing and fanctifying work of the Spirit is what
the Scripture warns againft, as "the great engine
employed to blind the minds of men, left the
"light of the goſpel of the glory of Chrift, who
"is the image of God, fhould fhine unto them."
-he very impertinently concludes the paragraph
with thefe words: "It will appear, that if we
66
imagine we poffefs, or defire to attain any re-
"quifite to our acceptance with God, either afide
"from, or in connection with the bare work of
"Chrift-Chrift is become of no effect unto us
"Chrift fhall profit us nothing."
Palamon would have his ignorant reader believe,
that this is the fum of all that he had been for-
merly afferting in reference to inherent grace and
holiness, and that it is only for teaching fomething
inconfiftent therewith, that he inveighs fo warmly
againſt his antagoniſts; whereas his remark is quite
foreign to the fubject he had been before treating
of; and, if rightly underſtood, is indeed the very
truth thoſe eminent preachers whofe doctrine he
chiefly attacks, made it their buſineſs to teach and
inculcate in all their writings and fermons. They
never affirmed, that inherent grace, regeneration,
janétification, or any of the fruits and effects thereof,
are
Art. XVII. REVIEWED and EXAMINED. 229
are neceffary as grounds of acceptance with God;
but, on the contrary, ftill maintained, that the
righteouſneſs of Chrift, or, if you pleaſe, "his
bare work finished on the cross," is the fole
ground of a finner's juftification before God: he
had therefore no ground to quarrel with them for
their doctrine in relation to this point. It muſt
doubtless be fomething elſe that has provoked his
refentment, and inflamed his zeal, fuch as it is,
against them, almoft to a degree of diſtraction :
and it is plainly this; that they taught the neceffity
of fanctification as well as juftification; or, that the
fanctification of the Spirit must always accompany
the belief of the truth, in order to falvation. It is
for inculcating this fentiment, which one would
think must be acknowledged to be fcriptural, if any
other can be accounted fuch, that Palemon charges
them with "WORSHIPPING ANOTHER GOD,"
furnishing themselves with a deity according to
"their tafte. Their pleading for the neceffity
of holiness, on any confideration whatsoever, has
in fuch a manner awakened the refentment of the
pretended friends of the ancient goſpel, that R. S.
in his fecond letter to Mr. Pike, tells us, "" Pa-
"lemon makes ufe of every weapon he can lay his
"hand upon, and according to his various occa-
"fions lays hold on every weapon he can moſt
or «
米粉
​readily wield, and by which he may cut deepeft,
"whether it be keen fatyr, difdainful irony, the
"contemptuous fimile, indignant frown, or more
cool reafoning: and that all along he appears.
"to think very gravely, that the Scripture fup-
"ports him in all this †.
* Letters, p. 326.
S. P. and R. S. p. 18.
† Epistolary Correſpond. between
But
230
PALEMON'S CREED Art. XVII.
But whatever Palamon may appear, or rather
might affect to think, it may juſtly be queſtioned,
whether it was poffible for him really to think,
that the Scripture fupported him in ufing his moſt
vigorous efforts to undermine and fubvert fome of
the most important truths contained and inculcated
herein; and which he himself, one would think,
muft certainly know to be fo. One thing is cer-
tain, namely, that the apoſtles never taught him
the uſe of the weapons he moſt readily lays hold
on, in defending the doctrines of Chriftianity; for
they uſed weapons of a very different nature for
demolishing the bulwarks and ftrong holds of the
devil's kingdom in the hearts of men.
The wea-
pons of their warfare were not carnal, but mighty
through God to the pulling down of ſtrong holds,
&c. *
-In meekness they inftructed those that oppofed
themſelves t. But the weapons Palamon moft fre-
quently uſes, and moſt readily wields, are fharp
and bitter words, and bold calumnies, which for
the moſt part are as groundleſs as they are invidi-
ous. He who put it into the heart of this impious
writer to lie againſt the truth, has alfo taught him
the uſe of thoſe weapons by which he has endea-
voured to pervert and overthrow it. However, in
this all who love the truth may be confident, that
no weapon formed against it fhall profper, though
formed and wielded by a far more fkilful and
mafterly hand, than that of the author of the letters
on Theron and Afpafio.
From what has been already obferved it evi-
dently appears, that the matter in queftion be-
tween Palamon and his antagonifts, is not, Whe-
ther inherent grace and holineſs are neceffary as a
ground of juftification or acceptance with God?
† 2 Tim. ii. 24, 25.
* 2 Cor. x. 4.
but
Art. XVII. REVIEWED and EXAMINED. 231
but, Whether they are neceffary on any account?
or, whether there is, or can be any fuch thing among
men? He, contrary to the whole tenor of Scrip-
ture, determines in the negative; and hence makes
every appearance or femblance of practical religion
and godlineſs a ſubject of ridicule, and treats all
Chriſtian exercife and experience with the moſt
profane contempt, as will appear from the following
paffages in his letters." Jefus was not only fo
"numbered with tranfgreffors, as to fuftain the
"character of the worst of them; but he was alſo
"fo numbered with them unto death, as that the
"worst of them might be numbered unto life
"with him. It was neceffary, that the Saviour
"fhould thus be numbered with tranfgreffors, that
"all the redeemed of the Lord might fee the divine
grace in the fame point of view. Let every
man then chuſe his own company. Let him who
"is afhamed of fuch low company as this, by all
re
*
>
means keep his proper diſtance. Let him fol-
"low the ancient and modern patrons of holiness
"who will furniſh him with a Deity according to
his tafte +.'
From this paffage it would appear, that, in the
opinion of our author, the more unholy, impious,
and profligate men are, the more they are favoured
by Chriſt, and the better qualified for church-com-
munion; and that the followers of Chrift ought to
treat ſuch as friends and favourites, while they look
with an indignant frown upon, and treat with the
greatest contempt, all who have any appearance of
* Hence fome may infer, that, according to our au-
thor, our Saviour and his apoſtles did not favour holi-
nefs, but were patrons of impiety and wickedness:
Monftrous! Who would not ſhudder at the thought?
+ Letters, p. 325, 326.
godliness
232
PALEMON'S CREED Art. XVII.
godliness and vital religion, as being on that very
account enemies to the gofpel, and defpifers of
the divine righteoufnefs. In fhort, the ftouteft and
moft enormous finners muſt be careffed and encou-
raged; and all with whom we can perceive the
leaſt femblance of piety, diſcouraged and deſpiſed as
Pharifees and hypocrites. Whether thefe and the
like fentiments favour moſt of Apoftolic Chriflianity
or Antinomian licentioufnefs, we leave the reader to
determine.
The letter-writer fometimes infinuates, that to
bewail the growth and prevalency of open wicked-
neſs, impiety and infidelity, or fhew the leaft un-
eaſineſs on account of any thing of that kind, is a
fure indication of fpiritual pride, and a Pharifaical
temper. What then fhall we think of the mour-
ners in Zion*? of the men who figh and cry for all the
abominations done in the midst of Jerufalem + ? or of
any few who are found, at any time, agreeably to
the Prophet's exhortation, weeping in fecret, or in
the public aſſemblies of God's people, for their own
fins and the fins of a profeffing people among whom
they live, and crying, Spare thy people, O Lord, and
give not up thine heritage to reproach?
If Palamon's notion of Pharifaijm, and the evi-
dence of a Pharifaical difpofition, is juft, I am a-
fraid the apostle Paul will be found acting the part
of a proud Pharifee as much after as before his con-
verfion for we find him fometimes not only com-
plaining of, but moſt bitterly bewailing the infideli-
ty both of Jews and Gentiles. As to the former,
he declares in the moſt folemn manner, that, when
reflecting on their melancholy condition, he had
great heaviness and continual forrow in his heart |\\.
* Ifai. lvii. 18. chap. Ixi. 3. † Ezek. ix. 4.
ii. 17. See Rom. ix, 1, 2,
‡
Joel
Now,
Art. XVII. REVIEWED and EXAMINED. 233
Now, it is natural to think, that the unbelief of
the Jews, his brethren and kinfmen according to
the flesh, their defpifing and rejecting of Chrift the
promifed Meffiah, was not the leaft, if not the prin-
cipal caufe of that great heavinefs and forrow which
took place with him on their account. And elfe-
where we find the fame apoftle heavily complain-
ing of, and lamenting, with tears, thofe evidences
of real infidelity which appeared with many of the
Gentiles who made a profeffion of the name of
Chriſt. Many walk, fays he, of whom I have told
you often, and now tell you even weeping, that they are
the enemies of the cross of Chrift *.
From theſe paffages, and others of a like nature
in the epiftles of Paul, it is evident, that it was
uſual for him to lament and bewail any evidences
or appearances of unbelief, or infidelity and con-
tempt of the goſpel of Chrift, wherever they were
to be met with among profeffors of religion, or
thoſe to whom the gofpel was preached, whether
they were Jews or Gentiles: and we may be fure all
the other apoftles were like-minded; for did they
not walk in the ſame ſpirit, and in the ſame ſteps?
And whatever Palamon may think, we doubt not
to affirm, that in mourning, and a hearty grief for
the prevalency and appearances of infidelity among
men, for the little fuccefs and great contempt
of the gospel, and other evils difhonouring to God
and deftructive to the fouls of men, the apostles far
out-went any popular preachers, or votaries of the
popular doctrine, who have lived fince their time;
as without doubt they did all others that were con-
temporary with them. According to our author's
hypothefis, with regard to pride and Pharifaifm,
*Philip. iii. 18.
the
234
PALEMON'S CREED Art. XVII.
the conclufion is manifeft;
but I bluſh to repeat it.
-The apoftles were
After what has been obferved it may well furpriſe
any one, that the letter-writer fhould have had the
afſurance to tell us, "That we never find the a-
"poftles murmuring," mourning he fhould have
faid, for that he means, "at the prevalency of in-
fidelity, or the fmall fuccefs the gospel had in the
"world" and "that it gave them no diflur-
"bance to fee unbelievers neglecting
66
to;
(
the
"Lord's day, and the rest of the Chriftian inftitu-
"tions *.' This is just as true as that which he
infinuates concerning our blefied Lord himſelf,
namely, that in his doctrine and miniftrations he
gave no inftructions with regard to any public re-
formation; and that what he chiefly witneſſed a-
gainſt during the courfe of his public miniftry on
earth, was, not any public fins or defections from
the purity of religion and reformation once attained
fuch as the popular preachers and their vo-
taries are wont to lament; but any appearance or
femblance of piety that ftill remained among the
Jews t. But if we confult the hiſtory of the evan-
gelifts we fhall find, that there was fcarce any one,
public or national ſtep of defection gone into by the
Jewish church in that period, which our Lord did
not, in the courſe of his miniftry, particularly and
openly bear teftimony againft. And that he be-
wailed the unbelief and impenitency of the Jews,
with other evils which abounded among them, will
hardly be doubted by any who call to mind that
paffage which informs us, that when he beheld the ci-
ty, Jerufalem, he wept over it, faying, If thou hadst
• Letters, p. 146.
+ † P. 54, 64. comp. with
p. 146, 147, 148. and p. 438, 439, 440.
known
Art. XVII.
235
REVIEWED and EXAMINED.
known, even thou, at least in this thy day, the things
which belong unto thy peace! but now they are hid from
thine eyes*. If the popular preachers and their vo-
taries, then, are blamed for lamenting the prevail-
ing of unbelief, infidelity, impenitency, and other
epidemic evils that take place among a people pri-
vileged with the difpenfation of the gofpel, the
ground of the accufation must be, that, according
to their meaſure, they endeavour to imitate the
example of their bleffed Maſter, and give too plain
evidences of their being led by the fame Spirit which
animated his holy human nature.
But Palamon will tell us, that all their complaints.
of the evils above-mentioned have only proceeded,
as they still do, from a kind of religious pride, and
a vain conceit of their own fanctity. Thus he
fpeaks: "Many trufting in themfelves, that they
"are more eminently godly than others, look
"down with a folemn pride on the rest of man-
“kind, and are greatly encouraged in this pride by
"their teachers. Whereas the members of one
"Chriſtian church ought to have the fame love
66 one towards another +; yet many are encouraged
"to look down on their fellows, in the fame com-
"munion, as ungodly and profane. Many have
"their pride not a little gratified, by complaining
"of the defections of the church whereof they are
"members. They feed upon thefe defections, in
* Luke xix. 41, 42.
+ Had not Palemon loft himſelf, as he does too often,
in fome of his wild reveries when treating on this fubject,
he might have known, that the queftion here is not,
Whether the members of the fame Chriftian church
ought to love the perfons? but, Whether they ought to
love the fins of one another? When he ventures to affert
this, it will be time enough to make a reply to his un-*
meaning jargon on this head.
"members.
236
PALEMON'S CREED Art. XVII.
"the midst of all the mournful airs they affume,
"with a delicious fort of felf-applaufe; becauſe
they are thus reminded of their own excellency.
"Take away this fund of religious difcourfe and
"meditation from fome people, and you leave
"them little religion behind *
Here one is readily reminded of the queſtion,
Who art thou that judgeſt another man's fervant? to
his own mafter he ftandeth er falleth +. Is this a
difciple of the apofties? If it is unlawful for Chrif-
tians to lament, or complain of any evils or cor-
ruptions that may take place in a church whereof
they are members, then certainly the apostle Paul
was much to be blamed for making mention and
complaining of a factious, contentious, carnal, and
earthly fpirit, with feveral other evils and corrup-
tions, which he obferved taking place among the
members of the church of Corinth; efpecially as he
gave broad hints, that there were fome in commu-
nion with that church, who, notwithſtanding their
great knowledge, and the excellent gifts they were
endued with, were void of true grace, yea many of
them chargeable with licentious and wicked prac-
tices. The like hints we have in fome other of
his epiftles concerning fome who were fill in com-
munion with the church. But, according to our au-
thor's fuppofition, the apostle Jude was yet more
culpable in complaining of fome ungodly and pro-
fane men who had unawares crept into the church,
and, for any thing we can learn, were ftill in com-
munion with her .
Another inftance of that hearty contempt which
the letter-writer has for the exerciſe of godlinefs,
I-3•
* Letters, p. 438, 439. † Rom. xiv. 4. ‡ 1 Cor.
V. II. vi. 9, 10.
10. xi. 16-19. xiii. I-
xv. 33, 34. 2 Cor.xii. 20, 21. || Jude 4.
i. 10-13.
parti-
Art. XVII. REVIEWED and EXAMINED. 237
particularly that part of it which confifts in mour-
ning for fin, and the difhonour done to God by
the open violation and contempt of his holy law,
ordinances and inftitutions, too frequent among
thoſe who are called by his name, may be ſeen in
the following paffage. "It is common with thoſe
"who are poffeffed of the fore-mentioned zeal,
"whether churchmen or diflènters, to lament
"the decay of religion, the contempt of the goſ-
pel and gofpel minifters, the open profanation of
"the Lord's day, the little frequenting of ordi-
"nances, the increafe of infidelity, and, in a
"word, every thing that fpoils the public deco-
<<
rum as to religion, or that ferves to leffen that
"weight and influence which they apprehend their
religious character or office intitles them to in
"the nation *."
••
I had always thought they were the beft Chrif
tians who were moft deeply affected with a fenfe of
the diſhonours done to God by thofe among whom
they live, and most frequently employed in mourn-
ing for the abominations done in the midst of a
profeffing people. I am fure if we may believe the
Scriptures they are fo; but if we may credit Palæ-
mon, to lament any public defections or corrup-
tions, yea the most enormous acts of wickedness
that may be found among a people profeffing reli-
gion, is a fure indication of hypocrify and Pharifai-
cal pride. The most palpable breaches of the di-
vine law, the most daring impiety, and the moſt
flagitious enormities, it feems, are, in his opinion,
pretty harmleſs things, that need not give any body
great uneafinefs, having no great evil in them fur-
ther than they fpoil the public decorum as to religion.
And in one place he appears to affign as a reaſon
* Letters, p. 440, 441.
why
238
PALEMON'S CREED Art. XVII.
66
why we fhould not mourn or be grieved for the
progress of infidelity, "that it would ill become
us to grudge thofe who are chargeable with it,
"the liberty which the author of nature and of
"the gofpel allows them." If this argument has
any weight in it, I know not why any fhould grudge
themſelves the fame liberty, that is, liberty to com-
mit the moft enormous acts of impiety and wic-
kedneſs that their own vitious inclinations and cor-
rupt affections may prompt them to; nor why they
fhould mourn for any fin that ever they were guilty
of; becauſe infinite wifdom has permitted it, and
divine juftice does not immediately punish it.
If it ill becomes us to grudge men the liberty of
doing whatever divine providence permits, it must
doubtless be much more unbecoming and unwar-
rantable for us forcibly to reſtrain them from the ex
erciſe of that liberty; and ftill more fo to infli&
any fevere punishment upon them for it. Why
then ſhould we not tamely fuffer thieves and rob-
bers to fpoil us of our fubftance, or deprive us of
our lives? Who does not fee that our author's max-
im would make it our duty, and the duty of all men
living, magiſtrates and rulers not excepted, to in-
dulge every one in the exercife of an unbounded
liberty, a liberty of doing whatever he pleaſes?
Did ever Hobbes or Spinoza teach any thing more
wild and extravagant? But we must not bear too
hard upon our author; for, whatever he might
fay on this head, he meant only to expoſe the pride
and infolence of the popular preachers and their vo-
taries, who are fo prefumptuous, and conceited of
their own eminent fanctity, as, after the example
of a certain ancient devotee †, to be grieved when
*Letters, p. 103. + The Pfalmift David.
they
Art. XVII. REVIEWED and EXAMINED. 239
they fee tranfgrefors *; and even mourn, our author
will have it, murmur, becauſe the wicked keep not
God's law t. When employed in any fuch exer-
cife, if we may believe him, they feed upon the
tranfgreffions of the wicked with a delicious fort of
felf-applaufe; becauſe they are thus reminded of
their own excellency.
It may be queftioned if ever any author, who
pretended the leaſt veneration for the Sacred Wri-
tings, prefumed to take fuch liberties in ridiculing
and burleſquing them, as Palamon has done. So
audacious is this writer, that he is not afraid to re-
preſent the experiences and exerciſes of the godly
Pfalmift recorded by himfelf, under the influence
and infallible direction of the Divine Spirit, as the
fruit of fpiritual pride, or, as he is pleaſed to ex-
prefs himſelf, "the ebbings and flowings of the pride
66° of the devotee." Says this Gentleman, " Many
'
paffages in the prophets, big with comfort to the
"defperate, have been abuſed, to encourage men
"in this fruitless labour, namely, of fqueezing at
"their own hearts, in order to extract thence fome
CC
one or other of the qualifications included in the
"promiſes; and we may add, almoft the whole
"book of Pfalms, which were originally intended
"to fet before us the fufferings of the Meffiah,
"and the following glory, as Jelus himſelf de-
"clares. If we give heed to many popular trea-
"tifes, we are left to understand the far greater
part of the Pfalms, as taken up with DESCRIP-
<<
TIONS OF THE EBBINGS AND FLOWINGS OF
THE PRIDE OF THE DEVOTEE: We are left to
"the poor and infipid employment of finging
"theſe in the grandeft part of divine fervice; the
"moſt fublime matter of fong being removed far
* Pial. cxix. clviii. + Pfal. cxix. cxxxvi.
I
" from
240
PALÆMON'S CREED Art. XVII.
from our thoughts, while the very words preg-
"nant with it are in our mouths*."
It is granted, that there are ſeveral paffages in the
book of Pfalms, yea fome whole Pfalms, chiefly, and
others only applicable to the Meſſiah; which is all
that can be gathered from the words of our Lord +
that our author feems to refer to: but it is no lefs
certain, that many of the Pfalms, if not the far
greater part of them, contain a relation of the Pfal-
mift's own experiences both mournful and comforta-
ble, together with his exercife, and a defcription of
the inward frame and difpofition of his foul, on
different occafions, dictated, and left upon record.
by the Spirit of God himſelf, for the direction, com-
fort, and encouragement of the godly in all future
ages therefore it muſt neceffarily follow, accor-
ding to our author's hypothefis, that a very confide-
rable part of Sacred Writ is taken up with no-
thing else but deferiptions of the ebbings and flow-
ings of the pride of the devotee; which have a na-
tive tendency to gratify and cherish the fame noxi-
ous humour in all who read, or are any way con-
verfant with it.
*
Letters, p. 117.
† Luke xxiv. 44. Though fome of the Pfalms of
David, and particular paffages in others of them, are
primarily, and fome only applicable to the Meftah, it
will never follow from thence, that all the Palms are
immediately and only to be underſtood of him. Moles
wrote of Chrift as well as David; but will it therefore
follow, that he wrote of nothing elfe? - Logicians do
fometimes tell us, that a particulari ad univerfale_non
valet confequentia; becaule fome creatures are endued
with reaſon, we cannot thence infer, that they are all fo.
Palamon finding it afferted in Scripture that fome men
are faints, might, according to his method of arguing
on this head, infer that all are fuch. Our author's
legic appears to be no leſs fingular than his divinity.
2
It
Art. XVII. REVIEWED and EXAMINED.
241
It is indeed furpriſing; it is fhocking to the laft
degree; that any one who claims the character of a
Chriſtian, and lover of the apoftolic gofpel, fhould
have arrived at fuch an amazing height of impiety,
as in this manner to traduce and vilify the gracious
operations of the Spirit of God upon the hearts of
his people, and to reprefent and reproach, as the
ebbings and flowings of fpiritual pride, not fuch ex-
periences of thefe as fome modern Chriftians may
pretend to only, but even thoſe which the Holy
Spirit himfelf has been pleaſed to record for the in-
ſtruction and comfort of believers in every future pe-
riod. This is fuch an inftance of daring impiety
and blafphemy, as, I think, can hardly be met with
in the writings of the moſt peftilent hereticks that
have infefted the church in any former age; though
fomething ſimilar to it may be found in the profane
rhapsodies of fome modern Infidels.
After this, thoſe who obſerving our Saviour's di-
rection * judge of the tree by its fruits, will be at
no loſs to form a judgment with regard to this au-
thor, and that ſcheme of principles, or rather hodge-
podge of error, nonſenſe and blaſphemy, which he
would obtrude upon us as the ancient apoftolic gof-
pel.The Spirit of God, when fpeaking of fome
errors which it is foretold Antichrift would introduce
into the church, calls them doctrines of devils + ;
yet, for impiety and blafphemy, few of them have
exceeded, or even equalled fome of thote tenets and
opinions, which this writer has prefumed to publifh
to the world.
But to return to the matter in hand, if there
is no fuch thing as any inherent grace or holiness, as
the letter-writer plainly infinuates, it is evident,
that there can be no external acts of obedience to
† 1 Tim. iv. 1.
* Matt. vii. 16.
VOL. II.
M
the
242
PALEMON'S CREED Art, XVII
the law of God that he will accept, or that can be
of the leaft advantage to men, any further than they
may ferve to maintain fome outward decency and
decorum among them: for our Lord declares, that
the tree must be made good, before the fruit can be good*.
The heart muſt be renewed and fanctified, before
the actions can be holy and acceptable to God.
But any attempt to prove this is needlefs, fince ac-
cording to the letter-writer's hypothefis, to pretend
to yield external obedience to the law of God
must be as abfurd as to ſpeak of any gracious ha-
bits, or an inherent principle of grace and holiness:
for if any thing is pretended to, either in heart or
life, by which a man may fuppofe himſelf to be dif
tinguiſhed from, or more holy than the moſt profane
finner that lives, if we may believe our author, he
will not fail to confider and confide in it, as
"" fome
65
diſtinguiſhing qualification beyond others for ac-
"ceptance with God;" and confequently "it
"muft prove the fatal means of utterly excluding
"him from partaking of the great and eternal be-
"nefit conveyed by the grace of God" appearing
"in the atonement," to all who know and under-
ftand it in fimplicity +."
Thus, according to our author, holiness, or obe-
dience to the law of God, is fo far from being of
the leaft advantage to men, that it is far more dan-
and deſtructive to their fouls than the moft
gerous
enormous tranfgreffions can be ; as the former tends
only to puff them up with a vain conceit of them-
felves, and fortify them in a pernicious oppofition
to, and contempt of the divine righteoufnefs and
grace; while the latter ferves to humble and make
them fenfible of their need of both. In fhort, if we
may believe this author, the moſt flagitious debau-.
*Matt. vii. 17, 18. and chap. xii. 33. † Letters, p. 17.
chee
Art. XVII. REVIEWED and EXAMINED. 243
chee ftands fairer for enjoying the benefit of the im-
puted righteoufnefs, or being admitted to the pof-
feflion of everlaſting happineſs, than the most emi-
nent faint on earth. And indeed according to his
principles, if we may call a number of whimfical
and impertinent imaginations by that name, it muſt
be altogether impoffible for nien poffeffed of any
inherent righteoufnefs, or gracious qualifications, to
enter into the kingdom of God; becauſe, according
to him, every ſuch thing must be accompanied with
a foul-ruining contempt of the righteoufnels of Chrift,
or his bare work finiſhed upon the cross. For any
thing we can ſee then, the apoftolic maxim, With-
out holiness no man ſhall fee the Lord, cannot be al-
lowed a place in our author's ſyſtem, unleſs it be in-
verted thus; With holiness no man fball fee the Lord.
It will readily be objected, that the author of the
letters is no fuch enemy to holiness as has been re-
prefented; becaufe he allows, that love to God
ftill accompanies the fimple belief of the truth, and
that obedience to the divine law is a neceflary fruit
of it; yea, further, fuppofes every true believer to
undergo fuch a change as is in Scripture called con-
verfion, regeneration, new creation, or the new
creature, &c. whence he receives a new inflinct,
that prompts and inclines him to exercife himſelf in
the labour of charity and acts of felf-denied obedi-
ence to the divine law *; and, what is more ftill,
afferts," that they who have made the beft pro-
"feffion of the faith are ftill to be called to repen-
tance, ftill to be put in mind of the neceffity of
"converfion."
CL
~
It is granted he does fo; but what other infe-
rence can be drawn from fuch affertions, compared
with thoſe other paffages of his letters we have al-
* Letters, p. 412, 413, 414, &c.
M 2
ready
244
PALEMON'S CREED Art. XVII.
ready taken notice of, but that in relation to this,
as well as every other point he treats of, he over-
throws his own hypothefis, and manifeftly contra-
dicts himself? Does he not often infinuate, that if
any man, whether he be a believer or unbeliever
it is all one, imagines he is poffeffed of any good
qualification that may diftinguifh him from the
moft profane wretch that lives, he will not fail to
glory in it, as, at leaſt, ſome ground of acceptance
with God, in which cafe Chrift fhall profit him no-
thing? Is it not an undoubted maxim with this
Gentleman," that every man's pride is equal to
"his worth?" fo that if in any condition, that
is, either before or after converfion, he can be ſup-
poſed to be poffeffed of any grace, or good qualifi-
cation, that may ferve to diftinguifh him from the
moſt openly profane, he will doubtless be conſcious
of it, and make it fubfervient to his pride, or, in
other words, make a righteouſneſs and a Saviour
of it?
What can be this author's intention, then, in
alledging, or at leaft allowing and taking it for
granted, that finners muſt undergo a change to
the better that they muſt be converted, re-
newed, and born again; that they muft love
God, keep his commandments, and exerciſe them-
felves in the ſelf-denied labour of charity; and
that otherwiſe they cannot be faved? Does not
all this fuppofe, that fomething befides the bare
work of Chrift, which was long fince finifhed, is
neceſſary to our actual enjoying the benefit of the
divine righteouſnefs, though not as a ground of ac-
ceptance with God? Yet, is not this the very fen-
timent which he pretends to find fault with in his
opponents, and for which he fo often rails againſt
them in the moſt indecent and fcurrilous manner?
They
Art. XVII. REVIEWED and EXAMINED. 245
They never taught the neceffity of any thing be-
fides the righteoufnefs of Chrift as a ground of juf-
tification, though they conftantly affirmed, that
there can be no faving faith, and confequently no
actual intereft in the imputed righteoufnefs, or enjoy-
ment of the benefit of it, till there is a change
wrought upon the heart of a finner by the power
and grace of the Holy Spirit; and that holiness aud
obedience to the divine law are ftill the fruit of
faith.
Now, does not Palemon, upon occafion, main-
tain the neceffity of all thefe in his own way ?
What can be more fenfelefs and impertinent, then,
than for him to fay of his antagonists, "that they
"do not underſtand how the bare word of faith or
"Chriſt's death alone can give them peace with
"God, without fome pious requifite or other;
"which they fecretly hope to attain, or prefume
they have already acquired?” "Some ſecret
"notion," fays he, "of the neceffity of fome dif-
"ference betwixt themſelves and others is lodged
"in their minds along with the knowledge they
"have of the truth +;" that is, in plain terms, they
fuppofe, that fanctification by the Spirit of Chrift is
as neceffary to falvation as juftification through his
righteouſneſs. Yet they maintained the neceffity
of this for no other end and purpoſe, than he him-
ſelf ſuppoſes it neceffary that the gofpel, or the fimple
truth, be received into the conſcience, fo as to be-
come a new inftinet, difpofing a man to love God,
and yield obedience to his commandments.
* Namely, thoſe whom he appears to bear the great-
eft ill-will to; fuch as, Mr. Marſhall, Boſton, Erskines, &c.
+ Letters, p. 305.
M 3
The
246 PALEMON'S CREED Art. XVII.
The admitting of this into the confcience, for he
will hardly allow it to reach the heart, fo as to fur-
nifh the foul with new principles of action, new in-
clinations and affections, muft certainly be fomething.
different from the bare work of Chrift finifhed up-
on the cross; yet this he acknowledges to be necef-
fary both to falvation and juftification. Do not the
cenfures then which he paffes upon his antagoniſts,
for teaching that conviction, regeneration, and fancti-
fication, are neceffary, not as grounds of acceptance
with God, but in order to our actual enjoying of
the benefit of the divine righteoufnefs, fall equally
upon himself? Yea, it is evident that he carries
the point relating to perfonal qualifications, a great
deal further than ever they did, when, as we have
already made appear, he maintains, that theſe are
neceffary to lay a foundation for a perfonal claim to
the favour of God, and any folid belief, or perfua-
fion of the remiffion of fins and eternal falvation
through Chrift.
But it is to no purpoſe to reafon with one who
either knows not or cares not what he fays; and
therefore we ſhall not at prefent take any further
notice of his vain jangling and impertinent rhap-
fodies on this head, but pafs on to the confideration
of the next article,
AR-
Art. XVIII. REVIEWED and EXAMINED. 247
ĮT
ARTICLE XVIII.
IT is abfurd to fuppofe that unbelievers, or men in an
unregenerate flate, ought to pray for the Holy
Spirit to help them to the exercife of faith, or any other
grace: and believers have no occafion to pray for his il-
lumination, direction, or affistance, in any cafe; they
being already furniſhed with a fet of principles fufficient
to direct them in every good path, or how to form their
hearts and lives fuitably to what the Lord requires of
them; and being able of themselves, without any fo-
reign or fupernatural aſſiſtance, to perform what is the
good, acceptable, and perfect will of God.
REMARK S.
THE author of the letters gives abundant evi-
dence of his difaffection to every thing that
has the leaft appearance of ferious religion
or practical godlinefs, particularly to the duty
of prayer; whence, I think, it is manifeft, that
whatever ſpirit we may fuppofe him to have been
influenced by in forming and propagating his ex-
traordinary fcheme of principles, it could not be
the Holy Spirit: for he is the Spirit of grace and
fupplications *; and therefore cannot, without the
higheſt impiety, be thought to teach, or prompt
any man to ridicule and vilify the exercife of
prayer; which, as fpeaking in the Scriptures, he
always recommends and enjoins, as a duty in-
*Zech. xii. 10. Rom. viii. 15, 26. Gal. iv. 6.
M 4
cumbent
248 PALEMON'S CREED Art. XVIII.
cumbent upon all; and, as dwelling in believers,
inclines to, and affifts them in the performance
of it.
Our Lord indeed reproved the Pharifees for pray-
ing hypocritically, and making their prayers fub--
fervient to their pride and other corrupt affections;
but Palamon feems to condemn the exerciſe of
prayer altogether. I do not remember any one
paflage in all his voluminous performance wherein
he teaches or fuppofes, that it is a duty incumbent
either on faints or finners, believers or unbe-
lievers; but there are feveral in which he ridi-
cules it as practifed by the former, and affirms in
effect that the latter ought never to attempt it.
The fervent and humble fupplications of the royal
pfalmift for farther degrees of fpiritual light, know-
ledge, ftrength and comfort, communion with
God, and conformity to him, he repreſents as the
ebbings and flowings of fpiritual pride: and, for
the fame reaſon, I think, all the prayers of the
faints recorded in fcripture must be viewed in the
fame light. And if we may believe our author,
thoſe who are at any time found inftant in prayer
for fpiritual mercies and bleffings, renewing and
fanctifying grace, with further degrees of both,
are only exercised in pious wreſtlings and waitings
for a good conceit of themſelves *."
✓
What Palamon affigns as a reaſon why it muſt
be accounted abfurd to exhort unbelievers to pray
for the Holy Spirit to help them to faith, will
equally ferve to prove, that they ought never to
pray at all; at leaſt, for any ſpiritual bleffing. His
words are thefe: "The popular doctrine ſuppoſes,
"that unbelievers may be ferioufly engaged in
66
praying for the Holy Spirit to help them to
* Letters, P. 73.
"faith,
Art. XVIII. REVIEWED and EXAMINED. 249
tr
"faith, and exhorts them accordingly; which is
"as abfurd as to fuppofe that a man may be de-
"firous of being influenced by the ſpirit of a
"truth, which at prefent he neither believes nor
"loves. For I reckon it muſt be granted, that
પર no man loves the goſpel before he believes it.*
I prefume it will as readily be granted, that
no man can love or have any due efteem for wif-
dom, or the faving knowledge of God and divine
things, before he obtains it; yet I think it will
not be refuſed, that the Holy Spirit himſelf fpeak-
ing in the Scriptures exhorts thofe who are as yet
deftitute of it, to feek it diligently, and pray for it
with the utmoft fervency and earneftnefs. If it is
not fo, how ſhall we underſtand the following paf-
fage? If thou crieft after knowledge, and lifteft up
thy voice for understanding: if thou feekeft her as
filuer, and fearcheft for her, as for bid treafures: then
Shalt thou underſtand the fear of the Lord; and find the
knowledge of God. For the Lord giveth wisdom, &c. +
I need not tell the reader, that the facred writ-
ings abound with directions and encouragements of
a like nature given to unbelievers as well as others,
and fometimes addreffed to them in an eſpecial
manner 1. Now, if from thefe and the like in-
ftructions dictated and directed by the Spirit of
God himself, we fhould argue as the letter-writer
does from the fame and fimilar exhortations given
to unbelieving finners by the teachers of what he
calls the popular doctrine, what must be the in-
ference? To exprefs it would be fhocking;-to
admit it would be impious.
+
* Letters, p. 360. † Prov. ii. 3, 4, 5, 6. ‡ Ifa.
iv. 6, 7.
Amos v. 6, 7, 8. Jam. i. 5. As viii.
21, 22, &c.
M 5
I
250 PALEMON'S CREED Art. XVIII.
I think it will not be denied, that men in an
unregenerate ſtate can have as little true defire and
efteem for ſpiritual bleffings as they have genuine
love to the truth: according to our author's me-
thod of reafoning, then, it must be abfurd to fup-
pofe that they ought to pray for any fuch, and ex-
hort them accordingly. Perhaps he may allow,
that it is their duty fo far to acknowledge their
great Creator, preferver and benefactor, as to aſk
temporal mercies and bleffings from him; which
we may fuppofe them to do ſeriouſly, as they know
the value of them, and do really defire them. But
fhould they pray for thefe only without being in
the leaſt folicitous about the concerns of their
fouls, or defiring mercy for them, they would pray
for what could only tend to harden them in a
courfe of fin and rebellion against God..
Their petitions in this cafe would have much
the fame import with thefe which the author
of THERON and ASPASIO, very pertinently puts
in the mouths of thofe idle, diffolute vagrants,
who, declining honeft labour, traverfe the coun-
try, and moft frequently thofe places where
their true character and circumftances are leaft
known, that they may have the more liberty to
perpetrate their villanies *. The import of
fuch petitions would plainly be this: Lord,
• I cannot go on in my prefent iniquitous and
wicked courfe unleſs thou wilt adminifter
fome kindly pernicious affiftance. For Chrift s
fake therefore affift me to difhonour thee, and to
perfift in the way that leads to eternal deftruc-
tion as for fpiritual mercies and bleffings, I
cannot aſk them from thee, becauſe I do neither
love nor defire them; therefore I only requeft
'
* Theron and Afpafio, p. 400. edit. 4.
• from
3.
:
Ast. XVII. REVIEWED and EXAMINED. 251
• from thee fuch a portion of temporal good things
• as will be ſufficient to fupport, and keep me eaſy
in a ſtate and courfe of fin.'
<
4
·
But as it can never be warrantable to address the
throne of grace with fuch petitions as theſe,
or to ask any temporal mercy from God without
requesting at the fame time, that he may enable by
his grace to uſe it to his glory; and Palamon will
not allow, that it is the duty of unconverted fin-
ners to pray for any fpiritual bleffing becauſe they
know not the worth of it, and can have no fuita-
ble defire to obtain it; according to his hypothefis
they ought never to pray at all. The amount of
his reaſoning is, in fhort, this: Unbelievers can-
not be fuppofed capable of praying aright; there-
fore it is abfurd to exhort them to pray at all: and
for the fame reaſon it muſt alſo be abfurd to exhort
them to perform any other duty, or fuppofe that
they are under any obligation fo to do; for doubt-
lefs it cannot be abfurd to exhort men to do their
duty.
As our author fuppofes it would be abfurd to
exhort unbelievers to pray for themſelves, he alfo
plainly infinuates, that it is equally unwarrant-
able, foolish, and ridiculous, for others to pray
for them. Accordingly we find him making him-
felf merry with the practice of fome famous
preachers, who, he fays, "when attending cri-
minals to execution ufually inftruct them to pray
"for a new heart, ftrength to act, faith, &c. *"
If it is unwarrantable to inftruct unbelieving
finners to pray for divine grace to change and
renew their hearts, and determine them to be-
lieve on the name of the Son of God, that they
may have everlafting life; to addrefs and fuppli-
*Letters, p. 325.
cate
252 PALÆMON'S CREED Art. XVIII.
cate the throne of grace in their behalf for any.
fuch thing must be no lefs fo. And if it is un-
lawful, or idle, to pray for the renewing influ-
ence of the divine Spirit, or grace to make them
underſtand and believe the report of the goſpel
concerning Chrift, to dying malefactors who are
fuppofed to be as yet in a ftate of fin and under
the power of unbelief, I think it will be hard to
find any warrant to pray for them at all. For to
requeſt that their fins may be pardoned, without
praying for grace to help them to faith-would be
as abfurd as to fuppofe, that a finner may be par-
doned while he perfifts in his unbelief, in defpifing
and rejecting the divine righteouſneſs; or that he
may be juſtified before he believes.
The letter-writer perhaps would tell a finner in
fuch circumſtances, to the beſt of his ability, what
the goſpel fays about Chrift, and fuppofe him able
enough of himſelf, without any fupernatural af-
fiftance, to underſtand and make a ſuitable appli-
cation thereof, or allow it a place in his confcience.
in fuch a manner as to be juftified thereby. 1 be-
lieve Pelagius would have done the fame: for, as
one justly obferves, "to place all grace in out-
"ward doctrine," or maintain that the word
grace in Scripture never fignifies any more than ob-
jective grace, is mere Pelagianifm*.
13
But we might afk the letter-writer, is the new
heart neceffary or not? If not, why is it pro-
mifed? Shall we think that God promifes any
grace or bleffing to men which they have no need
of; no occafion for? If it is neceffary, and pro-
miſed too, why may not every one pray for it?
Does not the promiſe itſelf neceffarily imply, that it
Anſwer to Mr. William Sherlock, by Edward Pol-
hill, Etq; p. 281.
is
Art. XVIII. REVIEWED and EXAMINED. 253
is their duty to do ſo, and alſo afford great encou-
ragement to the practice of this duty? This extra-
ordinary writer perhaps will tell us, that this, as all
other promiſes of the gospel, is made to believers
only. But it is eafy to reply, that if they are belie-
vers, they are already poffeffed of the new heart;
and therefore the import of the promife could
only be this: A new heart, which is a bleffing
truly precious, inestimable, and abſolutely ne-
‹ ceffary, will I give you; yet you have no oc-
cafion for any fuch gift to be made to you, be-
ing poffeffed of it already.' Curfed be that im-
piety in any of the fons of men that would im-
pute fuch folly to their Maker, and reprefent the
Almighty as thus trifling with his creatures in mat-
ters of the laſt importance.
Though Palamon ſuppoſes it abfurd to imagine,
that unbelievers either can, or ought, to be at any
time ſeriouſly engaged in the exercife of prayer, and
to exhort them accordingly; it might have been
prefumed, that he would at leaft allow that it is a
duty incumbent on believers; and that they ought,
according to many fcriptural exhortations, to be fre-
quent and fervent in their addreffes to a throne of
grace for divine illumination, and grace to di-
rect, quicken and ftrengthen them in their Chrif-
tian work and warfare. The faints we read of in
Scripture, both under the Old and New Teftament,
we are fure were frequently thus employed; and
the word of God abounds with exhortations and
encouragements to the practice of this duty. But
if we attentively examine our author's new ſcheme
of Chriftianity, which indeed is nothing but old Pe-
lagianiſm, with a number of other antiquated errors
appearing in a new drefs, we fhall find, that, far
from fuppofing that believers are under any obliga-
tion to perform this duty, it wholly excludes the ex-
erciſe
254 PALEMON'S CREED Art. XVIII.
ercife of prayer, as needlefs and unprofitable, even
in regard to them: for he fuppofes that his believers
are immediately furniſhed with fuch a new princi-
ple of knowledge or reaſoning as is fufficient, with-
out any farther illumination or fupernatural influ-
ence, to direct in every good path. Accordingly,
Jonathan, his fuppofed convert, is taught to ſpeak
in the following manner. "I do not fet out from
"conjectures, to inquire after truth; but I ſet out
"with the light of undoubted truth, to obferve
"what path it opens for me to walk in. I do not
fet out from human maxims or prefumptions, to
"inquire how I fhall form a God to myself; but
"I fet out from heavenly truth, ftamped with the
"divine character, to inquire how I fhall form my
"heart and life fuitably to it. I do not fet out up-
"the inquiry, What fhall I do to placate the Di-
"vine Majefty? or, as the phrafe is, How I fhall
"make up my peace with God? But I fet out
"from the perfuafion, that God is juſt in juſtifying
"the ungodly, to inquire, what fervice he has for
me, to prove what is the good, and accepta-
"ble, and perfect will of God. All my reli-
* gious principles and practices are fo many infe-
rences from the afore-mentioned fact
66
* "
After a few more paffages, defcribing ſomewhat
more particularly the excellency and fufficiency, I
might have faid all-fufficiency, of this new princi-
ple of knowledge or reafon, he concludes thus:
However fooliſh then my rule of faith and prac-
"tice may appear in the eyes of the wife, and how-
ever weak in the eyes of the devout †, I find my-
* Letters, p. 76, 77.
66
+ Thoſe who fuppofe the abfolute need of any fuch
foreign aid as divine illumination and fupernatural
grace, to direct and affift them in the path of duty, or
courfe of Chriftian obedience.
felf
Art. XVIII. REVIEWED and EXAMINED. 255
66
*
felf kept in countenance by the apoftolic maxim,
"The foolishness of God is wiser than men, and the
weakness of God is ftronger than men." Thus we fee
Palamon's convert fets out, and ſtruts abroad, vaunt-
ing of his new principle of knowledge or reaſon
as all-fufficient to direct him in the path of duty
and obedience without acknowledging the leaft
need of divine teaching, or the inward illumination
of the Holy Ghoft: for every thing of that kind
the letter-writer difclaims, as belonging to what he
calls the counterfeit grace," or "that divine affla-
tus, influence, or energy, by which it was ſuppoſed
philofophers and heroes of old became good and
great men. So much does Jonathan pride himfelf
in his new principle of reafon, that it would ſeem,
after being once poffeffed of it, he imagined he had
no need, with the Pfalmift and other hot enthufiafts,
to pray that the Lord would open his eyes, inftruct
him more and more out of his law, and lead him in
a plain path. His new method of philofophizing on
the fact, or the reſurrection, &c. and its import, did
in his view plainly fuperfede the neceffity of any
petitions of that kind; the need of inftruction by the
divine law, as well as of illumination by the divine
Spirit *.
After
* Our young convert would make us believe, that
after he was once furnished with his new principle of
knowledge or reafoning, on reading the New Tefta-
ment he came immediately to have as diftinct a percep-
tion, and as full a view of all the fublime doctrines of
Chriſtianity contained therein, as a young ftudent of
good parts can have of any mathematical propofition,
after it has been clearly demonftrated to him by a ſkil-
ful maſter. But Jonathan was a Gentleman of a fine
genius. Yet, as the common faying is, he appears to
have known it too well; and fo might be apt to view
his
256
PALÆMON'S CREED Art. XVIII:
After Paul was converted he was found praying:
Palamon's convert does not fhew the leaft inclina-
tion to this exercife but, on the contrary, turns it
into matter of ridicule, as being the favourite em-
ployment of fome religious devotees and pious en-
thufiafts, and peculiar to them, but no way becom-
ing fuch an acute reafoner as himself; though per-
haps for the fake of decency, and ſome other ob-
vious reaſons, he might ſtill keep up fome outward
form of it. But though Jonathan had been fo
happy as to diſcover a new kind of philofophy,
which he found to be all-fufficient to enlighten his
mind, direct him in the path of righteoufnefs, purify
his heart from all evil and corrupt affections, and in-
cline him to every good work, it might have been
expected that he would, at leaft, have acknowledged
the neceffity of ſome divine and fupernatural aſſiſ-
tance for enabling him to yield acceptable obedience
to the will of God; efpecially as he now profeffed
himſelf to be a follower of Jefus, who declares
that without him, without the gracious influence
and fpecial affiftance of his Holy Spirit, even his
own diſciples can do nothing*. But it appears Fɔ-
nathan was of another mind. Being now fincere-
ly well-inclined, he ſeems to have made no doubt,
but he was fufficiently able to do that which is
lawful and right †, without any fuch foreign affif-
his own attainments in too favourable a light, taking a
number of vain fpeculations, foreign enough to the
doctrine of the New Teftament, for that true fpiritual
knowledge of divine things that can be attained only
by divine illumination and the fupernatural teaching of
the Holy Spirit; which differs as much from a merely
fpeculative knowledge of divine truths, as reafon does
from mere fenfation, or faving faith from them both.
+ Letters, p. 91.
• John xv. 5.
tance
Art. XVIII. REVIEWED and EXAMINED. 257
"
tance as the renewed, and ftrengthening influence
of the Holy Ghoſt. His tutor Palamon had
doubtless taught him, that he, had no reaſon
either from Scripture or experience to conclude
that there is any impotency in man to do good,
"but what arifes from his averfion to it; or
"! any readineſs in him to do evil, but what arifes
"from his love to it *. The apostle Paul would
have taught him another leffon; for, fays that in-
ſpired writer, To will is prefent with me, but how to
perform that which is good I find not + but from
what we can learn of Jonathan's character, it ap-
pears, that he inclined rather to imbibe the ſelf-
elating doctrine, and affume the haughty airs of the
acute Palamon, than commence a difciple of the
humble and felf-denied apoftle; who notwithſtand-
ing his fincerity, which we doubt if Palemon him-
felf will be fo hardy as to deny, too often found
reaſon to complain of a woful impotency to do
* Letters, p. 92.
+ Rom. vii. 18. If Palemon's notion, namely, that
no man who is fincerely well-inclined can be conſcious
of, or labour under any inability to do good, is allowed
to be juft, we muſt grant at the fame time, that the apof-
tle in this paffage has given us a very falfe account of
his own experience. For, if we may believe our author,
his complaints of impotency to do good could only arife
from his averfion to it, or the want of a fincere incli-
nation to do it: and if Paul had been a popular preacher,
Palemon from his own words could eafily have proved
him a hypocrite, and made it appear, that he did groſs-
ly prevaricate, by pretending, that to will was prefent
with him, or that he was fincerely well-inclined, when
he did not that good he would; and much more when
he did the evil he alledges he would not, or had a fin-
cere averfion to. Rom. vii. 19.
good,
258
PALÆMON'S CREED Art. XIX.
good, and to cry out, O wretched man that I am,
who fill deliver me from the body of this death* !
Having now had a fufficient view of the abfurdity
and impiety of Palamon's doctrine on this head,
which is plainly refuted almoft in every page of the
Inſpired Writings; at least in all thofe paffages
which injoin, recommend or furnifh us with any
motives and encouragements to the exercife of
prayer; we fhall proceed to confider what he has
next to offer as part of his ancient apoftolic goſpel :
and if we carefully examine his letters, we fhall find
the following article to be no inconfiderable branch
of that new ſcheme of doctrine which he fo confi-
dently dignifies with that name.
A
ARTICLE XIX.
:
Believer has no occafion to confider himself as be-
ing under any obligation to yield obedience to the
divine law; nor can it be of any advantage to him in
regulating his practice and converfation.
I
REMARK S.
Do not remember that Palamon has any where
in exprefs terms denied the obligation of the di-
vine law with regard to believers that would have
been too plain dealing; but I do not find that in
any paffage of his letters he has clearly afferted it.
Had this been any article of his creed, I apprehend
it would have been very neceffary for him to have
declared fo much, and taken fome pains to vindi-
,'
Rom. vii. 24.
catc
Art. XIX. REVIEWED and EXAMINED. 259
cate and eſtabliſh this important truth; efpecially
as he has treated almoft every thing that has the
leaſt ſemblance, or appearance of ferious religion
and godliness, with manifeft contempt; fo ftrained
the point relating to the divine fovereignty, and
given fuch an account of the divine grace appearing
in the atonement, as would lead one to think, that
the revelation of that grace was intended wholly to
fuperfede the neceffity of any perfonal holinefs and
obedience to the law of God, confidered even as
a rule of duty to believers..
Another thing which gives too much ground to
call in queſtion the foundness of our author's prin-
ciples on this head, is, that he ſhews abundance of
zeal, or rather ſpite, againſt that judicious divine
Mr. Marſhall, for no other reafon, fo far as I can
perceive, but becauſe that excellent writer, in his
treatise on fanctification, fo ftrenuoufly urges the ne-
ceffity of holiness and obedience to the commands
of God; not in order to juftification, but as what
the divine law indifpenfably requires of all crea-
tures capable of moral government, in all poffible
circumſtances, or, to uſe the words of that author,
"as having an infeparable dependance upon the
"holiness of the will of God, and an indifpenfable
"eſtabliſhment thereby." After taking notice of
the ſcope of the valuable treatiſe above-mentioned,
which is to inftruct the reader concerning the na-
ture and means of performing fuch obedience to the
law of God as he requires and will accept of, and
to fhew that without faith, union with Chriſt, and
the inhabitation and ſpecial influence of his Spirit,
none can obey the law acceptably, the letter-writer
is pleaſed to ſay, " "According to this author, then,
"Chrift is not the end of the law for righteouſneſs,
"but the beſt means one can make uſe of for en-
"enabling him to perform that righteouſneſs which
" which
260 PALEMON'S CREED Art. XIX.
"which is the end of the law * ;" he ſhould have
added in order to juſtification, to obtain the favour
of God and a right to eternal life; for fo he would
have us to underſtand Mr. Marshall. But to have
charged that author with holding or endeavouring
to eſtabliſh ſuch a ſentiment in plain terms, would
have been too open, and would have divested his
own malevolent infinuation of that deceitful ambi-
guity by which he ftill endeavours to impoſe upon
his injudicious and ignorant readers. If he had no
intention to charge Mr. Marshall with maintaining
any fuch erroneous notion, it is evident, that his
quarrel with him could only be for afferting the ne-
ceffity of holiness and obedience to the divine law,
on any account whatſoever.
There is ground to think it is for holding this
fentiment, that Palamon has treated that excellent
author, and many other valuable writers, in fuch
a fcurrilous manner. It appears to give him no lit-
tle uneaſineſs when he finds any writer urging the
practice, fhewing the neceffity, and explaining the
nature of holiness, and that obedience which God
requires of man. Thus, what Mr. Marſhall has
taught and attempted this way he fcornfully, though
moſt impertinently, cenfures in the following man-
ner.
"Why all this round-about courfe? Why
"fhould we feek to repreſs any man's impetuofity
to fulfil the law, who already knows the matter
"and reafon of his duty, and is already acquainted
"with the nature and excellency of the duties of
"the law? Why fhould we retard his courfe, by
"intangling him in a labyrinth about the ufe of
means, feeing he may die before he has learned to
"uſe them aright, and ſo never reach his defired
"end? Methinks it would be much better to di-
૯૮
* Letters, p. 430.
" rect
Art. XIX.
261
REVIEWED and EXAMINED.
cr
rect him to ſtudy Ezekiel, chap. xxxiii. where he
"where he will find, that all well-difpofed per-
"fons have as much fecurity for their happineſs, as
"the divine oath can give
*""
I confefs I am at a loſs to underſtand the force of
this reaſoning, if it is not intended to prove, that all
exhortations to the practice of holineſs and obedi-
ence to the divine law, are needlefs and fuperfluous.
Perhaps it may be alledged, that Palemon cenfures
Mr. Marshall only for directing exhortations of this
kind to unbelievers. But though they are by Mr.
Marſhall, as they are every where in the Sacred
Writings, addreffed to unbelievers as well as others,
that judicious author never fuppofes, that unbelie-
vers while they remain fuch, can perform any ac-
ceptable obedience to the law of God, or indeed
have any ſuitable inclination, propenfity, or defire
to do ſo. It is the very ſcope of his book to evince
the contrary.
The holiness and obedience which Mr. Marfball
does every where in his book recommend, and
urge the practice of, are the very fame with what
the law of God requires of all believers; which are
not, in any reſpect, a caufe or condition of juſtifi-
cation, but confequential thereto; and therefore it
muſt be that obedience to the divine law which flows
from faith and union with Chrift, and not that legal,
mercenary obedience which unbelievers may at-
tempt in order to juftification, that the letter-writer
fhews ſo much difaffection to. In ſhort, the ſcope
of that celebrated treatiſe on fanctification writ by
Mr. Marshall, is to teach, that without faith in Je-
fus Chrift no finner can yield acceptable obedience
to the law of God; that obedience to that law is
what believers are ftill under à neceffary obligation
* Letters, p. 431.
to
202
PALEMON'S CREED Art. XIX.
to perform; and, in fine, that faith in Chrift is the
root and principle of all true holiness and obedience
to the divine law.
As to the firſt and laſt of theſe pofitions, I pre-
fume, the letter-writer will not pretend to differ
with Mr. Marſhall: for he tells us, he thinks Af
pafi will readily agree with him in faying, that
without faith it is impoffible to pleaſe God, or that
nothing is well-pleafing to God about any man till
he believes. And near the beginning of his fixth
letter he informs us he is about to confider faith as
a principle of life and action; doubtless he means
that it is the principle of all acceptable obedience
to God. I cannot conceive, then, what it is in
Mr. Marſhall's doctrine that could awaken his zeal,
and inflame it to fuch a degree of refentment againſt
that worthy author and his performance, if it is not
his teaching that believers are ftill under a neceſſary
obligation to yield obedience to the divine law.
:
We fuppofe it is for the fame reaſon, that, in a
note at the bottom of p. 455. he calls thofe excel-
lent treatiſes that have been writ with a defign to
evince the neceffity and explain the nature of fancti-
fication and evangelical holiness, fo many volumes
of nonfenfe. There, after gloffing on a few texts
of Scripture in his own way, this Gentleman is
pleafed to fay, “If we attend to thefe paffages of
Scripture, we will readily be difintangled from
r many volumes of nonfenfe that have been writ by
"many famous preachers on fanctification."
We wish our author had told us who theſe fa-
mous preachers are, that have been fo unprofitably
employed, and what theſe doctrines or fentiments
are which he is pleafed to treat with ſo much con-
tempt. As I know of none who have writ more
fully concerning the nature and neceffity of fancti-
fication, than the judicious Dr, Owen and Mr.
Mar-
Art. XIX.
263
REVIEWED and EXAMINED.
Marshall, I am ready to think, that Palamon, in
making the remark above-mentioned, had the trea-
tifes wrote by theſe eminent divines on this ſubject,
and others of a like nature chiefly in his eye; yea
from the cenſure he paffes on writings of this kind
without diſtinction, we are at liberty to conclude,
that in his opinion all that ever was writ concern-
ing the nature and neceffity of fanctification, is idle
and nonfenfical.
\
Does he then pofitively deny that there is, or can
be any fuch thing as fanctification? This indeed
might be inferred, and will neceffarily follow from
fome of his extravagant affertions; yea, without
fuppofing it, I apprehend, it will be difficult, if not
impoffible, to make any tolerable fenfe of a great
part of his book. But the abfurdity of fuch a fenti-
ment is too glaring, to be openly avowed by any
who would be thought to have the leaft regard for
the Infpired Writings; therefore Palamon ſeems to
allow a kind of fanctification; but then it is ſuch as
he tells us fprings wholly and only from the bare
truth, which is fo much fet at nought by the popu-
lar preachers; that is, it is fuch a fanctification as
has neither the Divine Spirit for its author or effi-
cient, nor the divine law for its rule, meaſure and
ftandard. For as he has treated the whole work of
the Holy Spirit, in the regeneration and fanctifica-
tion of believers, with the utmoſt contempt, he
fuppofes his believers to be furniſhed with fuch a new
principle of knowledge or reafoning, as is fufficient
to conduct them in all their inquiries about truth
and duty, and in the whole courſe of their obedi-
ence to God; and he intimates, that ALL their re-
ligious principles and practices are only fo many in-
ferences from the refurrection of Jefus.
It is not the divine law, then, but that new prin-
ciple of knowledge and reafoning which Palamon's
I
converts
264 PALEMON'S CREED Art. XIX.
4
converts are poffeffed of as foon as they commence
believers, that is the meaſure and ſtandard of their
obedience to God, or the rule of their religious
practice. Such is the all-fufficiency of this new
principle, as deſcribed by the letter-writer, that
one who is endued with it can have no need to ſtudy
the divine law, or inquire into the mind of God re-
vealed in his written word, that he may know his
duty in particular cafes; for he has already acquired
a fet of notions, or an internal fund of knowledge
and reaſoning, whereby he is enabled, on all occa-
fions, to prove what is the good, acceptable, and
perfect will of God.
It is well known to what heights of extravagance
and impiety the people called Quakers have been
fometimes carried by their internal principle of know-
ledge and reaſon, which they call the Spirit or, the
light within them and fome deluded fectaries have
been unawares drawn into many diforderly practices,
and at laſt encouraged to gratify the moft unruly
paffions and criminal inclinations; yea, to abandon
themſelves to all kinds of licentioufnefs, by fuppo-
fing that the unction or internal teaching of the Spi-
rit may well enough ſupply the need of, and is in-
tended to ſuperſede all outward inſtruction by the
written Word. I am afraid, that Palamon's con-
verts, by magnifying and trufting too much to that
new principle of knowledge or reaſoning he ſpeaks
of, may be in fome hazard of falling into the like
fnares; eſpecially as he has no where inftructed them
concerning the obligation of the divine law, and the
neceffity of making its precepts, contained in the
Sacred Writings, the rule of their obedience and
religious practice.
What makes me the more readily entertain ſome
fufpicion of this kind, is, that I find believers of our
author's ftamp difcovering a peculiar fondneſs for,
I
and
Art. XIX.
265
REVIEWED and EXAMINED.
and valuing themfelves chiefly on the performance
of fuch acts of obedience and felf-denial as are no
where injoined or authoriſed by the Scriptures, but
are only fo many inftances of voluntary humility,
which they think fit to practife and impofe upon
their adherents, as far as may be confiftent with
their own eafe, and reputation among their ad-
mirers. And, which is a plain evidence that they
themſelves do not apprehend, that all their pre-
ſcriptions and rules of this kind are binding by
virtue of any divine precept, I underſtand, they can
either urge the obſervation of them, or alter and
drop them, as they judge moft expedient, or as
may beſt ſuit the inclinations and interefts of thoſe
they have an immediate connection with. And
indeed it is not to be thought but men will in this
manner make free with all fuch preſcriptions and
rules of action as they frame to themfelves, with-
out any warrant from the divine Word.
How Palamon and his brethren ſtand affected with
regard to thoſe voluntary acts of obedience, felf-de-
nial and mortification, which they have thought fit
to impoſe upon themfelves, we may eafily learn from
what he fays of them, p. 441. What veneration he
has for the precepts of the divine law, is evident
from the ſcope and ftyle of his letters, and the fpi-
rit which breathes through the whole; particularly
from thoſe paffages in which he makes the duties
and exercifes of religion, which are undoubtedly
preſcribed and injoined in the Word of God, a ſub-
ject of raillery and ridicule.The difrefpect,
fcorn and contempt, with which he has treated fome
whom he ought to have eſteemed and honoured as
fathers; the falfe accufations he has brought againſt
them, almoſt in every page of his book, together
with his malevolent attempts to murder their cha-
racter, and pour contempt upon their memory,
VOL. II.
N
make
266 PALEMON'S CREED Art. XIX.
make it evident, at leaft, that he did not apprehend.
he and his votaries were bound to any fcrupulous
obfervation of the fifth and ninth commandments
of the moral law. Such are the effects of Pale-
mon's new principle of knowledge or reafoning!
Such the temper of mind that accompanies it!
Jonathan, Palamon's convert, vaunts ſo much of
his new principle of knowledge or reafoning in the
very entrance upon a religious life, that, methinks,
he feems rather to affume the fupercilious airs of a
haughty philofopher and proud reafoner, than to
fhew the ſelf-denial of a humble Chriftian. How-
ever, he is pleaſed to tell us," that though all his
"religious principles and practices are fo many in-
"ferences from the fact,” of Chrift's refurrection;
"yet he has no ground to value himſelf as a rea-
foner even on this new footing." For, fays he,
"I could find no fatisfactory meaning at all in that
"fact, till I was first taught it by the illiterate Ga-
<<
lileans. And, what is more, I can deduce no in-
"ference from thence, till I be firft taught it by
one or other of the infpired witneffes. But when
"I hear them difplaying the manifold wifdom of
"God from that fource, I perceive a wonderful
propriety and force in the whole of their reafon-
ing
''
We may well wonder how Jonathan came to at-
tain fuch a degree of fagacity as to understand the
teftimony of the infpired witneffes, all that the
apofiles declare concerning Chrift, and be able to
perceive a wonderful force and propriety in the
qubole of their reafoning, without the inward teach-
ing or illumination of the divine Spirit. He must
certainly have been a man of parts, and uncommon
penetration, that could thus readily perceive the
Letters, P. 77.
things
Art. XIX. REVIEWED and EXAMINED. 267
things of the Spirit of God, the deep things of God,
without any enlightening work of the Spirit of God
upon his mind and heart. The apostle Paul tells
us, that the things of God knoweth no man, but he to
whom the Spirit of God is pleafed to reveal them,
doubtless, by fuch an internal work of illumination
asis peculiar to the chofen of God; and that the na-
tural man receiveth not the things of the Spirit of God;
that they are foolishness to him; and that he cannot
know them, becauſe they are fpiritually diſcerned * : but
it feems Jonathan is, at leaſt, one inftance to the
contrary.
After all, methinks, there is fome ground to fuf-
pect the truth of Jonathan's converfion; becauſe,
when fhewing us how he attained to the knowledge
of divine things, he has entirely forgot one thing,
which an inſpired writer fuppofes all true believers
will have an humble fenfe of, and readily acknow-
ledge to the praife of fovereign grace, namely, that
God has revealed those things which belong to their
peace by his Spirit, or by an internal work of divine
illumination upon their minds. For any thing I can
fee, this young convert, by vaunting fo much of his
new principle of knowledge and reafon, and taking
occafion from thence to glory over ferious, humble
Chriſtians, who are fo blind and ignorant as to find
an abfolute need of the inward teaching and illumi-
nation of the divine Spirit, for enabling them to un-
derſtand, or form any juſt conceptions of the things
of God, however clearly revealed in his word,
ſhews himſelf to be rather a true fon of the haughty
Pelagius, than an humble difciple of Jefus, who
has declared, that not he who hears and learns of
the infpired witneffes only, but he who hath heard
and learned of the Father, namely, by the internal
* I Cor. ii. 10, II, 12, 14.
N 2
and
268 •
PALÆMON'S CREED Art. XIX.
and ſupernatural teaching of his Holy Spirit, cometh
unto him *
But what I chiefly intended to have taken notice.
of in Jonathan's account of his converfion, is that
immediately on his commencing a believer and a
reafoner on the fact of Chrift's refurrection and its
import, he fuppofes himſelf to be furnished with
fuch a principle of knowledge or reaſoning as muſt
plainly fuperfede all neceffity of any inftruction by
the divine law as a rule of duty and obedience.
For if the principle aforefaid opens a path for him
to walk in, and enables him to prove what is the
good, acceptable, and perfect will of God, I do
not fee what obligation he can be under, or what
need he can have, to learn his duty or any part of
it from the moral law, or to regulate his practice
thereby.
It must be owned, that Jonathan profeffes to
have ſome veneration for the divine law; for thus
he expreffes himself: "By feeing what a righte-
"oufnefs was requifite to honour it, and at what an
"expence every the leaft tranfgreffion of it beho-
* John vi. 45. It is evident, that the hearing and
learning of the Father which our Saviour here fpeaks of,
cannot be underflood of that manifeftation and know-
ledge of the truth which is attained by external reve-
lation, or the teftimony and doctrine of the infpired
witneffes only; for many, yea the far greater part of
thoſe who are privileged with the outward revelation.
of the gospel, never come unto the Son or truly be-
lieve on him: it must therefore be underſtood of that
internal manifeſtation and knowledge of the truth which
accompany the fupernatural and internal teaching of
the Holy Spirit; for thofe and thofe only who in this
manner bear and learn of the Father, come unto the Son.
See John xvii. 6. 2 Cor. iv. ó. Acts xxvi. 18.
Gal. i. 16. &c.
ii. 10.
1 Cor.
" ved
Art. XIX. REVIEWED and EXAMINED.
269
66
"ved to be expiated, I am led to hold every pre-
cept of it more facred than ever I did before. I
know that I cannot difregard any precept of it
without at the fame time difregarding the reveal-
"ed righteoufnefs. I confider the perfect law, the
"law that requires godliness and humanity in per-
fection, as the facred and invariable rule of cor-
"refpondence with God."
66
66
This is all very well faid, unless we may except the laft
clauſe of the ſentence laft quoted, wherein Jonathan
afferts, that the perfect law is the invariable rule of
correspondence with God; which, I confefs, I am
at ſome loſs to know the meaning of, though I fhall
not ſtay to examine it at preſent: but ftill there is
not a word here or any where elſe in the letters on
Theron, &c. that I can recollect, afferting the obli-
gation of that law as a rule of obedience to belie-
vers, or as being any way neceffary to inftruct them
concerning the nature and extent of that obedience
which God requires of them. The fimple truth,
or rather their own inferences from the refurrection
of Jefus, both in fonathan's narrative and elsewhere
in the letters, are accounted fufficient both to bind
to, and inftruct them concerning the whole extent
of their obedience to God. Accordingly, to the
paffage already quoted Jonathan immediately
fubjoins the following words. "On this fide
"the grave I cannot come before God at any time,
" and ſay I have no fin, yet the TRUTH both binds
"and encourages me to aim at no less than per-
"fection." It is obſervable, that he ſays not the
LAW, but the TRUTH binds him to perfection.
As I cannot approve of the ungenerous difpofition,
nor would imitate the practice of thofe who make
a man an offender for a word, or wreft a particular
paffage in the writings of any author to a meaning
quite contrary to his avowed principles, I fhould not
N 3
have
270 PALEMON'S CREED
Art. XIX.
have taken any notice of this mode of expreffion,
which perhaps might bear a favourable conftruc-
tion, and be underſtood in a found fenfe, had not
Palamon elfewhere given broad hints importing,
that the fimple truth, as he calls it, is all-fufficient to
fanctification as well as juftification; ſo as plainly
to fuperfede any neceffity of obſerving the moral
law as the rule and meaſure of that obedience which
God requires of his people.
This notion, I apprehend, may be of dangerous
confequence, as it has a manifeft tendency to divert
the minds of thoſe who embrace it from any proper
attention to the divine law as the only rule of duty
and obedience, and encourage them to put their
own fond imaginations and perverſe reaſonings in
the room of it: which, as we formerly obferved,
has led fome into very hurtful and dangerous fnares;
and we are afraid has not had much better effects
in regard to the letter-writer and his brethren; who,
if I am rightly informed, fhew abundantly more
zeal for their own arbitrary prefcriptions, than they
do for the practice of thofe duties that are evidently
commanded in the divine law. The many wild
and extravagant imaginations we meet with in
the letters on Theron, &c. are a fufficient fpecimen
of thofe inferences which they pretend to deduce
from the refurrection of Jefus. Their new principle
of knowledge has directed them to fuch a method
of reaſoning, as I am apt to think, may be improv-
ed to vindicate any notions, and palliate any prac-
tice that may be moſt fuited to their own inclina-
tions and humours; yea to keep them fome way in
countenance while engaged in the moſt virulent op-
pofition to the moſt precious and important truths `f
the gofpel, and the whole practice of godliness.
Our author and his votaries may boaſt of their
new principle of knowledge or reaſoning as much
they
Art. XIX.
271
REVIEWED and EXAMINED.
they pleaſe; but we hope all fober Chriftians will
content themſelves with obferving the ancient RULE
which the Spirit of God remits them to, as that by
which all tenets, opinions, doctrines and practices,
are to be examined. To the LAW and to the TESTI-
MONY if they speak not according to THIS WORD,
it is because there is no light in them*
When Jonathan tells us, that ALL his religious
principles and practices are only fo many inferences
from the fact of Chrift's refurrection, methinks, the
affertion is fomewhat odd. If he means, that all
the credenda and agenda of Chriftianity; all the
truths which Chriftians ought to believe, and all the
duties they are bound to perform to God and to-
wards one another, are only fo many deductions
from the fact aforesaid, as ftated and explained by
the apostles or the infpired witneffes, the neceffary
confequence of which must be readily perceived by
every believer of the gofpel; the thought, I believe,
is entirely new, and, I confefs, far beyond my com-
prehenfion.
That the refurrection of Jefus is a fact in which
all the capital doctrines of Chriftianity do as it
were meet and concenter; that it is in fome reſpect
the foundation of, and does effectually fecure all
the fpiritual privileges which believers do either en-
joy here in this world, or expect to be poffefled of
hereafter in the other world; and, in fine, that
what is declared in the New Teftament concerning
this fact and its import, does contain the very fub-
ftance and marrow of the whole gospel, may be ea-
fily admitted but that ever the infpired witneffes
attempted thence to deduce all revealed truths which
men ought to believe, and all the duties which God
requires of them; as if the certainty of all the for-
* Ifai. viii. 20.
N 4
mer,
272
PALEMON'S CREED Art. XIX.
mer, and the obligation of all the latter, might eafily,
and muft neceffarily be inferred from the refurrection
of Jefus, is what I think no fober man will alledge.
But it feems Jonathan has learned to rant with his
mafter.
66
Before I leave this head, I fhali only add, that I
meet with one affertion in the letters on Theron, &c.
which, if taken by itſelf, might feem to fuperfede
all the objections I have made to Palamon's infinu-
ations with regard to the divine law as being of little
or no advantage to a believer in regulating his prae-
tice and converfation; and it is as follows: "The
gofpel was never intended to make void the law
in any respect; yea it eſtabliſhes the law on all
"fides, in the ſtrongeſt manner *." The fenti-
ment is extremely juſt and truly apoftolic; but if
Palamon had underſtood it in the fenfe of the apof-
tles, and kept it ftill in his view, we fhould not have
found in his letters fo many looſe infinuations tend-
ing evidently to vacate the obligation of the divine
law with respect both to believers and unbelievers.
We have already heard him giving broad hints im-
porting, if they can be fuppofed to have any mean-
ing at all, that unbelievers ought never to attempt,
or be in the leaſt folicitous about yielding obedience
to any divine command, and that believers are fur-
niſhed with ſuch a principle of knowledge or rea-
foning as is fufficient to inftruct them concerning the
whole extent, and direct them in the whole courfe
of their obedience to God; which therefore must
undoubtedly fuperfede all neceffity of confidering
the obligation, or attending to the precepts of the
divine law as a rule of duty. All that we can infer,
then, from the paffage above-quoted when compa-
red with the infinuations juft now mentioned, is,
* Letters, p. 432.
that
Art. XIX. REVIEWED and EXAMINED.
273
that in relation to this, as almoft every other point,
the letter-writer is moft fhamefully inconfiftent
with himſelf. We muſt not take an eſtimate of
his principles from any affertions which we find oc-
cafionally dropt in his letters, but from the general
ſcope and purport of them, and eſpecially from the
doctrines which he fhews the ftrongeft inclination.
to oppoſe and vilify. It is no rare thing to find
him now and then afferting, with great confidence,
fome fcriptural truth, when yet, upon examination,
we ſhall find, that it is the ſcope of a great part of
his performance to undermine and overthrow it.
By this artifice he endeavours to impofe upon the
weak, and has artfully feduced fome; but we would
humbly adviſe all fuch as may read his letters, and
would not be deceived in matters of the greateſt im-
portance, to take nothing he fays upon truft; neither
to admit it as truth; for that he feldom fpeaks but
with a view to colour over and propagate fome per-
nicious lie or other; nor yet as any genuine indica-
tion of his own fentiments: for he often appears to
affert a truth, and repeats it over and over again
with great confidence, when he means the quite
contrary *. In ſhort, we are now fo well acquaint-
ed
* Thus, for inftance, how often in his letters does
he feem to affirm, that guilty finners ought to trust to
Chrift's work alone as the ground of their acceptance
with God; yet when he comes to explain hlmfelf a
little more clearly near the end of his book, we find he
all along meant, that they ought never to confide in it
at all, but found their hopes of acceptance with God
and eternal ſalvation primarily, and indeed only, upon
fome of their own good qualities or actions; fuch as
love to the truth and acts of felf-denied obedience.
When he would have us to renounce all dependance on
our own good works, upon examination, we find his
meaning
N 5
274
Art. XX.
PALEMON'S CREED
ed with him, that we dare venture to affirm there
are very few things that he will ſcruple either to af-
firm or deny, yea both to affirm and deny upon oc-
cafion, when he imagines it will any way make for
his purpoſe.
It is now time to bring this effay to a period;
which I fhall do after I have confidered one other
article of Palamon's creed that is full as wide of the
truth, and repugnant to the apoftolic gofpel, as any
It is as follows.
of the former.
ARTICLE XX.
Believers, on account of their good works performed
after converfion, may justly claim eternal life, not
only as a reward of grace, but alſo as a reward
of debt; yea, every honeft or fincere attempt to pleafe
God is fufficient to found a title to everlafting happineſs.
I
REMARK S.
T may ſeem ſtrange, that the author of the letters,
who pretends to fhew fuch an uncommon zeal
for the doctrine of imputed righteouſneſs, and talks
in fuch high ftrains concerning the fovereignty of di-
vine grace, fhould attribute fo much to the works of
charity and felf-denied obedience performed by
them who believe and love the truth. It is more
meaning is only, that we ought to renounce that faith
which trufteth in God through Jefus Chrift for juftifica-
tion without works. An attentive leader will find
a multitude of other inftances fimilar to thefe in our au-
thor's performance,
Strange
Art. XX.
275
REVIEWED and EXAMINED.
ftrange ftill, that he ſhould do fo after he had given
fome broad hints infinuating, that there is no fuch
thing as any inherent righteoufnefs, holinefs or fin-
cere obedience to the law of God to be found a-
.mong men. But ſo inconfiftent is this writer with
himself, that it is no rare thing to find him afferting,
with great confidence, in one part of his perfor-
mance, what he denies, with equal affurance, in an-
other. When affecting to fhew his zeal for the
honour of the divine fovereignty manifefted in juſ-
tifying and faving finners only on account of the
imputed righteoufnefs, he carries the matter fo far
as plainly to infinuate, that it wholly fuperfedes the
neceffity of repentance, holiness and obedience to the
law of God, or indeed any change to the better;
(C
and that thoſe with whom any fuch thing is
found can have no occafion for it; becaufe, in this
cafe, they may claim everlaſting happineſs as due
to them according to the tenor of the law of works.
He tells us,
“ That God in the law affures every
man, who fhall fincerely repent, or turn from
"his evil way, and do that which is lawful and
right, that he ſhall be happy, and no mention
"made of his former faults:" and for proof of
this he quotes Ezek. xxxiii. 10, 11. A little after he
exprefles himself in the following manner.
$6 The
"field then is left fair and open for every one who
wills, to run. Every let or hindrance, every ob-
'
66
jection which the reafoning faculty of man can
"frame, is entirely removed. —Let all the well-
"difpofed, all the friends of virtue avail themfelves
"of the free declaration; God himſelf hath fet his
"oath to it, that every one who turns from evil to
"good, fhall be happy. He who does this,
may warrantably expect all countenance end en-
66
ૐ Cou-
276
Art. XX.
PALEMON'S CREED
"couragement from his Maker, whofe pleaſure
ever lies on the fide of righteouſneſs *."
<<
66
In another place Palamm ſpeaks in this manner :
"He who can fay, I feel an averfion to fin, and prize
"the holy law above all things: the prevailing bias of
"my affections is to the divine law, and the habitual
breathing of my foul after a conformity to its precepts;
"is I think in a fair way to fulfil the law, ſo as
"to live by his own obedience; according to what
❝is faid, Ezek. xxxiii. 14—19. If the wicked turn
from his fin, and do that which is lawful and right,
<<
4:
<<
he fball furely live,— be ſhall not die ; none of his
fins that he hath committed, ſhall be mentioned unto
" him: he bath done that which is lawful and right,
"he fhall furely live, he fhall live thereby +."
From theſe paffages and others of like import
which we meet with in the letters on Theron, &c.
I think it is evident, that, according to Palaman,
either there is no fuch
no fuch thing as true holineſs
and fincere obedience to be found with any of
mankind, believers or unbelievers ; or that
whoever are poffeffed of the former, and enabled,
however weakly, to perform the latter, they are
thereby intitled to everlafting happiness, and may
claim it as a juft debt, due to them for their own
holinefs and obedience, according to the tenor of
that covenant he has been pleaſed to make with
them; promifing to reward with everlafting life
not only a courſe of obedience to his law finally
perfifted in, but every honeft or fincere attempt to
preafe him.
That God has bound himſelf to reward the leaſt
degree of fincere obedience with happiness, the
letter-writer exprefsly affirms, in the paffage former-
ly quoted. And in a note at the bottom of p. 10.
* Letters, p. 90, 91,
† P. 89.
which
Art. XX. REVIEWED and EXAMINED. 277
which we had occafion to take fome notice of un-
der another head, he tells us," He is far from
"thinking, that any honest or fincere attempt to
"pleaſe God, ever failed of fuccefs; and "that he
"is ready to fhew, that all objections and impedi-
"ments have been, by a particular edict for that
66
purpoſe, removed and difpented with in favour
"of all who are fincerely well-difpofed, whenever
"they fhall be found." The paffage in the letters
which this note refers to is as follows. Every at-
tempt now to become righteous before God,
" and much more every imagination that God
"would affift him," the finner, "in any fuch
(6
C
attempt, behoved to be criminal in man, and to
carry in it a dishonourable reflection againſt his
"Creator and Judge, as if he could be pleated with
"an imperfect righteouinefs, or a righteoufnels
"ftained with fin."
66
Here the letter-writer plainly afferts, that to ima-
gine God can be pleafed with an imperfect righte-
oufnefs, or a righteouinefs ftained with fin, carries
in it a diſhonourable reflection against the Creator
and righteous Judge of all the earth: yet in the
note above-mentioned he immediately adds, "I am
"far from thinking, that any honeft or ſincere at-
tempt to pleaſe God, ever failed of fuccefs.".
This methinks is as much as to fay, that though
God cannot be pleafed with an imperfect righte-
ouſneſs, yet we fhould be far from thinking, that
he will not be pleafed with a very imperfect one,
wherever it can be found. Is it poffible to recon-
cile theſe contradictory affcrtions? Can they both
betrue? If they may, it must be for ever impoffi-
ble to prove any thing to be either true or falfe; for,
according to this method of reafoning, it may be
either or neither, or both, juft as we pleafe.
The
273
PALEMON'S CREED Art. XX.
>
C
C
The genuine import of the affertion in the note
before-mentioned, when compared with the paſ-
fage referred to in the text, muft plainly be this;
I have been just now faying, that to imagine God
can be pleafed with an imperfect righteoufnefs,
or a righteouſneſs ſtained with fin, would be cri-
minal in man, and carry in it a diſhonourable
reflection against his Creator and Judge; yet I
am far from thinking, that this is true: for fill
I am at liberty to fuppofe, that God may be pleaf-
ed with a very imperfect righteouſnefs, or a righ-
teouſneſs that has not only manifold defects, but
is ſtained with a multitude of fins; yea with the
most imperfect righteousness that can be conceived
of, even the weakest and moft inconfiderable at-
tempt to pleaſe God, provided it be honeft or fin-
• cere.' It would be vain to attempt to reconcile
theſe affertions fo manifeftly contradictory to each
other, by alledging, that it is no lefs impoffible to
find among unbelievers any who are fincerely well-
difpofed, or honeftly attempting to pleaſe God, than
it would be to find any one fulfilling the whole
law: for the queftion is not, whether any fuch
righteouſneſs can be found with unregenerate fin-
ners but, if it was poffible to find it, whether
they could warrantably bottom any claim to the di-
vine favour or everlafting happineſs upon the fame?
or, in other words, the queftion is not, whether
God can be pleafed with a righteouſneſs that is no
where to be found, or, which is the fame thing,
with no righteoufnefs at all, whether perfect or im-
perfect; but fuppofing that an imperfect and de-
fective righteoufnefs was to be found with any of
the fons of men, the queftion is, whether God would
be pleaſed with it ſo as to admit them into favour,
and reward them with happiness on account of it?
This
Art. XX.
279
REVIEWED and EXAMINED.
'
r
This Palamon both denies and affirms in plain
terms; for he tells us, that the very imagination of
fuch a thing would neceffarily carry in it a dito-
nourable reflection against God; and yet immedi-
ately after declares he is ready to fhew, that all cb-
jections and impediments which men may be apt to
make against the poffibility of fuch a method of ac-
ceptance with God, have been, by a particular divine
edit for that purpofe, removed and diſpenſed with
in favour of all who are fincerely well-difpofed,
whenever they fhall be found. And, fays he, "Let
"all the friends of virrue avail themſelves of the
"free declaration; God himſelf hath fet his oath
to it, that every one who turns from evil to
good," and we may add, who is fincerely well-
inclined *, "ſhall be happy t." Elſewhere Pala-
mon tells, that fuch well-difpofed perfons as are de-
firous to perform acceptable obedience to the di-
vine law, have no occafion to trouble their heads
about the goſpel. The reafon is plain; becaufe
they have no occafion for, or ſtand in no need of
the divine righteoufnefs revealed therein, being al-
ready poffeffed of a righteouſneſs of their own,
which is fufficient to procure, or intitle them to the
favour of God, and true happiness. Now it is all
one, by our author's own confeffion, whether they
acquire that righteoufnefs, or the good diſpoſition
ſpoken of, by their own endeavours, or by the af
fiftance and fupernatural operation of the divine
Spirit, provided they are only poffeffed of it. If
they have once obtained it any how, they may
plead it as a ground of acceptance with God, and
with confidence claim the poffeffion of eternal
happiness as due to them on account of it, by vir-
For our author tells us, afterward in the fame page,
that as for thoſe who are fincerely well-inclined; he
has no doubt but they will do that which is lawful and
right.
+ Letters, p. 91.
tue
280
PALEMON'S CREED Art. XX.
tue of the divine promife, oath and covenant,
whereby God hath bound himself thus to accept
and reward all with whom fuch a righteoufnefs is
to be found, or who fincerely defire and endeavour
to pleaſe him.
:
Here, I think, the letter-writer hath ftrained
the point in a manner unprecedented, and truly ex-
traordinary for though it is readily granted, that
unbelievers, or men in an unregenerate ftate, are
void of all good defires and difpofitions, every
thought, inclination, and imagination of their
hearts, being evil and only evil continually; fo that
they can no more honeftly, or in the manner that
the law requires, attempt to pleaſe God, than they
can yield perfect obedience to all his commands;
yet I think it can hardly be allowed, that this is the
cafe with believers. Palamon acknowledges that
they who know and believe the truth, love God,
and keep his commandments, will be ready to run
all riſks upon it; which is, doubtless, fomewhat
more than the leaft honeft or fincere attempt
to pleaſe God. He carries the matter ftill farther
when he affirms, that no man, however found his
profeffion of the faith may be, can enjoy that life
which lies in God's favour, farther than he loves
God and keeps his commandments; and that no
man can be affured, that his fins are forgiven him,
but in as far as he is freed from fin and led to work
righteouſneſs and again tells us, that we muft ftill
maintain," that the favour of God can only be
enjoyed in ſtudying to do thoſe things which are
"pleafing in his fight."
66
:
In thefe and the like paffages the letter-writer ac-
knowledges, that one who is already a believer of
the gospel, has not only undergone a change to the
better, or fincerely repented of his evil ways, and
turned from evil to good, but has it for his chief
ſtudy and conſtant aim, to do thoſe things that are
well-
Art. XX.
281
REVIEWED and EXAMINED.
well-pleafing in the fight of God; it muſt there-
fore, according to his hypothefis, unavoidably fol-
low, that every believer has a juft claim to eternal
happineſs, founded on his own righteouſneſs and
acts of obedience to the divine law, or according
to the tenor of the law of works, in which, he tells
us, God affures every man who shall fincerely re-
pent, or turn from his evil way, and do that which
is lawful and right, that he fhall be happy, and no
mention made of his former faults. Hence it evi-
dent that, according to our author, the faith of the
gofpel, however it may agree with the love and prac-
tice of fin, is altogether inconfiftent with the love,
ftudy and practice of holiness: becaufe, if we may
believe him, when thefe are found with any one he
has no occafion for the goſpel; nor can he either be-
lieve or love it, if, as this Gentleman tells us, "every
"man's pride is equal to his worth, and the goſpel,
"or the way of God, will always appear unequal, in
"ſome reſpect or other, in the eyes of the well-in-
"clined *."
''
In fhort, according to this author's notion, the good
works or acts of felf-denied obedience performed by
believers after converfion, do as much merit everlaft-
ing happineſs as Adam's obedience could have done.
had he perfifted in his integrity, or continued in all
things written in the book of the law to do them. Ac-
cordingly, the letter-writer fcruples not to affirm,
"that fuch is the connection betwixt every good
"work and its reward, that, according to the Scrip-
"ture, the juſtice of God, not to fay his grace, is
"concerned to make it good t." For proof of this
be quotes, Heb. vi. 10. Matt. xix. 27. Mark ix. 41.
texts which Popish writers have commonly made
ule of, or rather wrefted to establish their errone-
ous doctrine concerning the merit of good works.
* See Letters, p. 92. † Letters, 356, 357.
If
282
Art. XX.
PALEMON'S CREED
If we may believe our author, God is bound in
juſtice to reward the good works performed by be-
lievers with everlaſting happineſs; and what could
the most bigotted Catholic or haughty merit-monger
fay more? Some of the moſt learned and zealous
contenders for the merit of good works among the
Romanifts acknowledge, that they could not be
meritorious, had not God by a free covenant made
with man for that purpoſe, or by his own promife,
bound himſelf to reward them with everlasting hap-
pinefs; becauſe men are naturally and neceffarily
bound to obey whatever commands God may be
pleaſed to lay upon them, or do whatever he re-
quires, without any reward*. But from any thing.
Palamon has thought proper to advance in relation
to this point, the reader cannot certainly determine
what kind of merit he attributes to good works;
but is left at liberty to conclude, that he holds them
to be meritorious in the ftricteſt and moſt proper
fenfe, in the fenfe of the moft lofty merit-mon-
gers; who contend that good works performed by
believers merit a reward, not only by virtue
of the divine paction and promife, but even on ac-
count of their own intrinſic worth and excellency.
However, we ſhall ſuppoſe, that the letter-wri-
ter contends only for a kind of merit by paction,
which, as we have already obſerved, is all that fome
learned doctors of the Romish church underſtood
by the word merit; yet it is plain, that to affirm
*Non defunt qui cenfeant, opera bona juflorum effe me-
ritoria vitæ æternæ ex condigno, ratione operis, etiamft
nulla extaret divina conventio: ita Cajetanus, & Do-
minicus a Soto. Alii contra exiftimant, non effe illa meri-
toria ex condigno ratione operis, fed tantum ratione paɛti,
& acceptationis divine: ita Scotus, cum aliis e veteribus
Scholafticis, & ex recentioribus Andreas Vega: Bellarmin.
that
Art. XX. REVIEWED and EXAMINED.
283
that good works are meritorious even in this fenfe,
is in effect to overthrow the whole doctrine of the
goſpel concerning free juftification and falvation
through the imputed righteoufnefs. For if God by
any covenant made with man has bound himſelf to
reward their good works and fincere obedience with
everlafting life, believers muſt be faved by works, as
really as Adam would have been intitled to ever-
lafting happineſs upon his fulfilling the terms of the
first covenant, or that covenant which God made
with him in a frate of innocency. Thus we muſt
invert the apoftle's reafoning with regard to the
Law and the promiſe, which I prefume will be al-
lowed to contain the fubftance of the apoftolic gof-
pel; and inſtead of faying with him, If the in-
heritance be of the law, it is is no more of promise,
we muſt affirm, that as God has in his law and by
his oath eſtabliſhed a connection betwixt good
works, yea the leaft degree of fincere obedience,
and everlaſting happineſs, and his juftice is concern-
ed to make it good; the inheritance is of the law,
and confequently no more of promife; neither did
God give it to Abraham by promife: for, according.
to our author, we must fill maintain, that the
promife is made to thofe only who love God and
keep his commandments.
It must be owned, that in Scripture eternal hap-
pinefs, in regard to believers, is frequently fpoken of
under the notion of a reward; that God has pro-
miſed to reward the good works performed by them,
and all the fufferings they undergo in his fervice and
for his name's fake; and that his rewarding them
thus, is in the Sacred Writings reprefented as an
act of righteousness as well as grace *: but, fure,
we cannot from thence infer, that any reward, and
* 2 Thef. i. 5, 7.
5,7
Heb. vi. 10.
far
284 PALEMON'S CREED
Art. XX.
far less that fo great a reward as eternal happineſs is
due to their fervices and fufferings according to the
rules of commutative juftice; or that God has
bound himſelf, by any covenant or promiſe, to be-
ftow the reward of everlasting life on account of any
good works performed by them. To affirm any
fuch thing would be highly derogatory to the me-
rits of Chrift, make good works the caufe and con-
dition of falvation, and could not fail to lay a foun-
dation for boafting, which is wholly excluded by the
law of faith: yea, this would be in exprefs terms to
contradict the Scriptures, wherein it is declared,
that eternal life is beftowed on believers, not as in
any reſpect due to them, on account of good works
done by them, or any good qualifications they are
poffeffed of, but as the GIFT OF GOD, through Jefus
Christ our Lord *. A reward they ſhall obtain; but
then it is a reward not of debt, but of gracet. God.
is not unrighteous to forget their work and labour of
love ; not as if he was bound in juftice to reward
the fame, or as if any thing they do could merit
eternal happineſs, either in a proper ſenſe or by
virtue of any paction or covenant God has made
with them; but becauſe the divine righteoufnefs im-
puted to them, is ftrictly meritorious of all that
happiness which God has promifed to put them in
poffeffion of, and therefore his juftice as well as
mercy is engaged for, and infallibly ſecures their
complete falvation.
The righteoufnefs of the Surety being imputed to
them to all the ends and purpoſes of falvation, as
really as if they had wrought it out in their own
perfons, the juftice of God is no lefs concerned to
bring them to the full poffeffion of the promiſed in-
heritance, than if they had merited it by their own
*Rom. vi. 23.
+ Rom. iv. 4.
perfonal
Art. XX.
REVIEWED and EXAMINED.
285
Perſonal righteouſneſs and obedience. To impute
this righteoufnefs is a pure act of grace; but to be-
ſtow eternal life on thoſe to whom it is imputed, is
as much an act of juftice as it would be to reward
them with everlaſting happineſs on account of a
righteouſneſs, anſwering all the demands of the law,
wrought out in their own perfons; becauſe the im-
putation thereof makes it as really theirs, and the
reward merited by it as really due to them, as if
they themſelves had fulfilled the condition of the co-
venant, and merited everlafting life by their own
obedience to the divine law.
It may be farther obferved, that the righteouſneſs
of God in Scripture frequently denotes his faithful-
nefs and veracity manifefted in accomplishing his
promiſes *; and therefore when it is faid, that God
is not unrighteous to forget the work and labour of
Live performed by his people, the meaning may be,
that he will be faithful to his promiſe, and do as he
hath faid. And when eternal happineſs is promifed
as a reward, and at the fame time declared to be the
gift of God through our Lord Jefus Chriſt, all that we
can infer from thence, is, that God, for the encou-
ragement of his people when engaged in a courſe
of felf-denied obedience to his law and fufferings for
his name's fake, has promiſed freely to beſtow what
will more than counterbalance all their fervices and
fufferings in this world, though they have no manner
of claim to ſuch a reward founded on any perfonal
merit or obedience to his law; or that God has
graciously undertaken to give them a reward pro-
portionable, in fome refpect, to the good works per-
formed by them in this life, which neither is, nor
can be due to them, according to any rules of com-
mutative juſtice, or which he is no way bound in
* Pfal. xxxi. 1. cxix. 40,75, 123. Ifai. xlii. 6, &c.
justice
286
PALÆMON'S CREED Art. XX.
juſtice to confer upon them, any further than that.
glorious attribute becomes engaged for the perfor-
mance of his own gracious promife.
To maintain, with Papifls, that the reward does
in its own nature imply tome kind of merit, is in
effect to deny what the apoftle exprefsly affirms,
namely, that the REWARD is not of debt, but of grace.
If the word grace can be ſuppoſed to have any mean-
ing, a reward of grace muft doubtlefs denote fome-
thing that the perſon who receives it has no manner
of claim to, but what is founded on the free and
gracious promife of God in Chrift, without regard
to any thing done by the believer himself, as any
way intitling him thereto; fomething that is every
way gratuitous and free, in refpect of which God is
debtor to none but himſelf. Hence the apoſtle
plainly intimates, that the falvation of believers, as
well as their juftification, is wbly of grace. Grace
begins, grace carries on, grace completes the work.
The reward is promifed, and it is bestowed only in
the way of grace, without the leaft refpect to any
merit or worthiness in the receiver. In one word,
GRACE REIGNS THROUGH RIGHTEOUSNESS UN-
TO
ETERNAL LIFE, BY JESUS CHRIST OUR
LORD *.
If it should ftill be pleaded, that the very notion
of a reward does imply fome kind of proportion be-
tween the good works and fervices performed by be-
lievers in this world, and the happineſs which
awaits them in the other world, we do not refuſe it ;
but, then, it is only a proportion of meetnefs, order
or connection; fuch as that between feed-time and
harvest, the earnest and the inheritance, the beginning
and the end or complement of any thing, or falvation
begun and falvation perfected; for here no propor-
* Rom. v. 21.
tion
Art. XX.
287
REVIEWED and EXAMINED.
tion of merit, or equality, can by any means take
place.
If we may believe Palamon, grace reigns only
in juſtification, before the finner is capable of per-
forming any good works or acts of felf-denied obe-
dience; and immediately after refigns the throne to
perfonal merit: or the gospel, fo foon as one be-
lieves it, configns him over to the law; fo that he
muft either be faved by his own obedience, or pe-
rish eternally for his disobedience: but the infpired
apoitle gives us a very different account of the
matter when he tells us, That grace REIGNS through
righteoufnefs, not in juftification only, but UNTO
ETERNAL LIFE. All the purpoſes of God refpec-
ting the falvation of his chofen people, and the whole
feries of his difpenfations toward them, from their
first converfion to their complete glorification, are
compared to a building of mercy; to intimate,
that infinite grace, or fovereign mercy, REIGNS IN,
and THROUGH ALL.
Were believers from eternity predeftinated by
God to everlaſting life? they were predeftinated ac-
cording to the good pleajure of his will, andtothe praiſe
of the glory of his grace. Are they in time called to
the fellowship of his Son Jefus Chrift? they are cal-
led according to his own purpoſe and grace t. Are they
juflified? they are juftined freely by his grace, through
the redemption that is in Chrift Fefust. Are they
fanctified their fanctification is alio according to his
eternal purpoſe and grace; for God did from the be-
ginning chufe them to falvation, through fanctification
of the Spirit, and belief of the truth ||; and he faves
them, not according to works of righteoufness which
they have done, but according to his mercy, by the
Rom, iii. 24.
Eph. i. 5, 6. † 2 Tim. i. 9. +
#2 Thef. ii. 13.
washing
288
PALEMON'S CREED Art. XX.
washing of regeneration, and the renewing of the
Holy Ghost *. Do they perform good works and
fincere obedience to the divine law? it is rather
the grace of God with them inclining and powerfully
determining them to perform, as well as affifting
them in all acts of holy obedience, than they them-
ſelves that do them t. If they abound in acts of
charity and felf-denied obedience, it is becaufe God
has first made all grace abound towards them ‡. In
a word, They are SAVED by grace ||. In their fal-
vation, from firft to laft, grace reigns, maintains the
throne and ſways the fcepter; is manifefted, mag-
nified and glorified, in their juſtification, fan&ifica-
tion, and complete falvation. Mercy lays the foun-
dation, raiſes the whole fuperftructure, and puts the
top-ftone upon the fpiritual building. Divine, fove-
reign mercy lays the laft, as well as the first stone in
this glorious fabric §.
We may then put the queftion, Where is merit?
It is undoubtedly excluded. By what law? not by
any law which affures men, that if they repent and
do that which is lawful and right, they fhall un-
doubtedly be happy, or that God will reward them
with everlaſting life for every honeft or fincere at-
tempt to pleaſe him, but by the law of grace, which
promifes nothing as a reward of merit, but all as
the free gift of God, through Chrift. The humble
believer, when he has finished his work and labour
of love upon earth, dares not fay, as the letter-writer
would teach him, Lord, I have done my work, give
me my wages, which thou canst not in juftice with-
hold;' but his fong through eternity will be, Not
unto me, O Lord, not unto me, but unto thy name be
the glory, for thy mercy, and, for thy truth's fake.
* Tit. iii. 5.
|| Ephef. ii. 8.
Zech. iv. 7.
८
† 1 Cor. xv. 10. ‡ 2 Cor. ix. 7,8.
§ Pfal. lxxxix. 1. compared with
I
But
Art. XX.
289
REVIEWED and EXAMINED.
But belike Palamon is a man of honour, of the
fame mind with Bellarmine, who fays, "It is more
❝ honourable to receive a benefit," and confe-
quently eternal happineſs," as the reward of me-
rit, than in the way of free gift or by the mere
"favour of the donor*;" or perhaps he has im-
bibed the fentiments of the lofty Tapperus, another
Popish writer, who is pleaſed to ſpeak in the follow-
ing manner. "Far be it, that the righteous ſhould
"expect eternal life as a poor man does an alms;
"for it is much more glorious to poffefs it as a ho-
"norary reward due to their own arduous labour
and painful endeavours; after the manner of thoſe
"victorious heroes who, on account of their gallant
"exploits in the field of battle, are juftly intitled
"to laurels and triumphs †.
Such haughty airs and confident boafting, do well
enough become thoſe who by working in the way
of painful defire and fear expect to be crowned with
enjoyment, as the juſt reward of their labours; but
I am perfuaded every fober Chriftian, inftead of
imitating them, will rather chufe to fay with Az-
guftine, Chrift alone fuffered punishment for us,
without any fix in him; that we through him might
"obtain eternal happinefs, without any merit in
us ;" and, "when the reward of eternal life
* Magis honorificum eft habere aliquid ex merito, quam
ex fola donatione. Bellarmin. lib. de juftific. cap.
iii.
† Abfit ut jufti vitam æternam expectent, ficut pauper
eleemofynam : multo namque gloriofius eft, ipfos quafi vic-
tores triumphatores eam pofsidere, tanquam palmam
fuis fudoribus debitam. Tapper. in art. Lovan. tom. ii.
art. 9.
1 Chriftus pro nobis folus fufcepit fire malis meritis pœ-
nam, ut nos per ipfum fine bonis meritis confequeremur inde-
bitam gratiam. Auguft. lib. 4. ad Bonifac. cap. 4.
VOL. II.
0
cr
<< is
290
PALEMON'S CREED Art. XX.
is beſtowed at laſt, God will crown his own gifts,
"not thy merits *;" or with Bernard, "The
mercy of the Lord is my merit; I am not altoge-
"ther deftitute of merit fo long as he is not deſti-
"tute of mercy †.
What Palamon has infinuated concerning the re-
ward of eternal happineſs beftowed on believers in
the other world, as being a juſt debt due to them on
account of their own works of charity and ſelf-de-
nied obedience performed in this life, would al-
moft make one fufpect what I hear fome have af-
firmed, namely, that he muft certainly be a jefuit:
for what he teaches on this fubject has not only a
great affinity, but is indeed the very fame with the
doctrine of the Romish church concerning the merit
of good works. But I am rather inclined to think
he must be fome opinionative, haughty Glaffite, who
Cum præmium venerit, fua dona coronabit,
Idem in Pfal. lxx. Conc. ii.
mon merita tua.
† Meum proinde meritum miferatio Domini; non planè
meriti fum inops, quamdiu ille miferationum non fuerit.
Bernard. Serm. Ix. in Cantic.
Had this author confulted fome learned Pepifts,
they would have taught him to exprefs himſelf with
more modeſty in relation to this point. At preſent we
fhall only inftance in the two famous cardinals Contare-
mus and Cajetan. The former, when commenting on
Kom. vi. 23. thus writes: "Notandum bic quod innuit
apoftolus; ex juftitia peccato deberi mortem, vitam au-
tem æternam effe ex dono Dei gratuito.” The latter,
viz. Cajetan, ſpeaks in the following manner.
"dicit," nempe apoftolus, " quod ftipendia juftitiæ
"vita æterna : ut intelligamus, non ex noftris meritis,
"
<< Not
fed ex gratuito Dei dono, affequi nos pro fine vitam æter-
“nam, propter quod & fubdit, in Chrifto Jefu: ecce me-
«ritum, ecce juftitia cujus ftipendium eft vita æterna : no-
"bis autem eft donum, ratione ipfius Chrifti Jefu.”
through
Art. XX.
291
REVIEWED and EXAMINED.
through a violent antipathy and ſpiteful oppofition
to fome eminent preachers of the gospel, which
perhaps may eafily be accounted for by thofe who
know the manner of the man, and the difpofition
of fome he is nearly connected with, finding no
other occafion against them, has thought fit to nib-
ble and cavil at their doctrine, on purpoſe to render
their character as odious as might be, and thus has un-
awares fallen headlong into the very whirl-pool of the
Popish doctrine concerning juftification by works.
The amount of what he teaches on this head, is
plainly this; that though a ftout-hearted obftinate
and rebellious finner, while he remains and refolves
to continue fuch, can only find relief and encou-
ragement in the practice of wickedness by what the
gofpel declares concerning the atonement; yet
whenever there is the leaft change from fin to holi-
nefs, though no more but a fincere attempt to pleaſe
God, found with any man, he is thereby furniſhed
with a juft claim to the favour of God and everlaſt-
ing happiness, and therefore has no more occafion
for the imputed righteouſneſs, or what the goſpel
reveals concerning the atonement. For the letter-
writer tells us, this was never intended to
improve the righteous, and elevate them to a
"higher condition; but to relieve the wretched*;"
and elſewhere he plainly intimates, as we have feen
already, that thoſe who have truly repented of their
fins, and honeftly attempt to pleaſe God, are fuftain-
ed as righteous in the fight of God according to
the tenor of the law of works +.
love has al-
A believer, especially one whofe
"ready wrought in the way of painful defire and
"fear fo as to be crowned with enjoyment," needs
not then trouble himself about the gofpel, or any
Letters, p. 295.
+ P. 91, 92.
0 2
report
292
Art. XX.
PALEMON'S CREED
report it brings concerning the atonement and di-
vine righteoufnefs; for he is already poffeffed of a
perfonal righteoufnefs which does fufficiently intitle
him to happiness. There is fuch a connection
eſtabliſhed betwixt the good works he has already
wrought and their reward, namely, everlafting life,
that the juftice of God is concerned to make it
good. Yea, further, by his own fincere, though im-
perfect obedience he has already fulfilled the terms
of that law or covenant of works, in which, Pala-
mon tells us, God has bound himſelf by his promiſe
and oath to confer everlaſting happineſs for the leaſt
degree of fincere obedience. And I am apt to think,
that one who has fuch a good claim to everlaſting
life bottomed upon his own obedience and perfonal
righteouſneſs, will ſcarce be ſo modeſt and ſelf-deni-
ed as wholly to renounce it, and acknowledge him-
felf folely indebted to the righteoufnels of another
for his title to everlasting happiness. Indeed I fee
no reaſon why he fhould; and Palamen will agree
with me in affirming, that fuch an uncommon de-
gree of felf-denial never can be found with any of
the human race; for his maxim is, That Every
man's pride is equal to bis worth. And he tells us,
"that the Scripture itſelf does not ftrip men of
"their felf-confidence, without divefting them of
every pretence to it, without convincing them
that they have no fund for it. It convinces
them," fays he, "that they are poor, indigent,
guilty finners; that they are fo in reality, and
"nothing elfe. It does not admit, that they have
"any amiable qualifications to abate the force of
this charge, and then leave it to their own gene-
"rous condefcenfion to forego the confideration of
"them *."
£6
<<
• Letters, p. 45.
If
Art. XX.
REVIEWED and EXAMINED. 293
If we may believe Palamon, then, the Scripture
itfelf does not oblige his humble, felf-denied, and
working believers, to renounce all confidence in
their own righteoulnefs and good qualifications, as
if theſe were infufficient to procure the divine favour
and acceptance, and to intitle them to everlafting
happineſs. If they have any amiable qualifications,
they may according to him boaft of them as much
as they pleaſe; becauſe the Scripture no where for-
bids them. The apoftolic gefpel excludes all boaft-
ing, and makes it criminal for believers to glory in
their higheſt attainments *; but it feems Palemon's
gofpel gives full liberty to all who are poffeffed of
any good qualifications, as undoubtedly every true.
believer is, to confide and glory in them as a ground
of acceptance with God; and what does as really
intitle them to everlasting happiness, as if they had
yielded perfect obedience to the divine law.
(6
If it thould be objected, that the letter-writer ac-
knowledges, that every true believer is fenfible,
"that the atonement is the fole ſpring of all his
"felf-denied love, and of all the prefent comfort
as well as future reward connected with it; and
"knows that all his holiness, as well as all his hap-
"pinefs, comes entirely of that grace which pro-
“vided the atonement †," it is granted he does
fo; but what does this conceflion amount to? Ac-
cording to his hypothefis, it cannot poffibly imply
any more than this; that the grace which provided
the atonement, is in fo far the fpring of all true ho-
linefs and happinefs, that it is wholly owing thereto
that men are put in a condition to merit everlaſting
life by their own good works and fincere obedience,
er, as our author loves to fpeak, by the felf-denied
* Rom. iii. 27. 1 Cor. i. 31. chap. iv. 7. Philip. iii.
7,8,9. † Letters, p. 429.
03
la-
294
PALÆMON'S CREED Art. XX.
labour of charity; which is nothing different from
what Papifts teach when they tell us that the firſt
juftification is by grace and faith only, but the fe-
cond juftification alfo by works; or that it is owing
to the merit of Chrift that the good works perform-
ed by believers do merit any thing at the hand of
God; and from what has been already obferved it
appears, that many of them are abnndantly more
orthodox with regard to this point than the letter-
writer.
That we have not miſtaken the fenfe of the paf-
fage above-quoted, is evident from our author's own
words, who endeavours to illuftrate it by a fimili-
tude pertinent enough to his purpofe, in the follow-
ing manner. "The merchant who, being encou-
"raged by fome credible intelligence providence
"has favoured him with from an unexpected quar-
<< ter, fets out at all hazards on fome new branch
"of traffick, will be greatly animated to proceed,
"when he finds his labours crowned with fuccefs:
"and he will always reflect with fatisfaction on the
"happy occafion that first gave him the advan-
tageous hint."
66
From theſe words it is evident, that, according
to our author, the gofpel only gives the advanta-
geous hint to the guilty, that notwithstanding the fen-
tence of condemnation already paffed against them.
by the divine law and confirmed by their own con-
fciences, falvation is ftill attainable, provided the
golpel can only have fo much influence upon them,
as to excite them to fet about working in the way of
painful defire and fear, till they be crowned with
enjoyment; that is, in fhort, the gofpel puts them
in a fair way to obtain eternal happineſs by their
own works of charity, fincere and felf-denied obe-
dience. What could the moſt bigotted Papist fay
more for eſtabliſhing the merit of good works?
What
Art. XX.
295
REVIEWED and EXAMINED.
What could the moft corrupt Socinian fay lefs in
commendation of the divine grace revealed in the
gofpel? Both the one and the other would no doubt
afcribe as much to the grace of God as Palamon
does here, and imagine they might do fo too in full
conſiſtency with their own principles.
We have already heard Palamin affirming, that
believers after juftification are as liable to wrath and
condemnation for every fin they commit, as they
were before, or indeed as any man can be: and from
what has been obferved on this head it appears,
that according to our author, juftification affords
them no fure claim to everlaſting happiness; for
this muſt be acquired afterwards by the labour of
charity and acts of felf-denied obedience.
All therefore he can mean by juſtification, is a
finner's being fo graciously dealt with for the fake
of Chriſt, or in confequence of his making atone-
ment for fin, as to be put upon a new trial for ob-
taining eternal happiness by his own obedience and
that fuch a justification as this is obtained by grace,
or by faith without works, is what no Papiſt will
deny.
There is indeed this difference between the let-
ter-writer and the Romanifts, that while they main-
tain the neceffity of inherent grace, and fome fuper-
natural affiſtance, for qualifying and enabling men
to perform good works, or acts of charity and felf-
denied obedience; this he denies, and plainly infinu-
ates, that a mere notion of the truth is fufficient to
produce all thofe falutary effects which have been
hitherto, agreeably to Scripture, faid to proceed
from the ſpecial operation of divine grace upon the
foul; and that inftead of being created in Chrift
Jefus unto good works by the power of the Holy
Spirit, believers are both renewed and fandified by
a notion, or by the ſimple belief of the bare truth,
without
04
296 PALEMON'S CREED Art. XX.
without any other fupernatural influence. Hence it
is manifeft, that all Palamon's high-fwelling words
about the atonement, imputed righteoufnefs, the
fovereignty of divine grace, juftification by grace,
or by faith without works, &c. are only fo much
unmeaning cant or unintelligible jargon, intended
to amuſe and confound the mind of a weak and ig-
norant reader, and give the author an opportunity
to inftil into the minds of the fimple thofe pernici-
ous tenets and opinions, by maintaining which a
certain fociety of Separatists in North-Britain have
thought proper to diftinguifh themfelves from all
other profeffors of Chriftianity. But his artifices
are fo eafily difcernable, that it is hoped few who
have any tolerable acquaintance with the Scriptures.
and the Proteftant doctrine agreeable thereto, will
fuffer themfelves to be impofed upon by them. Un-
happily for him, his extraordinary fcheme carries
its own confutation along with it, being full as in-
confiftent with itself, as with the Scriptures or the
apoftolic goſpel. And perhaps it may with more
reafon be affirmed of him than of any other here-
tic, who has at any time infefted the Chriftian
church, that he is condemned of himself.
I heartily with this author had given lefs occafion
for applying to him that infamous character which
the apoftle gives of one who confents not to, but
cavils at and contradicts wholfome words, even the
words of our Lord Jesus Christ, and the doctrine
which is according to godliness, namely, that he
is proud, knowing nothing, but doting about questions
and ftrifes of words, whereof cometh envy, ftrife, rail-
ings, evil furmifings, perverſe difputings of men of cor-
rupt minds, and deftitute of the truth. However it is
hoped, that wherever men of this wrangling, perverfe,
and impious difpofition are found, every fober Chrif
tian
Concluf. REVIEWED and EXAMINED. 297
tian will call to mind, and put in practice the
apoftolic exhortation, From fuch withdraw thyself *.
We have now confidered fome of the moit ma-
terial articles of that new creed which the author
of the letters on Theron and Afpafin has, with
unparalleled confidence, endeavoured to obtrude.
upon the Public under the fpecious title of the
ancient apoftolic gofpel; and I hope the in-
telligent and impartial reader, by this time, will
eafily perceive, that far from meriting that ho-
nourable appellation, it is nothing elfe but a con-
fufed jumble of Pelagian, Popih, Socinian and
Antinomian errors, blended together with a little
art, and interfperfed now and then with fome
fantaſtical notions peculiar to the leaders of that
new fociety of fetaries in Scotland, among whom
the letter-writer has of late made fuch a diftin-
guiſhed figure.
י
To take particular notice of all the unfcriptural
tenets and opinions advanced and inculcated in the
letters on Theron, &c. would be a tafk both te-
dious and endleſs; as it would require a particular
explication and vindication of almoſt all the pecu-
liar doctrines of the goſpel which that author has
either directly impugned, or difguifed, perverted,
and proſtituted to the bafeft purpofes. That, he
fometimes fpeaks truth, cannot be denied: and
we do allow, that there are fome valuable truths-
which he fometimes appears to fet in a very clear
and ſtrong light; but then, it is equally certain,
that, like another well known adverfary to the
truth, he never fpeaks truth but with an inten-
tion to recommend and fupport fome favourite lie
or other. I do not pretend to judge his fecret in-
tentions, but thofe only which are manifeft, and
ly open to the view of every attentive and judi-
cious reader.
**
1 Tim. vi. 3, 4, 5.
05
A
298
PALEMON'S CREED Concluf.
A variety of inftances might be adduced to
fhew, that the charge above-mentioned, is far
from being groundleſs or unjuft; or, that when at
any time Palamon afferts and inculcates what is
really truth, it is only that he may, with the
greater facility and advantage, infinuate and inftil
into the minds of his readers, fome one or other of
his own erroneous fentiments, or bring fome other
truth into difcredit. Thus when he affirms, again
and again, in very ftrong terms, that the divine
righteoufnefs revealed in the gofpel, is the fole
reafon of hope and all-fufficient to juftification,
which, if rightly understood, is doubtlefs a great
truth, he does it evidently with a view to inftil
this falfe and pernicious notion into the mind of
the reader; that the righteoufnefs of Chrift, or his
bare work finiſhed on the crofs, is in fuch a man-
ner all-fufficient to juftification, as to exclude the
ufe of all means of divine appointment, for bring-
ing finners to the knowledge of Chrift and the way
of falvation revealed in the gofpel, and fuperfede
all neceffity of any internal and fupernatural work
of the divine Spirit upon the mine's and hearts of
men, in order to determine and enable them to
believe on the name of the Son of God. He af-
fects to extol and magnify objective grace, or the
grace of God appearing in the atonement, with a
manifeft intention to depreciate all fubjective or in-
herent grace; though it is abundantly evident from
Scripture, that the latter is no lefs neceffary to fai-
vation than the former; or that the application of
redemption by the fpecial agency and powerful ope-
ration of the Holy Ghoft, is equally neceffary to
the falvation of fallen men, with the purchaſe of
redemption by the work which Chrift finished on
the crofs.
Further;
Concluf. REVIEWED and Examined.
299
Further; this author extolls what he calls the
fimple truth, or the divine teftimony concerning
Chrift in the gospel, in oppofition to the faith of
that truth, or fuch an apprehenfion and perfuafion
of it, as is abſolutely neceffary in order to our en-
joying the benefit and comfort of it. When he
teaches the neceffity of good works and felf-denied
obedience, he does it evidently with a defign to
gain credit to another pernicious lie, namely, that
without thefe, or a confciouſneſs of performing and
being exerciſed in them, no man can attain to any
perfonal and well grounded hope of eternal life, nor
indeed any affurance of the forgiveness of fins
which, as we formerly hinted, is the very fame
with the old Popish error concerning juftification
by works; and is in effect to maintain, that evan-
gelical obedience is not the fruit, but rather the
cauſe and ſpring, or, to ſpeak as the thing is, the
very ground and foundation of juftifying faith, or of
any particular claim to the benefit of the divine
righteouſneſs. For the reader muft carefully ob-
ferve, that the affurance of hope, or of the forgive-
neſs of fins, which Palæmon tells us does arife only
from experience in the hearts of them who love
God and keep his commandments, is immediately
connected with what Proteftant divines call jufti-
fying faith; as indeed it is what only can give re-
lief to the confcience of a finner difquieted with a
fenſe of guilt and fears of future condemnation.
To talk of having a taſte of forgiveness, or ob-
taining reft and relief to the guilty confcience, be-
fore the finner is warranted to claim the benefit of
the divine righteoufnefs, or while he is entirely at
the mercy of God for his falvation, as the letter-
writer ſpeaks, that is, every whit as uncertain about
the forgiveness of his fins as he was before; having
nothing on which he can warrantably, and with
fafety
300 PALEMON'S CREED
Concluf
¡
fafety bottom an affured hope of either; is to talk
at random, or one does not know what. It is
juft as if one ſhould affirm, that a criminal under
fentence of death, may be relieved from the fear
of death, when yet for any thing he knows, or
can know from any authentic intimation made to
him, he is in as great hazard of dying as before,
yea altogether uncertain whether the fentence may
not be executed upon him the very next day, hour,.
or moment.
Palamon alfo affects to talk much concerning
the ſpiritual nature of Chrift's kingdom; but it is
evident, that his intention in fo doing, is only to
make way for the reception of a whimfical and ex-
travagant notion of his own; namely, that a con-
cern about the external order and government of
the church, and any laudable endeavours for pro-
moting chriſtian knowledge, and maintaining ex-
ternal purity, the purity of gofpel-doctrine,
worship, and other divine inftitutions, is altoge-
ther inconfiftent with any jufi conceptions of the
nature of the Meffiab's kingdom, and a certain in-
dication of zeal for the advancement of a worldly
kingdom, or for a Jewish fecular Meffiah: which
is not only a fuppofition manifeftly falſe, but down-
right revery; a kind of fanaticism which can
hardly be equalled but by the frantic notions of
fome old Anabaptifts in Germany, or the levelling
principles of fome ranting fetaries in England, that
gave fo much diſturbance to the government, both
in church and ſtate, about the middle of the laſt
century, and were a grief of heart to all fober
Chriftians in that period. Should fuch fanatical
notions concerning the fpirituality of Chrift's
kingdom be embraced, propagated, and generally
obtain among profeffors of Chriflianity, they
would foon prove no lefs, if not far more deftruc-
tive
Concluf.
REVIEWED and Examined. 301
tive to the true interefts thereof, than all the
worldly pomp, power, and tyranny of Antichrift's
kingdom.
Were we to enumerate and infift upon parti-
culars of this kind, which almoſt every where oc-
cur in the Letters on Theron, &c. it would be ne-
ceffary to bring almost every page of that per-
formance again under a review, and write another
volume. But as my chief defign in this effay was
to vindicate fome of thofe precious and important
truths of the gospel, which the letter-writer has
uſed his utmoſt efforts to pervert and overthrow,
that he might infnare filly and unftable fouls, and
bring them into the fame condemnation with him-
felf; I fhall not at prefent enter into any parti-
cular examination of thofe wild and extravagant
notions which he has advanced concerning the
nature of Chrift's kingdom, and the conftitution
and government of the Chriftian church. As the
bare mentioning of them is fufficient to confute
them, I fhall only fubjoin a fhort fpecimen of
them, and then conclude this review. The fol-
lowing ftrange pofitions, then, are either advanced.
by Palamon in fo many words, or evidently im-
plied in fome of his affertions.
The feat of the church's worship was tranflated
'from earth to heaven at Chriſt's afcenfion, where
it has continued ever fince * ; fo that the fpi-
ritual and gracious prefence of God in, and with
his church, and the affemblies of his people on
earth, is no where promiſed; and therefore can-
not warrantably be expected by his difciples +.
Churches
Letters, p. 117, 118.
+ If the letter-writer does not affirm this in exprefs
terms; when he tells us, that the promiſes we meet
with in Scripture refpecting the divine refidence, or the
gracious
302
Concluf.
PALEMON'S CREED
<
C
Churches or meeting houſes in which
• Chriftians uſually affemble for the worship of
God, are but a poor imitation of the temple of
Ferufalem ;-and the pretended office of the mi-
niftry fince the days of the apoftles is only a poor
fhadow, or rather an abfurd imitation of the Le-
• vitical priesthood long fince aboliſhed.
C
<
The author of a fmall treatife, intitled the
Teftimony of the king of martyrs concerning his king-
dom, is the only writer, fince the days of the
apoſtles, who has rightly understood, and been
able to fhew clearly from the Scriptures the na-
ture of Chrift's kingdom: for though fome
others, particularly one learned prelate of the
church of England, could tell what the kingdom
⚫ of Chrift is not, no one befide the author before-
• mentioned has been able to tell us what it really
• is. National churches flourish or decay by
the fmiles or frowns of princes; but the true
church is eſtabliſhed by the ſmile of the Moſt
High. No fuch thing as any national pro-
feffion or eſtabliſhment of Chriftianity is war-
• rantable under the New Teftament difpenfation.
The true members of the church, or king-
dom of Chrift, expect no revolution in their fa-
C vour; no more flouriſhing ſtate of the church,
nor any farther revival of religion and godliness,
till Chrift come the fecond time; nor do they
account any deliverance to the church worth
the waiting for till then *.--To imagine that
C
gracious prefence of God in his church and the worſhip-
ping affemblies of his peopie do lofe all meaning, ex-
cept when referred to the body of Jefus now in heaven,
his words do neceffarily imply as much. Letters, p.
117, 118.
* See Letters, p. 120, 121, 122-126, 127, 128,
129-133-136-138-140
• there
157.
Concluf.
REVIEWED and EXAMINED. 303
• there will be fome more flouriſhing appearance
of the Meffiah's kingdom in the latter days, or
in this mortal ftate, by a general converfion of
Ferus and Gentiles, is only an old rabbinical no-
tion, which has not the leaft foundation in the
• Scriptures.
C
'
As to any particular form of ecclefiaftical go-
vernment inftituted by Chrift, or to be obſerved
in the chriftian church, the New Teftament is
wholly filent.- -All creeds and confeffions of
faith not expreffed in the very words of Scripture,
whether found or unfound it matters not, have
a native tendency to draw off the minds of
⚫ Chriftians from any proper attention to the Scrip-
< tures themſelves: and wherever the former are
admitted, the latter of courfe muſt be laid afide,
and give place to the wifdom of words, the wif
'dom of the fcribes and difputers of this world.
All Proteftant churches and kingdoms
united under one general profeffion of chriftia-
nity, and one ecclefiaftical form of government,
are genuine daughters of Babylon, the mother of
• harlots; and have found it for their intereft to
imitate the practices of their great mother, as
far as the fecular princes in whofe keeping they
were would permit them.
C
C
C
The eſtabliſhment of any falfe religion may
be of as great advantage for promoting peace
and order, and the external interefts of any com-
mon-wealth or kingdom, as the eſtabliſhment of
the true, or the chriftian: and it is abfurd to
imagine, that the religion taught by Jeſus Chriſt
and his apoſtles ever was, or can be eſtabliſhed
on the earth till the reſurrection of the juft *.
* See Letters, p. 129-138, 140, 143, 144.
• The
304
PALEMON'S CREED Concluf
C
C
The prevalence of infidelity, the little fuc-
cefs of the goſpel among the hearers of it, yea,
the neglect and moſt avowed contempt of divine
inftitutions, were never any cauſe of grief to the
apoſtles; nor ought they to give any Chriftian
the leaft uneafinefs;-becauſe it would ill become
us to grudge men any liberties of that kind,
while the author of nature and of the gospel
• fuffers them*. -The ancient doctrine of the
kingdom of heaven is as little regarded, and as
• much defpifed by the most orthodox Chriftians,
as a lecture concerning fobriety would be by a
company inflamed with wine.
Any concern
• about national reformation or grief for national
fins and defections, for the decay of religion,
the contempt of the gospel, and gofpel-mini-
fters, the open profanation of the Lord's day,
the little frequenting of ordinances, the increaſe
of infidelity, &c. do wholly proceed from carnal
notions of Chrift's kingdom; and are in reality.
no better than a murmuring againſt God and
• the king: and Chriftians by mourning for the.
fins of a profeffing people among whom they
live, do only in this manner diſcover and gratify
their own religious pride, while they take a
• kind of melancholy pleaſure in reflecting that
they are better than other people.
All difputes about church-government are
trifling; and thoſe who have been concerned in
⚫ them on all fides, have only difputed who fhould
be the greateft among Chriftians.All com-
plaints of the badneſs and darkneſs of the times
are indolent and fruitlefs, and what no lover of
the apoftolic gofpel has any occafion to join in t.
* Letters, p. 134, 144, compared with p. 103.
+ P. 136, 137, 440-156, 439-157.
• Chriſtian
Concluf. REVIEWED and EXAMINED.
305
Chriftian teachers, who call themfelves
• minifters of the gospel, by pretending to declare
the mind of God, and deliver his meflage, make
themſelves almoſt God, and claim a kind of
worſhip almoft equal to that which is due to the
• Moft High; ſo that we cannot fee God alone
appearing to us in any work, but are left at the
mercy of thefe gentlemen to tell us what God
is; what is his character, and what peculiar ho-
mage we must pay him: for, according to them,
we shall find little elfe in the Scripture, but fome-
thing like the creed of our eaſtern neighbours,
"The great God, and Mahomet his prophet. *"
6
<
4
The Old Teftament church was an earthly,
• carnal church, and only a type of the true hea-
venly and eternal Theocracy; which received
its form and eſtabliſhment when Jefus was
• anointed and feated on his throne, after his af-
• cenfion to heaven.-The fpiritual kingdom of
< Chrift was not formed or eſtabliſhed till after
• his refurrection and afcenfion into heaven
and till then the patriarchs, prophets and faints,
‹ who lived under the Old Teftament oeconomy,
were never incorporated into it †.
<
* Letters, p. 159.
• Thoſe
+ If the Saints under the Old Teſtament, who died
in the faith of the promife, were not members of Chriſt,
nor partakers of his Spirit, nor indeed incorporated
into his kingdom till he was glorified, as Palæmon
plainly infinuates, p. 246, I think we can hardly
allow, that they were admitted into the kingdom of
heaven till then. Unleſs then we grant, with Soci-
nians, that their fouls fell aſleep with their bodies, and
remained in a ſtate of inactivity, at leaft, till Jefus rofe
from the dead and afcended into heaven, I do not fee
where they could be more conveniently placed than in
the old limbus patrum of the Papifts. Yea our author's
notion
306
Concluf.
PALEMON'S CREED
C
<
Thoſe little independent focieties which Mr.
7. G. formed the model of, and began to erect
• in North Britain between thirty and forty years
ago, are the only true apoftolic chriftians this
day in the world. They only are under the di-
rection of the Spirit of truth, while all other fo-
⚫cieties of Chriftians are under the power and
• influence of the evil fpirit; fo that if any writer
in behalf of the ancient gofpel would appeal to
< any for their approbation, it muſt be only to the
• confciences of the Glaffites; for they only know
• and love the truth, &c. *.
Thefe, with many other affertions and infinua-
tions of a like nature to be met with in the let-
ters on Theron, &c. being more like the wild re-
veries of a distempered imagination, than any thing
elſe; or, at beſt, only the froth and fume of ſecta-
rian pride, may well be diſmiſſed without any far-
ther notice. To fpend time in making a reply to
fuch frantic imaginations in the way of fober and
cool reaſoning, I am apt to think, would argue a
degree of folly little inferior to that which appears
in uttering them with an air of ferioufnefs. For a
like reaſon I have, for the most part, omitted to
take any particular notice of the farcaftical and
fcurrilous remarks which the letter-writer has
thought fit to make on feveral paffages in the
writings and fermons of thofe eminent divines
whom he ſtyles the popular preachers. His re-
flections of this kind are all along fo fenfeleſs and
notion with regard to this point, for error and abſur-
dity, does even exceed that of the Papifts concerning the
place allotted for the fouls of departed faints before
the coming of Chrift for when he adopts any erro-
neous notion he ordinarily improves upon it.
:
* See Letters, p. 231, 249.
impertinent,
Concluf. REVIEWED and EXAMINED.
307
impertinent, and the calumnies whereby he at-
tempts to throw an odium upon the memory and
character of thofe worthy men, fo groundlefs and
invidious, that to offer any ſerious confutation of
them, I think would be extremely idle, if not ri-
diculous. What Auguftine faid to Julian, a noted
difciple of Pelagius, would be a fufficient reply to
all the fcurrilous invectives he has thrown out
againſt the doctrine and writings of thoſe excellent
preachers whom he appears to fhew the moft pecu-
liar ſpite against: Redde verba mea & evanefcet ca-
lumnia tua," let my words be but fairly repeated,.
"and it will inſtantly appear, that your calum-
"ny is altogether groundlefs.
"
I fincerely with that this author may be re-
claimed from the error and evil of his way, through
the powerful influence of that grace which he hath
fo daringly, though I hope, in fome .efpects ig-
norantly, vilified and blafphemed; and then I
doubt not but he will, more feverely than any
other would incline to do, condemn himſelf for
the hard ſpeeches which he has impiouſly uttered
againſt the ſervants, work, ways, and truths of
God. At any rate I think it would be adviſable
for him to bind himſelf to undergo the penance
which it is faid Severus Sulpitius* impofed upon him-
ſelf, after he had wofully abuſed his talents in de-
fending the Pelagian herefy, by condemning him-
felf to perpetual filence for the time to come. But
if he thould not be fo wife as to ftop his own
mouth, we know who will fhortly do it for him t.
In the mean time, all who know and love the
truth, who favour the duft of Zion, and take plea-
fure in her rubbiſh and her ftones, may comfort
themſelves with fuch reflections as theſe : Great is
* Some call him Sulpitius Severus. † Pfal. Ixiii. 11.
the
308 PALEMON'S CREED, &c. Concluf.
the truth and will prevail: The eyes of the Lord
are upon the truth. No weapon that is formed against
Zion shall profper; but every tongue that rifeth up in
judgment against her, against the cauſe, the work,
truth, and fervants of God, he will condemn. When
the enemy comes in like a flood, the Spirit of the Lord
fhall lift up a standard against him. And in fn,
The Lord cometh with ten thousands of his faints, to
execute judgment upon all, and to convince all that are
ungodly among them, of all their ungodly deeds which
they have ungodly committed, and of all their HARD
SPEECHES, which UNGODLY finners have spoken
against him. Amen.
FINIS.
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