^*a^^ifc^ IvIRR^RY OF THE University of Californi. Mrs. SARAH P. WALSWORTH. Received October, 1894. Accessions No.^^'JS^ , Clciss No. SERMONS AND ESSAYS .^ BY THE LATE REV, MR. JOHN M^AURIIS , /I ^ ONE OF THE MINISTERS OF GLASGOJV. PUBLISHED FROM THE AUTHOR'S >L\NUSCRIl'TS, BY JOHN GILLIES, O^^E OF THE MINISTERS OF GLASGOW. To xchlch is prefixed, so:me account of the LIFE AND CHARACTER OF TUT. J^y^X^Wili, /^ . oaf ^ PUBLISHED BY V/- W. WOODWARD, No. S^rCOltNElf OF SECOND AND CHESNUT BTRKT,TS. \v. m'cvli-och. ?si:>; i£u isn. *"77^ BECOSIiMElSDATION. There are some books of an inferior class — they were not without their use at the time that they were pubhshed ; but they soon sink into obHvion — they have performed their office. There is a middhng class, which edifies the generation for wliich tliey were composed, and descends witli respect to the next ; and they are read with profit. But ttiore is a third kind, exalted far above these, and wliich ranks hig-h in the estimation of mankind- The authors were men of suj^erior endowments, and they are greatly and justly admired in every succeeding- age. AVhen they become scarce, the person who reprints them does a service to the world. In this last class Maclaurin has an exalted place. This little volume may be put into the scale with any woik of its size v.-liich the eig-Iiteenth century produced, and it will not disgrace the hand which threw it in. I'he author appears to have been a man very superior to most, both in intellect and in g-oodness. It will be difficult to find two sermons m.ore excellent than tiie second and third in this collection. Along- with a wonderful mass of select ideas, solidity of judgment, profoundness of research, in- genuity of thought, and vivacity and brilliancy of representation, they display the most powerful and impressive eloquence on sub- jects where eloquence is most difficult and uncommon, namely, in stating, illustrating, confirming, and enforcing the fundamen- tal Doctrines of the Gospel. Young Preachers should carefully study this little volum.e When men of talents, education, and learning-, are unhappil) prejudiced against Evangelical Principles, we know no book more pi'oper to be put into their hands than this. If any thing- human can convince them of the impropriety of despising the ti'uth, it is the lovely representation of it by the superior intellec t of Maclaurin, united with the display of the most ardent devo- tion, and of a holy, humble, and benevolent heart. We have often read this book ; but we never read it without feehng our- selves to be but childrtn, and sinking into notliing, from a con- sciousness of his vast superiority. Evangelical Magazine for July, 1802. or THB "-^ somj: IV JtC COUNT OF THE LIFE AND CHARACTEB OF THE AUTHOR. •:®:- MR. JOHN M'LAURIN was born in October, 1693. at Gienderule, in Argyleshire, where his father was minister. He was the eldest of three brotliers, of whom tl^s second, Daniel, died young, after giving proofs of an extraordinary genius ; and Colin, who was the youngest, is well known to have proved one of the most celebrated Mathematicians of the age. Their father dying in lo98, and their mother in 1707, their uncle, IMr. Daniel M'Laurin, minister at Kil- finnan, took them under his care, and bestowed great pains on them ; to which he was, no doubt, encouraged by the prO' mising appearances of their uncommon capacity and appli- cation. While they studied philosophy in the University of Glasgow, they were taken notice of, not only for their diligence, but for their piety, in which the two younger had the advantage of an excellent example from their eldest bro- ther. Agreeably to this eminent part of his character, hz made an early choice of divinity for his own study, and ob- serving his brother Colin's taste for the sciences, he advised him to apply to the mathematics, for which he had an excel- lent genius himself, had he indulged it ; but he had consecra- ted all his talents to the more immediate service of Christ in the gospel. This plan he followed ever after with such steadiness and uniformity, that it serves for a short descrip- tion of his whole life. Havingattended the Divinity- College at Glasgow, and studied seme short time at Leyden under Professor Mark. A o v-i 7'Ae Life, and Character Wesse!iu«, etc. He was, in 1717, licensed to preach tlie gosptil by the presbytery of Dumbarton : and in 1719 was orda'.ned minister at Luss, a country parish situated upon the banks of Lochlomond, about twenty miles north-west from Glasgow. In this retirement he had an opportunity of pursuing his studies, which he did not fail to improve. Having no relish for rural employments or diversions, his time was wholly ta- ken up, either with the duties of his office, or with his book. And he well knew how to make all his reading subservient to religion. But he was not suffered to continue long in so private a station. His uncommon talents were soon taken notice of in the neighbourhood of Luss, and by all every where who had access to know him. His unaffected Christian piety made him acceptable to many, his learning and ingenious thoughts to others, and his modest and cheerful temper to all ; so that, having occasion sometimes to preach at Glasgow, which he did with universal approbation, he was translated thither on an invitation from the city, after the death of the reverend Mr. Anderson,* and admitted minister in the North West parish in 1723, to the great satisfaction of all eoncerned. He was now in a sphere that did not allow so much time for his studies as he formerly enjoyed, bat was very proper for one who had laid so good a foundation, and had devoted all his time and talents to the work of the ministry. The pastoral office in Glasgow, by reason of the largeness of the parishes, and the multiplicity of necessary or very im- portant duties, is a busiciess of no small labour at any rate ^ but Mr. M'Laur.n's activity and zeal carried him through a great deal more work than ordinary. His calls to visit the sick were uncommonly irequent. He was often consulted by persons that were thoughtful about their eternal interests. He preached once a month to the Highlanders living in Glaso^ow, in their own language. He assisted in concerting measures for the regular maintenance of the poor ; and par- ticularly wlien the Glasgow hospital at its first erection met with considerable obstacles, he promoted it with great dili- gence, and had a cliief hand in composing the printed ac- » Known to the public by his ^vritiugs. of the Author. vH count of that excellent foundation. In all the schemes for suppressing vice and impiety he was a principal mover, and was no less active in carrying them into execution. In liis sermons, before the societies for reformation in Glasgow, he made it his business to inculcate upon the conscientious inhabitants the necessity of doing their part to bear down wickedness, by giving information against offenders, without which the best laws and most zealous magistrates could avail nothing. He laboured to take off the unjust odium affixed by some to the name of informers, and to shew that they who declined giving themselves the trouble cf preventing sin in their neighbours were like Cain, who said, Am I my bro- ther'^s keeper ? The account of the societies for reformation which arose in England and Ireland about the end of the last century, was a book he read with great pleasure, especi- ally as it narrates the surprising success with which Provi- dence blest their vigorous endeavours at their first setting out. He was much for encouraging a like spirit, and usmg like prudent methods in Glasgow : and although the success of these methods might not be so great as were to be wished, he was not for laying them aside. He heartily agreed with those who think it is the duty of Christians to improve all the countenance given by human laws for restraining wick- edness, because, otherwise, bad as we are, we should still be worse. For which reason he greatly approved of the design of the friendly society lately erected in Glasgow, who are endeavouring to raise a fund to prosecute such wicked per- sons as might otherwise escape the law. But if his zeal and activity was great for the reformation of manners, it was still greater in what regards Inward reli- gion. Some years ago, when numbers of people in different parts of the world became uncommonly concerned about their salvation, such an appearance engaged all his attention. He was at the greatest pains to be rightly informed about the facts ; and having from these fully satisfied himself that it was the work of God. he defended and promoted it to the utmost of his power. Nothing gave him so much joy as the advancement of vital religion. This pa:t of the Saviour's temper was exceedingly remarkable in h'm. Luke x. 21. With what earnestness used he to apply ihese words of tiie; evangelical prophet. For Zion's sake will I not hold wy- l^eace^ end for Jeyuialtm''s soke I xn I not rest vniil tkt ^"* The Life and Character righteousness thereof goforth as brightness, and the salvation thereof as a lamp that burneth. Being invited by the min- isters in whose congregations the rehgious concern chiefly appeared, he cheerfully went and assisted them. He did' not consult his own ease, nor his reputation among many who would pass for wise and prudent men, but sacrificed all to what he was fully convinced was the work of God. He was at great pains to procure and communicate well-attested accounts of it both at home and abroad. His correspondence with the reverend Messrs. Cooper and Prince, and other ministers in Boston, and the reverend Mr. Edwards, (then at Northampton, now at Stockbridge) was always much valued by him, especially at this time.* When he received their accounts, he spread them amongst his acquaintances, and wrote largely to his American correspondents what in- telligence he could procure, of the state of religion in Scot- land. He met once a week with some Christian friends, to- receive and communicate religious intelligence, and to con- verse on religious subjects, which he did with inimitable spi- rit and cheerfulness. When those who made a profession of piety were guilty of any thing that tended to hurt the cause of religion, it vex- ed him to the heart, and bore so heavy on his spirits as to make him restless whole nights. He encouraged the societies for prayer which multiplied in Glasgow about this time. With his approbation there was a general meeting appointed once a month (which still subsists), consisting of a member fro!n each society, with a minister for their Preses, to inquire Into the state of the soci- eties, and to send more experienced persons to assist the younger sort. And several years afterwards, he was thi chief contriver and promoter of the concert for prayer, which hath been complied with by numbers both in Great Britain and Americaf. And it may be proper to take notice here, * He liad several other correspondents in Boston, and in other parts of New-En jiiand, wiiom he ijreatly esteemed and loved, par- . ticularly Abiel Walley, Esq. f Mr. Edvv-ards wrote a whole book to recommend it, entitled, '* An humlile attempt to promote explicit aj^reemcnt and visible union of God's j)Cople in extraordinary jirayer," c^c. Soiiie ac- c;)unt of whicU may be seen in "Historical Collections relating- to the success of the g-ospd." Vol. ii, p. 401. iyf th& Author^ \% tfcat as he was remarkably earnest in his prayers for the pub- lic interests of religion, so he was always lor beginning every deliberation of importance with prayer. And it was obser- ved, that both as to his expressions and manner in prayer, none could go beyond him for profound reverence, or for freedom, fluency, and holy humble boldness ; and very few equal his constant mixture of these in so remarkable a degree. In the latter part of his life he was uncommonly concern- ed for the peace of the church of Scotland. He had all along endeavoured to prevent strife and division to the utmost of his power. What pains he was at in procuring the peacea- ble settlement of vacant congregations, appears In part from papers on this subject found among his manuscripts, and is otherwise well known. He was equally against the extremes of encouraging an unreasonable opposition among the peo- ple on the one hand, and of violently Imposing ministers up- on them on the other. A call and appointment to the holy ministry by ordination, he thought a very solemn business, and not to be made on any account subservient to political measures. He considered the great design of the sacred function, the edification cf the boJy of Christ, which he thought could never be promoted by violent measures, and fixing a pastoral relation amidst an universal opposition. The arbltrarv methods therefore lately pursued, in not only appomtmg and authorizing such settlements, but deposmg from the holy ministry such as for conscience sake refused to have an active hand in them, made very deep Impression on his spirits, as a dismal presage of the decay of vital reli- gion, and the pulling to pieces our ecclesiastic constitution. Moved by such considerations, he interposed his most vigo- rous efforts to stop the progress of so unprecedented and ru- ^inous measures. He acted, and wrote himself; and engaged others, who had talents for it, to write upon the subject.* Declining no step, however troublesome, unless it seemed to have a tendency to increase the flame. * See 1. The terms of Ministerial and Christian communion imposed on the church of Scotland by a prevaihng party in the general assembly, in opposition to the great bulk both of office- bearers and private Christians. Printed at Glasgow, 1753. 2. An inquiry into the powers committed to the general As- semblies of the church, and the nature of deposition from the boly ministry, occasioned by the conduct and procedure of the X The Life and Character From this short account of things, it appears how active he was in matters of public concern, as well as In the more private duties of his office ; so that one would think he could not spare much time for reading, especially as he was obliged to be often in company, persons of all ranks, who had any regard for religion, being fond of conversing with him. And indeed it was his duty, as well as his inclination, to gra- tify them. For he had such an inexhaustible fund of edify- ing pleasant discourse ; such a constant cheerfulness and flow of spirits, attended with the most serious pletv ; so obliging^ a readiness to hear others ; and so unaffected a desire to make all about him happy : that there never was perhaps a man better qual.lied to recommend Christianity In the way of conversation ; nor were his endeavours in this way without success. Yet though so large a portion of his time was necessarily employed In action and conversation, he read a great deal to the last. There was hardly a new book of any note, but he mable passages of Scripture, and improving every thing that came in his way as the means of devotion, and a spiritual frame ; taking occa- sion, from the cordials he was using, to speak oi (he fruit of the tree of life., and of the pure water of life. Afterwards his trouble increased, and carried him off in the sixty first year of his age, on Sabbath, Sept. 8th, near 12 at night : the end of a Sabbath on earth being the beginning of an eternal Sabbath in heaven. He was a man that had a very extraordinary degrecofthe most valuable gifts, and the most Invely graces united in him. A lively striking instance of the trutli, power, and amlibleness of Christianity: quite raised above llie world: employed from day to day in some good design, v/lthoiit the of the Author. xiii smallest appearance of vanity or ambition, or any interested view. And in general, so free from all discernible failings, that those who were most intimately acquainted with him may be appealed to, whether they could ever observe any ; except, that in the decHne of life he sometimes grew too warm in expressing his honest zeal And even this was, in a great measure, owing to the decay of his bodily constitution, for he was very uneasy at it himself, and used to desire his friends to put him in mind when he was in danger of it. And when it had overtaken him, he used in a very sincere and affectionate manner to ask forgiveness of the person or company whom he might have offended. As for personal injuries, he always bore them with a patience and meekness that was truly Christian. There was a perpetual cheerfulness in his temper, attended with that decency of behaviour, and that useful and perti- nent discourse, that, in conversing with him, one enjoyed the pleasures of the gayest company, along with the advan- tages of the most serious. His conversation was ahvavs plea&ant, but never trifling. He was ingenious in making the best improvement of every occurrence. He equally dis- liked debates, and a sullen reserve of temper, and diverted every thing of this kind, by introducing what tended to cheer and edify. ■He was eminently given to IiospitaUty. And was al- ways ready to distribute to the necessitous to the utmos: of his power, if not beyond it. His kind and affectionate heart to those who were in any sort of trouble, whether of body or mind, was such as cannot well be expressed ; and yet even when those who v%'ere dear- est to him were under threatening diseases, he retained a tranquillity and cheerfulness of temper, always hoping for the most comfortable event ; and when deeply afflicted by the disappointment of these hopes, he on every occasion overcame the tenderest grief by the most pious and cheerful resignation. As a minister of the gospel, he was very exemplary. The great subjects of his sermons were the peculiar doctrines of Christianity, which were the hfe of his own soul. In dealing with the consciences of men, he thought the proper method was (according to the scripture pattern, particularly in the epistle to the Romans) to convince them first of their having B ^^^ The Life and Characler broken the divine law, and their being condemned by it, and then to lead them to the blood of Christ. He thought the alienation of the human soul from God, in its unconverted state, IS a sufficient proof of its depravity and misery. He in- culcated the necessity of regeneration by the Holy Spirit. His opinion concerning the nature of faith in Christ, was, that it is the receiving of a free gift, and lies much in a su- preme and rooted esteem of Christ, and all his benefits, with proportionable desires after them. His clear and scriptural views of the imputation of the Redeemer's righteousness, and of the a^reeableness of this doctrine to reason, may be seen in his Essay on Prejudices against the Gospel. He was no bigot. He did not love party names, nor laid much stress upon lesser matters. The grand truths just now mentioned, of justification by the blood and righteous- ness of Christ, and sanctification by the holy Spirit, were the main objects of his attention. When he treated on other points, he made them subservient to these. Besides the sermons in this volume, there were several others that were much esteemed by good judges who heard them preached. Particularly a set ot sermons on the works of creation, full of ingenious observations on the wisdom and goodness of the Creator ; intermixed all along with referen- ces to the works of redemption and grace. The style and method of his sermons, which was abundant- ly clear in his younger days, became afterwards more ob^ scure ; so that it was hard to follow him attentively through a whole discourse : but every sentence was a short sermon, and the whole was in the true spirit and strain of the gospel. In reproving sin, he was very sharp and severe in the case of insensibility or obstinacy, but far from condemning any person without evidence. When he heard bad reports, he was a strict but impartial examiner ; and spared no labour to find out the truth. And his inquiries this way were at- tended with great success, and frequently made the mean« of vindicating injured innocence, and exposing concealed wickedness. With the same steadiness and application he pursued every good design ; whether he was engaged in help- ing those who needed his assistance, or in promoting any public interest, he stuck close to it till he rarrled it through^ if any success was to be expected. of the Autho) . xv He was much beloved by his brethren in the ministry in general, especially by his colleagues in Glasgow. And what heig^htcned the value of all his other talents and graces, and endeared him to every one, was, that humility and self- diffidence, that so eminently distinguished him, and appeared \n all his behaviour. Particularly when any thing ot impor- tance was to be proposed, though he had a great hand in it himse'f, he choosed the proposal should come from other?, rath r than from him. What he was in his family, I am at a loss to express. He waj so exceedingly and deservedly dear to all his relations, that the description mast llill far short of the reality. Indeed, the remembrance is too affecting. Our only comfort is, that his Saviour and ours Uves for ever, and that in his blessed presence we hope to enjoy a far happier society togethefj, than we even did in this life. His stature was a little above the middle size. His body pretty strong and nimble. A fair complexion, an honest, open countenance, lull of cheerfulness, good nature, modesty ,and gravity*. He was liable to be absent, and lost in thouglif. Spoke very readily and agreeably. Sometimes continued speaking longer than he designed (though he wss not tediou?) his attention being carried away by the subject. The sam?^ amiable simplicity run through all his behaviourf . He was a * The proper names of these dispositions in him were jov, love and humility. See Gal. v. 22. ■j- In 1721, Mr. M'Laurln married Lilius, daughter of Mr. :S'o\a\ Rae, of little Govan, by whom he had nine children, cf wiiieh four died in their infancy. His son John, a very promising- young- man, died in 1742, in the seventeenth year of his ag-e. His eldest daug-hter ( spouse to the writer of these memoirs) died soon af- ter the birth of her eighth child, Aug-. 6lh, 1754, about a montu before her father, whom she very much resembled m. a peculiar sweetness and vivacity, and in the most serious piety : " They were lovely and pleasant in their lives, and in their deaths they were not divided." • jSIrs. M'liaurin (a woman of great plainness and integrity, aiid very dutiful and aft'ectlonate to her relations) dying in 17A7\ Mr. M'Laurin, in 1749, married Marg-aret, daug-hter of Mr. Fatrick 33ell, of Cow-Caddins, now his widow. His only surviving child- dren are three daughters of the first marriag-e, of which tlie eldest is married to Mr. John Findley, writer, and the second to Mj-. Andrew Craig*, surgeon in Glasgow xvi The Life and Character of the Author. Hian of an extraordinary geniusjoined with great prudence, and as great activity, extensive reading, and a competent knowledge of the world, all devoted to the service of God in the gospel. Animated with no worldly views, but with an unshaken and well-grounded belief of Christianity, and a continual joyful hope of heaven. Such was the life and character of this excellent person. May the short account that has been given of it be blest of God to every reader. JOHN GILLIES. April, 1755. GLASGOW, "? '5 KVll EXTRACTS OF LETTERS TO THE PUBLISHER OF THE GLASGOW EDITION. »** a I ^as entertaining hope that so precious a life would be preserved a while longer for the service of the church of Christ, at a time of so much need. But the Master has seen meet to call home his faithful and wise servant. As we ioved him, let us rejoice that he hath gone to his Father ; while justly bewailing the loss to his surviving friends, the jieneral loss to the church, to the worl3 ; how rare such a character ! how difficult to find a successor to such a minis- ter of Christ in any period of tlie church ! *' It strikes me witli pleasant wonder, and excites my grateful praise to the supreme and most gracious Orderer of all that concerns us and our intercourse in the world, that I wasledtosush close correspondence for some time past, as brought me an extraordinary share of coramunication with that eminent servant of our common Lord, in the very last scene of his life. Oh may I have grace to improve such a blessing, to excite some measure of that spirit which breathed in every thing that dropped from him by word or write. " Please let me know what sermons or other performan- ces of Mr. M'Laurin's are to be found among his papers fairly wrote out. Copies of sermons of his had got into se- veral hands ; some I heard him preach in Glasgow, before he was a minister there : and I have read some -of these copie* 1 mentioned, from which, and others of the same masterly c^;noo^;lion, I am pariuaded a volume may be furnished out^ which nutliin^ I ever saw in print would exceed. *** '•JOHN ADAMf-'^ ■* IDiki-- 1754:. 5 B 2 StVKl **** u J heartily approve the inserting some account of Mr. 31*Laurin's character in the jireface to his Sermons. Since you desire it, I shall hint a few particulars, which I think worthy of your notice. CI.) His habitual spiritual- minded- ness and devotion, evidenced by frequent ejaculatory prayers -and thanksgivings, and by his delight to iurn conversation mto a religious and edifying channel. (2.) His unwearied diligence to promote whatever he thought tended to the wel- ^fare of the church, of which lie was a member. His warm concern for the advancement of religion, even in the most distant parts ; and his joy for agreeable appearances of the success of the gospel. (3.) His deep insight into the doc- trines and duties of religion, and the most proper methods of removing prejudices and objections against them. The strength of his genius, and the solidity of his judgment, fur- nished him with sentiments new and ingenious, and yet ■solid and convincing, when explaming, or vindicating some 'of the most important articles of our Christian faith. When ■consulted upon controversies, which seemed quite exhausted by the labours of others, he would often strike new light on the question in debate, and offer a more distinct and satis- fying solution of difUculties, than had hitherto been advan- ced. Such was his knowledge of the nature of religion, as equaliy preserved him from right and left hand errors. He ^aw and felt, that the true Christian does not act merely from selfish and interested motives ; but is animated to duty, by love to God, to Christ, and to holiness, flowing from views of their intrinsic glory and excellency ; and yet he cautiously avoided the dangerous extremes of enthusiast* and popish mystvs. (4.) Boldness, courage, zeal and faith- /fulness, in opposing whatever he thought contrary to the in '"pre&tsof the Redeemer's kingdom. (5.) Remarkable hu~ XIX iiTility, which appeared in preferring those to himself, wh« in gifts and graces were much his inferiors ; in his excessive modesty, which made him unwilling to publish his excellent compositions, though frequently importuned by the best judges ; and in preaching usually in the plainest and most familiar manner, though many of his manuscripts discover his uncommon genius for abstract reasoning ; and in some of them, e. ^. his sermon on Gal. vi. 14. the sublimest sen- timents are expressed in a lively and eloquent manner- There are passages in the above sermon, which will stand a comparison with an excellent paper in the Spectator on the •same subject. (6.) A spirit uncommonly vigorous and ac- tive. Few made greater conscience of redeeming the time, and spending every moment in planning or executing some- thing worthy the man and the Christian. One wliile he ig engaged in closet devotions ; another, pursuing his studies ; then discharging, in the most exemplary manner, the various duties of hii ministerial function ; then conversing or corres- ponding with others on subjects of general importance ; next approving himself the best and most faithful friend, and the most valuable and affectionate relative. I account it one of the most pleasant and happy circumstances of my life, that for eleven years this eminent servant of Christ, honoured tne with his friendship, and often profited me by his instruc- tions and advice. ^JOHN ERSKUyE' ^'^CULROSS, 1 ** 19 St^. 1754.% ##* "As his departure is a loss to me, in some respects irre- parable, and I apprehend a great loss to the church of Christ in general, and especially in Scotland ; it has been a very sensible affliction to me ever since I heard it, and is like in some degree to last as long as I contiriiie here. My chief consolations are, that the glorious Head of the church, who so singularly raised him up, accomplished and adorned him, and enabled him by his Spirit to do signal service to his. church, has the same cause and interest to maintain, and has the residue of the Spirit. " I heartily sympathize with you. May we double our diligence, be faithful to our Divine Redeemer to the death, and meet together in the world above with unmixed and un- ceasing joy. In the mean while, I am very desirous to know when he died, with the circumstances of it, etc. Whether there be any funeral sermon on hira, or character of bim pub- lished ; and if there are, to have them ; as also any of his writings published. For as he was a most agreeable cor- respondent with me, his writings and memory will be ever dear and precious to me. And as his fame is known and va- lued by many here, if I could have been informed of those particulars, 1 should have gratified many, by printing the most material passages concerning him in our news papers.***' "THOMAS PRINCE/' ** BOSTON, X. E. "^ '■* Decern. 2 3, 1754. ^ ON MR. M^AURIN AD0RN''D zcit/i learning, taste, and manly sense, tVisdom '^'ih gunius, mt uii/ioui offensi / Mod^stf yti resolutv in virius's cause; Ambitious, not of man''s, but God^s applause. Each talent that enriched his heaven born mind, By Jesus given, to Jesus he resign'^d. Swift was his race, with health, and vigour blest ^ Soft was his passage to the land of rest. His work concluded, e'er the day was done. Sudden the Saviour stooped and caught hitn to his Throne. EDINBURGH, S MARCH, 1755. } SCa, im.'^ 31ENS' SIN« NOT CHARGEABLE ON GOD. GLORYING IN THE CROSS OF CHRIST: AND GODS CHIEF MERCY: THREE SERMONS, BY THE LATE REV. JOHN M^LAURIN. / , ^ SERMON L TflE SINS OF MEN NOT CHARGEABLE ON GOW. t O > * * » > * - » > JAMES i. 13. Lit no man say, when he is templed, I am tempted of God : for God cannot be tempted with evil ; neither temptcth he any man. THE word of God frequently teaches us, that a principal hindrance of our embracing Christ's righte- ousness, is want of a due sense of our own unrighte- ousness. There is a stupidity in this, as unaccountable in its nature, as it is dangerous in its effects. All men are persuaded, that they have broken the precepts of God's law ; it might be expected of course, they should be persuaded also, that they have deserved to suffer the penalty of it : but experience makes it evi- dent, that it is otiierwise. All men are convinced that they are sinners ; but very few are convinced that they deserve to be miserable. The word of God, which searches the heart, unfolds the secret cause of this. In like manner, men are insensible of their ill deserving ; not that they absolutely deny their sins, but that they excuse them : nor is this a new artifice ; it is as ancient in the world, as sin jtself. It is natu- ral for our affections to bias our judgment ; and there- fore, when sin has polluted the one, no wonder it should pervert the other. The first man on earth was no sooner accused, than, since he could not deny it. * This sermon was preached about the year 1720, when the Author was minister at Luss. C ~ 26 *Flit Sins of Men he strove to defend it, and heightened his guilt by a presumptuous attempt to extenuate it. We, his off- spring, to this day, do not more resemble him in com- mitting sin, than in excusing it. when we have done. Generally, either men do not regret their sins at all, or else regret them as misfortunes, rather than faults, and as deserving pity, rather than punishment. Pros- perous sinnos scarce see the harm of sin at all; others, vvhiJe they feel the harm of it redounding to them- selves, iay the blame of it on something else. It were less unaccountable if men only justified or excused themselves to their fellow creatures, their partakers in guilt : one sinner may easily find a thousand plausi- ble answers to the upbraiding language of another sin- ner ; for how can a man be at a loss for a defence against those who cannot accuse him without condemn- ing themselves ; he may answer them in the apostle's words, Rom. ii. 1. T/iau art inexcusable, O man, who- soever thou art^ that judgest another ; for xchere'tn thou judgtst another, thou condemnest thyself ; for thou that judgest, doest the same things. But the misery of men's self love is, that it makes them pretend to vin- -dicate themselves, not only against the oftentimes too partial contempt of their guilty fellow-creatures, but also against the most impartial challenges of their of- fended Creator. When men vindicate themselves only against their associates in guilt, it may be constructed as a pretence only to equahty with others ; but for men to defend themselves before God, is in effect a pretence to innocency. By this means the chief vexa- tion many have abc^ut their most unrighteous practices, is murmuring agaiiist God's most righteous precepts, according to the old complaint, zoho can bear these hard sayings ? Many are not so sorry for theix' sins against God's law, as for the severity of God's law against their sins ; an! one >:,rcat cause of it, is, then- imagin- ing these temptations that allure them to sin, sufficient excuses for the committir.g of it ; which is surely a disposition of mind that undermines repentance, and saps the very foundation of true religion. Yet this is not the highest pitch the arrogance of sin- Not chargeahh on God. 27 iiers arrives at in defendino; their sins. It is indeed high enough presumption in one, who has, times with- out number, offended God without cause, to justify himself, when God accuses him ; but it is still a far higher pitch of presumption, when a sinner not only defends himself before God, but also defends himself by accusing God, discharging himself of the blame of his sin, and laying it over upon God : in this likewise men seem to copy after their first parent Adam ; the scripture tells that God gave him a help meet for him, which was, no doubt, an act of goodness on God's part; yet when he sinned against God without cause, rather than want a defence altogether, he made the gift he received from God, an excuse for his disobe- dience to him ; that is, he made God's goodness to him ar excuse for his ingratitude to God. It is easy to observe how truly this conduct of his is imitated by his posteritv. God has placed us in a beau- tiful world, where we are surrounded with a variety of useful and delightful objects, his good creatures ; all of them display his glory, many of them are for sup- plying our necessities, others of them for our innocent gratification and comfort ; all of them therefore are fa^ curs from God, and consequently should be effectu- al motives to love him. Instead of this, they are first made occasions of departing from him, and aftervv'ards excuses for so doing. As there i? something of this perverse disposition in the corrupt iK.tLrc of all men, so it has appeared in all ages ; and that it discovered itself in the days of the apostles, is evident from this text, which was designed to check it, Let no man sat/y zo/ien ht is tempted, J am tempted of Gody &c. In which words, it is useful to observe these two things. First, A rebuke to the arrogance of men, that would lay the blame of their sins on God. Secondly, A strong assertion of God's untainted holiness and pu- rity, as a God who is infinitely free from tempting others, and from being tempted by others to any thing that is evil. 1. The words contain a check to the impious arro- gance of men, that would lay the blame of their sins 28 The Sins of Men s on God : Let no man say, xohenhe is tempted, I am templ- ed of God ; that is, Let no man say it with his mouth, or imagine it in his heart ; let no man dare to commit such an outrage against the holiness of God, as to charge him with the blame of his sin, in whole, or in part. The apostle here assures us that if we entertain such thoughts in our hearts, God will justly look upon it as a heinous violation of that homage and respect we owe him: it is one of the chief things that distinguishes the laws of God from those of men ; that whereas the latter reach only our outward actions, the former reach our thoughts. One principal part of that holiness which the law of God requires of us, is to entertain just thoughts of him, that is, high and exalted thoughts, such as shall represent him what he truly is, perfectly pure, and infinitely lovely. Nothing can be more con- trary to this, than to blame him for our sins ; and when God's law forbids such thoughts, it is a certain evi- dence that they are false, and that we are under the strongest obligations to reject them. God*s truth is infallible, and therefore whatever natural corruption suggests, it can suggest nothing that should come in competition with that evidence. 2d/y. To strengthen our impression of this, the apostle adds a strong assertion of God's spotless and in- corruptible purity. His assertion consists of two parts. 1 He teaches us, that God cannot be tempted zoith evil, that is. That there is nothing in his own nature, that can incline him to any thing hut what is perfectly good and just ; and that there is no outward object that can make any impression, or have any influence on him, to bias him from these eternal laws of justice and right- eousness, by which he always did, and ever will go- vern the world. The word, tempting, is sometimes taken in another sense, when it signifies not perverting God to do any evil action himself, but provoking him to punish the evil actions of others ; thus the Israelites are said to have tempted him m the wilderness : in such cases, though that, by which men tempt or pro- voke God, be evil, that which he is provoked to do, is always just and good. Men are said to tempt God,. NotckargeahhonGod. 29^ when they carry themselves towards him, as if they desired and expected he should transgress these laws, which hmiself has established, whether in the works of nature, or of grace : the God of order works by means in both, and when men expect or pray for the end, without using the appointed means, they are said to tempt him j because indeed they behave, as if they thought they could tempt him, that is, prevail with him to violate the perfect order that himself hath es- tablished. But since ail their thoughts and desires can have no influence upon him, that way, the apostle af- firms justly, that God cannot be tempted with evilj because he cannot be perverted, or corrupted with it. 2dly, As God cannot be perverted to transgress his own laws himself, neither does he pervert any other to do so. As he cannot be tempted with evil, neither temptclh he any man, i. e. he neither deceives any man's judoment, nor perverts his will, nor corrupts his af« fections, nor does any thing else whatsoever that can charge him with the blame of men's sins. But for un- derstanding this and the like expressions ; we should, consider, that tempting sometimes signifies, not sedu- cing men from good to evil, but discovering what is in men, whether it be evil or good. In Abraham's case, the temptation was not an allurement to sin, but a trial of grace. It is true, God needs no means to discover to himself what is in men ; but he uses means for discovering men to themselves, and to others, for ends worthy of infinite wisdom, and in a manner agreeable to spotless holiness. Even men oftentimes find it their duty to discover the good or evil that is in others ; and though in some of these cases, the disposi- tion of mind, which is discovered be evil, the actio|i by which it is discovered may be good : in the trials men make of one another, it is oftentimes so ; in the trials God makes of men, it is always so. The actions by which God proves the good that is in men, do not tend to lessen it, but to increase it, and to perfect it ; the actions by which he discovers the evil that is in men, do not tend to increase, but to lessen it. and oft' \Lmes effectually cure it. C 2 .so The Sins of Men From all which it is evident, that these scriptures, where God is said to tempt or try men, contain nothing inconsistent with the apostle's doctrine in the text ; that is, that however their corrupt hearts may be too much inclined to blame God for their sins : yet that im- putation is really as contrary to truth and justice, as it is to the honour of God, who is as free from tempting or corrupting othei s with evil, as he is uncapable of being corrupted with it himself. That branch of the doctrine, which affirms that God cannot be tempted with evil himself, is what there is least need to insist upon, after what has been considered already ; be- cause it is, what men are least troubled with prejudi- ces against. The design of this discourse is to consid- er that important truth, which is evidently the apostle's principal scope. That whatsoever dishonourable thoughts, sinful men may have of God to the contra- ry, yet it is a certain evident truth, that God is infi- nitely free from the blame of their sins. It is useful here to observe the great importance of this doctrine, which, beside other reasons, is evident from the great pains the scriptures take to inculcate it upon us. It is plain, this doctrine is in effect maintain- ed in every scripture that maintains God's perfect ho- liness ; and it is no less obvious to those who read the scriptures, that of all God's attributes, his holiness is ihat which is most frequently asserted, and the belief of which is most earnestly inculcated upon us. That blessed name of purity is represented as thrice repeat- ed in the hallelujahs of the heavenly host, Ilo/y, holy^ holy. Lord God /tlmighty^ Isa. iii. Rev. iii. The same doctrine is presented to our minds, in a beautiful variety of expressions near the beginning of the heavenly song of Moses, Deut. xxxii. 4. lie i^ the rock, his work is perfec/, his loays are judgment, a God of truth, and without iniquity, just and right is he. But there is one remarkable scripture, that deserves our special consideration on this subject, because it makes the right knowledge of this doctrine (together with the knowledge of God's goodness) the only thing in the world we are allowed to glory in j that is, Jer. ix. Not chargeable on God. 31 20, 21. This should excite in us a holy curiosity, to be well versed in the knowledge of a doctrine which we are commanded to glory, almost to the exclusion of every thing else. It should excite us to join prayers and endeavours in order to have a firm persuasion of it rooted in our minds, and an habitual lively impres- sion of it fixed upon our hearts. To set this matter in its true light, let it be obser- ved, that as it is one main end of divine revelation in scripture, to give us the true knowledge of God, and of ourselves ; so the impression it endeavours all alono- to give us of him, and of ourselves, is, that his holi- ness is unblameable, and our sin unexcusable, that so we may ascribe the glory of perfect righteousness to him, and take shame and confusion of face to ourselves; that is, to use the words of the Psalmist, Psal. li. 4. ; and of the apostle, Rom. iv. 19. ** That he may be just when he judgeth, and righteous when he s])eak- erh;" and, on the other hand, '* Every mouth may be stopt, and we and the world be guilty before him." It is an indispensable duty on all rational creatures to love God ; but sin has brought an additional oblio-ation on us who are guilty creatures, not only to love God but also to loath ourselves ; without this, we can nei- ther knov/ his righteousness, nor his lovino- kindness which he bids us glory in ; his righteousness in all we suffer, his loving kindness in all we enjoy ; how un- worthy we are of the one, how richly we have deser- ved the other : that is, without a right sense of the doctrine in the text, we can neither practice due sub- mission in our afflictions, nor due gratitude for our com- forts ; and consequently run the greatest risk of losingr the one, and having the other multiplied upon us. In discoursing on this doctrine in such a manner as may be a mean, through divine grace, to give us a rip;ht impression of the importance and certainty of it it will be proper to treat of these following things. 1. To consider some observations, from scripture and ex- perience, to shew, that the unworthy thoughts of God, which the text rebukes, however unreasonable are notwithstanding, very ordinary, and do a great deal 32 The Sins of Men of harm to men's souls, as well as dishonour to God. In ihe next place, we shall collect the evidences we have for the doctrine in the text, from God's works and ways 5 and shall consider the arguments that are most proper for resisting these injurious thoughts of God, which the apostle warns us against. These will aiFord us suffi- cient answers to all the objections and prejudices that natural corruption suggests against the doctrine. Af- ter considering which, it will be easy to reflect, what improvement we should make of a truth of so great moment, andin which, the honour of God is so much concerned. First, There are several obvious things, that may ea- sily convince us, that these impious thoughts, which the. apostle rebukes, are too common and ordinary. i. It is not the way of the scriptures to caution men against imaginary sins, t, e, sins that men are seldom or never guilty of, but sins which natural corruption really inclines them to ; especially we cannot suppose that the scriptures would caution men against sins of the heart and thought, which the heart is not really liable to. It can never be the intention of the Holy Ghost to raise evil thoughts in men's hearts that were not there before ; but to discover these that are there^ to discover them, in order to cure them. An ingeni ous Christian will not stand to acknowledge that this text represents to him what has been sometimes the suggestion of his own heart, and has much troubled his repose ; (and it is great matter of comfort to him, that he has been troubled for such thoughts, and struggled against them,) he will not stand to acknov/ledge that- this text is a confirmation of that character, v/hich the epistle to the Hebrews gives of the word of God, — '< That it is a discerner of the thoughts and intents of O the heart.** He was a person of eminent goodness otherwise, as well as ingenuity who was wont to con- fess, " That whatever curiosity others had in perusing the writings of libertines and heretics against Diviivc truths, for his own part, he could find nothing in them that was new to him, nothing but what he had read before in the imaginations of his own corrupt heart ; Not chargeahh on God, 33 and that the chief prejudices against God's perfections and precepts were enforced there, with as much elo- quence and efficacy, perhaps, and set in as strong a light, as in any heretical book in the world.'* It is certain, while a man is under the slavery of sin, he carries in his breast a capacious source of heretical thoughts against God's attributes, as well as of liber- tine thoughts against his laws j the former of which, have as great influence in hindering due love and es- teem of God in his heart, as the latter have in hinder- ing obedience to him in liis life : and it is certain, that of all the ungodly thoughts that arise from unrestrained corruption, none flow more naturally from it, than these, by which men justify or excuse themselves, which they cannot do, without blaming God. 2. Men's inclination to blame God for their sins, dis- covers itself by their forwardness in blaming him for their sufferings ; sin is the cause of their trouble ; and therefore were men perfectly and sincerely convinced, that God is infinitely free from the blame of the cause, they could not be so prone to blame him for the effect.. It requires no great insight into human nature, to ob- serve an unaccountable inconsistency that appears in the way of thinking many men have about God's pro- vidence : they ascribe the good, that befalls them, to chance or to themselves, and the evil that befalls them to God ; they are very ready to acknowledge his pro- vidence in their affliction, in order to repine and fret against him ; while perhaps, they seldom or never se- riously acknowledge it in their prosperity, to thank him for it ; while they overlook his undeserved goodness in what they enjoy, they pretend it is undeserved dis- pleasure, that makes them suffer. It is remarkable, the day in which men are to be called to an account for such thoughts, with all their other thoughts and actions, is called the day of the rev- elation of the righteous judgment of God, Rom. ii. 5. Men must then answer, not only for their disobedience in committing of sin, but also for their arrogancy in blaming him for it. And as real aggravations of sin 34^ The Sins of Men are now covered with pretended excuses, so when the books of that awful court shall be opened, it is certain, pretended excuses will appear in their true colours, and rising to view in their blackest forms, will be found to be real aggravations. Men must then give an account how they came to blame God for what they suffered, without thanking him for what they enjoyed. Happy were it for us, if we had the same view of sin now, that we shall certainly have then : and surely nothing can be more rational ; for what will appear true then, must really be so now ; and therefore it is ■certainly an useful preparation for that day, to be ac- tive now in acquiring, through God's giace, thai view and sense of sin, which will otherwise be forced upon us by his righteous vengeance. But not to insist further on this : the principal evi- dence of this branch of the doctrine, that deserves to ■be carefully considered, is the ingratitude of men to God for his infinite mercy, in sending his Son to save them from their sins ; and the more we consider it, the more we maybe convinced, that their cold thoughts ^vnur divine mercy in the v/ork of redemption, flow, in a ^reat measure, from their false thouglris of his righteousness in t!ie works of providence ; that is. plainly, their hearts do not love him ardently for their deliver- ance, because they blame him secretly for their dan- ger. This point deserves our particular attention, be- cause gratitude for redeeming mercy being the soul and centre of Christianity, to which all religious medita- tions should be referred, the chief importance of the doctrine in the text, consists in its subserviency to that end. It is plain to any who considers the doctrine of redemption that it represents to us such infinite love, such incomparable tenderness and condescension, that as God's conduct towards us is an incomprehensi- ble mystery of kindness, so our conduct towards him, is, if we may so speak, an incomprehensible mystery of ingratirude. There are indeed many mysteries in human n. Uire, but they come all far short of this ; for if we con ider that human nature, corrupt and perverse as it is, is not yet wholly lost to all sense of gratitude Not chargeable on God. 35 in other cases, but that frequently the hearts even of tl>e worst of men are softened with a kindly sense of singular favours ; especially that the coldest and hard est hearts are sometimes melted with undeserved fa- vours ; if we consider that, in other cases, our ac- knowledgments rise naturally in proportion to our ob- ligations, and that, after all, the greatest temporal fa- vours, when compared with eternal ones, arc but tri- fles ; and yet, as insignificant as they are, they beget sometimes a very high degree of gratitude, and swell men's hearts with such generous sentiments toward their benefactors, that they take pleasure in nothing in the world more than in serving; them. If we con- sider all this, and compare it with the returns we make to our greatest (yea, in effect, our only) benefactor, for the greatest benefits he could give, or we receive, or imagine ; if we compare these things together, it may be a question, whether we have more reason to be astonished at God's love, or at our own unthankful- ness ; or, which of them is the greatest wonder. To think that we should be so strongly affected with earth- ly favours ; favours from worms like ourselves ; fa- vours of so little importance, of so short continuance ; favours, proceeding from such imperfect love, and of- tentimes mixed with many injuries ; that we should be so strongly affected with such favours as these, and so little with the love of God in Christ. That love which is so perfectly pure, and disinterested, in the grounds of it, so free as to its motives, that it is exer- cised towards objects, who had neither merit to de- serve it, nor power to requite it, nor used importuni- ty in seeking after it ; a love that is so infinitely ten- der in its nature, so inestimably precious in its effects, so rich and abundant in its fruits, so constant, so last- ing, yea everlasting, so glorious in all its manifesta- tions ; that this should be the only friendship to which most men make no returns, the only kindness, of which they have no grateful resentment, is such a miracle, or rather monster of stupidity, that it might seem incredi- ble, if there were any arguing against experience. The cause of it can never perhaps be perfectly S6 The Sins of Men known, while we are not perfectly free from that de- celtfulness of the heart, which the prophet Jeremiah affirms to be so mysterious, that God only knows it : yet some of the causes of it are unfolded to us in scrip- ture ; and the more we consider the text, the more we may be convinced, that it makes a very remarka- ble discovery this way ; for it is plain, men are inca- pable of due gratitude to God, for sending Christ to redeem them from sin, while they barefacedly blame him for their temptations to sin. Men will not be thankful to a deliverer for rescuing them from danger, if they blame him for their falling into it. All which being duly considered, comparing men's unjust thoughts of providence, and their ingratitude for redemption, the former will be found to be a principal source of the latter ; and the latten discovers the former, as the ef- fect shews the cause. By tliis means it is, that men forego that inestimable blessing of love and joy in believing, that joy which is unspeakable, and full of glory. No doubt indeed, with many the cause of ingratitude for redemption, is their disbelief of it ; but it is hard to charge all that ire guilty of ingratitude, with downright infidelity ; rather as the tares in the parable mixed with the wheat, so the belief of the doctrine of redemption is sadly clouded, and its influence marred by a wretched mixture of mean and unworthy thoughts of God, at least suspicions and suggestions, which indeed men are liable to in different degrees, but which all men, less or more, have need to guard, and wrestle against. If it were not for these inward pi'ejudices, the doctrine of redemption, if it appeared in its native beauty, has such light and brightjpess, such glory in it, that it is hard to conceive how it should not have an irresistible influ- ence, in ravishing every heart, that sincerely believes, with a love stronger than death, and with such trans- ports of joy and admiration, as would make up the happiest state of mind in the world. But while such dismal prejudices are entertained, no wonder though the minds of men are so darkened, and their hearts so disordered and confused, that that amiable doctrine •£ Not chargeable on God* 37 The crucified Jesus appears mean and low in their eyes; §o that many have no relish of it, nothing is almost so distasteful to them ; they look on it as a doctrine that importunes them for more gratitude thi-n they thnik they see cause for : to them, Jesus Christ has no form, nor comeliness, nor beauty, why they should thank him. 2. These considerations make it too evident, that the unworthy thoughts of God. which the text rebukes, are both very ordinary, and very hurtful. It should not therefore be looked upon merely as an amusement, or matter of curious speculation, but as a meditaticm of the greatest importance, to take a view of the clearest evidences, that serve to retuce thtse thoughls, and to shew, that they are as false and unreasonable in them- selves, as they are disparaging to God. But before we proceed to this, it will not be improper to observe, that, when men, instead of reject mg such thoughts, cherish and entertain them, they deal tar more unjust- ly with God, than they do with some men in the like cases. For example, when a good man has once at- tained an established character (-1 holiness and viruie, if it happens that a known impostor brings a great many plausible accusations against him, they that know that good man, though they should not be able perlectlv to answer all the accusations laid against him, yet they will not believe them ; especially it the atfair be dark and intricate ; aiid if they are certain that the virtuous person c: uld not propose to himself any protit or plea- sure by the unbecoming action laid to h'n charge. To set this matter in a clearer liglit, we may observe, that appearances and probabilities may be st.metinies on the side of error and ialsehood, otherwise there would be no diiference between probability and cer- tainty ; and in some singular cases it has happened, that there has been such a strange complication of presump- ► tions and probabilities of guilt laid against an innocenr person, that strangers to his character have indeed be- lieved him guilty, while they that were acquainted with it, found it impossible to doubt of his innocency. NoW; to applv ail this to the present case with regard D OS T/ic Sins of Men V to God, (and it is a sad thing if God alone should haV^ no friends to vindicate him) had men either due res- pect to him, or were tliey heartily inclined to do him justice, all the reasons that restrain them from rash censures of the most virtuous creatures in the world would have unspeakably more force against rash cen« sures, and mean thoughts of the Creator. Thus we should reflect in the first place, that the devil and our own corrupt hearts are such notorious impostors, that the experiences we have of their deceitfulness, are in- numerable ; and so also are the evidences we have of God's holiness and goodness If there are some intri- cacies and diiticulties about the divine actions, that have a relation to our actions (from which our hearts would take occasion to blame the former for the lat- ter ;) yet all the rest of God's innumerable actions, {if we distinguish, as certainly we should, his actions from those of his creatures,) the whole history of his providence, the whole tenor of his works and ways, do so plainly an^d evidently represent to us an uniform character (so to speak) of the most spotless holiness, the most amiable goodness, the most untainted righte- ness, that the imputation which the corrupt hearts of men asperse him with, is as absolutely inconsistent with the rest of his character (which is unquestionable) as night is with day, and darkness with light. To this we should add, that God's providence, especially con- cerning the actions of his rational creatures, is very dark and intricate ; nor is this just matter of wonder, if we consider, that all his works and ways are united and linked together by such numberless reciprocal re- lations and dependencies, that none can perfectly know one part of them unless he knows the whole ; we jire but lately sprung from nothing, lately entered in- to G()d*s world ; v/e see but a very small part of his works, and that part itself very darkly; that we there- fore should not know the reasons of all his actions, is so far from being just matter of wonder, that indeed it Would be an incomprehensible wonder, if it were otherwise. Lastly, To complete the parallel, we Bhould reflect^ that infinite happiness b^ing incapable of> Not churi^eahle D« God. 2^ 'to adctition, it is impossible God could propose any advan- tage to himself" by these unbecoming things, which the <»<;oirupt hearts of men lay to his charge ; and therefore on all these accounts we should conclude, that what- ever dilHculties corruption may suggest against God's holiness, they shouM by no means be put in the bal- ance with tiiat infallible evid^^nce we have for it, and ihat both from God's vvord,^\vhich cannot deceive us, and from his works, which are so perfectly agreeable to ir. Corruption has nothing (;n its side, but such co- lours and appearances as may be on tiie side of error j whereas tlie apcstle's doctrine is in effect supported by dcmonsLration. We may have a more H/ely impression of this (tiirough divine grace) by takaig a particular view of the principal evidences we have for the apostle's doc- trme from God's word and woi'ks. To tempt a man to sin, in its most proper sense, is to propose some motive to him, to compel, or allure hirn to it ; to entice him to it by promises and rewards, or constrain him to it by threatening? and punishments. — God is infinitely free from this j because, instead of proposing any motives to sin, he proposes the greatest motives possible against it. This is evident from his promises and threatenings of eternal rewards and pun- ishments ; these are plainly the greatest motives pos- sible. And, as it is the distinguishing privilege of hu- man nature, above all earthly creatures, to be capabh: of extending its view to eternity, (since the longest time imaginable, though made up of ever so many my riads of ages, much more thij uncertain fieeting mo- ment of life, when compared to eternity, is nothing ;) it is plain that eternal motives are properly the only motives that should govern immortal souls : to let tem- poral motives counterbalance then>, is the most outra-. geous violence to reason that can be imagined. In e^LCif M'hen temporal motives interfere with eternal ones^ they are no motives at all. Besides the duration of these motives, it is proper to consider here their extensive influence ; none can reasonably pretend to be exeiniued from it, not even these who have only the light of nature. The apes- 4.0 Tht Sins of Mtn tie Paul, v^howas inspired by that Spirit, who search- es the hearts of men, assures us, that even the conscien- tes of heathens accused them ; it is very reasonable to suppose that the accusations of that witness had some relation to a judge, and might be attended with secret misgivings, and rational forebodings of an ai* ter-reckonir;g (since innumerable sins pass unpunished here ;) at least, it ought to have been so. Reason might have satisfied them, that the less sin they com- nritted in this world, it would be the better with tliem in the next. Nor can these pretend to be exempted from the in- fiuence of eternal motives, wlio should imagine, that, having incurred the divine threatenings already, they can be no worse than they are. In perl'ect justice, the punishment deserved bears an exact proportion to the wickedness committed ; and surely an eternal addition to mi cry, is an evil which no temporal motive can weigh with, much less counterbalance. It deserves our serious attention, how plainly God*s threatenings are revealed to us who have the scrip- tures. H.s tlireatenings are as plainly revealed as his promises. Mat. xxv. 46. and we have many things iVom reason and experience, that should confirm our belief of them j particularly God's attributes, his truth, holiness, and justice ; the nature of sin, which sepa- rates from God our only happiness, that part of the divine threatenings, which we see fulfilled already, these samples of misery that are to be seen in the af- flictions of life, and pains and terrors of death : if any person inclines to doubt of the eternity of future ]>un- jshmenr, unless he saw it, that person seeks such a way of being satisfied about it, as the nature of the thing does not admit : for though a man saw the place of punishment, with his eyes, he could not see that it is eternal, unless he saw the end of eternity, which is impossible ; so that a man can never have evidence for this by sight, if he refuse to give faith to God's word, which is surely the best evidence in the world. As to the eternal reward ; though our actions can-, not merit it, yet since it is offered to tis on the most Not chargeable en- God. 41 reasonable terms, through the merits of another ; who- soever is not at more pains about these ter.ns, than about any earthly thing, must blame himself a> the au- thor of his own misery, and acknowledge that God is infinitely free from the blame of it. These eternal motives would make a strong argu- es o ment for the apostle's doctrine, though God liad pro- posed no other motive against sin, but them only ; though he had permitted the course of things to fall out so, that there should be vastly more pleasure in sin, and trouble in duty than there really is, all this could have no proportion to these rewards and punishments that are eternal. But it is still a further confirmation Q^ the doctrine, that as God has proposed everlasting, motives against sin as to the next world, so he is so far from proposing any motives to it, in this world, that his various dispensations in the works of providence as well as of grace, are manifestly calculated for re- -strainirjg^ it, and have numberless happy effects that way. It is true, otlicr sinful men lay many motives before us to sin ; but v/e ought no more to blame God for the evil actions of others, than for our own : God is the author oi' neither, but in numberless instances hinders and restrains both. As to his permission, he has as holy reasons for permitting, what he permits, as for hindering what he hinders : to deny this is in efiect pretending to know all the reasons that a God of infinite knowledge can have for his actions, which is the most extravagant presumption imaginable.-— We are obliged in justice, as was hinted before, to dis- tinp;uish Gods own actions, and the actions of his crea- tures : it is the former we are to vindicate, and not the latter ; and for this end, the more we consider God's actions in the works of nature and providence, the more we may be satisfied that he is not the author even of any temporal motives to sin, because he has annexed no pleasure to it. He has indeed annexed pleasure to the enjoyment of his own good creatures,. but that enjoyment is not sinful, it is on the contrary our duty. These good objects indeed may be obtained, by evil means^ aiid enjoyed in an eyil ;UviEUi>jr i bu5- D %. 42 T%e Sins of Men that is nr* just reflccton on God's providence, as s}iaU te m-de . ppear more clearly afterwards. To set this matter m a true light, v/e may reflect on the two dif- ferent soits of pleasures we are capable of, that is, the pleasLres that are to be had in God himself more immedi-itely, and these that are to be had in his crea- tures ; as to the former, it is plain, we <:an neither exceed in the desire, nor in the enjoyment of them ; as to the latter, God himself is the author, and has ap- pointed them ail for good ends. This is one of the thief things that shew the folly of sin. That the plea- sures which men seek after in the ways of sin, are such as may really be had in the way of duty ; for it is certain, thtre is no pleasure in the world peculiar to sin : if it Vvcre otherwise, the apostle would not have affirmed so generally, that every creature of God is good) and to te received (that is enjoyed) with thanksgiving ; the apostle affirms this, when he is speaking of things sacrificed to idols, which he shews, however they were abused to bad purposes, yet were in themselves good and harmless, being the creatures of a good God, which ought to be enjoyed in a way of sjbedience and thanksgiving to him. The same may be said of ail God*s creatures, which, hov>'ever toe/ oft sacrificed to men's lusts and idols, yet are not thereby deprived of that natural goodness and useful- ness which God has endowed them with, nor rendered incapable .of being enjoyed in a lawful way. We should consider here the proper tendency, and natural use of all the pleasure that is in the creatures > iiome of them give us pleasure only by the view and contemplation of them. It is plain, the direct tenden- cy of that is to excite love and esteem of the divine perfections manifested in them ; this is one of the chief duties we owe more immediately to God. Others of the creatures give pleasure, not merely by the viev/ of them, but by applying them to the subsistence of our bodily life ; the direct tendency of that pleasure is to excite mankind to self-preservation ; this is a duty we owe more immediately to ourselves, and it is justly ^moiiicd by God : it would be a duty; though thcr^ Hot chargQahU on God. 43 were 1*0 pleasure in the means of it ; but it is a dou- ble act of goodness in God, and consequently a double ■obligation on us, that he has both furnished us with these means, and made them delightful as well as use- ful. There is no useless superfluous pleasure in nature; ^11 tends either to promote life and health, or, which is no despicable means of health, innocent and comforta- ble refreshment. It is evident, therefore, that when God makes these objects that are useful to men to be at the same time pleasant, it is a hiring them to what is their duty, and a giving th-em a present reward in do- ing what lie requires of them for their own good. The direct tendency, therefore, and proper use of all the pleasure that is in God's creatures, whether in the contemplation of them, or of the enjoyment of them any other way, is to excite us to adore all God's per- fections in general, and particularly his abundant good- ness to ourselves ; to love him as a kind and bountiful father, who provides for the several living inhabitants of the world, as for one large family ; on whom the eyes of all things wait, and who opens his hand libe- rally, satisfying the desire cf every living thing : no- thing can be imagined more just on this head, than the apostle's reasoning with the heathens of Lystra, who were about to worship him That all the good and pleasure in the creatures were witnesses for God, tes- tifying men's obligations to love and praise Him, who filled their hearts with food and gladness. Acts xiv 17, What we commonly call unlawful pleasures, are no- thing else but pleasures in themselves lawful and use- ful, but procured by wrong means, or enjoyed in a wrong way, either obtained by injustice, or abused by intemperance ; but neither injustice nor intemperance have any real pleasure annexed to them -, on the con- trary, unless a man have a very unnatural temper of jnind and body, injustice must be painful to the former, as well as intemperance to the latter. If this were duly considered, it might convince us, not only that the pleasures in the creature-^ may be had in a course of obedience to the Creator, but also, that ilus is incomparably the best way of enjoying them. 44 The Sins of Men even as to this life itself; that to live righteously, so- berly, and godly ^abstractly from some singular cases^ as persecution, or the like) is the way to live joyfully even in this present world ; that it is one and the same disposition of mind (that is, holiness and righte- ousness) that is best adjusted for the true enjoyment both of God and his creatures. Injustice and intem- perance argue an immoderate love of temporal plea- sure, and that is really the chief source of temporal perplexity and uneasiness. It causes painful impa- tience in desiring these objects, and painful labour in pursuing them, anxiety ia possessing them, because they are always liable to danger ; nauseousness and loathing in using them, because their pleasure is less in enjoyment than in expectation ; and, little as it is, it is always decaying ; and lastly, manifest vexation in losing them ; and as such losses in the present state of things are unavoidable, so the uneasiness is always proportionable to the love men bear to uncertain vani- ties J for so they may be called, though good things in themselves, when an immortal soul places its happi- ness in them. On the other hand, temperance ena- bles a man to possess earthly objects without anxiety, by being prepared to lose them ; to enjoy them with- out loathing, by using them with moderation; to seek them without impatience, and to lose them without despair. This tlie ancient Epicureans were so sensible of, that though they were reckoned patrons of vice, be- cause they placed happiness in pleasure, yet they made temperance an ingredient of happiness, because it giv^es pleasure a relish. These, and many oiher things, serve to show that the pleasures men seek by a course of sin, maybe had, and may be had with advantage, in a course of duty. To this we may add, that there are many sins, in which there is no real pleasure at all. This is evident of those sins which do not consist in an unlawful en- joyment of the creatures, but in a direct aifronting of the Creator. Thus it cannot be alleged, without tiie greatest absurdity, as well as impiety, that there b. Not charseable on God. 4(5 'b any pleasure annexed to the sins of profaneness, blas- pheming, mocking religion, censuring God's laws, word or works, or the like ; no person ever pretend- ed, that that common sin of cursing and swearing had any tendency to promote his health, or increase his es- tate : the Author of nature is infinitely free from an- nexing any pleasure to these unnatural practices : if men have made them in any sort pleasant to themselves by custom, all that this argues is, their outrageous con^i tempt of God, (for which he never gave them any cause) which is so great, that they take pleasure in expressing it. The same consideration might be ap- plied, not only to the sins that are most immediately •against the love of God, but also to these that are most immediately against the love of our neighbours, as ha- tred, wrath, malice, Lc. These words or actions, by which a man wrongs his neighbour's reputation, by bixkbiting, or disturbs his peace by contention, have no proper tendency to promote a man's own peace or reputation, but the contrary. It is indeed otherwise as to those sins by which a man wrongs liis neighbours'^ interest by injustice; but it is as true, that as the plea- sures of intemperance may be had in a greater abun- dance in a life of sobriety ; so the profits of injustice may be had much more safely in a life of industry: nor can any pretend to be under any necessity to injustice; for if a man be in such a condition (which however is very rare) that he can neither get the necessary means of sustenance by his own indu'^try, nor by the charity of others, the indulgent laws of God make some things to be in that case just and lav/ful, that would not be so otherwise. These things serve to prove, that there is no pleasure in nature peculiar to sin ; it is no less certain that there is no trouble peculiar to duty : any man may fully satis- fy himself of thi^, by taking a particular view of the several parts of true holiness. The love of God, and of our neighbour, which is the fulfilling of the law, is so far from ha zing any trouble annexed to it, that it is the pleasaatest disposition the mind of man is capable of; and is a demonstration of what the apostle John A^ The Sins of Men teaches us, that God's commandments are not grievous. Many indeed have a strange aversion from these du- ties J particularly from the serious exercises of the love of God, which they avoid, as if it were a dis- ease : but these are the exercises of heaven, where no trouble can enter and are real foretastes of it, as well as preparations for it. The antipathy men have to these duties, the more it is considered, the more it will appear unaccountable. No man can pretend, that the love of God tends to impair his health or waste his for- tune, as the love of lusts and idols oftentimes do. If a man's charity to his neighbour sometimes im- pairs his interest, yet it does not ruin, but rather tends to secure it ; and it is certain, there never were so many impoverished by charity, as have been by de- bauchery and extravagancies, or even by covetousness, >vhich so frequently loses what it has, by grasping at tnore. Faith, and reliance on Christ Jesus, do not cause isuch shameful disappointments, as commonly flow from reliance on the world and the flesh. To be heavenly- minded does not eat away a man's flesh, as worldly anxiety does. Temperance does not lead to diseases, nor industry to poverty, nor humility to contention, nor honesty to shame. Meekness and kindness do not make a man pine away, as envy does : nor will a man blush for being found true to his word, and just in his dealings. It were easy, by taking a view of the other duties of a holy life, to shew, that not only there is no peculiar trouble in them, but that really in their own nature they have no tendency to trouble at all, but ra- ther the contrary, as will be considered more directly afterwards. There are perhaps only two particular duties, that may be objected against this assertion, viz. Uepcntance for siriy and uffertng persecution for righteousness' sake, when called to it. As to repentance, it cannot be denied, but that both sorrow for sin, and mortifying corruption have some trouble and uneasiness in them ; but that trouble is neither the native fruit of duty and obedience, but of sin, nor is it peculiar to duty, and the pleasure of it surpasses its trouble ; the une^isiness .,f. Noi e^argtahh on Ood. 4i7 Chat is m repentance, is not the fruit of obectience, but disobedience ; because liad mankind continued in their duty, there would have been no occasion for repen- tance ; nor is the trouble, that is in this duty, peculiar to it ; tor impenitent sinners have consciences, which, like serpents in their breasts, can sting them, aiid cause more uneasiness oftentimes, than the deepest humilia- tion can give a believing penitent. Faithless remorse was far more painfu) to Judas, than goc^dly -sorrow was to Peter, There are some kinds of melancholy, which human nature takes pleasure in ; and surely tne no- blest, and most rational melancholy in the world is, melancholv for these unworthy actions, by which we have lost the chief perfection of cur nature, (Ae image of Ood; by which we have made such unbecoming re- turns to his infinite kindness, and forfeited his inestima- ble favour, presence, and friendship : no wonder such a melancholy, as this, should have something of a sub- lime pleasure in it, since it is plainly an exercise of the love of God : besides, we should consider that that gos- pel repentance, which we are obliged to, ought to be joined ^^'ith hope in God's mercy, through the merits of his Son ; and hence it is, that by the exercise of the love of God, and hope in his mercy, (which are the sources of this sorrow, and the concomitants of it,) those that have most experience of it, when they at- tain to the greatest melting of heart that wav, find such satisfaction, that they desire more of it: their sin is the cause of their sorrowing, which is their duty, and that duty gives them pleasure and comfort ; not that it can merit it, but that it is a mean of it. As to that part of repentance, which consists in the mortifying of»corruption, neither is the trouble of this duty peculiar to it, A wicked man oftentimes cannot gratify one corruption without mortifying another ; the graces of God's spirit are linked together by a gol- den chain tliat cannot 'be dissolved ; but the corrup- tions of nature are full of contradictions and inconsis- tencies, and make the soul that is enslaved by them a Babel of confusion. The love of riches, the" love of honour, and pleasures, pride, covetousness, vanity, 48 Tilt Sins of Mtn and luxury, justk and interfere in a thousand various rencounters. They are justly compared by Solomon to the daughter of the horse-leech, Prov. xxx. 15. Ever crying, *' give, give," and to the grave, that never says, *' it is enough :" so that if mortifying our cor- ruptions be uneasy, the satisfying them is absolutely impossible. As to the other duty, viz. SuiTerlng for righteous- ness* sake, when called to it ; this is neither a just ob- jection against the doctrine, nor against the particular arguments adduced to confirm it. This will appear, by reflecting on what was hinted before, namely, that we are obliged in justice to distinguish carefully be- tween God's actions, and those of his creatures ; and that the same reasons which prove we cannot blame God for our own sins, prove also, that we cannot blame him for the sins of others. The reasons already adduced shew, that God is infinitely free from the blame of these evil inclinations in wicked men, that make them persecute others who are more righteous than themselves , and therefore it is the height of inju-^tice in men to blame him for the persecutions they suffer ; though, after all, the best men know, that they suf- fer infinitely less than they deserve : God is so far from being the author of persecutions, that in number- less instances he entirely prevents and hinders tliem in a verv remarkable manner, and always restrains them, over-ruling them at the same time for the good of them that love him. We are not competent judges of the reasons wliy God does not hinder all as well as some of these, or the like fruits of sin ; yet this much we may know of many persecutions by their vis.ble effects, that of all the events in the world, there Jfre few, per- haps, by which religion, that is, the true interest of mankind, has reaped more benefit, considering how they have been over-ruled by Providence, for promot- ing tiiose very ends, against which evil men designed; them, that is, the propagating and confirming of the truth, promoting the power of godliness, the trial, ex- ercise, triumph, and splendor of grace in the saints of Go'\f wh.ich arc uuiong the brigl.teot event: that have Mot chargeable on God. 49 adorned the theatre of the world, and history of man- kind. Besides all this, it is plain, whatever troubles good men may suffer for the testimony of a good con- science, they are but troubles that others suffer oft- times without that testimony j and therefore these troubles are no just objection against holiness, unless we were certain to be secured from trouble by wick* edness ; but this is so false, that it is evident God keeps up such order in the world, that men suffer much oftener by sin, than by duty ; and, what Math the jus- tice of magistrates, the special judgments of Provi- dence, and the native effect of sin ; it is certain, that all that some men have ever suffered for righteousness, is incomparably less than what others have suffered for wickedness. It may perhaps be objected, that be- sides the case of persecution, even in the ordinary course of things, several duties of a holy life expose men to various injuries and affronts, as meekness, hu- mility, forgiveness, and the like. In answer to this, we should reflect. That these duties are misunderstood, if they be imagined to hinder self-defence ; when du- ty is practised, instead of being hinderances, they are helps to it J if sometimes they expose men to injuries, the contrary vices are no security against such injuries; the vain-glorious are oftentimes affronted as well as the humble; and proud oppresr-ors have generally far more enemies than the meek and the just. The like may be said of many other sins and duties, when compared together : and nothing is more certain, ihan, that as there is no pleasure peculiar to sin, so there is no trou- ble peculiar to duty ; and that as the pleasures that may be sometimes had in sin, are pleasures which have not a necessary or direct tendency to excite to it, so the troubles that sometimes attend holiness, are troubles, which holiness itself has no natural tendency to pro- duce. From all which it appears, that as God is the author of eternal motives against sin, so he is the au- thor of no temporal motives to it. It is still a further confirmation of the doctrine. That God has proposed very rational temporal motives against sin. This will appear by reflecting, that there T ^c*.- 60 ThQ Sins of Men are even in this life innumerable pleasures peculiar to holiness, and innumerable troubles peculiar to wicked- ness ; both these have been hinted at already : but it is proper here to consider them a little further, though it is scarce possible to enumerate and describe them fully, the subject being in effect inexhaustible ; it is sufficient to our purpose, to take a general view of it. The word of God tells us *' that the ways of wisdom are the ways of pleasantness and peace : That Christ's yoke is easy, and his burthen light : That gladness is sown for the upright in heart : That the fruits of the Spirit are love, joy and peace : That it is the privi- lege, and should be the practice of believers to rejoice even evermore : That the joy unto which they have access, is a joy unspeakable, and full of glory : That their peace is perfect peace, and a peace that passeth all understanding :'* Both the prophets and apostles employ the most beautiful images in nature to paint to us the greatness of these joys ; as when they speak of the oil of joy, garments of praise, everlasting joy on their heads ; the budding and blossoming of the rose ; the time of the singing of birds ; the joy of banquets and marriage-feasts : and they represent the lifeless part of the creation as joining in the triumph of God's people, the mountains and hills breaking forth before them into singing, and all the trees of the fields clap- ping their hands ; besides many other bright images, whose scope is to shew, that a life of faith and holi- ness is the way to the greatest solid joy here, as well as hereafter. If many sincere believers do not attain to all these joys, yet that cannot weaken the force of the argu- jnejit in view ; they must impute the imperfections of these joys to the weakness of their faith and love. It is sufficient to our purpose that God proposes such mo- tives to holiness, as should excite men to higher and higher advancements in it. It is certain, all these joys have been attained by some good men, and are offer- ed to all ; and even those who never felt any of them, may yet reasonably be persuaded of the reality of them, by considering the nature of taith, and all tUe Not chargBabU Ml God. 51' duties of the covenant of graee on the one hand, andT the promises of it on the other. If we consider the nature and design of holiness ; it is not merely a preparation for happiness, but also an ingredient of it. And it is a very just as well as common observation. That grace is glory in the end ; icis an imitation of the disposition and employment of these who are already happy, and consequently has the nearest resemblance to their state. Nothing: can be more evident in the nature of the thing, than that the true happiness of the soul must increase in propor- tion to its union to the infinite source of all happiness and joy.. Faith in Christ has for its object the gladest tidings ^ we can conceive, and the greatest gift we can desire. The love of God contemplates infinitely amiable ex- cellency and beauty,, and lays hold on all-sufficiency. The sincere and gracious love of our neighbour is so delightful a duty, that all the pleasures of society, which even wicked men enjoy, are founded on some resemblances of it. Meekness, humility and disen- gagement of mind from the world, give such serenity and tranquillity of spirit, as is inestimable. Contem- plation is one of the most valuable enjoyments in the world ; a great part of holiness consists in the noblest kind of it : all we can know, is either something con- cerning God or his creatures ; and surely the noblest view of the latter is in the contemplating of their rela- tion to the former ; all of them manifest his glory : and therefore if we were accustomed to consider them in that light, whatever way we turned our view, eve- ry sensible object might be matter of spiritual joy. — To all which we may add, that the well-grounded hope of eternal happiness, if duly improved, is a great- er present pleasure than any earthly enjoyment what- soever. If we consider, on the other hand, the promises of the covenant of grace, it is plain that God promises to his people, not only future happiness, but also present peace, pardon of sin, strength to perform duty, ac- ceptance of it, communion v/ith himself, comfort un- 52 The Sins of Men der affliction, returns of prayer ; and which compre- hends numberless blessings, that he will make all things work together for their good, and let nothing separate thern from his love. These are the present encour- agements God proposeth to duty ; and surely, they are incomparably more important than any other mo- tives which the devil or wicked men can offer against it. Let us take a short view, in the next place, of the present troubles that natively flow from wickedness, many of which are peculiar to it; this will serve to vin- dicate God's holiness, and to shew his goodness in the frame of cur nature in contriving it so, that these things that are contrary to our greatest interest should be at the same time inconsistent with our present ease; which is surely a very rational motive to avoid them : perhaps indeed many of these uneasinesses that attend sin may be the absolutely necessary consequences of it. Thus it is necessary in the nature of the thing, that desires and passions that cannot be fully satisfied, should be exceedinoiy tormenting ; but it is no less certain, that many of the troi.bles that are inseparable from sin, are not so properly owing to the necessity of the thing, as to a good and wise contrivance for maJdng it more hateful to us. The two great sources of our sinful actions, are, unruly desires and bitter passions ; and they are the great sources of our troubles as v/cll as our sins. Aj to the former,, it was observed already, how they en- tangle men's mind, almost in a constant train of per-- plexities and disquiet, painful impatience, superfluous, toil, anxiety, loathing, grief and vexation. Bitter and. malicious passions are no better, but rather worse ; they tend to make us enemies to cur fellow-creatures, and make them so to us ; and are the greatest cnemiea of all themselves. When they exert themselves with vigour, they are like furious storms and tempests, fill- ing the soul with disorder and confusion, and mak-. ing it like troubled waters, when they cannot rest :- when they cannot be satisfied, they, frequently rack suid harass men's breasts with pains that cannot be des^. Not chargeable on God. 53 cribed, and that sometimes with such violence, as un- hinges the frame of their nature, and ruins soul and body at once. When they are gratified, and obtain their end, if it gives any joy, it is but the joy of de- vils, and such pleasure as is in hell, that is to say, plea- sure in the misery of others : Instead of that, often- times they have been observed to turn to a thousand melancholy wishes that they had been restrained : sometimes one passionate word or action proves the be- ginning of a long chain of confusion, strife, conten- tion, and all the other wormwood thai embitters hu-. man life ; which would be vastly more tolerable and pleasant than it is, notwithstanding all its other disas- ters, were it not for those furies in men's own breasts, which not only lead them to misery, but anticipate it, and torment them before the time. ,. It would be too long to enumerate even, all the re- markable present disadvantages th^it attend wicked- ness ; such as comfortless affliction, and unsatisfyino; prosperity, dismal fears of death, and confounding ibre- thoughts of judgment and eternity, (which will be sometimes so importunate as to force their way through all the amusements and diversions that are made use of to keep them out) remorse of conscience, which is a refined sort of pain, when the blood of sprinkling is not applied for curing it.. Every vice seems to have some way of punishing itself : Pride makes every af- front almost a torment ; Envy hinders a man from relishing his own enjoyment till he see his neighbour'.! . misery ; Impiety makes those thoughts and discourses of God (which otherwise would be ravishing) to be uneasy and perplexing. While men entertain such , plagues in their souls, it is of- little importance to - their peace and happiness, that all is right without, when all is wrong within : In the midst of magn'ficent buildings, sumptuous feasts,, gay clothing, and all the other fantastic pageantry- he can desire, the slave of sin is still but a painted sepulchre, outwardly bright and beautiful, inwardly full of filth and rottenness. From, all which it is evident, that God is so far from bejnd- the- author even of any temporal motives to sin^ iharr E 2-. 5i 'i'ht Sim of Mtn he has ortkred matters so, that the rational motives against it, even in this life, are incomparably superior to any that can be adduced for it. Beside tlie troubles annexed to sin, whose pro- per tendency is certainly to restrain it, we may ob- serve likewise; several principles God has implanted inwardly in the frame of our nature, and several things he has established in the order of providence, that have a very native tendency to the same good end, and in numberless instances are effectual that way. Thus, it is God, that has given us the faculty of reason, by which no doubt men avoid many sinful actions ; and, if they improved it right, would hate every sin. We are obliged in justice to thank God for giving us that faculty, and to blame our sins, and not him, for our voluntary abuse or neglect of it. If a poor man re- ceive a thousand talents in a gift, every body will own ihat he is obliged to acknov/ledge his benefactor for all the good things he purchases by that money, and to blame himself o«ly, if he misimproves and squanders , away any part of it. And, indeed, if we inquire nar-- . rowly into the nature of sin, we shall find, that every sin is an abuse of some good gift that God has given us, which is in itself good, and might have been improved to excellent purposes. It is God that has implanted in men that natural con- science, which is, as it were, God's lieutenant or de- puty in the soul, and which gives such an indelible sense of the difference between moral good and evil j that they who cherish sin most in themselves, cannct oftentimes but hat^ it in others, so that a man abhors his own corruptions when he sees them in his nearest friends, or in the child of his bosom. Thus they who are most addicted to pride, oppression, treachery, or ingratitude, do frequently condemn these when prac- tised by others j and though this natural conscience is- farfrom hindering every sin, yet certainly it hinders and restrains a great many. It is a principal means of hindering the world from running into a chaoB ; and 11 Its good influence that way is owing to God. Fur^^er J God has implanted in us that thirst aftoc Not ehargeabk on God. do complete happiness, which is the spring of men's ac- tions ; and since the above-mentioned faculty of rea- son shows where that thirst may be satisfied^, the di- rect tendency of both, if duly improved, would be to lead the soul to the eternal fountain of all good. God has also planted in us several principles which should tend to promote our love to him and his creatures ; as for instance, that delight in the contemplation of things that are most perfect and excellent in their kind,^ which, if duly improved, would excite us to the con- templation of God's perfections that are unchangeable and infinite. As to the love of our neighbour, there is that sympathy in human nature, which makes a man in some degree, feel the miseries of others, when he sees them, unless he has acquired such an unnatural temper of mind, as is no small degree of misery it* self: beside this, God has laid a very rational founda- tional for Universal Friendship, by making all mankind spring from one family, so that they are all united by the ties of blood-relation : he has taken care also to cement them by their very necessities ; for it is plain, that of all earthly creatures, men have most need of mutual help, and of society, in order to their subsist^ ence and comfort. In the order of providence, God has so contrived^ things, that most kinds of wickedness are generally at- tended with present outward shame and punishment. Of all these that practise the greatest wickedness, few dare openly defend it ; they rather take all pre- cautions to hide it j hence the apostle judged it proper vo recommend to christians living among heathen*^, *^ Whatsoever things were lovely, whatsoever things were of good report ;" And hence also it is, that when men are persecuted really for rightecusness*^ sake, they must first be branded with wickedness, and generally calumny must pave the way for persecution. To all this we may add. That the divine ordinance of magistracy is plainly owing to the special wisdom and goodness of providence, and it is certainly every where in numberless instances an effectuul terror to evil dcersr 56 The Sins of Men Beside all these restraints that God has laid upon sin by the present shame and punishment that so frequent"- ly attends it, he has laid other very powerful restraints upon it, by the shortness and insignificancy of all the pleasures that can be had by it ; this appears from the shortness and uncertainty of human life ; but it is not the uncertainty of life only that makes the pleasures of it uncertain : for though we were never so sure of life, that cannot secure us of the enjoyments of it ; they are liable to a thousand dangers, which all the precautions human prudence can suggest, are not ca- pable always to prevent. If we consider, that all the pleasures in sin, are pleasures which we are sure to part with at death, and arc not sure to retain till then ; that let men idolize them never so much, the pleasure of them at its height is very inconsiderable, and, little as it is, naturally decaying ; that the pursuit of them is attended with much toil, and the enjoyment of them with much trouble ; it is plain, that, when for the sake of such decaying, uncertain, toilsome, trouble- some vanities, men offend God, they may be said, in a very proper sense, Vo f>ffend him without cause. But what deserves our particular consideration on this sub- ject, is the shortness of life ; men are oftentimes very* inconsistent with themselves in their peevish com- plaints about it ; sometimes they seem to grudge tjiat it is too short for the great, business of it, and yet live as if they thought it. too long for that business, since they delay it to the end of it : it is plain, if our pre- sent life were much longer, future rewards and pun- ishments, by being more distant, would have probably weaker influence ; so it was before the flood, and the event was answerable ; but as matters are ordered at present, the pleasures of sio, and troubles of duty are so uncertain and short-lived, that it is unaccountable how rational creatures are seduced to wickedness for obtaining the one, or avoiding the other. To all this we may add. That mankind have natu-- rally swme sense of justice and gratitude, as well as of interest; and besides the motives in point of interest, God has given the y;reate:it motives in point of justice- Not chargeable on God. 57 o and gratitude, to excite us to duty and restrain us from sin ; reason teaches us, that, as we should do justice to all, by giving them their own : it is to God we owe ourselves, and all we have. He has manifested to us in his works and word such glorious perfections as in justice deserve the highest esteem, and particularly- such goodness as deserves the profoundest gratitude ; his long-suffering and abundant goodness in providence, constantly returning good for evil, has the most ra- tional tendency imaginable to melt our hearts with sor- row for sin, and to kindle in us the greatest indigna- tion against it. But nothing can have a more power- ful tendency this way, than his mysterious mercy in the work of redemption, the love of God in Christ who died for us ; and, after that blessed redemption is wrought for us, the tenderness and earnestness with which God, in a manner, presses it upon us in his word, makes it unaccountable in those who have that word, to give way to these unworthy thoughts of God, which the text rebukes ; he not only freely offers us that redemption, but earnestly importunes us to em- brace it ; bewails our unwiliirigness, stretcljes out his hands to us all day ; stands knocking at the door of our hearts ; condescends to reason with us, that though our sins be as crimson and scarlet, yet he can make them to be as wool and as snow ; expostulates with us as an affectionate father with undutiful children, why we spend our money for that which is not bread ; draws us with cords of men, and bands of love j swears to us he does not delight in the death of a sinner ; ar- gues the case with us, wherein we can bear witness against him, why we should perish, and why v/e will' not come to him that we may have life ; beseeches us to be reconciled to him ; and promises, if we consent, that he will keep us as a seal on his hand, count us as his own jewels, and keep us as the apple of his eye. Surely these and the like expressions of infinite conde- scension, have the most native tendency possible to dissuade men from offending God, and ruinino- them- selves. This is plainly the design of them, "and, on many accounts^ is the' happiest effect of them ; and 58 The Sins of Men vvhatevet- use men make of them, these manifestations God gives of himself in his word, with the other ma- nifestations of himself in his works, make conjunctly a complete proof of the apostle's doctrine, and shew, that God can take heaven and earth to witness that he is infinitely free from the blame of men's sin and mis- cry ; that if they perish, the blood of their souls must ^ bq upon themselves, and that their ruin is the fruit of their own doings, and not of his. After insisting so much in proposing the evidences of the doctrine, it will be the easier to apply them for answering the objections against it, which are drawn either from God's decrees, or his providence : the rea- sons that vindicate the latter do at the same vindicate the former ; and therefore the former needs not much be insisted on ; it is plain, that if God does not actual- ly tempt men by his providence in time, he never de- creed to do it from eternity ; the scriptures make, and all sound Christiar.s believe, a difference, betwixt what God decreed to do himself, and what he decreed to permit in others ; and though reasons of both may be unknown, yet we are obliged in reason to believe they are not unjust ; not only the reasons of God's de- crees,, but his decrees themselves are unknown till the event discover them ; and surely it is the wildest ab- surdity for men to allege that they are tempted by things Uiey know nothing about. God in his decrees laid down measures for hindering innumerable sins, which would otherwise have happened, were it not for the restraints of his providence and his grace : so that if his decrees should be considered on this subject at all, we should consider, that his decrees, as execu- ted by his providence, are not the cause of sin, but the cause why there is not vastly more wickedness in. the world than there is. and why the wickedness that is in the world is so much restrained, and kept within such bounds, and over-ruled for such good ends. As to objections drawn from providence, the most remarkable of them that are found either in the wri- tings of libertines, or that great source of libertinism, . the suggestions of natural corruption, are perhaps > Not ehargtahh on God. 69 these, isty That it is God himself, who has endowed the creatures with that goodness and pleasure, that in- clines us to idolize them ; That he has implanted in us desires after them, and yet has made laws contrary to those desires, as if we had laws given us one way, and desires another way ; That these tempting objects continue pleasant and delightful, even when abused by wicked men in the pursuit or enjoyment of them ; and lastly, that we are placed in such circumstances, that they surround us on all hands, and make continual impression on our senses. As to the first suggestion. That it is God that has made these objects (and made them so pleasant) which tempt us to sin, or, to express the thing truly, which we pervert into an occasion of sin : this is so far from being a just reflection on God, or an excuse for us, that it is the very reverse. This is the thing that testifies God*s goodness to us, that he has given us so many good creatures to enjoy, which are both useful and delightful to us, and therefore should excite us, not to sin against him, but to love and obey him ; and this is the very thing that shews our inexcusable folly and ingratitude, that the objects we prefer to God, are his own creatures, and the things, for the sake of which we offend him, his own gifts. It is not the true worth and real goodness that God has put in the creatures that is to be blamed for our preferring them to the Creator, but a false and ima- ginary worth we feign in them ourselves. It is law- ful, yea, it is our duty to have a true esteem and va- lue for God's creatures, as they are manifestations of his glory, or fruits of his hounty ; sin does not consist in valuing the creatures, but in over-valuing them. The former shews a man*s esteem of the author of them ; it is the latter that makes us neglect him. If we loved the creatures only in proportion to their real worth, there would be no irregularity or disorder, consequently no sin in it. It would be the perfection of our nature, if all our desires bore a true proportion to their objects ; sin breaks that proportion j it ima- gines a kind of all-sufficiency or independency in the ^0 The Sins of Men creatures ; this is the most chimerical imagination in the world, and it is the great cause of all our folly : it is plain it is a creature of our own j God's works cannot be blamed for it ; their true worth is not the cause of our false esteem, nor can it be made an ex- cuse for it. All the creatures declare their own insuf- ficiency with the clearest evidence ; they direct us to their Author, and acknowledge their absolute depen- dence upon him. If men therefore are deceived in this matter, it is because they impose upon themselves ; their error is wholly inexcusable. Every practical error indeed is so, because it is voluntary. A man may be passive in believing the truth; irresistible evidence may force his assent to it. Falsehood is incapable of such evidence; it is impossible that the devil or any external cause what- soever, can force an error on a creature endowed with reason ; but there is a peculiarity in this error we are speaking of, though a man should pretend to some small shadow of reasor. for other mistakes, he can pretend none for this, that God's works should be preferred to himself, the stream to the fountain, the shadow to the substance. Though there might be some colour of excuse for falsely preferring one creature to ano- ther, surely there can be none for preferring any crea- ture to God. If any thing be self-evident that some call in ques- tion, or seem by their actions to do so, surely this is self-evident, that God is our chief, yea indeed, our only true happiness. Want of consideration cannot be alleaed to excuse or extenuate a man's mistake about this. Indeed men cannot consider all things, and therefore may be ignorant or mistaken about some things without danger; but there is one inquiry which no man can excuse himself for neglecting, though he should neglect every thing else, and that is, to inquire wheicin his chief liappiness lies, and which is the true way to it ; and such a neglect is the more inexcusable, because that inquiry scarce requires any pains, nor is there the least occasion for demur about it, the thing l^oi chargeahh on God. 61 being so plain, that He only who gave us being, can give us happiness. If the objection proposed be enforced by asking the reasons of that goodness and pleasure that is in the creatures, which, though it should not excuse our sin, yet i^ abused at least into an occasion of sin. — Though we are not fit judges of the reasons of God's actions, yet we may know enough about this, not only for vindicating his holiness, but also for extolling his goodness : for what can be more agreeable to that di- %ine perfection, than that he, who is perfectly good himself, should have made his works all very good like- wise ? that the workmanship misht be worthy of the workman, and that the effects might not disparage the cause. Nothing can be more absurd, than to pretend, that it would have been agreeable to God's goodness to have made evil works himself, to prevent the evil works of his creatures. The brightest manifestations of God's glory have been made occasions of dishonouring him : but surely none will say, that it had been better these manifestations had not been made, lest they should be abused; that God's glory had not been so displayed, lest some should have made it an occasion of offending him; that is, that we had wanted those things that are really means and motives of adoring God, lest some should abuse them (contrary to their natural tendency) into occasions of despising him. The old heathens took oc- casion from the visible glory, beauty, and usefulness of the sun, moon and stars, to worship them ; how absurd would it be to censure the Author of nature, for en- dowing these creatures, with such beauty and useful- ness, because it was abused. Many curious persons have taken occasion from the regularity, order, and deep contrivance that is in God's works, to employ their minds wholly in amusing speculations and inqui- ries into nature, without regarding its Author : but sure- ly that cannot reflect upon him for forming his works, with such regularity and harmony, that the very con- templation of them gives delight. Let us consider the native consequences of it, if matters had been orderej otherwise, if instead of all that beauty and delight F 62 r/.e Sins of Men that is in the creatures, they had been made unplea- sant, deformed, and useless ; let us reflect, that the love and esteem of God, is a principal part of holi- ness, and then consider whether it would have been a greater mean or motive to love and esteem the Au- thor of these works, that the works themselves were unworthy of love or esteem ; or whether there would liave been any incitements and materials for praising the cause in the effects not deserving praise. In considering the actions either of God or good men, we should distinguish between two very different sorts of consequences that may follow upon them. 1*/, Their true and proper effects for whicli they are designed, and which they have a native tendency to produce, and 2(f/y, those indirect consequences that may follow on them, not through any tendency in the good actions themselves to these evil consequences, but through the perverse dispositions of others ; in this last sense, very bad consequences may follow upon the ve- ry best actions ; but the latter can no-wise be blamed as the cause of the former : when a good man is about to do an excellent and useful action, he may foresee that some envious person will take occasion from that, to be guilty of slander, backbiting, and perhaps worse, and that others will be very ungrateful for the good he does ; but he can neither be blamed for that, nor ought he to forbear his duty to prevent their sins. No man is ©bliged to do evil, or to forbear what is abso- lutely good, in order to prevent the evil of others ; that would indeed be doing evil, that good might come 0i it. A man of a wicked disposition may take occa- sion from the best action to do things directly contrary to the nature of that action, and to its native tendency, and proper effects. To apply these things to the present case; the direct tendency of all the goodness i.nd pleasure with which God has endowed the creatures, is to manifest his being and glorious perfections, particularly his goodness and all-sufficiency, and our absolute dependence on him, and to make us long for the enjoyment of himself, the fountain, when there is so much goodness even in the \ot charscabh en God. 63 o streams that flow from him : accordingly God's actio!>s produce these their true and proper good effects in numberless multitudes of holy creatures, angels and saints. These same works of God from which wicked men take occasion to neglect him, are to all holy crea- tures means and motives of love, esteem, adoration, praise and thanksgiving, reliance on him, and desire of union to him ; light is not more opposite to dark- ness, than these native effects of God's works are to the unnatural evil uses, that wicked men make of tliem ; they njake tlie cPfecis of his power occasions of despising him ; the evidences of his all-sufliciency occasions of alienating their desires from him. And, ^^'hith is the most monstrous abuse imaginable, as was before observed, they make his benefits occasions of ingratitude. It was proved already, that the pleasures of sense are evidences of God's goodness, because they are means of preserving mankind ; but there is a wise temperament in this, which serves both to illustrate the doctrine, and to refute the objections in view. It is God's goodness, that these objects being so useful, are so pleasant as they are ; it is God's goodness like- wise that they are not more pleasant ; it is dangerous to exceed in them ; such excess tends not only to di- vert the thoughts, but to alienate the rnind from tlie higher objects, to which these inferior things should lead us ; for preventing that excess, it is wisely order- ed, that these pleasures are neither too numerous, nor too violent, nor durable ; it is otherwise with spiri- tual and intellectual enjoyments ; these tend directly to the perfection of our souls, whereas the former are but for the subsistence of our bodies. Intellectual en- joyments have something in their nature that is immor-- tal, like the soul ; but sensible pleasures are made fleeting and short-lived ; because, however innocent in themselves, they are dangerous when exceeded in ; it is but a small ])art of life they can fill up, and, when idolized, they decay by use, and cloy by repetition. — • Things are so well adjusted, that there is just so much pleasure- in these objects, as may effectually excite men 64 The Sins of 3Un to use ihem, and so little, as should in all reason hin- der them from abusing them. 1 hese same considerations serve also to refute the second objection that was mentioned, viz. That these objects which are the occasions of sin, are not only made pleasant but necessary to us, and that there are desires after them implanted in our nature. This ob- jection carries its answer in its bosom, (though through men's stupidity it dees harm.) If these objects are necessary to us, that itself shews that the use of them isjawful, and the just and natural desire of them in= nccent. God has only implanted in men desires to- wards what is their duty, that is, self-preservation ; but if men's wickedness abuseih the means of iheir preservation into occasions of their ruin, even the hea- thens could observe that this is living contrary to na- ture ; besides, it is obvious, that God has so ordered matters that it a very little that satisfies nature, and when that good end is obtained, desire ceases. Thus It is with hunger and thirst, for instance, when one has taken what is sufficient for heahh and nourishment. }i is otherwise indeed with men, who have contracted Ci/il habits, by being atccsiomed to excess ; but these habits are not natural, but acquired ; and we should distinguish between ihes^ inclinations implanted in us by God, and those that are contracted by ourselves. If it be asked; Why tiiese objects are made nceca- sary tons ? This question is as much out of the way, as to iij-k why the w orid v/as made, or men made to iu- habit it. I'lie prophet Isaiah seems to intimate, that to have made the earth uniiihubited, would have been a making of it in vain ; Isa. xiv. 18. ^< Thus saith the Lord God himself, that formed the earth, and made ii he created it not in vain, he formed it to be inhabited ;'* It is hard to conceive, how it could properly be reckoned inhabited, if no creatures resi- ded in it but pure spirits ; surely it is no reflection on the Creator, that he has niade such a world as this lower world is, or that having made it so beautiful and glorious as it is, that he has not left it to be a desolate wilderncsjs; and then it is easy to conceive, that ac- Not chargeable on Gcd. 6u5 cordino; to the best order of nature, and the best con- trived laws to govern it, such mhabitants, consisting ct body as well as spirit, could not subsist without being constantly recruited with the means of life and nou- rishment. If it were not for that, thj visible world •would be comparatively useless ; if it were no way subservient to the preservation and subsistence of it-s inhabitants, there would not be that beautiful connec- tion that is now between the visible and invisible world, making things void of life and reason useful to. creatures endovved with both. To this we may add, that our natural' necessitie?, , ^vhen duly considered, are arguments of God's good- ness, because, in their proper tendency, they are an- tidotes against sin, and helps to duty. Their proper tendency is to give us an impression of our own natu- ral emptiness, God's ail-^,ulFiciency, .and our dependen- cy upon him, from whom we need so many thing-, with which he furnisheth us so bountifully ;, by this means, not leaving himself without, witness, as Paul reasoned with the people of Lystra in the forecited place, Acts xiv. if". Besides, it is useful to rcfiett here on what was hinted before, that human necessi- ties are an excellent cement of human societies, aad the many useiul and beautiful relations comprehended in them ; . they lay also a foundation for the exercise of innumerable virtues arid graces, which otherwise could not be exercised in so leaiarkable a manner, for making men's graces and good works shine before the • ,world, to the glory of God, Matih. v. Irt, And since r the image of God drawn on tlie soul of a creature is : the noblest workmanship in the creation, it should not be thought improper tliat it have occasions of shinmg ; in all Its splendor, for the honour of its Author. Were it not for men's natural necessities, they would not have these excellent opportunities, that nov/ they en- joy, of shewing either their love to God by sacrificing interest to duty, when they happen to interfere,; or ■ their love to their neighbours, by acts of charity, pity and compassion, bounty, generosity, and the like j or ■ temperance^ sobriety, and other duties that relate incx«-«- m The Sins of Men iminediately to the management of themselves. These necessities are also the foundation of all that beautiful variety of stations and employments, which, together with other excellent uses, serve to keep men from idle- ness and inactivity, than which, experience shews no- thing is more hurtful. Men pretend indeed ofttimes, that their labours are hinderances of their duties ; but experience shews that generally these who have most time, are not the persons who make the best use of it. So that man's eating his bread with the sweat of his brow, is such a punishment of sin, as is at the same time an excellent restraint upon it. From all which it appears, that by the desires God liath implanted in us, and the objects he has made ne- cessary to us, he does not tempt us to sin, but excite us to duty; and that these things which are made occa- i^ions of evil, are really necessary means of good ; and that though they are unnaturally perverted by bad men, yet their natural tendency is the exercise and triumph of many graces and virtues. God*s goodness in this mat- ter is the more evident, the more it is inquired into ; he has implanted in us desires after things useful and necessary, but none after those things that are useless or hurtful, as was hinted before : no superfluous de- sires are natural, these are acquired by m^en themselves, and oftentimes improven to the prejudice of these de- sires that are just and natural : and, upon the whole, the use we should make of tliese reflections is certainly an humble acknowledgment of our own emptiness, and of God's all-sufficient goodness. After what is said about cur natural desires, it is easy to answer ihe objections about God's making laws figainst them ; it is only against excess in them, and that excess is graciously forbidden by God, since it is so hurtful to us; it would be so, whether he had forbid it, or net. Excessive love of earthly objects was shown befcre to be the thief source of earthly trouble ; it is in its nature hurtful to our souls and bodies, and makes \i;s hurtful to others ; to our souls, by alienHting them from our chief good, and only happiness : to our bo- .^ies^ by the natural fiuiJ of jiitempcrance^ anxiety a«d Aot chargeable on God, 6T excessive toil ; and to our neighbours, by tempting us to injustice, oppression and strife, and by liindering from charity and beneficence. It is the very nature of wisdom, not to love any ob- ject above its real worth : this is what God's law re- quires of us J and surely nothing can be more necessa= ry, or more reasonable ; it is the way to that true en- joyment of the creatures, which is both most for the honour of God and our good ; and the allowances, which it was shown his law makes for cases of absolute necessity, prove that there is a perfect harmony be- twixt his precepts, as he is the law-giver of the world, and his works, as he is the Author of nature. As to the next objection, viz. That earthly objects continue pleasant, even when abused by sin ; it is plain it could not be otherwise, unless God would destroy the nature of his own creatures at every time when men abuse them. It is easy to conceive, that God may have infinitely wise reasons for not taking such mea- sures j for not overturning these laws of his which go- vern nature, at every time wlien men violate these laws which should govern their actions, for not break- ing the perfect order of his own works, whenever men are guilty of any disorder in theirs. No doubt if we consider God's absolute power, he could (for example) turn the most wholesome food into poison,, v/hen it is sinfully procured or enjoyed. But besides the reasons God has for not changing the established order of nature j it is evident that such outward mi- racles would TfOt prevent inward disorderly inclination, in which sin and corruption chiefly consists ; they would not hinder that immoderate love of the crea- tures, which is not restrained by other motives, but they would hinder indeed the trial and exercise of gra- ces and virtues by which the moderate love of these objects promote the glory of God, and the good of men. It is plain there would not be so much virtue in justice, if there be no advantage by injustice ; that is to say, present advantage ; for the rest, taking in all considerations, it was shown already, that God has or- dered matters so^ that the motives of true profits and ^ 6^ The Sins of Men pleasure, are on the side of holiness and righteousncbS, both as to this life and the next. And, in a word, not to insist longer on this objection, it is plain, it cannot be urged without blaming Providence for not workmg miracles constantly to prevent sin > whereas the de- sign of this discourse is not to shew the reasons why- God does not infallibly hmder meii froiH all sin, but to shew that he does not tempt them to any. As to the last objection, xjii ILat we are placed in such circumstances, that we are surrourided with these tempting objects on all hands, and that they make con- tinual impression on our senses. It is true, God has placed us. in such circumstarxes ; he has surrounded u-s with these objects, but he has made these objects all very good ; ii is we ourselves that make them tempta- tions to evil-: any truth that is in the objection amounts only to this, and it is thus it should be expressed, God has surrounded us with necessary and useful objects, . displaying his glory, aud contributing to our. subsist- ence. He has surrounded us on all hands with the fruits of his bounty, and effects of his power ; he has endowed us with senses suitable to these objects lo see his glory in them all, and to apply several of them to, various good uses, which are motives to love him, and materials for contemplating and adoring him. Tlicrt; is nothino; in all this, but what is really ground of . praise., and not of censure : It would be the wildest extravagance for men to cojnplain either thai these useful objects, are not wholly removed, or that tliey themselves are not deprived of the senses by \s hich they perceive them, and make use of them. If this objection had any force, is would be against peopling of this world at all ; which was considered already* No doubt indeed heaven is an incomparably better place ; but that eaiinot reflect on God, for not making all the rest of the creation a wilderness : if we embra- ced the terms on which heaven is offered,, surely our absence from it is not so long, that we have very much reason to repine at it. The time of our life of faith^ and state of trial is not so very tedious. On other oc- easious nien arc more ready to complain, thtir n!s:.e Not chargtabh on God. 6d among the sensible objects of this lower world is ra- ther too short ; they who are of a different disposi- tion, and with submission to God long to be among higher objects, and are weary of earthly things, are the persons who are in least danger of neglecting the former, or abusing the latter ; as all are obliged to consider that the true use and tendency of the one, is to lead us up to the other. And since, Rom. i. 20. the invisible things of God may be clearly seen in all the visible creatures, these things sink the deeper into cur hearts for this very reason, because the manifesta- tion of them makes continual impression on cur senses. Thus we have considered several arguments, which serve both to confirm the doctrine, and to answer ob- jections against it ; and though this doctrine be plainly revealed in scripture, especially in the text, and di- vine revelation obliges us to believe it, yet these con- siderations are useful, because, as was shown before, many who profess to believe the scriptures in general, are troubled with hurtful suo-sestions against this doctrine m particular; and it is good for them if they be troubled for ihem, and struggle against them. Those who have most of the love of God, may sometimes be perplexed with unsuitable thoughts concerning him, but they will use prayers and endeavours for avoiding them. If there are other objections against this doctrine, which the evidences adduced cannot be applied to, we should consider that there may be perplexing objections rais» ed oftentimes, even against demonstrable truths, that the difficulties of this subject are owing to the dark- ness of our views of God's works, and that intrica- cy of providence, which is perfectly consistent with the righteousness of it. God's own testimony of his own holiness, is an infallible evidence for it, which no difficulties should hinder our assent to ; and the consi- derations adduced shew that his works and actions agree with the testimony of his word. That as he can- not be ttmpitd to ev?/, so ndlher tempteth he any man; this has been shewn at large from the nature of God's works ; I shall only add here a few things taken from the nature of dn. Sin is a forsaking of God j it is plain, he 70 Tht Sins of Men Cannot tempt us to forsake himself, unless he give us ground to expect more happiness, by forsaking him, than by being united to him ; this is impossible ; rea- son and experience, as well as scripture, shew that it is an exceeding evil and bitter thing to depart from tlie living God. Sin is the transgression of his law ; how can he be thought to propose motives to us to disobey himself ? Sin is a preferring his creatures to liiraself 3 hov/ can he be thought to put any thing in the creatures, that should make us hope for more good ih the eifect, than in the cause ? Thf' w^.e that we should make of this doctrine, was hinted already, in shewing the importance of it, and the evidences which prove that these thoughts of God which the text rebukes, though both unreasonable and dangerous, are very common and ordinary. The Spi- rit of God inculcates this doctrine upon us, to the end we may adore God's spotless purity, and loath our- selves for our ineKTjUis.-ible wickedness. The truths that have been insisted on, have a very proper ten- dency this way; it is certain we can scarce consider sin in any light that shews more the madness of it, than the affront it does to God, by preferring his creatures to himself: our giving them that preference is not on ho- nouring them, but a monstrous and unnatural abuse of them. Their beauty and glory consists in manifesting that of their Author. This is the chief end, and true use of them. These visible thino;s which are void of life and reason themselves are constantly importuning us who are privileged with both to employ them in praising and serving him who is their Creator and ours; they offer themselves as steps by which our thoughts may ascend to him. When, instead of this they are made instiaments of rebellion against him, these dumb creatures, to allude to the apostle's ex- pression, Rom. viii. 20, 21, 22. groan under the bon- dage of our corruption, and travail in pain under the oppression of our vanity, to which they are not wil- lingly made subject ; they protest and exclaim against the bad use we make of them, contrary to the end of their being, and upbraid and reproach us fox' our in* NotcJiargeahleon God. 71 gratitude to God, our abuse of them, and cruelty to our- selves. If men could excuse themselves, for not placing their chief happiness in God, they might the more easily excuse all their other sins ; for, in effect, that is the source of all ; since we have an inbred thirst after hap- piness, it is impossible, but we must be seeking after it in something or other, if not in God, then certain- ly in his creatures ; and, if so, it is impossible, but that fundamental disorder should put all the powers and affections of our souls into confusion. When a man has fixed his chief affections on creatures, and made them his chief end, it is impossible but he should have an inclination to the means of that end, though contrary to his true interest, and an aversion from things that are opposite to these, his chief desires, though really never so excellent. Thus the love of sin creates a distaste of God's laws, instructions and revelations, because they are against sin ; and by this wretched chain, corruption proves a disease, that both leads to death, and begets an aversion to the means of recovery. Thus God's creatures are made occasions and pretences for offending him, though there is no- thing in him or them to justity the neglect of the one, or abuse of the other; nothing, on the contrary, but what shews that such a practice is equally destructive and inexcusable. If we kept our love of outward things within such bounds, as to do no prejudice to the love of God and our neighbour, or even to the true love of our- selves ; this would be that true mortification which God requires, and for which the grace of Jesus Christ is offered to us ; it is only superstition, and particular- ly that of the church of Rome that commands men to abstain from things that God made to be received with thanksgiving ; the apostle foretold this as one of the errors of the last days. No doubt, abstinence even from things in themselves lawful, has its own use on many occasions : but excessive austerity that way, is the extreme most men are least liable to. In the mean time, we may observe, that he whose life should be the 72 Tht Sins of Men pattern of ours as to temperance and all other dutle<;, though he was a'man of sorrows, and acquainted with grief, did not refuse to join with men for their good in the use of the lawful comforts as well as necessaries of life. This indeed exposed his spotless character to the censure of morose hypocrites, because he did not affect that useless austerity, on which they valued themselves so much : but it shews, that spiritual comforts and temporal comforts are far from being inconsistent. — But wretched is their case, who abuse that liberty they have from God into an occasion of bringing themselves under bondage to his creatures. They can give no pleasure or trouble independently of him ; whatever pleasure they give, it is him they should make us love ; whatever trouble they give, it is him they should make us fear ; and our love and fear should not hinder, but help each other; because, as we cannot abuse his good- ness, without rendering ourselves obnoxious to his jus- tice, we should consider that perfect goodness and per- fect justice are so far from being inconsistent, that they are inseparable. The truths that have been insisted on, afford vari- ous motives for adoring both these glorious attributes. As to God's justice, some of the observations that have been proposed, might be usefully applied by many, for ronvincing their hearts, through God's grace, both of the rignieoiia3sions agaiuij; jt ai€;iUOftcd bv himself. iht Cross of Christ. 7% 2 Cor. vil. H. as the native fruits of faith, and repen- tance, zeal, indignation, revenge ; that is, such a de» testation of sin, as was joined with the most careful watchfulness against it. This is that crucifying of the world,, meant by tlie apostle : the reason of the expression is, because the inordinate love of worldly things, is one of the chief sources of sin ; the cross of Christ gave such a happy turn to the apostle's affections, that the world was no more the same thing to him, that it was to others, and that it had been formerly to himself. His soul was sick of its pomp ; and the things he was most fond of be- fore, had now lost their relish with him j its honours appeared now contemptible, its riches poor, its plea- sures nauseous; its examples and favours did not allure,, nor its hatred terrify him ; he considered the love or hatred of men,. not chiefly as it affected him, but them- selves, by furthering or hindering the success of his ^octrine among them ; all these things may be inclu- ded in that crucifying of the world y mentioned in the last clause of the verse : but the intended ground of the discourse being the first clause, the doctrine to be: insisted on is thi5. '' That the cross of Christ affords sinners matter of glorying above all other things : yea, that it is in a. manner the only thing, they should glory, in :. the whole humiliation of Christ, and particularly his death, for the sake of sinners,, is an object that has such incom- parable glory in it, that it becomes us to have the most honourable and exalted thoughts of it." As this is^ evidently contained in the text, so it is frequently in- culcated on us in other scriptures, (2 Cor. iv, 6. 2 Cor,, iii. 18. 1 Cor. i. 19. and 24.) it is plain, that when the scriptures speak of the glory of God, in the face of: Jesus Christ, it is meant chiefly of his glory in the face ©f Christ crucified ; that is, in the work of redemption: finished on the cross. In discoursing on this subject, it will be proper first to consider briefly, what it is to glory in any object * and then, what ground of glorying we have in this felessed object^ proposed in the text. 80 Glorying in To glory in any object includes these two things ; first, a high esteem of it, and then some concern in it^ We do not glory in the things we are interested in, un- less we esteem them j nor in the things we admire and esteem, unless we are some way interested in them. But although all professing christians are some way concerned to glory in the cross of Christ, because of their outward relation to him, by their baptismal covenant, and because the blessed fruits of his cross are both plainly revealed, and freely offered to them ; yet it is those only who have sincerely embraced these offers, that can truly glory in that object. Yet what is their privilege, is the duty of all : all should be ex- horted to glory in this object, and to have a high esteem of it ; because of its excellency in itself ; to fix their hearts on it by faith, because it is offered to them ; to shew their esteem of it, by seeking an interest in i;t ; and having a due esteem of it, and obtained an interest in it, to study a frame of habitual triumph in it. But the nature of this happy frame of mind, is best understood, by considering the glory of tlie object of it. The ancient prophets, who foretell Christ's coming, appear transported with the view of his glory. Not only the New Testament, but also the Old, represents the Messias as the most remarkable and most honour- able person, that ever appeared on the stage of the world :. it speaks of him as a glorious governor, a prince, a king, a conqueror ;. besides other magnifi-. cent titles of the greatest dignity ; shewing that his government should be extensive and everlasting, and that his glory should fill the whole earth. But, while the prophets foretell his greatness, they foretell also his meanness ; they shew indeed he was to be a glori- ous king, but a king who would be rejected and des* pised of m-en v and that after all the great expectation,, the world would have of him, he was to pass aver the stage of the world, disregarded and unobserved, ex- cepting as to the malicious treatment he was to meet with on it. About the time of his coming, the Jews were big with hopes of him as the great deliverer, and chief the Cross of Christ. 81 ©riiament of their nation. And if history may be credited, even the heathens had a notion about that time, which possibly was derived from the Jewish prophecies, that there was a prince of unparalleled glory, to rise in the east, and even in Judea in par- ticular, who was to found a kind of universal monar- chy. But their vain hearts, like that of most men in all ages, were so intoxicated with the admiration of worldly pomp, that that was the only greatness, they had any notion or relish of j this made them forma picture of Him, who was the desire of all nations, very unlike the original. A king which the world admires, is one of extensive power, with numerous armies, a golden crown and sceptre, a throne of state, magnificent palaces, sump- tuous feasts, many attendants of high rank; immense treasures, to enrich them with, and various posts of honour to prefer them to. Here was the reverse of all this ; for a crown of gold, a crown of thorns ; for a sceptre, a reed put in his hand, in derision ; for a throne, a cross ; instead of palaces, not a place to lay his head in ; instead of sumptuous feasts to others, ofttimes hungry and thirs- ty himself ; instead of great attendants, a company of poor fishermen, instead of treasures to give them, not money enough to pay tribute, without working a miracle ; and the preferment offered them, was to give each of them his cro^s to bear. In all things, the reverse of worldly greatness from first to last, a man- ger for a cradle at his birth, not a place to lay his head sometimes in his life, nor a grave of his own at his death. Here unbelief frets and murmurs, and asks where is all the glory, that is so much extolled ? For dis- covering this, faith needs only look through that thin veil of flesh ; and under that low disguise appears the Lord of glory, tiie King or kiu^.^, *Uo i_«.-^ nf hosts, strong and mighty, (Psalm xxiv. 8.) The Lord mighty in battle ; the heavens his throne, the earth his foot- stool, the light his garments, the clouds his chariots, the thunder his voice, his strength omnipotence, his 82 Glorying in riches all-sufficiency^ his glory infinite, his retinue the hosts of heaven, and the excellent ones of the earth, on whom he bestows riches unsearchable, an inheri- tance incorruptible, banquets of everlasting joys, and preferments of immortal honour, making them kings and priests unto God, conquerors, yea and more than conquerors, children of God, and mystically one with himself. Here appears something incomparably above all worldly glory, tliough under a mean disguise. But the objection is still against that disguise ; yet even that disguise, upon due consideration, will appear to be so glorious, that its very meanness is honourable : it was a glorious disguise, because the designs and ef- fects of it are so ; if he suffered shame, poverty, pain, sorrows and death, for a time, it was that we might not suffer these things for ever. That meanness there- fore was glorious, because it was subservient unto an- infinitely glorious design of love and mercy. It was subservient more ways than one ; it satisfied the penalty of the law, it put unspeakable honour on the commandments of it. It was a part of Christ's design to make holiness, (that is obedience to the law) so honourable, that every thing else should be con- temptible in comparison of it ; love of worldly great- ness, is one of the principal hinderances of it : we did not need the example of Christ to commend earthly grandeur to us, but very much to reconcile us to the contrary, and to make us esteem holiness, though ac- companied with meanness ; Christ's low stare was an excellent mean for this end. There was, therefore, greatness, even in his meanness : other men are hon- ourable by their station, but Christ's station was made honourable by him ; he has made poverty and mean- ness, joined with holiness, to be a state of dignity. Thus Christ's outward meanness, that disguised his real o;reatnes<;, ^Tnn i« ;*>,^ir g,i.ji iuu:>, oecause of the design of it. Yet that meanness did not wholly be- cloud it ; many beams of glory shone through it. His birth was mean on earth below : but it was cele- brated with Hallelujahs by the heavenly host in the air the Vross of Christ. 83 above i he had a poor lodging, but a star lighted visi- tants to it from distant countries. Never prince had such visitants so conducted. He had not the magnifi- cent equipage that other kings have, but he was at- tended with multitudes of patients, seeking, and ob- taining liealing of soul and body ; that was more true greatness, than if he had been attended witli crouds of princes : he made the dumb that attended him sing his praises, and the lame to leap for joy, the deaf to hear his wonders, and the blind to see his glo- ry : he had no guard of soldiers, nor magnificent reti- nue of servants ; but, as the centurion, that had both, acknowledged, health and sickness, life and death, took orders from him : even the winds and storms, which no earthly power can controul, obeyed him j and death and the grave durst not refuse to deliver up their prey when he demanded it. He did not walk upon tapestry : but when he walked on the sea, the waters supported him : all parts of the creation, ex- cepting sinful men, honoured him as their Creator : he kept no treasure, but when he had occasion for money, the sea sent it to him in the mouth of a fish ; he had no barns, nor cornfields, but when he inclined to make a feast, a few loaves covered a sufiicient table for many thousands. None of all the monarchs of the world ever gave such entertainment. By these and many such things, the Redeemer's glory shone through his meanness, in the several parts of his life. Nor was it wholly clouded at his death ; he had not indeed that fantastic equipage of sorrow, that other great persons have on such occasions. But the frame of na- ture solemnized the death of its Author ; heaven and earth were mourners : the sun was clad in black ; and if the inhabitants of the earth were unmoved, the earth itself trembled under the awful load j there were few to pay the Jewish compliment of -rending their garments, but the rocks were not so insensible ; they rent their bowels ; he had not a grave of his own, but other men*s graves opened to him. Death and the grave might be proud of such a tenant in their territories j but be came ngt there as a subject, but as 84 Glorying in an invader, a conqueror j it was then the king of ter- rors lost his sting, and on the third day the Prince of life triumphed over him, spoiling death and the grave. But this last particular belongs to Christ's exaltation ; the other instances shew a part of the glory of his humiliation, but it is a small part of it. The glory of the cross of Christ, which we are chiefly to esteem, is the glory of God's infinite per- fections displayed in the work of redemption, as the apostle expresses it, the glory of God in the face of Christ Jesus, (2 Cor. iv. 6.) even of Christ crucified, 1 Cor. ii, 2. It is this which makes any other object glorious, according as it manifests more or less of the perfections of God. This is what makes the works of creation so glorious ; the heavens declare God's glory, and the firmament, his handy-work. And we are in- excusable for not taking more pains to contemplate God's perfections in them ; his almighty power, and incomprehensible wisdom, and particularly his infinite goodness. But the effects of the Divine goodness, in che works of creation are only temporal favours ; the fa- vours purchased to us by the cross of Christ are eter- nal. Besides, although the wcrks of creation plainly shew that God is in himself good ; yet they also shew that God is just, and that he is displeased with us for our sins ; nor do they point out to us the way how wc may be reconciled to him ; they publish the Creator's glory : they publish at the same time his laws, and our obligations to obey them. Our consciences tell us we have neglected these obligations, violated these laws, and consequently incurred the lawgiver's dis- pleasure : his works declaring his glory, shew that in his favour is life, and consequently, that in his displea- sure is death and ruin ; yea, they lay us in some mea- sure under his displeasure already. Why else do nat- ural causes give so much trouble in life, and pain in death ? From all quarters the works of God revenge the quarrel of his broken law : they give these frail bodies subsistence for a time, but it is a subsistence embittered with many vexations, and at last they crush them, and dissolve them in dust. iht Cross of Chr'isL 85 The face of nature then is glorious in itselt* ; but it is overcast with a gloom of terror to lis ; it shews the glory of the judge to the criminal ; the glory of the offended sovereign to the guilty rebel : this is not the way to give comfort and relief to a criminal ; it is not the way to make him glory and triumph : accordingly^ the enemies of the cross of C'arist, v/ho refuse to know God, otherwise than by the Vv'orks of nature, are so far from glorying in the hopes of enjoying God in heaven, that they renounce all those great expecta- tions, and generally deny that there is any such bles- sedness to be had. Conscience tells us, we are rebels against God : and nature does not shew how sucli rebels may recover his favour ; how in such a- well- ordered government, as the divine government must be, the righteous judge and lawgiver may be glorified_, and the criminal escape ; much less how the judge may be glorified, and the criminal obtain glory likewise. The language of nature, though it be plain and loud in proclaiming the glory of the Creator, yet it is dark and intricate as to his inclination towards guilty crea- tures : it neither assures peremptorily tliat we are in a state of despair, nor gives sure footing for our hopes. If we are favourites, whence so many troubles I If we are hopeless criminals, whence so many favours ? Nature shews God's glory, and our shame ; his law our duty, and consequently, our danger ; but about the way of escape, it is silent and dumb : it affords many motives for exciting desires after God ; but it shews not the way to get these desires satisfied. Here in the text is an object which gives us better intelligence. It directs us not merely to seek by feeling in the dark, (Acts xvii. 27.) if haply we may find, but to seek him so, as certainly to find him. Unlikely doctrine to a carnal mind : that there should be more of God's g-^ry manifested to us in the face of Christ crucified, than in the face of heaven and earth ; the face of Christ, in which sense discovers nothing but marks of pain and disgrace ; that bloated, mangled visage, red with gore, covered with marks of scorn, swelled with strokes, and pale with death, that would be the last object in H 66 Glorying in which the carnal mind would seek to see the glory of the God of life ; a visage clouded with the horror of death ; it would with more pleasure and admiration, view the same face when transfigured, and shining like the sun in its strength. Divine glory shone indeed then in a bright manner, in that face on the mount ; but not so brightly, as on mount Calvary : this was the more glorious transfiguration of the two. Though all the lighr in the world, in the sun and stars were col- lected together, into one stupendous mass of light, it would be but darkness to the glory of this seemingly dark and melancholy object : for it is here, as the apos- tle expresses it, 2 Cor. iii. 18. fVe all as with open face 'may behoJd the glory of God. Here shines spotless justice, incomprehensible wis- dom, and infinite love all at once : none of them dark- ens or eclipses the other, every one of them gives a lustre to the rest. They mingle their beams, and shine with united eternal splendor : The just Judge, the merciful Father, and the wise Governor. No other -object gives such a display of all these perfections, yea, all the objects we know, give not such a display of any one of them. Nowhere does justice appear so awful, mercy so amiable, or wisdom so profound. By the infinite dignity of Christ's person, his cross gives more honour and glory to the law and justice of God, than all the other suiferings that ever were or will be endured in the world. V/hen the apostle is speaking to the Romans, of the Gospel, he does not tell them only of God's mercy, b:u al-u) of his justice revealed by it, Rom., i. 18. God's wraih against the unrighteousness of men, is chiefly revealed by tlie righteousness and suiferings of Christ. The Lord was pleased for his rig!iteousness* sake, Isa. xlii. 21. Both by requiring and a;pointing that rigliteousness, he magnified the law and made it honourable ; and though that righteousness consists in obedience and sufferings v/hich continue for a time, yet since the remembrance of them will continue for ever, the cross of Christ may be said to give eternal majesty and honour to that law \vhidi it satisfied^ that awful law, by which the {he Cross of Christ. 8? universe (which is God's kingdom) is governed, to which the principalities and powers of heaven are sub- ject ; that law, which in condemning sin banished the devil, and his angels from heaven, our first parents from paradise, and peace from the earth. Consider- ing, therefore, that Gcd is the judge and lawgiver of the world, it is plain that his glory shines with un- speakable brightness in the cross of Christ, as the pun- isliment of sin. But this is the very thing that hinders the lovers of sin from acknowledging tlie glory of the cross ; because it shews so much of God's hatred of what they love- It would be useful for removing such prejudices, to consider, that though Christ's sacrifice shews the punishment of sin, yet if we embrace that sacrifice, it only shews it to us; it takes it ciFour hands,, it leaves us no more to do with it ; and surely the be- holding our danger, when we behold it as prevented, serves rather to ejicrease than lessen our joy ; by see- ing the greatness of our danger, we see the greatness of our deliverance. The cross of Christ displays the glory of infi-iite justice, but not of justice only. Here shines chiefly the glory of infinite mercy. No- thing in the world more lovely, or glorious, than love and goodness itself ; and this is the greatest instance of it that can be conceived. God's goodness appears in all his works ; this is a principal part of the glory of the creation. We are taught to consider this lower world as a convenient habitation, built for man to dwell in ; but, to allude to the apostle's expression,, Heb. iii. 3. this gift we are speaking of, should be accounted more worthy of honour than the world, in. as much as he who hath built the house, hath more honour than the house. When God gave us his Son, he gave us an infinitely greater gift than the world ; the Creator is infinitely more glorious than the creature, and the Son of God is the Creator of all things. God can make innumerable worlds by the word of his mouth j he has but one on- ly Son, and he spared not his only Son, but gave him lo the death of the cross for us all. God's love to his people is from everlasting to ever- 88 C/orytng in lasting : but from everlasting to everlasting there is no manifestation of it known, or conceivable by us, that can be compared to this. The light of the sun is ahvavs the same, but it shines brightest to us at noon : the cross of Christ was the noon-tide of everlasting love ; the ni-ridian splendor of eternal mercy ; there were many bright manifestations of the same love be- Ibre ; but they were like the light of the m.orning, that shines more and more unto the perfect day ; and .ihat perfect day was when Christ was on the cross, when darkness covered all the land. Comparisons can give but a very imperfect view of this love which passeth knowledge : though we should suppose all the love of all the men that ever were, or shall be on the earth, and all the love of the angels in heaven, united in one heart, it would be but a cold heart to that which was pierced with the soldier's spear. The Jews saw but blood and water, but faith can dis- cern a bright ocean of eternal love flowing out of these wounds. We may have some impression of the glory of it, by considering its effects ; we should consider all the spiritual and eternal blessings, received by God's people for four thousand years before Christ was crucihed, or that have been received since, or that will be received till the consummation of-^ll things ; all the deliverances from eternal misery ; all the oceans <;f joy in heaven ; the rivers of water cf life, to be t-njoyed to all eternity, by muliiiudes as the sand of the sea shore. V/e should consider all these blessings as flovv'iiig from that love, that was displayed in the cross of Christ. Here shines also the glory of the incomprehensible wisdom cf God, which consists in promoting the best icw^'i, by the fittest means. The ends of the cross are best in themselves, and the t)est for us that can be conceived ; the glory of God, and the good of man : and the means by v/hicii it advances these ends, are so fit and suitable, that t!ie infinite depth of contrivance in them will be the admiration of the universe to eternity. It is an ea'^y thing to cortceive the glory of the the Cross of Christ. m Creator, manifested in the good of an innocent crea- ture ; but the glory of the righteous judge manifested in the good of the guilty criminal, is the peculiar mys- terious wisdom of the cross. It is easy to conceive God's righteousness declared in the punishment of sins ; the cross alone declares his righteous»css i?i the remission of sins, (Rom. iii. 25.) It magnifies justice in the way of pardoning sin, and mercy in the way of punishing it. It shews justice more awful than if mercy had been excluded, and mercy more amiable than if justice had been dispensed with ; it magnifies the laxo^ and makes ic honourable y (Isa. xlii. 21.) It magnifies the crimi- nal who broke the law ; and the respect put upon the law, makes him honourable likewise, (I Cor. ii. 7.) yea, this is so contrived, that every honour done to the erimi'.ial, is an honour done to the law, and ail the res- pect put upon the law, puts respect also on tlie crimi- nal ; for e /erv blessinsT the sinner receives, is for the sake of obedience and satisfaction niVle to the law, not by himself, but by another, who could pur infinitely greater dignity on the Liw : and ihe sati;ifaction of' that other for the sinner, puts the greatest dignity on him rliat he is capable of. Both the law and the sinner Eiijy glory in the Cross of Christ,, Both of tlieni receive eternal honour and glory by it. The glories that are found separately in the other works of God, are found united here. The joys of heaven glorify God's goodness, the pains of hell glo- rify his justice ; the cross of Christ glorifies both of them in a more remarkable manner than heaven or- hell glorifies any of them. There is more re.narkable honour done to the justice of God by the sulferings of Christ, than by the torments of devils ; and there is a, more remarkable display of the goodness of God, in the redemption of sinners, than in the joy of angels : -so that we can conceive no object^ in which we ca;i discover such manifold wisdom, or so deep contrivance- for advancing the glory of God. The like may be said of its contrivance for the good ef man. It heeds all his diseases^ it pardons alt his. sins^ (Psa. ciii.) It is the sacrifice that reiUQVSS t^-js: 90 Glorying in guilt of sin, it is the motive that removes the love of of sin ; it mortifies sin and expiates it. It atones for disobedience, it excites to obedience ; it purchases strength far obedience, it makes obedience practicable, it makes it delightful, it makes it accepti-ble, ir makes it in a manner unavoidable, it constrains to it, 2 Cor. V. 1 1 . It is not only the motive lo obedience, but tlie pattern of it. It satisfies the curse of the law, and fulfills tlie commands of it. Love is the fulfilling of the law, the sum of which is the love of God, and of our neighbour. Tlie cross of Christ is the highest instance of both : Christ's sufferings are to be consid- ered as actions : never action gave such glory to God, never action did such good to. m.an : and it is the way to shew our love to God and man, by promoting the glory of the one, and the good of the other. Thus the sufferings of Christ teach us our duty by that love whence they flowed, and that good for which they were designed : but they teach us, not only by the design of them, but also by the manner of his un- dergoing them. Submission to God, and forgiveness of our enemies, are two of the most difficult duties ; the former is one of the chief expres'sions of love to God, and the latter of love to maw ; but the highest submission is, when a person submits to suffering, though free of guilt y and the highest forgiveness is,- to forgive our murderers ; especially if the murderers were persons who were obliged to us ; as if a person not only should forgive them Vv'ho took away his life,' even though they owed him their own life, but also desire others to forgive them, pray for them, and as much as possible, excuse them. This was the manner of Christ's bearing his sufferings ; Father , ihy will be done : and. Father, forgive them, for they kno-x not "what they do. Thus we see how fit a mean the cross is for promo- ting the best ends, for justification and sanctification :- It would be too long to insist here in shewing its man- ifold fitness, for promoting also joy and peace here, and everlasting happiness hereafter : for no doubt, it will be a great part of the future happiness, to remem- ber tlj€ way \l was purchased, and to see the Lamb the Cross of Christ. ^i that was slain, at the right hand of him, that gave him for that end. The things already adduced shew that the incomprehensible wisdom of God, is gloriously dis- played in the cross of Christ, because it hath such amazing contrivance in it for advancing the good of man, as well as the glory of God : for that is the de- sign of it, to shew the glory of God, and good-will towards man. But it is not only the glory of divine Wisdom that shines in this blessed object, but also the glory of di- vine power. This to them who know not Christ is no small paradox : but to them who believe, Christ cruc -^ jiedf is the wisdom of God and the power of Gody ( 1 Cor. r. 24.) The Jews thought Christ's crucifixion a de- monstration of his want of power : hence they up- braided him, that he, who wrought so many miracles, suffered himself to hang on the cross : but this itselT was the greatest miracle of all. They asked, why he, who saved others, saved not himself; they named the reason without taking heed to it ; that was the very reason why at that time he saved not himself, because he saved others ; because he was willing and able to save others ; the motive of his endurino- the cross was powerful, divine love, stronger than death ; the fruits of it powerful, divine grace, the power of God to sal- vation, (Rom. i. 1(5.) making new creatures, raising souls from the dead ; these are acts of Omnipotence, We are ready to admire chiefly the power of God m the visible world, but the soul of man is a far nobler creature than it ; We justly admire the power of the Creator in the motion of the heavenly bodies, but thie motion of souls towards God as their centre, is far more glorious ; the effects of the same power far more eminent, and far more lasting. The wounds of Christ seemed effects of weakness ; but it is easy to observe incomparable strength appear- ing in them : we should consider what it was that bruised him ; he was bruised for our iniquities ; the Scripture represents them (Isa. liii.) as a great burden^ and describes us all lying helpless under it, as a people laden v,'ith iniquity. Chri'it bore' our sins in his own 92 Glorying in body on the tree j he bore our griefs, and carried our sorrows j not these we feel here only, but those we deserved to feel hereafter : we should consider who laid this burden on him ; lAe Lord laid on him the iniquities of us all, (Isa. liii. 6.) We might well say with Cain, our punishment was more than we were able to bear ; this might be said to every one of us apart ; but it was not the sins of one that he bore, he bore the sins of many, of multitudes, as the sand on the sea shore, and the sins of every one of them, as numerous. This was the heaviest, and most terrible weight in the world. The curse of the law was a weight sufficient to crush a world. They who first brought it on themselves found it so : It sunk legions of angels, who excel in strength, when they had abused that strength against the law, from the heaven of heavens, to the bottom- less pit. The same weight that had crushed rebel an- gels, threatened man for joining with them. Before man could bear it ; before any person could have his own proportion of it. It behoved, as it were, to be divided into numberless parcels : man, after number- less ages, would have borne but a small part of it ; i he xorath to come would have been always wrath to come, to all eternity ; there would have been still iniinitely more to bear. Christ only had strength to bear it all, to bear it all,, in a manner at once ; to bear it all, alone ; none of the people were with him ; our burden and our help was laid on one who was mighty : And his bearing it, was a glorious manifestation of his might, of the noblest kind of miglit, that he was mighty to save. It is true, that load bruised him ; but we would not be surprised at that, if we considered the dreadful* ness of the shock.. Could we conceive the weight of eternal justice, ready to fall down, like lightning, with violence upon a world of malefactors, and view that sacred body interposed betwixt the load of wrath from above, and the heirs of wrath below, we would cot wonder at these bruises, we would not despise tliem. We should consider the event, had that wrath fallen lower ; had it met with no cb:tacle, it would the, Cross of Christ. 93 have made havoc of another kind ; this world would have been worse than a chaos, and been covered with the dismal effects of vindictive justice and Divine righteous vengeance. Although his sacred flesh was both mangled and marred with that dismal load, yet we should consider that ij: sustained it. Here was incomparable strength, that it sustained that shock which would have grinded mankind into powder ; and he sustained it (as was said before) alone. He let no part of it fall lower : they who take sanctuary under this blessed covert, are so safe, that they have no more to do with that load of wrath but to look to it, John iii. 14. To allude to the Psalmist's expressions. Psalm xci. 7, 8. Jt shall not come nigh them ; only with their eyes they shall beholdy and see the reward of their ivickedness ; but they shall see it given to that righteous One ; and all that in ef- fect is left to them in this matter, is by faith to look and behold what a load of vengeance was hovering over their guilty heads, and hov/ that guiltless and spotless body interposed ; they'll see it crushed at a sad rate : but it is the end of the conflict, that shews on wi'.at side the victory is ; in that dreadful struggle, Christ's body was brought as low as the grave ; but, though the righteous fall, he rises again. Death was undermost in the struggle, t Cor. xv. 27. 'twas Christ that conquered in falling, and completed the conquest in rising. The cause, design, and effects of these wounds, shew incomparable power and strength ap- pearing in them ; the same strength appeared in his behaviour under them, and the manner in which he bore them, we see in the history of his death. He bore ihcm with patience, and with pity and compas- sion towards others. A small part of his sorrow would have crushed the strongest spirit on earth to death. — The constitution of man is not able to bear too great violence of joy or grief; either the one or the other u sufficient to unhinge our frame. Christ's griefs were absolutely incomparable, but his strength was a match for them. These considerations serve to shew that it is the ©4» Glorying in greatest stupidity, to have diminishing thoughts cf the wounds of the Redeemer ! yet, because this has been the stumbling block to the Jews, and foolishness to the Gentiles, and many professing Christians have not suit- able impressions of it, it is proper to consider this sub- ject a little more particularly. It is useful to observe how the Scripture represents the whole of Christ's hu- miliation as one great action, by which he defeated the enemies of God and man, and founded a glorious, everlasting monarchy ; the prophets, and particularly the Psalmist, speak so much of Christ, as a powerful conqueror, whose enemies were to be made his foot- stool, that the Jews do still contend that their Messiah is to be a pov/erful temporal prince, and a great fight- er of battles, one who is to subdue their enemies by fire and sword, and by whom they themselves are to be raised above all the nations of the world. If pride and the love of earthly tilings did not blind them, it were easy to see that the descriptions of the prophets are vastly too high, to be capable of so low a meaning: this v^ill be evident by taking a short view of them ; which at the same time will shew the glory of that great action just now spoken of, by shewing the great- ness of the design, and the effects of it. The prophets ofttimes speak more expressly of h e Messias as a great King, which is a name of the greatest earthly dignity. The hand of Pilate was over- ruled to cause write that title of honour even on his cross : tlie glory of the kingdom that he was to found, is represented in very, magnificent expressions by the prophet Daniel, chap. ii. b5. 45. and chap. vii. 9, 10, 13, 14. Here are lively representations of unparallel- ed greatness, an everlasting kingdom to-be founded, strong obstacles to be removed, powerful enemies to be defeated. It is useful to observe the universal importance of this design ; No part of the universe was unconcerned in it. The glory of the Creator was eminently to be dis- played, all the divine persons were to be gloriously manifested, the divine attributes to be magnified, the the Cross of Christ. 95 divine works and ways to be honoured ; the earth was to be redeemed, hell conquered, heaven purcha- sed, the law to be magnified and established, Isa, xlii. 21. Its commandments to be fulfilled, its curse to be suffered, the law was to be satisfied, and the criminal that broke it be saved, and his tempter and accuser, to be defeated ; the head of the old serpent was to be bruised, his works to be destroyed, and the principalities and powers of darkness to be spoded, and triumphed over openly. Col. ii. 15. The principali- ties and powers of heaven were to receive new mat- ter of everlasting Hallelujahs, and new companions to join in them, the fallen angels were to lose their old subjects, and the blessed angels to receive new fellow- citizens : No wonder this is called the making a new heaven, and a new earth ; and even the face of hell was to be altered. Surely a more glorious design can- not be contrived ; and the more we consider it, the more we may see the greatness of the action^ that ac- complished it. As the design was great, the preparations were so- lemn. The stage of it was to be this earth ; it was cliiefly concerned in it : it was solemnly prepared for it. This is the view given us of the providences that preceded it ; they fitted the stage of the world, for the great event, in the fulness of time. If we saw clearly the whole chain of them, we would see how they pointed towards this as their centre, and how they contributed to honour it, or rather it reflected the greatest honour upon them. The forecited pro- phecies in Daniel, besides several others, are instan- ces of this : they shew how the great revolutions in the heathen world were subservient to this design, par- ticularly the succession of the four monarchies repre- sented in Nebuchadnezzar's dream : their rise and overthrow, were subservient to the rise of this mon- archy, never to be overthrown. We see but a small part of the chain of providence, and even that very darkly : but this perhaps is worth the observing briefly, that universal empire came gra- dually from the eastern to the western parts of the 96 Glorying in world, from the Assyrians and Persians, to tlie Greeks and Romans ; by this means, greater communication and correspondence than formerly was opened up between distant nations of the earth, from the rising to the setting of the sun. The kingdom, represented by the stone cut out of the mountain, was to extend to both : Dan. ii. :J4, 35. However we think of this, it is certain, that if we saw the plot of providence un- folded, we would see these and other revolutions, con- tributing to the fulness of times, and adjusting the world to that state and form of things, that was fittest for the Redeemer's appearance. These were a part of the preparations for the work in view : but they were but a part of them : for all the sacrifices offered every morning and evening for so many ages, were preparations for it, and shadows of it : the same may be said of other figures and types. The church of God, for four thousand years, waited with longing looks for this salvation of the Lord : they were refreshed with the sacrifices tJiat prefigur- ed it : the Heathens themselves had their sacrifices ; they had sinfully lost the tradition of the true religion, and the Messiah, handed down from Noah ; yet Pro- vidence ordered it so, that they did not wholly lose the rite of sacrificing. There is reason to acknowledge a particular providence preserving tradition in this point ; for how otherwise could it enter into men's heads, to serve their gods by sacrificing their beasts ? it was useful that the world should not be entirely un- acquainted with the notion of a sacrifice : the substi- tution of the innocent in the room of the guilty, all pointed towards this great oblation, which was to make all others to cease. • The predictions of the prophets in different ages, from Moses to Malaciii, were also preparations for this great event. John the Baptist appeared as the morning-star, the harbinger of the Day-spring from on high : it was his particular oifice to prepare tlie way of the Lord before him. The evi- dence of the prophecies was bright ; the Jews saw the time approaching ; their expectations were big. Coun- terfeit Messiah took advantage of it ; and not only the th3 Cross cf CArist. S7 Jews, but even the heathens, probably by report from them, had a notion of an incomparably great person who was to appear about that time : These, besides many other great things, serve to shew what glorious preparations and pomp went before the great work we are speaking of. Here it may perhaps occur to some, that it is strange, an action that had such great preparations before it happened, was so little observed when it did happen. Strictly speaking, this was not true ; it was not much noticed indeed amons blind and io-norant men ; this was foretold ; but it had a noble theatre, the whole universe were, in effect, spectators of it. The scrips tare teacheth us to reflect on thi^ ; particularly, to consider the principalities and pov^^ers in heavenly pla- ces, as attentive onlookers on this glorious perform- ance : We may infer this (besides other scriptures) from Eph. iii. 10, These morning-stars shouted for joy, and sang to- gether at the old creation, Job xxxviii. 7. This was a new creation to sing at, a more amazhig spectacle than the old ; in that, the Son of God acted in the form of God ; now, he was to act in the lov/ form of a servant. Nor was that the lowest part of it, he v/as to suifer in the form of a criminal : the judge in the form of a malefactor ; the law-giver in the room of the rebel. The creation was a mean theatre for so great an event, and the noblest creatures unworthy judges of such an incomprehensible performance ; its true glory was the approbation of its iiihtiite contriver, and that He, at whose command it was done, was ful- ly well pleased with it. Yet to us, on whose natures example has so much influence, it may be useful to consider that honourable croud of admirers and spectators that this performance had, and to reflect how heaven beheld with venera- tion, what was treated on earth with contempt ; it was a large theatre, multitudes as sand on the sea- shore, a glorious company. In scripture, angels, in comparison of men, are called gods ; v/e arenoc s^a- ^ible G.f tl;"''..r rl:)vv : w.'-".-'i <:tr:vrk r'."'Vjets Ltl;:o;t j^B Glorying in dead with fear, and tempted an apostle to idolatry ; but these, when the first begotten is brought into the world, (Heb. i. 6. compared with Psalm xcvii. 7.) all these gods are commanded to worship him ; the place of scripture where angels are called gods, is the place where they are commanded to worship Christ : and according to the same apostle, Heb. i. 6. it was a special time of his receiving this glory from the hosts of heaven, when his glory was to be veiled among the inhabitants of the earth. It is evident that they were spectators of all that he did in that state, and no doubt they were attentive spectators ; th^y desired to Idok, as it were, with outstretched necks, into these things, 1 Pet. i. 12. nor could they be unconcerned spectators: they w€re on divers accounts interested in it; they did not need a redemption themselves ; but they delighted in ours : they loved Christ, and they loved his people : Their love interested them in the glory of the one and the other. All we know of their work and office, as Luther expresses it, is to sing in heaven, and minister on earth : our redemption gave occasion for both j they ^angfor joy when it began at Christ's birth, Luke ii, 13, they went with gladness on messages of it before- hand, to the prophets, and to the virgin Mary : they fed Christ in the desert, they attended him in his ago- ny, and at his resurrection, and accompanied him, at his ascension ; they were concerned to look into these things in time, that were to be remembered to all eternity ; and into that performance on earth, that was to be the matter of eternal hallelujahs in heaven. It should not therefore hinder our esteem of this great work, that the great men on earth took no no- tice of it ; they were but mean, blind, ignorant, vul- gar, compared to these powers and thrones just now mentioned, who beheld it with veneration : it is no disparagement to an excellent performance, that it is not admired by ignorant persons, who do not under- stand it. The principalities in heaven understood, and there- fore admired ; nor were the principalities and powers of darkness wholly ignorant of it ; Their example the Cross of Christ. 99 should not be a pattern to us ; but, what they beheld with anguish, we should behold with transport. Their plot was to make the earth, if possible, a province of hell ; they had heard of that glorious counterplot ; they were alarmed at the harbingers of it ; they look- ed on, and saw their plot step by step defeated, and the projects of eternal mercy going on. All the uni- verse, therefore, were interested onlookers at this blessed undertaking : heaven looked on with joy, and hell with terror, to observe the event of an enterprize that was conirived from everlasting, expected since the fall of man, and that was to be celebrated to all. eternity. Thus we have before us several things that shew the glory of the performance in vie\V : the Design, of universal importance ; the Preparation, incomparably solemn ; a company of the most honourable attentive Spectators. As to the performance itself, 'tis plain it is not a subject for the tongues of men ; the tongues of men are not for a subject above the thoughts of an- gels : they are but desiring to look into it, they have not seen fully through it ; that is the work of Eternity, Men may speak and write, of it, but it is not so proper-* ly to describe it, as to tell that it cannot be described s we may write about it, but if all its glory were de- scribed, the world would not contain its books, John xxi. 25. we may speak of it, but the most v/e can say about it, is to say that it is unspeakable : and the most that we know is, that it passes knowledge : it is he that performed this work, that can truly declare it, it is he who contrived, that can describe it. It is he who knows it :. none knows the Father but the Son, or he to whom he shall reveal him. It is from him we should seek this knowledge, Eph. i. 17. what of it is to be had here, is but in part, 1 Cor. xiii. 9. but it leads us to the place where it will be perfect. Here we think as children, we speak as children ; yet we are not therefore to neglect thinking or speaking of it ; our thoughts are useless without contemplating it, our speech useless without praising it : The rest of the lustory of the world, except as it relates to this, is but 100 Glorying in a history of trifles or confusions, dreams and vapours of sick-brained men. What we can know of it here, is but little ; but that little, incomparably transcendi all other knowledge : and all other earthly things, are but loss and dung to ir, Phil. iii. 8, 11. The least we can do, is with the angels to desire to lock into these things, and we should put up these desires to him, who ■can satisfy them, that he may shine in our hearts, by the light of the knowledge of the glory of God, 2 Cor. i/. 6. The true object of this knowledge, is the glory of God : the means of obtaining it, is light shining irom God ; and as to the place into which it shines, it is into our hearts : we are therefore to desire that light from him who is light itself j but our prayers ;:ihould be joined with other means ; particularly that meditation, which Paul recommends to Timothy, 1 Tim. iv. i5. v/e ought to meditate on these things so as to give ourselves wholly to them ; our meditation should be as lively, and as like to seeing the object be- fore us as possible ; but it is not by strength of imagi- nation that the soul is profited in this case, but by ha- ving the eyes of the understanding enlightened, Eph. i. 18. The makers and worshippers of images pretend to help us in this matter, by pictures presented to the eye of the body ? but it is not the eve of sense or force of i.nagination, but the eye of faith, that can give r.3 true noticiiS, and right conceptions cf this object, iii Cor. v. it. Men may paint Christ's outward suf- ferings, tut not iliat inward excellency from whence their virtue flowed, viz. his glory in himself, and his goodness to us. Men may paint one crucified, but how i.an that distinguish the Saviour from the criminals on each side of him ; we may paint his hands and his feet iixed to the cross, but who can paint how these hands used always to be stretched forth for relieving the af- liictecl, and curing the diseased ; or how these feet went ahvays about doing good ; and how they cure more diseases, and do more good now than ever ? we may paint the outward appearance of his sufiering*;, but not the iuward bitterness or invidble causes of the Cross of Christ. 101 them : men can paint the cursed tree, but not the curse of the law that made it so ; men can paint Christ bearing the cross to Calvary, but not Christ bearing the sins of many : we may describe the nails piercing his sacred flesh, but who can describe eternal justice piercing both flesh and spirit ? we may describe the soldier's spear, but not the arrows of the Almighty ; the cup of vinegar which he but tasted, but not the cup of wrath which he drank out to the lowest dregs ; the derision of the Jews, but not the desertion of the Almighty forsaking his Son, that he '.n]g at never foi . sake us who were his enemies. , ' ' Thes-e sorrows he suiTered, and tj\,e beneiks. he pur- chased, are equally beyond descii;otiQu,., ThongVAvt' describe his hands and his feet mangled and pierced, who can describe, how in one hand as it were he grasp- ed multitudes of souls ready to sink into ruin, and in the other hand an everlasting inheritance to give them ; or hov/ these bruised feet crushed the old Serpent's head, and trampled on Death and Hell, and Sin, the author of both. We may describe rhe blood issuing from his body, but not tlic wat-ers of life streaming fro;n the same source, oceans of spiritual and eternal blessings ; we may paint how that blood covered his own body, but not how it sprinkles the souls of others, vea, sprinkles many nations : we may paint tlie crown of thorns he wore, but not the crown of glory he pur- chased. Happy were it for us if our faith had as lively- views of this object, as our imaginations ofttimeshave of incomparably less important objects, then would the pale face >of our Saviour shew more powerful attrac- tives, than all the brightest objects in nature besides. Notwithstanding of the gloomy aspect of death, ix. would discover such transcendent majesty, as would make all the glory in the v/orld lose its relish with us ; we would see then indeed the awful frowns of justice, but these frowns are not at us, but at our enemies, olu' murderers, that is, our sins. The cross shews Christ pitying his own murderers, but shews no pity to our murderers ; therefore, we may see the majesty of .eternal justice^ tempered with the mildn^s? of inj^jtiite a. 4i 102 Glorying in Gompa^sion" ; infinite pity is an object worth looking to^, especially by creatures in distress and danger ; there Death doth appear in state, as the executioner of the law, but there he appears also deprived of his sting with regard to us j there we may hear also the sweet- est melody in the world to the awakened sinner : that peace-speakhig blood, that speaks better things than that of i\bel ; the sweetest and loudest voice in the world, louder than the thunder on Sinai : its voice reacheth heaven and earth,, pleading with God, in he- half of ' \m^*»,« iUi'i U-eseeching men, to be reconciled to Cod ; speaking the most comfortable and the most sea- sonable, thhvgs; in the world,, to objects in distress and .dan'g.er.,' ihsxis^ ^saJt^aiion and deliverance. Of the various views we can take of this blessed work, this is the most suitable, to consider it as the most glorious deliverance that ever was or will be. Other remarkable deliverances of God's people are- considered as shadows and figures of this : Moses,, Joshua, David, and Zerubabel, were types of this great Joshua ; according to his name, so is he Jesus, a deliverer. The number of the persons delivered, shew . the glory of this deliverance, to be unparalleled ; it was but one single nation that Moses delivered, though indeed it was a glorious deliverance, relieving sixty thousand at once, and a great deal more ; but this was incomparably more extensive; the apostle John calls the multitude of the redeemed, a multitude that no man could number, (Rev. vii. 9.) of all nations, kindreds, people and tongues. The unparalleled glory of this deliverance appears not only in the number of the de- livered, but also in the Nature of the deliverance. It was not men's bodies only that it delivered, but im- mortal souls, more valuable than the world, Matth. xvi. 26. it was not from such a bondage as that of Egypt, but one as far beyond it, as eternal misery is worse than temporal bodily toil : so that nothing can equal the wretchedness of the state from which they are delivered, but the blessedness of that to which they are broughl. But here we should' not forget the Opposition made the Cross of Christ. lOJ against this deliverance r it was the greatest that can withstand any good design. The apostle (Eph. vi. 12.) teaches to consider the opposition of flesh and blood, as far inferior to that of principalities and powers, and spiritual wickedness in high places : the devil is calkd the god of this v/orld, 2 Cor. iv. 4. and himself and. his angels, the rulers of the darkness of this world, Eph. vi. 12. They had obtained a dominion over the world,, (excepting that small corner Judea,) for many ages, by the consent of the inhabitants : they found them not only pliable, but fond of their chains, and in love with their bondage. But they had heard of this intended enterprise of supreme power and mercy, this invasion and descent upon their dominions : they had heard of the design of bruising their head, overturning their government, makhig their slaves to revolt. Long experience had made them expert in the black art of perdition : long success made them confident, and their malice still pushed them on to opposition,, whatever be the success. As they were no doubt apprized of this' designed deliverance, and alarmed at the signs of its approach ; they made all preparations to oppose it, mustered all their forces, employed all their skill, and, as all was at stake, made their last efforts for a kind of decisive engagement ; they armed every proper in- strument, and. set every engine of spiritual destruc- tion a. working ; temptations, persecutions,, violence, slander, treachery, counterfeit Messiahs, and the like. Their Adversary appeared in a form that did not seem terrible ; not only as a man, but as one despised of the people,, Psa^l, xxii^6. accounted as a worm, and no man : but this made the event more glorious ; it. was a spectacle worth the admiration of the universe, to see the despised Galilean turn all the artillery of hell back upon itself: to see one in the likeness of the Son. of man, wresting the keys of hell and death out of the hands of the devil : to see him entangling the ru- lers of darkness in their own nets, and making them ruin their designs with their own stratagems. They made one disciple betray him, and another deny him j they made the Jews accuse him, and the Romans cru- cify him :.- but. tb..e wonderful Counsellor was raore lOJ) Glorylrig in « than match for the old serpent ; and the Lion of the tribe of Judah too hard for the roaring lion. The de- vices of these powers of darkness, were in the event made means of spoiling and triumphing over them- selves, Col, ii, 15. The greatest cruelty of devils, and their instruments, was made subservient to the designs of the infinite mercy of God ; and that hideous sin of the sons of men, over-ruled in a perfectly holy manner, for making an end of sin, and bringing in everlasting righteousness, Dan. ix. 24. The opposi- tion made to this deliverance, did but advance its glo- ry, particularly the opposition it met with from these, for whose good it was intended ; that is, sinners them- selves : this served to enhance the glory of mysterious long-suffering and mercy. It would take a long time to insist on all the opposition he met with, both from the enemy of sinners, and from sinners themselves ; but at last he weathered the storm, surmounted dilficulties, led captivity captive, obtained a perfect conquest, purchased an everlasting inheri- tance, founded an everlasting kingdom, triumphed on the cross, died with the publishing his victory in his mouth. That it was finished. The world is represented as silent before the Lord, when he rose up to work this great deliverance. And, as was shown before, no part of the world was uncon- cerned in it : the expectation was great, but the per- formance could not but surpass it : every part of it was perfect, and every circumstance graceful ; nothing de- ficient, nothing superfluous, nothing but what became the dignity of the person, and the eternal wisdom of the contrivance. Every thing was suited to the glori- ous design, and all the means proportioned to the end : the foundation of the everlasting kingdom was laid, be- fore it was observed by the men that opposed it, and so laid that it was impossible for the gates of hell to prevail against it ; all things adjusted for completing tlie deliverance, and for securing it against all endea- vours and attempts to overturn it. The great Deliv- erer in that low disguise, wrought through liis design, 80 as none could oppose it without advancing it, to the full satisfaction of that infinite wisdom ;hat devised it^ the Cross of Christ. 105 and the eternal admiration of the creatures that beheld it. The Father v/as well pleased ; heaven and earth re- joiced, and was astonished : the powers of hell fell down like lightning : in heaven, loud acclamations and applauses, and new songs of praises began that are not ended yet, and never will ; they will still increase ; still new redeemed criminals from earth, saved from the gates of hell, and entering the gates of heaven, with a new song of praises in their mouths, add to the ever-growing melody, of which they shall never weary j for that is their rest, their labour of love, never to rest, day nor night, giving praise and glory to him that sits on the throne, and to the Lamb at his right hand, who redeemed them from all nations and tongues, washing them in his own blood, and making them kings and priests unto God. But still an objection may be made concerning the little honour and respect this work met with on earth, where it was performed. This, duly considered, in- stead of being an objection, is a commendation of it. Sm had so corrupted the taste of mankind, that it had been a kind of reflection on this work, if it had suited it ; herein thj bi^auty of it appears, that it was above that depraved, wretched taste which it v/as designed to cure ; and that it did actually work that change qa innumerable multitudes of nations. l^ the cross of Christ met with much contempt on earth, it met also with incomparable honour : it made the greatest revolution in the world that ever happen- ed since the creation, or that ever will happen till Shiloh come again ; a more glorious, a more lasting change than ever was produced, by all the princes and conquerors in the world : it conquered multitudes of souls, and established a sovereignty over mens' thoughts, will", and affections : this was a conquest to which human power hath no proportion. Persecutors turned apostles : and vast numbers of Pagans, after kno ving the cross of Christ, suilered death and torments cheer- fully to honour it. The growing light shone from East to West ; and opposition was not only useless, but subservient to it. The changes it produced, are some- 1C6 Glorying in times described by the prophets in the most magniiicent expressions; thus, for instance, Isa. xxxv. 7. U turned the parched gmmid into pools of waters y made the habita- tions oj' dragons to become places of grass, and reeds, and rushes j made xoildernesses to bud and blossom as the rose. It wrou£^hc this change among us, in the utmost isles of the Gentiles : we ought to compare our present pri- vileges with the state of our forefathers, before they knew this blessed object ; and we will find it owing to the glory of the cress of Christ, that we who are met here to day, to worship the living God, hi order to the eternal enjoyment of him, are not worshipping sun, moon, and scars, or sacrificing to idols. But the chief eifects of the cross of Christ, and which shew most of its glory, are its inward effects on the souls of men. There, (as was before hinted) it makes a new creation ; Christ is formed in them, the source and the hope of glory : this is a glorious workman- ship ; the image of God on the soul of man : but since these effects of the cross of Christ are secret, and the shame put upon it ofttimes too public, and since human nature is so much influenced by example ; it will be useful to take such a view of the honour done to this object, as may arm us against the bad example of stu- pid unbelievers. The cross of Christ is an object of such incompar- able brightness, that h spread a glory round it to all the nations of the earth, all the corners of the universe, all the generations of time, and all the ages of eternity. The greatest actions or events that ever happened on earth, filled, with their splendor and influence, but a moment of time, and a point of space : the splendor of this great object fills immensity, and eternity. If we take a right view of its glory, we will see it con- templated with attention, spreading influence and at- tracting looks from times past, present, and to come ; heaven, earth, and hell, angels, saints, devils. We will see it to be both the object of the deepest admira- tion of the creatures, and the perfect approbation of the infinite Creator ; we will see the best part of man- kind, the church of God for four thousand years, look- ing forward to it before it happened j new generations iht Cross of Christ 107 yet unborn rising up to admire and honour it, in con- tinual successions, till time shall be no more : innu- merable multitudes of angels and saints looking back to it with holy transport, to the remotest ages of eter- nity. Other glories decay by length of time : if the splendor of this object change, it will be only by in- creasing. The visible sun would spend his beams in process of time, and as it were, grow dim with age ; this object hath a rich stock of beams, which eternity cannot exhaust : If saints and angels grow in know- ledge, the splendor of this object will be still increasing ; *tis unbelief that intercepts its beams ; unbelief takes place only on earth, there is no such thing in heaven or in hell. It will be a great part of future blessed- ness, to remember the object that purchased it j and of future punishment, to remember the object that of- fered deliverance from it : It will add life to the beams of love in heaven, and make the flames of hell burn fiercer ; its beams will not only adorn the regions of light, but pierce the regions of darkness : it will be the desire of the saints in light, and the great eye-sore of the Prince of darkness and his subjects. Its glory produces powerful effects wherever it shines ; they who behold this glory are transformed into the same image, 2 Cor. iii. 18. An Ethiopian may look long enough to the visible sun before it change ^^is black colour ; but this does it ; it melts cold and frozen hearts, it breaks stony hearts, it pierces adamants, it penetrates through thick darkness. How justly is it called marvellous light ? 1 Pet. ii. 9. It gives eyes to the blind to look to itself, and not only to the blmd, but to the dead : it is the light of life, a powerful light, its energy is beyond the force of thunder ; and it is more mild than the dew on the tender grass. But it is impossible fully to describe all its effects, unless we could fully reckon up a-^ the spiritual and eternal evils it prevents, all th^ riches of grace and glory it purchases, and all tb^ divine perfections it displays. It has this peculiar to it, that as it is full of glory itself, it communicates glory to all that behold it aright : it gives them a gi'orious robe of righteousness ; their God is their glory ; it calls them to glory and iDS Glorying in the Cross of Chris i» virtue ; it gives them the spirit of -God and of glory » it gives them joy unspeakable, and full of glory here, and an exceeeding great and eternal weight of glory hereafter. It communicates a glory to all other objects, accor- ding as they have any relation to it : it adorns the uni- verse ; it gives a lustre to nature, and to providence ; it is the greatest glory of this lower world, that its Creator was for a while its inhabitant : a poor landlord thinks it a lasting honour to his cottage, that he has once lodged a Prince or Emperor ; with how much more reason may our poor cottage, this earth, be proud of it that the Lord of glory was its tenant from his birth to his death ; yea, that he rejoiced in the habitable parts of it, before it had a beginning, even from everlasting, Prov. viii. 3\. It is the glory of the world that he who formed it, dwelt on it ; of the air, that he breathed in it ; of the sun, that it shone on him ; cf the ground, that it bore him ; of the sea, that he walked on it ; of the ele- ments, that they nourished him ; of the waters, thnt they refreshed him ; of us men, that he lived and died among us ; yea, that he lived and died for us ; that he assumed our flesh and blood, and carried it to the highest heavens, wheri? it shines as the t.'-ernal ornament and wonder of the creation of God. It £.ives also a lustre to providence ; it is the chief event that adorns the records of time, and enlivens the history of the universe : it is the glory of the va- rious great lines of providence, that they point at this, as their cen-re ; that they prepared the way for its coming ; that after its coming they are subservient to the enxis of it . though in a way indeed to us at present mysterious, and unsearchable : thus we know that they either fulfil the jromises of the crucified Jesus, or his threatenings : anoshew either the happiness of receiv- ing him^ or the mis-ry of rejecting him^ S .E M M O N III. GOD'S CHIEF MERCY. — :®:. ROM. vlii. 32. Ha that spared jiot his ozcn Son, but dtilive^ed hhn up fuf us ally how shall he not with him freely ^'roi as all things f IT is certainly no small defect in our meditation? on the work of redemption, and perliaps too coinmoi!;, to think we do justice to it, by considering it merely as a very great inercy. Every mercy, from the sove- reign Law-giver of the world to such transgressors of his laws, even the least mercy, is a great mercy. To put this in the same rank with others, wiih any temporal mercy, withany otherspiriiual ar other eternal niercies, to put it on a level with them in our meditations, our prayers, our praises, on pretence of honourmg it is a real indignity to it. It is evident from scripture, we are always in the wrong to it, unless we consider it,. not only as a very great mercy, but, as absolutely the greatest oi aW mercies; not only as a high manifestation of love, but as the highest ; not only as an excellent gift, but as the chief gift : and if this be God's chief gift, it follows plainly. That gratitude for it is our chief duty, ingratitude for it our chief sin ; itself should be our chief joy and delight, the chief object of our thoughts and affections, our esteem and desire, that in all things it may have the prt-emintnce, be chief in all, and all in all. As the due contemplation of it is in a special man- ner our principal work at this occasion, so its transcen- K 110 (iOD's dency over all other mercies is one of the inost suita- ble views we can have of it, and the text before us one of the fittest scriptures to give us that view of it. The prospect the apostle takes of it in the context is very large and comprehensive ; he looks back as far as the first blessed design and purpose of it before the foundation of the world, even from everlasting, and pursues the bright and joyful prospect in its consequen- ces beyond the end of the world, even to everlastmg; DO wonder such a view of such an object makes him in a manner j>ause and stop, as overv»helmed with the greatness of the prospect, and as at a loss for words, verse 31. IVhat shall we say to these things ? He speaks inspired by the Spirit of God, but he is speaking of the love of God, and he is speaking in the language of men. The same apostle, when he is praying for the Ephesians (Eph. iii. 16, 19.) that they might be strength- ened by the Spirit to know the love of Christ, after all the Spirit's strengthening of them, says, it passes knowledge: not that any thing can surpass tlie strength of the Spirit, which is mfinite, but the capacity of the creature, which is necessarily finite ; and what passes knowledge must needs surpass all expression. All great objects naturally cause difficulty of expression, and perplex the speaker. The apostle Peter in the jnount of transfiguration was under such a blessed perplexity of joy and wonder at the view of Christ's glory, that he knew not what he said. This other apostle at the view of Christ's love and its fruits, has at least as much cause to be at a loss what to say to that love and those blessings contained in it ; his ex- pression is like that of the author of these blessings, at the view of the sufterings that purchased them, John 'S.i'u 27. Aoxc is my soul troubledy and xc/tat shall I say f No wonder then all the world be troubled what to say, w^ben he who spoke as never man spoke, is so ; and no wonder the greatest saints so oft express their gra- titude for God's goodness, by acknowledging they can- not express it ; What shall we render to the Lord .' and what can David say more ? We can render nothing, and we can say or think but very little ; yet are we aiUJ Mercy. ill not tlierefore to say or think nothing : our hearts and tongues would then be useless. We may turn the ex- pression to. What shall we not say ? or what shall we not think ? There is no want of matter for language, but want of language enough for the matter. It is our duty to say all we can, to say our utmost. This is what the apostle does in our text, he, syartd not his oxen Hon^ liz. And then indeed might the apostle say as David did, What can Paul say more ? He had before broke, out in admiration at the number and greatness of God's blessings ; but now, as it were recollecting himself, he slicw-s that thono;h believers receive all tlnngs from God, yet in some sense ihey have but one tiling to wonder ar, and that after receiving the gift of his Son, they r.eed not doubt nor wonder at any thing else ; vea llit^ V»'U-iiiii-I Vv'y.uld be, if, afi&r that, any thing else would be withheld. In the words we have therefore ; First, An account of God*s chief gift : Secondly, The connexion be- tween that gift and ail others, r?7^5r, «,! accvur.t cf God's chief gift, ^* he spared not his oun 6"6?7, o«in.4rtg atl desires, h? who desired nothing would want nothing : But this was the language of pride, and the most wilful delusion. (2.) The words of the text teach us the manner hcyw ail thing- nYc given to believers, viz. •FrteJy. God gives all things with Christ, and therefore gives _all- ihings freely. We are told, Psalm Ixviii. 18. how Christ received gifts, but it is not said he received them freely. "Never gifts were purchased at a dearer rate, or more freely given to others. Believers are bought v/ith a price : but both price and purchase are freely given to them. The meaning is not merely thpt they give no equivalent, meritorious of the benefits tliey receive. Adam could not have done that, though 'he liad continued in obedience. The obedient angels •did it not, but they gave perfect obedience. What they gave, we are taught the believer receives, per- fect obedience, Rom. V, 17, 19. the gift of righteous- ness. He is indispensibly obliged to personal sincere obessible ; otherwise there would not he uuch a bias against it, as may be frequently observed Chief Mercy. \ 15 in men's discourse, and their writings on religion, where, if any other objects of spiritual meditation, any- other motives to obey God, and to hate sin, can be thouo-ht of, they are sure to have the pre-eminence : and this great object, this chief motive, is either treat- ed as if not worth mentioning at all, or at least only by the by. In discoursing on this doctrine, of the transcendency of the work of redemption above all other mercies, it will be proper to consider, first, some of the principal and most edifying truths included in it ; and then, se- condly, to shev/ wherein the transcendency consists. First. One remarkable truth included in the doctrine, -is, the necessity of Christ's sacrifice for our salvation. This is included both in the transcendency of the gift, and the relation of the gift to the giver. 1. As to its transcendency, it is plain, it would not be the great- est gift were it an unnecessary one, and might be wanted. And as to the relation between the giver and the gift, we may be sure a good father always spares his own son, (except where there is some necessity for doing otherwise,) and will not deliver him up to death needlessly.. We are not so to understand this necessity, as if God had been obliged to deliver up his Son, either as to his justice, oribr the glory of his goodness. It would be a strange government where the sovereign would be obliged either in justice, or even for the honour and reputation of his mercy, to deliver every malefactor. If God had been obliged injus- tice to deliver us from our sin and its punishment, there would have been no necessity of a sacrifice -to his jus- tice for our sins. When we read, thereforje, the Re- deemer's expression in his agony, if it was possible the cup should pass from him, we are not to understand it as if there was any appearance of impossibility in its passing from him, absolutely considered j it was very possible and very easy that it should wholly pass *^rom him. The meaning seenis to be, if it was possi- ble it might pass from him v/ithout passing to us, which '?he had a still greater aversion tq^ than to drinking df iii himself IM GOD'S The necessity therefore to be understood ia this case •s not the necessity of that sacrifice, absolutely to the glory of God's justice or goodness, but to our relief, to declare his righteousness in the remission of sins, Rom. iii. 25. So that as Caiaphas expressed it without un- derstanding it, it was needful one should die, that the whole people might not be destroyed, though it was not in itself necessary that one person should shew so much mercy to prevent that destruction. It would be too long to consider here all the objec- tions made against our need of that sacrifice. An im- partial consideration of them might easily shew, that they flow from ignorance of the nature of God's jus- tice, and our sin. When such an objection occurs to any of us, how can my sin have so much evil in it as •to require mine own personal punishment, or so great .an atonement for me ? we should reflect, that to let disobedience pass unpunished, is to dispense with the law that governs God's universal, everlasting kingdom, and that the same reason that would hold for dispensing with it in favour of any one of us, would hold good for dispensing with it as to any other, or all God's other subjects i and consequently (since time and place can make no difference here) for tolerating universal eternal wickedness, confusion and disorder ; and then where would be the use or end of the v/orld or .the law ? 2. But not to insist on this, in the next place, ano- ther important truth included in the doctrine, is, that the chief mercy in the work of redem}>tion was not merely Christ's coming to teach us our duty, wiiich he could do by others but to purge our sins, which could be done only by himself, Heb. i. 6, 3. That in considering the love of Christ, we are obliged to consider the love of the Father, the first original of all good : and surely it is one design of our baptism, in the name of the 'father, Son and Spirit, to bind and oblige us to a devout acknowledgment of what each of these adorable persons, does in our re- e^leniption ; to bless the Father who spared not the Son, and ^the :Sion who jy^ared not himself, and the Spirit Chief Mercy. 11^ who applies the purchase : so it is no small encour- agement in appproaching God by Christ, to reflect, that we approach him by a Mediator of his own sending and anointing, one chosen of God ane otherwise his equals. If here we make any difference, the lowest criminal would be one who had been always a transgressor, and as proud and insensible, as guilty, without pitying himself, or seeking pity from others. This was sinful man's case, and such was the object of the Redeemer's love : it is plain we must stop here, as to the meanness of the object of condescension ; for how can v/e conceive a lower object ; or, 2o?/y, a higlier favour than what is given to" that object ? In the 8th Psalm, the Psalmist admires God's condescen- sion in giving the inferior creatures to man ; he gives what is incomparably above all creatures to the sinner, a title to the enjoyment of himself, odly. There is mysterious condescension, in the way that this blessed- ness is offered to us by the Son of God, it being with such tenderness, sucIV entreaty, such reasoning, ex- postulating, and beseeching. But to offer mercy to rebels or criminals, on any terms, in any manner, is an act of sovereignty. In the offer of salvation, Christ acts with great condescension, but acts in the form of God. It is in the purchase, he acts in a very different form, the form of a servant, Phil. ii. 7. But there are various forms of servants. It would have been condescension, capable to aston- ish the highest creatures, if their Creator had assumed their nature ; but he took not on him the nature of an- Chief Mercy. 125 gels, but was made flesh. It was not when all flesh was innocent, but when it was fallen and sunk in sin, the likeness of sinful flesh. This was manifold conde- scension, though he had assumed our nature in the form the Jews expected him, as visible conqueror of the world. But he was not only made lower than the angels, but lower than man, and counted as no man. Men of the least station have ofttimes the least trou- bles ; here was the reverse ; the reverse of the gran- deur of princes, and of the tranquillity of the vulgar ; eminence, in sorrow ; and distinction, in the highest rank of trouble. Yet a man of a low station, and low- under trouble, may have a high character, at least an untainted one ; but he descended below this ; and made himself of no reputation. By the very perfec- tion of holiness and goodness, he brought himself to that mean character before men, that man had before God ; that of a -criminal : and here we are landed ar that low step, mentioned before, concerning the ob- ject of love. These two extremities, the meanness of man's state, and the height of Christ's condescen- sion, how well do they meet together ! How could man make himself lower, than to be a real malefactor in the sight of God ? Or Christ make himself lower than to be a reputed crimrnal in the sight of man I But there was something beyond this still. He wouU^ have died as a reputed criminal, had he died only as a martyr, and only by the sentence of an unjust perse« cLitor. But there was more than Pilate's sentence here. Xet us consider the Saviour, as cited before the tribu- nal of the just Judge of the universe, and under His- sentence. He laid on him the iniquities of us all, and therefore put him to grief, and it pleased the Lord to bruise him. Other condemned persons at other courts, are charged but with the crime of one person, that is their own, and but with a lew of th€s#. A right view of this great Suff^erer, will discover him to us charged and burdened with all the innumerable, abominable crimes of innumerable multitudes : None but himself could descend so low, or come under such a burden. If farther, in the lowest character in the world of i2t> GOD\ criminals conTtemned, we distinguish as to their treat- ment : if any disgrace is lower than another, the Re- •'deemer condescended to the lowest ; that, which was the punishment of the meanest of men, for the great- est offences, even to the ignominious death of the cross. To the lowness of his sufferings, we may add the meanness of the instruments. It was this thing made Abimelech lament his death. The sorrows of this great Sufferer, came not all from the honourable hands of God or angels, he suffered m the room of men, and from the hands of man (who is but a worm) from sinners, from the worst, the meanest sinners, in the vilest manner, made a compliment of by the com- plaisance of his judge to the fury of a mob. Yet, as the power of man cannot throw a sufferer so low as God can put him, what completed all was, that, amidst, so various sufferings from men, he was forsaken of God. It was then indeed, he was at the lowest ; none could fall so low, none could fall from such a height of divine communications. In 1 Sam. xxviii. 15. even Saul makes a heavy moan, and tells he was sore distressed, for God was departed from him -:: but Saul was too like ourselves, and knew little of ^od's presence ; he did not say, ray God is departed from me. Let us consider David, who knew God better. David nev^r knows himself in the wilderness, while he has God's pF€sen<.e with him ; while he has ihat, he tells he fears no evil, not even in the valley ?of the shadow of death ; but when that is gone, there is nothing but desert, and dry, parched land, and for all the company of his army, all is wilderness, within and without ; there is nothing but crying out of flesh and soul after the living God, and thirsting, panting after him, .like a hart after waters. It was into a far more dismjll wilderness, the blessed antitype of the scape-goat, was driven with all the sins of the people upon him, 'each of -them sitting heavier upon his inno- -cent soul, than the cursed tree on his body ; and if .this was -ilie change that befell him, ^instead of the i1>right face of God, grievous looks of those black vi- "4pef5, 'ijy/rhE ^?ght -Xii imputation '•staring him in .tlic Chief Mercy. 127 face, V ho was the greatest hater of sin in the world ; it could not but cause a painful thirst of soul, incom- parably beyond that of David, or any other deserted saint, or beyond his own bodily thirst, which he ex- pressed before : but, in expressing both, there is no- thing but vinegar and gall for him at all hands, from man, and from God. The first was but scanty and sweet to the last : he but tasted it ; but this ocean must be drunk out till he can say, It is finished. There was never a request for pity till now ; he sought none from Pilate, he would have none from the sympathizing daughters of Jerusalem-; telling them not to weep for or pity him, but themselves ; but now He who was like a sheep, dumb before the shearers, is dumb no more ; and the Lamb being brought to this dreadful slaughter, must open his mouth, and Pity itself cries for pity. It was the upbraiding language of his mur- derers, what was become of his God I No wonder the world grew dark, and the rocks rent, to hear the bles- sed Jesus forced in appearance to join with them, to hear any thing like the language of his murderers coming from his own mouth. That his God had forsaken him. When we consider how much a son will suffer from a father, or even from a friend whom he love*, before he divulge it to others, especially before enemies, it may make us reflect how much Christ suffered from God, when he who loved him so much, expressed his suffering from him in such a manner, before such company. It is with a great deal of reason, all this condescen- sion is frequently illustrated by Jacob's Ladder : and it is our duty to be admiring its heighth and depth, though we cannot measure any of them ; though we -cannot measure the distance between the Throne of 'Glory and the cursed tree, between The heaven of heavens and mount Calvary, thefather's bosom and Joseph's Sepulchre, yet our thoughts should be employ- ed, like Jacob's ^.ngels, ascending and descending a-s far as v/e can, considering the various steps of that xrondesesnsion, how low the objects of it are, how low ahv" acts &f it, and how glorious the effects of it ; and 12S GOD'S we should not forget, that the humiliation of the Sa- vionr, and the exaltation of the sinner, (if we may- speak so) are but, in effect, different views of it ; it is the same power of mysterious love and condescension, by which the sinner is raised from the brink of hell to the highest heaven, and by which the Saviour was brought from the highest heavens, to the lowest parts of the earth, (as the apostle expresses it :) but though they be only different acts or effects of the same love, the latter has still the pre-eminence : and the humilia- tion of the Redeemer is a far higher display of love, than the glory of his people, which follows it j or ra- ther this humiliation is their highest glory. After considering the greatness of the Redeemer's condescension in his satisfaction, we are to consider next the value of that satisfaction : and it is evident, that whatever shews the value of Christ's satisfaction to the justice of God, shews the value of God's gift to sinners. It is a just and usual expression. That Christ's satisfaction is of infinite value : it were a happy thing if it were as usual. for us to have a suitable impression of it. Infinite value, is what we cannot affirm of any other manifestation of God that can be conceived, not •of the highest degrees of grace or of glory, or of all the created glory in the world put together. The di- vine perfections are infinite in their nature, and their infinite value imports more than merely a transcenden- cy in the object above others. For one object may transcend another in value, though tlie difference be but "finite. Infinite value is such, that the value of other things is nothing to it. No wonder Paul coimts all other things comparatively but loss, Phil. iii. 8. as Isaiah counts all nations before God as less than nothing, Isaiah xl. 17. A satisfacticn of infinite value, is somethino: more than merely an execution of infinite justice. That jus- lice is put into execution in hell, but there is no satis- faction or ransom, properly, till the uttermost farthing is paid ; whereas, in that place, there will never be -but a part paid, and scarce a part, since the ren^^iinder as still infinite. But when Justice found thi^'ransopJ, or i5 Chief Mercy. 129 not one tittle passed from the law, but all was fulfilled ; therefore, he is able to save to the uttermost, having satisfied to the uttermost, because he was God's own Son, and because he was not spared. It was just now hinted, that, when we are speaking of Qirist's satis- faction to justice, we are speaking of God's gift to sin- ners. But there is scarce a word to express such a manifestation of mercy, as satisfaction of justice. — Satisfaction is a full and complete manifestation of jus- tice ; in this case, it is a full and complete and consum- mate manifestation of mercy and goodnes'?. We may more than allude to that remarkable passage, Exod. xxxiii. 18, 19. v/here Moses seeks to see God's glory ; and God promises to make ail his goodness pass before him ; we may justly admire that expression, all his oodncss ; fur God's goodness is infinite. Moses saw many types of Christ, and may we not look on this as a kind of emblem of what passed before us on mount -Calvary, where more tlian ever glory was veiled, that .goodiie.>s might be manifested ; when He, who is all goodness, tlie tender-heuried Samaritan, passing by us •while lying in our blood, even in our polluted blood, and no. eye to pity us, washed us in his blood, poured out wine and oil into our wounds, poured out blood and soul and all, to heal us, and to make us live. But to return to the value of this gift ; as it is called in scripture a pearl of great price, v/e should consider its value in what it purchases. Ancient and modern histories tell us of some pearls counted, worth a con- sideruble part of a kingdom ; but we express but a part of the value of this pearl, when we say it is wortli the everlasting kingdom of heaven ; for it not only purchases that eternal inheritance, but also pays an eternal debt. Though a poor man, who has nothing himself, but is free of debt, should get the gift of an -estate, it would not be so great a gift, as if aaother, who is drowned in debt, should get the gift of a pearl 'that would both pay all his debt, and purchase an es- tate over and above. We may consider the former as the case of angels, and the latter is the case of re-^ deemed sinners. 130 god's It is evident then that the value of the object we are speaking of, is greater when considered as a gift of mercy, than when it is considered only as a 'jatisfaction to justice ; that is, redeeming us from the cuvse of the law. The gift is greater than the satisfaction ; justice is justified when deliverance from it is purchased But that deliverance is but a part of the purchase of this pearl of price, there is at least as much happiness in the inheritance acquired to the sinner^ as there is mis- ery in the punishment from which he is delivered. Thus, when we consider the whole value of this unspeakable gift, it transcends the value of a satisfac- tion to infinite vindictive justice, and also that of the eternal inheritance, because it contains both. This shews more than a simple transcendency in it, above all other gifts bestowed on men ; yea, we cannot con- ceive any other gift greater or equal to it, that can be bestowed on any creature whatever. No wonder the angels desire to look into these things. They and the believer receive the same inheritance, but not in the same way ; and, as was just now hinted, the sinner owed a kind of infinite debt to justice, the angels were always free. This may naturally bring to our minds, Christ's parable about the debtor, to whom most was forgiven. And we may conceive the deliverance and the inheritance together, as making in a manner, a dou- ble heaven. And the joy of the deliverance cannot but rgreatly enhance the joy of the inheritance. To human kind, deliverance from great danger doubles the plea- sure of ensuing prosperity ; and surely what doubles the believer's eternal prosperity and joy, must double his obligations, and consequently his love, and what increases his love must increase his joy. -But in considering the fruits of God's chief gift, we should take care not to lose sight of the gift itself. If the inheritance and the deliverance make a double heaven, the price that purchased both, is still the hea- ven of that heaven. If we should suppose God had given that purchase without this price ; as there would have been no satisfaction to justice, so there would not have been by far so great manifestation of mercy. — Chief Mercy. 131 When an earthly prince gives a condemned criminal, both a remission and an estate, he shews, indeed, very great kindness, though at the expense of justice. But if the nature of human justice allowed it, and human pity could go so far, that ihat prince should sacrifice his Son for the criminal, it is plain this act of love to him would be far greater than giving him botljPfe and fortune without such an expense. '4 Thus we have seen wherein the transcendency of God's unspeakable gift consists ; in the dignity of the Redeemer's person ; the manner in which he is given; particularly, the mysterious condescension of it ; and the value of his satisfaction. We have ground from express scripture, Rom. v. 9, 10. to consider further a particular transcendency in this gift with relation to the persons to whom it is given : they are indeed the same persons who receive Christ and who receive hea- ven ; but in a spiritual sense they were not the same men or the same creatures when Christ was given that they are when heaven is given them. The sinner, af- ter receiving Christ, is a new mauy or a new creature : there is therefore a plain diiferencc in the case. Hea- ven is given to the perfect saint, the faithful servant, the child of God. Christ himself was given to the sinner, the stranger, the enemy. Heaven is a blessing that fully satisfies the highest desires of a rational creature ; but this other favour is a favour above the highest desires. We can con- ceive a sinner seeking heaven from God, before God signify his design to give it ; but we cannot conceive all the sinners in the world could have ventured to seek Christ, unless he himself had revealed the design of giving him. This gift was found of them Vfha sought it not. How could all the world have presum- ed to desire the Son of God to come down and die on a cross for them ; to redeem them by his own blood ? The apostle speaks of God's giving his people above all they can ask or think : We may suppose he does not mean that one who has received Christ may not ask any other needful blessing he can think of. After Christ, no blessing can be above the believer's asking, 152 GOD^^s^ but because it is above his thought. But there is a sin- gularity in that first blessing itself. Christ's incarna- tion and sacrifice, sinners could not have asked it ; nay, it is scarce possible they could have thought of it. Even among men, no criminal ever seriously desired the judge to bear the sentence himself; especially a sentence for crimes committed against the judge himself; and yet. among men, how small is the distance between judge and criminal, either as to station or guilt ? Here the distance is infinite. "When we praise God, therefore, for his mercy, we praise him for what we could not have prayed for, yea, for what we could not have thought. It is the chief thing God prepared for his people, which eye had not seen nor ear heard, nor could enter into the heart of man, nor (may we add) into the thought of any creature, or any mind below infinite wisdom. The scripture expressions about an- gels looking into these things seem to denote surprise: none can pretend that the principalities and powers of heaven ever knew so much before of God's love, or of God, who is love. Before this was revealed, they knew and felt God's goodness to be infinite ; but it is no reflection on them that their knowledge is finite, and that they knew not before how much God could love, especially such unlovely obj,ects ; how far his pity, and how low his condescension could go. In the last place, as to ihe application of this doc- trine, it is plain we ought to apply it in (jur n^edita- tions to every other doctrine of Cliristianity, for it is the centre of, and serves to give light to them «i1. — But the bounds of this discourse will alio'..' but the mentioning of a few inferc-nces from it. 1. It shews, that for tiny of us t;» pretend to faith in Christ without God's works, to pretend to have an im- pression of God's chief mercy without lovina and obey- ing him, and of the chief manifestation of the evil of sin, without warring against it, is to be really mon- sters of ingratitude and stupidity. 2. On the other hand, as to such as neglect this gift of righteousness, and place their own good works in its room, the doctrine insisted on concerning that gift, Chief Mercy. 133 that pearl of price, may shew them, they had need to be good works indeed that are preferred to it, and that must atone for rejecting it. 3. But in a particular manner, we should carefully apply the doctrine, with dependence on God's grace, to the holy exercise of divine worship relating to the work of redemption, which is our proper work at this sacrament. The doctrine insisted on, shews that exei> cise is the noblest and highest we are capable of. We may raise our minds to some impression of this by comparing them with any of our other works. Man is a creature endowed with various faculties, all useful, but some higher and some lower than others. As the soul is of a nature superior to that of the body, so also are its faculties and exercises. These are tlie liighest exercises of the soul, that relate to the highest and most excellent objects. That, therefore, by v/hicU the mind is employed about an infinitely excellent ob- ject, is the highest of all, that is, divine worship. But in the various exercises of it, we may justly make a difference. It was obser/ed that God's works and manifestations are not all equal. We are taught tliat his mercies are over all his otlier works. Wor- shipping him therefore should be above ail our other works. Christ is above all other mercies ; and there- fore worshipping God for Christ should be absolutely above all other worsliip. It 's not only of the highest kind of spiritual exercises, but the highest of the kind we are capable of, or that we can conceive any even the most exalted creature capable of. The Scriptures represent the angels transported with it. Rev. v. they have incomparably better skill of it, but surely we are more concerned in, and more obliged to it. They glo- rify and praise God for that work ; but as the apostle distinguishes between glorifying Go.l, and being thank- ful to him, Rom. i. 21. we should glorify Gad for all his works, even towards others. Thankfulness is the debt we owe for his favours to ourselves. How , vast a sum is due here ? But instead of grudging at it as a bunhen, we should triumph in it as an inestimable priv^iiege. To be obliged to a high degree of thank« M 134 GOD's fulness and love, is to be obliged to a high degree of happiness and joy. If we cannot venture to give thanks for an actual interest in that chiei gift, we are obliged at least (here as well as in all other cases) to give thanks for the ofter of it. And the doctrine in- sisted on shews, that always, till we have a sure mter- est in it, our chief ground of thankfulness and joy is the offer of it, that the cliief gift of God is offered to the chief of sinners. This directs us to apply the doctrine to another ex- ercise suitable to this occasion : for praise and thank- fulness is not all our work. Praise is the work common to us with angels, praise and thanksgiving are common to us with the saints made perfect. It is all we know of their work. But it is not all our own work : we have that incumbent on us, and something besides ; not only praise, but prayer, not only thanksgiving, but .supplication, seeking what they have obtained, and desiring what they enjoy. The angels are admiring spectators, looking into these things. But there is a difference between mere looking into these things and receiving them. It is not desirable to be a mere specta- tor at the communion ; but to be a mere onlooker and spectator at that which is represented in it, is in a sin- ner, wlio continues such, the worst work he is capable of; for a forlorn destitute wretch to see such danger without desiring relief, to see such relief without em- bracing it, to see such a pearl, such a gift of infinite value, to see it offered to him without grasping at it, is the greatest affront to God, and cruelty to himself he is capable of. The doctrine insisted on, shews that we should use, tlirough divine grace, transcendent earnestness, so to speak, like Jacob's holy and humble wrcstfing in the prayer of faith, and taking the kingdom of heaven, or that peurlcf price, in whose value it is contained, with a spiritual reverential violence. For it is then we shew the greatest reverence and fear of God, wlicn we are most earnest to be delivered from his just displeasure, and from those sins tliai procure it. The doctrine shews how justly faith is called precious faith, since it Chief Mercy, \oo is a receiving of that pearl of price, after which the believer w^ill be but receiving a part of its worth in the kingdom of heaven to all eternity. This should excite us to cheerfulness in renewing our consent to the covenant, and in receiving the seal of it, to rejoice in the tenor of it, since the promise of it contains all things ; and what is required of us, in order to a title to all things, is to receive what is more than all thing-s. In the next place, we sliould apply the doctrine in eating our passover with the bitttr herbs of fepentance and sorrow for sin ; since that transcendency of mer- cy that has been insisted on proves a transcendency of guilt in our ingratitude for it, which is at the same rime our greatest sin, and the greatest aggravation of our other sins. And as all of us are less or more chargeable with it, so the believer's guilt this way has a peculiar aggravation in it, being not only against the offer, but the actual application of this mercy. It is no wonder then that of all men in the wprld, the most eminent saints, are the men who have the greatest sor- row for sin, as well as the greatest delight in duty, and the former one of the chief m.eans of the latter. The evil of the sin ag'iinst the Holy Ghcst is no ob- jection against this assertion, That ingratitude f( r Christ is the chief sm, but rather a confirmation of ir, because that sin is but a particular kind of this ingra- titude, and shews the evil of all such ingratitude, since the worst act of it is unpardonable. That sin again>:. the spirit of Christ is a peculiar indignity to that gi:c of Christ, which applies all his other gifts, and shews the danger of abusing any of them. Without inquir- ing here particularly into the nature of it, it is sulii- cient unto our present purpose to observe in general that it is called a trampling under foot the Son of God and crucifying him afresh, Heb. vi, 6, v/hich shews that it is the greatest abuse of God's greatest gift, and since that can never be forgiven or repented of, it should excite us chiefly to repent of every abuse of that gift while it may be forgiven. We should reflect, that despising redemption has a peculiar guilt in it beyond other sins which make us iS'ij GODs need a redemption ; and that the folly which poisoned our souls, and brought ouv persons under the sentence of deatli, is wisdom when compared to the folly of re- fusing the antidote, and rejecting the remission, espe- cially when the antidote or cure is prepared with such kindness that it is the physician's own heart's blood, or rather tlie blood of his soul who offers it ; when it is oifcred so freely, that the best blessings that can be de- sired arc ours if we sincerely desire them : and not only so freely, but with such tenderness, that the sove- reign, by fts inspired ambassadors, beseeches the crim- inal, (2 Cor. V. 20.) and the remission is joined with the offer of an endless inheritance, and the gift that purchased both, of infinite value. As it is this that shews iiow far divine mercy cculd go, so the sin ot rejecting it shevv's how far human wickedness can go, and the greatness of this gift of God compared with men's treatment of it, may be said to shew his conde- scension, and our ingratitude at its uttermost. Nor need we wonder that other guilt compared to this is reckoned as innocency. If I had not come, says Christ, tliey had had no sin ; and that is the sin that will make ar last the case of a very Capernaum more intolerable th.Tn that of Sodom, *ince ir is the sin that has no p.i- r?iUel on earth, nor, we may add, even in hell, since it is sin t'le devils know only by speculation, by seeing it in us, liavingno experience of it themselves. When the devil tempts to many other sins, he set a pattern before he lays the snare ; when lie tempts to lying or murder, he is a liar and a murderer himself from the beginning. But when he tempts to despise redemp- ti( the justice of these threatenings, is evident from the venomous nature of it ^ because, the more hateful and pernicious any crime is in its own na- ture, and natural effects, the more severe is the pun- ishment it deserves. But what deserves most serious consideration is, the 4ieinous injury sin does to God. Though none of tlie •actions of his creatures, can either increase or impair ijis happiness (which is infinite, and consequently un- .•ilterable) yet inferiors may iionour or injure superiors, u'hfHi:; tliCy can neither proi'.t nov hurt. Every act of ■viViabc.uencc te God's law, r, ihc height of injustice, iTj^tice' rc;iairc3, v/e Suitable acknowledgment of the mercy of God in our redemption by Christ is a principal branch of Christian piety. The same scripture instructions which prove the necessity and importance of such ac- 180 Essay on knowledgment, serve also to explain the nature and characters of it. The doctrine of redemption itself, is evidently con- tained in the many scriptures, which treat of the causes and effects of Christ's death ; and is mixed and inter- woven with all the other most important doctrines and instructions of holy scripture. The scriptures which treat most directly of Christ's death shew that it was a real and complete satisfaction to divine justice for our sins, and that it is the meritorious cause of all the parts of our salvation. It is called a sacrifice, a ran- som, a propitiation, an atonement for our sins. The meaning of these and the like scripture expressions is abundantly evident from the obvious import of the words themselves, and from a great variety of equi- valent expressions made use of on the same important subject. Thus we are told that Christ died for our sins, was delivered for our offences, wounded for our transgressions, bruised for our iniquities : that the ini- quities of us all were laid on him, that he bare the s?ns of many, that he bare our sins on his own body on the tree, that he who knew no sin was made sin for us ; that he suffered, the just for the unjust, to bring us to God. It is impossible to devise stronger and clearer assertions of Christ's substitution in the roon7 of sin- ners. As the scriptures which have been hinted at, treat more directly of the causes of Christ's death ; the doctrine of redemption is contained, with equal evidence, in the scriptures which treat more directly of the effects of his death. Thus we are taught *^ that v/e have redemption in Christ's blood, the remission of sins ; that his blood was shed for the remission of the sins of many ; that thereby he reconciles us to God by the blood of his cross ; that liis blood cleanses from all sin ; that it purges the consciences of sinners from dead works, and o-ives them boldness to draw near to God." Whereas some of these scriptures ascribe our redemption to Citrlst's death, and others of them as- cribe it to his sufferings in general ; there are various scriptures which shew that the merits of his obedience are included in his satisfaction taken in its full extent. Christian P'ttty ihl Thus we are told that by his obedience we are made righteous, Rom. v. 19. and that by his righteousness we receive the justification of life. But these things may be more fully proved in another section, designed for vindicating the grounds of Christian piety from ob- jections, IJ. As to the means of an interest in Christ's re- demption ; whereas the scripture gives various warn- ings concerning the inefficacy of a dead faith, or of that faith which is without works, it teaches us also that there is a sincere holy faith, which works by love, and which has a necessary and sure connexion with salvation. Thus we are taught that ** by grace we are saved, through faith ; that being justified by faitii we have peace with God : that God sent his Son to the world, that whoever believes in him may not perish, but have life everlasting j that he who believes has past from death to life ; that to as many as receive Christ, even to them that believe in his name, it is given to be the Sons of God ; that through faith in him sinners receive the remission of sins, and an inhe- ritance among them that are sanctified." It is evident from these and manv other scriptures, that that faith which has a connexion with salvation, includes the be- lief and acknowledo;ment of the things revealed con- cerning Christ. Though the scripture sometimes speaks of that faith which is a orincinal means of sal- vation, without speaking expressly of tiie object of it ; yet where the object is mentioned, tiiere is mention made of Christ, or of some of the most important truths concernino; him. Whereas a ^rreat many differ-. ent things are revealed in scripture, concerning Ciirist ; it is generally owned that they are not all of equal itn- portance. Thus for instance the various truths rela- ting only to the outward instruiuents and circumstan- ces of his death, are not of equal importance with the truths above-iuentioned, concernin'T the chief causes and eiiects of his death ; that is to say, the truths ne- cessarily included m the doctrine of redemption. But whereas some people speak of that faith in Christ, which the scripture makes so necessary, as if it did not O 182 Essay on imply an acknowledgrnent of redemption iiself, but only a general acknowledgment of Christ's being the promised Messiah, or of his divine mission, and the proof of it by his resurrection ; it is of importance to shew how far such notions of faith in Christ deviate from the scripture account of it. III. The same arguments which prove the truth and reality of redemption do, in effect prove the impor- tance and necessity of acknowledging it ; and that suitable acknowledgment of it is implied in that faith in Christ which the scripture so much insists on. That faith which is so great a means of salvation, if it in- clude any thing, must include the acknowledgment of the meritorious cause of salvation. If a man only ac- knowledge, in general, Christ's divine mission, he ac- knowledges nothing concerning Christ, but what is common to him with all the prophets-.aad apostles. — Due acknowledgment of Christ as the promised Mes- siah, includes an acknowledgment of the principal thing promised concerning him, which is his purchasing our redemption. Suitable acknowledgment of Christ's mis- sion must imply an acknowledgment of redemption as the principal end of his mission. The apostle Paul tells us that '^ God hath set forth his Son to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins." Rom. iii. 23. This plainly implies that that faith by which we seek and obtain the remission of sins is faith in Christ's blood : or that that faith which is the means of Jferdon has, for its object, the blood of Christ as the meritorious cause of pardon. When Christ's sat- isfaction is called '* the righteousness which is of God by faith ;" Phil iii. 9. this plainly supposes that true faith must fix our hope on that righteousness as the cause of our salvation. According to scripture style, to be justified freely by God's grace through the re- demption tiiat is in his Son, and to be justified by faith, are but different ways of expressing the same doctrine. This supposes that that faith which is the means of our justification, includes our applying to God's mercy through redemption, and our building our hope and pleading upon it. Christian Piety. 18a Faith in Christ must include the acknowledgment of these things concerning him that are of the greatest importance. Nothing can be of greater importance to sinners, than redemption from sin. Whatever proves the importance of God's moral law, proves the importance of deliverance from its penal sanction, and of conformity to its holy precepts. The scriptures above cited prove that redemption is the cause of both. Faith HI Christ must include acknowledgment of the things that are peculiar to him, and that distinguish him from others who have been sent from God. Others who were sent from God have revealed his will, given a pattern of our duty by their example, and confirmed the truth bv their sufterinp-s. It is peculiar to Christ that he has made atonement for our sins. The various |>rincipal ends and uses of faith in Christ shew that redeu5})tion must be the object of it. As our justification through Christ's redemption is a principal end of faith ; this shews that acknowledg- ment of that redemption belongs to the nature of faith. As it is also a principal end of faith, that it may work by love, it must include an acknowledgment of these things concerning Christ that are the chief motives of love : when the apostle Paul says that the love of Christ constrains us, 2 Cor. v. 14. he gives this as the reason of it, because we thus judge, that if one died for ally then were all dead. The plain meaniag of this is, that the love of Christ constrains us, because we be- lieve and acknowledge our redemption by him. The whole strain of the New Testament represents re- demption as the highest manifestation of divine love and mercy. If redemption be God's chief gift, due acknowledgment of it must be a redeemed sinner's chief duty. But of this more fully afterwards. Another end of faith in Christ is to exclude boast- ing, Romi. iii. 27. to hinder glorying in ourselves, that he who glorieth may glory in the Lord ; 1 Cor. i. 31. and that we may give due honour to God's sovereign free mercy in our salvation. The scripture tells us that salvation " is of faith that it may be by grace, and that the law of faith excludes boasting." These iS'i Essay on and the like scripture instructions plainly import that by true faith we ascribe our salvation to the true me- ritorious cause of it. We are told that they who sought justification otherwise than by faith, made Christ's death to have been in vain, and made his cross of none effect. This implies that true faith in Christ acknowledges the efficacy of his death or of his cross, "while unbelief denies or lessens it. This may also be proved from the scripture account, not only of the ends, but also of the causes and means of faith. When we are directed to seek the Spirit of God to make us know the love of Christ that passes know- ledge J it implies that just impressions of divine love in our redemption is a chiei end of the (operations of the Spirit of God. When we are told that Christ is the end of the law for righteousness, and that the law leads to him ; it is evident from such scriptures, es- pecially when compared with other scriptures, that suitable impressior. of our need of redemption and of the glory of it, is amain design of divine instructions concerning tlie law of God. When preaching the gos- pel is called preaching Christ's cross, or preaching Christ crucified ; I Cor. i. 18, 23. when it is mention- ed to the Galatians, as the great privilege they had by gospel instructions and institutions, that Christ crucified I had been evidently set forth before them. Gal. iii. 1. when bolt] tliC sacraments are described as represent- ing and applying the efficacy of Christ's death ; Rom. vi. 3. 1 C(jr. 1'. all tiiesc things shew that our honour- ing the love and mercy of Gotl in our redemption, is a main dcsi^in of ail divine ordmancesand ijistitutions. Seeing therefore that due acknowledgment of redemp- tion, is a main design of the work of the Spirit of God, of the doctrine of his law, of all the instructions of his word, and of all the ordinances of his worship ; it is evident that such acknowledgment not only is in- cluded in that faith in Christ whicii the gospel requires, but even that it is the very main and principal thing included in it. The scriptures which treat of access to God in his worship, and of a spiritual fulness of peace and joy C'/irisl'an Piety 185 in God, speak of these privileges as the effects both of Christ's blood, and of faith, in such a way as shews that that faith which is the means of these privileges, has for its object that blood, or ledemption in Christ's blood, wliich is the meritorious cause of thern. Thus, as to the etiicacy of faith, we are told that it is by faith we draw near to God and have access to him, Epii. ii. 1,3. that they who trust in God according to his word are filled with joy and peace in believing, Rom. xv. 13. and that believing in Clirist they rejoice with joy unspeakable and full of gl^)ry. On the other part, as to the efficacy of Christ's blood, we are told that it U the new and living way by winch we ha^e boldness to enter into the holiest of all, Htb. x, 19. that it is that blood tliHt purges our consciences from dead works to serve the living God, Ht*b. ix. M. and that we joy in God, through our Lord jesus Christ, having received the atonement, R.om. v. li. These and the like scrip- tures shew that that faith by wiiich men attain to spi- ritual joy and peace, and access to God, has for its ob- ject Christ's blood and atonement or redemption. The great law of prayer, that we sliould ask all things in Christ's name, proves that our faith in him must imply an acknowledg;nent of his having purcliased alt thinps for us. It is the doctrine of redemption that explains God's bestowing all blessings on us, and his accepting all our sincere services, for Christ's sake. Our obligation to apply to God in his name, might be justly inferred from that doctrine, though it were not other- wise expressly enjoined. But v.'e are not left to learn that important practice, merely by inference and de- duction. It is inculcated upon us in the most express manner, and very irequently. We are required in all our addrcs<5^s to the throne of God, and in all our «nxleavours to serve him acceptably, to ask all things for Christ's sake, and to do all things in his name, L John xiv. 13. Col. iii. 17, IV. The various arguments that have been adduced, are sufficient to prove, that acknowledgment of re- demption is necessarily included in that faith in Christ, which the scripture so much insists on. They shew al?0 ■ Q.2 186 Essay on the great importance of such acknowledgment : how much it should habitually occupy the mind and hearts of Christians ; and how justly it may be considered as the life and soul of practical Christianity, But this de- serves more particular confirmation on various ac- counts. The transcendent importance of acknowledging di- vine mercy in redemption, ought by no means to be understood so, as to interfere with habitual particular consideration of the other doctrines and precepts of religion. This is contrary to the nature and ends of true faith in Christ, and is a very dangerous extreme. But it is also a very dangerous thing to acknowledge redemption only in a superiicial way. How much the mystery of redemption and salva- tion by the mercy of God in Christ should occupy the minds and hearts of Christians, may appear from the consideration of the following things : viz. The na- ture and properties of redemption itself ; various ex- press assertions in scripture, concernmg the place it should have in our thoughts and affections ; the style of Scripture concerning it, by which the whole of Christianity receives its denomination from that im- portant doctrine ; the manner in which the apostles in- culcate it, mixing it with all other divine instructions, improving it as the chief motive for enforcing all Christian precepts ; the warnings given concerning those who opposed it, or perverted it ; the account given of the operations of the Spirit of God, enabling Hien to just apprehensions and impressions of it ; the commendations given of distinguishing privileges of the New Testament dispensation, as arising from a clearer discovery of it ; together with the descrip- tions given of the Christian life as the life of faith on the Son of God. As to the nature of redemption itself, its trancen- dent importance has been in some measure explained and proved already, and will be more fully consider- ed afterwards. It is obvious, that seeing it is an in- comparable display of the perfections of God, and especially of his mercy to sinners^ a propensity to suit- Christiati Pieiy. 187 able acknowledgment of it, is a thing to which hear- ers of the gospel are under the highest obligations, in point of justice and gratitude, as well as interest. As was observed before, if redemption is God's chief gift, suitable acknowledgment of it is the redeemed sinner's chief duty. Neglect of such acknowledg- ment is the highest contempt of divine mercy and of divine authority. They who deny redemption, such as the unbelieving Jews and others, are far less incon- sistent with themselves, than they who own the reali- ty of it, but satisfy themselves with mere superficial acknowledgments of it. It is the doctrine of our redemption and salvation by Christ that the apostle has in view, when he says, that he was determined to know nothing else, among those to whom he preached, but Christ and him cruci- fied ; I Cor. ii. 2. that he gloried in nothing else but in the cross of Christ ; Gal. vi. 14. that he counted all things else as loss, for the excellency of the know- ledge of Christ ; Phil. iii. 8. Such expressions plain- ly import something more than merely that the doc- tine of Christ's redemption and mediation is a part, or a necessary part, of the Christian revelation ; they plainly import, that it is of peculiar and transcendent importance ; and that as other doctrines which may be distinguished from it, and which by no means should be neglected, have a manifold connexion with it, or a manifold relation to it, so it is in that view that they should be habitually considered. It is evident, that no doctrine can properly be de- nominated from any of the least important branches of it, but from its main scope and design. The whole of Christianity receives its denomination from the myste- ry of redemption. When teaching* Christianity is cal- led preaching Christ, the preaching of the cross, or of Christ crucified, and preaching tJie unsearchable riches of Christ, and when the whole Christian revelation is called the word of grace, the word of reconcili- ation, the word of salvation, the word of life, and the gospel of the grace of God ; the force of this ar- gument from these names of the vt'ord of God, is iSd £s$ay on founded on this, that they are names given to it by the Spirit of God. In considering how the apostles inculcate the doc- trine in view, ii is of use to distinguish betwixt the doctrinal and the practical parts of their writings ; un- derstanding these words in tne strictest sense, in so far as there is a difference betwixt the doctrines and precepts of Christianity, though all its doctrines are of a practical natare and tendency. As to the doctrinal parts of the writings in view, it is proper to observe these two things ; First, that some branch or other, of the mystery of redemption^ is to be met with in the doctrinal instructions of the apostles every where : and, secondly, that all other doctrines are considered in their relation to it. As to the first, the divine perfections manifested in redemp- tion, the divine law established by it, the blessings purchased by it, our need of it, the manner of obtain- ing an interest in it, and the fruits of it ; the suffi- ciency, the excellency, the completeness of it ; and in a special manner, the incomprehensible mercy and kindness of God displayed in it ; the Divine nature and glory of the Son of God, who purchased redemp- tion, and of his Spirit, v/ho applies it ; with various other things which shew its glory and importance, are to be met with every where in these parts of the apos- tolical writings that may, in the strictest sense, be cal- led doctrinal. As to the other point, namely, that the doctrines which may be distinguished from the mystery of re- demption, are considered in their relation to it ; this is evident both as to the other peculiar doctrines of re- velation, and as to the doctrines of natural religion, which they necessarily presuppose. \/hen the apos- tle says that Christ is the end of the law, Rom. x. 4. which law is a main branch of natural religion, though more fully discovered in scripture ; this implies, as was hinted before, that it is a principal end and use of the law, to guilty transgressors, to shew them their need of that salvation tlirough Christ, which the gos- pel reveals. As to the other truths of natural religion;, Christian Piety. 18$ which may be some way distinguished from the doc- trine of the divine law ; such as the truths, relating to God's being, attributes and works ; the apostle Paul, considers these things in their relation to the divine law, and the discovery it gives of our need of the grace of the gospel. When he is proving our need of that justification and salvation, which the gos- pel reveals, he uses a chain of reasoning much to this purpose ; that the visible works of God, clearly man- ifest his invisible glory, or his eternal power and God- head ; that this founds an obligation, to obey his moral law, or to glorify him, and to be thankful to him ; that it renders transgression inexcusable ; that all. being guilty before God, have' need to seek thar justification, which is given freely by God's grace, through the re- demption tliat is in his Son, Rom. i. '20, 21. and iii. 23, 24. Thus, the chief doctrines of natural religion, con- cerning God's being, attributes, works and lav/ ; are considered as subservient to the great doctrines of rev- elation, concerning God'.s mercy and grace. As to these parts of the writings of the apostles, which tiirt y be ^lore srncriy cilieci pricncai, or whicli treat more direrrlv of the divine precepts ; the doc- trine of salvation through Christ, is almou every where intermixed with them, and improved for enforcing them. The duties of faith, love, hope, and joy, rela- ting to Christ's mediation, and the mercy manifested in it, are represented, both as a chief part of Christian practice, and as having the mo'.t powerful influence on all the other parts of it. Thus, redemption has a manifold influence on sanctlfication. It purchases sanc- tifying grace, and aiFords the most powerful motives to holiness. It is from that rich source, the inspired writers draw the chief motives to every duty, and against every sin. But of this, more fully afterwards in considering the manifold influence of faith on uni- versal holiness. Besides these practical parts, of the apostolical Vv''ri- tings, which treat chiefly on duties incumbent on Chris- tians of all sorts, in all condiiions ; there are some parts, which relate to particular emergencies and qc- 199 Essay on Gurrences, and which may be called occasional parts. It is observable, that in these passages, whatever be the subject treated of, the apostles did not think it con- trary to the rules of just composure, to mix with it some instructions, relating to the doctrine of salvation. Thus, for instance, when the apostle is speaking to the Corinthians, about the incestuous person, whom he requires them to put out from among them ; he puts them in mind that Christ, their passover, had been sa- crificed for them ; and that, therefore, in keeping the spiritual passover, they ought to purge out the old leaven, 1 Cor. v. 7. and when he is vindicating him- self to the same Corinthians, from the imputation of unsteadiness in his purposes, he brings in the conside- ration of God's unchangeableness in his promises, which are in Ciirist, yea, and 'amen, 2 Cor. i. 20. These, and the like instances, shew how much the doctrme of the grace of Christ, occupied the hearts of the apos- tles. Every thing puts them in mind of it ; they did not allow themselves to have it long out of their view ; nor did any other branch of spiritual instruction, make th.e;n lose si^lit of it. Ir i« evi'Jeiit, that in this, as in other things, their example should be a pattern to others ; and that not only to Christian teachers, though they indeed have a special concern in such examples, but all Christians in general. All are under the same obligations, in the main, to honour the mercy of God jn our salvation. The importance of suitable acknowledgment of re- demption, may appear farther from the manner in which the apostles speak of those who opposed that doctrine, or who perverted it. As to the unbelieving Jews who opposed it, the manner in which Paul ex- presses his sorrow, on account of their blindness, has astonished his readers in all ages, Rom. ix. 1, 2, J. — Though some things, in the apostle's discourse on that head are obscure, one thing is very plain, viz. that he looked on that blindness of his countrymen, which he so much bewails, as very dismal. Let us consider what that blindness was. It is certain, that these un- believing Jews were far from being atheists. They Christian Piety, 191 owned the being of God, his attributes, his providence, and his law. They even pretended to be zealous for the law. It was their rejecting Christ's mediation and redemption, that filled the apostle's heart with such displeasure and sorrow. This is evident from the end of the ninth, and beginning of the tenth chap- ter of the epistle above cited ; and it shews what im- pressions the apostle had of the importance of that doctrine, which these people rejected. But it is useful to consider, not only how the apostles speak of the unbelieving Jews, who opposed the doc- trine in view, but of the Judaizing Christians who perverted it, and particularly the false apostles, so often mentioned or hinted at in the epistles of Paul, Gal. i. ii. ch. &c. Whereas, these men not only owned the doctrine ©f God's being, attributes and law ; but owned also Christ's divine mission ; the main thing blamed in their scheme of doctrine, is, its tendency to frustrate the grace of God, and to make the death of Christ to have been in vain, with respect to our justi- fication before God, Gal. ii. at the end ; that is to say, their doctrine derogated greatly from the glory of God's sovereign mercy, in our justification and salva- tion through Christ. Though that party is blamed 'also for their false zeal for the ceremonial law ; yet as that is but a part of the charge against them, so the evil of it is represented, as consisting mainly in its being in- jurious to the efficacy of Christ's death. For, where people went no farther than a scrupulous adherence to the ceremonial precepts ; though the apostle speaks of such Christians, as weak brethren, Rom. xiv. 1. he is far from speaking of them, as he does of the false apos- tles. It is that sort of men he had in view, in the strong and uncommon expressions, in which he warns the Galatians against whoever should preach another gospel to them, than what they had heard before, though it were an angel from heaven. Gal. i 8. The scriptures, which treat of the enlightening grace of the Spirit of God, shew that a main design of it, is to. give us right views of the mystery of our redemp- tion by the Son of God. Thus Paul prays, in behalf 192 Essay on of the Ephesians, " that the God of our Lord Jesus Christ, would give them the spirit of wisdom and rev- elation, in the knowledge of him ; the eyes of their understanding being enlightened, that they might know what is the hope of his calling, and the riches of his inheritance in the saints ;" and also ^^ that God would strengthen them with might by liis spirit, in the inner man, that Christ might dwell in their hearts by faitli, that they might be rooted and grounded in love ; and that they might know vi hat is the breadth and length, and depth and heighth ; and to know the love of Christ that passeth knowledge." He tells the Corinthians, *' that God who commanded the light to shine out of darkness, shines into mens' hearts, to give the light of the knowledge of his glory in the face of Jesus Christ." It is observable, that as several of the most remarka- ble prayers in the writings of the apostles, are prayers for divine light ; so the principal thing mentioned in them is, that light that gives right views of the mys- tery of our salvation. The scriptures which mention the reason why God honours the gospel, to be the instrument of his power in the salvation of sinners, shew that one main reason of it is, because the gospel reveals the mystery of our redemption. When the apostle Paul affirms, that the gospel is the power of God to salvation, and adds this as the reason of it, ** for therein is the righteousness of God revealed from faith to faith ;" it is our jusritica- tion and salvation through Christ that he has in view, as appears both from the context, and from other scrip- tures, where the righteousness which is of God by faith is insisted on. When our Saviour tells Nicodemus, that as Moses lifted up the serpent in the wilderness, *"' so must the Son of man be lifted up ;" that compari^^ son plainly tells how sinners are to seek that divine power, that heals the diseases of the soul ; that it is by believing contemplation of Christ crucified, held up to view, in gospel ordinances, for thai end. When the apostles commeiul the distinguisiiing ad* vantages and privileges of the New Testament dispen- sation ; they inculcate, that one of the chief of these (Jkrlstian /*.;/y. 1^3 privileges, is a clearer and fuller discovery of the cau- ses, and of rhe way and means of reconciliation with God tlirough the Mediator, 2 Cor. iii. This is repre- sented as a main thing, that exalts the New Testament Church state, to a nearer resemblance of the heavenly blessedness, as being a principal means of higher de- grees of holiness and happiness. But of this eh-ewhere. The descriptions giver, in scripture of the Christian life, as a life of faith on the Son of God, who ]t>^'cd us and gave himself for Us, Gal. ii. 20. the precepts which require us not only to come to him, and to receive him, but also to abide in him, to walk in hiin, being rooted and built up in him ; established in the faiih, and abounding therein with thanksgiving, Col. ii. 7. the comparisons which represent Christ's sacrilice as our spiritual meat and drink ; with various other scrip- ture instructions of the like import and tendency, shew very clearly of vv'nat importance it is to abound in suit- able acknowledo-'uent of redemption. They shew in effect, that it is of the like importance to the spiritual life of the soul, as natural feeding is to the life of the body. V. Several things that have been taken notice o^, in proving the importance of habitual acknowledgment of Christ's mediation, serv^e in part to explain the na- ture and properties of it. In order to farther expli- cation of it ; it is useful to consider some of the prin- cipal ends of it : which may be gathered, not only from those scriptures whicli treat more directly of faith itself; but al>o from the scriptures, which treat of rhe ends of Christ's mediation, and of the doctrine of the gospel which reveals it. It is of importance to consi- der this subject, because it is evident that true faith in Christ, must have such characters, as reader it fit for answering the ends, for which it -is designed. It is common to faith in Christ, with all other holy duties, that the glory of God is the chief and highest end of it. But as it'is incumbent on reasonaolt; crea- tures, to honour the divine perfections, suitably to :he manifestations that are made to them of these perfec- tions ; it is evidently a main thing incumbent on re*. R 194 Essay on deemed sinners, and a principal end of faith in the Redeemer, to honour the mercy and grace, and other divine perfections of God, as manifested in redemp- tion. Thus, when the apostle Paul is speaking of God's gracious purposes concerning our salvation, he says that the end of these things is, that we may be to the praise of his glory, who trust in Christ, Eph. i. C, 12, xi. 7, particularly the praise of the glory of his grace (or free undeserved mercy) and the shewing forth the exceeding riches of his grace, in his kind- ness in Christ : and that God fulfils all the good plea- sure of his goodness, and the work of faith with power, that the name of our Lord Jesus Christ may be glori- fied in us, 2 Thess. i. 12. As it is the end of believ- ing the great truths of natural religion, that we may honour God's perfections, manifested in the works of creation and providence ; so it is evident from the scriptures now cited, and many others, that the end of knowing and believing the gospel, is our honouring God's perfections, manifested in the work of our re- demption and salvation. A rooted disposition, and propensity to comply with that excellent end, must be a chief character of that faith, which the scripture calls faith unfeigned. Such faith must, in a special manner, incline a sinner's heart to honour the grace, or undeserved mercy of God. This is plainly implied, both in the scriptures above cited, and in other scrip- tures, which shew that it is a principal end of faith, that boasting may be excluded, that no flesh may glo- ry in God's sight, but that he that glorieth, may glory in the Lord, i Cor. i. lo. The scriptures formerly adduced, to prove that there is a sincere holy faith, which has a sure connexion with salv-ation, shew that it is a chief end of faith in Christ, that, having an interest in Christ's redemption, we may be thereby justified before God. The same scrip- tures prove also, that a state of justification, includes not only freedom from condemnation, but an actual right to life eternal, and to all the blessings of the covenant of grace ; and that true faith in Christ, is the means not only of bringing us into that state, but also Ckrhtian Piety, 195 of our continuance in it. Hence it would be exceed- ing unreasonable, to imagine that acknowledgment of Christ's mediation is necessary, only at a sinner's first conversion to God ; it is equally necessary ever after. The Christian life, as was already observed from scrip- ture, is a life of faith on the Son of God. It will be fully proved afterwards, that the peculiar influence of faith in Christ, on our justification through him, does not dero^iitc from the necessity of repentance, as it includes not only sincere sorrow for sin, but also a re- turninp; from sin to God and universal holiness. These things are inseparable from true faith ; they are of equal necessity with it, though not of the same influ- ence on our interest in Christ's mediation, of which due acknowledgment of that mediation, is the immedi- ate effectual means : as in other cases, entering into certain endeaiing relations, (as by marriage or adop- tion) is that, by which one receives a right to the bene- fits belonffina: to these relations : having; an interest in a new inheritance by virtue of such relation, to the first purchaser and proprietor of it. The whole tenor of scripture doctrine concerning faith and its objects, shews that a principal end of it is sanctification, or universal holiness. This is, in effect, included in what was proved before, about our active glorifving God as the end of our faith. The holy scripture shews, that true holiness is the end of our redemption, by the Son of God, Tit. ii. 14. of the gracious operations of the Spirit of God, and of the promises, 2 Pet. i. 4. of God's covenant, as well as of the precepts of his law. It is needful to observe, that it is the end of faith in Christ, and of scripture instructions concerning it, not only to direct us in seeking all the parts of salvation, for Christ's sake in prayer and other duties of worship ; but also to direct us in all other endeavours, Rom. ix. 32, in what the scripture calls the work of our salva- tion, and particularly of our sanctification : and that it is by faith we are to seek after, not only an inter- est in Christ's mediation, but also a well founded abundant hope, Rom. xv, 13, of that interest, though other means of hope must, by no means, be excluded. 19<5 Essay on s VI. As it is of great importance to have just concep- tions of the way of attaining to an interest in Christ's mediation ; so it is a very useful illustration of it that the scripture gives us, in comparing it to the way of giving and acquiring a right to any thing among men^ by free gift or donation : in which case, two things concur to make up a right or title ; namely, an offer or free promise on the part of the giver, and accep- tance on the part of the receiver. Thus, in holy scrip- ture, as Christ is called the gift of God, John iv. 10. and the free gift, Rom. v. i5. and we are said to be justified freely, through the redemption that is in him. Rom. iii, 24. so faith is described by our receiving Christ, John i. iS. our taking the waters of life freely. Rev. xxi. 6. without money and without price, Isa. Iv. 1. our giving suitable acceptation to the true and faith- ful saying, that Christ came to save sinners, Tim. i. 15. and we are told that salvation is of faith, that it might be by grace, Rom. iv. 6. The scripture de- scriptions of t-he object of faith, of the nature and of the ends of it, shew that an interest in the Mediator, is given by way of free and gratuitous donation. To avoid wrong apprehensions of this important subject^ it is needful to guard against two opposite hurtful er- rors ; one is, that God olfcrs happiness without holi- ness ; the other is, thai the free offers of the gospel, only import a connexion betv»'een sincere holiness and happiness : as if we were to be beholden to ourselves for holiness, and to Christ only for its connexion with a reward. The scriptures above cited, and compared with other scriptures, shew that God offers holiness and happiness, (of which holiness is a chief part) and all the blessings of the covenant of grace, freely through the Mediator of it. The sanctifying grace of the Spirit (jf God, the efficient ci:use of holiness ; and faith itself, which is a principal means of it, are both, of them the fruits of Christ's redemption, and both are called the gift of God, Gal. iii. 14.. Eph. ii. 8. Acts x. 4.5. It may be objected, that there is a considerable dis- parity betwixt free donation among men, and the n^anner in which God confers salvation^ or a right to Cfirisiian Pieff/. If)? it ;■ because, among mv."ii verba, acceptance U sufficient j whereas, the acceptance required, in the Cvoncerns of salvation, is an acceptance with the \yhole 1-eart ; and consequently, with such penitential an4 holy disposi- tions as are not easily attained to : and it may. be said that this makes it exceeding difficult, to attain to any considerable measure of hope, as to a man's interest in that salvation, even where rliere may be a sincere concern and cordial acceptance cf it. In answer to this objection, though the thmgs men- tioned in it, prove some disparity betwixt free dona- tion in other cases, and in ilie concerns of saK'atlon j yet, notwithstanding that disparity, the free nicrcy and bjunty of Gt.d, in ti-e way of conferrir.g justifica- tion and salvation, is ii'.comparabiy above what takes place in any other donation U'hatever. Among men, verbal acceptance must give a i in,ht to what is offered as a p-ift ; beccui :e, men canncit see into t'le heart, or iudo-e of it. iiiit if thev could, a benefactor mip-htbe said to oliVr a iriit Uc(;\^^, xhov^i he promised it only to those who should iicce' i oj it cordially, and riOt to tho?e wlio in tlielr l-carts n i-U.';-v';Jue and despise ir. If it is difficult to bring tip llie liearts cf .sinners, to suit- able acceptr.nce 7. Sinners are encouraged tn seek this m iili their whole heart, and to seek it with huiv.ble and joyful hope, Psal. cxix. Tliey are allowed, and even required to .mprove all the de- clarations cf God's mercy, in his word, as encourage- ments to such hope. These declarations of God's free, incomparable, and incomprehensible mercv, are of R 2 198 I^ssay on . . such a nature, tlint they have a po'»verful tendency, when duly improved, to dispel the di^couraguig tear and perplexity, that is the native eiFect of guilt, in an awakened conscience. Without taking in these mani- fold encouragements of hope, we cannot have just and adequate views of the free offers of the gospel. And whatever difficulty there may be, as lo attaining abun- dant hope, even where there is cordial acceptance, it is evident that the cause of that difficulty, is not any defect in the free offers of the gospel, and the gospel encouragements of hope ; but a culpable defect in men's own apprehensions, and practical improvement of these things. No humble Christian will fully acquit himself of all culpable defects of that kind. VII. The two things that were mentioned as con- curring in free donation ; namely, an offeror promise on the part of the giver, and acceptance on the part of the receiver, shew that there are two principal things, which belong to the nature of true faith in Christ, v'z. on the one part-, sincere persuasion of the divine offers and promises, with suitable dependence on them ; and on the other part, cordial esteem of the things offered and promised. This last is, perhaps, sometimes called acceptance of the offers of the gos- pel, being indeed a principal thing included in it. But whereas, people may esteem and desire what is no way in their offer ; it is evident, that to receive or ac- cept of a thing, supposes not only that we esteem it, but that it is offered to us, that we know and believe that it is offered, and that we hope for it, by accepting of it, in the manner required of us. Belief of the offers of the gospel, tnust be a princi- pal branch of true faith, because these offers are a principal part of the gospel. When we are taught ta consider God's covenant, as a covenant of promises, and to consider the Mediator of it as one, in whom these promises are yea and amen ; and wiien it is re- presented as the character of those, who have an in- terest in God's covenant, t!iar they take hold of it,. Isa. Ivi. 4<. that they arc persuaded of God's promises, and embrace them, Heb. xi. li. that they receive the Christian Pieiy. Igg testimony or record of God, concerning his giving life eternal through his Son j that they hope in God accor- ding to his word ; and, which is- represented as a very essential act of faith, that they not only believe that God is, but that he is a rewarder of them that dilio-ent- ly seek him, and that they take the waters of life free- ly : these, and the like scriptures, plainly imply that just persuasion and impression of the divine promises and offers, is a principal branch of true practical faith. And seeing it is the promise of God that gives a right to salvation, that true faith, the end of which is the salvation of the soul, must fix the heart on that which gives a right and title to salvation. Though there are various other ways of acquiring rights among men, yet seeing God cannot be under such obligations to us, as we are under to one another, we cannot acquire a right to any thing from God, but by virtue of his pro- mise. And it is also evident, that without believing and relying on the offers and promises of the gospel, the doctrines of it cannot administer that relief and consolation, which is necessary to an awakened con- science ; or to a sinner deeply sensible of sin, and con- cerned about salvation. For though the doctrine of redemption and grace be in itself a joyful doctrine ; yet, what comfort could it give to know, that there is a Redeemer, a Saviour provided for others, but not offered to us ? The end of assenting to the offers of the gospel, is cordial acceptance of them. As a man may esteem and desire what is not in his offer ; so, what a man knows to be in his offer, may be the object of his indifference or aversion. Cordial acceptance of the offers of the gospel, must include not only a persuasion of the re- ality of them, but also a high esteem of the thing*^ con- tained in them. That e^teem must extend not only to all the parts, but also to ail the causes of salvation, and particularly to Christ's mediation. Our esteem of that mediation must, according to scripture, imply a dis- claimino- of the self-confidence formerly explained, a heartv willingness to be indebted to divine tree :ner- cy in Christ's redemption, as the source of our salva- 200 Essay en tion ; a holy propensity to honour the love and grace^ anH other Derfections of God, manifcsred in tlie Medi- ator of the covenant trf grace, and in the promises of it ; with a careful improvement of these things as our relief, from the fears that are the effects of sin, and as the grounds of our hope and pleading before God, for remission and for ail other blessings. All this is partly evident from the scriptures formerly mentioned, in speaking of the obje-ts and end^ of faith, particu- larly the scriptures about excluding boasting, about our glorifying God's grace, our glf>rifying only in the Lord, our counting all things loss for the excellency of the knowledge of Christ ; and farther proofs of this matter will occur afterwards, in considering the means and grounds of that esteem, which we ought to have of Christ's Mediation. Sincere belief of the offers of the gospel, and due esteem of the things contained in tliem, ought to be joined together in our acknowledgment of Christ's Mediation ; but it is needful to treat of them separate- ly, in order to explain the scripture directions relating to this important subject. It is of use to divide these directions into two sorts, as they are more directly subservient to the one or the other of these va.uable attainments : between which, however, there is so near a relation, that in treating of the one, we ought not to lope sight of the other. In considering the ex- cellency of the blessings of God's covenant, we shculd remember that they are blessings graciously offered to us : and in endeavouring, after abundant persuasion of the offers of these things, we should still remember the worth and excellency ol them. V'll. It is of importance, as to all the attainments belonging to faith in Christ, to have just apprehensions of the ultimate object of it. Though in acknowledg- ing Christ's redemption, Christ is to be considered, not only in his highest capacity of divine nature, but as marufested in the fiesh, and clothed with his Me- diatorv offices ; yet, all our acknowledgments and de- sires, all cur hope and trust must ultimately terminate on the divine perfections and authority of God the Christian Puiy. 201 Father, and of the Son, and Holy Ghost, according to the signification and scope of the Christian baptism. — Tliis is, in eifect, inchided in the nature of Christ's office as Mediator, between God and man ; and is evi- dent from the whole tenor of gospel instructions on that subject. It is evident, more particularly from the scriptures formerly cited, to prove that the glory of God's perfections, is the end of Christ's Mediation, and of our faith in him ; and from other scriptures, which shew, that by Christ we believe in God, who raised liim up from the dead, and gave him glory, that our faith and hope might be in God, I Pet. i. 21. that Christ is the way to the Father, John xiv. 6„ that by liim we draw near, and have access to the Father through the Spirit, Eph. ii. 18. iii. 1/. and that we are to do all things, and to ask all things in his name, that the Father may be glorified in him, John xiv. 16. Col. iii. 17. There arc some scriptures which have a par- ticular fitness, to give U5 just conceptions of it, by giving us comprehensive views, both of the ultimate and of the more immediate v/uj-cr of faith : such a5 the scriptures, which teach us to consider God as set- ting forth his Son, to be the propitiation through faith in his blood, to declare his righteousness in the remis- sion of sins, Rom. iii. 25. as GoJ in Christ reconciling the world to himself, not imputing to them their tres-. passes;, 2 Cor. v. 19. and to consider Christ as made of God, to us v/isdom, righteousness, -sanctification, and redemption, 1 Cor. i, jO. Tliese, and the like scrip- tures teach us, in acknowledging Christ's Mediation, to consider jointly, the love and grace of the Father in sending, levcaling, olFering, and giving his Son, and with him all things ; and in a special manner, the di- vine authority giving efficacy to his satisfaction, and to all the parts of his Mediatory undertaking. The instructions which the gospel gives us con- cernirg the characters and the means of true faith in Christ, are useful not only for directing our first en- deavours after that attainment, but also our endea- vours after continuance and progress in it, and abun- dant lively exercise of it. It h a general direction f 02 Essay oh common to these with all other religious endeavours, that we should depend on the grace of the Spirit of God, who is called both the Spirit of Christ and of faith, in the diligent use of the means appointed by- God. And as in all other cases, the great mean of inclining the heart to accept of any offer, is due con- sideration and impression of the necessity and of the "Worth and excelkncy of what is offered ; so it is by- impressions of that kind that cordial acceptance of the offers of the gospel is both produced and promoted. IX. As to just impression of our need of the salva- tion revealed in the gospel : a principal mean of it is that just appreh'cnsifra of the hatefulness and danger of sin, which was explained at some length formerly. — Though various things which shew the evil of sin, are in some measure^ evident from the light of nature ; yet the scripture gives far more abundant discoveries •of these things ; and the chief discovery it gives of the evil of sin, is in that same redemption by which we are delivered from it All t!ie fbings that were formerly mentioned as the just grounds of a sinner's sorrow and fears are repre- sented in scripture in that strong light that has the greatest energy in awakening the sinner's conscience^ and in penetrating it with the deepest concern about deliverance from sin, Isa. i. 2, 3 Rom. viii. 22. Jer. ii. 12, i3, Isa, xxiv. 19, 20. Instructions of such a tendency are evidently suitable to the holiness and goodness of God, when he is making a revelation of mercy and grace to transgressors. When the great sovereign and lawgiver of the world, offers to diso- bedient sinners, the greatest blessings that could have rewarded the most perfect obedience, it is suitable to the majesty and purity of his administration to make them sensible of their unworthiness of such blessings. It is suitable also to his goodness to sinners. It is a considerable part of the happiness of sinners to be duly sensible of their unworthiness of it. We are not tru- ly delivered from sin and its worst effects till we are delivered from pride and self-confidence. But the scripture-instructions which are designed for awaken- Christian Piety. 203 ing and alarming the sinner's conscience, are not de- signed for overwhelming him with sorrow or fear. — They are desi^jned to make him take sanctuary in that redemption which gives a sufficient relief from all fears and sorrows, and is a satisfying foundation for the greatest hopes. Thus we are taught that as by the law is the knowledge of sin, and as the law work- eth wrath, or declares the danger of sin ; so Christ is the end of the law for righteousness : the divine law shews our need of the redemption and grace revealed in the gospel ; as on the other hand it is the end of che gospel to bring sinners to conformity to the precepts of God's law, which is conformity to God himself. X. Though just impression of the evil of sin, be one principal means of due esteem and cordial acceptance of the blessings oifered in the gospel : yet it is needful to take various other views of the worth and excellen- cy of these blessings. The gospel not only promises deliverance from sin, and from all evil, but the enjoy- ment of God the chief good, and of all true good in subserviency to that highest enjoyment. In order to due esteem of these promises, it is needful to have just impressions o the evil of sm and also of the vani- ty of the world ; between which thmgs there is a near connexion : seeing a main thing that shews the evil of alienation from God is the vanity of the things that are preferred to him. The doctrine formerly insisted on concerning man's chief good or true happiness, viz. that God is both the author and the object of it, is a doctrine of natu- ral religion ; but it is proposed in revelation with pe- culiar ad \'a'}tages : and that in subserviency to a due esteem of the blessings of the covenant of grace. Thus when the holy scripture describes true bJessedness, it tell^ us that the nan is blessed whose transgression is forgiven, who-^e sm is covered, Psalm xxxii 1. that God blesses sinners by turning them from rneir iniqui- ties, Acts iii. 25. that ue is bles^ed whom God chooses, and causes to approach to hiii, Pvaim Ix/. 4, and satis- fies v'lth tiio goodness of his boa-ie ; and th.it it is good for us to draw near to God, Psaim Ixxiii. 2S. As to the 204 Essay on causes of this abundant blessedness, the scripture teach- es us that God blesses us with all spiritual blessings, in heav^enly places, or things in Christ Jesus ; Eph. i. 4, that the gospel was preached to Abraham when it was told him that in his seed, that is in Christ, should all the nations of the earth be blessed. G.l. ii. 8, 1(5. Psalm Ixxii. It is a mean of producing due esteem of the blessed- ness in view, to abound in extensive meditation on the manifold benefits included in it, and particularly the benefits implied in the remission of sins, the justi- fication of life, the adoption of children, the sauctifi- cation of our natures, access to God, peace of con- science, joy in the Holy Ghost, the conduct of God's Spirit, the special care of his providence, and other benefits that are connected with these, and are pro- mised in this life itself, together with the blessings promised in the life to come ; at death perfection in holiness, passing immediately to glory : at the re- surrection the most complete glory and blessedness of soi;l and body to all eternity. Whereas it is usual to distinguish betwixt the love of God liimself and of his benefits, and sometimes the distinction is carried too far ; it is proper to observe that the principal benefits of God's covenant are the favour, the image, and the enjoyment of God himself. Hence it follows that due esteem of God himself is the source of due esteem of the salvation which the gospel offers to us, and which Christ has purchased for us. We cannot have just conceptions of the bene- fits of God's covenant, vvithfjut considering them with relation to our glorifying and enjoying God himself. Tliis is the view the scripture gives of liicm. It repre- sents this as the sum of the blessings of tliat cove- nant, that God, who is in himself so infinitely great and glorious, promises to be our God, and to make us his people. This implies such a happy interest in God's attributes and perfections, as the causes and ob- jects of the soul's felicity aid highest complacency, such a title to his everlasting fav(/iir, such an interest in his works and providences, in the mediatory offices Christian PiUy. 205 of his Son, and the operations of his gracious Spirit ; that the present joy and peace arising from the well- grounded hope of that interest in God, are most justly called joy unspeakable, and peace that passes all under- standing. It was observed formerly, that the favour of an in- finite Being and the blessedness connected with ir, may be said to be grounds of infinite joy, if a finite soul were capable of it ; and that whereas these things can- not have a full and adequate eifect on a finite subject, the proper effect of them is what is so excellently ex- pressed, in scripture style, by filling the soul. When the holy scripture teaches us that in Christ all fulness dwells, and that sinners receive out of his fulness grace for grace ; that it is the end of the gospel that our joy may be full ; that God fills mens' hearts with joy and peace in believing, that he fills che longing soul with, good things ; that he fills mens' souls, by the know- ledge of the love of Christy v/ith all the fulness of God, Eph. iii. 19. the design of such scriptures is not only to describe the fulness of joy and contentment that flows from an interest in Christ's mediation ; but also to fill our souls with suitable esteem of it, and with that cor- dial acceptance of the offers and promises of the gos- pel which leads to an abundant hope of our interest in them. Besides more general and comprehensive commen- dations of God's covenant and salvation, m the instruc- tions of holy scriptures relating to particular promises, there is a peculiar excellency, in them, both in style and sentiment, and a peculiar efficacy for raising due esteem of these inestimable blessings. Tbas, for in- stance, in the promises of pardon ; our gracious God vouchsafes to declare that he will blot out our sins as clouds, and as a thick cloud our transgressions ; that he will separate betwixt us and them as far as East is from West ; that he will cast tliem behind his back, that he will cast them into the depths of the sea ; that he will wash and cleanse us from them, so as to make us white as the snow ; yea, whiter than the snow ; and that he will remember our sins no mere : impQrting S 2r6 Essay on plainly that redeemed sinners are brought into a state of as perfect peace and reconciliation with God, as though it were possible to forget that ever they had been sinners. The more any soul loves God, the more it must esteem such gracious promises ; not only as they give relief from the just penal sanction of the divine law, but as they are transcendently amiable de- clarations of divine mercy and love. But in considering the esteem we ought to have of the salvation offered in the gospel ; it is needful to consider more particularly the importance of endea- vouring after due esteem of holiness and sanctification ; it is evident from scripture that we should esteem that great benefit, not merely as a means of salvation, or merely as a part of it, but as that part of it to which all the other parts are subservient. This, as was for- merly hinted, is necessarily included in the subservien- cy of all our enjoyments and comforts to our active glorifying of God. The v/orst of men may have some desire of deliverance from the punishment of sin, and some desire of the favour of God as necessary to hap- piness. But it is the character of that faith which works by love, that it fixes mens' hearts on deliverance not only from the punishment of sin but from sin it- self ; and excites not merely a general desire of the favour of God as a means of happiness, but of the enjoyment of God himself, the image of God, and cur active glorifying of God, as the principal effects of the favour of God, and the most valuable objects of desire. As to the means of due esteem of holiness, a great part of tiic instructions of holy Scripture are subser- vient to that important attainment ; this is the design ■of the amiable views wiiich the scripture gives of ho- liness as the image of God, the objects of his appro- bation and comj)lacency, the very tiling by which we honour him, and the necessary and chief part of the blessedness that consists in enjoying him : as also of the scripture commendations (*f the righteousness and man- ifold excellencies of the law of God, and of the ways of obedience as the ways of wisdom and liberty, of Christian Piety. 207 pleasantness and peace, and of everlasting joy and con- solation. Higli esteem of holiness, and of the other parts of the salvation which the gospel offers to lis, has a ne- cessary connexion with the things formerly explained as included in divine love and in true repentance. The benefits of the covenant of grace are the principal ob- jects of the desires included in the very nature of these holy dispositions. The favour, the image, tlie enjoy- ment of God are tlie objects of the chief desires in- cluded in divine love : deliverance from sin is the ob- ject of the chief desires which belong to the nature of repentance. Ail these desires meet with full satisfac- tion in the promises of the covenant of grace. It is therefore on good grounds that the Scripture teaches us that that covenant is ail our salvation, and should be all our desire. XI. Cordial acceptance of the salvation offered in the gospel includes due esteem of the excellency, not only of the various parts, but also of the causes of that salvation : and particularly of Christ's redemption.—- If we should suppose a man to have a considerable es- teem of the benefits of God's covenant, but at the same time to be unwillino; to be indebted to divine mercy through the Mediator cf that covenant ; it is evident that he could not be said to receive that Med- iator or to believe in him with his whole heart. Ke could not be said to give due acceptation to the true and faithful saying, that is worthy of ail acceptation, that Jesus Christ came to save sinners ; or to receive the love of the truth. It is evident from the whole tenor of the scripture doctrine of faith in Christ, that a main character of it is, a transcendent esteem and complacency of soul in Christ's redemption and media- tion, as an amiable manifestation of the perfections of God in the salvation of sinners. As this esteem of re- demption, is of peculiar importance in christian piety ; it is proper to take a view of some of the chief proofs of the necessity of it, and of the chief grounds and pro- perties of it. The necessity of it is evident from the scripture account of the objects, the ends, and effects of faith, and from various other considerations. 20S Essay on As to the scriptures which treat of the objects of faith, it was proved before from these scriptures, that the faith in Christ, which the gospel makes so neces- sary, includes acknowledgment of redemption. The same arguments prove the necessity of acknowledging the reality of redemption, and of due acknowledgment and impression of the excellency of it. There may be some speculative assent to the one, without suitable persuasion and esteem of the other : as with respect to the belief of providence, where there is secret mur- muring against it ; it proves at once some belief of the reality of providence, and want of due persuasion of the perfect righteousness of it. We do not honour God by acknowledging merely the reality of any di- vine works or actions, whether in providence or re- demption, without acknowledging also the excellency of them. Disesteem of any divine work or action, im- plies a dise&teem of God himself Without acknowledging the glory of redemption, we do not acknowledge the chief things the gospel reveals concerning it : yea, we neglect a chief end of the gos- pel. Ail the scripture commendations of that way of salvation, may jiJstly be considered as so many pre- cepts, requiring us to endeavour due esteem and just impressions of it. As these commendations are of va- rious sorts, the design of them all, is to promote due esteem of v/hat they so much extol. While some scrip- lures commend redemption, as an amiable display of the divine perfections in general ; ether scriptures condescend on the particular perfections that shine in it with peculiar lustre. Of the first sort, are the scrip- tures which speak of our beholding the glory of God, of God in the light of New Testament revelation, 2 Cor. iii. H. of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. iv. 6. of the gospel's being sent to make known the riches of the glory of the mystery of salvation ; with respect to which, it is said of such as have due impressions of it, that Christ is in them the hope of glory. Col. i. 27. Of the second sort are the scriptures, which commend redemption, as manifesting the glory of ChrisL'ian Piety. 209 God's justice, power, and wisdom ; but especially of his infinite mercy and love. Thus, we are taught, that by the propitiation in Christ's blood, God declares his righteousness in the remission of sins ; so that he may be just, and the justifier of the sinner that be- lie veth in Jesus, Rom. iii 25, 26, 31. that thus the di- vine law, instead of being made void, is established, that to them who are called, Christ crucified is the power of God and the wisdom of God, 1 Cor. i. 14-. that it is in this God commends his love to us, that while we were yet sinners, Christ died for us, Rom. v. 8. that it is in his kindness in Christ, that he shews forth the exceeding riches of his grace j that this is that rich mercy and that great love wherewith he loved us, Eph. ii. 4. that it is love, whose height, depth, length, and breadth, surj-ass our knowledge,. Eph. iii. 18, 19. As to the scriptures which tieat of the ends of faith, it was proved before from these scriptures, that the end of our acknowledging redemption, is our glorify- ing God's perfections manifested in it, which necessa- rily implies sincere and cordial esteem of it. The scriptures which give the characters of such as have true faith in Christ ; teaeh us, that though Christ cru- cified is to many others a stone of stumbling, to them he is precious or honourable, 1 Pet. ii. 7. and, as iii the passage above cited, to them he is the power and the wisdom of God. The scriptures which shew the superlative esteem the apostles had of redemption, should be considered not oni/ as descriptions of their faith and love, but also as containing the patterns of ours. The apostle Paul says, in scriptures formerly cited, that he gloried in nothing else, save in the cross, of Christ : that he was determined to know nothing else ; that he counted all thinsJ^s else as loss for the ex- cellency of that knowledge It is one of the most remarkable short descriptions, that we have in all the scriptures of the christian life, when the apostle Paul tells us, in a scripture cited un- der a former head, ^Ve a I with open iact, behoidtng as. in G. gtass^ the gfory of the Lordy ere changed into tkt 210 Eisay on same imagf, from.g/ori/ toglori/j as by the sp.rit of the Lordy 2 Cor. iii. 1-::^. JVs it is evident from the con- text, that it is the glory of God in redemption that the spostle has in view ; so his expressions plainly import, that that glory should be the object of a christian's transcendent esteem, and habitual contemplation : and that this is a main thing belonging to a life of faith in the Son of God. Il is indeed one of the best views we can take of a life of faith working by love ; that is, faith first working love to God, and thereby producing conformity to him, in his moral and inimitable excel- lencies. It shews the affinity between the life of faith here, and the heavenly life hereafter ; which the apos- tle John describes, by attaining to likeness to the Lord, in seeing him as he is. When the apostle says, that they who truly believe in Christ, behold the glory of the Lord, and are changed, as by the Spirit of the Lord ; it implies, that it is a main design of the work of the Spirit of God, to produce just esteem of our redemption by the Son of God. The same thing is implied in various scriptures, con- cerning divine enlightening grace, the principal cause of true faith ; which Scriptures shew, that it is the great design of such operations of grace, to give us the light of the knowledge of the glory of God in the face of Jesus Christ, and to enlighten the eyes of our un- derstanding in the knowledge of him. To all which we may add a farther proof of the point in view, from the account which the Old Testament prophets give of the chief causes of the joy, and gladness of the gospel church. When these prophets are describing the flour- ishing condition of the converted Gentiles ; they say, that nations, which were once as a wilderness, shall bud and blossom as the rose, and shall blossom abun- dantly, and rejoice, even with joy and singing, Isa. XXXV. 2. and sing in the ways of the Lord, Psal. cxxxviii. 5. W^iat they assign as the cause of all this )ov is, that these people shall see the glcry of the Lord, and the excellency ot our God : and that they would sing v:\ God s ways, bee;; use great is the gh^ry of tl}e Lord. Seeing these Scripture*; speak of the joy,^ Christian Piety. 211 that would be the effect of the gospel, they must be understood as meant of the glory of God in that di- vine work, which is the chief subject of the gospel : without excluding the discoveries of God's glory in his other works. The Scriptures which shew the necessity of high es- teem of redemption, explain the grounds of that es- teem. They shew that we ought to esteem it as an amiable manifestation of God's perfections, and par- ticularly of his justice and mercy. XII. It requires particular consideration, that the discovery which redemption gives of God's holiness and justice ; and which is, with many aground of pre- judice against it, is in reality a principal ground of ho- ly esteem of it, and should be improved for that end. Due regard to the authority of a just law, is an amia- ble quality in a governor or judge. The mercy of a judge, when exercised at the expense of his justice, must indeed be the object of a transgressor's joy, be- cause it gives deliverance from punishment : yet, this cannot make it the object of his just esteem. In order to such esteem, it is needful that mercy be exercised consistently with justice. Such a consistency, gives to a heart that loves justice, a noble delight, different from what arises merely from escaping just punishment. This is evidently the case in remission through re- demption. That divine work gives a discovery of God's justice, in the cause of remission of sins, be- yond what could have resulted from the punishment of sinners themselves. Had God given a revelation of mercy, without revealing an atonement, we would have been obliged in that case, to believe God's righte- ousness, in that and in all his ether administrations But then they who love God and his law, would have wanted tlie noble enjoyment, that results from so bright a display of these divine attributes, which sup- port the authority of the divine law. Thai discovery of the glorv of God and of his law, heightens the en- joyments of the conscience in the remission of sins. — It has the like effect nd hinderances of hope, that can perplex the m.osL anxious mind. This it does not only as it is a full sat- i-faction to divine justice, but also as it is an incompa- iable gift cf divine mercy. This is evident from the -^cripture coniniendaiions of divine, love in redemption, in the passages formerly cited. It was observed that ihcse passages commend redemption, not only as a very great display and effect of divine love ; but as si;rpasiing all other eifects of it, that can possibly be conceived : and that there is more stress laid on God's I love in giving his Son, than in giving heaven itself. — | Were it suitable to the rules of human justice and go- ^ ernment, that a sovereign should rescue rebels from the sanction of his law by the death of his Son i hi^ Chfisuari F'it'y. 221 giving his Sou to die for such people while enemies, Would be a more wonderfi;! act of iiiercy, than hi^i' receiving them into liis palace, when returned to iheii' allegiance. It is by reasonings of this kind, that tk^ scriptures inculcate the pre-eminence of redemption", Rom. V. 7, S, i^. Nor arc the,->e reasonings insisted on^ merely as inducemeiits to divine love, though that in- deed is a chief end and use of t'lem ; but also, as en- couragements of Christian hope. The incomprehen- sible greatness of the blessings of God's covenant, pro- duces an admiration that tends, of itself, to hinder hope. The mysterious mercy manifested in the Me- diator of the covenant, produces superior admiration of a different kind ; that tends to strengthen hope, and to make difficulties vanish. In relying on redemp- tion, a sinner finds the strongest encouragement, to hope for the greatest blessings he can ask or think of ; because, he finds God has given abundantly, above all we can ask or think already, Eph. iii. 20. XIV. In considerin '^ t'le o;i*o''^'''^^s of due esteem of redemption, it is fit to observe, that as it is a satisfy- ing foundation for supporting the hope cf the greatest happiness ; so the transcendent manifestation it gives of the glory of God, is a new additional ingredient of happiness of inestimable value and importance. This is evident from scriptuies lormeriy cited, to prove that the glory of God in Christ's mediation, is a source of abundant joy to redeemed sinners. It was observed "before, that the manifestations of the perfections of Goi]f are the objective causes of the happiness of his creatures : as also, that though these perfections are always the same ; the maniffstations of them are not all equally glorious : and that the manifestations cf them in redemption, is of eminent exceiiency, Hence it follows, that it must be an eniincnt c/ojective cause of the liappiaess of all who love God. No wonder the- scriptures speak of it as attracting the attention and ad- miration of the most exalted intelligences. It tell us, that the things relating to our rede'nption, are things which the angels desire to look into, 1 Peter i. \'2, und by which the manifold wisdom of God ij^ made T 2 522 Essay on known to principalities and po\s'ers in heavenly pla- ces, Eph. ill. iO. They are things, which have a pe- culiar fitness to inspire the uni verse, with the purest and most delightful admiration or God's moral perfec- tions, and especially of hii. infinite mercy and love. — But they must chiefly be additional ingredients of hap» pines,s, to tiiose who are chiefly concerned in them, that is, to redeemed sinners. Redemption must give a peculiar, eternal enjoyment to them, not only be- cause it is so eminent a manifestation of che glory of that God, whom they love Vv^th their whole hearts ; but because it is a manifestation of his glory, in the effects of his love to themselves. The discovery given of God's glory in that divine work, is not only a considerable additional part of the happiness of the redeemed ; but has a manifold ten- dency to heighten the enjoyment of all the other parts of it. All the parts of our salvation are in themselves unspeakably desirable. They have an intrinsic worth and excellency in them, to which our esteem never bears a full proportion. But notwithstanding of this, the manner in which they are purchased and bestowed, gives an additional lustre ; or, as it were, an addi- tional sweetness to their intrinsic worth. This is evi- deni from the excellencies of redemption that were considered above. It was observed, that it heightens the enjoyment of the conscience, in the comforts of pardon, that it is purchased and bestowed in so glori- ous a way ; a way that equally honours God's justice and mercy, and equally secures the authority of the divine law, and the safety of the transgressor j and that the most valuable gifts, have an additional dig- nity in them, when given in such a way, as honours the moral excellence of the benefactor. The Redeem- er's sacrifice, which, in scripture style, is called a sa- crifice of a sweet-smelling savour, does, as it were, perfume his purchase, with the incense of infinite 'A merit and love ; and the favour of eternal mercy ^ heightens the soul's complacency in all the parts of it. XV. In considering the nature and- grounds of due '?steem of redemption ; it is needful to consider, not Christian Piety. 223 only Christ*s oblation, by which redemption is pur- chased ; but also his intercession, vvhicli is a principal cause of the application of it. Though our knowledge of this, as well as of other mysteries, whether of na- ture or grace, is very imperfect, in our present state : yet what may be known of it, shews its manifold suit- ableness to the exigencies of our consciences, and ought to attract our highest esteem. This branch of Christ's mediation, is variously ex- pressed in scripture ; particularly by his appearing be- fore God for us, Heb. ix. 24. his being our advocate with the Father, 1 John ii. 1. his standing at the gol- den altar, before the throne of God to offer up, with much incense, the prayers. Rev. viii. 6. of those who come to God by him, Heb. vii. 25. as also by the effi- cacious pleading of his blood, as the blood of sprink- ling, which speaks better things than the blood of Abel, Heb. xii. 24. and by his praying to the Father for us, John xiv. 16. John xvii, though we must still remember the great disparity betwixt this and all other addresses that are called prayer. These, and the like scriptures, give that knowledge of the nature of Christ's interces- sion that is needful, in order to practical acknowledg- ment, and improvement of it. They shew that Christ's intercession, is founded graciously on his oblation, and that as in his oblation, he willed the expiation of our sins, by his bearing the punishment of them, and aton- ing divine justice for them ; so in his intercession, he continually wills the application of that atonement, and the actual communication of the fruits of it to sinners : it is evident also, that his willing these things, does not resemble the petition of a supplicant, but the address of one who claims his right ; and that this in- terposition of the Mediator in heaven, in ihe right and virtue of his oblation on earth, is an appointed in- termediate cause of our access, and acceptance with God, and of the whole of our salvation. The necessity of practical acknowledgment of Christ's intercession, i , implied in the scriptures which describe the nature and ends of it, and is much insisted an in other scriptures, particularly in the scriptures 224 Essay on which teach us that we should improve Christ's inter* ccsssion, as a ground of humble triumph over the fears of condemnation, Rom viii. .;)4. that we should con- sider Christ as the high priest of our profession, Heb. iii 1. that we should ccmsider him as the high priest over the house of God, Heb. x. -'i. asourgreat, faithful, merciful, and compassionate high priest, Heb. iv. 14. whose sufferings, in expiating our sins, fitted his hu- man nature for the most perfect ; that is, experimen- tal sympathy with us in our distresses, Heb. ii. i7, 18, As to the ends of considering and acknowledging Christ's intercession, these scriptures shew that there- by we come boldly to the throne of grace, Heb. iv. 16, which must be meant, as is evident, of an abundant hope that should be joined with the deepest reverence and humility, that we may obtain mercy and find grace to help in a time of need : that our hope may be as an anclior of the soul sure and steadfast, entering- into that within the veil, Heb. vi. '9. that we may have bold- ness to enter into the holiest of all, by the blood of Jesus, by a new and living way, which he has conse- crated for us through the veil, that is to say, his flesh j that v/e may draw near with a true heart, in full as- surance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure wa- ter, Heb X. U>, &c. It is a principal design of the whole epistle to the Hebrews, to commend the distin- guishing excellencies of New Testament ordinances aid privileges, as resulting from the distinguishing ex- cellencies of Christ's priesthood, both as to his sacrifice and continual intercession. In order to due esteem of Christ's intercession, it is n edful to guard against unreasonable mistakes con- cerning it, as if it were unsuitable to the glory of Christ's person, or of his exalted state. Though men, . when exalted to high dignity, ofttimes forget their * inferiors, who were formerly the objects of their af- fection and friendship; we should nut harbour such apprehensions concerning him, who is exalted in being gracious, and whose loving kindness is everlasting. — As it is not inconsistent with the glory of the Creator, Chrhtian Pieti,. 226 to be employed in acts of goodness and power, respec- ting the lowest order of animals, Psal. cxlv. 15. it would be unreasonable, to think it unsuitable to the glory of the Mediator, to be employed in acts of mer- cy and condescension, relating to the highest concerns of immortal souls. In treating on Christ's exalted state, some have distinguished two things belonging to it, abstracting from what they term Christ's divine life, or the life of his divine nature : namely, his life of glory, and his mediatory life : the one, consisting in the peculiar felicity of his human nature, flowing from the personal union, and the fullest fruition of Gad : the other, consisting in the most excellent acts of con- descension for the salvation of men. It is evident that these thijigs are perfectly consistent, and the second of them no way interferes with the first ; it is the nature of the most perfect goodness, to take the greatest de- light in tiie most perfect beneficence. As Christ's intercession should not be imagined to be unsuitable to his eKalted state ; neither should it be rec- koned superiiuou^, as to the salvation of sinners, be- cause it cannot be designed to work any change on God» Tiiat ar;2:unent, were it good, Vv'ould hold equally against all other subordinate causes or meant of salva- tion, as well as Christ's intercession, as superfluous ; seeing the production of a change on God is not the design of any of them. Christ's intercession is not the cause of God's love, or good will to sinners ; it is the eifect of it : but so also is Christ's sacrifice : what vin- dicates the one, vindicates also the other, from the imputation of being superfluous. Both these parts of Christ's mediation, though they are not the causes of God's love, yet are causes of our salvation. Tiiey are intermediate and subordinate causes, by which the love of God produces its effects on transgressors of his law, suitably to the glory of his justice and holiness. Both Christ's sacrifice and intercession are manifes- Utions of these adorable perfections. Though his in- tercession is not that whic'n satisfies the justice of God, it is a most real, eminent, and continual declaration of k. For next to Christ's sacrifice, what could give a 226 Essay on greater declaration of God's just hatred of sin, than so holy a constitution, that none of the blessings of God's covenant are bestowed on sinners, but by the actual interposition of him who made atonement for their sins ? It may perhaps give some light to this subject, to consider the distinction, mentioned by some, be- twixt real and verbal declarations of the divine per* fections. Though God had not displayed the greatness of his power, by so real and amazing an effect of it, as the creation of the universe ; but had only created a few rational creatures ; he could have ^iven them a verbal declaration, or revelation of the o-reatness of IS power, which would have been an indispensible obligation to believe it. But this is fur from proving the real declaration of the greatness of God's power and othei- attributes, to be superfluous. It is suitable to tlie honour of God, and the good of his rational creatures, that they should have something else than mere evidences of the reality of his perfections. De- clarations of the greatness of them, by real effects or tJivine works, are worthy of God ; as they are not only means of belief of his attributes, but of produc- ing the strongest impressions of them, and as they af- ford abundant and most desirable materials of contem- plation, in adoring them. Though there were no £uch thing as Christ's intercession, v/e would be obliged to believe the holiness and justice of God ; and that our salvation was the purchase of Christ's blood. We would be obliged to believe these things, because of the declarations made of them in God's "Word. But Christ's intercession is a transcendent, real, durable declaration of them ; highly subservient to the ends of his sacrifice ; fit to produce the strongest im- pressions ; and to inspire God's immense kingdom, with the highest thoughts of the righteousness of his government, and of the purity of his administration, as well as of the riches of his grace. It is a lasting declaration, that the blessings which the sovereign jR-uler of the world bestows on transgressors of his law, is through that propitition that magnifies his law to the uttermost. It promotes the honour of divine justice. Christian Piety. 227 aad of the atonement that satisfied it ; that that satis- factien is for ever pleaded on by the Redeemer him- self in heaven, and by the whole company of the re- deemed on earth, through all ages. Whereas, the declaration of the righteousness and holiness of God, in Christ's oblation, behoved to be transient : a dura- ble and continual declaration of these things in Christ's intercession, is suitable to the continual need of par- doning mercy, in order to friendly intercourse be- tween heaven and earth, through all the ages of the imperfect state of the church. What has been said for removing prejudices against Christ's intercession, shews the grounds of due esteem and honourable acknowledgment of it. The same prin- ciples and motives, dispose the heart to esteem his sa- crifice, and his intercession founded on it. Both are eminent manifestations of the same divine perfections ; and both are subservient to the same excellent purpo- ses. Love and gratitude to the Redeemer, should produce holy complacency in his intercession, as that puts eternal honour on his oblation ; being a continu- al representation and remembrance of it, for the most noble purposes, in the place where God gives the brightest displays of his glory. It should also be the object of our complacency, as it is a continual effect of the same love of Christ, that he manifested in bearing our sins on the cursed tree. On all these accounts it has a powerful influence, on all the good dispositions formerly mentioned, as effects of Christ's oblation ; and particularly in the duties of gospel worship; which, when done in sincerity, have so great efficacy on the other parts of the Christian life. As the highest heaven, the seat of the blest, is the place where the mediatory administration in view is performed ; so it is of great importance in practical religion, to remember habitually, not only God's es- sential presence, v/hich fills the universe ; but also his glorious special presence, which fills that high and ho- ly place ; on account of which it is called his holy tem- ple, and the habitation of his holiness, and of his glory. It is evident from scripture and reason, that it is ex- 228 Essay on ceeding useful to us, to have our hearts, our afFections, and our conversation in heaven : to have our eye on that blessedness as the purchase of redemption, as a great effect of divine love, and as the object of our highest hopes ; and particularly, that it is of impor- tance in our immediate addresses to God, to elevate our minds and hearts, to the place vi hich his word calls his habitation, and his throne ; where he gives the greatest displays of his authority, of his glory, and of his favour. Christ's intercession has powerful attractions to en- gage sinners, to delight in lifting up their hearts heaven-wards, to Gods throne of grace, in the duties of his worship. If a sinner have a due concern about access to God ; it tends to inspire his soul with inef- fable cheerfulness, when, in lilting up his guilty face to the throne of God, he fixes the eye of faith on the _ ' * glorious things that are a doing there in the behalf of sinners ; and that for this very end, that even they may have boldness to draw near to GuA. As these things tend to incline and encourage the heart to im- mediate worship ; so they have a powerful influence on all the good dispositions, that are suitable to it ; such as humility and reverence ; divine love, hope and joy. Christ's intercession promotes that hunulity, that re- sults from a true sense of sin ; because, it is a repre- sentation of that costly atonement, by which it was expiated. It promotes reverence and veneration of God's greatness, because it is an eminent display of his authoritv and majesty, in the moral government of the world. It tends to heighten that reverential irame of soul, when a sinner considers thjl he is to offer up addresses which he expects will be seconded by so glorious an intercession. But it is needtul, that vene- ration of God's majesty be mixed with humble confi- dence in his mercy. It is also rieedfuh that deep self- abasement for sin, do not degenerate nuo servile ter- ror and that mistrust of God, which alienates the heart from from, and dishonours his mercy. It is needful, that due self-annilnlation, be tempered with the hope of mercy and acceptance, founded on the grounds of hope Chriitiun Phiy. 22^ which God has LiiJ before us ; and with that divine love and joy, to which hope is so subservient. Christ's intercession has a peculiar fitness to produce so happy a temperament. It qualifies profound reverence and self-abasement, with triumpliant hope and confidence, and with abundant love and joy. Its influence on so desirable effects, is evident from the scriptures for- merly cited, to shev/ the nature and the ends of it. — Tliey shew that Christ's intercession, in conjunction with his oblation on which it is founded, is the ground of humble triumph over the fears of condemnation ; the ground of access to God with holy confidence and boldness ; tlie encourao-ement to draw near to God, and to enter into tl:e holiest of all, with full assurance of faicli ; that it is the support of the soul against the fears arising frorn former gnilr, or the imperfections of present duties ; and that it is the sure hold on which the anchor of hope fixes w^ith steadiness, entering into that v/ithin tlie veil. It tends to replenish the soul that loves God, Vv'ith tlie most useful elevated affec- tions, and the purest consolations, in looking upwards to the throne of God ; to look to it as a throne of grace, a mercy scat, where v/e have so great and so merciful a \\'vA\ Priest, administerino; for us in the ta- bernaclc, not made v/ith hands ; with the name^ of his people on his breast plate, even on.liis heart ; his ef- ficacious blood continually speaking and pleading for. ^he communir '•■"-•^ .-jf its pi:rchase to sinners. ****** '^ AX E S "S A Y ON THE SCRIPTURE DOCTRINE OF DIVINE GRACE* SECTION I. Concerning the Scripture Evidences of the Doctrim of G race, BY the doctrine of grace, is here meant the doc- trine concerning Divine operations, restoring the di- vine image in the hearts of sinners, and carrying it on gradually towards perfection. Prayer to God for ho- liness, is founded on the belief of such operations. — The doctrine of grace is, therefore, far from being a mere speculation ; our Jselief concerning it must regu- late our practice in matters of the highest importance. In considering this doctrine, it is needful to remember, that it is justly represented in scripture, as a doctrine that contains the most powerful motives and encour- ug-ements, not only to prayer, but to the diligent use of all other appointed means of holiness. f The sanctification of the holy Spirit, and the sprink- ling -of the blood of Jesus, are joined together by the ■ . ■. ^ '* Written about the year 1732. f Thoug-b holiness is often distinguished from faith, it is sometimes used in this discourse in a large sense, as compre- hending' conformity to the whole revealed will of God. The Scripture Doctrine of Divine Grace. 231 apostle Peter, 1 Peter i. 2. as the two great cau- ses of our salvation and happiness. And indeed, these two important doctrines : namely, that of redemption by the Son of God, and sanctification hy his Spirit, ap- plying that redemption to us, are frequently joined together, though in various expressions, as the main peculiar principles of revelation. The other most es- sential doctrines, that may be some way distinguished from them, are either evidently included in them, or have a necessary connexion with tliem. The change wrought oi. the heart of a sinner, when lie turns from sin to God, is represented in scripture a.s the greatest, the most desirable and most impor- tant change in the world. It is called regeneration, or a new birth. They, whose hearts are thus changed, are said to become new creatures : old things are done away, and all things are become nev/. Th"ey are said to have their hearts of sione taken av/ay, and hearts of flesh given them, and to have their hearts circum- cised to love the Lord their God, with all their heart and soul. They are said to put off the old man, and' to put on the new man ; to be quickened, and as it were, raised from the dead. There are people who cannot relish the scripture style, concerning this im- portant change : yet, some noted Deistical author?, have thought fit to adopt some of these strong expres- sions, in speaking of those who attain to solid virtue, according to their notion of it. They say that sacli men are truly new creatures. The scriptures which express the change in view, in the manner just now mentioned, affirm it To be the effect of an internal divine operation. Some scriptures mention the power and operation of God in more gen- eral expressions ; other scriptures make particular mention of the Holy Ghost. It is reasonable to explain the former sort of scriptures by the latter ; and scrip- lure testimonies of both sorts are proofs of the doctrine of grace. A great number of the scriptures which contain that doctrine, may be reduced to the follow- ing classes. Some of them treat of the beginning of holiness, or of spiritual life : others of its continuance 232 Tht Scrijiture Doctrine and progress. Again, some scriptures ascribe to the Spirit of God, the work of sanctification, or of the new creation in general ; others make particular mention of the chief parts of it. Thus, as to the beginning of spiritual life, we are taught that sinners are saved by the Vv'ashing of rege- neration, and renewing of the Holy Ghost, which God sheds abroad abundantly through Jesus Christ, Titus iii. and that except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God, John iii. To the same purpose, are the follow- ing expressions, relating to the same subject. Of his own v/ ill begat he us with the word f.f truth, that we should be a kind of first fiuits of his creatures, James i. 18. To as many as received him [v:z. Christ) gave he power to become the sons of God ; which were born, not of blood, nor of the will of the fiesh, but of God. And when the prophets Jeremiah and Ezekiel, describe the great blessings of the new covenant, the divine promises run thus : I will put my la.w in their inward parts, and write it in their hearts, Jer. xxxi. 33. A new heart also will I give vou, and a new spirit will I put within you, and ! will take r.v.'ay the ^tonv heart out of your flesh, and I will p^ivc vcu liU heart of fiesh; and I v.-:il put my Spirit witi>in yon, and cause you to walk in my statutes : arid ye shall keep my judgments, and do them, Ezek. xxxvi. 26, 27. These, and the like scriptures, ascribe to the Spirit of God the be^iinniup' of holiness, and some cf them I'lainly enough asci ibe to hiin also, the continuance of it. But this second point is asserted more directly in various other places. Real Christians are said ** to be kept by the power of God through faith to salvation." ]Ie wuo '' begins the good work, carries it on to the day of the Lord." Our Saviour, speaking cf every branch in him that brings forth fruit, says, that '* his Father will purge it, that it may bring forth inore fruit." When Paul is praying m behalf of the Ephe- sians, wl:o had already begun a course of sincere ho- liness, he prays '^ they might be made to know tlu- exceeding grea^iess o'^ God's power towards them of Divine O^aci.. S3 (-) ihat believe." The same apostle tells us iljat sincere Christians, *^ beholding the glory of the Lord as in a glass, are changed into the same image from glory to glory, even as by the Spirit of the Lord." These expressions evidently ascribe to the Spirit of God, that faith by which we behold his glory, and that holiness which consists in conformity to him : and our perse- verance and progress in it. There are various scriptures which ascribe to the Spirit of God the work of sancrification, or of t'lie new creation, in general terms, which prove that both the beginning and continuance of holiness, are the effects of his power. To tins pnrpo-^e are the following testi- monies. '* Ye are washed, ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. Sanctify them by thy truth, thy word is truth." Here God's word is aiiirnied to be the means of lioliness ; but God himselC is plainly said to be the ca^ise of it. We arc exhorted to work out our salvation with fear and trembling, bccfiU'-,e it is God who worketh in us, both to will and to do of iiis good pleasure. We have expressions very like tliese, in the Psalms, where we are told that the Lord's people shall be willing in the day of his power. The Spirit of God is supposed to be the cause of all the parts ol holiness, where God promises to write his laws on our hearts, and to cause us to walk in his statutes. Ac- cordingly a holy life, and a holy walk, are called in scripture style, living in the Spirit, and walking in the Spirits The efficacy of God's Spirit on the Christian's walk is explained by the scriptures, vv'hich treat of his efficacy on the Christian's heart. The apostle tells the pious Corinthians, that they v.'ere manifestly declared to be the epistle of Christ, written not v/itli ink, but with the Spirit of the living God : n(jt in tables of stone, but in fieshly tables of the lieart. Hence, sin- cere Christians are called the temples of the Holv Ghost, and he is said to dwell and abide in the^m — The apostle tells the Romans, that if any man have not the Sjiirit of Christ, lie is none of his. No word.T U 2 231 Tke Scr}piure Doctrine could give a more peremptory decisio!;, coiiC^rning the necessity of divine grace. These, and the like scriptures, speak of the Spirit of God as the cause and author of holiness in general. — There are other scriptures, which make particular men- tion of some chief parts of it, and ascribe them to the energy of the Grace or Spirit of God. When the apos- tle Paul is exhorting the Galatians to the study of ho- liness, he makes particular mention of various holy dispositions, and expressly calls them the fruits of the Spirit. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. The grace of God is in many scriptures, represented as the cause of faith : Paul prays for the Thessalonians, that God would fulfil all the good pleasure of his good- n'ess, and the work of faith with power. He prays for the Ephesians, that God would strengthen them with might by his Spirit in the inner man, that Christ might dwell in their hearts by faith ; he prays for the Romans, that God would fill them with joy and peace in believing, that they might abound in hope, through the power of the Holy Ghost, This is a plain warrant to seek the grace of God, to fill our hearts with faith, in order to a fulness of solid joy and peace. Christ is called the Author and finisher of our faith. And when God is said to keep us by his power through faith to salvation ; this plainly implies, that as his power is the cause of owr salvation, it is also the cause of that faith which is a principal means of it. Farther evidences of this particular point will occur afterwards, in con- sidering the doctrine of divine enlightening grace, or of these divine operations which are needful, in order ta right views and apprehensions of the objects of faith. As to repentance, which is inseparable from true faith, Christ is said to be a Prince, exalted to give re- pentance, as well as remission of sins. Some pretend that this only implies, that Christ gives great encour- agement to repentance, by promises of pardon. But though giving such encouragement to repentance be a great act of mercy, it is evident from many scripture;?. of Divine Grace, 23i> that Christ is the Author of repentance on other ac- counts, than merely by his proposing motives to it. — When God promises to take away the heart of stone, or the hard heart, this implies a promise of giving a heart on which the motives and encouragements to re- pentance shall make a due impression. It implies a promise of working in the hearts of sinners suitable sorrow for sin, and hatred of it. When God promises that the house of David and inhabitants of Jerusalem would mourn, as one mourns for a first-born, this is ascribed to the pouring down the Spirit of Grace and supplication for that end. That divine grace is the cause of divine love, is evi- dent from all the scriptures, which teach that the Spirit of God is the author of holiness, and that the love of God is the chief part of it. But there are various scrip- tures which speak more particularly of this important subject. Thus, we are taught that *'it is the Lord that circumcises mens' hearts to love the Lord their God, that he directs men to the love of God, that his Spirit strengthens men in the inner man, that they may be rooted and grounded in love, and that he sheds abroad the love of God in men's hearts." Various scriptures shew, that we are warranted to seek the grace of God, in order to that love which we owe to our neighbours, as well as that love we owe to God. In the passage above cited, where the apos- tle mentions to the Galatians a good many of the fruits of the Spirit, he mentions various good dispositions, which are included in that charity which we owe to our fellow-creatures, peace, long-suffering, gentleness, goodness, meekness. The apostle Peter tells the Chris- tians he writes to, that they had purified their souls, in obeying the truth, through the Spirit, unto unfeigned love of the brethren. These expressions suppose that the persons spoken of, were active and diligent in the study of brotherly love, and in purifying thcjr souls from the evils that are opposite to it. But at the same time it is plainly supposed, that they were active in dependence on God's Spirit, to whom their activity and success are ascribed. The grace of God is sti-11 repre- 2ofi The Scripture Doctrine sented in scripture as the source of true wisdom ; wc are expressly and particularly directed to apply to God for it ; and hence, true wisdom is called the wisdom that is from above. This wisdom is described by the apostle James as first pure, then peaceable, gentle, easy to be entreated, without partiality, and full of good fruits. This plainly supposes, that we are to seek from above not only suitable affections towards God, but also all manner of suitable good dispositions towards our fellow-creatures, and fellow-Christians, The scripture warrants us to seek the Spirit of God, to assist us in every duty, and against every sin. It teaches us, that He helps our infirmities in prayer, and that this help is very necessary to us : hence, he is cal- led the Spirit of grace and supplication, and we are commanded to pray in the Holy Ghost. This plainly implies, that as in prayer we must seek his sanctifying grace, in order to all other duties ; so we must ac- knowledge and depend on his assistance, for the right discharge of the duty of prayer itself. This is evi- dently implied in the scripture account of access to God. It teaches us that all true Christians have access tothe Father, through the Mediator, by oneSpirit, Epli. ii. 18, Then again, as to the duty of praise, when Christians are exhorted to be much employed in the praises of God, they are exhorted to be filled with the Holy Ghost, Their being filled with the Holy Ghost is not spoken of, merely as a privilege which CTod pro- mises, but as a duty which he requires This implies, that it is their duty to seek the assistance of the Holy Ghost by earnest supplication, and by the diligent use of all appointed means. All the good dispositions which are included in sin- cere love to God and our neighbours, arc active prin- ciples and sources of good works, 2 Thess. ii. i7. Ac- cordingly, we arc warranted to seek the grace of God, to establish us in every good word and work, Titus xi. that Christ may purity us to himself a peculiar peo})le, zealous of good works, Titus ii. and that we may be God's workmanship, created in Christ Jesus unto good works, which he hath before ordained that we should QJ Dhine Grace. 237 walk in them, Eph. ii. Thus are we directed to acknow- ledge a creating power, uniting sinners to the Redeem- er, and thereby implanting and cherishing these good dispositions, which are the sources of good works. We are taught in like manner, that it is through the Spirit of God that Christians maintain a conflict against these remainders of sin, which have always a tendency to the contrary evil works. If y^^ walk after i/ie Spirit, ye shall not fulfil the lusts of the flesh. If ye, through the Spirit y mortify the deeds of the body, ye shall live. There are various other evidences of the reality and necessity of divine grace, in the scriptures which treat of our sinful weakness and insiitficiency of ourselves, for what is spiritually good. Our Sitviour tells his dis- ciples, that without him they could do nothing. It is owned that external good actions may be performed by the worst of men. But an action cannot be truly conform to the divine law, unless the inward princi- ples whence it proceeds be conform to it. That di- vine standard should regulate the principles and ends of our r.ction<:, and consequently the prevalent habitual dispositions of ihe soul. This is not only evident from scripture, but from the chief practical principles of na- tural relieion. It is a principle of natural religion that the law of God reaches the heart. The scriptures which have been adduced, and many others, prove that holiness is the effect of divine ope- ration. They prove also that that f-peration is inward and eiFectual ; or, that it is an energy exerted imme- diately upon the heart, and of such power as to triumph over oppositions. These points are denied by many who own the divine authority of the scriptures. They advance various exceptions against the arguments drav/n from the scriptures above-mentioned, or other scriptures of the like import, for internal efficacious grace. They pretend that these scriptures only prove in general, that God is the Author of holiness ; but not that he produces it by any such internal operation as others affirm to be necessary. In order to prevent mistakes about this matter, it may be proper to ob- serve the following things. 238 The Scripture Doctrine, They who maintain inward and effectual grace, own the necessity of means; It is evident from.scripture, that as the Spirit of God is the cause of holiness, his word is the mean of it. Yea, not only the Word of God, but also the various dispensations of his providence arc subservient to the operations of his grace } his word contains necessary instructions and motives, and his providence frequently awakens men to a careful con- sideration of these things. This is owned on all hands. But they who assert internal operations of grace main- tain, ihat the necessity and manifold usefulness of means does Ubt give them a sufFiciency to change and sanctify the heart. They maintain that the }X)wer of sin makes men. stand in need of the power of inward di- vine opeiation to siibdiie it : and that it is such divine "Operation that makes outv.ard in^.tructions and provi- dences have a cue effect on the heart. On the other hand, they v/ho oppose not only all €ffec!ual but all inuaid operations of grace, make God the Author of holiness, only because he is the Author of all the outward instructions and providences that are means of it. Many of their explications and ar- gumicnts for their scheme seem to amount to this. If there are any other divine operations, which contri- bute to our sanctification, different from all inward energy on the heart, then it follows that without ad- mitting any such energy, God may be acknowledged to be the Author of all holiness ; and the scriptures which ascribe it to him sufficiently accounted for, with- out allowing any immediate divine interposition in re- storing the divine image. Now as we are said to be sanctified by God's word, it is evident that, as God is the Author of his own word, he is, on that account, the Author of all the good effects of it. By his Spirit he taught and inspired the penmen of the scriptures, and the first teachers of the gospel ; and by his Spirit he confirmed their divine mission. Then again, by his providence he brings his word to our door, and puts us in circumstances fit to excite us to the serious conside- rations of it. These are gracious or merciful divine operations^ and they are divine operations which conr" of Divine Grace. 259 tribute to the sanctification of the hearts and lives of sinners, and to which the honour of all the good effects of God's word is chiefly to be ascribed. These are sanctifying operations, by which God instructs us, rea- sons with us, and persuades us to repent, and to be- lieve and turn holy ; and therefore, according to the men whose sentiments we are now considering, there is no need for supposing any other sanctifving operation as an ordinary and necessary work of the Holy Ghost. In considering these objections, it is proper for avoid- ing mistakes and prejudices, to consider the conces- sions made by those who assert internal operations of grace. They own that the external operations just now mentioned, are real acts of grace, as that word imports free favour, and undeserved goodness. It is great goodness in God to make such offers and proposals as he makes in the gospel, and to enforce them with such persuasives. These outward instructions and mo- lives have ofttimes many good and desirable effects even where they have not all the effect they ought to have. Ofttimes where they do not prevail with men to turn from sin to God, with their whole heart, yet they restrain them from many sins and excite them to do many good things. Thus they bring men such a length, that, according to the scripture style on this subject, they are not far from the kingdom of heaven. These inferior good effects of outward instructions have a tendency to mens* real conversion to God. If the law of nature as vi^ritten on mens* hearts have ma- ny good effects in human society ; the clear repro- mulgation of that law in scripture, with all the ad- ditional motives of the gospel revelation inforcing it, has far superior effects even on many of those who do not comply with the call of the gospel with their whole heart. It ought to be owned also, thut all the good ef- fects, both of the light of nature, and of the light of ihe gospel should be ascribed to the goodness of God. He is the author of all the good effects of the outward instructions of his word, and of the various dispensa- tions of his providence. But it must be stiH owned, that all the efficacy of 240 The Scripture Doctrine these external means consists in explications and evi- dences of our duty, and the proposal of proper mo- tives to it. The motives proposed by the word and providences of Gcd, are in themselves unspeakably powerful. They are incomparably stronger than all motives that can be proposed to the contrary. But the more powerful these motives are in themselves, the more powerful must that depravity or liardness of heart be which is proof against them. Experience proves that the obstinacy of mens' hearts is found too strong for them every day. This is a good argument that though external divine operations propose power- ful motives, we need internal operation to dispose the heart to yield to them, and comply with them. It is true that though such favour is necessary for our good, this does not prove that it is necessary for God to be- stow it. God is not obliged to bestow, on creatures deserving punishment, all that is necessary for their happiness. But if such divine operation is indeed ne- cessary for us, and unspeakably desireable ; it is our duty to consider whether God, of his rich mercy, has given us sufficient warrant to seek after it, and encou- ragement to hope for it. They who deny this, pretend that the divine operations to which the scriptures as- cribe our sanctification, are only the outward opera- tions above mentioned. Whether this be a just inter- pretation of the scriptures above adduced, and of tlie like scriptures, or not, may appear from the following considerations. The manner of expression made use of in the scrip- tures in view evidently denotes an inward energy ex- erted on the hearts and souls of men, ditterent from all outward operation whatever. In these Scriptures God is said to strengthen men with might by his Spirit in the inner man, to v.rite his law on their hearts, and to put it in their inward parts, to circumcise their hearts, to take away the hard or stony heart, and to give a heart of flesh,, to open the heart, to shine into the heart, to purify the heart, and to give a new heart and right spirit. — Th(?y who are sanctified are said to be the epistle of Divine Grace. 241 tif Christ written with the Spirit of the living God ; not in tables of stone, but in fleshly tables of the heart. The Spirit of God is said to be given them, to be poured on them, to be put within them, to dwell in them, to abide in them, ro make intercession for them, and tQ.shed abroad the love of God in their hearts. They are called the temples of the Holy Ghost, they are said to live by him, and to be led by him. These and the like scripture expressions contain a variety of strong arguments for internal sanctifying operations. If the scripture had only affirmed in gene- ral that God was the author of all spiritual good or of all holiness, there might have been more colour for pretending that he is the author of holiness only be- cause he is the author of all the outward means of it, vBut the expressions just now cited, and others of the like import, contain as clear and strong assertions of inward operations of the divine Spirit as any wcrd^ that can be devised for that purpose. It is impossible,, consistently with any just rules of interpretation of words, to understand the above expressions about in- ward operations of God's Spirit on the heart or the inner man, as mcatu only of tiic outward operations of God's providence, favouring us with the gospel or circumstances fit to excite our attention to it. It is no less unreasonable to understand these expressions as meant only of tiie o])erations of God's Spirit on the heart of the first teachers of the gospel who were in- spired. It is true indeed that all who are sanctified by God's word reap the benefit of that inspiration. But the scriptures in view plainly assert an operation of God's Spirit, not merely on ihe hearts of tlie first teachers of the gospel, but of all who are afterwards sanctified by it. The divine operations to wr.ich the scriptures as- cribe mens' sanctification, are frequently spoken of as blessings which tney who enjoy the gospel may be destitute of, but which they ought earnestly to seek after. The apostle speaks of peop}e who enjoyed the gospel, bi.Tt were .sensual, not Imving the Spirit, To 242 The Scripture Doctrine have the Spirit of God does not therefore signify the same thing as to have tlie gospel, or the scriptures which the Spirit of God dictated and confirmed. Sanc- tifying operations are very frequently spoken of as blessings which they who have the gospel already, and which even real Christians, should seek from God by earnest prayer and supplication. A great many of the prayers contained in scripture are prayers of this kind. When the apostle Paul is praying in be- half of the Eph^sians that Gc-d would strengthen theixi with might, in the inner man, that Christ might dwell in their hearts by faith, and that they might be rooted and grounded in love ; he is not praying merely that God would bless them with the outward instructions of the gospel, which contain so powerful motives to faith and love. These are inestimable blessings, but they were blessings which the Ephesians enjoyed al- ready. The apostle is there praying for people who did not want the outward revelation of the gospel, and he is not praying for any new outward revelation to them. The like may be said of other prayers for sanctifying grace mentioned in the scriptures above adduced, and in many other scriptures. Thus when the apostle prays for those to whom he writes, that God would sanctify them wholly in soul, body, and spirit, that he would work in them the work of faith with power, and that he would direct their hearts ta the love of God ; and when the Psalmist prays that God would create in him a clean heart, and renew a right spirit within him ; these and the like prayers can- not be understood as petitions for outward revelation and mstruction, but for that inward operation of grace, that makes all instruction eifeciual. Nor caii these prayers be understood only as petitions for external operations of providence putting us in the most advan- tageous circumstances. It is true indeed that in pray- ing for holiness, we are warranted and required to pray not only for inward operations of God's Spirit, but also that God in his providence may graciously deal with us in that manner that is most subservient to his glory and par highest interest. But if prayers for of Divine Grace. 24'5 sanctification were only prayers for advantageous out- ward circumstances, a man could not seek to obtain any sanctifying grace from God while he continues in the circumstances he is in at present : besides that the expressions in the prayers in view, as svas observed before, evidently carry a meaning very different from petitions relating merely to any outward circumstances whatever. The prayers in scripture for the sanctification of the Holy Ghost cannot be applied to his operations in in- spiring the first publishers of tiie gospel, and confirm- ing their mission. These operations are very suitable matter of praise and thanksgiving, but not of prayer. These are tilings long ago nnst, w jiere as prayer must relate to things to come ; tliat is to say, either to bles- sings which, we want, or the continuance and increase of tho^e we have. The sanctif) ing operations mentioned in the scrip- tures in view, are represented as peculiar to sincere Christians, and as having a certain conntxi'n with true faith and holiness ; which cannot be said of the out- ward divine operations to which some people restrict the grace of God. When Paul speaks of the power of God's sanctifying grace he calls it the exceeding great- ness of God's power towards them that believe : Eph. i. 19. Whereas these external operations of God's power are common to them who believe, with others who do not believe. In the scripture style, when men are said to have or to want the Spirit of God, it implies that they have or want his sanctifying grace. The apostle John says, that they who have the Spirit of Christ ffiven them may thereby know that he dwells in •them, which evidently implies that they may thereby kno^v their interest in him. This evidently proves that to have the Spirit of Christ is a very different thing from mens' having the best outward instructions, or being in the most favourable outward circumstan- ces. Many who have enjoyed these outward advan- tages have notwithstanding continued in their impeni- tence. The sanctifying operations of God's Spirit must therefore be verv different from these outward 344 Tlu Scrijilurc Docirint operations by which some people explain them. Thsi sanctifying grace has a certain connexion with salva- tion and holiness is evident, from the whole tenor of scripture-doctrine concerning it : but that these exter- nal operations have not such a connexion with it is evident both from scripture and from the experience of all ages. In the next place sanctifying operations are in scrip- ture expressly distinguished from the external propo- sals of the gospel. When it is said that Paul planted, and Apollos watered, it is implied that the outward in- struction s of the gospel were proposed and inculcated by them. It is added, that neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. This plainly distinguishes 'the outward operations of providence, which blessed the Corinthi- -ans with the instructions of the gospel from the inward operations of his grace, vvhich made them effectual. The apostle does not merely affirm that God was the author of the gospel, but that he was the cause of its^ success. The preaching of the cross is said to be to them who are saved by the power of God, and the gospel is called the power of God to salvation, to evtry one who believes. These and the like scriptures can- not be understood merely of the power which wrought miracles to confirm the gospel. These indeed were valuable blessings ; but ihey v/ere common to them who believedand who were saved, with others. These scriptures therefore plainly denote a divine power ac- companying the gospel in a peculiar manner in the hearts of these who complied with the design of it. — But £uch scriptures concerning the fewer of God to- \\2rds them that believe, do not imply that sanctifying grace is only the consecjuente of faith. It is frequents iy affirmed to be the cause of it. Thus, as was ob- served before, Paul prays for tlie Thessalonians, that God v/ould work the work of faith with power. Va- 2 ious other proofs of this point were mentioned be- fore, and more of them will come under consideratioB afterwards. The scriptures, just now mentioned and illustrated^ give liglit to various others which treat of a uivinc power making the gospel successful. They shew that such scriptures are not to be understood only of exter- nal miraculous operations, excepting where the words made use of import such a limitatioUr Thus when Paul tells the Thessalonians that the gospel cauip to, them not only in word, but in pow^r, and in the Holy Ghost i it is not reasonable to restrict this to the pow- er exerted in working of miracles.. Seeing various scriptures contain particular assertions of an inward operation of div'ine power accompanying the gospel,, the scriptures whicii speak of the gospel coming in power, in more general terms, ought to be explained by these other scriptures which are more particiilar.--r- This is agreeable to (he most uncont^s-ted rules of in-ter»- pretation, Ind-eed the scripxvgre last cited contains in- trinsic proofs lA^ its being meant of inward divine ope- ration. When it is saicl that the gospel came to th-a-t people in power^ and in rue Holy Gho.^t, what is ad- ded imports tliat they Wccre brought to conformity to God in holiness. It is said tiiey became &Uo\vers of the Lord. This is an effect not to be accoui?rt-ed fo.r jnecrely from their seeing miracles. it deserves parti<:ular consideration that the effect.^ "of sanctifying grace are frequently represented as ef- fects of a peculiar and distinguished .exerci-se of . it appears that these differences are far from being in- considerable or indiscernible. The sincere penitent has in the main just views of God's law, and of iiis own sins in heart and life. He has a real propensity to habitual self-abasement for them : they are tlie ob- jects, not only of his sorrow, but also of his chief La- tred^ and his hatred of sin flo.vs from sincere love to God. In the next place, it is evident from scripture and experience, that people void of true holiness, may have some resemblances of faith in the Lord Jesus Christ. But it is still needful to remember, tliat, ac- cording to scriptures, true and sincere faith lias a con- nexion with holiness and salvation. Thus, -th€ scrip- ture speaking of Christ, tell us, that a* many as recery ed hiniy to ihtm gave he power to btconia '.he sufi^ oj ijiodf Z 266 • The. Scripture Doctrine ivtn to them that believe on his nnme^ John. i. 12. and that God so loved the world, that he gave his only begotten Son, that whosoever believth in him^ should not perish ; but have everlasting life^ John. iii. 16. Notwithstand- ing of this, the scripture speaks sometimes of a sort of faith, that is found in the hearts of the impenitent. — Thus the apostle James treats at some length, of some self-deceivers, who valued themselves on a faith with- out works, which, according to the apos>tle, is dead, being alone, James ii, i7, 26. We read of many in Jerusalem who believed in the name of Christ, when they saw his miracles, to whom notwithstanding Christ would not commit himself, because he knew ail men, John ii. 24. We are told that even Simon Magus be- lieved when he saw the miracles performed by Philip. The parable of the sower in Luke viii. lo>. carries this matter still somewhat farther. There it is said, that they on the rock, are they, who, when they hear, receive the word with joy ; but it is added, and these have no rooty who for a while believe, and in time of temptation fall away. The scripture teaches us that a main thing be- longing to the nature of faith is trust in God, founded on his word. The prophet Isaiah speaks of some hy- pocritical Israelites, who had some resemblances of this trust. He says, they called themselves of the holy city, and stayed th^inselves ujjon the God if Israel, Isaiah xlviii. 2. These and other scriptures shew that men may have several resemblances of faith, by which they mav im- pose on themselves. But there are various characters which distinguish true faith from these false appearan- ces. Men may give some assent to the gospel, and their faith in the mean time labour under essential de- fects, as to its extent, as to the root it has in the soul, the ends proposed by the various actings of it, and the impressions which the objects of faith make upon the heart. In the first place, it is evident that a man may en- tertain some belief of Christ's divine mission, without owning the principal ends of it ; and particularly with- out acknowledging the sovereign ind incomprehensible •jT Divine Grace. 267 love, mercy, and grace of God, in redemption, by Christ's blood. And yet the whole tenor of scripture- doctrine on this head shews, that it is on this redemp- tion that sincere faiili must fix tlie Christian's heart, his trust and confidence j as being the only solid re- li.'-i ffom all his fears, and foundation of" his hopes : not only a very great, but absolutely the greatest mani- festation of God's glory, and chief gift of his mercy; and consequently a rich source of the strongest mo- tives to love, and obedience. Notwithstanding of this, the apostle in writing to the Galatians, plainly inti- mates to them, that there were Judaizing Christians among them, who, though they owned Christ's mission, made his death to be in vain, and frustrated the grace of God. And theie is t(jo much ground to believe that these Judaizing Christians have had their successors in all ages. In the next place, it Is evident that a slnnerinay ac- knowledge redemption, and apply to the mercy of God in the blood el" his Son, for the remission of sins, with- out applying sincerely for the sanctification of hcari and life. This was the defect of ti;e Solifidians, as they are called, whom the apostle James speaks of, as a people who had a sort of faith wliich, being without works, was dead. It is evident tliat this is not the faith by which, according to Scripture, sinners believe to the saving of their souls, Heb. x. 39. True faith must give due acceptation to the true and faithful say- ing, that Jesus Christ came to save sinners ; and it is an excellent description we have of that salvation, when we are told that he saves his people from their sins. Sincere faith must embrace the gracious offers of the gospel, where the Redeemer is pioposed to us, as made of God to us, wisdom, righteousness, sanctifica- tion, and redemption, I Cor. i. 50. The siniier who continues in his sins, rejects these offers : and while * he does so, he neglects that which is called the end of our faith, the salvation of the soul. Sanctification is not merely a principal part of salvation and happiness ; but that to which all the other parts are subservient. Sanctifying grace, as, well as pardoning mercy, is an 268 The Scripture Doctrine essential part of the Redeemer's purchase ; and as both these blessings are the ends of Christ's blood ; so both of them must be the ends of the various actings of that fiith, V liith the apostle calls faith in Christ's blood — Sincere faith in acknowledging redemption, and em- bracing Christ's mediation, must dispose the heart to aim habitually at the great ends of it. And seeing the ends of Christ's giving himself for us, and of his whole mediation, is to redeem us from our iniquities, and purify us to himself a peculiar people, zealous of good works : in reinstating us in God's favour, to re- store in us his image, which is a chief effect of it; to bring us to conformity to God and holiness, and true happiness in the enjoyment of hin) ; or, as this v/hole matter is briefly expressed in scripture style, to save us from sin, and to bring us to God ; unless these great ends of Christ's mediation be the ends of cur actins; of faith in him, we have not that faith, concerning which it is said that he who believes has passed from death to life. • :• Li the mean time, it is ft to observe, that the self- dcceivcr, who continues in his sins, and yet pretends to f;;iih in tl.e Iledeemer, may indeed imagine that he rece-ivc?^ tliC Redeerncr, by faith, not only for re- mission, hut ako for sanctification. Perhaps there are not very many, who have any tolerable knowledge of Christianity, who do not own that these things are really inseparable. But, as was observed before, through the delusions of pride and self-flattery people may lose the benefit of general truths, by a wrong and partial application of them. Tiie self-deceiver ima- gines that he receives Christ for sanctification, because he h at some pains to ap]")ly for his grace, and to have some kind of dependence en it fur lioliness of heart and life, according to h.is false and partial apprehensions of it. Eut since his apprehensions of it labour under so essential defects, his faith is not that faith which works by love, and j-urifics the heart ; and^erefore it is not what the scripture calls faith unfeigned. In considering these characters of sincere faith, \\ hich relate to the ends of it ; it is not sufficient to of DiXiint Grxicc. 269 consider sanctification in general. It is needful to re- member that it is a chief part of sanctification, to have hearts disposed to glorify the divine perfections, suita- bly to the various manifestations of them, in which we have access to acknowledge or contemplate them. Bul though our praises should extend to all God's works, and to his favours to other creatures, it is evident \v^ are chiefly obliged to acknowledge the divine excel- lencies as displayed in th^se divine works, in which we ourselves are more immediately concerned. As there- fore it is a main end of knowing and believing the truths of natural religion, that we. may honour God's perfections shining in creation and providence ; so the design of knowing and believing the peculiar truths of the gospel, is to honour his perfections shining in the works of redemption and grace. If our hearts are not sincerely disposed to comply with this design of the gospel, our faiih is not that faith which receives the lave of the truth. The evil of atheism consists in mens' denying, or not acknowledging their obligations to the First Ciiuse, as the author of our being, and of sll the good we enjoy or expect. The evil of unbelief in rejecting, the gospel, is mens' not acknov\ ledging and honouring aright the sovereign mercy and grace of God in the Lord Jesus Christ as the source of the. salvation and happiness of sinners. It is obvious, that men may give some assent to the gospel, while their hearts do not thus comply with the design of it :, they may have some speculative belief of the reality of the things revealed in the gospel, with-; out just views of the glory and excellency of them. — They may even have soma concern about the various parts of salvation which Christ has purchased : with- out due complacency and esteem of his mediation it- self. Yet it is evident from the whole tenor of scrip- ture doctrine on that head, that a main cliaracter of sincere faith is, a transcendent esteem, and complacen- cy of soul in Christ's mediation, as a most amiable manifestation of the glory and grace of God in the salvation of sinners. /\.s this is a point of considerable, of very great importance, it is proper to hint at somcr Z 2 ^5*0 'i'he Stripiure Doctrine of the proofs of it. It may be proved from the scrip- ture account of the ends of faith itself, and its prin- cipal objects, as also the chief cause and chief actings of it. When the apostle Paul speaks to the Ephesians, of God's gracious purposes concerning the salvation of sinners by his Son, and of that faith which is the great means of salvation, he teaches that the end of these things is, that we may be to the praise of the glory of God by trusting in Christ, Epb. i. 12, particularly that we may be to the praise of the glory of his grace, or that he may shew forth and consequently that we may acknowledge, the exceeding riches of his grace in his- kindness in Christ. The same apostle speaks of the work of faith wrought with power, and says that the end of it is that the name of the Lord Christ may be glorified in us. There are several scriptures wherein the apostles describe the superlative esteem which they had them- selves of Christ's mediation. It is evident that such scriptures ought not to be considered as containing merely descriptions of their faith and love, but also as containing patterns of ours. Paul tells us he was deter- mined to know nothing else but Christ, and him crtici- fied, that he gloried in nothing else, and that he count- ed all things else loss. Though other sincere Christians come far short of this apostle, yet all are under the same obligations in the main, to honour the mediation of Christ with their whole hearts. Accordingly we are told in general that to them who believe, he is pre- cious, or, as the word so rendered imports, honourable ; that to them he is the power and wisdom of God ; and that in glorying they glory only in the Lord, 1 Pet. ii. 7. 1 Cor. i. 31. These and the like scriptures shew the necessity of a transcendent esteem of the mediation of Christ as a bright display of God's glory in our salvation. This may be farther confirmed and explained from some of the scripture commendations of it. Unless these commendations or declarations of its excellency, make, in some measure, a due impression on our hearts, we »egUct a main pjirt and main design of the gospel^ — of D':vins Grace. 271 Sume scriptures commend the work of redemptio.i as a transcendent manifestation of the Divine perfections in general : it is of that blessed work the apostle is writing to the Colossians, when he speaks of the glory of that mystery which was manifested to them^ and which he says, was Christ in them the hope of glory. Other scriptures make particular mention of several divine perfections, shining in that divine work with peculiar lustre ; such as divine justice, power, and wisdom, but especially mysterious love, mercy, and condescension to sinners. Thus, we are taught, that by the propitiation in Christ's blood, God declares his righteousness in the remission of sins j that he may be just, and the justifier of him who believes in Jesus ; that to them who are called (as in the scripture above- mentioned) Christ is the power and wisdom of God ; that herein is love, herein is the love of God mani- fested ; in this God commends his love, and shews forth the exceeding riches of his grace, his rich mercy and great love, wherewith he loved us, even love whose height, depth, length, and breadth, surpass our knowledge. It is evident, that our esteem of Christ's mediation^ should be in some measure, suitable to the gospel de- clarations of its excellency. This is plainly implied io the scripture account of the cause of faith, and of its chief actings and influence. When God, the author of faith, shines into the heart, we are told that he gives the knowledge of his glory in the face of Jesus Christ,. 2 Cor. iv. 4. We are more particularly directed to seek God's Spirit to strengthen us in the inner man, that we may know the love of Christ, Eph. iii. 18, |y. As to the chief actings and influence of faith, a life of faith working by love, is described by beholding the glory of the Lord, so as to be changed into the same image as by the Spirit of the Lord, 2 Cor. iii. 18. — These words are meant of that glory of the Lord, which is more clearly revealed under the New Testa* ment ; that is to say, the glory of the Lord in redemp- tion. ***** The scriptures, which explain the nature of holiness. ^72 Tlu Scr}jj:ure Doctrine and the work of the Holy Ghost, shew that divine love is the chief part of the divine image. To love God with all our heart and soul, is to obey the first and great commandment of his law. And therefore, when it is said that the end of the commandment is love, out of a pure heart, and a good conscience, and faith un- feigned, 1 Tim. i 5. though love to our neighbours is by no means to be excluded, it is to the love of God thatthis is chiefly applicable. Yet it is certain, that men void of divine love, may impose upon themselves by various resemblances of that holy disposition of soul. Without love to God with the whole heart, men may- have some delight in devout contemplation of him,, some desires after his favour and approbation, with various hopes and fears, joys, and sorrows, which re- sult from such desires. That without sincere love to God, men may have some delight in contemplating him, is evident from this, that, besides a principle of love, there are other affections, from which some such delight may natural- ly proceed : and particularly it is obvious, that where God is not the object of mens' love, he may be the object of their admiration. The prophet Isaiah speaks of some very bad men, who he says, had some sort of delight in approaching to God ; that is, in worship- ping him. His words are, *' 'JViey seek me daily, and delight to know my xcayx ; as a nation that did righuous-- ness, they delight iti approaching to Cod. Isa. Iviii. ?. It is said of iizekiel's hearers^ that with their moulh they shewed much love ; but their heart went after their covet- ousness. It is added, and lo thou art unto them as a very lovely song, oj" one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they, do them not," Ezek. xxxiii. ol, '>!2. It was observed: before, that in tlie parable of the sower, they who arc compared to the stony ground, are not only said to receive the gospel, but to receive it with joy. Joy in receiving the gospel, which contains so many motives to divine love, bears a resemblance to that holy aft'cc- tion. Many of Christ's hearers are said to have beeti Astonished at his doctrine^ while they were far from of Divine Grace. 273 complying with the design of it. It is probable their astonishment was not without some sort of pleasure and deliorht. No doubt, the discourses, both of our Saviour and of the prophet Ezekiel, contained power- ful motives to divine love. But they did not produce that important effect, on the people above-mentioned, though they produced some delight of another kind. — As to Ezekiel's hearers, the comparison made use of to illustrate these mens' attendance on religious ex- ercises, seems to import, that they took some pleasure in them, only as a sort of agreeable amusement for a time. He was to them as a very lovely song. But while the prophet's discourse only affected the^r imagi- nation, covetousness had the possession of their hearts. In considering the delight which men may have in some contemplations of God, without sincere love tq him, it is proper to take a view of the sources of such del gilt. The natural love of knowledge, which, though of a good tendency, may be separated from the love of God, and abused to many bad purposes, may pro- duce manifold pleasure, both in the contemplation of God and his works. The distinguishing faculties of rational creatures, make them capable of various con- siderable enjoyments, in contemplating things won- derful and extraordinary ; in contemplating whatever has in it admirable order and symmetry, or manifold evidence of deep contrivance ; and in a special man- ner, in viewing the connexion between causes and their effects. People of all sorts seem capable, though not equally, of such enjoyment. As all these, and the like causes of pleasure in contemplation, admit of gi^eat va- riety c:f degrees, so the highest degree of them is to be f ;und in contemplating the works and attributes of God. Some have observed, that even the atheistical Epi-» curean poet, sometimes discovers a sort of transport;^ in contempiatino; the divine works, while he did not JO _ ' acknowledge divine wisdom. It is no wonder that the contemplation of God's works, when joined with the acknov.'ledgment of his perfections, should afford a considerable additional pleasure. It is aji effect of God's 274^ The Scripture Doctrine a. goodness, that as we were at first created capable of such enjoyments, our apostacy has not wholly deprived us of them. They have a manifold good tendency. — They tend to make a reasonable soul bethink itself what it is capable of, and what its noble faculties were designed for. But notwithstanding of all this ; seeing they are enjoyments, of which very bad men may real- ly have some taste, they are attainments very differ- ent from divine love, and the enjoyments which have a connexion with it. The characters, which distin- guish these different attainment's from one another, will be considered afterwards. It is proper to consider, in the next place, how, without love to God with the whole heart, men may have not only some delight in contemplating him, but also some considerable desire after his approbation and favour. We read in scripture of people inquiring what they should do to obtain eternal life, and seeking to enter in at the strait gate, without complying sincere- ly with the method God has appointed for that pur- pose. If a considerable desire of eternal happiness, may be found in the hearts of bad men ; seeing the love of the end naturally carries men to a desire of the means ; it rs no wonder that such desire may excite men void of divine love, to various good endeavours, suitable to their apprehensions of their duty, however defective. We are told that Herod was induced, by the doctrine of John the baptist, not only to do some good tilings, but many good things i these good things seemed to prove some inward good purposes; but they did not extend to his parting with Herodias. It is a common and just argument, concerning the noxious influence of Atheism on the interest of society, that it takes off the most powerful restraints of secret crimes. This plainly supposes, that some secret con- cern about escaping future punishment, and of obtain- ing future happiness, may be found in the hearts of the most abandoned; and may have, in some cases, eome effect on them. It is no wonder, therefore, that the like concern should exert itself, with far superior efficacy, in men who are not entirely dissolute, though, rhey come short of true holiness,. cf Divine Grac§. 275 Both scripture and experience shew, that natural conscience is a thing which perverse affections may siupify, hut cannot quite root out. That principle im- plies a power of discerning the difference between moral good and evil, or rather it puts it out of mens* power entirely, to extinguish a secret sense of that difference. It is evident, that natural conscience, to- gether with that general desire of happiness, and fore- thought about futurity, which are inlaid in our frame, have a tendency to excite a desire of the favour of that Being, on whom we have an absolute dependence. It is plain, that when men have such desire after the divine favour, while they are void of divine love, it is not their having such desire, but their wanting that love, that is blameable. As the fault of such desires does not lie in excess, but in defect, so true holiness does not exclude, but strengthen and direct them. — And if these desires had all the effect on mens* hearts, which they ought to have, and to which they have a tendency, they would determine them to far more suitable endeavours after sincerity ; they would de- termine them to lay aside their false and partial views of God, of his law, and of themselves. They would excite them to repent of all their sins, to apply sincere- ly to the mercy of God in Christ, for all that sanctifi- cation which he has purchased, and dispose them to habitual consideration of all the principal motives and obligations to love God, and hate sin with their whole heart. But it is too certain that men may have a considera- ble degree of concern about future happiness, without its producing such effects. In the mean time, it is evi- dent, that, as such concern admits of very different degrees, it must, like all other desires, beget a pro- portionable degree of fear, upon apprehension of dis- appointment, and of joyful hope in prospect of success. And seeing it strengthens and increases our delight in any means of good, when it gratifies at once different desires, or answers various desirable ends j a general desire of future happiness may increase that delight in contemplating God, which proceeds from admiration, or some other principle different from divine lo/e. 276 ThQ Scripture Doctrine It is evident, that such delight and desires as have been described, bear some resemblance to the holy affections and desires included in the love of God, and the one may be mistaken for the other. These differ- ent principles may ofttimes employ mens' thoughts about the same objects, and may excite men to the same devout exercises, and other good actions. But all this resemblance is still consistent with a very es- sential unljkeness. A man who is really disaffected to his sovereign in his heart, so that were it in his power he would not have him to reign over him, may yet desire his favour for his own ends, and seek gifts and preferments from him. In like manner, men whose hearts are prejudi- ced against the holiness of God, and pre-possessed with enmity agamst his law, Rom. viii. V. considered in its true import and extent, may have such a persuasion of their dependence on him, as shall have a considera- ble effect on them. It is not to be wondered at, that bad men should prefer a luiure state of happiness to a state of punishment, and have some considerable de- sires after heaven, while they cannot sincerely say, as the Psalmist does, H hum haxt I in heaven bui portancc to remove. Pow- of DVc'int Grace, , 280 er ordinarily denotes the connexion of a tiling with our will. But both the acts of the will, and their con- nexion with the effects intended by them, are things which admit of very great diversity. There are some effects which may be said to be more immediately in our power ; because they are produced by single acts of the will : such as various motions of the body and thoughts of the mind. There are other things which are said to be in our power ; because though they can- not be produced by single acts of the will, yet they are the natural effects of repeated endeavours, which require various acts of the will determining us to them. It is thus, for instance, that ignorant men have a pow- er of acquiring sciences : and our power in reference to such effects is, properly enough, called a remote ^ power. It is evident, that remote power admits of ' very different degrees according both to the number and the nature of the endeavours which are requisite in order to the effect intended ; and of the difficulties or hinderances which must be surmounted. The more numerous and powerful these necessary endeavours and opposite hinderances are, the less is the effect in- tended in our power : and when these things are ex- ceeding considerable, an effect is said, in a moral sense, to be out of our power ; though it be not absolutely impossible for us to reach it. They who own that holiness consists chiefly in the rooted dispositions of the soul, must own that, if sin- ners have a sufHcient power of producing in them- selves that effect, without divme grace ; it is a remote power ; and that it is not one or a few single acts oi* the will that are sufficient to effectuate so important a change. They must own that it must be the r,esult of multiplied good endeavours, of many repeated good acts of the will, repeated desires after holiness, fre- quent consideration of the motives to it ; joined with careful avoiding of the hinderances of it, and careful controuling of the corrupt passions or affections tliat are opposite to it. There are some evident deduc- tions from this observation, which are of considerable importance in the present inquiry. B b 290 The Scriptute Doctrine It is evident that such a course or train of good en deavourSf as was just now hinted at, requires a good deal of steadiness in the pursuit of holiness, and a con- siderable degree of strong and durable willingness, or inclination towards it. Hence it follows, that in or- der to disprove the necessity of divine grace, it is not sufficient, to prove a connexion between such a course of good endeavours and holiness iiself. It is necessary to prove also that there is no need of divine grace in order to such strong and steady inclinations towards holiness as such a course of good endeavours necessa- rily presupposes. It is vain to allege that if men were as willing, and as strongly inclined as they ought to be, to comply with the will of God with their whole heart, they would not resist it. Where there is a du- ly qualified willingness and inclination towards holi- ness, true holiness itself is already begun. A main thing in which it consists, is the rectitude or right dis- position of the will or heart : and accordingly the scriptures formerly adduced, concerning the efficacy of grace, direct us to apply for it, in order to make us duly willing ; to work in us to will as well as to do ; and to incline our hearts to God's statutes. To illustrate this matter farther, it is proper to con- sider the diversity that may be found in acts of the will or desires and purposes after holiness. Desires after holiness may be of very different sorts, according to the different views of holiness included in them, the different rooted affections in the heart whence such par- ticular desires may proceed, and according to the dif- ferent degrees of strength, extent and permanency, in these desires themselves. Sometimes men may think they desire true holiness, while tiiey entertain very false, or very partial and defective notions of it, so!netimes men may have only a general confused no- tion of it, and only desire it, in a very general way, as what they apprehend to be a mean of happiness ; while at the same time holiness itself, in the true no- tion of it, is the object of a prevalent rooted aver>ion in their hearts It is e/ident that men may desire ho- liness only as a mean of happiness, and not as a part - sjf Divine Gracs. 2S'i of it, and as a thing highly desirable in itself. And, as was observed before, what is only as a mean, may be the object not of indifference but even of aversion, though some way desired on the account of its connex- ion with some other thing. While mens' hearts are void of true holiness, their desires ;iiter it proceed from some other principle that is different from the love of God, and is consistent with a secret.disaffection and alienation of heart from God and his laws. Sv)me- limes mens' desires after holiness are so feeble, that, as happens often in other cases, iliere may be a superior opposite inclination exerting its influence in the heart at the same time. This mav be illustrated bv consi- dering what happens in the conflict of inclinaiions as to external actions, though these things be different from desires after holiness. Thus it is evident that Pilate had a real inclination to have set Christ at liber- ty, but his inclination to gratify his enemies v^as more povverful, and carried it. It is proper to observe far- ther, that even where mens* good desires may appear in the mean time to have some sort of vigour, they may be so transient and short-lived as to have no du- rable effect : ofttenimes very prorviising good impres- sions are extinguished by the first remarkable tcmptr- tion that occurs. They who deny our need of divine grace in order to true holiness, must own that it is not every sort of good de.'cires and endeavours, that have a suflicient cf]i. cacy to produce it. They must own that our desires after holiness, ought not to be such partial, blind, weuk or transient desires as these above liinted at ; but that they should be endowed with a considerable measure of the contrary good qualities ; that i?, v.'iili a con- siderable measure of vigour and steadiness, and regu- lated by true and just apprehensions of the nature of holiness, and of the evils of our own hearts and lives that are opposite to it. These things are of manifold use for illustrating the arguments from experience, for the ntcessiiy of divine grace ; and for vindicating them from general objec- tions relating to free will. Though a sinner be a free ^^2 Tht Scripture Doctrine, agent, there is no proof that he is free from powerful depravity in the rooted dispositions of his heart or will itself. If sinners have a sufficient power to attain to God's image without his grace ; it must be by such a course of good endeavours as was above described ; v/hich necessarily suppose a considerable degree of strength, vigour and steadiness in mens' inclinations towards it. As all ihe corrupt and inordinate affections of the heart, and all the branches of depravity, are ac- tive and operative principles ; ihey have, all of them, a strong tendency to oppose and weaken good inclina- tions, to defeat good endeavours, and to marr due steadiness and vigour in ihem. They are also of such a nature, as to make almost all sorts of external objects and circumstances temptations to evil of one sort or other. The apostle observes tliat sin takes occasion to fortify itself even from the good and holy lavv' of God, the scope and tendency of wliich is to oppose and hinder it, Rom. vii. V/hen a siniiCr has some concern about salvation and holiness, before he disclaim all hope and confidence, btit what he has in himself ; he ought to compare the grounds of his hope, with the grounds of his j'ear and self-diflidencc. The grounds of self-diiHdence are pro- portionable to the power and efficacy of depravity. — And if a sinner, in comparing his good desires and pur- poses with the opposite evils in his heart, has good cause to fear, that if left to himself, the latter will be too strong for the former : if he has good cause to appre- hend effectual hinderances of holiness from himself, that is, from the corrupt disposition of his own heart ; his need of divine grace is as real as though the hinderances to be surmounted were not from himself but from some other cause. Holiness indeed is not a thino; of such a nature, that though men had such inclinations to it as they ought to have tiiat is so strong, so vigorous and steady, it would still be out of their power. But pre- valent depravity and corruption are in their nature contrary to good inclinations so qualified ; and m their habitual influence and acting, powerful hinderances of v> eaker good desires and purposes which have a ten- dency to iheuK of Divine Crai-t. ..9-> There are two general plain T:riiiciplc:> ci will be a considerable coiihrmation from exv^erience, of the doctrine of o-iace ; and such a confirmat'ioa as directs to a riglit improvement of it. The first proof of the power of human depravity,, above hinted at, was it^ pow^erful and effectual resist- ance to the m.ost powerful motives. This seems to be a main thinri intended by the scriDture expressions con- cerning the impenitent heart, as a hard heart, a heart of stone or of adamant. There cannot be fitter or more significant words, to express insensibility of infinite cblip^ations. The obligations which reasonable crea- tures are under to love God and ludlness are a very important subject of meditation j and the subject is in- exhaustible ; but it is notneedf6l to enlarge much upon it here ; a general view of it being sufHcicnt to the present purpose. All the perfections of God ; all the manifestations of them in the works of creation, providence, and salva- tion ; our absolute dependence on God as the God in whom we live, move, and have our being : all the endearino; relations he stands in to us as our creator, the father of our spirits, cur preserver, our sovereign B b 2 5"9-i The Scr/jS'iure Doctrine Lord, GUI' Saviour ; all the effects and excellencies of his goodness wiiich is so free, undeserved, and disin- terested ; so constant, so extensive and abundant ; in a special manner, the mysterious incomprehensible mercy and lov^e of God in redemption on the one hand, :ind the eternal rewards and punishments on the other hand, which are so clearly proposed to the considera- tion of sinners in the holy scriptures ; these are all de- signed, and have of themselves a powerful tendency to procure compliance with the will of God, and to persuade sinners to return to him with their whole hearts. These obligations and motives are of various sorts, and have a manifest tendency to work on all the inward principles and springs of action. But in order to a more clear view of vheir intrinsic power and force, were they not defeated by an obstmacy, superior to the power of motives and persuasion, it is fit to consi- der briefly the following properties of them. It is evident, that the motives to love God and ho- liness, are in themselves incomparably greater than any motives to love any other object whatever. In- deed, all the just grounds of love to other objects, are just grounds of love to God, because he is the source of all that is amiable and desirable in his creatures. — The motives to love God and holiness, are infinitely stronser, than all motives and inducements whatever to the contrary. Any valuable present enjoyments, by which men are induced to wickedness, are not pe- culiar to it ; but may be had ordinarily much better in the ways of holiness ; and any troubles that attend a life of true holiness, may be as incident also to those who neglect it, without any solid consolation to miti- gate them ; besides, the many intrinsic evils that make prevalent depravity so great a punishment to itself. — As God's benefits, which are so strong motives to love him and his laws, are innumerable ; so they are always jnulriplying. They are nev/ every morning, Lam. iii. Our obligations to love and honour God, are, in a manner, always observant to our view, and continu- ally before our eyes ; which is a farther proof of the power of that cbstinate depravity anj insensibility^ of D'ro'nc Grace. 295 which defeats their good influence. Others who de- serve our love and aiFectionate esteem, may be at a great distance ; they may be persons with whom we have nothing to do, or with whom we have no intercourse ; they may be worthy of our love and esteem, but there may be no valuable consideration, why our affections or our thoughts should be occupied about them ; or even though they be our benefactors, all our obliga- tions to them may be of an old date It is the very re- verse of all this in the case in view. God is not far from any of us, he fills heaven and earth, and is every where present ; he is a God with whom we have to do ; he is continually loading us with benefits, and, which is itself an inestimable benefit, he is always manifesting his glory to us, having blessed us with faculties capa- ble of contemplating it. The heavens are always de- claring his glory, and the firmament his handy work ; day unto day uttering speech, and night unto night teaching knowledge. All the divine works are con- tinually proclaiming the divine perfections. The earth is full of his riches. All his works praise him and ex- cite us to bless him ; to love, to honour, and obey him. All the good in the world should convince us how good it is to draw near to God ; and all the evil in the world, what an evil and bitter thing it is to depart from him, Psal. Ixxiii. Jer. ii. These things may give us some view of the great- ness of the motives to divine love, and universal holi- ness ; and, consequently, of the great power of that inward depravity that resists ihem, and hinders the sinner's heart from yielding to them. They prove a strong and obstinate insensibility, with respect to infi* nite obligations, in point of justice and gratitude, to love God with the whole heart. They prove a pow- erful and inexcusable stupidity, about the chief ingre- dients of true felicity, in the favour and enjoyment of God, which are incomparably more desirable, than the things; to which the impenitent heart gives the prefer- ence. Wiien things that are in themselves the most absolutely necessary, infinitely desirable and glorious, are either the objects of the heart's indifference^ or 296 7%e Scripture Doctrine only of weak, confused, and transient desires ; while other things, which bear no proportion to them, and which are comparatively less than nothing and vanity, inflame the heart with ardent desires ; and are the ob- jects of its most vigorous and its most steady affections ; this proves such an enormous disproportion between mens' affections, and the worth of their objects, and so powerful a perverseness of disposition, as is a very proper object of amazement as well as the deepest regret. This method of proving the power of human depra- vity, from the power of the motives to holiness which it resists, is not only founded on scripture, but agree- able to the plainest principles of reason. Thus, in scrip- ture, the Lord takes heaven and earth to witness against sinners ; especially, those whom he had fa- voured with distinguishing privileges, that he had nourished and brought them up, though they rebelled against him : it is added, the ox knowetfi his owner y and the CSS his master'' s crib^ but israel doth not knovCy my people dolh not consider. These, and the like scripture passages, charge the disaffection of the impenitent, and their alienation from God and his law, with a stupidity which is in some respect worse than brutish. The ordinary way of reasoning, in other cases, about the power of any natural cause, is by considering the pow- er or force of any opposite cause, which it is able to resist and defeat. It is thus men reason in natural piiilosophy, on speculative subjects. In moral subjects we judge of the strength of mens' inclinations to any thing, by considering the motives and inducements lo the contrary, which are found insufficient to over- power them. If a man reject the most advantageous proposal in the world, as to his temporal concerns ; the more advantageous the proposal is, the greater is the man's inward aversion, and the unsuitableness of the proposal to his prevalent inclinations, which is dis- covered by his refusal. If innumerable good offices do not kindle grateful sentiments ; the greater these good offices are, the stronger is that insensibility, or aliena- tion of heart, which such ingratitude discovers. If a of Divine Grace. 297 man refuse to part with some trifles, notwithstanding great danger in retaining them, and great advantages that are inconsistent with them ; the greater these dan- gers and advantages are, the stronger is the attach- ment to these trifles, to which so valuable inter- ests are sacriticed. The application of these things to the subject of our present inquiry is obvious. They shew what we ought to think of that insensibility, of God's infinite excellencies and benefits ; that iudiifer- ence about the highest blessed'.iess in the enjoyment of him, and that obstinate propensity to vanity, whicli hinders sincere compliance with the proposals of the grace of God in the gospel. As the power of depravity appears in its resisting the most powerful motives, it is a farther proof of its power that ic resists them, when proposed m the most advantao;eous manner. The defects which mav fre- quently attend the proposal of the motives to holiness, are not sufficient to account for their ineificacv and want of snccess. Experience proves, that they are ineffec- tual, when proposed not only by men of ordinary en- dowments : but even by men of the greatest abilities, and of the greatest dexterity in persuasion. The hardness of the impenitent heart, resisted the strong- est motives to repentance and holiness, when propo- sed by inspired men, such as prophets and apostles, and by the Redeemer himself, who spake as never man spake. As to the external circumstances of proposing instructions and persuasives, nothing could appear more proper to beget deep and lasting impressions, of the necessity of conformity to the divine law, than the awful manner in which it was delivered at Mount Si- nai, to the ancient Israelites. Yet the history of that people shews how far it was from having a due effect on them. It is a farther proof of the power of that depravity which we are considering, that it makes men resist the strongest motives and persuasives, even when they are in such circumstances, as seem most favourable to the good influence of these things, and most subservient to their good tendency. There are indeed no exter- 298 The, Scripture Doctrifie lal circumstances, whicli inward perverseness does not •nisimprove to bad purposes. Prosperous circumstan- ces seem fittest to work on mens' ingenuity ; but it is generally owned, that they are found less favourable to the interests of piety and holiness, than affliction. It is a proof of great perverseness, that men should be most apt to forget God, when his providence is most kind and bountiful to them. Afflictions seem to be, in their native tendency, preservatives against inconsid- crateness and thoughtlessncs?. But experience shews l:ow many people are less or more like Ahaz, who in Lis affliction, transgressed more and more. Where arhictiori prodnccs c^ood impressions and good purposes ; oftentimes the-^c things do not survive the distress or danger that occasioned them : and ofrcntimes where they are somewhat more durable, tliey issue only in a very partial refcrm;.tion, or gradually vanish and dis- appear. As depravity abuses prosperity into an occa- sion of inccnsiderateness, it abuses affliction mto an occasion of murmuring. It is remarkable, that many people seem scarcely to acknowledge any providence in their prosperity, in order to thankfulness ; and seem to acknowledge a providence in their distresses, only to murn-;ur against it. Both they, whose circumstan- ces make them taste more of outward prosperity than others ; and they, who are more frequently exposed to greater dangers than others, are far from being found ihe most susceptible of good impressions. There is that in the perverseness of the impenitent heart, that makes it the more insensible, to things of the best ten- dency, in proportion as they become familiar to it. In the next place, it is a very strong proof of the power of depravity, that it resists the strongest mo- tives, even when the mind applies to them with a con- siderable measur-e of attention. It is indeed a weak objection, against the arguments already adduced, that the inefficacy of motives, and the advantages subser- vient to them, is owing to inconsiderateness about them, or important defects in the manner of consider- ing them. Obstinate inconsiderateness about infinite obligations, and certainly such are our obligations to of Divine Grace, 299 love God and his laws, is itself a very inexcuseable perverseness. All the motives to holiness, are mo- tives to serious attention and consideration. Strong alienation of heart is at the bottom of carelessness, and inattention to things of infinite importance. But besides allthis, experience shewsthat the strong- est motives to holiness, are frequently found ineffec- tual, even when considered with a good deal of atten- tion, and concern. This is, in a special manner, very manifest as to that consideration and concern, which is the effect of distress or danger. Ofttimes these things have a considerable effect on mens' minds for a time, producing bitter remorse for past offences, joined with many good purposes and resolutions. But, as was ob- served above, these things may be found, where there is no sincere returning to God with the whole heart. It is in vain to object, that where the motives to holi- ness are not effectual, though they be considered with attention, there are other important defects in the manner of considering them ; and that they are not attended to with a right disposition of soul. Though this be a truth, it is no argument against the power of human depravity, but rather a confirmation of it. The motives to holiness are not only motives to good ac- tions, but to a right disposition of heart. Since atten- tion to motives is not sufficient to rectify the heart, it is an argument of our need of the grace of God for that end. Tnese things are far from being just objections against the necessity or usefulness of the attentive con- sideration of motives. As it is in the use of means that we are to seek after divine grace, so a chief mean of holiness, is due attention to motives to it. Not only is such attention a chief mean of holiness, but a prevalent propensity to it is a chief part of ho- liness. The suitable exercise of love to God, and ha- tred of sin, necessarily implies the actual contempla- tion of the motives to these holy affections. But though the consideration of aiotives be so very useful and ne- cessary ; there is a very ^reat difference bet *^een that consideration of them, v/hich is joined with self-confi- oOO The Scripture Doctrine dence, and a disclaiming of dependence on divine grace, and that which is undertaken with humble de- pendence and earnest application for it. It is this last sort of attention to motives, that is the main scope of the proofs of their insufficiency, of themselves, for the great end proposed by them. It may not be amiss to observe, that the wickedness of hypocrites, and the many mfirmities of the sincere- ly religious, which are frequently made objections against religion, are indeed strong confirmations of some of the chief doctrines of it j they shew the pow- er of human corruption ; they shew that there is not such efficacy as some imagine, in the mere considera- tion of motives. It is certain, that not only the sin- cerely pious, but also hypocrites, are ofttimes em- ployed that way. It is remarkable, that there are many severe invectives, especially in the writings of those who oppose revealed religion, which suppose those to be the worst of men in the world, who are most employed in considering the motives to goodness and holiness : namely, the men whose office it is to in- culcate these things on others. In the mean time, there is no ground to look on these men as of a different make from the rest of the world. And though there be a good deal of injustice and partiality in such invec- tives ; yet, is there so much truth in them, as shews, that the efficacy of motives and consideration, is not sa great as is pretended ; and that it is mens' wisdom, in the diligent consideration of motives, to depend on a superior efficacy, that can make them have a due ef- fcet on the heart, and can triumph over all opposition. Those writers who appear biassed against the doc- trine of divine grace, sometimes lay down such grounds of self-diffidence, as are very favourable to it, and evidently tend to prove the necessity of it. They own sometimes, in very strong terms, the necessity of distrusting the most promising good impressions.- — There is a remarkable passage to this purpose, in the writings of a celebrated modern author, well versed in the moral writings of the ancients. His words are, " But alas 1 the misfortune of youth, and not of youth of Divine Grace. £01 merely, but of human nature, is such, that it is a thou-, sand times easier to frame the highest ideas o'' virtue and goodness, than to practise the least part. And perhaps this is one of the chief reasons why virtue is so ill practised ; because, the impressions which seem so strong at first, are too far relied on. We are apt to think, that what appears so fair, and strikes us so for- cibly, at the first view, will surely hold with us. We launch forth into speculation, and after a time, when we look back, and see how slowly practice comes up to it ; we are the sooner led to despondency, the higher we had carried our views before." Here it is owned, that the motives to goodness may have consid- erable effects on mens' minds, without rectifying the prevalent dispositions of their hearts : and that, with- out having that effect, they may strike very forci- bly, and make impressions which seem at first very strong. Though such impressions of goodness as he de- scribes, are not the easiest things in the world, he af- firms that it is a thousand times more difficult to prac- tise the least part. It is evident, that a culpable weak- ness or perverseness, which defeats so promising im- pressions, and ideas of goodness which strike so very forcibly, affords strong arguments against that self- confidence, that excludes dependence on divine grace. The author affirms, that so bad success in the pursuit of goodness, tends to despondency. It must, of course, tend to make men quit the pursuit. This shews how desirable, yea, how needful it is, to have so powerful a preservative against despair of success, as the pros- Jject of these powerful aids, that are sufficient for sur= mounting all difficulties. It may perhaps be objected, that the passage just now cited, treats only of the high- est degrees of goodness. But though the beginning of the passage speaks of the highest ideas of goodness, what follows about the in efficacy of the most promis- ing impressions, seems plainly to be affirmed, of the practice of goodness in general. C c J02 The Scripture Doctrine SECTION IV. Of divine supernatural operations, and mistakes concern- ing them. THEY who duly consider the danger of extremes, especially in the concerns of religion, must observe, that there are two extremes relating to the efiicacy of second causes, which have a very bad influence on inens' minds, in inquiries of the greatest importance. The one is, an unreasonable propensity to imagine di= vine interposition in things, that are really the effects of the course of nature, acting in a constant depen- dence on the Deity. The other is, an excessive fond- ness for accounting for every thing, by the natural efficacy of second causes, without admitting any imme- diate divine interposition whatever. The first of these extremes, is oftiimes the occasion of various sorts of superstition and enthusiasm : and the other of more direct impiety. Some speculative men, who set no bounds to the love of accounting for every thing, are strongly biassed against the doctrine of grace, as clashing with their favourite prejudices. They are disgusted at a doc- trine which ascribes to the first Cause, a manner of operation, in producing holiness and happiness, so un- suitable, as they imagine, to his manner of operation in his other works ; and to the order that obtains both in the material and intellectual world. They seem to imagine, that in all the other divine works, every thing, without exceptif)n, happens merely, according to a natural course, or according to the efficacy of se- cond causes, operating suitably to general established laws, while the Deity only preserves these laws, and the creatures governed by them ; the doctrine of grace, appears to those men disagreeable to reason, as inter- fering with the uniformity of the divine works. And whereas, the efficacy of grace, is sometimes termed supernatural ; because, it exceeds the natural energy fif second causes j sometimes people annex to that of Divine Grace, 303 word, several wrong notions, which strengthen their prejudices against the thing intended by it. They seem to imagine, that supernatural operation, denotes such effepts, and such a manner of working, as is un- suitable to the frame of human nature ; i^nd reverses the established order of nature, as to the connexion between causes and elfects. It is proper, therefore, to make some remarks on supernatural operation, or immediate divine interposition in general, which will illustrate several important properties of the opera- tions of grace j and shev/ that the prejudices in view are ill founded. it is of in^portance to observe, that superr.atural operation does not imply a reversing of any of the established laws of nature. When people imagine ali- supernatural ()}:eration, to be unsuitable to the perfec- tion of the divine works, tliey seem to confound two filings tl-at arc very diiFcrenr ; namely, the reversing the order of t!;e laws of nature, and changing the state or disposition of natural objects, The stare or dispo- sition of natural objects., may be changed by the first Cause, without any greater alteration of the laws of nature, than when such changes are pr»,'duced in any object, by external second causes, and particularly by free agents. Thus, for instance, when men turn a river into a new channel, though they are said to change its natural course, the motion of that power, after that change, is really as natural, or as suitable to the laws of nature as before, though the change be an effect^ which there was nothino- in the nature of the river itself sufficient to produce. In like manner, it is evi- dent, that the first Cause can easily v/ork good and useful alterations in the state or disposition of various sorts of creatures, v.'ithout any alteration of the laws of nature, or even any total alteration on the nature or disposition of these creatures themselves. Thus, even in the hearts void of holiness, the Deity can easily restrain wickedness, by good impressions, con- tradicting particular corrupt passions j or turning some hurtful passions, such as anger and wrath into kind- ness and good will. Gen. xxxii. In such a case, though 304 The Hcriplure Doctrine these good impressions would not have happened with- out external interposition ; yet, they may operate af- terwards in a natural way, in producing considerable *good effects, such as the fruits of kind affection and good will, instead of those of anger or hatred. These things shew that supernatural operations in general, and consequently the operations of grace, do not imply a reversing of the laws of nature. This will be more evident, in considering afterwards the scrip- ture account of the manner of these operations, and of the means that are subservient to them. But it may be proper first to take a view of these effects, that are the msin design of them. And here it may not be amiss to observe, what is the import of the word na- Lural, according to the best meaning of it, when it is opposed to what is unnatural ; and is distinguished Irom the corruption of nature. According to this use of the word, it is evident that those things are said to be most natural, which are most suitable to tlie na- ture of things, and particularly to the plain scope or end of the structure of our own nature, or most sub- fervient to the highest perfection of which it is capa- ble. Taking words in this sense, that corruption, whicli div'ip.e grace opposes, and is designed to root out, is the moft unnatural thing in the world. It is l^roper to observe tliis, because, though the use of words be arbitrary, yet, the ambiguity of expressions concerning v/hat is natural, or according to nature, ."•^ometimes occasions hurtful misconstructions, and is made a handle to bad j3rirposes. If the thinos which disriniziuish our nature from infe- nor natures, should be considered as the principal tilings in our structure and frame ; then it is certain that the main thi^igs in our own nature, as well as every part of the nature of things about us, point out that to be our chief end and highest perfection, which the scripture represents to us as such. This is evident from the bright display, that every thing in nature gives us of the glory and goodness of its author, the distinguishing capacity which the rational soul has of j knowing, loving^, and enjoying him, together with its J of D'mnc Gra^. 305 incapacity of happiness in any thing else ; the native tendency of all the divine works and benefits, to ex- cite due acknowledgments of the all-powerful and wise Creator, and the infinitely kind Benefactor, and that conscience which teaches us to consider him as the moral Governor of the world, and remonstrates to us the infinite obligations we are under in point of jus« tice, gratitude, and interest to adhere to him as the source of all good, on whom we have so absolute a dependence. These things, if duly considered, shew that there is no disposition or conduct, truly suitable to the nature of things, but that for which the scrip- ture directs us to apply for the sanctifying j^race (if God. On the other hand, there cannot be a more unnatu- ral confusion and disproportion in the world, than what takes place in the prevalent affections of intelligent creatures, when instead oi' loving God above all things, they give the preference to infinitely inferior objects. There cannot be a more unnatural abuse of God's crea- tures, than to make those effects of his goodness, whose native tendencv is to make us love and honour him^ occasions of alienation from him, and rebellion against him. There cannot be a more unnatural stupidity, than that which makes the hearts of sinners so insensi- ble of all the motives to love God : vvhen infinite ex- cellency, in a special manner infinite goodness and all- sufficiency, do not excite the highest esteem, grati- tude, and desire. Such perverseness of heart, has in it the greatest incongruity and contrariety in the world, to the most important natural differen^ies and relations of things ; namely, the differences between God him- self and his creatures, the relations they stand in to him, and the relations we stand in to him ourselves, as our Creator, Preserver, our cUief, and in a manner our only Benefactor (other causes of good being but instruments of good in his hands) the Father of spirits and Fountain of life, in whom we live, move, and have our being. These things shew that that depravity which is op- posite to true hoiiness, is a disposition whrch has in it. C c 2 o06 The Scripture l/ocirine the greatest unsuitablencss to llie nature and natural relations of things ; and is so contrary to the true per- fection of our nature, that it has a direct tendency to the destruction of it. Whereas, some people appear prejudiced against supernatural operations of grace, as interfering with the order of nature ; it should be con- sidered, that the design of such operations is to re- move the most unnatural disorder in the world. They rescue our faculties from the most unnatural abuse and perversion of them. By subduing depravity, they re- store the primitive and original rectitude of our nature. They re-establish a blessed order and harmony in the inward principles of action, namely, the inward incli- nations and affections of tlie lieart. They render them suitable to the nature of tilings, proportioned in the main to the worth of their objects, (the heart being chiefly attached to the chief good) and subservient to the true perfection of our nature, and the end of our being. It may be said, in a very proper sense, that it is the supernatural efficacy of grace, that re-establishes and promotes the most important efficacy of natural causes. 'The most important and most excellent use of natural causes, is their subserviency to ihe knowledge and love of God in the hearts of rational creatures. It is pre- valent depravity and hardness of heart that hinders their efficacy that way. According to the common and natural way of speaking on moral subjects, the mo- tives to love and obey God, are called just causes of love and obedience : and transgressions of God*s ricrhteous laws are said to be without cause and unac- countable. Such expressions, indeed, must be under- stood in a limited and moral sense ; there being that in the heart of a sinner which can account for his transgressions, and is the natural cause of them. But such natural ways of speaking on this subject, are a confirmation of what was observed above, that that depravity which is opposite to true holiness, is, in the sense formerly explained, the most unnatural thing ia the world: and that divine grace in subduing it, re- moves the main hinderance of the chief use and effic*- of Divine Giact. 307 cy of natural causes, which is their efficacy on the minds and hearts of reasonable creatures, directing them to the first Cause, the source of all good. But this will be still more evident, if we consider, not only the eifects of divine grace, but also the scripture ac- count of the manner in which it produces them. It is evident from scripture, that the operations of grace are suited to the frame of our natures, and to these laws of nature, which relate to the fittest means of producing the best effects on the minds and hearts of reasonable creatures. The proper means or causes of producing belief or persuasion with suitable aflfections, are such things as these ; light or evidence ; arguments and motives ; serious proposal of them ; mature con- sideration ; earnest exhortation ; and entreaty ; warn- ings of danger and the like. As several of these things were considered in the former section, it was observ- ed, that though our need of divine grace supposes the insufficiency of these means in themselves ; yet, the efficacy of grace does not take away the usefulness and necessity of them. It is evident from scripture, that these, and the like means, are ordinarily made use of in subserviency to the operations of grace, both in the first production of its blessed effects, and in advancing them towards perfection. According to scripture, as divine grace excites men to good actions, by producing good affections ; so it produces good affections and inclinations in their hearts, by informing their judgments, and enlightening their minds. As divine love must be founded on the belief of divine truths, that is, on the belief of the most just motives of love in the world ; so faith, working by love, is represented as the whole of true religion. So much the more unnatural is some peoples way of rea- soning, in opposing the importance of faith on pretence of magnifying the importance of good inclinations.— As God affords abundant evidence for the divine origin of what he reveals, and proposes the most powerful motives to what he requires ; so the manner, in which these things are enforced in scripture, is evidently^the fittest in the world to command attention^ and to make o^S "^Vtt Scripture Doctrine deep impressic^i. He condescends to reason with us^ to expostulatfe with us, to appeal to ourselves, that we have no just tause for our obstinacy, to anticipate our objections against trusting in him, and obeying him,. and, with the most useful and alarming warnings, to mix the most engaging invitations, drawing us with the cords of love, and the bands of a man. The scripture teaches us also, that holy inclinations and affections are promoted and strengthened in the heart, fey the same suitable means by which they were produced at first. The serious consideration of proper motives, and the frequeat proposal of them in out- ward instructions, which is so subservient to due consid- eration, are of constant use. And, as it was observed before, that besides the due proposal, and considera- tion of motives, there are various outward circumstan* ces, which are subservient to their good influence ; so the scripture shews that the various dispensations ©f God's providence, are made subservient to the effi- cacy of his grace. Though the success of these means- js not owing to themselves, since experience shews that mens* depravity is proof against them ; yet, when divine grace over-powers that depravity, it re-esta- blishes, as was observed, a little above, the good in- fluence of means. It renders them really effectual for these good ends, to which they have an intrinsic, but not an instiperable tendency. Every thing in the order of grace, or in the new creation, is connected suitably to the frame of human nature, to the nature of good affections and inclinations, their means and effects. This is evident from the influence of just impressions of guilt and depravity, on a due esteem of redemption and grace ; the connexion between different degrees of evidence, and* just assent ; of faith and love to the end, and proportionable love to the means j of vigo- rous and repeated acts, strengthening good habits, and good habits exciting to good acts. When a sinner be- comes a new creature, the use of the Hieans of spiri- tual life becomes, as it were, natural to him. They are as naturally the objects of his hunger and thirst j as it is natural for every living creature to use the of Divine Grace. 309 means of self-preservation. That which is of partic- ular importance, in considering this subject, is the in- fluence of a life of faith, on all the parts of holiness. A life of faith on the Son of God, is a life of habitual ac- knowledgment, and consideration of the strongest motives to love and obey God, as well as of the strong- est ground of joy and triumph in him. It is also the appointed means of obtaining all needful supplies of sanctifying grace. Thus, the due acknowledgment of the most powerful motives to holiness, is the means of obtaining that powerful grace, which is the chief cause of it. These things shew that the operations of grace are fitted to the frame of our nature, both as to the effects they produce, and the manner of producing them.— They are far from reversing these good and wise laws of nature, of which God himself is the Author. They promote the chief end of all these laws, and that in a manner suitable to the connexion, wliich these laws establish between causes and effects, or between the means of good ends, and the ends themselves. It may be said, that it is sin that has broken that connexion between natural causes and their best effects ; and it is divine grace that restores it. It may be proper for farther illustrating this matter, to consider briefly some of the chief, known ends of the uniformity of nature, or of the general laws that establish the connexion between causes and effects. — Two principal known ends of that constitution are, first that it gives a transcendent display of the wisdom of God ; and then, that it directs the activity and good endeavours of creatures. The connexion between ■causes and effects, is, that which directs us to the means we must use, in order to the good ends we ought to pursue. There is in the operations of grace, an ex- cellent order that answers these good purposes. There is a subordination of causes and effects, a connexion between fit means and good ends, with a mixture of uniformity and variety, that gives a bright display of supreme wisdom. And seeing the promises of divine grace are made in such a jwanner, as to encourage ap 310 Tht Scripture Doctrine humble diligent dependence on God in the use of means, and to discourage the contrary, it may be said, in a sound sense, that there are laws of grace as well as of nature, calculated to regulate the endeavours of those who seek God with their whole heart, so as to direct them in the pursuit ot wisdom and happiness. Ujx)n the whole, it is evident that divine grace does not otherwise interfere with the efficacy of natural cau- ses, than by preventing tlie efficacy of the natural cau- ses of destruction. That prevalent depraved affections are the natural causes of misery, is owned even by those who are against divine interposition to prevent It. This is carrying the love of a mere natural course of things to a very great height. In the mean time, it is proper to observe what con- cessions ought to be made concerning divine immediate interposition. It should be always acknowledged that it is what the Deity is not obliged to. Several things that are objected against the reality of it, are proofs of the free undeserved condescension manifested in it. — That is the true improvement that should be made of them. If he should leave transgressors wholly to the natural consequences of their depravity, which is what the scripture expresses by God's giving men up to their own hearts' lust. Psalm xliii. or to the hardness of '.iCir hearts, he would do nothing but what is perfect- ly just. All the works and laws of nature contain such obligations, to love and obey the God of nature, as make disalfections and rebellion highly inexcusable and punishable. Were the Deity obliged by immediate in- terposition to remove depravity, it might with equal reason be affirmed that he were obliged not to punish it, and the divine law alone should have no penal sanc- tion. The Deity can no more be obliged to bless trans- gressors with holiness, than with all the other ingre- dients of the most perfect happiness. But though the interposition of grace is what the Governor of the world is not obliged to ; yet if such blessedness is revealed and offered to us, it is evidently our greatest wisdom and interest not to neglect so great ii salvation. If indeed we find in ourselves these of Divine Grace. 311 grounds of self-diffidence which were formerly insist* ed on, and if we are obliged to love holiness, and con-' sequently the most effectual causes and means of it, the love we owe to God, to holiness, and to ourselves, should conspire to make us love and earnestly desire operations of sanctifying grace. A sinner can never excuse his opposition or neglect of Divine grace, by alleging that it is better he should want it, or run the greatest risk of wanting it, than that he should be be- holden for it to the grace of God, or obtain it other- wise than by a mere natural course of things. It is proper to observe in the next place that as the operations of divine grace, are far from reversing the order of the natural world ; so there is in these opera- tions a glorious order of a superior kind, and that they are highly subservient to that which is called by some, perhaps not improperly, the order of the moral world. As the order of the natural world consists in the con- nexion between efficient causes and their effects ; so that of the moral world consists in the connexion between moral causes, or moral deservings on the one hand, and rewards and punishments on the other hand ; and in general, between things that are the objects of God's approbation, and these effects of his favour, which are encouragements to such things. It is true indeed, that, as merit is a relative thing, no creatures, not even the most perfect, can merit at the hands of God, as one creature may merit at the hands of ano- ther. But notwithstanding of this, if the Deity vouch- safe to annex perfect happiness to perfect and steady obedience to his law, and where such obedience can- not be pretended, various gracious encouragements to humble and sincere endeavours in dependence on his blessing ; it is evident that such an administration intro- duces into the divine works, an order and perfection of a peculiar kind, and which highly illustrates the di- vine moral attributes. It is easy to prove that the order of the moral world is both different from that of the natural world, and superior to it. That it is different from it, is evident from this ; that both moral good and evil, are capa- 312 The Scripture JDoeirine ble of great rewards and punishments different from these that are necessarily connected with them in the nature of iJiings ; and which make them, in some mea- sure, rewards or punishments to themselves. Holi- ness includes in its nature, a desire of inestimable blessings^ that are not necessarily and inseparably con- nected with it : of which afterwards. As to moral €vil, the more it is a punishment to itself, the greater reason there is, for additional penalties, in the divine government, against an evil so destructive to the sub- jects of it. That the moral order of the world is of supreme importance, is evident from its relation to the most important causes and effects in the universe ; namely the happiness or misery of intelligent beings, and the procuring causes of them : besides that the au- thority or dignity of the moral law of God, has an evident connexion with his moral attributes. It is a principal excellency of the divine administration, that all the parts of it are subservient or suitable to the dig- nity of the divine moral law, and the regard the Deity has for it. These things cannot be said of any other laws ; for instance, of these that regulate the mo- tions of the material world. If the order of the moral world be of supreme im- portance, it is certain that the operations of divine grace are, according to the scripture account of them, highly suitable and subservient to it. All the effects of divine grace are bestowed on guilty transgressors, in such a manner as is most suitable to the honour and majesty of the divine law, and justice. The sancti- fying grace of the Spirit of God, is the effect and pur- chase of redemption by the blood of his Son, which magnifies his law to the uttermost. All the operations of God's grace, may therefore be considered as acts of distributive justice as well as of transcendent mercy. They are the rewards of the infinite merit of the Me- diator, while they are acts of pure favour to trans- gressors. It is not needful, in this place, to enlarge on the scripture account, of the manifold relation between redemption and sanctifying grace. If we consider uj Divine, Gract. ol-i how, accorciin J to the account there given of this im- portant mattej-, the blood of the Son of God is the me- ritorious cause of sanctifying grace ; his intercession, founded on his sacrifice, the continual procuring cause of it ; the gospel, which reveals it, the external means; and that faith, which includes a due acknowledgment of it, the chief inward means of it ; as also how the sanc- tifying work of God's Spirit is a continuation of that energy which raised Christ, as the head of the new creation, from the dead ; how the union between him and all who are redeemed and sanctified by liim, is compared to that between the head and the members of the natural body; how, by virtue of that union, all divine grace and consolation is communicated froiu him to them ; all these things i,he\v that the law or covenant of grace is well ordered in all things ; and that there is in this new creation, a sublime harmony, and a glorious order, transcending any other we can conceive. This is farther evident from what was hint- ed above, about the manner in which the promises of 'divine grace are proposed. It is in such a manner as contains the most powerful arguments against sloth and indilFerence, and the strongest motives and en- couragements, to humble diligence in the use of means ; while a due acknowledgment of the grace of God, and humble dependence on it by prayer and supplica- tion, is itself, by divine appointment, a principal means of obtaining that grace, as well as an exercise which has a ])arcictilar native tendency to make the heart steady and vigorous in all good endeavours. What has been said, is of use to illustrate divine wisdom and goodness, in the supernatural operations of divine grace ; and to vindicate them from the ob- jections hinted at, in the beginning of this section, — These objections are founded partly on mistaken no- tions of superncitmai operations, and partly on wrong suppositions, against which there are strong excep- tions from natural reason, though we should abstract from revelation. Of this kind is that notion of the divine works, which supposes that it is essential to the perfection of theai, that there should be no d.vine im- D d ^l^ The Scripture Doctrine mediate interposition, of any kind, not even for the most important purposes. We ought indeed to admire the divine wisdom and other periections, manifested in the established lavi^s of nature, from which so glori- ous an order results. But the excellency of these di- vine operations, which may be supposed to be merely according to these laws, and the order that results from them, receives no prejudice from a mixture of other operations of a different kind, which, as was observed, do not reverse these laws, but promote the highest ends of them. To suppose that the first Cause must produce no effects, but what second causes are suffi- cient to produce by the power he has given them, by general established laws of nature, is a supposition of bad influence, as to natural religion itself. It is ex- ceeding unsuitable to the impressions we should have of the incomprehensibility of God and his works. It tends to lessen our ideas of the influence of providence ; and has too much affinity to the old heathen fate. It tends to lessen moral dependence of reasonable crea- tures on the Deity ; and to lessen our apprehension of that moral order of the world, which is of supreme importance, and to which the natural order of it is subservient. It is a notion, which, when taken in its lull latitude, clashes with the known observation of the best philosophers on the laws and chief known parts of the frame of nature ; namely, that though they are calculated for a very long continuance, yet not for a perpetual continuance without renewed di- vine interposition. The uniformity of the course of nature has been made an objection against prayer, relating to external pro- vidences, Several such prayers seem to suppose divine interposition, restraining the depravity of wicked men, and over-ruling the efficacy of natural causes in the material world, when threatening us with outward dangers and distresses. As to divine interposition re- straining wickedness, as it has been owned by people Who had only the light of nature, so it is evidently suitable to the most natural notions of supreme good- ness. As to the motions in the material world, when of Divine Grace, 315 it is supposed evident and unquestionable, that all of them, without exception, happen merely according to general laws ; tills seems partly owing to inadvertence. It is true, there is a visible constancy and uniformity in most of these things, particularly in the motions of the heavenly bodies, and what has a connexion with it. But it is obvious there is one part of the visible creation, on which the usefulness of the other parts of it to its inhabitants very much depends, in whose mo- tions there is so vast a variety of changes, that no uniformity can be discerned (or pretended j ; nor any general laws by which they can be, for the most part, accounted for. The morions of the air, in which we breathe, are of that importance, that without them, the regular variety of seasons would be useless ; and all the other ])roviii()n for the life of the animal world lost. As these motions are ordinarily the means of in- numerable advantages ; they a»-c capable of being the instruments of various calamities : such as famine, pes- tilence, and epidemic diseases, besides various partic- ular disasters. The thing that makes them capable of answering so many different ends, is their inconstancy and variety, whicii no philosophy can reduce to gene- ral laws. Some indeed have supposed, that infinite wisdom may have so contrived the original frame of nature, that all these motions, however various, should owe their rise to natural causes, without any immediate divine interposition. But though it cannot be proved that this is impossible, seeing nothing is so to infinite wisdom and power ; yet, as there can be no positive proof of it, so it is suliicient to the present purpose to observe, that it is possible it may be otlier- wise : and that, though many of these motions pro- ceeded from immediate interposition, operating, when once they are produced, according to the laws of na- ture ; such interposition would not marr the uniformi- ty and constancy of nature in these other parts of it, where such uniformity is requisite. The mention of this instance, is the more suitable to the chief subject in view, because of the known scripture expressions, and comparisons, taken from that part of nature, to ^16 Tht ScriptT^re Doctrine illustrate, in some measure, that important subject to our weak capacities, John iii. 8. Though it were supposed, that there were no im- mecli :te divine interposition, in producing any other eiFects wliatever, but only these ascribed to divine grace, yet the disparity between these and all other effects, is of sutficient inDportance to account for this dilierence, of ?o vast importance, that it serves to re- lure all objections, concerning a disparity in the man- ner of producing them A main evidence of this is the subject insisted on in the preceding section. Human corruption, and the inetticacy of natural causes to sub- due It, has made such inierposition necessary. That which has made it necessary, is a thinp- pecu- liar to free agents, and of which the inanimate or ir- rational part of the creation is not capable. Only intelligent beings are capable of introducing such disor- der into the universe, as needs divine interposition, toreclii'v and redress it. Tl ey odIv are capable of a voluntary abuse, and corruption of excellent natural powers, and of departing from their original, and v.hat may be properly called, their natural state. And therefore, thousih it were certain that it belono-ed to t.ie ongmal perfection of the other divine u'orks, that there should be no need of divine interposition after- wards ; vet, this cannot (onclude anv thing; as to free agents. Various arguujents were adduced above, to 5hew that they do need such interposition : and if there is sufficient force in these arguments to prove our need of it, it rhould make us very cautious how we subtilize against it, as to its want of snalogy with other divine operations, je^t the love of philosophizing carry it ^-gainst tiie love of true holiness and ha]>piness. Though it \\ ere supposed, that in other cases there lire very useful and desirable effects, for which divine interposition is necessary, as well as for the effects ascribed to divine grace ; yet, there are no other ef- fects m the world, that are in themselves so necessa- ry, or which, in respect of importance, bear any pro- portion to them. Divine interposition may be neces- sary for other desirabJe effects ; but no other effects of Droint Graee. ol7 are necessary to happiness, but conformity to God and the enjoyment of him. As these are the great ends of divine grace, so they are evidently the noblest etlects that can be produced in the highest order of created beino-s. There is a peculiar and transcendent excel- lency in these effects of divine power, as they are the chief effects of divine goodness. Though human corruption did not make divine su- pernatural operation necessary in order to holiness, it is necessary on other accounts, in order to compleai happiness. Though holiness be a chief part of happi- ness, it does not comprehend the whole of it. It in- cludes, in its nature, desire of enjoyments that are not inseparable from it. Suitable love to God with the whole heart includes transcendent desires after God ; not only after his favour, but after the fullest assurances of it, and of its perpetual continuance. As also after such enjoyment of God, such intercourse with him, and communications from him, as cannot be the effects of the mere course of nature ; and cannot take place while the Deity acts towards a creature, merely in the character of universal Cause^ supporting the established laws of nature^ SECTION V. Of the peculiar excellence es of the grace of divine Icve, and the lively vigorous exercise of it. IT is evident, from what was considered former- ly, concerning the scripture account of the effects of divine grace, and the distinguishing characters of true holiness, that the lively and vigorous exercise of the grace of divine love, is a chief part of true religion. But because this vigorous engagement of the lieart, and affections in religious worship, is in itself a matter of so great importance ; and, at the same time, a thing against which many people appear very much preju- diced, it is proper to consider this subject somewhat more particularly. It was observed before, that all the grounds and D d 2 .313 The Scripture Doctrine motives of divine love, are so many motives to the frequent exercise of tliat noble affection. The same laws of nature and revelation vvhic'i require divine love, require frequent divine worship. They require our honouring God, and our endeavouring to strength- en the love of God in our hearts, by habitual acknow- ledgments of his excellencies, and our manif Id obli- gations to him. It is obvious, there are two very different ways of doing this ; namely, a cold superfi- cial, and careless way, which does not aifect the heart, and a serious, affectionate way, with deep reverence, esteem, gratitude, and strong desires after conformity to God. It is easy to observe, which of these two ways of worshipping or contemplating God, are most suitable to the love of God with all our heart, and all - our soul, and all our strength. People void of love to God, may be employed in considering and acknow- ledging their obligation to love him ; but while their hearts are insensible of these obligations ; while their hearts are not in some measure penetrated with suit- able impressions of them, their praise, their adoration and prayer, are not sincere acts of religious worship. Sincere acts of divine worship, must be real exercises of divine love. Acts of worship are not designed to inform God, either of his own infinite excellencies and benefits, or of our wants ; all which he knows infinite- ly better than we do. Seeing the end of worship is not that we may inform God, but that we may honour and enjoy him ; it is evident, neither of these can be done, unless we honour him with our whole heart. — Acts of worship are designed for strengthening and fortifying divine love in the heart, by a due exercise of it. It is evident, that a few strong and vigorous actings of any good affection or habit, have a greater tendency to strengthen it, than many weak and super- ficial actings. It is necessary for us to be accustomed to acknowledgment of God's perfections and benefits ; but it is dangerous to accustom ourselves to acknow- ledge these things in a cold and indifterent manner. — For the natural effect of this must be a habit of cold- ness and formality, about things of infinite importance. of Divine Grace. 310 The negligent and careless performance of divine wor- ship, is next to the utter neglect of it. Nothing, there- fore, is more agreeable both to scripture and reason^ than that, as it is with the whole heart, we should love God ; so it is with the whole heart we should worship and serve him. For preventing mistakes on a subject of such impor- tance, it is proper to make some remarks, concerning the true strength and vigour of good affections. It is evident, that these things must be judged of by a bet- ter standard, than the natural outward signs of inward emotions, which depend on constitution, and other causes. In persons of different constitutions, the same degrees of love, joy or sorrow, may have very differ- ent effects as to these outward natural signs and ap- pearances. The true measure of the strength of any affection, is its superiority to other affections, espe- cially those that may interfere with it ; and its influ- ence on mens' actions. A main thing, therefore, wherein the true strength of divine love consists, and of whatever holy affections have a connexion with it, is their superiority to all other affections, their efficacy in keeping other affections within due bounds, and di- recting them to right purposes, and their influence on universal holiness in practice. These men, therefore, have the strongest love to God, who have the strong- est propensity to a course of universal obedience to him ; whose love is able, by God's blessing, to sur- mount the greatest difficulties, that attend such a course ; and to resist the strongest temptations to the contrary. But in speaking of obedience, acts of divine worship and contemplation, and due exercise of divine love in them, must not be excluded ; but included as an essential and principal part ; and as such a part of obedience, as has the most advantageous influence on all the other parts of it. These things shew how we ought to make an esti- mate of the strength of divine love, as habitually root- ed in the heart, governing the life, and duly exercised in contemplation and worship. It is evident, that the more vigorous the exercise of that affection is in wor- 520 The Scripture Doctrine ship) the more is the attention of the mind fixed on its infinite object, Psal. cviii the more does the heart cleave fast to God, and follow hard after him, Psal. Ixiii. the deeper are the impressions on the heart of his infinite excellencies, and of all our obligations to him, and the greater is the willingness and complacen- cy of the soul in divine worship itself. These things serve also to rembve the ambiguity of words, that is observable sometimes in unlimited in- sinuations and objections, against the use of devout affections. Such are the objections which suppose a real difference between suitable affections towards God, and a due attachment of the will to him j choosing him as the soul's chief good and chief end. Such a choice, as was observed before, is a main thing included in divine love. But it is an unreasonable strife about words, to pretend that such a choice, such high es- teem, gratitude and desire, as are included in divme love, and were formerly described, are not affections. When people deny the necessity or importance of de- vout affections, they must either deny the necessity of the love of God, or deny that the love of God, even with the whole heart and soul, is an affection of the soul. Though the use of words be arbitrary, yet, if there are abuses of words, which tend to embarrass and mislead mens' thoughts ; the ways of speaking, which would exclude the most transcendent love or joy, from being affections of the soul, are of that number. Whatever reason there may be for distinguishing between the will and affections, in some other cases, there is no reason for disihiguishing between the due attachment of the will to God, and the affections in- cluded in sincere love to him. The will cannot be duly attached to God, without habitual love to him with the whole heart, deeply rooted in the soul. Without the actual exercise of that love, there cannot be a right dis}>osition of the will towards God, in his worship. — These things admit of very different degrees. They who love God most, may sometimes come short of that lively exercise of divine love and joy, which they have of Divine Grace. 321 attained to at other times. As the want of such attain- ments is consistent with a prevalent attachment of the will to God, it is also consistent with prevalent love to him. But it is needful to distinguish between the want of such things, and the want of all desire after them. The want of all such desire is inconsistent with sincere love and due attachment, of the will to the source of all happiness. If there is ofttimes ambiguity in common expressions about the affections, the same thing takes place in more formal and philosophical ex- pressions, about the various actings of the will: and the things which serve to give fixed and determined notions, in the one case, serve in both. There are transient and fictitious actings of the will, as well as emotions of the heart or affections. It is needful to distinguish between the will and the affections in these cases, wherein men are deeply affected with various things against their will, as when FeliK trembled in hearing Paul's discourse ; in these cases, mens' affec- tions are involuntary and forced. On the other hand, men may be sincerely willing to be more strongly af- fected t'ov.ards certain excellent objects, or to have their affections towards them more lively and vigorous than what they are ; it is evident, this must be the case, as to all who are endued with sincere love to God and holiness. Divine love, where it takes root in the soul, is the most voluntary affection in the world ; and wherever it is sincere, there must be some aspir- ino- after hit and reasonable additions and increase of strength. We cannot have sincere di- vine love, without a real desire of such progress in it. The necessary disproportion of that affection to its ob- ject, and the strong obligations to it, the divine bene- fits which are continually multiplying upon us, are evident proofs of this. And as there is good ground to suppt)se, that strong desire and endeavours after progress in the love of God, is a main thing, intended hy the scripture expressions about our loving him with all our lieart, and all our strengrli ; «;o there are mani- fold oiber instructions in scripture, which shew that we cannot love God truly, without endeavouring to love him more than we do, and that desire of progress is a main character of sincerity. iProm what is said, it is evident, that it is equally :*bsurd and impious, to suppose that creatures may love God too much, or more than they ought. Hence, it follows, that sinners cannot hate sin too much ; that they cannot prize deliverance from it too much, or be too thankful for it. It is true, that there are certain bounds, beyond which mens' affections cannot rise, in their present frail state, without doing hurt to their frame, or even unhinging it. But there are very ob- vious reasons, that this is no proof of a danger of ex- ( CSS in the f^ood affections i-.i view. In mens' present of' Divine Grace, 32^ rJTiperfect state, these affections labour ahvays iindet culpable and hurtful defects ; they are also subject to very hurtful decays through opposition from inward infirmities, and outward hinderances and temptations, of a contrary tendency. This may be very evident to us, if we consider some obvious differences, be- tweeen these excellent affections in view, and mens* affections to inferior objects ; particularly these appe- tites, which relate to the subsistence of bodily life, and its enjoyments. These appetites seem scarcely capable of being extinguished, or liable to dangerous decays, by neglect. The thing that requires effort and labour is to moderate them. It is far otherways, as to the noble affections, included in the love of God and holiness. These superior affections are liable to so manifold opposition, and to so dangerous decays ; that men can never be too careful, in using all proper preservatives against defections, and all proper means of steadiness and progress. Men may have sincere love to God, rooted in their hearts, while ihey are not in the actual exercise of it : bat not without some habitual propensity to such exercise : and the lively exercise of it, is the great mean of preserving and strengthening it, and of avoiding these dangers, from, within or from without, which threaten the decay of it. These things shew, that as the affections included in divine love, arc in themselves incapable of excess ; so they are the chief means of restraining the inordinacy or excess of mens' affections, to inferior objects. Mens' chief affections must always be fixed on some object or other. There must still be some affections, which have the sovereignty in the heart. If mens' chief affection"? are not fixed on God, they must be fixed on some other objects, which are infinitely below him. Dis- order and confusion in the prevalent afiecrions of the heart, must necessarily ensue upon such a preference of the creature to the Creator. It is in vain to pretend to remove the inordinacy of affections to other objects, while that supreme love to God, to which these other affections should be subordinate, is neglected. It h E e 2 3J0 The Scripture Doctrine divine love that restores and establishes a noble order in all the affections of the soul. It is divine love that establishes inward temperance in the affections, and maintains the sobriety of the heart. All the good affec- tions included in it, tend to restrain these irregular selfish passions, which have so bad influence, both oa mens' practice, and on their judgment and understand- ing ; the more violent degrees of which passions so often marr the exercise of reason. Such passions oft- times do great prejudice by an excessive application, and, in a manner, a confining of mens' thoughts to some one object. Divine love employs the mind and heart, about all that beautiful variety of useful tlioughts and actions, which are necessary in the practice of universal holiness. Though religion is called the one thing needful, yet, that one thing comprehends a great many things ; yea, all the things by which we should promote the glory of God, the good of society, and the perfection of our natures. That unity of principle and end, which takes place in holy affections and ac- tions, together with their amiable harmony and con- nexion, and mutual subserviency to one another, give them an unspeakable advantage, above all strong af- fections towards inferior objects. Corrupt and inor- dinate affections, through their frequent clashing and interfering, the impossibility of satisfying them, the necessity of curbing and moderating them, the difficulty of this where that affection, which is the source of true moderation is wanting, and on various other accounts, have an evident tendency to disquiet and perplex the mind, and consequently, to darken it. The tendency of divine love is, in all respects, the very reverse of this. All these things shew, that as divine love is the highest use of human reason and understanding, so it has the greatest tendency to the true improvement and cultivating of it. It makes n)en truly wise, and gives them a right judgment in things of the greatest impor- tance. Inordmate affections are the greatest enemies to reason, if right understood. They bribe it into their corrupt interests, and bias it against evidence.* of Divine Grace. 331 A main thing, riierefore, in true freedom of thinking and reasioninor, is freedom from that bias of wrong af- fections. If this cannot be had without the prevalence of the contrary good aifections, the source of true free- dom of thought, is divine love. It is a general pro- perty of the strong aifections, that they have a natural influence on the memory, on fixing the thoughts, and qn rendering mens' invention more fruitful. But dif- ferent aifections make mens' inventions fruitful in a very diiierent manner, according to the good or bad Aature, and tendency of these affections themselves. The mind is naturally fruitful in these thoughts, which are most suitable and most favourable to these affec- tions, whichare most predominant. These things shew, that the love of God, and that love of truth which is implied in it, have a manifold advantageous influence on mens' reasoning faculties. Divine love restrains these perverse aifections, whichare the causes of wrong judgment, and of delusion every day ; it gives the mind a freedom from the most hurtful biases, it fixes the attention," it puts the mind m the best situation for the most useful inquiries, it makes the mind fruitful m the thoughts that are most subservient to them, it re- conciles It to what labour and application may attend them. It is proper to observe, that there are two sorts of reasoning, on things that relate to practice, between "which there is a considerable dilterence. T e one is, that reasoning which is designed for finding out the truth, in cases where men as yet want evidence, and must suspend their judgment. The otlier is,^ t[iat rea- soning which is designed to strengthen good affections and purposes, by reflection on pi oper motives of the truth, of which the mind has already a well-founded persuasion. As to the first sort of reasoning, even where divine love takes place, and is founded on a just assent to the most essential truths, men mav have oc- casion for such inquiries, and find them attended with difficulty. The frequent diversity of sentiments among the best men, in a special manner, about the applica- tion of uncontested general rules to particular cases, 332 Tkt Scriptitre Doctrint puts this out of question. In such cases, it is neces. sary to avoid a blind affection to one side of a ques- tion, before a man's judgment is sufficiently informed and determined on good grounds. This is that cool and judicious consideration, which is so requisite in impartial inquiry. It must exclude the influence of corrupt affections, because they tend to bias the mind against evidence ; but, for the same reason it must not exclude the influence of the love of God, than which nothing is more truly subservient to the search of truth. But, notwithstanding the usefulness of such inquiries, it would be manifestly unreasonable to place the whole of religion in them. It would be absurd to pretend that all devout exercises should be performed with such a suspense of judgment, as these inquiries sup- pose. This would infer, that there can be no exercise of divine love, founded on the just and firm belief of divine truths ; and that a state of sincere holiness must be a state of perpetual scepticism. It is evident, that this would cast a very injurious reflection on the means God has given us of knowing his will. It would infer, that they are so obscure and defective, that mens* be- lief can never be fully determined on good grounds; and that the right use of reason in religion is, to be "ever learning, and never able to come to the know- ledge of the truth.** From what is said, it is evident, that the lively ex- ercise of divine love and joy. has the greatest connex- ion with tlie most desirable sedateness and composure of mind. When men oppose sedateness of mind, and lively affections to one another, they do not consider duly the great disparity between these irregular affec- tions, which should never be introduced into devotion ; and, those affections which belong to divine love, which are essential to the right performance of devo- tion. What has been said above, concerning the op- posite tendency of these two sorts of affections, shews that the one is as useful in order to due composure and serenity of mind, as the other is hurtful to it. Irre- gular affections tend to darken the mind, hinder du€ of Divine Grace. 333 attention and distract the thoughts. The very re- verse ot this is the natural result of divine love, and of all these concomitants of it, which the apostle calls the fruits of the spirit ; joy, peace, long-suffering, gentleness, goodness. Whoever believes the scripture account of future blessedness, must own that it is a state of the most vigorous, and most perfect love and joy, in the most perfect serenity and tranquillity To have the love of God shed abroad m our hearts, and to be filled with joy and peace in believing, is the near- est resemblance of that blessedness. That faith which works by love, is a faith by which the soul and con- science enter into rest, Heh. iv. While that faith and love are wanting, and M'liile mens' chief affections are such as cannot be satisfied, and must be controuled, there can be no durable and solid rest or composure cf mind. SECTION VT. 0/ various general properties, common to the best devout a0^cciions, zcilh t/ie other affections of human nature. AFTER considering the distinguishing excellen- cies of the affections included in divine love j it is use- ful to consider some properties which are common to them, with other devout affections ; or all the other affections of human nature in general. A right view of tuis matter, is of use, both for vindicatino- the im- portance of these holy affections, and for farther illus- tration of their peculiar excellencies. Some general resemblances between them and other affections of a very different kind, are sometimes made use of as ar- guments against two very important points. These things are improved partly against the usefulness of all devout affections, considered in themselves general ; partly against ascribing any of them to divine grace. Whatever may be said of such objections otherwise, their success, on the minds of many, makes them con- siderable. If there are people who are strongly pre- judiced against devout affections, it is not to be won* 334 The Scripture Doctrine dered at, that this should bias their minds in favour of any appearance of arguments against them. The general resemblances between the affections in- cluded in divine love, and other devout affections, are either such as relate to the means of exciting them, or the effects which proceed from them. As to the first, it is sometimes objected that the same natural causes, which are means of exciting human affections in gene- ral, have a natural influence in exciting devout affec- tions, and that both in good and bad men, as well as any other affections whatever. As to these natural causes, or means of exciting the affections, some view was taken of them above. The primary means are, the knowledge and due consideration of proper mo- tives. This alone seems essential and necessary, for exciting the affections in a reasonable manner. But there are other secondary means, which, though not so absolutely necessary, as attention to motives, are na- tural helps subservient to it. Such as the advantageous proposal of them, pathetic discourse, the force of ex- ample, and the like. Some people seem, to imagine, that because devout affections are excited, both in good and bad men, by such natural causes : therefore, none of them ought to be ascribed to divine supernatural operation. And again, because there is so great a resemblance between all devout affections, as to the manner of exciting them, they imagine there can be no very material dif- ference in the affections themselves. Seeing, there- fore, the devout affections which may be excited in the hearts of bad m.en, are of so little use ; they think we should judge the same way of all devout affections whatever, without exception. Such objections, sometimes dazzle the minds of the inconsiderate, and of those who are strongly prejudi- ced against devout affections. In order to shew that they are of no force against the affections included in divine love, it is sufficient to remove the ambiguity of words, and to make some reflections on things that were considered formerly, concerning the relation be- tween the efficacy of grace, and the good influence of means. of Divine Grace* 335 When it is said, that all sorts of devout affections are excited by natural causes or means, this may be under- stood in two difFerent meanings, between which there is a very important disparity. The meaning may be, either that the production of such effects is wholly owing to these means ; or, that these means have a real influence on them. In the first meaning of the ex- pressions, when the eiBcacy of means is made an ob- jection against the efficacy of grace, it is a begging the question. To say that all sorts of devout affections, are wholly owing to natural causes, and that, there- fore, none of them should be ascribed to divine grace, is not reasoning, but naked assertion. The various evidences, from scripture and experience, against that assertion, were considered at large above. As to the other more large meaning, namely, when all that is pretended is, that the natural causes or means above-mentioned and the like, do really contribute to all sorts of devout affections, this is no objection against the necessity or efficacy of divine grace. To set this matter in a due light, it is useful to consider the fol- lowing things. In the first place, the efficacy of grace, and the good influence of motives, and other means, are no way inconsistent. The end of divine grace is not to render motives and other means useless, but to make them effectual. And, therefore, when the good dispositions and affections, included in divine love, are produced and excited ; they may be indeed the effects of the things above-mentioned, as subordinate means, while this does not hinder their being the eflfects of divine grace as the principal cause. In the next place, it is proper to observe, that the natural means of producing good affections, operate variously on different persons, according to the pre- vious rooted dispositions of their hearts. The diver- sity of mens* inward prevalent dispositions, may make the same motives and other means, have the most dif- ferent effects in the world, on different persons. This is so evident from reason and experience, that it is Hot needful to insist upon it. It is well known that 356 7%« Scripture Doctrine tfie same instructions and persuasives, which are means of producing the best effects, on well disposed minds, may be abused by people of the most perverse dispo- sitions, to the worst purposes, Rom. vii. If there may be a vast disparity, in the effects of the same motives or other means, on different dispo- sitions ; even where there is no immediate divine ope- ration ; much more must this be the case, where such operation is interposed. The same mstructions and motives, which in the minds of some, only produce the common good affections formerly described, may, by God*s blessing, produce and strengthen in others, the excellent dispositions and aiVections included in di- vine love. While they excite in some, only admira- tion, good general desires of e':;caping future punish- ment, and of obtaining future blessedness, they may in the hearts of others produce the chief things where- in true holiness consists : they may, through the ethcacy of divine grace, change the heart, by sanctifying it •, or, through renewed supplies of the same grace, pro- mote and advance so blessed a change. The same truths may be considered as motives to different good affections and actions The great doc- trines of religion are motives to divine love, and uni- versal holiness. They are also motives to these other common good affections which come short of it. True holiness does not exclude these other affections. It includes, it directs, it purifies, and strengthens them. It necessarily includes them ; it makes men earnestly desire future happiness : but not in a mere general and confused way : it makes men fix their chief desires on God, and place their chief happiness in him. The na- tural efficacy of motives, ofttimes produces these com- tnon affecnons, without divine love ; and rests there, without rising higher. Tiie end of divine grace, is as it were, to complete the good inlluente of motives : to make them effectual for the chief purposes to whicii they are subservient : and to make them successful means of producing the divine image, and of promo- ing it. Tliese things necessarily imply the implant- ing of divine love in the soul, and the lively exercise of it. 6f Divine Grace. 337 From what is said, it appears tliat a general resem- blance, as to the means of excitintj mens' aflcction«;, ■' CD 7 does not disprove an essential disparity in the aftecuons themselves, that are produced or excited by these means. The sui€ciency of natural causes to produce various other affections, does not prove their sufficien- cy to produce those included in Love to God with the whole heart. There is so vast a disparity betwee-i these different effects, that there is no just arguinT" from the one to the other. The power of corruption and depravity shews our need of the power of divine grace, to produce and promote sincere divine love. — The sufficiency of means to produce other aifection?, does not disprove the power of depravity, but is ra- ther a confirmation of it. It is a strong confirraatioa of its power, that it defeats so many promising good impressions. It shews that the efficacy of inward per- verseness is very considerable, when men may be so deeply affected, and so sensibly touched, with the chief persuasives and motives to their duty, without a cor- dial compliance witli it. There is a great difference between transient impressions of motives, and a tho- rough compliance with the true end of them. But these impressions are in themselves of a good tendency ; and it is the power of depravity that makes them so transient and ineffectual a? they are. These things shew, that the sufficiency of means for other purposes, and their subserviency to the good dispositions inclu- ded in true holiness ; cannot disprove our need of di- vine grace, for producing such dispositions and affec- tions, and for the suitable vigorous exercise of them. Though whatever disproves the self-sufficiency of motives, and other means, proves our need of divine grace ; the efficacy of grace does not take away the necessity or usefulness of means. The principal means, as was observed above, of good dispositions, are the knowledge, the belief, and consideration of proper motived. Divino love necessarily supposes the belief of those divine truths, which are the cliief motives to it. It implies, in its very nature, a prevalent propen- sity to the actual consideration of them ; and such con*. F f o38 The Scripture Doctrine sideration is necessarily implied in the actual exercise of that good affection. These things shew, that true holiness necessarily implies a disposition, to the active use of the means of it. And as motives are the principal means of it, a suitable impression of them rooted in the soul, is a main thing, vt'herein true holiness consists. This shews how unreasonable it is, in considering the efficacy of grace, and of motives, or other means, to make these things clash and interfere, between which there is so evident a consistency and harmony. The groundless imagina- tion of an inconsistency in these things, is a main source of the objections which embarrass the subject in view. What has been alr.eady said, shews on what principles the force of such objections must depend. Some of them are built upon this supposition, that if an all- seeing God, who knows our hearts, knows that the mere proposal and consideration of motives, and other means of holiness, will not of themselves be effectual ; he will not make the use of such means, on our part, necessary for that end. This is manifestly a very un- reasonable imagination. It is evidently agreeable to God's perfections, that the offers and operations of his grace, should be suited to our necessities. It is ne- cessary for us to be holy, and to be beholden to the grace of God for that end. But this makes it no way necessary for us to be made holy, without the use of means. Some of the objections in viev/ are built on this posi- tion, that if the Spirit of God make men holy, he must do it, without disposing them to the habitual conside- ration of the motives to holiness ; at least, not in order to the exciting of the holy dispositions which are inclu- ded in divine love, or.which have a connexion with it. This is a position that contradicts itself. It implies, that if the Spirit of God is the Author of all holiness, he is not the Author of some of the most essential parts of It. A smcerc disposition to consider the motives to divine love, and to use all proper means of the lively exercise of it, is both an essential part of holiness, and h;^s a powerful influence on all the other parts of it. of Divine Grace. 239 These things shew, that the influence of means is no just objections against the efficacy of grace. They shew, therefore, that, though the use of the same means may excite the holy alFections included in divine love, an dangerous, vhen the best affections are wholly want- ing, or weak and feeble. The safety of the mind re- quires freedom from these strong affections, that are per- verse and irregular. But the best preservative against these evils, is the strength and vigour of such affec- tions, as are of an opposite nature and tendency. If \ve prefer the cold and lifeless way of persuasion ro the pathetic way, this implies, that when men pro- pose the most just motives, to excite or strengthen the best affections in others, they should endeavour to be void of these affections themselv^es. This is far from being reasonable, or according to nature. If men have at heart, the success of their best persuasives on others, they should endeavour, first of all, to be pene^* trated with just impressions of these thingf* themselves. And though men may be very active in exciting their affections, as well as in fixin;g and in expressino- their tlioughts, yet, it is otherwise, as to the influence of iTiward emotions on- all the outward natural signs of them. Where mens' affections are at once vigorous, and sincere, and alTectation does not interpose, these natural signs do not wholly depend on tke Will, thouo-]> G s '^ *^ aol TJic Scrlpiure Doctrine they may, and ought to be regulated,. by judgiiieat and reflection. " ■ • . The natural ii\fluence of society on mens' aflPections^ instead of being a just objection against the importance of devout affections^ affords solid arguments for society, in devotion. This is the more evident, the more we compare together the great ends of true religion, and the ends of human society. The design of true reli- gion and devotion, of divine love, and divine grace, is not to root out or impair 'whatever is social in hu- man nature, but to refine, to purify, and strengthen such things. Religion is designed to unite God's rea- sonable creatures to one another, and to himself the common source and object of their happiness, the high- est object of their noblest afiections, and of their purest love an J joy. The best cement of true union among reasonable creatures, is that love which is the end of God's commandments. Divine love, and brotherly lj>ve to our fellow-creatures, have a manifold natural influence on one another. Suitable love to God neces- sarily implies, love to his creatures, and all just love to his creatures, is subservient to the love we owe to himself. Such is the make of the heart, that the vigo- -ous exercise of suitable love to one object, facilitates ihe exercise of the same good affection towards other uroper objects ; and tends to give the heart a due turn, ind disposition for that purpose. If cur love to one iFrOther is highly subservient to the love of God, a principal means of mutual love, is mutual usefulness, especially in things of the greatest importance ; the natural good influence of good example, and of the communication of good affections, are not indeed the only things, wherein mutual usefulness in the concerns of religion, consists : but they render mens* usefulness to one another, in these important thiui^s, considera- bly greater and more extensive than otherwise it would be. It is natural, that society in good actions and joint participation of the same enjoyments, should heighten ;he sweetness of mens' enjoymcins, and strengthen fheir jmwtual good affections. Experience puts this of JDi'oine Grace. 5c5 beyoad all question, 1 hey vvhr> ere alienated from the love of God, are for confining mutual usefulness, and all the advantages of society, to things that relate to the life of the body, and the inferior enjoyments of the mind ; j^vhich enjoyments, when compared with the substafttial happiness of the soul in God, and separated from it, are indeed mere amusements. Yet, even ia this case, while mens' enjoyment is unhappily confined to inferior things ; it is justly observed, to depend very much on good affections, which they feel in them- selves, or observe in others. We should acknowledge it is an effect of supreme goodness, that the advanta- ges of society, the influence of good example, and of ihe communication of good affections, aje not restrict- ed to inferior things, but extended to things of the highest importance. It tends to make creatures, who are made for society, to be more in love with it, and more attached to its interests. It does not tend to les- sen due inclination to secret worship ; seeing secret and social v/orship have such an influence on one ano- ther, that, where mens' hearts are sincere, each of them increases the inclination of the heart to the other. " . It should also be observed, that society, in serious devotion, gratifies various good desires, that are ne- cessarily included in the love we owe to God and men. To a heart well disposed, it must be a real pleasure, not only to be well employed itself, but to see others well employed likewise ; and, not only to feel the best dispositions in itself, but also to observe the probable evidences of the like dispositions in others, to rejoice in the prospect of their begun happiness, and to be un- der the influence of their good example. This desira- ble mixture of divine and social enjoyment, is the na- tive tendency of that love, which is the fulfilling of God's law, when duly exercised in the society of good men, employed in the best actions. The more we love men, the more we must wish them to ]'^ve God, and the more we love God, the more we must desire that all others should love him also. Thus, the ad- vantages of society in devotioU; by gratifying the good 35^ Tht Scripture t>ocirint Oc:>i4«.o, iiiat aic iiiciuded in divine and brotherly love, tends to encourage, and by encouraging, to strengthen these two comprehensive good affections, which are the chief parts of true holiness. In considering the force of example, to which the influence of pathetic discourse is so much owifig ; it should be remembered, that good examples, not only are means of attention to other motives, but also par- take of the nature of reasonable motives and persua- sives themselves. It is true, indeed, that the influence of example abstractly considered, may be distinguish- ed from the proposal of motives, or that strong atten- tion to them, which was formerly treated of. Men may propose to us the chief motives, to the best af- fections, without giving us an example of them. Men may appear deeply affected with the best things, when they are not proposing them to us. Our best affec- tions, shou.d be founded on motives, far superior t© the example of any creatures whatever. But the due influence of the highest motives, does not exclude the usefulness of various additional incitements. It rather renders the heart more susceptible of deep impressions, from all reasonable incitements of whatever kind. — Good examples, whether as to good actions, or good affections, are evidently of that number : if it were otherwise, and if good examples did not considerably strengthen our obligations to g(X)dness, the resisting ©f their influence, would not be so great an aggrava- tion of wickedness, as all reasonable men allow it to be. As the influence of example, and other natural cau- ses, is no just objection, but rather an argiiment for the importance of devout affections ; neither is it any just objection, against ascribing the affections included in divine love, to divine grace. Various general con- siderations were proposed above, for illustrating the harmony between the eflficacy of grace, and the gO(.d influence of means ; but there are several peculiar proofs of that harmony, which arise from what has been observed concerning the usefulness of society, and exan-jple. Divine grace could produce its effccti;^ of Divine GrcLce. 357 without making such means subservient to them. But if it is a principal end of the grace of God, to promote mutual love among men, it is evidently suitable to this noble end, not to lessen mens' mutual usefulness, in their most important concerns, but to 'increase it. If it is not the design of divine grace to unhinge or weaken, but to strengthen the bands of society, it is evidently suitable to this good end, that society in de- votion, should not be superfluous, but attended with peculiar advantages It is a great effect of God's good- ness, that the operations of his grace, are so much suited to the frame of human nature, and to the inter- ests of human society. It is a remarkable instance of this, that there are special promises of God's grace, and presence to those who meet together in his name. Such encouragements, evidently tend to strengthen mens' inclination, to society in devotion. This is man- ifestly suitable to the relation, between the beginnings of true holiness and happiness here, and the consum- mation of them hereafter. The design of the one, is ro prepare ror tne ol'uci . future blessedness is a state of happy society, and communion with the most per- fect creatures, and with the Source of all perfection ; with God who is love, and with those who love God and one another. It is evidently suitable to the de- signs of divine grace, in preparing them for future blessedness, to encourage these things which bear a peculiar resemblance to it. In considering the operations of divine grace, it should be remembered, as was hinted before, that they are suited to our frame, and suited to our necessities. None of its operations are superfluous. We need di- vine grace, in order to suitable impressions of all pro- per motives and inducements to holiness ; but not in order to lessen any of these motives and inducements themselves. Mutual love, and mutual usefulness, are necessary parts of holiness. And, as was already proved, if mutual usefulness were lessened, this be- hoved to lessen the motives aad inducements to mutual love, and the good effects of it. If there are operations of divine grace, which are 358 The Scripture Dbctrinej^ necessary to ns, for producing good dispositions and affections in the soul ; it does not follow, that there should be other operations, which are no way necessary, to hinder the natural influence, of the affections of the soul on the body. That influence belongs to the union between these two parts of human nature. It is from that union, that the communication of affections, and that force of example which is implied in it, results. If we need divine grace, to sanctify the affections of the soul, it does not follow that this should impair its union with the body. The Author of grace, is also the Author of nature, though by no means, of the corrup- tion of it. These things in our nature, which belong to the union of soul and body, and the uniting of men to one another in society, are no parts of the corrup- tion of our nature, but principal parts of its original frame and structure. The design of divine grace, is not to impair that noble structure, but to remove what is hurtful to it. In considering; the natural causes, which have an in- Wnttn./><^ ^v.. ,v^^^>^ aiTeciiG!?^*. it is needfii) to have ;» Aa.L.iwiiww Wi.x ii.jwi.io view, not only the influence of the soul on the body, hut also that of the body on the soul. It seems to be generally owned, that as the affections of the soul na- turally produce some inward effects on the body, so these things have a reciprocal influence on the soul, suitably to the union between these two parts of hu- man nature. It is not necessary for us to know pre- cisely, what these inward things in the body are, which are most immediately affected by the various operations of the soul, or which have the most imme- diate influence on them. As people are divided in their sentiments about animal spirits, it is not needful to know which side is in the right. That which is of importance, in the present inquiry, is to consider some evident consequences of a general principle, which seems to be owned on all hands ; naanely, that that mutual sympathy of soul and body, and reciprocal ac- . tion upon one another, which we are speaking of, is a 1 general property that takes place, in all the affections. ^ of humaa nature^ and is not to be restricted to any par- ef Divine Grace. 359 ticuiar sort of them. Many who own this general prin- ciple, when they are considering the union between the soul and body, do not seem to advert to the plain consequences of it, when they are considering devout affections. It is proper, therefore, to observe some evident consequences of it, which are of use to pre- vent mistakes on that important subject. In the first place, if this sympathy between soul and body, be a general common property, ol all the affec- tions of human nature, it is unreasonable to look on it as a distinguishing character of the devout affections of self-deceivers, or impostors. No doubt, the affections of such mens' souls, in de- votion, and in other cases, have an influence on their bodies, and that Influence is reciprocal. But seeing this is by no means peculiar to them, but common to the affections of the best and ©f the worst of men ; it is a thing of no use, in stating the differences between true holiness, and false appearances of it, or between true and false pretences to the divine Spirit. If this sympathy take place in the most corrupt, or most ar-^ tificial affections, of persons who are impostors, in de- votion, or in other things ; it takes place also, in the exercise of mens* best affections towards their fellow- creatures, towards their families, their friends, or their country ; and there is no reason for excluding it from the vigorous exercise, of the best affections to- wards God. 1 Jo doubt, there is a great difference be- tween even the bodily effects of irregular violent pas- sions, and the effects of these good affections, which tend to true serenity, and tranquillity of soul. Yet, the greatest serenity of soul, does nor impair its union with the body ; but has a very desirable influence on it. It would not be needful, to insist so m.uch on these things, were it not that in considering devout affections, men suffer themselves to be more easily misled, by con- fused and undetermined notions,^ than on other sub- jects of less importance. Because, these properties of lively affections, which result from the union of soul and body, are no proofs of sincerity or of true ho- liness, some people seem to consider them rather as 360 The. Scripture Doctrine objections against it. Whereas, indeed, to suppose such things, proofs of sincerity or objections against it, are extremes equally unreasonable. It is proper to observe, that the affections of the soul, have a real influence on the body, when they do not produce such sorts of outward natural signs of inward emotion, as are more remarkable, such as weeping or shedding tears, whether for joy or sorrow. Some good and strong affections may be of such a nature, as even to hinder such external signs. Yet, where such signs take place, they are far from being just objections against the excellency of the inward affections, whence^ they proceed. Thus, when Jacob wept and made sup- plication ; when rivers of tears were shed by David for his own sins, and the sins of others ; when Peter wept bitterly j when Paul besought men with tears, inculcating upon them things of infinite importance ; when the spirit of grace and supplication, fulfilling the divine promise, makes sinners mourn for their sins, as one mourns for a first born ; when Jesus wept at La- zarus's tomb, and wept over Jerusalem ; it is evident, that in these, and the like cases, there behoved to be such a mutual sympathy between soul and body, as was mentioned above ; and, it is no less evident, that this is no objection against these affections, which produced such bodily signs, as if they were not therefore truly excellent and holy, and did not proceed from the Holy Ghost. These things, and the things formerly observed, concerning the union between soul and body, shew the necessity of guarding against the ambiguity of words, and its bad tendency, in speaking of animal passions, or affections in devotion ; seeing all the affections of the soul, in its present embodied state, are the affec- tions of a rational animal. When people speak of ani- mal passions, or affections in devotion, tjiey do not mean such affections as have for their objects, the con- cerns of animal life. They mean either such affections, or emotions of affections in the soul, as produce cer- tain natural effects on the body ; or, these effects in the body, which are produced by such affections in the of Divine Grace. .06 1 ^o\x\y and have a reciprocal influence on them. When people incline to use the term animal aiFections, in this manner, it is evidently necessary to observe, the great and essential difference between the affections excited in the soul, and the bodily effects of them : which dif- ference, is suitable to that between the soul and the body. When, by animal affections, are meant the af- fections in the soul, which have an influence on the body, this is a property, which agrees to the best af- fections, of which the soul is capable, as well as to rhe worst. According to this meaning of the word, when animal affections are said to be of little or no impor' tance, without restriction or exception, nothing can be more opposite to truth, and to piety. The more needful it is to state aright the differences between de- vout affections that are of importance, and these that are not ; the more care is requisite, against confound- ing these differences between them, with the general properties of human affections, that are common to both. If such confounding of things be a preservative against placing much of religion in affections, that are useless or inconsiderable ; it has a tendency to exclude those that are of the greatest excellency and impor- tance, by begetting a contempt of all vigorous devout affections in general. When people entertain strong prejudices against the most useful things, it is, as was formerly observed, by confounding them with other things, and by misimproving, for that purpose, some general resemblances, that are really consistent with a very essential disparity. And as such confusio.n, is indeed, the worst confusion that sophistry or inadver- tence can introduce into mens' thoughts, it is of so much the greater importance, to avoid even such wayi; of speaking, as have a tendency to it. As the use of words is arbitiary, people cannot be charged with wrong principles, merely for giving wrong names to things. When people give tlie name of animal affeciionsy to all the affections of the soul, Vvhich have an influence on the body, they express a property of human affections, in which there is some reality, and which it is useful to consider. Bat the' H h 362 The Scripture Doctrine express it in such a manner, as, by the force of cus- tom, or of the association of ideas, has a bad tenden- cy. By the force of custom, the names of animal af- fections, and passions, carry a low meaning, and raise ideas of affections, relating to the concerns of animal life. By this means, such ways of speaking, tend to make men confound things, between which there is the greatest difference, and to make them despise things which should be the objects of their high esteem. When people understand by animal affections, not the affections of the soul, which produce certain effects in the body ; but these bodily effects themselves, it is easy to observe, how we ought to judge of the impor- tance of animal affections, according to this meaning of the expression. When people attain to the most de- sirable exercise of the best affections, such as divine love, and joy ; it is the good affections excited in the soul that men are chiefly to prize ; their good effects on heart and life, and not any immediate natural ef- fects of them on the body, which admit of so great diversity, according to diversity of constitution. It is needful to caution men against over-valuing any bodily effects, or signs of inward affections ; but this is abun- dantly practicable, without ways of speaking of so bad a tendency, as these in view. If the Author of our nature has so contrived it, that the best and most use- ful affections of the soul, should have certain natural effects on the body, we should avoid giving such names to these things, as tend to inspire a contempt of the effects of supreme wisdom. It is an incontested effect of the union of soul and body, that a right disposition of the one, is subservient to the best, and most useful operations of the other. Even they who love to phi- losophize about animal affections, own, that the bodily effects of the best dispositions and affections of the soul, are subservient to tiie strength and continuance of these affections, and to that application and attention of mind, which is so helpful to them. And, if this in- deed be the case, it is evident, that animal affections without restriction, are far from being just objects of contempt. uf Divine Grace. ^^' From what is said, it is evident, that when people affect the above-mentioned ways of speaking, about animal affections in devotion, it has a tendency to mis- lead and seduce men, by confused notions of thing5, and in a special manner, to prepossess them against the vigorous exercise of the best affections. But it is proper to observe, that the manner in which some peo-* pie love to subtilize on these things, tends, not only to encourage hypocritical formality in devotion, but also to lessen thejguilt of self-deceit, and of enthusiasm, in false and presumptuous pretences, to divine commu. nications. It tends to excuse such false pretences, vv'hen they are ascribed too much to bodily causes, and raens' ignorance of their own constitution, not only in the case of distemper of mind, but in all other cases in general. In considering the causes of false pretences to the Holy Ghost, and to true holiness itself, it was ob- served, that such self-deceit, in ordinary cases, is chiefly to be ascribed to other causes than bodily con- stitution, or want of philosophy. Pride, self-flattery, inexcusably false and partial notions of religion, in* considerateness about the word of God, mens' neg- lecting to search and try themselves impartially, and to compare heart and life, and their various attain- ments in devotion, with that divine standard, with the like culpable causes of practical error, are the things that are chiefly to be blamed as the causes of self-deceit, in false pretences to the divine Spirit, or to the divine favour and image. Bodily constitution, may indeed have a considerable influence on these de- vout attainments, which men over-value in ascribing them to sanctifying grace. But ofttimes it may hap- pen, that these attainments themselves, may be things useful, for which men are not to be blamed : they may be, in themselves, things of a good tendency. It is the self-flattery, by which men lay more stress on-, them than they ought, to which mens' delusion is chief- ly to be imputed. There is sincerity and hypocrisy, and there are true and false pretences among persons of all sorts of constitutions j of which more afterwards. ^6'h TAe Seripture JDoclrme In the mean time, seeing mens* over-valuing their at- tainments in devotion, or their devout affections, con- tributes so much to their self-deceit, in their highest hopes and pretences ; it is of great importance to state the differences between these attainments which have a connexion with sincere holiness, and those which come short of it. It is necessary to consider the dis- tinguishing characters, of these two different sorts of attainments. But, seeing the influence of the affec- tions of the soul on the body, is by no means of that number, due precautions shpuld be taken against a mis- take so unreasonable in itself, and of so manifest bad tendency. Though several things have been already hinted, concerning the influence of particular bodily constitu- tion, on the affections of the soul, this is a subject that deserves to be inquired into somewhat more particu- larly. The due consideration of it is of use, both for avoiding the delusions of self-deceit, in over-valuing some sorts of devout affections ; and for avoiding other mistakes, that tend to make men despise other devout affections, that are of the greatest importance. As it is dangerous to ascribe the effects of mere bodily con- stitution to a higher cause, so it is needful to use pro- per precaution against an opposite extreme, which ma- ny are ready to give into. That diversity in mens' bodily constitutions occasions some diversity in their affections, and that this extends to all human affections in general, and consequently to these w^hich belong to devotion, seems to be past all question. But it is needful to observe, what that di- versity is, and to distinguish it from other differences in mens' affections, \\ hich ought by no means to be confounded with it. Here it is needful to reflect a lit- tle on what was formerly observed, concerning the most important differences that can take place, in the affections,of rational creatures : namely, the differen- ces between those who love God with their whole heart and soul, and are endowed with sincere univer- sal holiness, and those who are destitute of so desira- ble a disposition of soul. It was shewn above, that of Divine Grace. 365 V the actual exercise of mens* affections, in a special manner, in devotion, partakes of the difference that takes place in the rooted habitual dispositions of the soul, whence these actual exercises of affections pro- ceed. It is evident, that these differences in mens' affections are of such importance, that all other differ- ences, when compared to them, arevery inconsidera- ble. It is no less evident, that those differences do by no means arise from diversity of consitution. To sup- pose that they do, would be equally absurd and un- charitable. Such a supposition would restrict true ho- liness and happiness to men of some particular bodily constitutions ; and exclude all others from a possibility o{ attaining the end of their being. If we consider the differences, which result merely from constitution, and compare them with the other differences formerly explained at large, it is evident, that there is no proportion between them. Constitu- tion may occasion a diversity in the influence of the affections, both on the mind and body, but it is in things of far less importance, than the uprightness of the heart, and that true strength of the best affections, which was formerly explained. As to the mind, it may cause a diversity as to })enetration, memory and invention-,, and the influence of affections on these things ; to all which, vivacity of constitution may be subservient. As to the body, constitution may occa- sion a diversity in the influence of vigorous affections in the soul, on the inward bodily effects, and outward natural signs of inward emotion. It may make some men more susceptible than others, strong impres- tions from the above-mentioned inferior, though use- ful, natural means of excitmg the affections, as par- ticularly the force of example. It may make them more ready to be moved, in seeing others affected. It may make them more fit to excite the affections of others, because their own have a greater influence on their thoughts, their state, their voice, or aspect, and the like. By these means, bodily constitution, when joined wirb good endowments, may give some men a superior dexterity in persuasion j which, wiien jm- H h 2 o66 7'Ae Scripture Doctrine proved with integrity and to good purposes, is far from being contemptible. But, it is obvious, that all these and the like differences, are not at all of the same kind with the great differences in mens' dispositions, that were formerly considered. Whatever differences re- late only to penetration, memory, invention, bodily effects and signs of inward affections, and the like, are not comparable to the differences between true holi- ness, and all the attainments that come short of it. Persons, whose constitution gives them the greatest advantages above others, in all the things that depend on mere constitution, may equally surpass others in good endowments and abilities, and in the wicked abuse of them. Among those who have attained to true holiness, persons of the most desirable constitu- tions, though truly sincere, may have made less pro- gress than others in these most substantial things, wherein true holiness consists ; as sometimes they may be found, by God's blessing, to excel others in these things, as well as in endowments of an inferior na- ture. Persons of the most different constitutions may have equal degrees of sincere divine love, though that affection exert itself in different manners, both as to inward emotions, and external unaffected expressions and signs ; while love to God with the whole heart, equally excludes coldness and luke-warmness in both. Thus, while men are endowed with suitable love to God, and their neighbours ; though diversity of tem- per and constitution, may occasion unlikeness in things of far less importance, it does not mar their happy resemblance and conformity, in a common participa- tion of the divine image. It does not make them dif- fer, in the main, as to the prevalent rooted disposi- tions of their hearts, and the tenor of their lives. It does not make them differ as to the chief principles, the chief rules, and last end of their actions. Their chief love and hatred, their greatest joys and sorrows, their chief hopes and fears, may be the same, though in some circumstantial effects, and external signs of these inward affections, there may be a very discern- ible diversity. There is a great diversity of degrees. of Divine Grace, 367 and of strength, in holy dispositions and affections ; but neither is diversity of constitution, the source of it, nor are the effects of constitution, the things that man- ifest it. This is evident, from the account formerly o-iven of the principal things, wherein the true strength of holy affections consists, which it is needful to have still in view, for avoiding the most hurtful mistakes, in this subject. Their true strength does not consist in their influence on external bodily signs, or the other inferior things above-mentioned, but on their infiuence- on other effects, of incomparably greater importance on mens' hearts and lives j their superiority to all other affections, their efficacy in keeping other affections «5es Hoge, Price Edward^;. Virginia Mr. Walter Hanrahan, Washington, N, C. Eli Hoyt, do. J nathan Husted, Bridgetown, N.J, T'tomai Harris, do. J.M-emiah Harris, do, Ephraim Holmes, do, Duyton Howel, Millville, N. J^ JohnrHttiit,. do> SUBSCRIBERS' NAMES. 381 David Hawthorn, Pendleton, S. C. John Harris, do. 8 copies James Hopkins, Goochland county, Virginia John Harris, do. do. R .ndolph Harrison^ Cumberland, do. William M. Holmar, Goochland, do. William Humber, do. do. William Hi. kmon, Esq. Powhattan do. James W. Hunt, Prince Edward, do. Francis Helfrick, Philadelphia J Rev, George Janvier, Christiana, Delaware Mrs. Martha Johnson, Savannah, Georgia Mr. John Ju i-tlce, Newbern, N. C. Thomas Jones, Cumberland county, Vlrgirpa K Mr. Robert Kay, Newbern, N. C. L Rev. Mathew Lyie, Prince Edward, Virginia Mr. Joseph Ladlam, Bridgetown, N, J. Stephen Lupton, do. Ephraim Lamms, junr. Fairfield, N. J. Nathan L^ake. Millville, do. >J seph D. Logan, Goochland county, Virginia Jos ah Leake, do, do.. J -hn \a. Lee, do. do. William Latta, Great Valley, Penn, James Latta, Octorara, do. 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